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
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
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
called the sword of flesh To this purpose the Apostle saith the weapons of our warfare are not carnall 2 Cor. 10.4 And this may be a sufficient reason also to call it the sword of the Spirit because it is the Spirits weapon wherewith it slaies those fleshly lusts that warre against Gods glory and the Souls happiness As that was said to be the sword of Joab Abner Jonathan or David wherewith they fought against their enemies Men more especially Ministers of the Gospel who are Christs own Ambassadours are Instruments in saving his people from their sins as they bring the word or message of life and salvation unto them They are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 co-workers or labourers together with God 1 Cor. 3.9 and Ministers by whom the Church believeth ver 5. To this purpose saith Paul to Timothy 1 Tim. 4.16 Take heed unto thy self and unto the doctrine continue in them for in doing this thou shalt both save thy self and them that heare thee And Rom. 10.14 15. How shall they believe on him of whom they have not heard and how shall they hear without a Preacher and how shall he preach except he be sent as it is written How beautifull are the feet of them that preach the Gospel of peace and bring the glad tydings of good things Therefore Christ hath given Ministers to his Church for this purpose Ephes 4.11 12. And he therefore sent forth his Disciples to teach all natitions Mat. ult 19. Private persons within their sphere may be instrumentall in the converting of Souls 1 Cor. 7.16 What knowest thou O wife whether thou shalt save thy Husband or how knowest thou O man whether thou shalt save thy Wife Doubtlesse the husband is many times an happy instrument of converting the wife and the wife likewise of converting the husband and Parents and Masters have been often blessed instruments of much good in this kind to their children and servants so likewise one friend and neighbour to another Brethren saith James chap. 5.19 â—0 If any of you doe erre from the truth and one convert him let him know that he which converteth the sinner from the error of his way shall save a soule from death and shall hide a multitude of sins And the reading of the Word may through Gods grace become effectuall where the preaching of it is not despised In Christs work of preserving and increasing grace the same means and other also are instrumentall The Word is Milk for Babes and Meat for Strong men both to preserve and increase their strength and stature 1 Pet 2.2 As new born babes desire the sincere milk of the Word that ye may grow thereby See Heb. 5.12 13 14. chap. 6.1 2. The Sacraments also are means being added as seals to the Covenant to confirm faith and all saving graces Yea in this work after the receiving of the first speciall grace Christians are instrumentall in the saving of their own c Câ—riè tâ—men illi sunt qui nos in conversione ad Deum truncos esse volunt lapides Cum enim quisque sentiat reipsa dum à spiritu Sancto illuminatur renovatur trahitur se quod ignorabat cognoscere quod nolebat velle quod aversabatur amare a quo fugiebat ad eum libenter sponte currere quod vitae genus oderat illud ex animo amplecti quomodo lapides ac stipites sumus Zanch Ep. ad Marcum Meningum de nostra ad Deum conversione souls Thus saith Paul to Timothy 1 Epist 4.16 Take heed unto thy selfe and unto the doctrine continue in them for in doing this thou shalt both save thy selfe and them that heare thee Thus saith Peter 1 Ep. 1.22 Seeing that ye have purified your soules in obeying the truth through the spirit and 1 John 3.3 Every man that hath this hope in him purifieth himselfe even as he is pure Prayer is a speciall means whereby the faithfull obtain both a continuance and increase in grace 2 Cor. 12.7 8 9. Luke 17.5 Mat. 6.13 Psal 51.10 11. Crosses afflictions wonderfull and remarkable providences tend many times through Gods direction both to the working and increase of grace Psal 119.67 Before I was afflicted I went astray but now have I kept thy word Ver. 71. It is good for me that I have been afflicted that I might learn thy statutes 2 Chron. 33.11 12. Acts 16. 