but so is not yours Death shall not set you at liberty but let you in to a farther bondage even the bondage of Hell where you shall for ever ly bound and fettered in those everlasting chains of darkness O then be excited in the sense and apprehension hereof to look out for your Redemption your deliverance betimes Which where you are to look for this Text will inform you pointing out unto you the one and only Redeemer even the Lord Iesus who gave himself for us that he might redeem us Quest 3. From what the Lords people are Redeemed Q. Redeem us from what That leadeth me to the third Branch A. To which I might return Answer from all the aforesaid Particulars wherein that our bondage consisteth Ans Sin Satan Law Death From all these the Lord Christ redeemeth those for whom he gave himself As 1. From death 1. To begin first with the last from Death though not from the Power yet from the fear of it This was one end of his assuming the nature of Man of being made Man as the Apostle tells us in that Text forecited Heb. 2.14 15. That through death he might deliver them who through fear of death were all their life time subject unto bondage Which he did by conquering of death and taking away the sting of it which was sin So as they who believe on him now have no more cause to fear that enemie which he hath so conquered and disarmed as it shall not be able to hurt them and from the power whereof in due season they shall be fully delivered Thanks be to God saith Paul speaking in the person of all believers which giveth us the victory through our Lord Iesus Christ 1 Cor. 15.57 viz. both over Sin and Death 2. From the Law 2. And so for the Law When the fullness of time was come God sent forth his Son made of a Woman made under the Law to Redeem them that were under the Law Gal. 4.5 Christ being himself made under the Law by a voluntary subjection undertaking the fullfilling of it for himself and his Elect people he thereby hath Redeemed them from that slavery wherein they were under it by reason of the rigorous exaction of it requiring that from them which they are not able to perform as also from the Curse of it Christ hath Redeemed us from the Curse of the Law being made a Curse for us Gal. 3.13 undergoing that penalty which the Law had denounced against all the Transgressors of it 3. And the like for Satan 3. From the power of Satan Who hath delivered us from the power of darkness Col. 1.13 that is from the power of Satan who is the Prince of darkness Him did Christ destroy in and by his death Through death he destroyed him that had the power of death the Devil Heb. 14. Here did that promised seed of the Woman bruiz and break the serpents head according as it was foretold Gen. 3.15 Christ trampled upon Satan that old serpent Him he conquered in his death Which he manifested in his Resurrection and Ascension wherein he triumphed over him Having spoiled Principalities and Powers he made a shew of them openly triumphing over them Col. 2.15 When he ascended up on high he led Captivitie Captive Eph. 4.8 leading Captive all the spiritual Enemies of his Church which before had held his people Captive Satan among the rest 4. But I shall not insist upon any of these 4. From Sin My Text directing and confining me to the first of them Redemption from Sin Here begins all that servitude and bondage to which man is now subject And from this hath Christ redeemed his people He gave himself for us saith the Text that he might redeem us from all iniquity Christs people Redeemed from Iniquity All iniquity From Iniquity 1. From Iniquity from All iniquity so I shall divide the words In the one taking notice of the substance of this benefit in the other of the Extent of it Deal with them severally That he might redeem us from Iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is from Sin Which is fitly expressed by this word properly signifying an Illegality what ever is done besides or contrary to the Law Such is Sin So Saint Iohn defines it 1 Iohn 3.4 Sin is the transgression of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iniquity And from this Christ hath redeemed his people There shall come out of Sion the Deliverer and he shall turn away ungodliness from Iacob so the Apostle citeth that Text of the Prophet Isaies pointing at Christ Rom. 11.26 Which in effect speaketh the same thing with this in the Text He gave himself for us that he might redeem us from Iniquity Quest How redemed from Iniquity Q. And how is Christ said to have done or to do this A. Here if we will hearken to Socinians Ans The Socinians sense rejected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nempe per praedicationem Apostolorum fultam illo spiritu quem Christus ipsis impetraverat Groti Annot. ad loc whom Grotius herein complyeth with they will tell us what he doth that this was done by the preaching of the Apostles who being supported and enabled by that Spirit which Christ had impetrated and obtained for them their Ministery became effectual to such an end for the turning of men from those iniquities those sinful wayes and courses which formerly they were given over to But this I let go as savouring of a spirit which is but too willing to conceal and darken the truth whilest it holdeth forth but a part a small part of it A. Ans The word Redemption opened For a more full and satisfactory Answer consult we the word which is here and elsewhere made use of That he might Redeem us To Redeem in common use we know what it is to procure the liberty of a Captive Now this may be done two wayes By Price or Power Which is by price or Power By price paying a Ransome for him By power freeing him by a strong hand Both of these in Scripture we find called by