<!DOCTYPE ETS PUBLIC "-//UMDLPS//DTD EEBOPROOF 2.0//EN">
<ETS>
<TEMPHEAD>
<REVDESCR>
<CHANGE>
<DATE>2011-08-29</DATE>
<RESPSTMT>
<NAME>Lauren Proux</NAME>
<RESP>MURP</RESP>
</RESPSTMT>
<ITEM>Checklist: x Add TEMPHEAD, change DATE, validate x Add DIV TYPEs, validate x Review structure, use BODY or rarely GROUP x Check PB placement and completeness, ensure sequence of N="" x Proof title page(s) x Check HEAD TRAILER ARGUMENT EPIGRAPH OPENER CLOSER SIGNED SALUTE BYLINE x Check ^, oe, abq (Esq;), italic I / J, _Initals, &amp;c. x Check # @ -- UNCLEAR LB FIGURE x Check q; startq endq Q&#62; x Correct illegibles from proofsheet x Check illegible page, para, line, span, word, dollar signs Final validate Corrected [ ] illegible groups out of [ ]. Converted [ ] illegible groups to GAP DESC="illegible". DONE</ITEM>
</CHANGE>
</REVDESCR>
</TEMPHEAD>
<EEBO>
<IDG S="marc" R="UM" ID="A86549">
<STC T="W">H2743</STC>
<STC T="T">E1608_1</STC>
<BIBNO T="umi">99867408</BIBNO>
<VID>119718</VID>
</IDG>
<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<P>SALVATION FROM SINNE BY <HI>JES&V;S CHRIST:</HI> OR, The Doctrine of SANCTIFICATION [which is the greater part of our SAL|VATION] founded upon <HI>CHRIST,</HI> who is both the Meritorious, and Efficient cau&s;e of Sanctifying Grace, purcha&s;ing it for, working &amp; perfecting it in his people.</P>
<P>Applied (as it was &s;pecially intended) for the bet|ter information of our Judgements, and quickning of our Affections in holine&s;s, wherein our everla&s;ting happine&s;s chiefly con&s;i&s;teth.</P>
<P>Preached in the weekly Lecture at <HI>Eve&s;ham</HI> in the County of <HI>Worce&s;ter,</HI></P>
<P>By GEORGE HOPKINS, M. A. Mini&s;ter of the Go&s;pel there.</P>
<Q><BIBL><HI>JOHN 1.29.</HI></BIBL>
<P>Behold the Lamb of God, which taketh away the &s;ins of the world.</P></Q>
<P>LONDON, Printed by <HI>J. G.</HI> for <HI>Nathanael Web,</HI> and <HI>William Gran<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ham,</HI> at the black Beare in <HI>Paul</HI>'s Church-yard, neere the little North doore, 1655.</P>
</DIV1>
<DIV1 TYPE="dedication">
<PB REF="2">
<PB REF="2">
<HEAD>To the people of my &s;pecial charge in the Burrough of <HI>Eve&s;ham,</HI> Both Magi&s;trates and others.</HEAD>
<OPENER><SALUTE>Dearly Beloved,</SALUTE></OPENER>
<P>_I Know not to whom I may better dedicate this little Treati&s;e, than to your &s;elves, to whom I have dedica|ted my &s;elf, under Chri&s;t, in the work of the Go&s;pel, from my first begin|ning to be a con&s;tant Preacher of the Go&s;pel. And I have accounted it my priviledge to &s;ucceed &s;uch faithfull Ministers, who, for many yeares, continually in&s;tructed you in the wayes of holine&s;&s;e. The fir&s;t of them
<PB REF="3"> was Doctor <HI>Baily,</HI> who preached un|to &s;ome of you, yet living, <HI>the Pra|ctice of Piety,</HI> which he after pub|li&s;hed. And, during the time of my continuance among you, I have not cea&s;ed to preach (according to my ta|lents) the Doctrine which is accor|ding to godline&s;&s;e. As <HI>Paul</HI> requi|red <HI>Timothy</HI> to charge &s;ome, that they preach no other Doctrine; So I charge you (as having received the charge of you) that ye receive none other Doctrine, than what is according to godline&s;&s;e. Be not ha|&s;ty to heare &s;uch, as bring contrary Doctrine: run not with men of itching eares, after &s;uch as are ad|mired for teaching meer Novelty: Wandring &s;tarres (to which &s;uch teachers are compared in Scripture) &s;parkle more than the fixed starres of greate&s;t magnitude. And one Comet, or Blazing &s;tarre (though it portend mi&s;chief) is more wondred at, than all the Starres of Heaven, yea, than the Sun in the firma|ment.
<PB REF="3"> But be you carefull, with the wi&s;e men, to follow &s;uch &s;tarres, who&s;e motion tends to the place where your Saviour is. And although you finde him here, not clad in &s;oft rayment, nor deckt with tape&s;try, but, as in his infancy, laid in &s;traw; yet think not much to bow down and wor&s;hip him, and offer your gifts, your whole &s;elves, <HI>&s;pirit, &s;oule and body,</HI> (of far greater value than <HI>gold, frankincen&s;e, and myrrhe</HI>) as due to him, who offered his &s;oule a &s;acrifice for you.</P>
<P>Beware of being intangled with the profits and plea&s;ures of the world, which (as I have lately &s;hew|ed you) are the two great barres that hinder &s;oules from coming to Chri&s;t. Think it not much to attend once in a week upon a Lecture &s;ermon. Tho&s;e that will not leave their ordinary worldly bu&s;ine&s;&s;e to attend upon the Word of Chri&s;t for one hour, when they may return to it again, will be loath to for&s;ake all to follow Chri&s;t,
<PB REF="4"> if they &s;hould be called to it: and without this you cannot be his true Di&s;ciples. Oh be not like the mur|muring I&s;raelites, that de&s;pi&s;ed the heavenly <HI>Manna,</HI> becau&s;e it fell daily at their tent doores, and lu&s;ted after fle&s;h. Be not like the multitude of unthankfull poore, that wax wanton in this time of plenty: Le&s;t the Lord, by &s;ending among you <HI>a famine of hearing the Word,</HI> cau&s;e it to be|come <HI>precious.</HI> But while you have the Ordinances of grace, wait dili|gently upon Chri&s;t who is the foun|tain of grace) in them: Pray, and labour for &s;anctified hearts, and lives, con&s;idering that Holine&s;&s;e is your reall Happine&s;&s;e (as I have more largely taught you in the&s;e following Sermons.)</P>
<P>Never feare that my pre&s;sing you, or your pre&s;sing on to holine&s;s, or good works, will in the lea&s;t derogate from the freene&s;&s;e of Gods grace: for they are not your own work but Gods work in you, and by you: nei|ther
<PB REF="4"> by them do you adde any thing to God, but God to you: you doe not increa&s;e his glory, but he augments your happine&s;&s;e; &s;o that what good you doe (being done in the &s;trength of <HI>his grace,</HI> and tending to the perfe|ction of <HI>your own &s;oules,</HI> makes no Recompence to God, but makes you the greater Debtors to him. The more holy, and abundant you are in good works, the more you have received from God, and the more you owe to God. And you have no more cau&s;e to glory in your &s;elves, <HI>for what good you do,</HI> than to glory in your &s;elves <HI>for the free pardon and remi&s;&s;ion of your &s;innes.</HI></P>
<P>The&s;e Sermons were not preached, neither are they now publi&s;hed with|out my unfeigned prayers to God for a ble&s;sing upon them to your &s;oules. As I have been at the paines to compo&s;e, prea<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">h, and publi&s;h them, (in which I have found Gods a&s;si|&s;tance and direction) for your &s;akes;
<PB REF="5"> &s;o be you at the paines to read them carefully, and practi&s;e them diligent|ly: which, that you may be enabled to doe, pray earne&s;tly, that &s;o glory may redound to God, advantage to your own &s;oules, and comfort to</P>
<CLOSER><SIGNED><HI>Your unworthy, but faithfull Mini&s;ter of Chri&s;t,</HI> Geo: Hopkins.</SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="preface">
<PB REF="5">
<P>HOline&s;&s;e being the very Image of God upon the &s;oule, and the ble&s;|&s;ed perfection in which we were Crea|ted, to the reparation whereof we are Redeemed by Chri&s;t, renewed by the holy Gho&s;t, conducted by the Word, and furthered by all Gods Ordi|nances, and in which &s;o much of our everla&s;ting Ble&s;&s;edne&s;&s;e will con&s;i&s;t; It is no wonder if it have many Adver&s;a|ries in the world; and if Satan, and all ungodly men, do imploy their wit and power to extingui&s;h it; &s;ubtill Here|ticks &s;ecretly undermine it, and bring in Doctrines, which if practically enter|tained, would de&s;troy it: The Liber|tines more plainly &s;light and contemne it, and the profane do openly deride and per&s;ecute it. No man but the Son hath &s;een God at any time, but in the gla&s;&s;e of his Word and Works mu&s;t we here behold him: One of the&s;e Gla&s;|&s;es is the Church, and its &s;anctified Members: here do the wicked &s;ee the
<PB REF="6"> holine&s;&s;e of God and hate it; here do the ju&s;t behold the holine&s;&s;e of God and love it: It is as neglecters, and de|&s;pi&s;ers of Chri&s;t in his holy ones, that the wicked are condemned, &amp; as lovers of Chri&s;t in his holy ones, that the righ|teous are rewarded in the judgement that is before us, <HI>Mat.</HI> 25. All Do|ctrines and Practi&s;es therefore that de|rogate from Sanctification, do tend to Damnation, and are enmity again&s;t God. The u&s;uall wayes by which the Deceiver and his In&s;truments attempt this work, are the&s;e foure: 1. By de|nying the nece&s;&s;ity and true ends and u&s;es of holine&s;&s;e, and per&s;wading men that it is nece&s;&s;ary, no otherwi&s;e than as an evidence of &s;ome better thing, or as a point of gratitude onely for &s;alva|tion received: when as it is part of our &s;alvation it &s;elf, and a nece&s;&s;ary meanes to the re&s;t, which yet remaineth. 2. By &s;etting Ju&s;tification and Sanctification in oppo&s;ition, as meanes of plea&s;ing God, and &s;aying, It is not This, but That, when it is, indeed, both This and That, and both are links of the &s;ame Golden chaine, in&s;eparably conjunct. 3. By pretending an humble aba&s;ing of man, as if we mu&s;t di&s;e&s;teem Sanctifica|tion,
<PB REF="6"> becau&s;e it is in <HI>our &s;elves,</HI> and the works of it done by our &s;elves: But in|deed it is <HI>our &s;elves</HI> that Chri&s;t meaneth to cure; in <HI>our &s;elves</HI> he dwelleth by faith; <HI>our &s;elves</HI> are the habitation and temples of his Spirit, and it is <HI>our &s;elves</HI> whom he will perfect in Glory for ever, and <HI>our &s;elves</HI> by whom he will be pray|&s;ed and honoured. Is grace the le&s;&s;e grace, becau&s;e it is in, or upon <HI>our &s;elves?</HI> If God had thought that all the good|ne&s;&s;e that is in any be&s;ides him&s;elf, or all the good that is done by any other, had been derogatory to his glory, he would never have made any creature, nor made u&s;e of any; or el&s;e he would not have made them good. Is the goodne&s;&s;e of a Watch a di&s;honour to the Watchmaker? or the beauty of a Hou&s;e di&s;honourable to the Builder? Will God bring men to Heaven, and to perfection of Holine&s;&s;e, at &s;o deare a rate, that we may then di&s;honour him, by being per&s;onally perfect? They that dige&s;t this unhappy doctrine, are un|likely to give God the glory of his works, and particularly of this excellent part of his grace. 4. Another engine to de&s;troy Sanctification, concurrent with the former, is the pretended ad|vancing
<PB REF="7"> of Chri&s;t and Free-grace; as if Chri&s;t, within us, were no Chri&s;t, and Sanctfication were no part of Free-grace: Or as if to deny Chri&s;t our love and obedience were to advance and ho|nour him? Or to Love and Pray&s;e and obey him, were to di&s;honour him. The vanity of the&s;e delu&s;ory conceits, is by Reverend and deare Brother, plainly, judieiou&s;ly and &s;olidly di&s;covered in this following Treati&s;e, neither cloud|ing the free Remi&s;&s;ion of &s;ins, by ex|tolling mortification, and holy living, as the Papi&s;ts; nor laying our recovery wholly in relative changes, and all our righteou&s;ne&s;&s;e in meer reputation, as the Libertines doe, &s;eeing it is by the right apprehen&s;ions and con&s;iderations of the Under&s;tanding, that the Will mu&s;t be rectified, and the Affections elevated; and &s;ound Doctrine is the meanes to &s;ound Apprehen&s;ions: I may groun|dedly per&s;wade thee, Reader, that by a diligent and faithfull peru&s;all of this Treati&s;e, thou art likely to receive an addition to thy Sanctification, while thou &s;halt read and con&s;ider of its Excellency and Nece&s;&s;ity; and to be more freed from &s;in, while thou con&s;i|dere&s;t the De&s;irablene&s;&s;e, and the way
<PB REF="7"> of that Freedome. Read, therefore, and con&s;ider, and the Lord give his ble&s;&s;ing. So prayes</P>
<CLOSER><DATELINE>London, <DATE>Decemb. 21. 1654.</DATE></DATELINE>
<SIGNED><HI>An unworthy Servant of Christ, for the pro|moting of the Faith and Holine&s;&s;e of his Cho&s;en,</HI> Rich: Baxter.</SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="author to the reader">
<PB REF="8">
<PB REF="8">
<HEAD>The AUTHOR to the READER.</HEAD>
<OPENER><SALUTE>Chri&s;tian Reader,</SALUTE></OPENER>
<P>IT is generally and truly ob&s;erved, That Civil warres are far wor&s;e than with a Forraigne nation: for they are more vio|lent, and more de&s;tructive; which party &s;oever prevailes the Publique is a lo&s;er, and &s;uch victories leave &s;mall cau&s;e for triumph. Sad experience in this nation tells us, that there have been more despe|rate military ingagements in tho&s;e few yeares of our late warres, than have been in twice the time between other warring nations. And how de&s;tructive they have been both to per&s;ons and e&s;tates, the &s;en&s;ible Countrey will pathetically tell any man, if he need information. Oh how many gallant Engli&s;h Champions &s;lain! how many fair Buildings burnt pulled downe, and va&s;t E&s;tates ruined! And where is the man
<PB REF="9"> almo&s;t (if he had an e&s;tate before) that is not a great lo&s;er? But there is another Civil Warre that is yet remaining, of more dangerous con&s;equence (although the mul|titude are not as &s;en&s;ible of it, as of the for|mer) and that is the di&s;cord, that is even among brethren in spirituall matters, who yet agree in the fundamentals of the Faith. This Warre, as it hath the like violence, &s;o is it more de&s;tructive in the Church, than that hath been in the Common|wealth. How many poore &s;oules have been de&s;troyed, and Churches ruined! and what Chri&s;tian almo&s;t (if he will but faithfully cast up his account) but hath been a great lo&s;er by it in his &s;pirituall e&s;tate! How &s;ad is it to &s;ee Prote&s;tants, not onely of the &s;ame Nation, but of for|mer intimate and indeared acquaintance, write more bitterly one against another, than an ingenious Prote&s;tant would doe against a Papi&s;t! He that doth but read our modern Engli&s;h controver&s;ies, will finde among many of them (I dare not &s;ay all) &s;uch per&s;onall a&s;per&s;ions and reflexi|ons, criminations and recriminations, fal&s;e charges, and foule mi&s;-interpreting of one anothers writings, that a third per&s;on, who expects to read &s;omewhat of the Question controverted, findes &s;o much written <HI>ad|hominem,</HI>
<PB REF="9"> that there is but little <HI>ad rem</HI> I am &s;orry to &s;ee how much <HI>gall</HI> many god|ly men put in their ink. A man would be al&s;o a&s;hamed to &s;ee, how &s;ome that op|po&s;e other mens writings, do &s;o farre wrest their words from their meanings; yea, go &s;o far wide both of words and meanings, that it mu&s;t be either through notorious wilfulne&s;&s;e, or ignorance, that they &s;o mi&s;|report them; if through wilfulne&s;&s;e, how great is their &s;in! if through ignorance, how unfit are they to write Controver&s;ies! How &s;ad is it, that &s;ome of good abilities, spend mo&s;t of their time, they can well &s;pare (and more too) from their nece&s;&s;ary work of the Mini&s;try, in &s;tudying, and writing &s;ome <HI>&s;mall</HI> Controver&s;ie (in compari&s;on of many more weighty Truths) and thus im|ploy their talents for many yeares, in the be&s;t of their age, in which time they might have done the Church of God good &s;ervice, by &s;ome more profitable Tractates. Had they bent that force against the Kingdome of Satan, and Antichri&s;t, which they have done again&s;t their Brethren, to the rending of the Church; their labour had been worth the owning, which now grieves them, be|cau&s;e they &s;ee it &s;o much &s;lighted. Well may I &s;ay in this, what was ill spoken in another ca&s;e, <HI>Quor&s;um perditio haec?</HI>
<PB REF="10"> Why is this wast? Wa&s;t of time, wast of tae|lent, to the wa&s;ting of each others reputati|ons; yea to the wa&s;ting (I fear) of mo&s;t pre|ious grace in the Antagonists them&s;elves, &amp; which is worst of all, to the wa&s;ting of the Church. Our Saviour tells us, <HI>A King|dome divided cannot &s;tand.</HI> And, had not our late Wars (through Gods mercy) &s;oon ended, we &s;hould have &s;een (tho&s;e of us that had &s;urvived) the &s;aying &s;adly fulfil|led in our &s;elves. But how dolefull a &s;ight is it to &s;ee the Vi&s;ible Kingdome of Chri&s;t him&s;elf, in this Nation, &s;o mi&s;erably divi|ded: and though the war of Field, and Garri&s;on, be ended; yet the war of Pre&s;&s;e, and Pulpit, is as hot as ever. Alas! that in this &s;en&s;e we &s;o truly de&s;erve to be called the <HI>Church Militant!</HI> And I have little hopes to &s;ee it ended whil&s;t I live. And if it proceed as hotly, and de&s;tructively, as it hath done hitherto (which we have rea|&s;on to feare) judge what Church-de&s;olation is like to be before this age be expired. This &s;ore evil is both our great &s;in, and heavy judgement. And <HI>for thi<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">,</HI> and <HI>by this,</HI> justly may the Kingdome of God be taken from us, &amp; given to a Nation bringing forth the fruits thereof. O that God would both pardon, and remove this devouring evil, and create peace in the hearts, and Churches of
<PB REF="10"> his Saints! Then &s;hould I hope to &s;ee ho|line&s;&s;e in a thriving condition; in the mid&s;t of contention it mu&s;t needs be langui&s;hing. <HI>For where envying and &s;trife is, there is confu&s;ion, and every evil work,</HI> Jam. 3.16. And 'tis not without cau&s;e, that <HI>peace</HI> and <HI>holine&s;&s;e</HI> are linked together, <HI>Heb.</HI> 12.14.</P>
<P>Reader, thou wilt find in this &s;mall piece little of Controver&s;ie; but &s;omething of the <HI>my&s;terie of godline&s;&s;e,</HI><NOTE PLACE="marg">1 Tim. 3.16.</NOTE> which (I hope) is <HI>without Controver&s;ie</HI> with thee. The Antinomian and Libertine (which are &s;carcely two, but rather one) are the chie|fe&s;t Adver&s;aries that I oppo&s;e, which every Mini&s;ter of the Gospel mu&s;t do, that will preach practicall Divinity. Yea, which every man mu&s;t really confute, that will be a &s;erious Chri&s;tian: and if thou art &s;uch a one thy &s;elf (though but of &s;mall gifts) it is probable thou ha&s;t (be&s;ides thy Bible) di|vers better Treati&s;es than this, written by &s;ome &s;uch men, as <HI>Pre&s;ton, Sibbs, Bolton, Ball, &amp;c.</HI> which I &s;hall not de&s;ire thee to lay a&s;ide, for the reading of this. But if thou ha&s;t &s;pare time to reade variety, thou had&s;t better read this, than many of the &s;warming Pamphlets, that flie abroad in the&s;e times. Thou wilt find cau&s;e enough (I am confident) to approve the &s;ubject, al|though (if thou art judicious) thou mai&s;t
<PB REF="11"> have rea&s;on to blame me for handling it no better. Here are (I hope) but few <GAP DESC="foreign"> things hard to be under&s;tood: for 'tis my u&s;uall cour&s;e in preaching, to run (with <HI>Ahimaaz) the way of the plain;</HI> that &s;o I may the &s;ooner bring good tidings to the &s;oule. Such as it is, I leave it to thy candid peru&s;all at thy lei&s;ure. It was fir&s;t prea|ched to the people of my own Charge, and &s;ince publi&s;hed specially for their &s;akes: And now, that others al&s;o may reap &s;ome spirituall advantage by it, is the unfeigned de&s;ire, and earne&s;t prayer of</P>
<CLOSER><SIGNED><HI>Thy Servant, and Fellow-&s;ervant, in the Work of our Lord,</HI> Geo: Hopkins.</SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="table of contents">
<PB REF="11">
<HEAD>The Contents.</HEAD>
<DIV2 N="1" TYPE="chapter">
<LIST>
<HEAD>CHAP. I.</HEAD>
<ITEM>WHy fallen Angels are left to pe|ri&s;h, and Man redeemed, <HI>p. 1</HI></ITEM>
<ITEM>The Analy&s;is of the chap. <HI>Mat. 1.</HI> and Ex|plication of the Text, <HI>ver. 21. p 4</HI></ITEM>
<ITEM>Doct.