26. to 32. The compleat perfection of the soul wherein it is saved from all the reliques of corruption is the immediate work of Christ our Saviour for while his people are here in the flesh they bear about them the body of sin and immediately upon the separation of the soule from the body is the soul perfectly freed from sin The earthly Tabernacle and the body of sin are laid down both together so that the Word and other Ordinances and all endeavours towards perfection that were usefull in time of life can have no place here when the spirits of just men are made perfect in a moment The subject of this Salvation The subject of Salvation or persons saved are his people those that were given to Christ by the Father as was expressed in the opening of the Text viz. the Elect of God these and onely these Rom. 8.30 Moreover whom he did predestinate them he also called Those that were predestinate before time are the called in time and they are called with an holy calling 2 Tim. 1.9 they are called from uncleannesse to holinesse 1 Thes 4.7 They are his workmanship created in Christ Jesus unto good works which God hath before ordained that they should walk in them Eph. 2.10 For these onely Christ laid down his life with an absolute purpose to save John 10.15 I laid down my life for the sheep For these he prayed as Mediatour John 17.9 I pray for them I pray not for the world but for them which thou gavest me for they are thine To these he manifests the name of God ver 6. I have manifested thy name to the men which thou gavest me out of the world thine they were thou hast given them me And for their sakes saith Christ v. 19 I sanctifie my self that they also might be sanctified through the truth These onely heare his voice follow him and to these onely he gives eternall life Joh. 10.27 28. The people that are thus given to and saved by Christ are by nature d Hoc unum è Sâ—literis didiscimus hominem in hic quae ad pictatem pertinent sua natura eó que antequam fiâ— nova creatura hoc est ante conversionem esse animalem ideo quae sunt Dei nihil eorum intelligere posse habere cor lapideum ob eam causam nisi prius à Deo carneum accipiat cor quod flecti in ipsius obsequium possit non posse velle quae suae naturae ingrata sunt essed denique mortuum ac promden fi preventus a gratia Christi per
spirit c. Here the water of Baptism signifies Regeneration by the spirit of Christ Tit. 3.5 1 Pet. 3.21 The Lords Supper is for the strengthening of Faith and the several graces of the spirit in the Soule and Food is for the maintaining and increasing of naturall strength John 6.55 My flesh is meat indeed my blood is drinke indeed 5. Let us take a view of some of the principal Gospel inviations Isa 55.1 Ho Gospel-invitations every one that thirsteth come ye to the waters c. Joh. 7.37 In the last day that great day of the feast Jesus stood and cried saying If any man thirst let him come unto me and drink Rev. 22.17 And the spirit and the bride say Come and let him that heareth say Come and let him that is athirst come and whosoever will let him take of the water of life freely In these texts we see free and gracious offers made to the thirsty and accordingly our Saviour Christ pronounceth them blessed which do hunger and thirst after righteousnesse Mat. 5.6 Hungring and thirsting are metaphoricall expressions and signifie the earnest and importunate desire of the soule for as the hungring and thirsting appetite is not satisfied but with meat and drink which it earnestly craveth so the soul that is truly sensible of its wants is restlesse unlesse it obtain a supply Now let it be considered whether the offers before mentioned be onely of pardoning grace and the blessednesse Christ speaketh of be to such as hunger and thrist after his justifying righteousnesse onely or whether sanctifying grace is not here principally I do not say only intended Should we understand these of pardoning and justifying grace alone who would not desire such grace that ever heard of it Should the blessedness here spoken of belong to all that earnestly desire Christs justifying righteousnesse who among us would fall short of the blessing that ever heard the Gospel preached The most wicked among us desire to be pardoned for the sake of Christ and justified by his righteousnesse and if in their health and prosperity they little regard it yet when sicknesse arresteth them and death looks them in the face they unfeignedly desire it which is to hunger and thirst after it and so the multitude of wicked and ungodly men that live and die in their sinnes would be pronounced blessed by Christ himself it here were no more intended When a wicked impenitent sinner lies upon his death-bed and expresseth his desire that God would pardon his sin for the sake of Christ and justifie him through his righteousness we have no reason to think that he dissembles not meaning what he speaks for who would be willing to be condemned But those gracious offers hold forth to us both pardoning and sanctifying grace and sanctifying grace more especially Hear John explaining the invitation of Christ forementioned