is the sanctifying of the heart Circumcision Deut. 30.6 And the Lord thy God will circumcise thy heart and the heart of thy seed to love the Lord thy God with all thine heart and with all thy soule that thou maist live Rom. 2.29 He is a Jew which is one inwardly and circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God Consider the foregoing verses On the contrary evil and unsactified hearts are called uncircumcised in Scripture Lev. 26.41 If then their uncircumcised hearts be humbled Jer. 9.25 26. Behold the daies come saith the Lord that I will punish them which are circumcised with the uncircumcised Egypt and Iudah and Edom and the children of Ammon and Moab and all that are in the utmost corners that dwell in the wildernesse for all these nations are uncircumcised and all the house of Israel are uncircumcised in the heart Acts 7.51 Ye stiff-necked and uncircumcised in heart and eares ye doe alwaies resist the holy Ghost as your fathers did so doe ye Circumcision then as you see was not onely a seale of the righteousnesse of faith The Passover The Passeover or Paschall Lamb Exod. 12. was a Type of Christ the Lamb of God that taketh away the sins of the world as it hath been explained before The sprinkling of the blood upon the doore-posts signified the sprinkling of the blood of Christ upon the heart and soule for removing of the filth as well as the guilt of sin which was also signified by other sprinklings and washings of the Law as I shall shew you anon Sacraments extraordinary The Baptism in the cloud and in the red Sea figured the same which is now signified by our Baptism under the Gospel of which I shall speak in its due place The Manna in the wildernesse was a type of Christ who is the bread of Life upon whom whosoever feedeth by faith hath a spirituall life in Christ he dwelling in Christ and Christ in him to wit by the graces of his spirit Christ himself thus expounded what the Manna signified as you may read at large Ioh. 6.48 to 59. Types The Brazen serpent Numb 21.9 with Iohn 3.14 15. was a type of Christ restoring spirituall life as well as delivering from the death of condemnation As Moses lifted up the Serpent in the wildernesse even so must the Son of Man be lifted up that whosoever believeth in him should not perish but have everlasting life And this is life eternall that they might know thee the onely true God and Jesus Christ whom thou hast sent John 17.3 The Laver Exod. 30.17 typified our sanctification by the Blood of Jesus Christ Eph. 5 25 26. Even as Christ also loved the Church and gave himselfe for it that he might sanctifie and cleanse it with the washing of water by the Word We read of the Laver of regeneration Tit. 3.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to his mercy he saved us by the washing of regeneration and renuing of the holy Ghost The blood of the Sacrifices sprinkled signified the blood of Christ in its sanctifying vertue Heb. 9 1◠14. For if the blood of Bulls and of Goats and the ashes of an Heighfer sprinkling the uncleane sanctifieth to the purifying of the flesh How much more shall the blood of Christ who through the eternall spirit offered himselfe without spot to God purge your conscience from dead workes to serve the living God! chap. 10.22 Let us draw neer with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water The Promises 2. Let us consider the Promises even of the covenant of promise Jer. 31.33 But this is the covenant that I will make with the house of Israel after those daies saith the Lord I will put my law in their inward parts and write it in their hearts and will be their God and they shall be my people Ezek. 36.26 27. A new heart also will I give you and a new spirit will I put within you and I will take away the stony heart out of your flesh and I will give you an heart of flesh And will put my spirit within you and cause you to walk in my statutes and ye shall keep my judgements and do them Here you see how large a part of this Covenant consisteth in the promises of sanctifying grace Prophecies 3. Let us consider the Prophesies Zach. 13.1 In that day there shall be a fountaine opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleannesse It is the uncleannesse of sin that is washed away by this Fountain of Grace Isa 61.1 2 3. The spirit of the Lord God is upon me because the Lord hath anointed me to preach good tidings unto the meek he hath sent me to binde up the broken hearted to proclaime liberty to the captives and the opening of the prison to them that are bound c. This freedom here spoken of is from a state of thraldome in sin from the bondage of corruption as well as from the obligation to punishment for it is said ver 3. the latter part That they might be called trees of righteousnes the planting of the Lord that he might be glorified The like we have chap. 42. 6 7. I the Lord have called thee in righteousnesse and will hold thine hand and will keep thee and give thee for a covenant of the people for a light of the Gentiles to open the blind eyes and bring out the prisoners from the prison them that sit in darknes out of the prison-house Here we see that the opening of blinde eyes is spoken of and what is that but the grace of saving knowledge and what the prison is you may gather out of my foregoing words upon the former text Mal. 3.2 3. He to wit Christ is like refiners fire and like fullers sope And he shall sit as a refiner and purifier of silver and he shall purifie the sons of Levi and purge them as gold and silver that they may offer to the Lord an offering in righteousnesse Sacraments of the N.T. 4. The Sacraments of the New Testament signifie the same sanctifying grace Rom. 6.4 We are buried with him by baptisme into death that like as Christ was raised up from the dead by the glory of the father even so also we should walk in newnesse of life 1 Cor. 6.11 But ye are washed but ye are sanctified but ye are justified Here you see the washing of Baptism signifies the sanctifying as well as the justifying vertue of the blood of Christ John 1.35 He that sent me to baptise with water the same said unto me Vpon whom thou shalt see the Spirit descending and remain on him the same is he which baptiseth with the holy Ghost See also chap. 5.3 Except a man be born of water and of the
Christum vivificetur nullum verae coelestis vitae opus praestare posse Zach. Ep. ad m. Men. de nostra ad Deum conversione the children of wrath even as others Eph. 2.3 dead in trespasses and sins ver 1. they are indeed Christs Sheep but lost sheep e Ovis animal est stolidum ac iners omnium quadrupedum stupid ssâ—â—uÌ„ quod in devia et loca deserta diseurrit et oberrat etiamsi pascita aomi habeat et pabusuÌ„ copiosuÌ„ Eisi à tempestatibus et invibus obruatur non discedit ex loco nisi a pastore abigatur c. Aristot de nat animal l. 9. in a straying condition without the fold of Christ John 10.16 The terme then from which they are brought in this great Salvation is Sin Sathan and the World The term to which is God in holinesse To this purpose speak many Scriptures two I shall mention which speak fully to the matter Paul saith that Christ sent him to the Gentiles to open their eyes and to turn them from darknesse to light and from the power of Sathan unto God that they may receive forgiveness of sins and inheritance among them which are sanctified Acts 26.18 And again saith Paul to Titus c. 2.3 4 5 6. 