<LIST>
<ITEM><HI>The great work of Chri&s;t our Saviour is the &s;aving of his people from their &s;ins, even from &s;in it &s;elf, p. 7</HI></ITEM>
<ITEM>Explained in <HI>5.</HI> Propo&s;itions, <HI>p. 8</HI></ITEM>
<ITEM>Proved by Scripture, <HI>p. 9</HI></ITEM>
</LIST></ITEM>
<ITEM>Four Arguments confirming the Doct.
<LIST>
<ITEM><HI>1.</HI> Hereby God is mo&s;t honoured, <HI>p. 10</HI></ITEM>
<ITEM><HI>2.</HI> Hereby Man is delivered from the greate&s;t Evil. Sinne proved to be &s;o, <HI>p. 12</HI></ITEM>
<ITEM><HI>3.</HI> Hereby Man is re&s;tored to the chiefe&s;t
<PB REF="12"> good, that he is capable of. Holine&s;&s;e proved to be &s;o, <HI>p. 15</HI></ITEM>
<ITEM><HI>4.</HI> Arguments drawn from the current of Scripture, which treats mo&s;t of the Doctrine of Sanctification, <HI>p. 25</HI></ITEM>
<ITEM>Obj. from <HI>Gal. 3.13.</HI> and <HI>Luke 1.71, 72.</HI> an&s;wered. <HI>p. 27</HI></ITEM>
</LIST></ITEM>
</LIST>
</DIV2>
<DIV2 N="2" TYPE="chapter">
<LIST>
<HEAD>CHAP. II. How Chri&s;t &s;aveth his people from their Sinnes.</HEAD>
<ITEM><HI>I.</HI> As the <HI>Meritorious cau&s;e</HI> purcha&s;ing Sanctification for them, <HI>p. 29</HI></ITEM>
<ITEM><HI>II.</HI> As the <HI>Efficient cau&s;e</HI> working &s;an|ctifying Grace in them. He is <HI>1.</HI> The <HI>Procreating cau&s;e, p. 34</HI></ITEM>
<ITEM><HI>Obj.</HI> The Holy Gho&s;t is in a &s;peciall man|ner called our Sanctifier. An&s;wer'd. <HI>p. 37</HI></ITEM>
<ITEM><HI>2.</HI> The <HI>Con&s;erving cau&s;e, p. 40</HI></ITEM>
<ITEM><HI>3.</HI> The <HI>Perfecting cau&s;e,</HI> working perfe|ction of Grace in his people. <HI>1. Com|parative. 2. Ab&s;olute, p. 44</HI></ITEM>
<ITEM><HI>Qu.</HI> Why are we not perfectly &s;anctified at our fir&s;t Conver&s;ion, An&s;wered, <HI>p. 49</HI></ITEM>
<ITEM>The In&s;trumentall cau&s;es of our Sanctification.
<LIST>
<ITEM><HI>1.</HI> Whereby Grace is fir&s;t wrought, <HI>p. 51</HI></ITEM>
<ITEM><HI>2.</HI> Whereby it is pre&s;erved and increa&s;ed, <HI>p. 55</HI></ITEM>
<PB REF="12">
<ITEM><HI>The &s;ubject of this Salvation, the Elect, by nature children of wrath, p. 57</HI></ITEM>
<ITEM><HI>The power by which they are &s;aved, is an Almighty power.</HI> And why nece&s;|&s;ary &s;o to be, <HI>p, 60</HI></ITEM>
<ITEM>Six Propo&s;itions for the further clearing of it, <HI>p. 62</HI></ITEM>
<ITEM><HI>Obj.</HI> If man be meerely pa&s;&s;ive in the work of Conver&s;ion, to what purpo&s;e &s;hould a carnall per&s;on u&s;e the meanes of Grace? An&s;wered, <HI>p. 65</HI></ITEM>
<ITEM><HI>Obj.</HI> Again&s;t outward teaching from <HI>Jer. 31.33, 34.</HI> and <HI>Heb. 8.10, 11.</HI> An|&s;wered. <HI>ibid.</HI></ITEM>
</LIST></ITEM>
</LIST>
</DIV2>
<DIV2 N="3" TYPE="chapter">
<LIST>
<HEAD>CHAP. III. The U&s;es of Information.</HEAD>
<ITEM><HI>1. Inf.</HI> How from this Doctrine to an&s;wer a Popi&s;h Argument. <HI>1.</HI> Again&s;t Ju|&s;tification by Faith in Chri&s;t alone <HI>2.</HI> Again&s;t A&s;&s;urance of Salvation, <HI>p. 70</HI></ITEM>
<ITEM><HI>2.</HI> No wonder if the godly want a&s;&s;urance of their Salvation, when they fall foully, <HI>p. 74</HI></ITEM>
<ITEM><HI>3.</HI> We may, and mu&s;t, avoid evil, and do good to this end, that we may e&s;cape Hell, and obtain Heaven. <HI>p. 76</HI></ITEM>
<ITEM><HI>4.</HI> Chri&s;t hath not died, and done alike for
<PB REF="13"> all men, <HI>p. 79</HI></ITEM>
<ITEM><HI>5.</HI> The difference between &s;aving Faith, and the Faith of carnall per&s;ons, <HI>p. 83</HI></ITEM>
<ITEM><HI>6.</HI> Tho&s;e that preach the Doctrine of San|ctification, as well as Ju&s;tification, are the be&s;t Gospel-preachers, <HI>p. 84</HI></ITEM>
<ITEM><HI>7.</HI> Tho&s;e that have mo&s;t grace are the be&s;t Chri&s;tians; not they that have the greate&s;t Gifts: Gifts and Grace com|pared, <HI>p. 93</HI></ITEM>
<ITEM><HI>8.</HI> A Soule given up to a &s;tate of &s;in, is in a mo&s;t &s;ad condition, wor&s;e than tho&s;e that fall under the wor&s;t of Judge|ments, <HI>p. 101</HI></ITEM>
</LIST>
</DIV2>
<DIV2 N="4" TYPE="chapter">
<LIST>
<HEAD>CHAP. IV. The U&s;es of Reproof.</HEAD>
<ITEM><HI>I.</HI> To &s;uch as hinder the &s;alvation of their own &s;oules, <HI>p. 105</HI></ITEM>
<ITEM><HI>II.</HI> To &s;uch as hinder the &s;alvation of others:
<LIST>
<ITEM><HI>1.</HI> Such as teach corrupt Doctrine, <HI>p. 110</HI></ITEM>
<ITEM><HI>2.</HI> Such as are enemies to Church-refor|mation, <HI>p. 118</HI></ITEM>
<ITEM><HI>3.</HI> Church-dividers, <HI>p. 119</HI></ITEM>
</LIST></ITEM>
<ITEM>Their &s;in aggravated by eight Con&s;ide|rations, <HI>p. 126</HI></ITEM>
<ITEM>The &s;in not the le&s;&s;e, becau&s;e many godly per&s;ons are guilty of it, <HI>p. 132</HI></ITEM>
<PB REF="13">
<ITEM><HI>4.</HI> Such as give bad Example, <HI>p. 134</HI></ITEM>
<ITEM>Bad example the more dangerous,
<LIST>
<ITEM><HI>1.</HI> In Mini&s;ters: <HI>2.</HI> In Magi&s;trates, and other Per&s;ons of note: <HI>3.</HI> In Superi|ours of neere Relation, as Parents, Ma&s;ters: <HI>4.</HI> In eminent Profe&s;&s;ors, <HI>p. 135</HI></ITEM>
<ITEM><HI>5.</HI> Such as intice, coun&s;ell, or per&s;wade others to &s;in, <HI>p. 143</HI></ITEM>
<ITEM><HI>6.</HI> Per&s;ecutors, <HI>p. 148</HI></ITEM>
</LIST></ITEM>
</LIST>
</DIV2>
<DIV2 N="5" TYPE="chapter">
<LIST>
<HEAD>CHAP. V. The U&s;es of Exhortation.</HEAD>
<ITEM><HI>I.</HI> In <HI>Generall,</HI> To get the heart deeply po&s;&s;e&s;&s;ed with a &s;erious con&s;ideration of this Truth, <HI>That the great work of Chri&s;t our Saviour, is the &s;aving of his people from their &s;ins:</HI> The not under&s;tanding, or not con&s;idering this, is the cau&s;e of divers evils, <HI>p. 153</HI></ITEM>
<ITEM>For the better under&s;tanding of this, it is &s;hewed how the Sanctifying work of Chri&s;t is &s;pecially held forth, as well as his Ju&s;tifying work: Of the Old Te&s;t.
<LIST>
<ITEM><HI>1.</HI> In the Sacraments and Types, <HI>p. 159</HI></ITEM>
<ITEM><HI>2.</HI> In the Promi&s;es, <HI>p 162</HI></ITEM>
<ITEM><HI>3.</HI> In the Prophe&s;ies, <HI>ibid.</HI></ITEM>
<PB REF="14">
<ITEM><HI>4.</HI> In the Sacraments of the New T. <HI>p. 164</HI></ITEM>
<ITEM><HI>5.</HI> In the Gospel-invitations, and other Scriptures, <HI>p. 165</HI></ITEM>
</LIST></ITEM>
<ITEM>The Exhortation further pro&s;ecuted, <HI>173</HI></ITEM>
<ITEM><HI>Obj.</HI> Mu&s;t we be &s;aved by our Graces and Duties? An&s;wered in &s;even Pro|po&s;itions, <HI>p. 174</HI></ITEM>
<ITEM><HI>II.</HI> The Exhortation <HI>Particularly</HI> dire|cted, <HI>1.</HI> To &s;uch as are carnall, <HI>p. 177</HI></ITEM>
<ITEM><HI>Obj.</HI> A naturall man hath not power to convert him&s;elf, An&s;wered, <HI>p. 178</HI></ITEM>
<ITEM>Carnall Per&s;ons left without excu&s;e; for,
<LIST>
<ITEM><HI>1.</HI> God is willing of their &s;al|vation, <HI>p. 179</HI></ITEM>
<ITEM><HI>2.</HI> Chri&s;t is willing of their &s;al|vation, <HI>p. 179</HI></ITEM>
</LIST></ITEM>
<ITEM>Five Arguments by way of Expo&s;tulati|on with them, <HI>p. 183</HI></ITEM>
<ITEM>The Carnall Plea [I hope God will give me grace at the la&s;t] An&s;wered, <HI>p. 189</HI></ITEM>
<ITEM>Clo&s;e preaching defended, in an&s;wer to the objection of tho&s;e that call it <HI>Legall preaching, p. 192</HI></ITEM>
<ITEM>Ten directions to carnall per&s;ons, <HI>p. 203</HI></ITEM>
<ITEM>Such ought to pray, <HI>p. 211</HI></ITEM>
<ITEM><HI>2^d.</HI> Particular Exhortation to &s;uch as are spirituall, to labour &s;till after their Salvation from Sin: Holine&s;&s;e is their reall Happine&s;&s;e: The Saints are ble&s;&s;ed <HI>in doing,</HI> though not <HI>for doing</HI> the will of God: There is &s;omething of de&s;truction in every &s;in, <HI>p. 215</HI></ITEM>
<PB REF="14">
<ITEM>Ten Directions under this u&s;e, <HI>p. 222</HI></ITEM>
<ITEM><HI>3.</HI> To &s;uch as are doubtful of their Conditi|on, to try by their Sanctification whether they are in a &s;tate of Salvation, <HI>p. 230</HI></ITEM>
<ITEM>Five Marks for triall, <HI>p. 231</HI></ITEM>
<ITEM><HI>4.</HI> To &s;uch as are in a &s;tate of Salvation to prai&s;e God, <HI>p 243</HI></ITEM>
<ITEM>Foure Con&s;iderations moving them to thankfulne&s;&s;e, <HI>ibid.</HI></ITEM>
<ITEM><HI>5.</HI> To &s;uch, to prai&s;e God for being &s;aved from particular acts of Sin. <HI>p. 247</HI></ITEM>
<ITEM><HI>6.</HI> To u&s;e this as an argument to leave their &s;inful condition in the world, <HI>p. 252</HI></ITEM>
<ITEM><HI>7.</HI> To help on the Salvation of others by Admonition, <HI>&amp;c. p. 257</HI></ITEM>
<ITEM>The indirect cour&s;es of many, that would get loo&s;e from this duty, blamed, <HI>p. 258</HI></ITEM>
<ITEM>This duty we owe both to the Godly and &V;ngodly, <HI>p. 262</HI></ITEM>
</LIST>
</DIV2>
<DIV2 N="6" TYPE="chapter">
<LIST>
<HEAD>CHAP. VI. The U&s;e of Con&s;olation.</HEAD>
<ITEM>Comfort to &s;uch as are in a &s;tate of Salva|tion: <HI>1.</HI> Again&s;t the fear of falling away, <HI>p. 267</HI></ITEM>
<ITEM><HI>2.</HI> In a&s;&s;urance of full deliverance from Sin at the la&s;t, <HI>p. 273</HI></ITEM>
</LIST>
</DIV2>
<DIV2 N="7" TYPE="chapter">
<PB REF="15">
<LIST>
<HEAD>CHAP. VII.</HEAD>
<ITEM>A Parallel of the Lords joynt carrying on the work of Sanctification and Ju|&s;tification, from the fir&s;t to the la&s;t, in nine Propo&s;itions, with &s;ome Corollaries. <HI>p. 277.</HI></ITEM>
</LIST>
</DIV2>
</DIV1>
<DIV1 TYPE="errata">
<PB REF="15">
<OPENER><SALUTE>READER,</SALUTE></OPENER>
<P>Do thy &s;elf and the Author &s;o much right, as to correct the&s;e few faults, and pardon &s;ome others of le&s;&s;e mo|ment.</P>
<P><LABEL>ERRATA.</LABEL> PAge 5. l. 15. <HI>per&s;ons.</HI> p. 11. l. 4. not <HI>at</HI> all. p. 16. l. 20. Heb. 12. p. 18. l. 25. &s;pecifically, p. 38. l. 29. <GAP DESC="foreign">. p. 64. l. 10. Chri&s;ts <HI>work.</HI> p. 66. l. 20. inward <HI>parts.</HI> p. 79. 8, and <HI>did,</HI> l. 24. hath <HI>done.</HI> p. 91. l. 15. to <HI>thy.</HI> p. 94. l. 26. <HI>mi&s;erable.</HI> p. 100. l. 19. <HI>mi&s;-imployed.</HI> p. 103. 12. <HI>&s;educers.</HI> 110. 28. to <HI>the commi&s;&s;ion.</HI> p. 128. 21. <HI>eos qui</HI> in. p. 130. l. 22. blot out <HI>&s;o.</HI> p. 133. l. 14. wranglings. p. 150. l. 9. <HI>&s;trong</HI> cities. p. 151. l. 5. the <HI>work.</HI> l. 11. this <HI>wile.</HI> p. 158. l. 7. for <HI>onely</HI> r. <HI>al&s;o.</HI> p. 164. l. 26. for <HI>and</HI> r. <HI>as.</HI> p. 165. l. 2. [invitations. p. 169. l. 9. <GAP DESC="foreign">. p. 170. l. 4. blot out <HI>up.</HI> p. 201. l. 9. <HI>formerly.</HI> p. 204. l. 19. the <HI>cup.</HI> p. 215. l. 8. that <HI>art.</HI> p. 218. l. 30. to his <HI>lawes.</HI> p. 219. l. 9. the <HI>a&s;&s;i&s;tance.</HI> p. 224. l. 17. <HI>heedle&s;&s;e.</HI> p. 226. l. 13. findes <HI>thee.</HI> p. 263. l. 13. enough. p. 283. l. 6. purpo&s;ed.</P>
<P><LABEL>In the Margin.</LABEL> P. 36. <GAP DESC="foreign">. p. 45. l. 3. dele (,) p 58. l. 4. <HI>didicimus,</HI> l. 14. <HI>praeventus,</HI> l. 20. <HI>nivibus.</HI> p. 63. l. 24. <HI>ip&s;um.</HI> p. 128. <HI>&s;chi&s;maticos.</HI></P>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="text">
<PB REF="16">
<PB N="1" REF="16">
<HEAD>Salvation from SINNE BY JESUS CHRIST.</HEAD>
<DIV2 N="1" TYPE="chapter">
<HEAD>CHAP. I.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>MATTH. 1.21.</HI></BIBL>
<P>&mdash; And thou &s;halt call his name <HI>JESUS,</HI> for he &s;hall &s;ave his people from their &s;ins.</P></Q>
</EPIGRAPH>
<P>_WHen I fir&s;t &s;eriou&s;ly con|&s;idered that &s;aying of the Apo&s;tle concerning Chri&s;t, <HI>Heb.</HI> 2.16. <NOTE N="a" PLACE="marg">Supere|minet enim omni &s;cicu|tiae tua ine|&s;timabilis charitas, quam osten|di&s;tri in nobis pro &s;ola pictate, &amp; bonitate tua. F<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">lius namque tuus, rex no&s;ter, nu&s;quam angelos&punc; &s;ed &s;emen Abrabae apprehendit, a&s;&s;imila|tus nobis per omnia ab&s;que peccato. Humanam itaque non angeli|cam &s;u&s;cip<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ens naturam, &amp; eam munere &s;anctae re&s;urrectionis, &amp; immortalitatis glorificans vexit &s;uper omnes coelos, &amp; &s;uper omnes choros angelorum, &s;uper Cherubin &amp; Seraphin collocans ad dex|tram tuam. Hanc laudant angeli, adorant dominationes, tremunt pote&s;tates coeli, coelorumque virtutes, ac beata Seraphin &s;ocia ex|ultatione concelebrant. <HI>Aug. Theol. conf. par. 2. c. 11.</HI></NOTE> <HI>Ve|rily he took not on him the nature of Angels, but he took on him the
<PB REF="17">
<PB N="1" REF="17">
<GAP DESC="duplicate" EXTENT="1 page">
<PB N="2" REF="18"> &s;eed of Abraham,</HI> I could not but much admire the work of God, in leaving <HI>Angels</HI> (the be&s;t of his creatures) to peri&s;h eternally for their Sinne: and &s;ending his onely begotten Son to be|come a Saviour for fallen <HI>man.</HI> 'Tis true, I have long &s;ince learned, that the <HI>An|gels</HI> fell without a Tempter, and there|fore ju&s;tly peri&s;hed without a Saviour. But were it not as ju&s;t with God too, that <HI>Man</HI> &s;hould peri&s;h without remedy for making &s;o much <NOTE N="b" PLACE="marg"><HI>Willet</HI> on <HI>Gen.</HI> 3.23, gives ten argu|ments to prove, that Man fell in the day of his cre|ation, and quoteth many an|tient Au|thors to that pur|po&s;e. Mr. <HI>Walker</HI> in his treati&s;e on the Sab|bath, ar|gues much for it. And it is generally concluded, that Man fell &s;oon after his creation.</NOTE> ha&s;t to obey the Tempter again&s;t &s;o rea&s;onable, ea&s;ie, and expre&s;&s;e a Command of God his Maker? If it be &s;aid, that only &s;ome of the Angels fell from God, and all man|kinde was lo&s;t in <HI>Adam,</HI> and God there|fore &s;aves a remnant of <HI>Adams</HI> po&s;teri|ty, that he might have of both &s;orts, to wit, Angels and Men, eternally to &s;erve and prai&s;e him; It may be an&s;wered, that God did &s;o is true, but, that <HI>therefore</HI> he did &s;o is not manife&s;t. To which may be further added, that Angels being more excellent, capable, able, agile creatures, the fallen Angels, being le|gions of them, would have been able