John 7.37 38 39. But this he spake of the Spirit which they that believe on him should receive And what Spirit is this but the holy Ghost which is our Sanctifier Here let me ask the sound Believer What hast thou hungred and thirsted after what hath been thy desire didst thou never earnestly desire sanctifying grace dost thou not still finde it to be thy greatest want dost thou not daily beg it at the hand of God would the assurance of a pardon content thy soule if it were possible to obtain it without sanctifying grace I know it cannot be Thus likewise saith Christ Mat. 11.28 Come unto me all that labour and are heavy laden and I will give you rest These expressions are also metaphoricall and reteining the Metaphor what is the burden here spoken of If it were onely the burden of wrath due for sin Cain and Judas groaned under the burden and would have been glad of ease and so would the most desperate sinner◠in the world If you say they did not come to Christ for ease I answer that coming is also a metaphorical expression and we cannot understand it of a locall motion To come to Christ for ease is but to be willing to be eased by him and to accept of his help And what reason have we to think that Cain or Judas were unwilling that Christ should ease them of that horrour and judgement their souls lay under Yea let me adde I doubt not but all the Devils in Hell would be willingly eased of the intolerable burden of Gods eternal vengeance If you say But there is no promise made to Devils but to Men I answer it is true but sure the men to whom this rest belongs have other kind of desires than what the Devils have And in this as James compares the faith that is not saving with the faith of Devils Jam. 2.19 so may I compare the desire that is not saving with the desire of Devils The burden then here spoken of is the burden of sin it selfe with the wrath of God as the fruit of it and those that have found or shall find ease by Christ are such as groan under the intolerable burden of sin it self and not meerly under the burden of wrath And here I might also appeal to the sincere Christian Wouldst thou think thy self sufficiently eased of thy burden if Christ should onely deliver thee from eternall torments would the body of sin be no burden to thee would it be a pleasure to bear it about thee It was Paul's greatest burden it made him groaning and panting after ease cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O wretched man that I am who shall deliver me from this body of death His complaint in this expression is the voice of one tired out with a wearisom burden and neere spent with sorrow We shall now consider some other texts of Scripture When Paul states the doctrine of salvation by free grace he magnifies free grace mainly in the sanctification and not meerely in the justification of the sinner Ephes 2.8 By grace ye are saved through faith and not of your selves it is the gift of God What this salvation here spoken of is let the Apostle himselfe declare in the foregoing verses Ver. 1 2 3 4 5. And you hath he quickned who were dead in trespasses and sins wherein in time past ye walked according to the course of this world but God who is rich in mercy for his great mercy wherewith he loved us even when we were dead in sins hath quickned us together with Christ by grace ye are saved In which verses you plainly see that Grace is magnified up in the quickning from death in trespasses and sins to live the life of grace So likewise saith Paul to Tit. c. 33. to 7. For we our selves also were sometimes foolish disobedient deceived serving divers lusts and pleasures living in malice and envy hatefull and hating one another But after that the kindnesse and love of God our Saviour towards man appeared not by works of righteousnesse which we have done but according to his mercy he saved us by
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
returned was the immediate principle of life Now when Christ had given life unto him and called Lazarus come forth would Lazarus have done well to answer Lord if I come forth and walk upon my own legs thy power will not be manifested in my resurrection the work will not appeare to be a reall miracle Would it not have been a dishonour to Christ for Lazarus to have laine still in the grave when Christ had thus called him forth to manifest his gracious power Certainly the more readily he came forth and the more he walked worked or performed any actions of life the more fully was the miracle and therein the glory of Christ manifest to the world And thus it is in our spirituall resurrection from death in sin To return again to the exhortation consider I beseech you what is the great work