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 kindeness and love of God our Saviour toward 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 renning of the holy Ghost which he shed on us abundantly through Jesus Christ our Saviour The Cure must be according to the nature of the Disease and the Remedy suitable to the Misery which was a departing from God to the Creature which is called two great evils Jer. 2.13 My people have committed two great evils they have forsaken me the fountaine of living waters and hewed them out cisterns broken cisternes that can hold no water The power likewise by which this salvation is wrought must needs be answerable to the greatnesse of the misery It must be a strong arm that rescues a Lamb out of the paw of a Lion It must be no lesse than a Divine f Tu es Deus omnipotens qui justificas impios et vivificas mortuos et mutas peccatores et non sunt Tibi soli possibile est suscitare silios Abrabae de duris lapidibus Aug. Theo. conf par 2. cap. 10. power that raiseth a Soule from death to life and makes it partaker of the Divine nature It is the Divine power that gives all things pertainig to life and godlinesse 2 Pet. 1.3 And it is the same mighty power by which Christ himself was raised from the dead that worketh effectually in them that believe Eph. 1.19 20. The want of Grace in the soul is not a Physicall privation before the habit where the subject is apt and disposed to receive the form but a Logicall privation where the form is excluded and past a naturall power of recovery The generation of a living child is naturall to man and according to nature it is said Abraham begat Isaac c. but the raising of the dead to life is a work above nature and therefore a reall miracle requiring an Almighty power to effect it Our new creation in Christ is a greater worke then our first creation in Adam and our resurrection from sin to newnesse of life is more than the resurrection of our bodies from the grave Christ therefore puts forth his Almighty power to save his people from their sins when he thus workes none can let he workes irresistably the greatest ineptitude and depravity of nature shall be overcome He opens the eyes of them that were borne spiritually blinde and the unction of his Spirit is an eye-salve whereby they are enabled to see and know all things necessary to Salvation Though the will be refractory and the carnall minde not an Enemy only but enmity it selfe against God Rom. 8.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 36.26 Gen. 6.5 he bowes and inclines it and of unwilling makes it willing Psal 110.3 They shall be a willing people in the day of thy power His blood dissolves the adamantine spirit He takes away the hard and stony heart and gives a heart of flesh Though the thoughts and imaginations of the heart be evill onely evill and that continually he reformes them and makes them delight in meditating on his word Though carnal affections be strong and unbridled carrying the minde to earthly objects he crucifies the flesh with the Affections and Lusts Though the holds and fortifications of sinne be strong in the Soule and the strong man armed Satan possesse them and the Elect by nature themselves Psal 68.18 be rebellious also joyning with Satan and warring against their Saviour Christ who is infinitely stronger batters these fortifications spoiles him of his goods delivers poor captivated soules and brings them into a blessed captivity to the obedience of Christ himselfe In a word where Christ undertakes the worke the roughest and hardest stone in the corrupted and confused Masse shall be hewen polished and fitted to the spirituall building and the most knotty piece shall be curiously wrought to a most beautifull statue after the image of God I shall both summe up and further cleer this discourse in these short Propositions following 1. Man by nature g Britan. Theol. Sententia in Synodo Dord Thes 1. Voluntas hominis lapsi nudata est donis spiritualibus salutaribus quibus in innocentiae statu donata fuit ac proinde ad actus spirituales nil jam valet absque viribus gratiae Thes 2. Lapsae voluntati inest non tantum peccandi possibilitat sed etiam praeceps ad peccandum inclinatio De libero Arbitrio Gratiâ brevis est Ecclesiae nostâ—ae definitio Art 10. proposita in haec verba Ea est hominis post lapsum Adae conditio ut sese naturalibus suis viribus bonis operibus ad fidem invocationem Dei convertere ac praeparare non possit Quare absque gratia Dei quae per Christum est nos preveniente ut velimus co-operante dum volumus ad pietatis opera facienda quae Deo grata sunt accepta nil valemus In quibus verbis homini in statu lapsus sive peccati tam vires quam merita negantur ad bonum spirituale Daven De lib. Arb. Gratiae cooperatione is dead in trespasses and sins and hath neither power nor wil to help himself yea he is an enemy to the work of Grace upon his own Soul and therefore stands in need of the effectually working grace of Christ 2. h Brit. Theol. sent in Syn Dord De conversione Thes 1. Deus animos electorum suorum praedictis gratiae suâ— actibus excetatos praeparatos
forth abortives or untimely fruit But as a woman in travaile that hath sorrow because her houre is come but as soon as she is delivered of the Child she remembreth no more the anguish for joy that a man is born into the world So Christ was in exceeding sorrow and heavinesse at the approach as I may say of a hard bargain when his houre drew nigh Mat. 26.38 But how abundantly was he satisfied when he saw that he had purchased a gratious and a numerous seed as the fruit of his body by those intolerable throwes that tormented his soul Thus likewise Paul having enumerated many grosse sorts of sinners 1 Cor. 6.9 10. addes ver 11. Such were some of you but ye are washed but ye are sanctified in the name of the Lord Jesus q Nam sanguis Christi purgationis nostrae materia est ex ejus morte et resurrerectione justitia et sanctificatio nobis contigit Calv. in loc Hoc adjecit ut Mediatorem etredemptorem in memoriam redigat per quem nobis tot bona provenerunt Pet. Mart. in loc and by the Spirit of our God What is here wrought by the Spirit was purchased by Christ and is wrought upon his account or in his name for there is no other name given under Heaven whereby we should be saved from our sins This is the fountaine mentioned Zach. 13.1 that is opened to the house of David and to the Inhabitants of Jerusalem for sin and for uncleannesse that they may be purified therein This is signified in baptism under the Gospell Titus 3.5 Which is called the laver of regeneration For as the washing of water puts away the filthinesse of the flesh so the blood of Jesus Christ cleanseth us from all sin 1 Joh. 1.7 This also was typisied by the ceremoniall washings under the Law if we look back unto them which in themselves were ineffectuall as is plainly expressed at large Heb. 9. take more speciall notice of ver 12.13.14 Neither by the blood of Goats and calves but by his own blood he entred into the holy place having obtained eternall redemption for us For if the blood of Bulls and of Goats and the ashes of an Heifer sprinkling the unclean sanctifieth to the purifying of the flesh How much more shall the blood of Christ who through the eternall spirit offered himselfe without spot to God purge your conscience from dead works to serve the living God As likewise Heb. 10. The Apostle shews the insufficiency of the legall rites in the beginning of the Chapter and therefore the Sacrifice of Christ must take place according to Scripture which saith Lo I come to doe thy will O God by which will we are sanctified through the offering of the body of Jesus Christ once for all And ver 14. by one offering he hath perfected for ever them that are sanctified according to the tenour of the new Covenant wherein saith the Lord I will put my Lawes into their hearts and in their mindes will I write them as you may read ver 16. see more in the following verses Multitudes of texts to this purpose might be quoted as those that are produced to confirme the Doctrine which I will not stand to repeate and many others I shall summe up all in a word Whatsoever is promised in Scripture concerning our Sanctification is purchased and ratified by Christ Jesus For all the promises of God in him are yea and in him amen unto the glory of God by us 2 Cor. 1.20 Christ the Efficient cause of sanctifying grace Christ the procreating cause of sanctification Christ saves his people as the Efficient cause working Sanctifying grace in them And he is 1. The Procreating 2. The Conserving 3. The Perfecting cause of it For in and by him Grace is begun continued increased and perfected Christ is the procreting or principall efficient cause of Sanctification He is therefore said to be made unto us of God-Sanctification 1 Cor. 2.30 Heb. 2.11 For both he that Sanctifieth and they who are sanctified c. And