<PB N="3" REF="18"> to doe God more &s;ervice, had they been re&s;tored, than all the generation of mankinde. Yea, if God would needs have men to &s;erve him, he might have created more I may &s;ay) at an ea&s;ier rate <NOTE N="c" PLACE="marg">Magis clucebit haec mi&s;e|ricordia di|vina, &s;i quanti Deo con&s;titerit haec &s;ecunda hominis re|paratio co|gitemus: creavit bo|minem pri|m&ograve; ad ima|ginem &s;uam voce, &amp; verbo &s;uo; &s;ed repara|vit &s;ecuna&ograve; morte, &amp; &s;enguine &s;uo, <HI>Dav. in Col. c. 3. ver. 10.</HI></NOTE>, than he redeemed the&s;e: But God, who&s;e infinite perfection receives no augmentation from Men, or Angels; but is above all their &s;ervice, u&s;eth the meere good plea&s;ure of his will in his di&s;pen&s;ations, both of ju&s;tice and mercy. <HI>He will have mercy, on whom he will have mercy, and whom he will, he hardeneth:</HI> and in &s;o doing, how un|&s;earchable are his judgements, and his wayes pa&s;t finding out! God deales with Angels, and men, as he did with <HI>E&s;au,</HI> and <HI>Jacob;</HI> he leaves the elder (by nature, and praerogative the more excellent) and choo&s;eth the <HI>younger,</HI> that it may appeare, that the work de|pends upon the meere good plea&s;ure of his will. And all, that we can &s;ay in this, is what Chri&s;t him&s;elfe &s;pake in ano|ther ca&s;e, <HI>Mat.</HI> 11.26. <HI>Even &s;o Father, for &s;o it &s;eemed good in thy &s;ight.</HI></P>
<P>Taking this then for the onely &s;atis|factory an&s;wer, Behold the <HI>goodne&s;&s;e,</HI> and <HI>&s;everity</HI> of God: on the <HI>Angels,</HI> that fell <HI>&s;everity,</HI> but towards fallen <HI>man
<PB N="4" REF="19"> goodne&s;&s;e,</HI> in that he &s;ent his Son, made of a Woman, that &s;o being bone of our bone, and fle&s;h of our fle&s;h, he might become unto us a meet Saviour. And the verity &amp; my&s;terie of his Incarnation is plainly recorded in this Chapter:</P>
<P>Which divides it &s;elf into two gene|rall parts,
<LIST>
<ITEM>1. A Genealogy of Chri&s;t, from the beginning of the Chapter, to <HI>ver.</HI> 18.</ITEM>
<ITEM>2. The Hi&s;tory of his Nativity, from thence to the end of the Chapter.</ITEM>
</LIST></P>
<P>In which, that I may clear the way to the Text, con&s;ider with me the&s;e few particulars:</P>
<P N="1">1. <HI>Mary</HI>'s Conception, [<HI>She was found to be with child,</HI> v. 18.]</P>
<P N="2">2. <HI>Jo&s;ephs</HI> fal&s;e-Conception, or mi&s;ap|prehen&s;ion concerning it, which made him afraid to take his e&s;pou&s;ed wife, and this cau&s;ed</P>
<P N="3">3. His Re&s;olution [<HI>to put her away pri|vily,</HI> ver. 19.] but before the Execu|tion of his purpo&s;e, behold</P>
<P N="4">4. Gods timely prevention [<HI>feare not to take unto thee</HI> Mary <HI>thy Wife,</HI> &amp;c. <HI>ver.</HI> 20.] In which yet more particu|larly con&s;ider how God teacheth <HI>Jo|&s;eph:</HI>
<LIST>
<PB N="5" REF="19">
<ITEM>1. By whom <HI>Mary</HI> had conceived, <HI>viz. By the Holy Gho&s;t.</HI></ITEM>
<ITEM>2. What &s;he &s;hould bring forth, [<HI>She &s;hall bring forth a Son,</HI> v. 21.]</ITEM>
<ITEM>3. What he &s;hould name him, <HI>[thou &s;halt call his name Je&s;us.]</HI></ITEM>
<ITEM>4. The rea&s;on of the name, <HI>[For he &s;hall &s;ave his people from their &s;ins.]</HI></ITEM>
</LIST></P>
<P>In this worke of Salvation, according to the words in the Text: con&s;ider
<LIST>
<ITEM>1. The Efficient Cau&s;e, or per&s;on &s;aving <HI>[Je&s;us.]</HI></ITEM>
<ITEM>2. The Subject, or per&s;on &s;aved, <HI>[his people.]</HI></ITEM>
<ITEM>3. The evill, from which, <HI>[from their &s;ins.]</HI></ITEM>
</LIST></P>
<P N="1">1. The per&s;on &s;aving is called <GAP DESC="foreign">, from the Hebrew word <GAP DESC="foreign">, a <HI>Saviour,</HI> from the Hebrew root, <GAP DESC="foreign">, which &s;ig|nifies, <HI>to &s;ave.</HI> The rea&s;on of the name then, is from the nature of the worke he takes in hand.</P>
<P N="2">2. By <HI>his people,</HI> which are the per|&s;ons &s;aved, we under&s;tand not the nation of the Jews <HI>adaequately,</HI> as if they <HI>all,</HI> and <HI>onely</HI> they were <HI>his people</HI> here &s;poken of. They were indeed <HI>his people,</HI> 1. by <HI>nati|on</HI> and his naturall relation, as man,
<PB N="6" REF="20"> unto them, him&s;elfe being of the &s;eed of <HI>Abraham,</HI> as appeares in his Genealo|gy.</P>
<P N="2">2. They were <HI>his people</HI> by <HI>outward profe&s;&s;ion,</HI> for they profe&s;&s;ed faith in, and waited for the promi&s;ed <HI>Me&s;&s;ias;</HI> yea, and to them <HI>onely</HI> was he at fir&s;t &s;ent, for &s;aith Chri&s;t, <HI>Mat.</HI> 15.24. <HI>I am not &s;ent but to the lo&s;t &s;heep of the hou&s;e of I&s;rael.</HI> But the generality of them did not imbrace him; for, <HI>when he came to his owne, his owne received him not.</HI> Joh. 1.11 Therefore by <HI>his people,</HI> the nation of the Jewes is not here under&s;tood.</P>
<P N="2">2. Neither by <HI>his people</HI> <NOTE N="d" PLACE="marg">Apostolus ait, Conclu|&s;it enim De|us omnes in infidelitate, ut omnium mi&s;ereatur. Quos om|nes, nifi de quibus lo quebatu<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> tanquam di|cens. &amp; vos, &amp; il|los? Deus ergo &amp; Gentiles &amp; Judaeos, quos prae&s;civit, &amp; praede&s;tinavit conforme, fieri imagini fi<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">i &s;ui, omnes in infidelitate conclu&s;it: ut de amartiudine infidelitatis &s;uae paeuitendo confu&s;i; &amp; ad dul|cedinem mi&s;ericordiae Dei credendo conver&s;i, clamarent illud in <HI>P&s;al</HI> Quam multa multitudo dulcedinis tuae, Domine, quem ab|&s;condi&s;ti timentibus te, perfeci&s;ti autem sperantibus non in&s;e, &s;ed in te. Omnium itaque mi&s;eretur va&s;orum mi&s;ericordiae Quid e&s;t omnium? Et eorum &s;cilicet, quos ex Gentibus, &amp; <GAP DESC="illegible" RESP="UOM" EXTENT="2 letters">um, quos ex Judaeis praede&s;tinavit, vo<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">avit, ju&s;cificavit, glorificavit, non omnium hominum, &s;ed i&s;torum omnium nominem darenaturus. <HI>Aug. de Civ. Dei, lib. 20 cap. 24.</HI> <GAP DESC="foreign">, id e&s;t, &s;ibi datum &agrave; Patre; ut ip&s;e loquitur, <HI>John 17.</HI> Periphra&s;is e|lectorum. <HI>Pi&s;cat. in loc.</HI></NOTE> doe we un|der&s;tand all Mankinde, as &s;ome would have it. A<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">l of all nations are not <HI>his people,</HI> but &s;ome out of every nation, ac|cording to that new &s;ong. <HI>Rev.</HI> 5.9. <HI>Thou wa&s;t &s;laine, and ha&s;t redeemed us to God by thy blood out of every kindred, and tongue, and people and Nation.</HI> Yea, the words them&s;elves, <HI>[his people]</HI> are <HI>re|&s;trictive,</HI> and intimate (not an exten&s;ion to all men) but a limitation to &s;ome onely.</P>
<P N="3"><PB N="7" REF="20">3. By <HI>his people</HI> (therefore) we un|der&s;tand tho&s;e that are his by <HI>donation,</HI> tho&s;e that were given him by the Fa|ther, <HI>Joh.</HI> 6.37. <HI>All that the Father gi|veth me &s;hall come unto me.</HI> Thus &s;aith the Lord al&s;o to <HI>Paul</HI> concerning <HI>Co|rinth, Act.</HI> 18.10. <HI>I have much people in this City.</HI></P>
<P>The evill from which they are &s;aved is <MILESTONE N="III"> <HI>their &s;ins,</HI> and doubtle&s;&s;e from their &s;uf|ferings too, but as their &s;ins onely are (expre&s;&s;ely) mentioned, as that, from which they &s;hould be &s;aved; and this the rea&s;on, why Chri&s;t &s;hould be named <HI>Je&s;us,</HI> &s;o doubtle&s;&s;e this is that, that Chri&s;t primarily and chiefly intended <HI>to &s;ave his people from their &s;ins,</HI> even from &s;in it &s;elfe, at which I mainely aim in this Di&s;cour&s;e. Whence ob&s;erve,</P>
<P><HI>That the great work of Chri&s;t our Saviour is the &s;aving of his people from their &s;ins.</HI> Even from &s;in it &s;elfe.</P>
<PB N="8" REF="21">
<P>For our more cleer proceeding, I &s;hall lay down the&s;e following po&s;itions;</P>
<P N="1">1. Man is fallen from God, and by na|ture lyes under two great evills, 1. Sin. 2. Wrath for &s;in.</P>
<P N="2">2. It is the work of Chri&s;t, to &s;ave his people from both the&s;e.</P>
<P N="3">3. Our Salvation by Chri&s;t from the <HI>wrath of God due for &s;in,</HI> is a mercy, &s;o farre beyond our ability to de&s;erve, or requite, that if we had the tongue of men and Angels, we could never &s;uffi|ciently prai&s;e God, and Chri&s;t our Re|deemer for this un&s;peakable mercy.</P>
<P N="4">4. Yet the work of our Salvation from <HI>Sin it &s;elfe</HI> is a greater mercy to us, and this is the Ma&s;ter-piece of what Chri&s;t our Saviour hath undertaken for us.</P>
<P N="5">5. By Salvation from &s;in I doe not under&s;tand a bare removall of corrupt qualities, but a procuring, and be&s;towing of good in&s;tead thereof: for we are <HI>re|deemed,</HI> as we are <HI>called, from uncleanne&s;s to holine&s;&s;e.</HI> And the privation of morall <HI>good</HI> in man is a &s;in, as well as the po&s;i|tion of morall <HI>evill,</HI> and in this latitude the Apo&s;tle defines &s;in in that one word <GAP DESC="foreign">, <HI>the tran&s;gre&s;&s;ion of the Law,</HI> 1 Job. 3.4. Which con&s;i&s;teth both in Af|firmative and Negative precepts, and
<PB N="9" REF="21"> the not being, and doing, what is com|manded is a tran&s;gre&s;&s;ion, as well, as being, and doing, what is forbidden.</P>
<P>The Doctrine being thus &s;tated, I proceed to the proof of it, 1. by Scrip|ture, 2. by Argument.</P>
<P>There are divers Scriptures that &s;peak to our purpo&s;e, among&s;t many take the&s;e few. Fir&s;t, heare what Chri&s;ts harbinger &s;peakes, yea, &s;ee how he points him out, Joh. 1.29. <HI>Behold the Lamb of God which taketh away the &s;ins of the World.</HI> And <HI>Iohn</HI> &s;aith, that <HI>he was manife&s;ted to take away our &s;ins,</HI> 1. Joh. 3.5. <HI>And the blood of Je&s;us Chri&s;t clean&s;eth us from all &s;in,</HI> 1 Joh. 1.7. <HI>that he loved and wa&s;hed us from our &s;ins in his owne blood.</HI> Rev. 1.5. In all the&s;e texts we &s;ee, that <HI>&s;in onely</HI> is expre&s;&s;ed, and I believe that, which is <HI>&s;pecially</HI> intended, although I know, that the guilt and fruit of &s;in is al&s;o inclu|ded.</P>
<P>Thus <HI>Paul</HI> tells us, <HI>that Chri&s;t loved his Church and gave him&s;elfe for it, that he might &s;anctifie, and clean&s;e it,</HI> Eph. 5.25.26. thus likewi&s;e in his Epi&s;tle to <HI>Titus</HI> c. 2. pre&s;&s;ing the duties of &s;everall ages, &s;exes and orders of people to <HI>ver.</HI> 11 u&s;eth this with other weighty argu|ments, <HI>that Chri&s;t gave him&s;elfe for us,
<PB N="10" REF="22"> that he might redeem us from all Iniquity, and purify unto him&s;elfe, a peculiar people zealous of good works,</HI> ver. 14.</P>
<P>Thus al&s;o <HI>Peter,</HI> exhorting the elect to be active in the wayes of holine&s;&s;e, not fa&s;hioning them&s;elves to their for|mer lu&s;ts, 1. <HI>Pet</HI> 1. from <HI>ver.</HI> 10. to <HI>v.</HI> 18. u&s;eth this, as a mo&s;t forcible argu|ment (among others) <HI>ye know, that ye were not redeemed with corruptible things, as Silver, and Gold, from your vaine con|ver&s;ation, received by tradition from your Fathers: but with the precious blood of Chri&s;t.</HI></P>
<P><MILESTONE N="1" UNIT="Arg."> The Fir&s;t Argument is drawn from Gods honour, that is the chief work of Chri&s;t our Saviour, wherein God is mo&s;t honoured; but God is mo&s;t honoured in the &s;aving his people from their &s;ins, therefore is this the chief work of Chri&s;t, &amp;c. That, that is the great, or chief work of Chri&s;t, wherein God is mo&s;t glorified, will need little proof, for that mu&s;t needs be the greate&s;t work, that mo&s;t effectually atteineth the highe&s;t end: And what end higher, than the glory of God, which was the &s;upreme end of all Chri&s;ts undertakings? <HI>Joh.</HI> 17.4.</P>
<P>That God is mo&s;t glorified in the &s;a|ving
<PB N="11" REF="22"> his people from their <HI>&s;ins</HI> is mani|fe&s;t by its contrary, God is mo&s;t (yea onely) di&s;honoured by the <HI>&s;innes,</HI> and not all by the <HI>&s;ufferings</HI> <NOTE N="e" PLACE="marg">As a cau&s;e, or occa&s;ion <HI>given</HI> of his di&s;honour: although the wicked <HI>take</HI> occa|&s;ion to bla&s;pheme God when his people are brought low, <HI>P&s;al.</HI> 79.10, 12.</NOTE> of his people. Gods people by their holine&s;&s;e glorifie him, and he is much honoured in the mid&s;t of their <HI>&s;ufferings,</HI> whereas <HI>Sin</HI> di&s;honours him in the mid&s;t of ea&s;e and <HI>abundance of mercies:</HI> Gods honour Will well agree with the &s;ufferings of his people; but Sin is directly injurious to his glory (though by accident he gets him&s;elfe glory by it, as he at fir&s;t pro|duc'd light out of darkne&s;s.) Thus God is much honoured by the great &s;ufferings of <HI>Job,</HI> while he &s;inneth not. <HI>Job</HI> 1.20, 21. yea, God is &s;o much honoured, that he makes his boa&s;t again&s;t Satan of his Ser|vant <HI>Job,</HI> cap. 2, 3. <HI>And the Lord &s;aid unto Satan, hast thou con&s;idered my Ser|vant</HI> Job, <HI>that there is none like him in the Earth, a perfect and an upright man, one that feareth God, and e&s;cheweth evill; and &s;till he holdeth fa&s;t his integrity, al|though thou moved&s;t me again&s;t him to de|&s;troy him without cau&s;e?</HI> And on the contrary, how much is God di&s;honou|red by our &s;infull ea&s;e, and pro&s;perity; yea, mo&s;t di&s;honoured by it in tho&s;e that are redeemed from the guilt, and
<PB N="12" REF="23"> puni&s;hment of &s;inne. The gro&s;&s;e mi&s;|carriages of Gods people, give occa&s;ion to the Enemies of God to <HI>blaspheme</HI> his name, and wayes. Thus when <HI>David</HI> had foulely offended, &s;aith the Lord by his Prophet, <HI>Thou ha&s;t given great occa&s;ion to the Enemies of the Lord to bla&s;pheme.</HI> 2 <HI>Sam.</HI> 12.14. The crimes of Profe&s;&s;ors are ever the mo&s;t &s;candalous; yea, the &s;ins of Gods deare&s;t children, are mo&s;t offen&s;ive to God him&s;elfe, becau&s;e they are al&s;o committed again&s;t the greate&s;t mercy, and loving kindne&s;s. The Lord in this ca&s;e is ready to &s;ay with the P&s;almi&s;t, <HI>P&s;al.</HI> 55.12. <HI>It was not mine Enemy that reproached me, then I could have born it.</HI> But when a Sinner is &s;aved from his &s;ins, God is much honoured both before An|gels and Men.</P>
<P><MILESTONE N="2" UNIT="Arg."> The &s;econd Argument is drawn from the greatne&s;&s;e of the evill of <HI>&s;in</HI> above &s;uffering. That mu&s;t needs be the grea|te&s;t work in our <HI>Salvation,</HI> whereby we are &s;aved from the greate&s;t evill, but <HI>&s;in</HI> <NOTE N="f" PLACE="marg">It is bet|ter for a man to be ca&s;t into the torments of Hell among the Damned, than to be overcome with any Sin. <HI>Hookers</HI> Souls Prepar. pag. 16. See Ma&s;ter <HI>Burroughs</HI> his Treati&s;e of the Evill of Evills.</NOTE> is the greate&s;t evill, and therefore our <HI>Salvation</HI> from it mu&s;t needs be an&s;we|rable.