you have to mind as long as you live that which is the great work of Christ must be your great work also wherein you must diligently labour in subordination to him to wit in the saving of your souls from sin But I will not detain you in the generall exhortation but descend to particulars where I shall speak 1. To such as are in the state of nature Art thou yet poor soul in thy naturall condition under the power of Sin and Satan O consider thou art in a sad condition thou art lying under the greatest misery and thy great work is all yet to do wait upon God diligently in the use of his means for the saving of thy soul Obj. But thou wilt presently say Is it in the power of a naturall man to convert himself Am I able to deliver my owne soul Answ If thou art willing to be saved from the bondage of corruption know that the Lord is willing to afford thee help but if thou art not willing to leave thy sin why dost thou complaine for want of power Doubtless the same that Christ charged upon the Jewes Iohn 5.40 Ye will not come to me that ye might have life may be charged upon thee and the multitude of carnall persons that live under the meanes of grace When Christ bewailed Ierusalem's sad condition being ready to be destroyed he complaines How often would I have gathered thy children together and ye would not Mat. 23.37 So may I say how often hath the Lord tendred unto thee saving grace and thou wouldst not accept it Were thy defect a meere simple impotency thy condition were the more excusable but thy defect is mainly in thy will thou art in love with the sensuall pleasures of sin thou delightest in them and art not willing to exchange them for the precious graces that Christ offers thee Christ invites thee and thy excuse is I cannot when the truth is thou wilt not accept of grace offered Say not I cannot save my selfe when thou art not willing that Christ should save thee And to the end thou maist be left without excuse Consider 1. God is willing to save thee yea he would delight in thy salvation more than in thy destruction yea he hath bound it with an oath Ezek 33.11 As I live saith the Lord God I have no pleasure in the death of the wicked but that the wicked turne from his way and live Turne ye turne ye from your evill waies for why will ye die O ye house of Israel Hath not God also abundantly declared his willingnesse in the giving of his Son Iohn 3.16 God so loved the world that he gave his onely begotten Son that whosoever believeth in him should not perish but have everlasting life 2. Christ is willing had he not been so he would never have laid down his life to open a way for thy salvation Were he unwilling he would not send his Ambassadours to pray and beseech thee to accept of his help Had he been willing of Ierusalem's destruction he would not have wept over it for refusing the message of Salvation Hath God declared his willingness by his word and oath and the death of his Son And hath Christ declared his willingnesse by giving himself a ransome sufficient for thy soul Doth he offer to cleanse and purify thee with his dearest bloud Doe the Gospell-invitations Come come come often sound in thine eares Doth he stretch forth his hand all the day long for thy help and blame thee for thy backwardnesse to thy own good Where is now the fault but onely in thy selfe How doth the Lord still exercise patience and long-suffering wooing waiting for thy accepting of his gracious offers but yet thou turnest the deaf eare and hardnest thy heart against the salvation of thy own soul Suppose a man sick of some desperate disease and an eminent Physitian sends to him telling him Thy disease is very dangerous and there is no hope of thy life unlesse thou accept of my help if thou art but willing I will come and heale thee I have healed thousands of the same disease and can as easily heal thee if thou art but willing I should do it But he answers If God hath appointed I shall recover I shall and if not there is no help for me and so refuseth the Physitians offer slights the Messenger and dieth of the Disease Is not this man guilty of his own death and will not all that hear it say He might have been a living man would he but have taken the Physitians counsell Is not this the very condition of thy soule poore carnal wretch Thy disease is mortal and how often hath the Lord the spiritual Physitian sent his Messengers declaring to thee the pernicious danger of thy sinne that it will be thy eternal ruine unlesse thou accept of his help and how many hundred messages hath he sent unto thee telling thee if thou art but willing he will come down and heale thee And the more to convince thee of his skill he hath given thee examples of many