him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel Act. 5.31 And he is called Jesus the Author and finisher of our Faith Heb. 12.2 And what is said of Repentance and Faith may be said of every Grace for he is the fountaine of Grace and doth willingly communicate and readily distribute to the necessities of his people It pleased the Father that in him should all fulnesse dwell Col. 1.19 And in him are hid all the treasures of wisdom and knowledge Col. 2.3 Hid not from but for his people for saith John c. 1.16 of his fulnesse we all receive and grace for grace Christs sanctifying work consists of two parts 1. r Not that these are two really distinct parts or works but one worke in distinct respects or considerations The rooting out of sinne 2. The implanting of Grace Sinne is called the old man the flesh the body of sinne and our old man is said to be crucified with Christ that the body of sinne might be destroyed that henceforth we should not serve sinne Rom. 6.6 And they that are Christs are said to have crucified the Flesh with the Affections and Lusts Gal. 5.24 Grace is called the new man Eph. 4.24 the new creature Gal. 6.15 the first resurrection Rev. 20.6 and the faithfull are risen with Christ Col. 3.1 And we are said to be dead unto sin and alive unto God through Jesus Christ Rom. 6.11 In all which we see that the two parts of the worke referre to the death and resurrection of Christ not meerly because Christs death and resurrection purchased it for us but also because by the same power that he raised up himselfe from the dead he actually mortifies our sins and raiseth us againe to newnesse of life The Faithfull have an interest in Christs Death and Resurrection by way of communion with him he communicates unto them the vertue of his Death and Resurrection makes them therein conformable to himselfe Thus saith Paul Phil. 3.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That I may know him and the power of his resurrection and the fellowship or communion of his sufferings being made conformable unto his death Obj. Is not the holy Ghost our Sanctifier as Christ is our Redeemer and the Father our Creator in a speciall manner Why then doe you attribute that to Christ as the speciall Efficient which belongs to the Holy Ghost Answ 1. It is true that these works are in some speciall manner attributed to the three persons severally and the holy Ghost is specially called by Divines our Sanctifier as may also be proved from severall texts of Scripture Yet withall we must remember that the workes of the Trinity that are termed workes ad extra are undivided thus God the Father created Eph. 3.9 The Son created John 1.3 All things were made by him and without him was not any thing made that was
more but what may be retorted again in like manner I know not If he shall say as some do Christ hath repented believed and done all for thee It may be answered so you say he did for Cain and Judas if he did as much for every man as for any man and yet they are damned If he shall say Christ will give thee a believing penitent heart and will take away thy hard and stony heart this destroyes their own tenet for then there is some speciall grace purchased for and bestowed upon one which another hath no share in But I will not now trouble you with the controversie at large onely for your help to satisfie your selves and silence gainsayers consider what hath been already laid down in the foregoing discourse Christ hath by his own blood obtained eternall redemption for us Heb. 9.12 And this redemption is from dead works to serve the living God as you may see ver 14. How much more shall the blood of Christ who through the eternall Spirit offered himselfe without spot to God purge your conscience from dead works to serve the living God See likewise cap. 10.9 10.14 Then said I Loe I come to doe thy will O God By which will we are sanctified through the offering of the body of Jesus Christ once for all For by one offering he hath for ever perfected them that are sanctified Thus we see he hath redeemed his people from all iniquity as the Apostles expression is Tit. 2.14 He hath purchased for them perfect eternall Sanctification Faith and Repentance which the Gospel requires Christ gives unto his people as a part of what he hath purchased for them He gives repentance unto Israel Acts 5.31 He is Jesus the author and finisher of our faith Heb. 12.2 of his fulnesse we all receive and grace for grace Joh. 1.16 It is from the fulnesse of his Purchase as well as of the fulness of the Grace that dwells in him that his people do receive Christ hath purchased the beginning increase and perfection of all sanctifying and saving grace for his people And herein hath he done more for his people than for others herein hath he done much more for Abel Jacob Peter than for Cain Esau Judas Here is enough to make a partition wall between the Elect and Reprobate 5. This will likewise inform us wherein the multitude of carnal people among us deceive themselves in their accepting of Christ for their Savior They look upoÌ„ Christ as coming to save them from the wrath of God onely that is due unto them for sin and they are willing to be saved by him We doubt not but the vilest sinner that delighteth in his abominations who saith he is willing that Christ should save him from the wrath of the Almighty speake truth We need not question but any man would be willing to be saved from the flames of Hel yea the Devils themselves would not refuse to be delivered from them for nature it self abhorres sufferings Who would be willing to go to a place of everlastâ—ng torment But true faith accepts of Christ as a perfect Saviour to save the soule from all its misery both of sin and suffering And this is the main difference between the faith of a child of God and the Faith of the ignorant and carnall multitude There is not the prophanest wretch but would be willing that God should be reconciled unto him blotting out his sins but how hard a matter is it to perswade a sinner to be reconciled unto God willingly parting with his sins All the wooing intreating beseeching and the best Rhetorick we can use is too little to prevaile 2 Cor. 5.20 Now then we are Ambassadors for Christ as though God did beseech you by us we pray you in Christs stead be ye reconciled to God So saith Peter Dearly beloved I beseech you as strangers and pilgrims abstain from fleshly lusts which warre against the soul This is indeed the great and main work of the Ministers of the Gospel to perswade sinners to accept of Christ for salvation from Sinne sinne is the mire that carnall persons stick in and are unwilling to be drawn out of 6. This will also informe us who they are that are the best Gospel preachers that most exalt the riches and grace of Christ undoubtedly those that preach Christ a Saviour from sinne as well as from the fruit and effects of sinne Many thinke there is no Gospel-preaching but onely the preaching of pardon and remission of all sin to the worst of sinners If we preach the doctrine of Sanctification that is accounted Legall doctrine but if we perswade swearers drunkards and the worst of sinners that they have nothing to do but believe their sins are pardoned already and that the legal work of repenting watching striving against sin and care to please God must not be regarded then we shall be extolled for preachers of free-grace Alas poor mistaken souls are Christ and Grace onely exalted in the pardon of sin and must we take no heed to the sanctification of sinners Is it a Gospel-work to preach Christ as having taken away suffering the fruit of sin and is it a legall Doctrine to preach Christ for the destruction of sin that is the cause of suffering and the worst of evils You have pretended to be admirers of Free-grace if you are so indeed you may here stand and wonder with your selves at your gross mistake and that you have admired the grace of Christ no more You have amired that murder persecution witchcraft blasphemy and the like should be forgiven that Manasseh Paul and many of the Jews that crucified Christ should be freely pardoned you have been ready to cry Grace grace riches of grace grace abounding and super-abounding to such a work as this 'T is true there is cause enough to magnâ—fie this wonderfull work of Christ and we may well say This is the Lords doing and it is mervailous in our eyes I would not willingly in the least dimmish this pardoning grace of Christ Yet come and behold and admire Grace once more to wit the sanctifying Grace of Christ Is it not a wonder to see the Wolf dwell with the Lamb and the Leopard lie down with the Kid and the Calf and the young Lion and the falling together and a little Child to lead them To see the Cow and the beare feed and their young ones lie down together and the Lion eat straw like an Ox To see a sucking Child play upon the hole of the Aspe and the weaned child put his hand upon the Cockatrice den Isa 11.6 7 8. To see a Sinner become a Saint 2 Chr. 33. Gal. 1.23 1 Cor. 10.20 2 Pet. 1.4 1 Joh. 1.3 to see a Sorcerer become a sincere Worshipper of the Living God To see a furious Persecutor become a painfull Preacher of that Faith which once he destroyed To see those that had formerly communion with Devils to be made partakers of the Divine nature