<PB N="13" REF="23"> That <HI>&s;in</HI> is the greate&s;t evill is e|vident, for many rea&s;ons. 1. It is the procuring cau&s;e of all other evills, and therefore mu&s;t needs it &s;elf be the wor&s;t of evills. The cau&s;e is ever more emi|nent than its effect, whether for good, or evill, a good cau&s;e is better than its effect, and an evill cau&s;e is wor&s;e. That <HI>&s;in</HI> is the onely procuring cau&s;e of all e|vills, is without controver&s;ie; <HI>for as &s;in entred in the world, death entred by &s;in, and death pa&s;&s;ed upon all men, for that all have &s;inned,</HI> Rom. 5 12. <HI>And the wages of &s;in is death, &s;aith</HI> Paul, <HI>Rom.</HI> 6.23. Death temporall, with all the evills of life, as &s;ickne&s;&s;e, wounds &s;orrowes, and what&s;oever el&s;e tendeth to Death; and Death eternall. All the horrour of hell is the fruit of <HI>&s;in;</HI> the foundations of Hell are laid upon <HI>&s;inne:</HI> Hell the <HI>(wor&s;t of torments)</HI> was built meerly for <HI>&s;inners,</HI> therefore <HI>&s;in</HI> mu&s;t be the <HI>wor&s;t of evills.</HI> And, becau&s;e that <HI>&s;in</HI> is the Souls greate&s;t evill and unhappine&s;&s;e, it is, that when God comes to deliver a Soul (out of meer pity, and bowels of compa&s;&s;ion) his Eye chiefly pities them, and his Bo|wells yerne over them, becau&s;e of their mi&s;ery <HI>in &s;inne it &s;elfe,</HI> as you may read at large, <HI>Ezek.</HI> 16. the former part of the
<PB N="14" REF="24"> Chapter. And the &s;aving mercy that he &s;heweth his love in, is oppo&s;ed to <HI>hard|ning in &s;inne,</HI> rather than <HI>damning for &s;inne,</HI> Rom. 9.18. <HI>He will have mercy on whom he will have mercy, and whom he will he hardneth.</HI> And the puni&s;hment of <HI>&s;inne</HI> with <HI>&s;in,</HI> we account the greate&s;t judgement.</P>
<P N="2">2. <HI>Sinne</HI> is Mans greate&s;t evill, be|cau&s;e it hinders him from the enjoy|ment of the greate&s;t good, which is God him&s;elfe. It is <HI>&s;inne</HI> onely, that &s;epa|rates between God and the Soule, this is the onely partition wall. <HI>I&s;a.</HI> 59.2. <HI>Your iniquities have &s;eparated between you, and your God, and your &s;innes have hid his face from you.</HI></P>
<P N="3">3. <HI>Sinne</HI> is the greate&s;t evill, becau&s;e of all things it is mo&s;t di&s;plea&s;ing to God (the chiefe&s;t good) yea, there is nothing di&s;plea&s;ing to God but <HI>&s;inne, (primarily)</HI> and this is <HI>an abomination</HI> to him, and therefore, <HI>Sinnes</HI> are called in Scripture <HI>abominations.</HI> Ezek. 9.4. <HI>And the Lord &s;aid unto him, goe through the mid&s;t of the City, through the mid&s;t of</HI> Jeru&s;alem, <HI>and &s;et a marke upon the foreheads of the men, that &s;igh, and that cry for all the Abominations that be done in the mid&s;t thereof.</HI> Prov. 15.9. <HI>The
<PB N="15" REF="24"> way of ths wicked is an Abomination unto the Lord.</HI> And God doth &s;o loath &s;in|ners for their <HI>&s;inne,</HI> that he will not a|bide them in his &s;ight. <HI>The fooli&s;h &s;hall not &s;tand in thy &s;ight, thou hate&s;t all wor|kers of iniquity,</HI> &s;aith David, <HI>P&s;al.</HI> 5.5. But the evill of <HI>&s;uffering</HI> is not at all (in it &s;elfe) di&s;plea&s;ing unto God. Yea, he him&s;elfe who is infinitely good, is the Author of it; and there is no evill of &s;uffering, but what comes from him, as the principall efficient. <HI>Can there be evill in the City, and the Lord hath not done it?</HI> Amos 3.6.</P>
<P>As by being &s;aved from <HI>&s;inne,</HI> <MILESTONE N="3" UNIT="Arg."> Man is delivered from the greate&s;t evill; &s;o, thereby he is re&s;tored to the chiefe&s;t, and choice&s;t good <NOTE N="g" PLACE="marg">See Ma|&s;ter <HI>Bax|ters</HI> Saints Re&s;t, <HI>part.</HI> 1. <HI>cap.</HI> 4. <HI>&s;ect.</HI> 4. By Rea&s;on man excel|leth bea&s;ts, by Holine&s;&s;e, he excel|leth him|&s;elf, inferiour onely to the Angels in Degree, and made like unto the Lord, as far as a Creature may be to his Creator, <HI>Ball of Faith, pag.</HI> 285.</NOTE>, the image of God, and the enjoyment of him, is Mans greate&s;t good; yea, what greater good is any creature capable of, than to be brought into conformity to God, and the fruition of him to all eternity? Now, righteou&s;ne&s;&s;e and holine&s;&s;e are <HI>Gods Image,</HI> and therefore the <HI>new man</HI> is &s;aid to be <HI>created,</HI> <GAP DESC="foreign">, <HI>after God,</HI> that is, <HI>after the Image of God, in righte|ou&s;ne&s;s
<PB N="16" REF="25"> &amp; true holine&s;s,</HI> Eph. 4.2. And the new man is expre&s;ly &s;aid to be renewed in knowledge (which we mu&s;t under|&s;tand of &s;anctified knowledge) <HI>after the Image of him that created him,</HI> Col. 3.10. And by this we are made capable of the eternal inheritance of the Saints in life. <HI>Col.</HI> 1.12. <HI>Giving thanks unto the Father, which hath made us meet</HI> <NOTE N="h" PLACE="marg">Haec au|tem aptitu|do, vel novae dig|nitatis con|ditto, ut in nobis inve|niatur, duo prae<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">upponit ex parte Dei; poten|tem opera|tionem, mi|&s;ericordem acceptatio|nem. Ope|ratione e|n<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">m. &amp; ac|ceptatione divina <HI><GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">oonei</HI> con&s;tituimur ad participandam &s;ortem &s;anctorum. O|<GAP DESC="illegible" RESP="UOM" EXTENT="1+ letters"> divina nece&s;&s;aria e&s;t, quia mutari nos oporre<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">, &amp; navas <GAP DESC="illegible" RESP="UOM" EXTENT="1 word"> efficip<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ius quam participes e&s;&s;e p<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">&s;&s;umus coele&s;tium bene|fi<GAP DESC="illegible" RESP="UOM" EXTENT="3 letters">um Nam in nobis nihil e&s;t aliud, quam &s;umma in<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ptitudo <GAP DESC="illegible" RESP="UOM" EXTENT="3 letters">num &s;pirituale &s;ive intelligendum, &s;ive faciendum, &s;ive denique <GAP DESC="illegible" RESP="UOM" EXTENT="3 letters">um. <HI>Dav. in loc.</HI></NOTE> <HI>to be partakers of the inheritance with the Saints in light.</HI> This meetne&s;&s;e requires a two-fold work of God, 1. His gracious accep|tation of us. 2. His powerfull opera|tion of a work of grace in us, for we mu&s;t be changed and made new Crea|tures, before we can be partakers of the heavenly ble&s;&s;ings. <HI>Ble&s;&s;ed are the pure in heart</HI> (&s;aith our Saviour Chri&s;t, <HI>Mat.</HI> 5.8.) <HI>for they &s;hall &s;ee God;</HI> <NOTE N="i" PLACE="marg">Nega<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> quenquam po&s;&s;e, Deum videre fine &s;anctimonia; quoniam non aliis oculis videbimus Deum, quam qui reformati fuerint ad ejus imaginem. <HI>Calv. in loc.</HI></NOTE> And <HI>with|out holine&s;&s;e no man &s;hall &s;ee God,</HI> Ro. 12.14. Sanctification makes us capable of the vi&s;ion of God, not as a meer condi|tion,
<PB N="17" REF="25"> or pa&s;&s;ive qualification, but as the nece&s;&s;ary di&s;po&s;ition of the Agent, to|wards its Object, as the &s;eeing faculty is required to the act of &s;eeing, as well as a vi&s;ible object.</P>
<P><HI>Jo&s;eph</HI> &s;aid unto his Brethren, <HI>Ye &s;hall not &s;ee my face, except your younger Bro|ther be with you. Benjamines</HI> being with them, was nothing to their naturall fa|culty of &s;eeing, they had eyes &s;ufficient to look <HI>Io&s;eph</HI> in the face, if they might have been admitted into his pre&s;ence without <HI>Benjamines</HI> being there, and therefore his company was a <HI>meere con|dition.</HI> But when the P&s;almi&s;t &s;aith, <HI>P&s;al.</HI> 119.18. <HI>Open thou mine eyes, that I may behold wondrous things out of thy Law,</HI> we take this to be his meaning, that, unle&s;&s;e the blind eye of our under|&s;tanding be illuminated, we can di&s;cern no more in &s;pirituall, than the man born blinde could of naturall things, till Chri&s;t had opened his eyes: For <HI>the naturall man receives not the things of the Spirit of God, neither can he know them, becau&s;e they are &s;piritually di&s;|cerned.</HI> Thus without holine&s;&s;e no man <HI>&s;hall,</HI> becau&s;e without it no man <HI>can</HI> &s;ee <NOTE N="k" PLACE="marg">Ita Deus nobis erit notus, &amp; conspi<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">uus, ut videatur spiritu &agrave; &s;ingulis no|bis, in &s;in|gulis no|bis. <HI>Aug. de Civ. Dei. l. 22. c. 29.</HI></NOTE> God. For by the Sanctification of the under&s;tanding, the Soule is enabled to
<PB N="18" REF="26"> behold him, and the &s;anctified will, and affections <HI>onely</HI> are able to enjoy him: and were an un&s;anctified &s;oule in Hea|ven, it could enjoy nothing at all of the glory of the Lord.</P>
<P>Yea, if you will but acknowledge, that the great worke of Chri&s;t in the Salva|tion of his people con&s;i&s;teth in his bringing them to <HI>glory</HI> (which none that is a Chri&s;tian can deny) our argu|ment will be &s;trong enough. For what is <HI>grace</HI> but the beginning of <HI>glory?</HI> and what is <HI>glory</HI> but the perfection of <HI>grace,</HI> wherein &s;in is removed, and compleat holine&s;&s;e be&s;towed upon the Soule? Our growth from one degree of grace to another, is called our being changed, or transformed from glory to glory. 2 <HI>Cor.</HI> 3.18. <HI>But we all with o|pen face beholding, as in a gla&s;&s;e, the glo|ry of the Lord, are changed into the &s;ame image from glory to glory, even as by the Spirit of the Lord.</HI> Here then <HI>grace</HI> is called <HI>glory.</HI> For grace and glory differ not <HI>&s;pecifically</HI> <NOTE N="l" PLACE="marg">Magis &amp; minus non variant &s;pe|<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">iem.</NOTE>, but <HI>gradually;</HI> and there|fore are the &s;ame <HI>e&s;&s;entially. Davenant</HI> calls Grace, <HI>aetas infantilis gloriae,</HI> the infant age of glory. A man is the &s;ame per&s;on, when he is grown to full &s;tature, as he was, when he was an infant; con|&s;i&s;ting
<PB N="19" REF="26"> both of the &s;ame e&s;&s;entiall, and integrall parts. But the difference is in growth: &s;o the glorified in Heaven are the &s;ame, that were the &s;anctified on Earth; onely in this they differ, what was begun here, is ab&s;olutely perfect there: here they were regenerated,<NOTE PLACE="marg">John 3.3. 1 Pet. 2.2. I&s;a. 66.11. Eph. 4.13.</NOTE> and born againe, and as new-born babes fed upon the &s;incere milke of the word, &s;ucking and being &s;atisfied with the brea&s;ts of con&s;olations: but there they are grown to a perfect man, unto the mea&s;ure of the &s;tature of the fulne&s;&s;e of Chri&s;t, and &s;it down at the marriage &s;upper of the Lamb, continually fea&s;ting them&s;elves in the pre&s;ence of God.</P>
<P>Becau&s;e this argument may probably be the mo&s;t taking with tho&s;e, that wait, and rejoyce in the hope of glory, I &s;hall in&s;i&s;t the more largely upon it, and more particularly con&s;ider, wherein Heavens glory con&s;i&s;teth. <HI>Paul</HI> tells us, Rom. 14.17. <HI>The Kingdome of God is righteou&s;ne&s;&s;e, and peace, and joy in the Holy Gho&s;t.</HI> He &s;peaks indeed of the Kingdome of <HI>grace,</HI> but <HI>glory</HI> being the &s;ame <HI>in kinde,</HI> we may take a view of it, (as we are able) according to the&s;e par|ticulars.</P>
<P N="1">1. <HI>Righteou&s;ne&s;&s;e,</HI> which is the fir&s;t
<PB N="20" REF="27"> part of glory mentioned, hath different acceptions, and therefore we mu&s;t give you a di&s;tinction by the way, 1. <HI>Righ|teou&s;ne&s;&s;e</HI> is &s;ometimes taken in a <HI>&s;trict,</HI> and <HI>narrow &s;ence,</HI> and is di&s;tingui&s;hed from <HI>holine&s;&s;e: holine&s;&s;e</HI> being a confor|mity to the <HI>fir&s;t</HI> table of the Law, and <HI>righteou&s;ne&s;&s;e</HI> to the <HI>&s;econd; holine&s;&s;e</HI> ha|ving re&s;pect to <HI>God,</HI> and <HI>righteou&s;ne&s;&s;e</HI> to <HI>man</HI> (immediately) and in this &s;en&s;e we take it in &s;uch texts of Scripture, where holine&s;&s;e and righteou&s;ne&s;&s;e are both expre&s;&s;ed, as <HI>Luk.</HI> 1.75.</P>
<P N="2">2. <HI>Righteou&s;ne&s;&s;e</HI> is &s;ometimes taken more <HI>largely,</HI> and <HI>promi&s;cuou&s;ly,</HI> or <HI>con|vertibly</HI> with holine&s;&s;e. And &s;o where we read of righteou&s;ne&s;&s;e, or holine&s;&s;e &s;everally in Scripture, one, and the &s;ame thing is u&s;ually intended. And in this latitude, righteou&s;ne&s;&s;e, or holine&s;&s;e is our conformity to the whole will of God, here <HI>&s;incerely,</HI> hereafter <HI>perfectly.</HI> That <HI>grace</HI> and <HI>glory</HI> in this agree, I know will be ea&s;ily granted; but how heavenly <HI>peace</HI> and <HI>joy</HI> &s;hould depend upon perfect &s;anctification (as I con|ceive it doth) may be more doubted. For the clearing of this (therefore) I &s;hall &s;peak of the&s;e two later the more large|ly. <HI>Peace,</HI> which is the &s;econd part of
<PB N="21" REF="27"> glory, is three-fold; 1. with God, 2. with our own Con&s;ciences, 3. with Saints and Angels. 1. Peace with God is two-fold, 1. <HI>Procured,</HI> 2. <HI>Continued.</HI> 1. Peace with God <HI>procured</HI> is (I confe&s;&s;e) from a work wrought without us, to wit, the &s;atisfaction of Chri&s;t on our behalfe according to what the Law required, and depends upon Gods gracious acceptation of us in Chri&s;t, yet is holine&s;&s;e a nece&s;&s;ary condition, or qualifi|cation of the per&s;on, that &s;hall enter into peace, as the Prophet phra&s;eth it, I&s;a. 57.2. <HI>The righteous is taken away from the evil to come, he &s;hall enter into peace;</HI> 1 Cor. 6.9. <HI>Know ye not that the unrighteous &s;hall not inherit the Kingdome of God?</HI></P>
<P N="2">2. Peace with God <HI>continued</HI> depends up|on a work of Chri&s;t within us, to wit, the work of Sanctification: for (being per|fectly Sanctified) in Heaven, we do the will of God perfectly, and di&s;plea&s;e him no more; &s;o that the peace formerly made is no more broken.</P>
<P N="2">2. Peace of Con&s;cience mu&s;t needs be per|fect, when a man comes to be perfectly holy, and to enjoy perfect peace with God: yea, it were a contradiction to think other|wi&s;e For to have Con&s;cience, accu&s;ing for doing well, were a &s;infull error of Con|&s;cience, and contrary to perfect holine&s;&s;e. Con&s;cience is a Judge, and to clear the guil|ty, and condemn the innocent, is an abo|mination
<PB N="22" REF="28"> to the Lord, <HI>Prov.</HI> 17.15. and how can holine&s;&s;e be perfect, unle&s;&s;e Con|&s;cience be perfect al&s;o. Doth not Con&s;ci|ence belong to the practicall under&s;tan|ding? and if this be perfected, is not the perfection of Con&s;cience included in it? Or if you will make Con&s;cience to be a di&s;tinct faculty of the Soul, it matters not (in this ca&s;e) &s;o that we make it any thing belonging to the Soul; for if the Soul in Heaven be perfectly good; every power and faculty of it mu&s;t be perfectly &s;anctifi|ed; among&s;t which, <HI>Con&s;cience</HI> will finde a place <NOTE N="m" PLACE="marg">Con|&s;cientia humana est judi|ciu~ ho|minis de &s;e|metip&s;o, prout &s;ubjici|tur ju|dicio Dei. <HI>Ame&s;. de Con&s;. p. 1.</HI></NOTE>. <HI>Con&s;cience</HI> (as Doctor <HI>Ames</HI> defines it) <HI>is Mans judgement concerning him&s;elfe, as it is &s;ubject to the judgement of God.</HI> Therefore when God &s;peaks peace, perfected Con&s;cience (as it is in Heaven) mu&s;t needs &s;peak &s;o too; and that Con&s;ci|ence cannot be <HI>perfectly good,</HI> which is not <HI>quietly good.</HI></P>
<P>Some di&s;tingui&s;h of foure &s;orts of Con|&s;ciences:</P>
<P N="1">1. A Con&s;cience good, but not quiet. Such is the Con&s;cience of a child of Light walking in Darkne&s;&s;e. Such was the Con|&s;cience &s;ometime of <HI>David,</HI> and other of Gods Children.</P>
<P>Secondly, A Con&s;cience quiet, but not good. Such a Con&s;cience, as cryes peace, peace, to the &s;inner, while he goes
<PB N="23" REF="28"> on in the &s;tubborne&s;&s;e of his own heart.</P>
<P N="3">3. A Con&s;cience quiet, and good. Such is the Con&s;cience of a Child of God, when he walkes in Gods wayes, and in the light of his Countenance.</P>
<P N="4">4. A Con&s;cience neither good nor quiet. Such is the accu&s;ing, gnawing Con&s;cience of a wicked Man: &s;uch was the Con&s;cience of <HI>Iudas,</HI> after he had betrayed Chri&s;t.</P>
<P>But after this life, the two fir&s;t of the&s;e will be taken away:</P>