the name of Redemption The former most commonly and properly So the word in the Text naturally signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might Redeem viz. by paying of a Price That is the proper signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which coming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth as the Latin word Solvo answering to it also doth both to pay and to loose it properly imports a Ransome the Price which is payed for the Redeeming of one This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Redemptionis precium And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is properly a Redemption in such a way by the paying of a price Of such Redemption we often read As elsewhere so in that Chapter Lev. 25. where we read of the Redeeming of land that is sold or morgaged v. 25. and of Persons who have sold
Law of the Spirit of life which is in Christ Jesus hath made me free from the Law of sin saith Paul of himself Rom. 8.2 Thus doth Christ set his Elect people at liberty from those sins wherin they were before intangled Such were some of you saith the same Apostle to his Corinthians viz. fornicators Idolaters c. but ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and by the Spirit of our God 1 Cor. 6.11 As they were justified by his Merit so sanctified by his Spirit Thus is Christ made unto all true beleevers as Righteousness so Sanctification as the same Apostle tels them 1 Cor. 1.30 Righteousnesse by his Satisfaction and perfect obedience for their Justification Sanctification by the gift and work of the Spirit of Regeneration whereby he subdueth Corruption in them So Purifying them to be a peculiar people to himself as it followeth in the Text. Of which God willing I shall speak more fully when I come to handle that latter Branch to which this part of Redemption more properly belongeth 2. Thus you see how Christ may be said to Redeem his people from Iniquity 2. Christ Redeeming his people from All iniquity And this he hath done and doth from All Iniquitie There is the Extent of this Benefit of which but a word This Redemption reacheth to all Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From all Iniquity Iniquity or Sin is twofold Original and Actual Original Adams sin imputed with Natural Corruption inherent Actual accursed fruits springing from that Root sinfull thoughts words Actions Every of which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Transgression of the Law and so sin Iniquity Now from all these doth Christ Redeem his people The bloud of Iesus Christ cleanseth us from all sin 1 Joh. 1.7 from Original sin Actual sin Taking away the guilt of it He hath loved us and washed us from our sins in his blood Rev. 1.5 Yea and the filth and pollution of it If the blood of Bulls and of Goats c. sanctified to the purifying of the flesh how much more shall the blood of Christ who through the eternal spirit offered himself without spot unto God purge your consciences from dead works to serve the living God Heb. 9.13.14 Such vertue there is in the blood of Iesus Christ being applyed to the Soul by faith Now it both satisfies and sanctifies freeth both from the guilt and power of sin And that of All sin He shall save his people from their sins Matth. 1.21 Not from one or many but all sins To this end he gave himself for his people that he might Redeem them from All iniquitie R. And so it must be otherwise his Redemtion had been an imperfect Redemption R. This Redemption a perfect Redemption One debt not discharged is sufficient to keep a prisoner in the goal One foot in the snare is enough to detain the intangled bird But Christ is a perfect Saviour a perfect Redeemer And therefore those whose Redemption he undertaketh he redeemeth them from all iniquity from the Guilt and Power of all sin Thus have you the Doctrinal part opened with a touch of Application by the way which come we now to prosecute Applic. Directing it in the first place by way of Confutation Here taking up a stone to cast at a three-fold Adversary Applic. Confutation of a three-fold Adversary Socinians Papists Arminians 1. Begin with the first and worst Socinians Socinians opposing Christs satisfaction who will not indure to hear of any such Redemption properly so called that Christ should thus Redeem his people by paying a price for them making satisfaction unto the Justice of God for their sins Against them we take up this word in the Text which we oft meet with elsewhere where Christ is said to give himself for his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might Redeem them which word as you have heard properly signifieth such a Redemption viz. by paying a price And that it must be so taken in this and the like places not Metaphorically as they would have it but properly we may learn from the Apostle who plainly expounds this phrase in that known Text 1 Cor. 6.20 repeated Cap. 7. v. 23. where he sheweth us how Believers are said to be Redeemed Ye are bought with a Price saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. with the precious blood of Jesus Christ Sensus est Christus vos â peccatis redemtâ—s sibi manci-pavit sed magno ei statis morte ipsius cruenta Grot. Annot. in 1 Cor. 6.90 as St. Peter explaines it 1 Pet. 1.19 A Text so clear that Grotius though but too willing to evade all Texts of that nature is enforced to interpret it in such a sense To which might be added the Context here He gave himself for us that he might redeem us Where the Apostle plainly sheweth how and in what way Christ Redeemed his people viz. by giving himself for them giving himself a Ransome a Counterprice for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we found it it these forecited Texts Matth. 