that may be worth some thousand pounds So is the esteem of most concerning the worth of Christians he that talks most and wordeth it best in all company is the onely man when a weighty serious Christian of fewer words and meaner outside is of no account But the worth of a Christian lies not in a few good words nor in plausible performance of duties but in true and real sanctification from sinne A sincere humble-hearted Christian is worth his weight in gold and I doubt not but one such Christian will weigh down a hundred vainglorious talkers in the balance of the Sanctuary Think not the highest Mountaines are the most fruitfull Land because they overlook the lower Valleys the mountains indeed are most in shew especially at a distance but the lowest valleyes bring forth fruit most abundantly Gifts and Grace compared There is a great deale of difference between Gifts and Graces as I shall instance in three particulars There is the gift of knowledge and the grace of knowledge the gift of faith and the grace of faith the gift of prayer and the grace of prayer There may be oft times is a large gift of all these where the true grace of them is wholly wanting No doubt but Iudas and divers others lawfully set apart to the work of the Ministrie were indued with a large measure of the gifts of knowledge faith and utterance both for preaching and prayer But how farre were they from the grace of either Our Saviour Christ himself gives us an account of many Mat. 7.22 that will say at the last day Lord Lord have we not prophesied in thy name and in thy name cast out Devils and in thy name done many wonderfull works and then will he professe unto them I never know you depart from me ye that work iniquity But true sanctifying Grace is precious in his esteem the grace of knowledge is more precious than any thing in all the world Prov. 3.13 Happy is the man that findeth wisdome and the man that getteth understanding For the merchandise of it is better than the merchandise of silver the gain thereof than of fine gold she is more precious than rubies and all the things thou canst desire are not to be compared unto her Happy indeed are they that have the grace of knowledge when many that are endued with great gifts are and shal be eternally miseable Hel it self is full of large gifts yea the Devils there have greater knowledge than all the Saints on earth The gift of knowledge through the corruption of man puffs up as we see by woful and abundant experience when the grace of knowledge makes a man more humble The mere gift makes a man wise in his own eyes and while he takes himself to be a knowing man he knowes nothing as he ought 1 Cor. 8.7 Seest thou a man that is wise in his own eyes there is more hope of a foole than of him saith Solomon Prov. 26.12 A foole in Solomons usuall sense is one that is wicked and verily there is more hope of a profane person than of him that is well conceited of himself The Gospel took better effect among Publicans and Harlots than with the Scribes and Pharisees for to them saith Christ the Publicans and Harlots enter into the kingdome of God before you Mat. 21.31 And the reason is evident for a profane person is more easily convinced of his sin which is a good step toward conversion and a necessary antecedent to it A self-conceited proud person resisteth God in his message and motions and God resisteth him so that there is as it were an antipathy between them The Pharisees and Lawyers rejected the counsell of God Luke 7.30 and God resisteth the proud James 4.6 but he giveth grace to the humble And the grace of knowledge makes a man humble little in his owne eyes and low in his own esteem shewing him his ignorance wants weakness and the more a man truly knowes the more he sees what he knows not and dare not rashly adventure upon things above his reach Ps 131.1 Lord my heart is not haughty nor mine eyes lofty neither do I exercise my self in great matters or in things too high for me There was likewise the gift of Faith even to the working of Miracles which was nothing in the Lords esteem without sanctifying Grace 1 Cor. 13.2 Thogh I have faith so that I could remove mountaines and have no charity I am nothing But the grace of faith in all that are indued with it is precious 2 Pet. 1.1 And the triall of this grace is said to be much more precious than of gold 1 Pet. 1.7 There is also the gift of Prayer and this furnisheth a man with words and apt composure as to the outward form but the grace of Prayer furnisheth the heart with the sense of its wants and apprehension of the worth of grace and fills the soul with sighs and groans when it wants words to speak its minde There was more of the grace of prayer in that short Petition of the self denying Publican God be mercifull to me a sinner than in many of the Pharisees long prayers and their fastings to boot The Pharisees prayed by measure and the Papists pray by number but a gracious spirit prayes by weight and such prayers are most prevalent Jam. 5.16 The effectuall fervent prayer of a righteous man availeth much Regard not then so much how long thou prayest or what are thy expressions in prayer as what are thy sighs and groans and what the serious sense of thy heart in prayer and supplication The speciall help of the spirit lies in framing the heart with the affections not the tongue with words for prayer as is evident Rom. 8.26 Likewise the Spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings which cannot be uttered Measure not then the quantity of thy gifts to know what thou art in point of Christianity but try the quality the sincerity and growth of thy grace A little grace with little gifts is of farre greater value than the greatest gifts without grace A small vessel laden with Gold from the Indies is of more value than the greatest ship laden with Coales Salt or such like Commodities Grace lies not meerely in the head but chiefly in the heart and in the feet also of a Christian to wit the habit of grace in the inward affection and the exercise in the outward conversation or course of life together with the actings of the inward faculties 1. In the heart or inward affections Thus according to the tenour of the new Covenant the true grace of knowledge rectifies the heart Jer. 31.33 But this is the covenant that I will make with the house of Israel after those daies saith the Lord I will put my Law in their inward parts and write it in their hearts And 't is the