<P N="1">1. For when a man is perfectly &s;an|ctified (as he &s;hall be in Heaven) there will be no room for Con&s;cience to be unquiet, becau&s;e it will have no matter, for which to accu&s;e, but will be <HI>perfectly quiet,</HI> as the &s;tate of the Soule is <HI>per|fectly good.</HI></P>
<P N="2">2. The Con&s;cience of the damned in Hell, as it is <HI>perfectly evill,</HI> &s;o it is as re&s;tle&s;&s;e and unquiet: the worm as it never dyeth, &s;o it alwayes worketh.</P>
<P N="3">3. Perfect peace with Saints and An|gels, is but the perfection of the grace of love mutually exerci&s;ed.</P>
<P>The third part of Heavens happine&s;&s;e is perfect joy: now joy is an affection of the Soule, and the Soule being perfectly &s;anctified in glory, this affection mu&s;t
<PB N="24" REF="29"> be perfected, as well as Love, and the re&s;t of the Affections; which mu&s;t all be taken in to make up the perfect &s;anctification of the Soule. Perfect joy requires two things to its <HI>morall,</HI> as well, as its <HI>natu|rall perfection.</HI></P>
<P N="1">1. That it be fixed upon God the chiefe&s;t good, which is the onely &s;ati&s;|factory object. And our joy here is therefore &s;infully <HI>imperfect,</HI> becau&s;e we fixe it upon creature-comforts, which are not <HI>perfect:</HI> But God, who is per|fectly good, is to be the onely object of our joy, and other things are to be re|joyced in, onely in &s;ubordination to him.</P>
<P N="2">2. Perfect joy requires a perfect re|joycing in this perfect object, and in this life the joy of the Saints, is therefore imperfect, becau&s;e (though it be fixed upon God, yet) it is but imperfectly exerci&s;ed. Thus in both the&s;e re&s;pects our joy here is <HI>&s;infully,</HI> as well as <HI>natu|rally</HI> defective. But in Heaven we &s;hall perfectly rejoyce in God, our perfect good; and I hope none will deny, but it is our duty to rejoyce in God for|ever, with the mo&s;t inten&s;e degree of joy, and it were our &s;inne to doe any le&s;&s;e. What is this part of our happi|ne&s;&s;e
<PB N="25" REF="29"> (then) but a mo&s;t nece&s;&s;ary part of our perfect holine&s;&s;e? And in all the&s;e we &s;ee, that <HI>perfect Holine&s;&s;e is Heavens happine&s;&s;e.</HI></P>
<P>Another argument proving the great work of Chri&s;t our Saviour to be the &s;aving of his people from their &s;ins, <MILESTONE N="4" UNIT="Arg."> may be drawn from the main &s;cope and cur|rent of Scripture. That mu&s;t needs be the great work of Chri&s;t our Saviour, which Scripture (that is the word of &s;al|vation) chiefly points out unto us. But it is our &s;alvation from &s;in, or &s;anctifica|tion, that Scripture chiefly points out unto us.<NOTE PLACE="marg">Eph. 1.13. Col. 3.16.</NOTE> Therefore this is the great work of Chri&s;t, &amp;c. The Go&s;pel is called the Go&s;pel of our &s;alvation, becau&s;e it &s;hews us the way of &s;alvation. And it is called <HI>the Word of Chri&s;t,</HI> not onely becau&s;e it was endited by the Spirit of Chri&s;t; but al&s;o becau&s;e Chri&s;t is the &s;ubject, where|of Scripture chiefly treats. <HI>Joh.</HI> 5.39. <HI>Search the Scriptures, for in them ye think to have eternall life, and they are they that te&s;tifie of me,</HI> &s;aith Chri&s;t. Chri&s;t is the &s;ubject of <HI>Mo&s;es</HI> writings, and of all the Prophe&s;ies of the holy Prophets, and the New Te&s;tament is called the <HI>Gospel,</HI> or joyfull me&s;&s;age of <HI>Je&s;us Chri&s;t,</HI> becau&s;e therein is brought unto
<PB N="26" REF="30"> us news of our <HI>&s;alvation by Chri&s;t;</HI> yea the will of Chri&s;t revealed in his Word, being the in&s;trument, or means of our &s;alvation mu&s;t needs concur with Chri&s;t the principall Efficient of our Salva|tion.</P>
<P>Now Scripture mainly in&s;i&s;ts upon the doctrine of <HI>Sanctification,</HI> which is our <HI>&s;alvation from &s;in,</HI> which will ea&s;ily ap|peare, if we take a generall view of Scri|ture, thus:
<LIST>
<ITEM>Scripture contains
<LIST>
<ITEM>1. Precepts, or Commands.</ITEM>
<ITEM>2. Threatnings.</ITEM>
<ITEM>3. Promi&s;es.</ITEM>
<ITEM>4. Examples.</ITEM>
</LIST></ITEM>
</LIST></P>
<P>Fir&s;t, The Precepts of Scripture com|mand Holine&s;&s;e, and teach us how to e&s;chew evill, and doe good.</P>
<P>Secondly, the threats are to deter us from di&s;obedience.</P>
<P>Thirdly, the Promi&s;es (mo&s;t of them) are of the rewards of grace <NOTE N="n" PLACE="marg"><HI>(i. e.)</HI> Gracious rewards; or rewards, not <HI>for</HI> grace <HI>in us,</HI> but <HI>from</HI> grace <HI>in God.</HI></NOTE>, for our encouragement to all holy obedience.</P>
<P>Fourthly, the Examples are,</P>
<P N="1">1. Of wicked men in the wayes of wickedne&s;&s;e, and the judgement of God upon them for it, that we may beware of partaking in their &s;ins, le&s;t we be al|&s;o partakers of their plagues.</P>
<P N="2"><PB N="27" REF="30">2. Examples of godly men in the wayes of holine&s;&s;e, and of the ble&s;&s;ing of God upon them in their wayes, that we may be excited to tread in their &s;teps. And thus we &s;ee, that the Scripture, which is the Word of life, and &s;alvation by Chri&s;t, is the doctrine of holine&s;&s;e, lead|ing us all along in the wayes of Sanctifi|cation. Yea, Chri&s;ts owne Sermons (if we doe but ob&s;erve them) are mo&s;t up|on this &s;ubject.</P>
<P>But doth not <HI>Paul</HI> &s;ay, <MILESTONE UNIT="Object."> that <HI>Christ hath redeemed us from the cur&s;e of the Law, being made a cur&s;e for us? Gal.</HI> 3.13. And are we not &s;aid to be <HI>&s;aved and delivered</HI> by Chri&s;t <HI>out of the hand of our enemies? Luk.</HI> 1.71, 74. How then is the great work of Chri&s;t the <HI>&s;aving of his people from &s;in it &s;elfe?</HI></P>
<P>That Chri&s;t hath redeemed us from the cur&s;e of the Law is true, <MILESTONE UNIT="An&s;w."> and 'tis a great work, yet it doth not follow, that this is his main work: but the contrary hath been proved already, <HI>viz.</HI> our re|demption from &s;in is the greater.</P>
<P>Is not our own corrupt fle&s;h the wor&s;t <MILESTONE N="2"> enemy we have? Is not that one Enemy <HI>within us</HI> wor&s;e than all our Enemies <HI>without us?</HI> What hurt could all the re&s;t doe, were it not for our own in-bred
<PB N="28" REF="31"> corruption? Satan and the world were as great, yea greater enemies to Chri&s;t, but could not prevail upon him, becau&s;e they found no evil in him. <HI>Sinne</HI> is the very <HI>chains</HI> <NOTE N="o" PLACE="marg"><HI>Nam vinctos nos tenebat</HI> <GAP DESC="foreign"> Oecum. apud Dav. in Col. c. 2. v. 15.</NOTE> and <HI>fetters,</HI> wherein Satan binds the &s;oule, and leads it away ca|ptive. <HI>Thou art in the gall of bitterne&s;&s;e, and bond of iniquity,</HI> &s;aid <HI>Peter</HI> to <HI>Simon Magus, Act.</HI> 8.23. The Devils &s;nares are baited with alluring temptations to <HI>&s;in,</HI> and tho&s;e that re&s;i&s;t the temptation, e&s;cape the &s;nare. And although by rea|&s;on of our corruption we are lyable to be tormented by Satan; and Satan, as Gods Executioner, hath committed un|to him the power of death, <HI>Heb.</HI> 2.14. yet that power, whereby he leads us ca|ptive into <HI>&s;in,</HI> at his will, is far wor&s;e.</P>
<P N="3">3. It is &s;aid in the fore-mentioned Text, <HI>Luk.</HI> 1.74, 75. that we are delive|red out of the hands of our enemies, that we might &s;erve the Lord in holine&s;s and righteou&s;ne&s;s. In which words it ap|pears that our being re&s;cued out of the hands of our enemies, refers, as a <HI>means</HI> to our &s;erving God in holine&s;&s;e, and righteou&s;ne&s;&s;e, as the <HI>end.</HI> If a Servant &s;hould be impri&s;oned for &s;ome wrong done, and his Ma&s;ter, de&s;irous of his &s;ervice, ran&s;ometh, and enlargeth him:
<PB N="29" REF="31"> the &s;ervants enlargement is fir&s;t procu|red, but his Ma&s;ters &s;ervice is chiefly in|tended.</P>
<P>Having thus by Scripture and Argu|ment proved, <HI>That the great work of Christ is the &s;aving his people from their &s;ins,</HI> I &s;hall in the next place &s;hew you, how it is, that he accompli&s;heth for his people this great &s;alvation.</P>
</DIV2>
<DIV2 N="2" TYPE="chapter">
<HEAD>CHAP. II.</HEAD>
<P>CHRIST &s;aves his people from their &s;ins, 1. As the <HI>meritorious cau&s;e,</HI> purcha&s;ing Sanctification for them. 2. As the <HI>Efficient cau&s;e,</HI> working &s;anctifying grace in them.</P>
<P N="1">1.<NOTE PLACE="marg">I. Chri&s;t the meritori|ous cau&s;e of our &s;an|ctification.</NOTE> As the <HI>meritorious</HI> <NOTE N="p" PLACE="foot">Confiderandae hic &s;unt cau&s;ae, cur Servator no&s;ter appellatus &s;it Je&s;us, item Chri&s;tus. Ac Je&s;us quidem nomine Hebraico, quod Latin&egrave; e&s;t Servator, appellatus e&s;t: quia &s;ervavit, &amp; etiamnum &s;ervat populum &s;uum (id e&s;t, electos) &agrave; peccatis, infra <HI>v. 21.</HI> Ser|vat autem duobus modis, merito, &amp; efficacia~. Merito, quiae morte &s;ua meritus e&s;t electis apud Deum remi&s;&s;ionem peccatorum, ac do|nationem Spiritus Sancti &amp; vitae eternae. Efficaci &acirc; vero, quia per Spiritum S. &amp; praedicationem Evangelii efficit in illis fidem, quae meritum in promi&s;&s;ione Evangelii amplectuntur, et ex fide &s;tudium &s;erviendi Deo &s;ecund&ugrave;m &s;ancta ip&s;ius mandata. <HI>Pi&s;cat. Ob&s;ervat. in Mat. c.</HI> 1. <HI>v.</HI> 16.</NOTE> <HI>cau&s;e</HI> by his death, and re&s;urrection, purcha&s;ing for them the mortification of &s;in, and &s;piri|tuall re&s;urrection to newne&s;&s;e of life.
<PB N="30" REF="32"> This he doth by vertue of his Prie&s;tly office. Thus &s;aith the Prophet <HI>I&s;a.</HI> 53. 10, 11. <HI>When thou &s;halt make his &s;oule an offering for Sinne, he &s;hall &s;ee his &s;eed, he &s;hall prolong his dayes, he &s;hall &s;ee the travails of his &s;oule,</HI> <GAP DESC="foreign"> <HI>he &s;hall &s;ee &s;eed:</HI> &s;o 'tis in the Hebrew; and whether we read it indefinitely, <HI>a &s;eed,</HI> or <HI>his &s;eed,</HI> it matters not. But a plen|tifull increa&s;e of &s;pirituall &s;eed is here under&s;tood, to which that of our Savi|our Chri&s;t may allude, <HI>Io.</HI> 12.24. <HI>Except Corn, or Wheat, fall and dye, it abideth alone; but if it dye, it bringeth forth much fruit.</HI> As the &s;own &s;eed by dying bring|eth forth a plentifull increa&s;e: So Chri&s;t by his death bringeth many &s;ons to glo|ry; which is begun in the work of grace, wherein tho&s;e, that were dead in tre&s;pa&s;&s;es and &s;ins, are rai&s;ed up to &s;piri|tuall life, which is eternall. Or as from <HI>Abraham,</HI> and <HI>Sarah,</HI> as a dead &s;tock, &amp; from <HI>I&s;aac,</HI> de&s;tinated to the &s;laugh|ter, and received from the dead in a fi|gure, there aro&s;e a &s;eed, as the &s;tars of heaven for multitude: So from Chri&s;t, the Anti-type, &s;acrificed, and dead, there &s;prings a numerous off-&s;pring, who de|rive life from him, as may be intimated in the next words <GAP DESC="foreign"> <HI>he
<PB N="31" REF="32"> &s;hall prolong dayes,</HI> the word <HI>his</HI> is not in the Hebrew, our tran&s;lation &s;upplyes it, and &s;o &s;ome under&s;tand it of Chri&s;t him|&s;elfe, being rai&s;ed again to dye no more. Others read it, <HI>he &s;hall prolong [their] dayes,</HI> under&s;tanding it of his &s;eed, be|ing to continue here &s;ucce&s;sively to the end of the world, and then to live with him for evermore. I conceive, it will be no inconvenience to under&s;tand it of Chri&s;t my&s;ticall, and to include both the former interpretations: for Chri&s;t rai|&s;ed up him&s;elfe to life, and his &s;eed have life in, and through him. As &s;aith Chri&s;t him&s;elfe, <HI>Iohn</HI> 14.19.&mdash; <HI>Becau&s;e I live, ye &s;hall live al&s;o.</HI> And &s;aith <HI>Paul, Col.</HI> 3 3. <HI>Our life is hid with Chri&s;t,</HI> as the fountain, or root. And <HI>Gal.</HI> 2.20. <HI>I am crucified with Chri&s;t, neverthele&s;&s;e I live, yet not I, but Chri&s;t liveth in me. [He &s;hall &s;ee the travel of his &s;oul,]</HI> (i. e.) the fruit of his travell, <HI>and be &s;atisfied.</HI> Though his pangs were as a woman tra|velling with child, and farre more &s;harp, yet he &s;hall not be as tho&s;e, <HI>that tra|velled in paine, and brought forth winde. I&s;a.</HI> 26.8. Nor as tho&s;e that brought <HI>children to the birth,</HI> and had no <HI>&s;trength to bring forth. I&s;a.</HI> 37.3. Nor as tho&s;e, that bring forth abortives or untimely
<PB N="32" REF="33"> fruit. <HI>But as a woman in travaile, that hath &s;orrow, becau&s;e her houre is come, but as &s;oon as &s;he is delivered of the Child, &s;he remembreth no more the angui&s;h, for joy, that a man is born into the world.</HI> So Chri&s;t was in exceeding &s;orrow, and heavine&s;&s;e (at the approach, as I may &s;ay, of a hard bargain) when his houre drew nigh, <HI>Mat.</HI> 26.38. But how a|bundantly was he &s;atisfied, when he &s;aw that he had purcha&s;ed a gratious, and a numerous &s;eed (as the fruit of his body) by tho&s;e intolerable throwes, that tormented his &s;oul?</P>
<P>Thus likewi&s;e <HI>Paul</HI> having enumera|ted many gro&s;&s;e &s;orts of &s;inners, 1 <HI>Cor.</HI> 6.9, 10. addes <HI>ver.</HI> 11. <HI>Such were &s;ome of you, but ye are wa&s;hed, but ye are &s;an|ctified&mdash;in the name of the Lord Je&s;us</HI> <NOTE N="q" PLACE="marg">Nam &s;anguis Chri&s;ti purgationis no&s;trae ma|teria e&s;t: ex ejus morte, et re&s;urre|rectione ju|&s;titia et &s;anctificatio nobis contigit, <HI>Calv. in loc.</HI> Hoc adjecit ut Mediatorem, etre|demptorem in memoriam redigat, per quem nobis tot, bona prove|nerunt. <HI>Pet. Mart. in loc.</HI></NOTE>, <HI>and by the Spirit of our God.</HI> What is here wrought by the Spirit, was purcha&s;ed by Chri&s;t, and is wrought upon his ac|count, or in his name: <HI>for there is no other name given under Heaven, where|by we &s;hould be &s;aved</HI> from our &s;ins. This is the <HI>fountaine</HI> mentioned, <HI>Zach.</HI> 13.1. that is <HI>opened to the hou&s;e of David, and
<PB N="33" REF="33"> to the Inhabitants of Jeru&s;alem for &s;in, and for uncleanne&s;&s;e</HI> that they may be purifi|ed therein. This is &s;ignified in bapti&s;m under the Go&s;pell, <HI>Titus.</HI> 3.5. Which is called <HI>the laver of regeneration:</HI> For as the <HI>wa&s;hing of water puts away the fil|thine&s;&s;e of the fle&s;h,</HI> &s;o the <HI>blood of Je&s;us Chri&s;t clean&s;eth us from all &s;in,</HI> 1 Joh. 1.7.</P>
<P>This al&s;o was typi&s;ied by the ceremo|niall wa&s;hings under the Law, if we look back unto them, which in them|&s;elves were ineffectuall, as is plainly ex|pre&s;&s;ed at large, <HI>Heb.</HI> 9. take more &s;pe|ciall notice of, <HI>ver.</HI> 12.13.14. <HI>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 a&s;hes of an Heifer, sprinkling the unclean, &s;anctifieth to the purifying of the fle&s;h; How much more &s;hall the blood of Chri&s;t (who through the eternall spirit, offered him&s;elfe without &s;pot to God) purge your con&s;cience from dead works to &s;erve the living God.</HI> As likewi&s;e <HI>Heb.</HI> 10. The Apo&s;tle &s;hews the in&s;uffici|ency of the legall rites in the beginning of the Chapter, and therefore the Sa|crifice of Chri&s;t mu&s;t take place, accor|ding to Scripture, which &s;aith, <HI>Lo I
<PB N="34" REF="34"> come to doe thy will O God,&mdash;by which will we are &s;anctified through the of|fering of the body of Je&s;us Chri&s;t once for all.</HI> And ver. 14. <HI>by one offering he hath perfected for ever them that are &s;anctified,</HI> according to the tenour of the new Co|venant, wherein, &s;aith the Lord, <HI>I will put my Lawes into their hearts, and in their mindes will I write them;</HI> as you may read, <HI>ver.</HI> 16. &s;ee more in the fol|lowing ver&s;es. Multitudes of texts to this purpo&s;e might be quoted, as tho&s;e, that are produced to confirme the Doctrine, which I will not &s;tand to repeate, and many others.</P>
<P>I &s;hall &s;umme up all in a word. What|&s;oever is promi&s;ed in Scripture concer|ning our Sanctification, is purcha&s;ed, and ratified by Chri&s;t Je&s;us. <HI>For all the promi&s;es of God in him are yea, and in him amen, unto the glory of God by us,</HI> 2 <HI>Cor.</HI> 1.20.</P>
<P><NOTE PLACE="marg">Chri&s;t the Efficient cau&s;e of &s;anctify|ing grace. Chri&s;t the procrea|ting cau&s;e of &s;ancti|fication.</NOTE>Chri&s;t &s;aves his people as the Efficient cau&s;e, working Sanctifying grace in them. And he is 1. The <HI>Pro|creating.</HI> 2. The <HI>Con&s;erving.</HI> 3. The <HI>Perfecting cau&s;e</HI> of it. For in, and by him, Grace is begun, continued, increa|&s;ed, and perfected. Chri&s;t is the <HI>procre|ting,</HI> or <HI>principall efficient cau&s;e</HI> of San|ctification.