that he hath cured that were as desperately sinful as thy self But thou sayest If it be Gods will I shall be saved I shall or else all meanes and endeavours are in vaine and slightest the offers of Christ by his Messengers Is not the fault now plainly in thy self and is it not manifest wilfulnesse if thou perish without help Say not as many doe in their hearts I know Christ can save me if he will Let me tell thee againe Christ is willing as well as able to save thee if thou art but truly willing of his help and if thou art not willing thy perdition will be of thy self the blood of thy soule will be upon thy owne head And let this be engraven for thy Epitaph that all may read it when thou art dead and gone Lo here he lies who perished in his sinnes because he would not be saved But yet my heart is very unwilling to part with thee thus yea methinks the Lord himselfe is unwilling thus to let thee go notwithstanding thy former wilfulnesse When the Lord had
mercy and say Satan with the world and my own corrupt flesh have handed themselves together and assaulted my soul with greatest violence They came upon me furiously to swallow me up quick and I was unable to withstand them for they were stronger than I. Then cried I unto the Lord in my distresse I said thou art my refuge I fly to thee for help Save me O my God and deliver my soule from the hand of mine enemies I have no power or might against them but mine eyes are upon thee In the day that I cried the Lord answered me and strengthned me with strength in my soule He saved me from my cruel enemies he set my feet upon a rock and established my goings He hath put a new song into my mouth even praise unto our God I will love thee O Lord my strength The Lord is my rock my fortresse and my deliverer my God my strength in whom I will trust my buckler the horn of my salvation and my high tower I will call upon the Lord who is worthy to be praised As for God his way is perfect the word of the Lord is tried he is a buckler to all them that trust in him Who is God save the Lord and who is a Rock save our God My spirituall enemies conspired against me with one consent they communed of laying snares privily for my soule saying Who shall see them They took crafty counsel against me to take me unawares and my feet were almost gone my steps had well nigh slipt I was almost taken in their net But the Lord was my helper he preserved my soule Blessed be the Lord who hath not given me up as a prey to their teeth d Gratias tibt ago piissime Deus qui me de multis angustiis triâ—ulatienibus calamitatibus usiseriis infirmâ—tatibus de multis foveis laqueis peccatis da multis infidiis visib lâ—um invâ—sibilium mimicorum de multis malis opprobriis adversitatibus corporis animae bactenus liberare dignatus es dirigens miscricorditer marabiliter vitam meam inter adversa prospera ita ut nec adversa me valde dejicerent nec prospera elevarent Posuisti enim propietate bonitate froenum tuum in maxillis meis non me dercliquisti penitus in manuarbitrii mei habens curam mei paterna pictate non permittens me amplius tentari supra id quod potuerim sustinere Ubi erat locus peceandi non crat voluntas quando voluntas erat non fuit locus Sit itaque tibi laus benedictio sit gratiarum actio c. Aug. Cons Theo. par 2. c. 17. but hath delivered my soule from death mine eyes from teares my feet from falling My soule is escaped as a bird out of the snare of the fowler the snare is broken and I am escaped Blesse the Lord O my soule for the Lord hath dealt bountifully with thee Thus consider I say what particular deliverances of this kinde thou hast received Hast thou been set upon by violent temptations to Atheisme Blasphemy or the like and hath the Lord preserved thee Hast thou been allured by pleasing baits to Lust Pride Covetousness or such like Evils hath the Lord withheld thee from them O consider what abundant cause thou hast to be thankful spiritual deliverances are not to be slighted And know that the more thankfull thou art for such mercies already received the better shalt thou be able to resist future temptations Exh. 6. Use this as an argument with thy self to make thee willing to leave this unhappy inticing world and thy sinful condition here for so it is in great measure at the best for that happy condition wherein sin shall be no more but thou shalt be perfectly saved from it O check thy self for being so busie in building tabernacles on earth and saying in thy heart It is good to be here Was it not thy sin alone that made thee miserable was it not this that defaced the Image of God in thy soule and cast thee from the Paradise of God to the very Brink of Hell Did not Christ come into the world live a