20.28 1 Tim. 2.6 But as for this pernicious and damnable doctrine of theirs I have so fully discussed it heretofore among you in handling of that Text Obj. The One and Onely Mediator printed Anno 1651. 1 Tim. 2.5 whereof I have also given an account to the world as that I hope I shall not need to insist upon it again To leave them 2. 2. Papists who teach that In the next place come we to the Papists Did Christ thus give himself for his people to Redeem them from all iniquity How is it then that they they tell us 1. That though the sin be forgiven yet the punishment may remain 1. The sin being pardoned the punishent may remain Though not Eternal yet Temporal The former being satisfied for by Christ yet the other may be left for us to undergo and suffer either in this Life or in Purgatory Which if so then must Christ be but a partial Redeemer not having redeemed his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from All and the All of Iniquity Which how doth it derogate from the merit of his death Obj. But why then was David punished in the death of his Child Obj. David punished in the death of his child notwithstanding the Prophet had assured him that God had forgiven his sin as we find it 2 Sam. 12. v. 13 14. A. This was not to him any wayes a satisfactory but Castigatory punishment A Chastisement rather than a Punishment Ans A chastisement rather than a punishment as many of the tryals and afflictions wherewith God exerciseth his people are Propter hoc imponit nobis poenam Propter hoc imponit nobis poenam non de peccatis sumens supplicium sed ad futura nos corrigens Chrysost Hom. de Penit. For this cause saith Chrysostome doth God inflict punishments upon his people
with all those who truly believe on Jesus Christ and are justified and sanctified by him they do now serve the living God working his works the works of God as they call good works Iohn 6.28 With their minds serving the Law of God as Paul saith of himself Rom. 7. last However sometimes the flesh the corruption of their nature carryeth them another way to the serving of the Law of sin of which he there complaineth even as a strong wind drives the vessel against the Tides and streames yet the bent and inclination of their hearts is towards the Law of their God They are seriously addicted and constantly inclined unto good works And so see that it be with every of us Vse 2. Believers exhorted to have a regard to good works Are we such as lay claim to an interest in Christ and expect to receive any benefit by his death see that we be such as have a regard to good works so as to set upon the serious and conscionable practice thereof Obj. Obj. Christ hath wrought what is needful for them But happily may some say what need this be pressed upon Christians for whom Christ hath wrought whatever is needful so as there is no more required from them in order to their Iustification and Salvation but onely to believe on his name This is the Commandement saith St Iohn that we should believe on the name of his Son Iesus Christ 1 John 3.23 And when the Iaylor demanded of Paul and Silas Sirs what must I do to be saved they return him no other answer but this Believe on the Lord Iesus Christ and thou shalt be saved Acts 16.30 31. not making any mention of good works And our Saviour himself maketh this the onely condition of obtaining eternal life Iohn 3.14 15. As Moses lift up the serpent in the wildernesse so must the Son of man be lift up That whosover believeth on him should not perish but have eternal life And again in the verse following God so loved the world that he gave his onely begotten Son that whosoever believeth on him should not perish but have everlasting life v. 16. And again v. last He that believeth on the Son hath everlasting life So then what need is there of works Ans Answ Needful in a meritorious way To this the Answer is obvious 1. True it is Christ hath wrought whatever is needful for his Elect People in a meritorious way having fulfilled the righteousnesse of the Law for them So much we may learn from the Apostle Rom. 8.4 where he setteth forth this as one end wherefore God sent and gave his Son That the righteousnesse of the Law might be fulfilled in us The righteousnesse of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which the Law requireth to the making of a man righteous before God might be fulfilled in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by us but in us viz. by the imputation of Christs obedience unto us By this meanes come believers to stand as righteous before God Believers not freed from obedience of the Law yet are they not hereby freed from the obligation of the Law However from the Curse and rigorous exaction of it they are yet not so from the obligation But the rather they are hereby engaged to it the more by this Example which Christ hath given them What St. Peter saith of the Passive obedience of Christ 1 Pet. 2.21 Christ suffered for us leaving us an example that we should follow his steps being ready to suffer for him as he did for us we may say the same of his Active obedience his observing the Law in so strict a manner This did he leaving us an example that we should follow his steps And this do we Herein follow him though it be as Ascanius the child is said to do Aeneas his father haud passibus aequis not with a like stride or pace This is not to be expected from the holiest men upon earth that they should follow Christ fulfilling the Law as he did Yet this they are to endeavour to walk exactly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go up to the top of every Commandement as before I expounded the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this do