<PB N="35" REF="34"> He is therefore &s;aid to be <HI>made unto us of God-Sanctification.</HI> 1 <HI>Cor.</HI> 2.30. <HI>Heb.</HI> 2.11. <HI>For both he that San|ctifieth, and they who are &s;anctified,</HI> &amp;c. <HI>And him hath God exalted with his right hand, to be a Prince and a Saviour, for to give repentance to I&s;rael.</HI> Act. 5.31. And he is called, <HI>Je&s;us the Author, and fini&s;her of our Faith, Heb.</HI> 12.2. And what is &s;aid of Repentance and Faith, may be &s;aid of every Grace: for he is the fountaine of Grace, and doth wil|lingly communicate, and readily di&s;tri|bute to the nece&s;&s;ities of his people. <HI>It plea&s;ed the Father, that in him &s;hould all fulne&s;&s;e dwell,</HI> Col. 1.19. And <HI>in him are hid all the trea&s;ures of wi&s;dom and know|ledge,</HI> Col. 2.3. <HI>Hid,</HI> not <HI>from,</HI> but <HI>for</HI> his people, for &s;aith <HI>John,</HI> c. 1.16. <HI>of his ful|ne&s;&s;e we all receive, and grace for grace.</HI> Chri&s;ts &s;anctifying work con&s;i&s;ts of two parts. 1. <NOTE N="r" PLACE="marg">Not that the&s;e are two really di&s;tinct parts, or works; but one worke in di&s;tinct re&s;pects, or con&s;ide|rations.</NOTE> The rooting out of &s;inne. 2. The implanting of Grace, Sinne is called the <HI>old man,</HI> the <HI>fle&s;h,</HI> the <HI>body of &s;inne,</HI> and our <HI>old man</HI> is &s;aid to be <HI>cru|cified</HI> with Chri&s;t, <HI>that the body of &s;inne might be de&s;troyed, that henceforth we &s;hould not &s;erve &s;inne,</HI> Rom. 6.6. And <HI>they that are Chri&s;ts are &s;aid to have cru|cified the Fle&s;h with the Affections, and
<PB N="36" REF="35"> Lu&s;ts, Gal.</HI> 5.24. Grace is called the <HI>new man, Eph.</HI> 4.24. the <HI>new creature, Gal.</HI> 6.15. the <HI>fir&s;t re&s;urrection, Rev.</HI> 20.6. and the faithfull are <HI>ri&s;en with Chri&s;t, Col.</HI> 3.1. And we are &s;aid to be <HI>dead unto &s;in,</HI> and <HI>alive unto God through Je&s;us Chri&s;t, Rom.</HI> 6.11. In all which we &s;ee, that the two parts of the worke re|ferre to the death, and re&s;urrection of Chri&s;t, not meerly becau&s;e Chri&s;ts death, and re&s;urrection purcha&s;ed it for us; but al&s;o, becau&s;e by the &s;ame power, that he rai&s;ed up him&s;elfe from the dead, he actually mortifies our &s;ins, and rai&s;eth us againe to newne&s;&s;e of life. The Faithfull have an intere&s;t in Chri&s;ts Death and Re&s;urrection by way of communion with him, he communicates unto them the vertue of his Death, and Re&s;urrection, makes them therein con|formable to him&s;elfe. Thus &s;aith <HI>Paul,</HI> Phil. 3.10.<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>That I may know him, and the power of his re&s;urrection, and the fellow&s;hip (or communion) of his &s;uffe|rings, being made conformable unto his death.</HI></P>
<P>Obj. <HI>Is not the holy Gho&s;t our Sanctifier, as Chri&s;t is our Redeemer, and the Fa|ther our Creator in a</HI> &s;peciall manner? <HI>Why then doe you attribute that to Chri&s;t,
<PB N="37" REF="35"> as the</HI> &s;peciall Efficient, <HI>which belongs to the Holy Gho&s;t?</HI></P>
<P><HI>An&s;w.</HI> 1. It is true, that the&s;e works are in &s;ome &s;peciall manner attributed to the three per&s;ons &s;everally: and the holy Gho&s;t is &s;pecially called by Divines, our Sanctifier, as may al&s;o be proved from &s;everall texts of Scripture. Yet withall we mu&s;t remember, that the workes of the Trinity, that are termed workes <HI>ad extra</HI> are undivided: thus God the Father created, <HI>Eph.</HI> 3.9. The Son created, <HI>John</HI> 1.3. <HI>All things were made by him, and without him was not any thing made, that was made.</HI> And the Holy Gho&s;t created, <HI>Gen.</HI> 1.2. So in this <HI>new creation</HI> the Father &s;anctifies, therefore Chri&s;t prayes, <HI>Joh.</HI> 17.17. <HI>San|ctifie them with thy truth.</HI> The Son &s;an|ctifies, as hath been already proved at large. And the Holy Gho&s;t &s;anctifies, <HI>Rom.</HI> 1.4. Divines joyne them all toge|gether thus, <HI>God the Father &s;anctifies us in Chri&s;t, by the Holy Gho&s;t.</HI> In the forming of the new man, the whole Tri|nity is imployed, as at the framing of the fir&s;t Man, when God &s;aid, <HI>Let us make man after our owne image,</HI> Gen. 1.26. Where note by the way, that in this work, though the three per&s;ons are
<PB N="38" REF="36"> all imployed, they are not <HI>&s;ubordinate cau&s;es,</HI> nor three <HI>co-ordinate cau&s;es,</HI> concurring to the &s;ame effect; but <HI>one cau&s;e.</HI> For although there be a my&s;teri|ous di&s;tinction of the per&s;ons, yet by rea&s;on of the Unity of the E&s;&s;ence <NOTE N="s" PLACE="marg">Ubi cae|dem &s;unt o|perationes, ibi eadem e&s;&s;entia <HI>Et vice ver&s;&acirc;.</HI></NOTE>, there is a Unity of the Divine attributes, and operations. And thus according to the confe&s;&s;ion of <HI>Athana&s;ius,</HI> we &s;ay, The Father is God, the Son is God, the Holy Gho&s;t is God; and yet there are not three Gods, but one God; The Fa|ther Almighty, the Son Almighty, the Holy Gho&s;t Almighty; and yet, there are not three Amighties, but one Al|mighty. So we mu&s;t &s;ay, The Father Created, the Son Created, the Holy Gho&s;t Created; and yet, there are not three Creators, but one Creator. So al&s;o, the Father Sanctifies, the Son Sanctifies, the Holy Gho&s;t Sanctifies; and yet, there are not three Sanctifiers, but one Sanctifier. Thus they are all but <HI>one cau&s;e,</HI> becau&s;e they all have but one and the &s;ame <HI>cau&s;ality, viz.</HI> one, and the &s;ame Divine power, by which they worke. This my&s;terie may be in|timated in that Hebrew Idioti&s;m, <HI>Gen.</HI> 1.1. <GAP DESC="foreign">, where a verb <HI>&s;ingu|lar</HI> is joyned with a noune <HI>plurall,</HI> &s;ig|nifying
<PB N="39" REF="36"> the unity of <HI>cau&s;ality,</HI> &amp; <HI>action,</HI> as well as of <HI>E&s;&s;ence</HI> and <HI>Nature</HI> in the three per&s;ons.</P>
<P>Though the Holy Gho&s;t is &s;peci|ally called our <HI>Sanctifier,</HI> <MILESTONE N="2" UNIT="An&s;w."> becau&s;e he doth <HI>immediately</HI> &s;anctifie, yet may the worke be <HI>eminently</HI> attributed to Chri&s;t, 1. Becau&s;e the Holy Gho&s;t (the &s;an|ctifying &s;pirit) is given by Chri&s;t to his people, Mat. 3.11. <HI>He &s;hall baptize you with the Holy Gho&s;t, and with fire,</HI> which is of a purifying nature, <HI>John</HI> 15.26. <HI>When the Comforter is come, whom I will &s;end you from the Father, even the &s;pirit of truth,</HI> &amp;c. Ch. 16, 17. <HI>If I goe not away,</HI><NOTE PLACE="marg">John 1. 16, 17. Col. 1 19. ver. 18. John 15. 1 Part.</NOTE> <HI>the Comforter will not come unto you, but if I depart, I will &s;end him unto you.</HI></P>
<P N="2">2. Becau&s;e in Chri&s;t is the <HI>fulne&s;&s;e of all Grace,</HI> and the faithfull derive it from him, as the Members from the head <NOTE N="t" PLACE="marg">Caput di|&s;tat, &amp; di&s;tinguitur &agrave; &s;uis membris tripliciter&mdash; 3. Ratione cau|&s;alitatis &amp; influentiae. Caput enim motum &amp; &s;en&s;um omnibus membris impertit, &amp; communicat: membra omni motu, &amp; &s;en&s;u de&s;tituuntur, fi &agrave; capite &s;ejungantur. Sic Chri&s;tus vitam spiritua|lem &amp; motum gratiae infundit membris &s;uis, altoqui &s;tupidis, mor|tuis, &amp; ab omni motu spirituali de&s;titutis. <HI>Sin<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> me nil pote|te&s;tis facere:</HI> at contra, <GAP DESC="foreign">. <HI>Dav. in Col. cap. 1. ver. 18.</HI></NOTE>, as the branches from the &s;tock;
<PB N="40" REF="37"> as the &s;treame from the fountaine. He received the &s;pirit without mea&s;ure, and conveieth it in mea&s;ure to his peo|ple.</P>
<P>As Chri&s;t is the <HI>Procreating cau&s;e</HI> of &s;anctifying grace, &s;o is he the <HI>con&s;er|ving cau&s;e</HI> of it. It is he that gives, and maintaines the life of grace. As God at fir&s;t by his power made all things of nothing, and &s;ince maintaines them in their being by his providence, having their continued being from him, who gave them their fir&s;t being; &s;o that the Apo&s;tle &s;aith, <HI>Act.</HI> 17.28. <HI>In him we live, move, and have our being.</HI> So is it in the new Creature, the continuance of Grace is from Chri&s;t <NOTE N="u" PLACE="marg">Neque ip&s;um recte vivere no|bis ex nobis e&s;t, nifi cre|dentei ad|juvet, &amp; orantes, qui et ip&s;am fidem de|dit, quia nos ab illo adjuvandos e&s;&s;e creda|nius <HI>Aug. de Civ. Dei, lib. 19 cap. 4.</HI></NOTE>, who created the fir&s;t Grace in the Soule, and we are no more able to live the life of Grace, or performe any gracious worke without his <HI>con&s;erving, co-operating,</HI> and <HI>a&s;&s;i&s;t|ing grace,</HI> than we are able to live, walk, and worke without the pre&s;ervation and a&s;si&s;tance of Divine Providence. Chri&s;t is to the Soule, as the Soule is to the Body, when Saint <HI>Paul</HI> &s;aith, <HI>Gal.</HI> 2.20. <HI>I am crucified with Chri&s;t, yet never|thele&s;&s;e I live,</HI> (he doth with an Epanor|tho&s;is correct him&s;elfe thus) <HI>yet not I, but Chri&s;t liveth in me:</HI> As if he &s;hould
<PB N="41" REF="37"> &s;ay, this &s;pirituall life of Grace, which I now live, is not from my &s;elfe, but from Chri&s;t, who liveth in me, (to wit, by his Grace) and gives life, and moti|on to me. As the Soule gives life to the Body, and the Body lives no longer than the Soule is united to it; but becomes a dead carca&s;e, when&s;oever it is &s;epara|ted from it: So if Chri&s;t, (who is the life of the Soule) &s;hould be &s;evered from it, it would immediately become dead againe in Tre&s;pa&s;&s;es, and Sinnes, and able to doe no more in Grace, than a dead Corps in Nature. This our Sa|viour Chri&s;t him&s;elf excellently proves, and illu&s;trates in another compari&s;on, John 15.5, 6. <HI>As the branch cannot beare fruit of it &s;elfe, except it abide in the vine, no more can ye, except ye abide in me: I am the vine, and ye are the branches: he that abideth in me, and I in him, the &s;ame bringeth forth much fruit, for without me ye can doe nothing.</HI> As the branches, that &s;prout out of the vine, receive &s;ap from it, whereby they are pre&s;erved, and become fruitfull, but be|ing once broken off, become dead and fruitle&s;&s;e, having no more &s;ap or life in them&s;elves. So &s;aith Chri&s;t, <GAP DESC="foreign"> <HI>&s;evered from me</HI> <GAP DESC="foreign">, <HI>ye
<PB N="42" REF="38"> can doe nothing.</HI> There are in the Greek two negatives, which deny the more ve|hemently, as if he &s;hould &s;ay, ye can|not po&s;sibly doe any thing, for <HI>if a man abide not in me, he is ca&s;t forth, as a branch, and is withered.</HI> Philo&s;ophers are of opinion, that if the Heavens &s;hould &s;tand &s;till but a minute of an houre, and withhold their influence from this lower world, man could not move &s;o much as a little finger. Much more, if Chri&s;t &s;hould but withhold the influence of his grace from us, &s;hould we be unable to move one haires breadth towards any good.</P>
<P>Chri&s;t is likewi&s;e called the head, and the faithfull the members <NOTE N="w" PLACE="marg">Caput &amp; membra in eo con|veniunt, quod babe|ant inter &s;e continuita|tem, &amp; quod omnia actum &s;uum, &amp; informationem habeant ab eadem anima. Sic ca|put hoc my&s;ticum &amp; omnia eju&s;dem membra, habent continuitatem quandam inter &s;e, &amp; informationem &s;uam, &s;piritualem, &amp; vivi|ficationem ab codem principio. E&s;t enim inter Chri&s;tum, &amp; omnia Chri&s;ti membra continuitas quaedam ratione Spiritus Sancti, qui plen<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">&s;&s;ime re&s;idens in Chri&s;to capite, imus, &amp; idem numero ad om|nia etiam ejus membra diffunditur, vivificans ca &s;ingula, &amp; uni|ens univer&s;a. <HI>Dav. in Col. c. 1. v. 18.</HI></NOTE> of the body, <HI>Col.</HI> 1.18. <HI>He is the head of the body the Church.</HI> As then, in the naturall body, the members have their life pre&s;erved by being united to the head, being com|pact together by certain bonds and li|gaments: and if any be cut off, and &s;e|vered, it becomes void of all life, and
<PB N="43" REF="38"> motion: So is it in the my&s;ticall body, if a &s;oul &s;hould be di&s;membred from Chri&s;t, it would (as a hand cut off) im|mediately become livele&s;&s;e and u&s;ele&s;&s;e. If man, at his fir&s;t Creation, &s;o &s;oon lo&s;t the life of <HI>perfect</HI> grace, having the cu|&s;tody thereof committed to him&s;elfe; much more would he lo&s;e it now, the degree thereof being &s;o <HI>imperfect</HI> as it is, were not this life originally in Chri&s;t. Were it in us alone, it would be but as water in a broken ci&s;terne, that would pre&s;ently leake all out: But Chri&s;t is an ever-over-flowing fountain, continu|ally &s;treaming forth into the &s;ouls of his people; yea, as a &s;pring ari&s;ing within them, as his words to the woman of <HI>Sa|maria</HI> import, <HI>John.</HI> 4.10.14. <HI>Je&s;us an|&s;wered and &s;aid unto her, if thou had&s;t known the gift of God, and who it is, that &s;aith unto thee, Give me to drink; thou woulde&s;t have asked of him, and he would have given thee living water. Who&s;oever drinketh of the water, that I &s;hall give him, &s;hall never thir&s;t: but the water, that I &s;hall give him &s;hall be in him a well of water, &s;pringing up into everla&s;ting life.</HI> Undoubtedly Chri&s;t him&s;elf is this Fountaine of grace; and well doth <HI>Paul</HI> call it the grace which is in <HI>Chri&s;t Je&s;us.</HI> 2. Tim. 2.1.</P>
<PB N="44" REF="39">
<P>God hath not then given unto his Saints (as <HI>Abraham</HI> gave to <HI>Hagar</HI>) wa|ter in a bottle, to be &s;oon exhau&s;ted, that they &s;hould hopele&s;&s;ely bewaile the childe of grace, as in a &s;tarving, and peri&s;hing condition: But hath &s;ent the Angell of his Covenant, who hath chee|red their hearts, by opening their eyes, and &s;hewing them a well of water, whereby they may have a&s;&s;ured hope, that the babe &s;hall be pre&s;erved, and nouri&s;hed, till it come to perfect &s;tature. And this directs me to the next head.</P>
<P><MILESTONE N="III"> As Chri&s;t is the <HI>Con&s;erving;</HI> &s;o he is al&s;o the <HI>Perfecting cau&s;e</HI> of &s;anctify|ing grace in his people.<NOTE PLACE="marg">Chri&s;t the perfecting cau&s;e of &s;anctify|ing grace.</NOTE> He is the <HI>Alpha,</HI> and <HI>Omega</HI> in the work of grace: He layes both the foundation, and the top|&s;tone in the &s;pirituall building: He is the <HI>Fini&s;her,</HI> as well as the <HI>Authour,</HI> of our Faith, <HI>Hebrews</HI> Chap. 12. ver. 22. and we are &s;aid to be compleat in him, <HI>Col.</HI> 2.10. In the work of Sanctifi|cation; as well, as Ju&s;tification: <NOTE N="*" PLACE="marg">Ph. 2.12.</NOTE> <HI>Not as though we were already perfect,</HI> or could attain it in this life, as the per|fecti&s;ts fondly argue from thence. <NOTE N="x" PLACE="marg">Quae ita|que in &s;an|ctis reperi|tur, e&s;t im|perfecta quaedam perfectio, tum &s;ci|entiae, tum obedientiae. &mdash; De bac <HI>Aug Cont. duas. Ep. Pelag. l 3 c. 5</HI> Secundum i&s;tius vitae modum e&s;t quaedam perfectio, cique, per fectioni hoc deputaetur, ut &s;e qui&s;que noverit nondum e&s;&s;e perfectum. <HI>Dav. in Col. cap. 4. v. 13.</HI></NOTE> In
<PB N="45" REF="39"> this life, this work of Chri&s;t is but <HI>opus in fieri,</HI> not <HI>in facto e&s;&s;e:</HI> A work <HI>in do|ing,</HI> not <HI>done.</HI> Yet is grace perfect in its kinde from the fir&s;t in&s;tant of it in the &s;oul. There is a twofold perfection, 1. Of parts, 2. Of degrees. Or there is a Perfection 1. Of truth, 2 Of Growth.</P>
<P N="1">1. That is perfect in <HI>Parts,</HI> to which no parts are wanting; and is oppo&s;ed to <HI>maimed.</HI> Thus a child is &s;aid to be per|fect in the day of his birth, that hath all parts that a child &s;hould have. That is perfect with a perfection of <HI>Truth,</HI> which is not <HI>Adulterate,</HI> or <HI>counterfeit;</HI> thus that is &s;aid to be <HI>perfect</HI> gold, which is true, and not counterfeit. In this &s;en&s;e the work of Sanctification is <HI>Perfect</HI> at the fir&s;t: the &s;oul is Sanctified through|out, and in every <HI>part,</HI> though it be but <HI>partly</HI> Sanctified. The new man, at fir&s;t forming, hath all its parts, and mem|bers; and the child of grace hath no part wanting in the day of his birth. <NOTE N="y" PLACE="marg"><HI>Anima|lia na&s;cun|tur,</HI> <GAP DESC="foreign">. Ari&s;t. Hi&s;t. anim. l. 7 c. 8. 1 Tim. 1.5 2 Tim. 1.5 2 Cor. 6.6. Ro. 12.9.</NOTE> Then al&s;o is it <HI>perfect</HI> in re&s;pect of <HI>Truth:</HI> there is <HI>Faith unfained, Love without di&s;&s;imulation,</HI> and every other grace in &s;incerity: It will abide the touch-&s;tone, although it be not full weight.</P>
<P N="2">2. There is a Perfection of <HI>Degrees,</HI>