saving work of Jesus Christ And they are 1. Such as hinder the salvation of their own soules 2. Such as hinder the salvation of others 1. Such as hinder the salvation of their own soules by resisting the grace of Christ tendred in the Word and the friendly motions of the Spirit How doth the Lord by his Messengers invite intreat perswade and woo sinners for their good and they refuse and hate instruction despise his messengers and harden their hearts against him How do some neglect hearing and but seldome frequent the ordinances of God others are grown carelesse in hearing or Sermon-proof so that the Word takes little or no impression upon them to the grief of our hearts and sadding of our spirits who behold their sottishnesse And how many waies have sinners that are convinced of their evill estate to play the Sophisters with their consciences and delude their own souls that they may retain their beloved sins though to their utter ruine when Israel and Iudah sinned against the Lord he testified against them by his Prophets and Seers saying Turne ye from your evil waies and keep my commandements and my statutes notwithstanding they would not hear but hardned their necks and they rejected his Statutes and his Covenant that he made with their Fathers and his testimonies which he testified against them and they followed vanity and became vaine therefore the Lord was angry with them and rejected all the seed of Israel and delivered them into the hand of spoylers till he had cast them out of his sight 2 Kings 17.13 14 15 18 19 â—0 And is not God still the same may you not expect the Lord to deale with you likewise you have sinned against the Lord and he hath testified against you by his Ministers Notwithstanding you refuse to heare but harden your hearts against the Lord therefore is the Lord very angry and that justly with you yea as sure as you live the Lord will deliver you into the hands of Sathan and your own corruption the worst of spoylers and eternally cast you out of his sight unlesse you embrace his counsell and seek him in due time What the Lord said of Iudah because they refused the good way may you take as spoken of your selves for refusing the message of Christ Heare O Earth behold I will bring evill upon this people even the fruit of their own thoughts because they have not hearkned unto my words nor to my law but rejected it Jerem. 16 19. and you may shortly be called with Jerusalem to take up a lamentation because the Lord hath rejected and forsaken you as the generation of his wrath Jerem. 7.29 Yea know that whereas the Lord is now importunate with you for your good and you set at naught his counsel the time may shortly come when you shall call upon him in the bitternesse of your soul from the depth of your distresse and he slight your cry yea laugh at your calamity as you have made but a mock at his Word O Sinners hear and tremble at what the Lord hath spoken against you Prov. 1.24 to 32. Because I have called and ye refused I have stretched out my hand and no man regarded but ye have set at naught all my counsel and would none of my reproof I also will laugh at your calamity I will mock when your fear cometh when your feare cometh as desolation and your destruction cometh as a whirlewind when distresse and anguish cometh upon you then shall they call upon me but I will not answer they shall seek me early but they shall not finde me For they hated knowledge and did not choose the feare of the Lord They would none of my counsel they despised all my reproof Therefore shall they eat of the fruit of their owne way and be filled with their own devices You think it a small matter to reject the Lords Messengers and despise their counsell but herein you reject the Lord Christ himself Luke 10.16 He that despiseth you despiseth me In this as the Lord said to Samuel 1 Sam. 8.7 They have not rejected thee but they have rejected me that I should not reigne ever them So may I truly say you have not rejected us who are Ministers but you have rejected the Lord Christ our Saviour that he should not reigne over you Yea what do you lesse than resist the salvation of your owne soules when with the Pharisees and Lawyers ye reject the counsell of God Luke 7.30 May not I here take up the words of Steph Act. 7.51 say Ye stiff-necked uncircumcised in heart and eares ye doe alwaies resist the holy Ghost If they that resist the lawfull authority of the civill Magistrate shall receive to themselves damnation Rom. 13.2 how just will the condemnation of those be who resist the saving counsell and authority of Jesus Christ Who ever hardned himselfe against God and prospered Job 9.4 Sinner the great work of Christ our Saviour is to save his people from their sinnes and how is it that thou wilt not be saved by him that thou wilt hazard thy soule to save thy sinne thy sinne dishonours God and God will either destroy thy sinne or thee Wilt thou lose thy soule to save thy base lusts hast thou the like passionate affection to thy sinne as David had to his Son Absalom when he cryed out Would God I had died for thee yea though as Absalom it seeks to berave thee both of thy Life and Crown Is filthy abominable corruption so beautifull in thine eyes Surely thy Dalilah hath betrayed thee into the hands of thine enemies who have put out both thine eyes or else thou couldst not be so blindly sottish for thou hardnest thy heart against thy own soule Secondly this reproves those that hinder the salvation of others and they are of divers sorts 1. Such as teach corrupt doctrine If truth be the Lords instrument for the sanctification of the soule as it is said John 17.17 Sanctifie them with thy truth thy word is truth then error is a great meanes whereby soules come to be corrupted and held under Sathans slavery Are not many seduced soules that formerly seemed to be in love with the waies of God now turned to swearing cursing blaspheming and other like abominations yea and to commit these sinnes with greedinesse And are not the duties of Piety as hearing praying singing sanctifying the Sabbath and the like accounted exercises unbeseeming Saints Yea what wickedness is there but some of our late errors will lead a man to in commission of it and what course more effectuall to bring sinners to perpetuall destruction than when men make it their work to turne them from the truth which is the way of salvation The Apostle calls the doctrine of the teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heresies of destruction or as our Translation renders it damnable Heresies 2 Pet. 2.1 Some errors there are that more evidently tend to hinder this work of Christ I shall
If there be one Body one Spirit one Lord one Faith one Baptisme one God and Father of all can those that break all these bonds asunder and cast these cords away from them be easily excused 2. Consider how expresly contrary to the command of Christ this practice is John 13.34 A new commandement give I unto you that ye love one another as I loved you that ye also love one another 3. How expresly contrary it is to that mark whereby the Disciples of Christ are to be known unto all men John 13.35 Hereby shall all men know that ye are my Disciples if ye love one another 4. How expresly it is contrary to that Gospel-frame of Spirit promised in that great Gospel-promise called the New covenant Ezek. 11.19 I will give them one heart and I will put a new spirit within you where onenesse of heart and newnesse of spirit are joyned together 5. Doe not selfe-will'd dividers as plainly reject and slight the most affectionate beseechings wooings of the spirit of Christ as other grosse hard-hearted sinners who stop their eares against the invitations of the Gospel See 1 Corinth 1.10 Now I beseech you brethren by the name of our Lord Jesus Christ that ye all speak the same things that there be no divisions among you but that ye be perfectly joyned together in the same minde and in the same judgement Phil. 2.1 2. If there be any consolation in Christ if any comfort of Love if any fellowship of the Spirit if any bowels and mercies fulfill ye my joy that ye be like minded having the same love being of one accord and of one minde May we not out of these words have divers patheticall arguments but for brevity sake I shall take that if any bowels and mercies as another argument for our consideration 6. Consider then whether these words doe not imply that those have cast off bowels and mercies who by rending and dividing spare not to pull out the very bowels of the Church And when Peter saith 1 Pet. 3.8 Finally be ye all of one minde having compassion one of another love as brethren be pitifull and courteous Doth not he so joyne being of one minde and having compassion one of another so together and loving