we Applying inclining our hearts to perform fulfil the statutes of our God as David saith he did Psal 119.112 Seriously desiring it vigorously endeavouring it This is an Evangelical fulfilling of the Law which by way of duty to their God is required from all true believers Fear God and keep his Commandements for this is the whole duty of man Eccles 12.13 Thus then Christians are not taken off from the practice of good works by what ever Christ hath done for them Faith alone cannot justifie Ans 2. Neither in the second place is it faith alone that can justifie and save them In the clearing of which that known distinction will be usefull of Fides sola and solitaria faith only and faith alone True it is it is faith only that justifieth which it doth not qua Fides as Faith as a work as Arminius would have it but as an Instrument laying hold upon Christ and applying his Merit by which we are justified But not Faith alone not a naked faith faith without works which as I have already shown you from Saint James is no other but a dead a mock-faith no true faith And so not being able to justifie it self much less can it justifie the person in whom it is Faith without works justifieth not Obj. No what say we then to that obvious Text of the Apostles Rom. 4.5 Rom. 4. v. 5. cleared Where he seemeth expresly to determine the contrary To him that worketh not but beleeveth on him that justifieth the ungodly his faith is counted for righteousnesse Ans To this the Answer is soon returned True it is faith is counted for righoeousnesse to such a one as worketh not viz. upon such an account as looking to be justified and saved by his works In such a way the true beleever renounceth works not placing any affiance or confidence in them knowing that he is not able to perform the condition which the Law requireth And therefore putteth himself upon another way for the obtaining of Justification and Salvation which is through faith in Jesus Christ In the mean time not renouncing works as to the practice of them in way of obedience unto God without which a man can neither be Justified nor saved Upon this account it is that Saint James joins works together with faith in the business of Justification in that known Text causlesly stumbled at by some even to the rejection of the whole Epistle Jam. 2.24 Ye see then how that by works a man is justified and not by faith only Not that works have any proper efficiencie in or influence upon the work of justification which is proper unto faith as the only Causal Instrument therein applying Christ with his merits unto the Soul But they
not to take vengeance for their sins past but to correct and instruct them for the future Obj. Obj. Death being the punishment of sin stil remaineth But how is it then that death which is the proper punishment of original sin still remaineth alike to all A. Ans The quality altered by Christ To this it is Answered as to the former True it is Death at the first came in by sin and in it self it is a punishment of sin but not so to those that are in Christ to true believers To them it is Medicinalis non poenalis not properly penal but Medicinal Death remaines but the sting is pulled out which is sin Even as it is with sin it self that remains in the Regenerate as to the being of it whilest the guilt and power are taken away So it is with Death That remaines as to the power of it Gods Saints being subject to it as well as others but the poyson the bitterness is taken away To them it is no longer a punishment of sin from which all which Christ hath Redeemed them 2. That man is bound to make satisfaction for himself 2. Again If Christ hath Redeemed his people from all Iniquities how is it that they tell us that they are yet bound to make satisfaction for themselves Redeeming and delivering themselves from Temporal yea from Eternal punishment by their own doings or sufferings by their good works prayer fasting alms-deeds by inflicting corporal punishments upon themselves or undergoing what Penances are injoyned them by the Priest Which what is it still but to derogate from this work of Redemption as if Christ had done it but by halves He satisfied for some sins and left us to satisfie for others and so in part to be our own Redeemers to Redeem our selves from our Iniquities Obj. But how is it then that Daniel giveth this Counsel to King Nebuchadnezzar Dan. 4.27 Dan. 4.27 explained Peccata tua Eleemosynis redime U. L. Redeem thy sins by righteousnesse and thine iniquities by shewing mercy to the poor A. So indeed the vulgar Latin as also Montanus and other their Expositors read that Text but Tremellius whom our own Translations therein follow renders it more properly Abrumpe Break off thy sins That is the proper signification of the word Parach Rupit abrac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pit c. which we find so used and rendered Gen. 27.40 where Isaac speaking to his son Esau tells him When thou shalt have the dominion thou shalt break the yoke from off thy neck Vparacta franges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 franges jugum saith Montanus Excutias solvas saith the vulgar Latin thou shalt break off shake off And thus Daniel there adviseth that cruel Tyrant that he should break off his former sinnes of Tyranny and Oppression by betaking himself to the practice of Righteousnesse and Mercy Which doing with an upright heart he might thereby hope to divert those judgments of God which hung over his head Divert them though not by way of merit no It is not one good work or yet many being all but Duties that can make satisfaction to the Justice of God for the least sin But by a way of a gracious Remuneration God being free in rewarding what ever services are done to his name 3. That one may satisfie for the sins of another One may bear the burden and discharge the debt of another c. And it was a ridiculous heresie of Wickleffe to deny the same Rhem. Annotat. 