<PB N="46" REF="40"> and of <HI>Grouth;</HI> &amp; this is twofold, 1. <HI>Com|parative,</HI> compared with that, w^c^h is very weak, little, and much beneath it. 2. <HI>Ab&s;o|lute,</HI> as having nothing to be &s;uperadded. Thus, in a Comparative &s;en&s;e, he is &s;aid to be <HI>Perfect,</HI> that is a <HI>&s;trong man</HI> in Chri&s;t, an able Chri&s;tian in Compari&s;on of tho&s;e, that are as babes, and but weak in the faith. Thus &s;aith <HI>Paul. Phil.</HI> 3.15. <HI>Let us therefore, as many as be Per|fect, be thus minded.</HI> And <HI>Heb.</HI> 5.14. <HI>Strong meat belongs to them, that are of full age,</HI><NOTE PLACE="marg"><GAP DESC="foreign">. Heb. 5.14. <GAP DESC="foreign"> Phil. 3.15.</NOTE> the Greek word here u&s;ed, <GAP DESC="foreign"> &s;ignifies <HI>Perfect,</HI> and is the &s;ame, that is u&s;ed in the foregoing proof. This perfection al&s;o doth Chri&s;t give unto the &s;oule that is his: he brings it in, and leads it on in the wayes of grace. He, who is called the <HI>Everla&s;ting Father,</HI> (who hath begotten us againe) is not contented meerely to pre&s;erve the chil|dren of Grace, that they die not; but doth tenderly nur&s;e, and cheri&s;h them, and cau&s;e them to grow to greater &s;trength and &s;tature. <HI>Eph.</HI> 4.15, 16. <HI>But &s;peaking the truth in love, may grow up in|to him in all things, which is the head, even Chri&s;t: from whom the whole body fitly joyned together, and compacted by that which every joynt &s;upplyeth, according to
<PB N="47" REF="40"> the effectuall working in the mea&s;ure of every part, maketh increa&s;e of the body unto the edifying of it &s;elfe in love.</HI></P>
<P>But alas! how <HI>imperfect</HI> is the grea|te&s;t <HI>perfection</HI> that is attainable in this life! how many are the &s;infull weakne&s;|&s;es of the be&s;t of Gods &s;ervants! and what little dwarfs are they here, in com|pari&s;on of their heavenly &s;tature! Chri&s;t doth not (therefore) &s;et up <HI>Hercules</HI> Pillars, with a <HI>Nil ultra</HI> to what he doth for his people here; but he writes a <HI>Plus ultra:</HI> there is &s;omething more, that he doth for them; yea, that he works in them, which exceeds this, as far, as heaven is higher than the earth.</P>
<P>There is (therefore) in the la&s;t place,<NOTE PLACE="marg">Perfection of d<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">gree<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> ab&s;olute.</NOTE> an <HI>ab&s;olute perfection of Degrees.</HI> which he be&s;tows upon the Souls of his people at the houre of death, <NOTE N="z" PLACE="marg">Tunc e|nim erit perfectum illud de quo loquens Apo&s;tolus: Ex parte, inquit, &s;cimus, &amp; ex parte pro|phetamus, cum dutem venerit id quod perfectum e&s;t, quod ex parte e&s;t evacuabitur. Deinde ut quomodo po&s;&s;ee aliqua &s;imi|litudine o&s;tendere quantum ab illa quae fatura e&s;t, di&s;tet haec vita, non qualiumcunque hominum, verum etiam qui praecipua h&icirc;c &s;anctitate &s;uut praediti: Cum e&s;&s;em, inquit, parvus, qua&s;i parvulus &s;apiebam, <HI>&amp;c. Aug. de Civ. Dei, lib. 22. cap. 29.</HI></NOTE> and upon the whole man, at the great re&s;urrection: then &s;hall the whole man be wholly per|fect,
<PB N="48" REF="41"> perfect Soul, and perfect Body, u|nited together; and, when they are brought to the heavenly <HI>Canaan,</HI> the <HI>Canaanites</HI> &s;hall be no more in the land, as thornes in their eyes, and goads in their &s;ides, no more ari&s;ing of &s;inne in the Soule: no more imperfections cleaving to their Seraphicall Hallelu|jahs: nothing wanting that may be fur|ther de&s;ired to the compleating of their happine&s;&s;e.</P>
<P>Thus Chri&s;t is not like a fooli&s;h builder, that laid a foundation, and was not able to fini&s;h it: but he layes the foundation, and carrieth on the building of grace here, which he compleatly perfects, and beautifully adornes in glory hereafter. In this great work of <HI>&s;aving his people from their &s;ins, Chri&s;t is all, and in all.</HI> He is all <HI>Meritoriou&s;ly,</HI> purcha&s;ing grace, for them; He is all <HI>Efficiently,</HI> working grace in them: He infu&s;eth grace, pre|&s;erveth grace, increa&s;eth grace, and perfecteth grace. He is not like unto <HI>Mo&s;es,</HI> that brought the children of <HI>I&s;|&s;rael</HI> out of <HI>Egypt,</HI> and died when he came neere to the borders of <HI>Canaan:</HI> Nor like unto <HI>Jo&s;hua</HI> that brought them into <HI>Canaan,</HI> but began the work where <HI>Mo&s;es</HI> left: But both of them together
<PB N="49" REF="41"> will more fitly typifie the work of Chri&s;t our Saviour; <NOTE N="a" PLACE="marg">Ip&s;e Christus &mdash;is pro|pri&egrave; e&s;t, qui nos vocat, fide &amp; ve&s;ipi&s;|centia do|nat, ac cre|dentes, <GAP DESC="foreign"> ju&s;tificat, regenerat, vivificet, &s;ervitque in vitam aeternam, <HI>Z<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">nch de di&s;pen&s;. &s;alutis per Chri&s;tum, The&s;. 17.</HI></NOTE> who brings his people out of bondage from under their hard taskma&s;ters, leads them &s;afe through the wilderne&s;&s;e of this world, and peace|ably &s;etleth them in their everla&s;ting re&s;t, having &s;ubdued all their enemies un|der their feet.</P>
<P>Que&s;t. <HI>But why, are we not perfectly &s;aved from &s;in, by being wholy Sanctified at once, even at our fir&s;t conver&s;ion?</HI></P>
<P><HI>An&s;w.</HI> 1. Some &s;ay this is done for the greater exaltation of Gods free Grace, to make us the more &s;en&s;ible of what he hath done for us; that we may have no cau&s;e of glorying in our &s;elves, but may give all the glory unto God. But this An&s;wer &s;eemes to me to be of no great force. For had we bin Sanctified wholly at once, the work would have been no le&s;&s;e of grace, then now it is, there would have bin nothing of our merit in it. If a Phy&s;itian &s;hould un|dertake freely, and upon his own care, and charge to heal a poor &s;ick per&s;on, who is not able to give him a Fee, is it
<PB N="50" REF="42"> not as free (if he thought it fit) to cure him perfectly in a day, as if he take &s;eaven yeares to perfect the cure? Nei|ther &s;hould we have bin le&s;&s;e &s;en&s;ible of what the Lord had done, or have glo|ried the more in our &s;elves, or the le&s;s in God. Yea, had we bin perfectly San|ctified all at once, &s;hould we not have bin the more &s;en&s;ible of &s;o weighty, and &s;uddaine a change; and have gloried le&s;s in our &s;elves, and more in God in that &s;tate of perfect Sanctification, then now we are able to doe in a &s;tate of im|perfection? We &s;et up our own, and di|mini&s;h the due prai&s;es of God our Sa|viour, till we come to a &s;tate of perfect holine&s;&s;e.</P>
<P N="2">2. Neither dare I adventure to &s;ay with &s;ome, that this is done to keep us humble, and low in our owne eyes. 'Tis true (I know) that our daily imperfe|ctions are matters of humiliation, and the con&s;ideration of them &s;hould make us the more humble: But were we perfectly &s;anctified, we &s;hould be per|fectly humble, and there would be no room for pride.</P>
<P>Neither doe I apprehend any great weight, in what other particular rea&s;ons I have &s;een given for it: For I doe not
<PB N="51" REF="42"> remember any &s;peciall rea&s;on given in Scripture, It is &s;ufficient that God hath revealed it his will to have it &s;o, and we are abundantly bound to be thank|full for our deliverance, whether it be &s;ooner or later compleated. We lo&s;t our &s;tock of grace &s;odainly, and are long in recovering our lo&s;&s;e. We were wounded in a moment, but are not &s;o &s;oon healed: Our Chirurgion was able to have wrought the cure in as little time, as we made the wound. But let us waite the Lords lei&s;ure, for the hea|ling of our Souls in his own order with|out too curiou&s;ly prying into the rea|&s;on of his method.</P>
<P>Though the work of Salvation from &s;in, be wholly the work of Chri&s;t,<NOTE PLACE="marg">In&s;tru|mentall cau&s;es of Sanctifi|cation.</NOTE> both in Purcha&s;e and application (as hath been already &s;hewed) yet he is plea&s;ed to fit, and make u&s;e of in&s;truments for bringing in, and leading on his people in the waies of holine&s;&s;e.</P>
<P>The in&s;trument that Chri&s;t makes u&s;e of in the fir&s;t Sanctification of grown per&s;ons, (for infants (&s;uch in whom Grace is wrought) are &s;anctified with|out meanes) is his Word or Go&s;pel. <HI>Rom.</HI> 10.17. <HI>Faith cometh by hearing, and hearing by the Word of God.</HI> And
<PB N="52" REF="43"> the Go&s;pel is called the <HI>power of God un|to Salvation,</HI> Rom. 1.16. <HI>Our Savi|our Je&s;us Chri&s;t hath aboli&s;hed death, and brought life and immortality to light through the Gospel,</HI> 2 Tim. 1.10. which is termed <HI>the word of reconciliation,</HI> 2 Cor. 5.18, 19. And <HI>the word which is able to &s;ave our Soules,</HI> James 1.21. And &s;aith <HI>Paul</HI> to the <HI>The&s;&s;alonians,</HI> 2 <HI>Ep.</HI> 2.13, 14. <HI>God hath from the beginning cho|&s;en you to Salvation, through &s;anctifica|tion of the Spirit, and beliefe of the truth, whereunto he called you by our Go&s;pel, to the obtaining of the glory of our Lord Je|&s;us Chri&s;t.</HI> The word di&s;covers our &s;in, and mi&s;ery, <HI>Rom.</HI> 7. <HI>James</HI> 2.9. <HI>Rev.</HI> 3.17. And directs us to the Fountaine of Grace for healing, and help. <HI>I&s;a.</HI> 55.1, 2, 3. <HI>Zach.</HI> 13.1. <HI>Mat.</HI> 11.28, 29. <HI>Ioh.</HI> 17.37, 38.</P>
<P>The Word being but an In&s;trument workes not without the &s;pirit of Chri&s;t, which is the Principall Efficient <NOTE N="b" PLACE="marg">In&s;tru|mentum non movet ni&s;i movea|tur.</NOTE>, as we &s;ay, <HI>The in&s;trument moves not, unle&s;&s;e it be moved.</HI> As a Sword cuts not without &s;ome hand to weild it, &s;o the Word, (though it be &s;harper then a two-edged &s;word) &s;layeth not corruption, nor con|verteth the Soule, but as it is &s;et home by the power of the Spirit, and this may
<PB N="53" REF="43"> be one rea&s;on why the Word of God is called <HI>the word of the Spirit,</HI> Eph. 6.17. Dr. <HI>Gouge</HI> upon the place gives two rea&s;ons why the <HI>Word of God</HI> is called the <HI>Sword of the Spirit.</HI> <Q>1. In regard of the Author of it, 2 <HI>Pet.</HI> 1.21. 2. In regard of the nature, or kind of it; for it is <HI>&s;pirituall,</HI> and &s;o oppo&s;ed to a <HI>materi|all</HI> &s;word, made of mettall, which may be called the <HI>&s;word of fle&s;h.</HI></Q> To this purpo&s;e the Apo&s;tle &s;aith the wea|pons of our warfare are not carnall, 2 <HI>Cor.</HI> 10.4. And this may be a &s;ufficient rea&s;on al&s;o to call it <HI>the &s;word of the Spi|rit;</HI> becau&s;e it is the Spirits weapon, wherewith it &s;laies tho&s;e fle&s;hly lu&s;ts, that warre again&s;t Gods glory, and the Souls happine&s;s: As that was &s;aid to be the &s;word of <HI>Joab, Abner, Jonathan,</HI> or <HI>David,</HI> wherewith they fought again&s;t their enemies.</P>
<P>Men, more e&s;pecially Mini&s;ters of the Go&s;pel (who are Chri&s;ts own Amba&s;|&s;adours) are In&s;truments in &s;aving his people from their &s;ins, as they bring the word, or me&s;&s;age of life and &s;alva|tion unto them. They are called <GAP DESC="foreign"> co-workers, or <HI>labourers together with God,</HI> 1 Cor. 3.9. and <HI>Mini&s;ters, by whom the Church believeth,</HI> ver. 5. To this
<PB N="54" REF="44"> purpo&s;e &s;aith <HI>Paul</HI> to <HI>Timothy,</HI> 1 Tim. 4.16. <HI>Take heed unto thy &s;elf, and unto the doctrine; continue in them; for, in do|ing this, thou &s;halt both &s;ave thy &s;elf, and them that heare thee:</HI> And Rom. 10.14, 15. <HI>How &s;hall they believe on him, of whom they have not heard? and how &s;hall they hear without a Preacher? and how &s;hall he preach except he be &s;ent? as it is written: How beautifull are the feet of them that preach the Gospel of peace, and bring the glad tydings of good things!</HI> Therefore Chri&s;t hath given Mini&s;ters to his Church for this pur|po&s;e, <HI>Ephe&s;.</HI> 4.11, 12. And he therefore &s;ent forth his Di&s;ciples to teach all nati|tions. <HI>Mat. ult.</HI> 19.</P>
<P>Private per&s;ons, within their &s;phere, may be in&s;trumentall in the converting of Souls. 1 <HI>Cor.</HI> 7.16. <HI>What knowe&s;t thou, O wife, whether thou &s;halt &s;ave thy Hu|sband? or how knowe&s;t thou, O man, whether thou &s;halt &s;ave thy Wife?</HI> Doubtle&s;&s;e the husband is many times an happy in&s;trument of converting the wife, and the wife likewi&s;e of converting the husband; and Parents, and Ma&s;ters have been often ble&s;&s;ed in&s;truments of much good in this kind, to their chil|dren, and &s;ervants: &s;o likewi&s;e one
<PB N="55" REF="44"> friend and neighbour to another. <HI>Brethren,</HI> &s;aith <HI>James,</HI> chap. 5.19, <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">0. <HI>If any of you doe erre from the truth, and one convert him, let him know, that he which converteth the &s;inner from the er|ror of his way, &s;hall &s;ave a &s;oule from death, and &s;hall hide a multitude of &s;ins.</HI> And the reading of the Word may (through Gods grace) become effectu|all, where the preaching of it is not de|&s;pi&s;ed.</P>
<P>In Chri&s;ts work of pre&s;erving, and increa&s;ing grace, the &s;ame means, and other al&s;o, are in&s;trumentall The Word is Milk for Babes, and Meat for Strong men, both to pre&s;erve and increa&s;e their &s;trength and &s;tature. 1 Pet 2.2. <HI>As new born babes de&s;ire the &s;incere milk of the Word, that ye may grow thereby.</HI> See <HI>Heb.</HI> 5.12, 13, 14. chap. 6.1, 2. The Sa|craments al&s;o, are means (being added, as &s;eals, to the Covenant) to confirm faith, and all &s;aving graces: Yea, in this work, after the receiving of the fir&s;t &s;peciall grace, Chri&s;tians are in&s;trumen|tall in the &s;aving of their own <NOTE N="c" PLACE="marg">C<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ri&egrave; t<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">men illi &s;unt, qui nos in con|ver&s;ione ad Deum truncos e&s;&s;e volunt &amp; lapides. Cum enim qui&s;que &s;en|tiat reip&s;a dum &agrave; spi|ritu Sancto illumina|tur, renova|tur, trahi|tur, &s;e quod ignorabat cogno&s;cere, quod nolebat velle, quod aver&s;abatur amare, a quo fu|giebat, ad eum libenter, &amp; sponte currere, &amp; quod vitae genus oderat, illud ex animo amplecti, quomodo lapides, ac &s;tipites &s;umus? <HI>Zanch Ep. ad Marcum Meningum, de no&s;tra ad Deum con|ver&s;ione.</HI></NOTE> &s;ouls. Thus &s;aith <HI>Paul</HI> to <HI>Timothy,</HI> 1 Epi&s;t. 4.16. <HI>Take heed unto thy &s;elfe, and unto the doctrine; continue in them, for in doing this, thou &s;halt both &s;ave thy &s;elfe
<PB N="56" REF="45"> and them that heare thee.</HI> Thus &s;aith <HI>Peter,</HI> 1 Ep. 1.22. <HI>Seeing that ye have pu|rified your &s;oules, in obeying the truth, through the spirit.</HI>&mdash; and 1 John 3.3. <HI>Every man that hath this hope in him, purifieth him&s;elfe, even as he is pure.</HI> Prayer is a &s;peciall means, whereby the faithfull obtain both a continuance, and increa&s;e in grace. 2 <HI>Cor.</HI> 12.7, 8, 9. <HI>Luke</HI> 17.5. <HI>Mat.</HI> 6.13. <HI>P&s;al.</HI> 51.10, 11.</P>
<P>Cro&s;&s;es, afflictions, wonderfull and remarkable providences, tend many times (through Gods direction) both to the working, and increa&s;e of grace, <HI>P&s;al.</HI> 119.67. <HI>Before I was afflicted I went a&s;tray, but now have I kept thy word.</HI> Ver. 71. <HI>It is good for me that I have been afflicted, that I might learn thy &s;tatutes,</HI> 2 Chron. 33.11, 12. Acts 16. 26. to 32.</P>
<P>The compleat perfection of the &s;oul, wherein it is &s;aved from all the reliques of corruption, is the immediate work of Chri&s;t our Saviour; for while his peo|ple are here in the fle&s;h, they bear about
<PB N="57" REF="45"> them the body of &s;in; and immediately upon the &s;eparation of the &s;oule from the body, is the &s;oul perfectly freed from &s;in: The earthly Tabernacle, and the body of &s;in are laid down both to|gether, &s;o that the Word, and other Ordinances, and all endeavours towards perfection, that were u&s;efull in time of life, can have no place here, when the &s;pirits of ju&s;t men are made perfect in a moment.</P>
<P>The &s;ubject of this Salvation,<NOTE PLACE="marg">The &s;ub|ject of Salvation.</NOTE> or per|&s;ons &s;aved are <HI>his people,</HI> tho&s;e that were given to Chri&s;t by the Father (as was expre&s;&s;ed in the opening of the Text) <HI>viz.</HI> the Elect of God, <HI>the&s;e,</HI> and <HI>onely the&s;e,</HI> Rom. 8.30. Moreover whom he did prede&s;tinate, them he al&s;o called. &mdash; Tho&s;e that were prede&s;tinate before time, are the called in time, and they are <HI>called with an holy calling,</HI> 2 Tim. 1.9. <HI>they are called from uncleanne&s;&s;e to holi|ne&s;&s;e,</HI> 1 The&s;. 4.7. They are <HI>his work|man&s;hip created in Chri&s;t Je&s;us unto good works, which God hath before ordained, that they &s;hould walk in them,</HI> Eph. 2.10. For the&s;e onely Chri&s;t laid down his life, with an ab&s;olute purpo&s;e to &s;ave. <HI>John</HI> 10.15. <HI>I laid down my life for the &s;heep:</HI> For the&s;e he prayed as Media|tour,