as brethren and being pitifull that we may conclude that true pitty and compassion are banished away where division and contention possess the heart 7. Those that rend and divide in or from the Church pretend usually that they would have all things reduced to the primitive pattern and most necessary indeed it is that we write after that copy But how unlike is a Church divided rent and torne to that Church that continued with one accord in the Temple praising God being of one heart and of one soule 8. As the Primitive church was the best pattern for a Church so is the example of Christ the best president for our imitation Christ came to reconcile God and man and brake down the partition wall between Jew Gentile making both one and being the chief sheepherd seeks the reducing of all his sheep into one sheepfold But how unlike unto his example is the practise of those that build up walls of partition and separation between Christian and Christian sow discord among brethren and spare not to smite the Lords sheepherds that the sheep may be scattered Will the Lord account this an acceptable piece of service nay is it not an abomination to him See Prov. 6.16 17 18 19. These six things doth the Lord hate yea seven are an abomination unto him a proud look a lying tongue and hands that shed innocent blood an heart that deviseth wicked imaginations feet that be swift in running to mischiefe a false witnesse that speaketh lies and him that soweth discord among brethren The last is not the least of these evils and he that is guilty of the seventh cannot well be free from most of the six forementioned abominations Obj. But it is hard charging so much evil upon this one miscarriage for it is to be feared that many godly men especially in these times are guilty of it Answ The sinne is never the lesse in its own nature because godly men be they of one party or other are guilty of it Murther and Adultery are not a whit the lesse evil because David so eminent a Saint was guilty of them nor Idolatry the more to be pleaded for because Solomon fell to the commission of it nor is Polygamie to be accounted a small sin because many of the godly Fathers under the Law lived in it Yea 't is a greater sin for such as are godly to commit than such as have no feare of God before their eyes The worth of the person will but adde to the weight of the sin and the Lord aggravates the crimes of David Solomon and other of his servants because they were committed against greater mercies grace and light Upon these considerations as I cannot but judge this a necessary reproof so I am bound highly to prize and say blessed be the labours studies and endeavours of those who seriously minde and trace out the way of peace so little known And the Church shall reap more benefit and they themselves more comfort by such endeavours than ever any shall receive by all their ranglings and perverse disputings for things that are of sevenfold lesse consequence than the Church's unity and peace And I doubt not my brethren in the work of the Gospel but your late and continued prayers and endeavours for unity and concord in the Churches of Christ will yeild you more comfort and peace in the day of your account than all that ever you read or shall read of our novel controversies Let us go on then I beseech you and be as zealous for unity and peace as others are for strife and contention and if there be no remedy but we must strive let us strive and pray for the peace of Jerusalem yea let us strive with God in prayer that her walls may be built up and that peace may be within her walls and prosperity within her palaces for they shall prosper that love her A fourth fort of those that hinder the salvation of others from their sinnes are such as are men of evil practises who by their bad examples doe mischief to many Man is of an imitating nature especially in things that are evil spirituall diseases are infectious and this is one maine reason why admonition is required in case of disorderly walking and excommunication enjoyned in case of obstinate scandall because sinfull examples are of a leavening and infectious nature A little leaven leaveneth the whole lump examples of evil are more effectuall for mischief than all the arguments we can use for good upon the soules of men for one that is saved by good instruction from the Word of God a hundred perish by evil example As evil examples are dangerous in all so more especially in these four sorts of persons
of their sin before they be also condemned to the same pit of hellish howling CHAP. V. FIrst let me exhort you in generall to get your hearts deeply possessed with the consideration of this truth 1. Use of Exhortation That the great work of Christ our Saviour is the saving of his people from their sinnes This will be of great concernment to the glory of God and the good of your own and others soules as will more fully appeare in the following discourse The not understanding and want of consideration of this is the cause of great contentednesse in sinne among profane and earnall persons They look onely upon judgement as the great evill they are liable unto as for their sinnes they love and delight in them as if there were no evil in them So little do most consider of the evill of sinne that were it not for fear of the judgement annexed to the Law and denounced against sinners they would have no thoughts of ever-leaving their sins the Language of many poore carnall soules declares as much Tell a profane person of his evill courses so as to convince him of his sinne he will answer he hopes he may repent hereafter and God may have mercy on him at the last The example of the Thief on the Crosse much takes with him but for present reformation he hath no minde to it Tell me plainly thou that livest in known sinnes being convinced in conscience of the evill of them and that yet there is no saving work wrought upon thy heart Tell me I say and let Conscience answer when thou hast had good motions upon thy heart from the Spirit of God in thy solitary seasons or when thou hast been plainly shewed by some powerfull Sermon what thy state is how sinfull and damnable Hath not thy deceitfull heart wedded to corruption silenced the voice and quieted the workings of conscience by telling it this work of turning to God and seeking his grace is indeed necessary to salvation but this is a work that may be done hereafter and so it be done any time t is well enough though in sickness or old age And doth not this plainly shew that thine ey is only upon the evil of suffring for sin not upon sin it self for were sin accounted a greter or as great an evil as suffering yea were it accounted an evil of any moment at all there would be no pleading for a little more slumber a litle more folding of the hands to sleep in sin Were sinners as sensible of the evill of sin as of the pain of scorching flames oh how would they awake and rouze up themselves plead no longer for the flesh to delight it self in sensual pleasures Is it not ignorance in this point that is the cause why so many in these times will not account a Sermon of repentance or holinesse worth the hearing and that the Preacher that spends much time upon such subjects is esteemed no better than ignorant of the mysteries of the Gospel Is not ignorance of this doctrine the cause why so many self-conceited self-sending teachers meddle so little with the propheticall and kingly office of Christ and insist almost wholly upon his Priestly office and handle that but by the halves too They are much upon the satisfaction which Christ hath made to God for sinne by his fulfilling the Law and suffering for us but the purchase of sanctifying grace is little taken notice of Verily every office of Christ is very necessary to the saving of his people His Propheticall office is necessary to their teaching and enlightning in the waies of holinesse his Kingly office is necessary for the subduing of rebellious lusts and affections for the conducting of them and leading them on in the paths of righteousnesse and his purchase as he is our Priest of sanctifying grace is as necessary as his obtaining pardoning grace for