〈◊〉 1 Col. 24. Yet again in the third place If Christ have redeemed his people from all Iniquity how is it then that they affirm that one may satisfie for the sins of another So the Rhemists in express terms lay it down in their Annotation upon Col. 1.24 Censuring it for a ridiculous heresie in Wickleff that he denyed it But what is this again but to make others sharers with Christ in this great work of Redemption As if he had not given himself to this end to redeem his people from all iniquities As for us know we no other Redeemer but him As for Man not being able to Redeem himself how shall he redeem another A thing which we may hear the Psalmist in express terms disclaiming Psal 49.7 No man can redeem his Brother nor give unto God a ransome for him Not redeemed him from Temporal death much less from Eternal But I shall not any longer detain you in the refutation of these Errors which having been so fully discovered by many hands already I hope there is no fear of any infection from them A word in the third place for those whom at present you are in more danger of Arminians 2. Arminians who teach a universal Redemption Whose Doctrine is as you have heard that Christ dyed and dyed alike for all earnestly contending for an Vniversal Redemption Vniversal Redemption This in a good sense we readily grant viz. in that which the Text holdeth forth that Christ gave himself to Redeem his people from all iniquity But not so in their sense that he dyed alike for all impetrating and obtaining the like benefits for all Which if so then must all be Redeemed from all iniquity All not redeemed from all iniquity not onely from Original sin which they look upon as wholly discharged by the death of Christ so as none are condemned for it but from all Actual sins Commissions Omissions And if so how is it then that they are not all made partakers of this benefit to have their sins actually pardoned and persons reconciled unto God A. To this I know they will readily Answer The Cause of this is onely the want of faith Ans Want of faith the cause of this because men do not beleeve on Christ who dyed for them This is it that renders his death ineffectual unto them Repl. But to this we rejoyn Is this Infidelity of theirs an Iniquity Repl. Infidelity an Iniquity or no Surely this they will not deny And if so how is it that they are not redeemed by Christ from it both from the Guilt and Power of it Both these did Christ merit as you have heard for all those for whom he gave himself Giving himself to this end that he might redeem them from all iniquity not onely from sin against the Law but sins against the Gospel Christs people redeemed from sins against the Gospel as well as against the Law Christ meriting faith for his people In particular from this of Vnbelief from which Christ hath merited and obtained that those for whom he gave himself should be freed having among other things merited faith for them and that not onely a power to beleeve that so they may beleeve if they will as they would have it but also the Habit and Act of faith that they shall beleeve To you it is given on the behalf of Christ not onely to beleeve an him but also to suffer for his
such in your own eyes as you are in his That seeing your own filthiness you might come to abhor your selves So did Iob though a holy man yet being convinced of his impatience and other his errors after that God had so clearly revealed himself unto him Now saith he I abhor my self Job 42.6 What cause then have you to do the like having nothing but Corruption in you You whose sins and iniquities testifie against you as the Prophets Ieremy Isai speak of the Iews Isa 59.12 Ier. 14.7 Oh what cause have you to abhor to loath your selves Which till you do never look to be made partakers of this Benefit which we are now speaking of Christ never Purifieth any never freeth them from the guilt and power of sin but he bringeth them to such a loathing of themselves for it So much we may learn from that of the Prophet Ezekiel cap. 36. where the Lord making promise to his people that he would save them from all their uncleanness v. 29. free them from the guilt and slavery of their sins he subjoyns in the verse next but one v. 31. Then shall you remember your own evil waies and your doings that were not good and shall loath your selves in your own sight for your iniquities and for your abominations Never doth God exercise his grace and mercy upon a poor sinner in Iustifying and Sanctifying of him but he brings him to such an abhorrence such a loathing of himself for his sins maketh him vile in his own eyes Behold I am vile saith Iob Iob 40.4 What did you never yet see your selves to be such surely such you are and the more vile because you see it not Now the Lord who openeth the eyes of the blind open your eyes that you may see it Which when once you come to do then look up to your Purifier Then look up to their Purifier even the Lord Iesus who gave himself to Redeem such as you are that he might purifie them free them as from the Guilt so from the Contagion of sin from the one by Iustifying from the other by Sanctifying of them Who gave himself for us that he might Redeem us from all iniquitie and Purifie Loe This is the work of Iesus Christ thus to purifie his people by way of Sanctification Obs 3. Christ purifieth his Redeemed ones by way of Sanctification Hence it is that we find him called by the name of a Refiner and Purifier Mat. 3.3 He shall sit as a Refiner and Purifier of