wearisome life and die a miserable death to save thee from thy death in sin was not sin the burden of thy soule and the sorrow of thy heart under which thou groanedst when the Lord first awakned and rouzed thee out of thy carnal security Did not thy sin cause thee to cry mightily to God for salvation and deliverance when thou sensibly perceivedst thy lost condition And was not this the work that Christ took in hand when he called thee effectually to himself Hast thou complained of sin and professed to hate it thus long How comest thou now to plead a forbearance for thy mortall enemy Sure thou canst not dream with the dreamers of this age of a state of perfection here in the body Doth not experience tell thee that corruptions arise daily and hourly in thy heart which is a continual spring of sin Thou canst not walk work or go about any worldly businesse but sinful vanities are still flowing from that fountaine within thee Thou canst not hear pray or perform any part of Gods worship but this cursed carnal inmate calls away thy heart to other objects Check thy heart for gadding recall thy thoughts from wandring and how soon will they be gone again though thou make it thy daily work to watch pray and strive against sin thou canst prevent it but in part though thou daily weedest out the rambling tares and choaking thistles that hinder the growth of the good seed yet thou canst not rid thy field of them but they spring up afresh every morning If thou art negligent for a while what head do they get and how hard is it to bring them under again Is not this thy sad condition and art thou unwilling to be delivered from it Is sin so delightful a companion If it be so to thy flesh it cannot be to thy spirit or else thou art not spirituall Didst thou rejoyce when thy Redeemer brought thee out of thy worse than Egyptian bondage and art thou unwilling to enter into the heavenly Canaan of rest Is it better to be alwaies wandring e Cui peregrinatio dulcis est non amat patriam Si dulcis est patria amara est peregrinatio Aug. in Ps 86.7 in the wildernesse of sin wa st thou glad to see the foundation of thy happinesse laid and art thou loath to see the superstructure reared and completed Did it revive thy spirit when Christ first drew thee out of thy sinfull state and art thou afraid at last lest he should perfect thy deliverance Death is indeed in it self an enemy to nature and a part of the curse due for sin and therefore cannot be desirable for it self But learn to look beyond it unto Christ thy Saviour whose presence is most desirable as Paul did having a desire to depart and
to be with Christ which is far better than thy present life willing rather to be absent from the body and to be present with the Lord. Nay doth he not speak ver 4. in the person of the Saints as groaning f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 5.2 under the present burden and art thou still willing to bear it The Spouse in the Canticles c. 8. 14. cries Make hast my beloved and be thou like to a Roe or to a young Hart upon the mountaines of spices running swiftly And why dost thou desire delayes that he should creep as a Snail and be long in coming Did Christ teach thee to say Thy Kingdome come and canst thou heartily pray for it if thou art not yet willing of it Dost thou not profess to live and rejoice in the hope of glory and canst thou hope for and rejoyce in the hope of what thou dost not unfeignedly desire Bethink thy self and blame thy soul for thy foolish mistakes Is not heaven the place where holinesse must be perfect Is it not there alone that the perfectly pure in heart shall behold the face of God Doth not Abraham wait there to lodge thee in his bosome Do not the spirits of just men there made perfect and the Angels of God joyfully wait to give thee entertainment Did not Christ thy Redeemer goe before to prepare a mansion for thee and will he not there shew thee his full salvation O doe but seriously meditate and that frequently of the misery of sin and of the perfect happinesse of a sinlesse condition and thou wilt be so farre from making or desiring delayes that thou wilt rather cry out How long Lord holy and true before thou destroy my cursed corruption How long must I beare about me this body of death O wretched man that I am when shall I be delivered Thou Lord hast purchased and begun my salvation from sin when wilt thou come to perfect the work Thou that hast done thus much already for me hast said surely I come quickly Amen even so come Lord Jesus Exh. 7. Lastly Is it the great work of Christ to save his people from their sins and hast thou had experience of this saving work upon thy own heart Labour what in thee lies to be