us The not laying of this to heart is surely the cause of so much slightnesse and remissnesse even in many of the children of God themselves in their whole spirituall course Tell me truly thou that fearest God and dissemble no longer to thy own injury and Gods dishonour Hast thou not many times said thus in thy heart I am verily perswaded my estate is good before God that I have true grace and an interest in the precious merits of Jesus Christ and though I be not so carefull watchfull and spirituall as I might be though I give way to such and such lesser evils and neglect such and such smaller duties yet having an interest in Christ who is able to save me to the uttermost all these will be pardoned and done away in the day of account and being not under a covenant of works but of free-grace for the remission of sinnes I need not be so very scrupulous Whence now comes such evill and carnall reasonings in thy heart but from hence that thou little considerest that the great work and care of Christ is to save thee from thy sinnes Thou lookest upon suffering as the greatest evil and upon sinne as little in comparison of it thou thinkest free-grace is chiefly yea almost wholly if not onely to be admired in the remission of sinnes and magnified in the justification of Gods Elect diminishing his grace in their sanctification O how exceedingly is God dishonoured not onely by wicked men but even by his own children also for want of rightly considering wherein their salvation lies O learn now if thou hast not hitherto considered it that it is the great work of Christ to save his people from their sinnes And to that end weigh well the arguments confirming the Doctrine And to the end thou maist be further helped in thy understanding of this truth of so great importance study againe and consider better very many Scriptures that speak of the work of salvation by Christ and see whether thou hast not exceedingly straitned the sense and meaning of them by conceiving them to speak of salvation from the fruits of sin onely when they specially intend salvation from sinne onely Did not these words in the text He shall save his people from their sinnes and these words Behold the lambe of God which taketh away the sinnes of the world seem to thee to be meant onely of the guilt and punishment of sinne O learn now more clearly and fully to understand the sense of Scripture concerning Gospel-grace and know that Christs saving his people by sanctifying them as well as justifying them is the very stream both of the old and new Testament And here that I may help your understanding a little I shall instance 1. In the Sacraments and Types 2. In the Promises 3. In the Prophesies of the old Testament 4. In the Sacraments of the new Testament 5. In the Gospel-invitations together with some other texts of Scripture Sacraments ordinary 1. For the Sacraments which were ordinary in the old Testament Circumcision of the flesh signified circumcising that
the washing of regeneration and renuing of the holy Ghost which he shed on us abundantly through Jesus Christ our Saviour In which he shews first what was our misery to wit a state of foolishnesse disobedience c. ver 3. Secondly he declares the moving cause of our salvation to wit not our works but his mercy according to his mercy he saved us to wit from the forementioned misery and that is done by the washing of Regeneration and renuing of the holy Ghost c. ver 5 6. And herein the kindnesse and love of God our Saviour towards man appeareth ver 4. Justifying grace is afterwards mentioned v. 7. In the third fourth and fifth chapters of the Epistle to the Romans and the third to the Galatians the Apostle speaks chiefly and almost wholly of justifying grace But the reason of that is because he there disputed the question of justification with those that sought it by a legal righteousness of their own therefore in this case it was necessary for him first to keep to the question in hand yet in the following chapters he shews the vertues of Christs death for the killing of sinne and of his resurrection for our arising to newnesse of life Rom. 6. And that they that are Christ's have crucified the flesh with the affections and lusts Gal. 5.24 But where no controversie lies in his way but the doctrine of salvation is intirely to be handled he states salvation mainly in the sanctification of the soul as appeares in the foregoing instances And when Paul accounts all but losse and dung that he might win Christ Phil 3.8 it was not meerly that he might be found in the righteousness which is through faith in Christ but also that he might know Christ and the power of his resurrestion and the fellowship of his suffering being made conformable to his death And towards the full attainment of this it is that he presseth forwards ver 12.13 Not as though I had already attained either were already perfect but I follow after c. When Paul wrote to Timothy to direct him what to teach as the most necessary doctrine and what he should see others teach also he directs him to teach the practice of godlinesse 1 Tim. 4.7 8. But refuse profane and old wives fables and exercise thy self rather unto godlinesse For bodily exercise profiteth little but godlinesse is profitable unto all things having promise of the life that now is and that which is to come He addes ver 9. This is a faithfull saying worthy of all acceptation And backing it with a further argument ver 10. he addes again ver 11. These things command and teach And in the fifth chap. with the former part of the sixt having directed him how to teach the duties of persons in their severall relations he addes These things teach and exhort ver 2. And if any man teach otherwise and consent not to wholsome words even the words of our Lord Jesus Christ and to the doctrine which is according to godlinesse he is proud knowing nothing but doting about questions c. The Doctrines that are now vented against the power of godlinesse are but the fruit of the proud dotage of the times wherein we live for the mysterie of the Gospel is called the mysterie of godlinesse 1 Tim. 3.16 And without controversie great is the mysterie of godlinesse God manifest in the flesh c. Let it be further considered that when Paul professedly handleth the doctrine of Gods speciall distinguishing grace he opposeth saving grace as I formerly observed to hardning in sin rather than perishing for sin Ro. 9.18 He will have mercy upon whom he will have mercy and whom he will he hardneth I might give you divers other Scriptures but these may suffice being thus opened to help you in the better understanding of the doctrine of Saving grace Consider well of these and see wherein thy salvation lies and labour in the use of all the meanes that God affords thee for the saving of thy soul from sin Hear diligently pray earnestly watch narrowly work out thy salvation with fear and trembling and strive in good earnest if thou meanst to be crowned Obj. But methink I heare some already whispering what must we be saved by our graces and duties What kinde of Popish doctrine is this To which I answer Answ This is the great Objection whereby Sathan that grand Deceiver hath hardned many against the most pressing arguments of the most serious Ambassadors of Christ to holinesse of life Upon this one slender cavil many for fear of Popery are become Antinomians I may better say professed Libertines And for fear of being their own Saviours have refused to be saved by the purifying blood and spirit of Jesus Christ But to speak more particularly and satisfactorily to this point consider with me these few propositions following Prop. 1. Mans Misery consists of two parts 1. Sin 2. Condemnation for Sin 2. Mans Salvation consists of two parts opposite to those two evils 1. Sanctification which is his Salvation fron Sin 2. Pardon of Sin and Justification whereby he is delivered from Guilt and Condemnation And both these are essentially necessary to mans Salvation 3. Justification and Sanctification are both concomitant and inseparable twins of unspeakable Mercy and Free-grace proceeding from the tender bowels of Jesus Christ 4. As no mans Justification