silver and he shall purifie the sons of Levi. A Refiner is one that purifieth mettals silver or gold from the dross that is in them And thus doth the Lord Christ purifie his people from the Corruption of sin Quest And how doth he this Quest How doth he this Answ Why this he doth properly and principally by his Word and Spirit Answ By his Word and Spirit Even as Refiner worketh by his fire so doth Christ by his Word and Spirit both which we find compared to fire Is not my word like as a fire saith the Lord. Jer. 23.29 He shall Baptize you with the Holy Ghost and with fire Mat. 3.11 That is with the Holy Ghost which is like unto fire Both so called as upon other so upon this account in as much as they have a refining purifying separating property in them Even as the Refiners fire separates the dross from the pure mettal even so doth the Word of which the Apostle to the Hebrews saith that it is quick and powerful and sharper than any two-edged sword piercing even to the dividing asunder of soul and spirit and of the joynts and marrow This doth the Word being accompanied by the Spirit Even as the Refiners fire being blown up now it melts the Mettals and separates betwixt the drosse and it even thus doth the Lord Christ melt the hearts of his people with godly contrition for sin and so purge out Corruption out of them by the work of his Spirit accompanying the Word Afflictions made use of in this work Other means there are which also he maketh use of oft times in this work among other of Afflictions and Tryals which are as his Fining pot into which he brings his people for this end This course he tooke with his people the Jewes as the Prophet Jeremie sets it forth Ier. 9.7 Therefore thus saith the Lord of Hosts Behold I will melt them and try them viz. as the finer doth his Oar in the furnace and fire of Affliction And so the Prophet Zacharie expresseth it Cap. 13. v. last I will bring the third part through the fire and will refine them as silver is refined and will try them as gold is tryed Two parts of the people being destroyed and consumed the third part the remainder which the Lord intended to make his peculiar people he brings them through the fire of affliction for the refining and purifying of them So the Prophet Isai explains the Metaphor Isai 48.10 where the Lord speaking to the same people tells them Behold I have refined thee but not with or as Silver I have chosen thee in the furnace of affliction This is the Lords firing-pot into which he oft times brings those whom he intends to make choice of so for his peculiar people He brings them into the furnace of affliction Where though he do not refine them with Silver or as silver which the finer useth to keep in the fire till all the dross be wasted and wrought out of it not refining them exactly and perfectly yet he beginneth and maketh some progress in this work making their Afflictions subservient thereunto as Preparatives to and furtherances in this their purging and purifying By this therefore shall the iniquitie of Iacob be purged and this is all the fruit to take away his sin Isa 27.9 This is the end which God aymeth at in afflicting his people whom he loveth and intendeth good to that he may thereby purge sin out of them But this is but an Occasion as also the word is but an instrument which God is pleased to make use of in effecting of this work In the mean time the proper and principal efficient is the Spirit of Christ The Principal efficient herein the Spirit concurring and working together with and by these meanes Which is therefore called the Spirit of holinesse Rom. 1.4 And Sanctification is ascribed unto it as its proper and peculiar work being called the Sanctification of the Spirit 2 Thess 2.13 1 Pet. 1 2. And by this Spirit it is that Christ purifieth his people Christ having by his death impetrated the holy Spirit for his people conveyeth it unto them Having first impetrated and obtained it for them by his death he then communicateth it unto them Thereby first working Faith in them to apply the merit of his death unto themselves whereby they come to draw this purifying vertue from him their hearts being purified by faith as
unto so as not willing to over look or neglect any of them Such was Davids obedience I shall not be ashamed saith he whilest I have respect unto thy commandements Psal 119.6 And the like we read of Zacharie and Elizabeth They were both righteous before God walking in the Commandements of the Lord blameless Luk. 1.6 And such must the obedience of a Christian be an universal obedience such in desire and indeavour so as not willingly to balk or neglect any commandement That Ruler which we speak of how strict soever he had been as he said of himself in observing of the rest of the Commandements yet withdrawing his obedience **** to that one which our Saviour for Probation or conviction sake propounded unto him that he should go and sell all that he had and give it to the poor he thereby shewed himself to be no better than an Hypocrite And so do they who pick and choose their Duties yeelding a partial respect to the Law of God obeying in some things not in other For which that of Saint Iames is express Iam. 2.10 Whosoever shall keep the whole Law and yet offend in one point he is guilty of all Suppose a man so exact as that he should strictly observe the whole Laws except only in some one particular therein required or forbidden yet allowing himself in that one particular breach of it that declareth him not to be what he would be thought a righteous person That general Maxim holdeth true in this case A quatenus ad omne He that yeeldeth obedience to one Commandement because it is a command of God upon that account will yeeld