helpfull as an instrument of Christ towards the salvation of others Though thou art but a private Christian thou maist be very serviceable to the soule of thy brother Be free in giving seasonable exhortations perswasions intreaties admonitions in love and tendernesse as being truly solicitous for his spirituall safety The Lord doth expresly require it as a duty at thy hands Lev. 19.17 Thou shalt not hate thy brother in thine heart thou shalt in any wise rebuke thy neighbour and not suffer sin upon him Gal. 6 1. Brethren if any man be overtaken in a fault ye which are spiritual restore such a one in the spirit of meeknesse considering thy self lest thou also be tempted Heb. 3.13 Exhort one another daily while it is called to day lest any of you be hardned through the deceitfulnesse of sin And our Saviour Christ gives directions how to proceed gradually in the work Mat. 18.15 16 17. It is a very wicked course that some take when they know any to offend grosly they make themselves and others merry by jesting and scorning at it especially at those soul sins of uncleannesse and drunkennesse which should not be so much as once named among Christians unless with detestation For these and the like sins the land mourneth it is then a very evil practice to make sport with them Solomon saith Fooles make a mock at sin Prov. 14 9. And it was a great aggravation of the Corinthians sin when they had the incestuous person among them That they were puffed up and had not rather mourned 1 Cor. 5.2 It is also an unchristian course in those that when they hear or see their brothers miscarriage they blaze it abroad in all companies among others to their infamy and disgrace but never go about this necessary and brotherly work of faithfull admonition O how do some delight to relate other mens infirmities And it is a sinfull neglect in those that perform not the duty what ever the cause may be But it is a most desperate and preposterous course of those who rather than they will be at the pains of faithfully admonishing offenders will separate from them I doubt not but a scandalous offender should be excommunicated but not before he is proved obstinate much lesse before we have heard him speak or spent one faithfull and serious admonition upon him for his recovery The dreadfull sentence of excommunication is onely to be pronounced against an offender when all other means fail g Cuncta prius tentanda sed immedicabile vulnus enâ—e rescindendum ne pars sincerae trabitur for his reclaiming Much less may we cast off our lapsed Churches as no Churches of Christ the members thereof by the hundreds or in the whole lump as no Christians before we have tried the utmost we can do for their healing recovery We know that God is a God of patience and long-suffering admonishing reproving exhorting wooing and beseeching poor back-sliding sinners and Churches waiting long for their reformation before he utterly casteth them off O let us not be so unlike our heavenly Father as hastily to conclude their condition to be desperate and past recovery Doth not Paul teach That the servant of the Lord must bâ— gentle unto all men apt to teach patient in meeknesse instructing those that oppose themselves if peradventure God will give them repentance to the acknowledging of the truth 2 Tim. 2.24 25. It is an easie matter to call Christians Dogs and Swine and cast them off from the priviledge of brotherly admonition Mr. Gerce in his Vind Eccl. Angl. because it is accounted an unthankful office But this way as a godly Minister now with the Lord spake is too easie to be holy He is but a desperate Chirurgion who when a wounded person is brought to him cutteth off the member because he would not be troubled with the cure and so leaveth the Patient to shift for himself O be not hasty to conclude men incurable and snarlers at reproof before you have made some serious trial whether they will beare it Some that have gone in good earnest to some of the worst of sinners and dealt faithfully with them touching their miscarriages have found them free in confessing their faults with teares in their eyes begging prayers to God for them Methinks my brethren you should remember how many admonitions and how much time the Lord spent in waiting upon your owne soules before you savingly imbraced his counsel O consider it wel And let me further tel you you will finde more comfort in winning one soul by Christian importunity than in casting off a thousand by uncharitable censoriousnesse Mistake me not I speak not as if I would have all
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
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
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