is the cause of his Sanctification so no mans Sanctification is the cause of his Justification but both are alike the proper fruits of the forementioned grace of Jesus Christ 5. As no man is saved from wrath and condemnation but by being pardoned and justified so no man is saved from sin but by being sanctified And thus salvation depends upon sanctification And what danger is in this Doctrine I am sure the ruine of the soule depends upon the contrary 6. Justification is a relative change wrought without us Sanctification is a reall work wrought upon us Christ is the Author but Man is the Subject of Sanctification Or to speak to the meanest capacity it is Christ that sanctifeth it is Man that is sanctified 7. By this sanctifying grace of Christ those that were dead in trespasses and sins have a principle of spiritual life put within them and maintained whereby they are enabl'd to live the life of grace to the glory and honour of God Now must we be afraid of setting forth in the strength of grace communicated lest we dishonour the work of Christ Is Christ dishonoured by our walking running striving pressing forward in the waies of his Commandements When Christ raised Lazarus from the Grave he wrought a reall miracle in causing his soule to return into his body whereby he received life again Here Christ was the Author of this Miracle and Lazarus was the Subject upon whom it was wrought It was Christ that gave life by causing the soul to return into the body it was Lazarus that received life and his soul that
of your soules from sinne and I will not be tedious in them Directions 1. Study well the sleights of Satan who prevails very far upon the children of God because they are so ignorant of his devises Satan hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his wiles and stratagems whereby he mischiefs poor soules The efficacy of a stratagem depends upon the secrecy of it being discovered it becomes weak and is more easily prevented Satans fallacies and subtilties are very many and because of his subtilty he is called the old Serpent which deceiveth the whole world Rev. 12.9 And saith Paul 2 Cor. 11.3 I feare lest by any meanes as the Serpent beguiled Eve through his subtilty so your mindes should be corrupted from the simplicity that is in Christ But I shall not now inlarge my selfe uppon this particular having not long since preached to you at large upon this subject from Mat. 4. the former part of the chapter 2. Study well the deceitfulness of thy own heart thy greatest enemy y Although Satan were asleep although the world were at one with us although wicked counsell were utterly put to silence although no evil example were given us although no outward stumbling block were cast in our way yet have we one thing in our selves and of our selves even originall sin concupiscence or lust which never ceaseth to egg us and allure us from God and to stain us with all kind of unclennesse according as S. James saith Every man is tempted of his own lust Golding's epâ—ded before his translation of Calv. on the Bsal lodgeth in thy own bosome As a bosom-friend is the best so a bosom-enemy is the worst The heart is deceitful above all things who can know it Jer. 17.9 How innumerable are the self-delusions not onely of carnal persons but even of the children of God themselves O what shifts and excuses will they find out to defend many vain and sinfull practises 3. Be watchfull see that ye walk circumspectly not as fools but as wise saith Paul Eph. 5.15 Be sober be vigilant saith Peter Epist 5.8 security is very dangerous when the Danites went to Laish they found the people quiet and secure and so easily smote them with the edge of the Sword Judg. 18.27 If there be no guards kept a Garrison may be easily surprised and taken by the Enemy It hath been found by experience in warre that much injury hath been received through the sluggishness of them that should have been watching So is it with Christians in their spiriturall condition How often doth Satan prevaile upon them through their headlesse security how often are they meerly surprised by him before they are aware O take heed Christians Satan is alwayes waiting his opportunity to fall upon you it is therefore most necessary that you be alwayes watching No Commander would draw off his guards when the Enemy lies before him but rather double them and rowse them if they are sluggish This is our condition Our Adversary without is ever attending upon us and which is worse we have a malignant party lurking within us waiting an opportunity also to betray us to Satan Let me say with Paul Therefore let us not sleep as others do but let us watch and be sober 1 Thes 5.6 4. I shall in a word Ephes 6. commend unto you the whole armour of God of which I cannot now stand to speak particularly 5 Consider where thy greatest weaknesse lies and draw up thy greatest force and exercise thy greatest care and watchfulnesse there In a Garrison the watch is usually strongest and the force drawn up greatest where the walls or works are weakest Consider then I say where thy greatest weaknesse lies Hast thou a worldly heart draw up all the force of arguments thou canst to strengthen thee against that infirmity watch carefully pray earnestly against it Hast thou a passionate rash spirit this is thy great infirmity do all thou canst to strengthen thy soule watch and pray also against this infirmity Hast thou a proud self-exalting heart this is also thy great infirmity and whatever thy weaknesses are besides be sure this is one What I have observed in my little experience makes me almost of the opinion of a godly Minister Mr. Capel in his Treatise of Tentations yet living that Pride is every mans beloved sin What sin more naturall in all the world than this I feare most of you have forgotten what I have preached in divers Sermons a few yeares since from Jam. 4.6 God resisteth the proud but giveth grace unto the humble and it is not now seasonable to make repetition of it But consider thy weaknesse in these mentioned or any other particulars and know that Satan will assault soonest where he finds the weakest and will prevaile more easily unlesse thou art watchfull 6. Go not forth in thy own strength lest thou fall through thy own weakness but be strong in the Lord and in the might of his power as saith the Apostle Ephes 6.10 We must have the Lords arm of strength as well as the Lords armour for our spirituall safety When Peter was confident of his own strength the Lord gave him wofull experience of his own weaknesse Though all men shall be offended because of thee yet will not I be offended Mat. 26.33 And I am ready to go with thee both into prison and to death said Peter Luke 22.33 Who but Peter who so bold and resolute as he But see what a Coward he proved when he came but to be charged with a maid though he took himself for a man he denied Christ no lesse than thrice yea he cursed and swore saying I know not the man Matth. 26.73 But Paul took a safer course of whom I shall spake in the next direction And Peter himself after he had smarted for his self-confidence obtained much strength from Christ as is evident by his doings and sufferings for the sake of Christ recorded in the Acts of the Apostles 7. Pray earnestly for strengthening and assisting grace for the withstanding of temptations Prayer is to be joyned with all other endeavours This is to be used with all the pieces of our spirituall armour Ephes 6.18 Praying alwaies with all prayer and supplication Gird up your loyns and pray believe and pray hope and pray Fly to Christ for strength in prayer and supplication Thus did Paul when the messenger of Satan buffetted him 2 Cor. 12 8 9. The power of prayer is very great 8. In all temptations to sin remember what I have told you over and over that sin is the worst of evils and use this as an argument against them let a temptation to sin be as if a man should perswade you to cast your selves into the fire The least sin is worse than the most scorching flames yea sin is worse than the torments of hell This if well considered would much imbitter the sweet morsells of sin This will be a great meanes to keep thee