the like obedience to all And this are Christians to do And this being sincere they will do Being such as are truly Sanctified now as the Apostle saith they are prepared to every good work 2 Tim. 2.2 Ready to do what ever their God requireth fromt hem And such see that your obedience be as to desire and indeavour an Vniversal obedience doing that all that which the Lord requireth in his word Here is the Matter of good works which Christians are to have an eye at in the first place 2. And then secondly have an eye to the Order first looking at the more weighty duties Dir. 2. Good works to be done in right Order It was that which our Saviour chargeth upon the Pharisees denouncing a woe against them for it Mat. 23.23 woe unto you scribes and Pharises hypocrites for ye pay tithe of Mint and Annise and Cumin and have omitted the weightier things of the Law Judgment Mercie Faith To be carefull in small matters but regardlesse in those of greater importance is a sure sign of an Hypocrite Not but that these things also are to be regarded These things ought ye to have done saith our Saviour there to them but not to leave the other undone Those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weightier things of the Law duties of greatest importance Christians must have an eye at in the first place Not slighting not neglecting them however Yea and if it happen that there be any competition these are to have the precedence First look at the more weighty duties preferring them 3. Doing these works in a right Order that they may be truly good works see that they be done out of a right Principle Dir. 3. Out of a right Principle viz. a threefold Principle of Faith and Love and Obedience 1. Of Faith 1. of faith without which the Apostle tells us it is impossible to please God Heb. 11.6 Faith as concerning the work which we doe that it is a thing required by God agreeable to his mind and will of which the Apostle speaks Rom. 14. v. last where he concludes whatsoever is not of faith is sin What-soever is done though the thing it self be indifferent or good yet being done with a wavering conscience without assurance that the work is in it self well-pleasing to God and that it hath good warrant from the Word it is sin in him that doth it so also concerning Gods acceptation of our persons and services that he doth and will accept whatever we do in the name of Christ Out of such a Principle did the Patriarchs do those works for which they are commended Heb. 11. What they did they did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in faith by faith 2. Of Love 2. Of Love In this sense see that Faith work by love What we are sure to be agreeable to the mind and will of God do it out of Love Love to God I will love thee O Lord saith David Psal 18.1 And love to his Law O how do I love thy Law saith he Psal 119.97 Love to his Testimonies I love thy Testimonies v. 119. Love to his Commandements and Precepts I love thy Commandements above gold yea above fine gold v. 127. Consider how I love thy Precepts v. 159. And out of this love keep and observe them My soul hath kept thy Testimonies and I love them exceedingly v. 167. And thus also what duties we do unto our Neighbour do them out of love Thou shalt love thy Neighbour as thy self Thus what good works we do do them out of a right Principle of Faith and Love 3. And Thirdly Obedience 3. Obedience Not out of any by and sinister respects but in way of Obedience unto God So did Abraham when he went out to seek a Country which he knew not where to find yet by Faith he obeyed saith the Text Heb. 11.8 So doe we taking notice what God would have us to do now not standing to consult with flesh and blood about it which Paul saith he did not Gal. 1.16 in obedience to him do it Thus did Peter though he had fished all night and caught nothing yet Neverthelesse saith he to his Master at thy word I will let down the Net Luke 5.5 Thus having a word from God now in obedience to him do what he requireth Thus did our blessed Saviour suffer what he suffered He was obedient to the death Phil. 2.8 And thus let us do what we do All our works do them in obedience unto God doing what we do to Man as unto God So the Apostle requires servants to do their duties unto their Masters Eph. 6.5 Servants be obedient to them that are your Masters according to the flesh with fear and trembling in singlenenesse of heart as unto Christ doing what they did in obedience to their supream Lord and Master Christ in serving them serve him Not with eye-service as men-pleasers but as the servants of Christ doing the will of God from the heart so he goeth on v. 6. Mark it In doing their Masters work they must have an eye at God doing what they do as his will With good will doing service as to the Lord and not unto men v. 7. Not looking onely or yet chiefly at their Masters on earth but at their great Lord and Master in heaven the Lord Christ who requireth
to him they shall have a gracious reception from him he will bid them welcome Him that cometh unto me I will in no wise cast out In no wise So our last Translation doth well express the Emphasis in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two Negatives which in the Greek do vehementiùs negare import a more earnest and vehement Negation Nequaquam ejecerim I will at no hand in no case in no wise cast him out Which let it serve to confirm and establish the hearts of poor sinnners in the assurance of a gracious acceptation from Jesus Christ upon their coming unto him Obj. Objections answered I but may some say I am unworthy of any such acceptance a poor vile miserable Obj. 1. Man 's own unworthiness worthless creature having nothing to commend me to the world much less unto Christ Outwardly mean nay and inwardly vile a poor sinful creature who see nothing in my self but what may justly render me odious and abominable in the sight of God and Jesus Christ How then can I hope that I should find such a welcom from him upon my coming to him Ans Well be it so as is alledged yet be not discouraged for which again mark the Text. Him that cometh unto me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Him the word is indefinite yea universal comprehending all excepting none Be he what he will of what nation sex quality or condition soever Jew or Gentile male or female bond or free rich or poor though a dog scarce worthy to gather the crums under the table though not worthy of the least common mercies much more unworthy to have union and communion with Jesus Christ yet coming to him they shall be welcome to him Herein doth he differ from the Common Host which before I spake of who however he keepeth open doores for all comers yet unless they that come bring money with them to pay for what they call for they shall not be welcome to him It is otherwise with the Lord Jesus who not expecting to be any gainer by those that come to him will make all that come welcome though they bring nothing with them to make them so For this that known Proclamation is express Isa 55.1 Ho every one that thirsteth come ye to the waters and he that hath no money come ye buy and eat yea come buy wine and milk without money and without price Thus doth Jesus Christ invite all poor sinners to come unto him to have a free communion with him What though they have neither money nor monies worth nothing to purchase their welcome to make them worthy yet let them come unto him Which doing let them rest assured they shall not be cast out The truth whereof many great sinners have found upon their own experience Experiences of great sinners coming to Christ So did that Woman of whom we read in the Gospel Luke 7.37 whether Mary Magdalen as it is commonly taken or rather some other as is most probable is uncertain Behold a woman in the City which was a sinner saith the Text v. 37. that is a great a notorious sinner a known strumpet a harlot whom every one could point at as the Pharisee who had then invited Jesus to his house did wondering that Christ should not know what manner of woman she was This man if he were a Prophet saith he would have known who and what manner of woman this is that toucheth him for she is a sinner v. 39. A notorious sinner a lewd woman yet coming unto Christ and expressing her good affection unto him how welcome was she to him receiving from him what she came for the forgiveness of her many and great sins Her sins which are many are forgiven so our Saviour there tells Peter v. 47. Obj. 2 Obj. I but may some say there was a Reason why Christ should bid her welcome Having nothing to bring to Christ she was one that loved him much as it there followeth expressing her affection to him by the Present which she brought him A Box of precious ointment which she bestowed upon him as the verse there foregoing informs us But as for me I have no such present to bring unto him no Box of Oyntment for him Ans But hast thou teares for him as she had truly penitent teares Hast thou a broken and contrite heart to present unto him a heart broken with true godly sorrow for sin If so stand not upon any other present Thou desirest not sacrifice else would I give it thou delightest not in burnt-offering The sacrifices of God are a broken spirit a broken and contrite heart O God thou wilt not despise saith the man after Gods own heart Psal 51.16 17. And hast thou such a heart in thy bosom though thou have nothing in thy hand yet come unto Jesus Christ Obj. But I have done much against him Obj. 3 Ans And had not Paul done so Having done much against him whom Christ himself from Heaven chargeth with persecuting of him Saul Saul why persecutest thou me Acts 9. And so much he confesseth against himself I was a Blasphemer a Persecutor c. Whereupon he concludes himself to be the chief of sinners 1 Tim. 1.13 15. yet coming unto Christ he obtained mercy from him which was done as he there saith that he might be a pattern for them who should after believe on him Obj. I but I have rejected Christ being Obj. 4 offered and tendered unto me again and again stopped my ear against his Word Rejecting of him being offered and quenched the motions of his Spirit refusing him when he came to me And may not I look for a just retaliation that he should reject me when I come to him Ans Yet still consult the Text. Him that cometh unto me Be he what he will though a rebellious and obstinate sinner Obj. I but I am an Apostate who have cast Obj. 5 out Jesus Christ after that I had received him Apostatizing from him and given entertainment to him having returned to my former sinful wayes and courses which I had sometimes abandoned Now doth not the Apostle exclude all such from any hopes of benefit by him What else means that known Text Heb. 6.4 where speaking of such he saith It is impossible they should be renewed again unto repentance seeing they have crucified to themselves the Son of God afresh c. Ans For this know that it is spoken of a wilful and universal Apostacie a malicious and despiteful contemning and opposing of Christ and his Gospel by those who were once convinced of the truth thereof which is properly the sin against the Holy Ghost Now as for such who thus crucifie Christ a fresh and put him to open shame doing that in Affection and Conversation which the Jews did in Action Treading under foot the Son of God counting the blood of the Covenant wherewith they were sanctified an unholy thing and doing despite to the Spirit of