<PB N="58" REF="46"> <HI>John</HI> 17.9. <HI>I pray for them, I pray not for the world, but for them which thou gave&s;t me, for they are thine.</HI> To the&s;e he manife&s;ts the name of God, ver, 6. <HI>I have manife&s;ted thy name to the men which thou gave&s;t me out of the world, thine they were, &amp; thou ha&s;t given them me.</HI> And <HI>for their &s;akes</HI> (&s;aith Chri&s;t, v. 19) <HI>I &s;anctifie my &s;elf, that they al&s;o might be &s;anctified through the truth.</HI> The&s;e, onely, <HI>heare his voice, &amp; follow him, and to the&s;e, onely, he gives eternall life,</HI> Joh. 10.27, 28.</P>
<P>The people that are thus given to, and &s;aved by Chri&s;t, are <HI>by nature</HI> <NOTE N="d" PLACE="marg">Hoc u|num &egrave; S<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">li|teris didi|&s;cimus, ho|minem in hic, quae ad pictatem pertinent, &s;ua natura, e&oacute; que antequam fi<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> nova creatura, hoc e&s;t, ante conver|&s;ionem e&s;&s;e animalem, &amp; ideo quae &s;unt Dei, nihil eorum intellige|re po&s;&s;e; habere cor lapideum, &amp; ob eam cau&s;am, ni&s;i prius &agrave; Deo carneum accipiat cor, quod flecti in ip&s;ius ob&s;equium po&s;&s;it, non po&s;se velle, quae &s;uae naturae ingrata &s;unt, e&s;&s;ed denique mortuum, ac promden fi preventus a gratia Christi per Chri&s;tum vivificetur, nullum verae &amp;. coele&s;tis vitae opus prae&s;tare po&s;&s;e. <HI>Zach. Ep. ad m. Men. de no&s;tra ad Deum conver&s;ione.</HI></NOTE> <HI>the children of wrath, even as others,</HI> Eph. 2.3. <HI>dead in trespa&s;&s;es and &s;ins,</HI> ver. 1. they are indeed Chri&s;ts Sheep, but lo&s;t &s;heep, <NOTE N="e" PLACE="marg">Ovis animal e&s;t &s;tolidum ac iners &amp; omnium quadrupedum &s;tupid &s;&s;<GAP DESC="illegible" RESP="UOM" EXTENT="2 letters">u~ quod in devia et loca de&s;erta di&s;eurrit, et oberrat, eti|am&s;i pa&s;cita aomi habeat, et pabu&s;u~ copio&s;u~&mdash; Ei&s;i &agrave; tempe&s;tatibus et invibus obruatur non di&s;cedit ex loco, ni&s;i a pa&s;tore abigatur, <HI>&amp;c. Ari&s;tot. de nat. animal l. 9.</HI></NOTE> in a &s;traying condition without the fold of Chri&s;t, <HI>John</HI> 10.16. The
<PB N="59" REF="46"> <HI>terme</HI> then, <HI>from which</HI> they are brought in this great Salvation, is <HI>Sin, Sathan,</HI> and <HI>the World.</HI> The <HI>term to which,</HI> is <HI>God in holine&s;&s;e.</HI> To this purpo&s;e &s;peak many Scriptures; two I &s;hall mention, which &s;peak fully to the matter: <HI>Paul</HI> &s;aith that Chri&s;t &s;ent him to the Gen|tiles <HI>to open their eyes, and to turn them from darkne&s;&s;e to light, and from the power of Sathan unto God, that they may receive forgivene&s;s of &s;ins, and inheritance among them which are &s;anctified,</HI> Acts 26.18. And again, &s;aith <HI>Paul</HI> to <HI>Titus,</HI> c. 2.3, 4, 5, 6. <HI>We, our &s;elves al&s;o, were &s;ometimes fooli&s;h, di&s;obedient, deceived, &s;erving divers lu&s;ts and plea&s;ures, living in malice and envy, hatefull and hating one another: But after that the kindene&s;s and love of God our Saviour toward man, appeared, not by works of righteou&s;ne&s;&s;e, which we have done, but according to his mercy he &s;aved us, by the wa&s;hing of Re|generation, and renning of the holy Gho&s;t, which he &s;hed on us abundantly, through Je&s;us Chri&s;t our Saviour.</HI> The Cure mu&s;t be according to the nature of the Di&s;ea&s;e, and the Remedy &s;uitable to the Mi&s;ery; which was a departing from God to the Creature, which is called two great evils. <HI>Jer.</HI> 2.13. <HI>My people
<PB N="60" REF="47"> have committed two great evils, they have for&s;aken me the fountaine of living waters, and hewed them out ci&s;terns, broken ci&s;ternes, that can hold no wa|ter.</HI></P>
<P>The power likewi&s;e, by which this &s;alvation is wrought, mu&s;t needs be an|&s;werable to the greatne&s;&s;e of the mi&s;ery. It mu&s;t be a &s;trong arm that re&s;cues a Lamb out of the paw of a Lion: It mu&s;t be no le&s;&s;e than a Divine <NOTE N="f" PLACE="marg">Tu es Deus omni|potens, qui ju&s;tificas impios, et vivificas mortuos, et mutas pec|catores, et non &s;unt. Tibi &s;oli po&s;sibile e&s;t &s;u&s;citare &s;i|lios Abrabae de duris la|pidibus. <HI>Aug. Theo. conf. par. 2. cap. 10.</HI></NOTE> power, that rai&s;eth a Soule from death to life, and makes it partaker of the Divine nature. It is the <HI>Divine power</HI> that gives all <HI>things pertainig to life and godline&s;&s;e,</HI> 2 Pet. 1.3. And it is the &s;ame <HI>mighty power by which Chri&s;t him&s;elf was rai&s;ed from the dead, that worketh effectually in them that believe,</HI> Eph. 1.19, 20. The want of Grace in the &s;oul is not a <HI>Phy|&s;icall privation,</HI> before the habit, where the &s;ubject is apt, and di&s;po&s;ed to receive the form: but a <HI>Logicall pri|vation,</HI> where the form is excluded, and pa&s;t a naturall power of recovery. The generation of a living child is natu|rall to man, and according to nature it is &s;aid, <HI>Abraham</HI> begat <HI>I&s;aac,</HI> &amp;c. but the rai&s;ing of the dead to life, is a work above nature, and therefore a reall mi|racle,
<PB N="61" REF="47"> requiring an <HI>Almighty power</HI> to effect it. Our <HI>new creation in Chri&s;t</HI> is a greater worke then our <HI>fir&s;t creation in Adam,</HI> and our <HI>re&s;urrection from &s;in</HI> to newne&s;&s;e of life, is more than the <HI>re&s;ur|rection of our bodies from the grave.</HI> Chri&s;t therefore puts forth his <HI>Almighty power,</HI> to &s;ave his people from their <HI>&s;ins,</HI> &amp; when he thus workes, none can let, he workes irre&s;i&s;tably, the greate&s;t ineptitude and depravity of nature &s;hall be overcome. He opens the eyes of them that were borne &s;piritually blinde, and the unction of his Spirit is an eye-&s;alve, whereby they are enabled to &s;ee, and know all things nece&s;&s;ary to Salvation. Though the will be refractory, and the carnall minde not an Enemy only, but <HI>enmity it &s;elfe</HI> again&s;t God,<NOTE PLACE="marg">Rom. 8.7. <GAP DESC="foreign">. Ezek. 36.26. Gen. 6.5.</NOTE> he bowes and inclines it, and of unwilling makes it willing, <HI>P&s;al.</HI> 110.3. <HI>They &s;hall be a willing peo|ple, in the day of thy power.</HI> His blood di&s;&s;olves the adamantine &s;pirit. He takes away the <HI>hard</HI> and <HI>&s;tony heart,</HI> and gives a <HI>heart of fle&s;h.</HI> Though the thoughts and imaginations of the heart be evill, onely evill, and that continually he reformes them, and makes them delight in medita|ting on his word. Though carnal affecti|ons be &s;trong, and unbridled, carrying
<PB N="62" REF="48"> the minde to earthly objects, he cruci|fies the fle&s;h, with the Affections and Lu&s;ts. Though the holds and fortifica|tions of &s;inne be &s;trong in the Soule, and the &s;trong man armed (Satan) po&s;&s;e&s;&s;e them, and the Elect, by nature them|&s;elves,<NOTE PLACE="marg">P&s;al. 68.18.</NOTE> be <HI>rebellious al&s;o,</HI> joyning with Satan, and warring again&s;t their Savi|our, Chri&s;t who is infinitely &s;tronger, batters the&s;e fortifications, &s;poiles him of his goods, delivers poor captivated &s;oules and brings them into a ble&s;&s;ed captivity, to the obedience of Chri&s;t him&s;elfe.</P>
<P>In a word, where Chri&s;t undertakes the worke, the roughe&s;t and harde&s;t &s;tone in the corrupted, and confu&s;ed Ma&s;&s;e &s;hall be hewen, poli&s;hed, and fitted to the &s;pirituall building, and the mo&s;t knotty piece &s;hall be curiou&s;ly wrought, to a mo&s;t beautifull &s;tatue, after the image of God.</P>
<P>I &s;hall both &s;umme up, and further cleer this di&s;cour&s;e, in the&s;e &s;hort Pro|po&s;itions following;</P>
<P N="1">1. Man by nature <NOTE N="g" PLACE="marg"><P><HI>Britan. Theol. Sententia in Synodo Dord. The&s;. 1.</HI> Voluntas hominis lap&s;i nudata e&s;t donis &s;piritualibus, &amp; &s;alutaribus, quibus in innocentiae &s;tatu donata fuit: ac proinde ad actus spirituales nil jam valet ab&s;que viribus gratiae. <HI>The&s;. 2.</HI> Lap&s;ae voluntati ine&s;t non tantum peccandi po&s;sibilitat, &s;ed etiam praeceps ad peccandum inclinatio.</P>
<P>De libero Arbitrio, &amp; Grati&acirc; brevis e&s;t Eccle&s;iae no&s;t<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ae de|finitio, Art. <HI>10.</HI> propo&s;ita in haec verba. <HI>Ea e&s;t hominis po&s;t lap|&s;um Adae conditio, ut &s;e&s;e naturalibus &s;uis viribus &amp; bonis operibus ad fidem, &amp; invocationem Dei convertere ac praeparare non po&s;&s;it. Quare ab&s;que gratia Dei, quae per Chri&s;tum e&s;t, nos preveniente ut velimus, &amp; co-operante dum volumus, ad pietatis opera facienda, quae Deo grata &s;unt &amp; accepta nil valemus.</HI> In quibus verbis homini in &s;tatu lap&s;us, &s;ive peccati, tam vires, quam merita negantur, ad bonum spirituale. <HI>Daven. De lib. Arb. &amp; Gratiae cooperatione.</HI></P></NOTE> is dead in tre|&s;pa&s;&s;es
<PB N="63" REF="48"> and &s;ins, and hath neither power, nor wil to help him&s;elf, yea, he is an ene|my to the work of Grace upon his own Soul, and therefore &s;tands in need of the effectually working grace of Chri&s;t.</P>
<P N="2">2. <NOTE N="h" PLACE="marg"><HI>Brit. Theol. &s;ent. in Syn Dord. De con|ver&s;ione, The&s;. 1.</HI> Deus animos electorum &s;uorum praedictis gratiae &s;u<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> actibus excetatos, &amp; praeparatos intima quadam &amp; mirabu<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> operatione regenerat, &amp; quafi de novo ereat, infundendo &s;piri|tum vivificantem, &amp; omnes animae facultates novis qualicati|bus imbuendo.</NOTE> Chri&s;t in &s;aving of a Soule from &s;inne workes powerfully, and irre&s;i&s;tibly, overcoming all oppo&s;ition what&s;oever, whether within or without us.</P>
<P N="3">3. <NOTE N="i" PLACE="marg">The&s;. <HI>2.</HI> Ad hoc ip|&s;um opus regenerationis habet &s;e homo pa&s;siv&egrave;, neque e&s;t in pote&s;tate volun|tatis humana impedire Deum &s;ic immediat&egrave;, regenerantem.</NOTE> In Chri&s;ts fir&s;t worke of Grace upon the Soule, the Soule is pa&s;&s;ive.</P>
<P N="4"><PB N="64" REF="49">4. <NOTE N="k" PLACE="marg"><HI>De Con|ver&s;ione qua dene|tat actionem bominis,</HI> &amp;c. <HI>Pradictam conver&s;ionem &s;equitur haec no&s;tra conver&s;io actualis, Deo proliciente ip&s;um actum credendi, &amp; convertendi ex mutata voluntate, quae acta &agrave; Deo agit et ip&s;a, convertendo &s;e ad Deum, et credendo, hoc e&s;t, actum &s;uum vitalem eliciendo.</HI> Man by his fall into a State of &s;in, hath wholly lo&s;t all ability of will to any &s;pirituall good accompanying Salva|tion: So as a naturall man being altogether aver&s;e from that good, and dead in &s;in, is not able by his own &s;trength to con|vert him&s;elf, or prepare him&s;elfe thereunto. When God converts a &s;inner, and tran&s;lates him into a &s;tate of grace, he freeth him from his naturall bondage under &s;in; and by his grace alone, enables him freely to will, and to doe that which is &s;piritually good. <HI>Conf. of Faith by the late A&s;semb. at We&s;tmin&s;ter, cap.</HI> 9.</NOTE> Yet no man is converted or &s;an|ctified again&s;t his will, but Chri&s;t work|eth upon the &s;oul, by inclining the will, of unwilling making it willing, <HI>P&s;.</HI> 110.3.</P>
<P N="5">5. When Chri&s;t drawes effectually, the Soule comes pre&s;ently, and infalli|bly, yet not by compul&s;ion, but willing|ly, <HI>Cant.</HI> 1.4. <HI>Draw me, we will run after thee.</HI></P>
<P N="6">6. Drawing is Chri&s;ts word, coming is the Soules act, done in the power of Chri&s;t effectually moving.</P>
<P>Obj. <HI>If man be meerly pa&s;&s;ive in the work of conver&s;ion, and no man be able in the u&s;e of any meanes to convert him&s;elfe, but Grace is of the Lords immediate in|fu&s;ing; to what purpo&s;e is it, to heare the
<PB N="65" REF="49"> Word, or u&s;e any other meanes to attaine Grace, more than to &s;it &s;till and doe nothing at all. And to what purpo&s;e doe Mini|&s;ters preach the Word?</HI></P>
<P><HI>An&s;w.</HI> 1. The preaching of the Word is Gods ordinary meanes for the con|verting of Soules, <HI>P&s;al</HI> 19.7. <HI>The Law of the Lord is perfect, converting the &s;oul.</HI> Rom. 10.17. <HI>Faith cometh by hearing, and hearing by the word of God.</HI> And God, who hath ordained the meanes, hath bound us to the u&s;e of them: for as the Word, and Mans indeavours can availe nothing without the Spirit, &s;o the Spirit will not worke, where the Means is rejected. It is God onely, that gives the increa&s;e; but his <HI>Pauls</HI> and <HI>Apol|lo</HI>'s mu&s;t be planting and watering. Con|cerning the &s;owing the &s;eed of the Word, we may &s;ay as <HI>Solomon</HI> in ano|ther ca&s;e, <HI>Eccle&s;.</HI> 11.6. <HI>In the morning &s;ow thy &s;eed, and in the evening withhold not thy hand, for thou knowe&s;t not, whe|ther &s;hall pro&s;per, either this, or that, or whether they both &s;hall be alike good.</HI> Mini&s;ters are Gods Husbandmen, and People are Gods Husbandry, or as the field, in which this &s;eed is &s;own:<NOTE PLACE="marg">1 Cor. 3.9.</NOTE> it is the Mini&s;ters worke to &s;ow, and Gods to make the ground fruitfull.</P>
<PB N="66" REF="50">
<P><HI>An&s;.</HI> 2. The le&s;&s;e able we are to work grace in our own &s;ouls, the more careful we &s;hould be to wait upon the Lord of grace, in the u&s;e of the meanes of grace. The blind, and deaf, and dumb in the Go&s;pell waited the more diligently up|on Chri&s;t for help, becau&s;e they could not have help any otherwi&s;e, than by his &s;peciall divine power; they waited in the way, that Chri&s;t came, and &s;o mu&s;t the &s;oul, that would have &s;pirituall help, wait upon Chri&s;t in the way that he comes; which is the way of his Ordi|nances.</P>
<P>Obj. <HI>But is not the outward teaching to be layd a&s;ide? Is it not &s;aid,</HI> Jer. 31.33, 34. This is the Covenant, that I will make with the hou&s;e of <HI>I&s;rael:</HI> after tho&s;e dayes, &s;aith the Lord, I will put my law in their inward paths,&mdash;And they &s;hall teach no more&mdash;<HI>And doth not the Author to the</HI> Hebrewes <HI>interpret it of the dayes of the Gospel, and &s;ay, expre&s;&s;ely,</HI> they &s;hall not teach, <HI>Heb.</HI> 8.10, 11. <HI>Mu&s;t we not then wait only for the inward, and im|mediate teaching of the Spirit of God?</HI></P>
<P><HI>An&s;w.</HI> 1. The Lord intended not the laying a&s;ide of outward teaching; for Chri&s;t him&s;elfe went up and downe preaching the Go&s;pel before his pa&s;&s;i|on;
<PB N="67" REF="50"> he taught his Di&s;ciples al&s;o after his re&s;urrection, as appears <HI>Ma.</HI> 28.18. <HI>Mar.</HI> 16.14. <HI>ad</HI> 19. <HI>Luk.</HI> 24.36, to 51. He gave a new Commi&s;&s;ion to his Di&s;ciples, to goe teach all Nations, <HI>Mat.</HI> 28.19, 20. and promi&s;eth to be with them, and with tho&s;e, that &s;hould &s;ucceed them in the work of the Mini&s;tery to the end of the world. And he, who is the chiefe Sheep|herd, committed the feeding of his flock to them. <HI>John</HI> 21.15, 16, 17. The fruit of his A&s;cention was the giving of <HI>Apo&s;tles, Prophets, Evangeli&s;ts, Pa&s;tors,</HI><NOTE PLACE="marg">Eph. 4.11, 12.</NOTE> <HI>and Teachers for the perfecting of the Saints, for the work of the Mini&s;try:</HI> And we mu&s;t not be &s;o ab&s;urd, as to thinke that Chri&s;t by his owne practi&s;e, and comm&s;&s;ion to others contradicted the Prophe&s;ies; <HI>I came not to de&s;troy the Law, or the Prophets, but to fulfill,</HI> &s;aith Chri&s;t, <HI>Mat</HI> 5.17.</P>
<P><HI>An&s;w.</HI> 2. The teaching of this Do|ctrine, is a &s;elf confutation to the Tea|chers: for if no man mu&s;t teach ano|ther, then they that are of this opinion mu&s;t not teach it others, but mu&s;t leave God to teach them that, as well as other things.</P>
<P><HI>An&s;w.</HI> 3. But to inquire more &s;trict|ly into the &s;en&s;e, and meaning of the
<PB N="68" REF="51"> place, we mu&s;t note, that the Author of this Epi&s;tle, comparing <HI>Mo&s;es</HI> and <HI>Chri&s;t</HI> together, preferres Chri&s;t in all things above him, and comparing the internall efficacy of Chri&s;t, with the ex|ternal admini&s;trations of the Law, &s;hews, that Chri&s;t was the &s;ub&s;tance of tho&s;e &s;hadowes in the Ceremoniall Law, and that from Chri&s;t onely was Grace de|rived to obey &s;incerely the Moral Law, according to tho&s;e words, <HI>Ioh.</HI> 1.16, 17. <HI>Of his fulne&s;&s;e have all we received, and Grace for Grace. For the Law was given by Mo&s;es, but Grace &amp; Truth came by Ie&s;us Chri&s;t:</HI> Which being well under&s;tood would be a good Commentary upon a great part of the Epi&s;tle to the Hebrews. The great error of the Jews, was their re&s;ting in them&s;elves, and the Letter of the Law. They had the <HI>Ceremonial Law,</HI> and re&s;ting in tho&s;e types, and &s;hadows, looked not with an eye of Faith to Chri&s;t the <HI>Antitipe,</HI> who was the end and &s;cope of the Law, and alone able to take away &s;inne, as pertaining to the Con&s;cience. They had al&s;o the <HI>Morall Law,</HI> written in tables of &s;tone, and re&s;ted in their own &s;trength, according to the Letter of the Law and thought to expiate their defects, by tho&s;e carnall
<PB N="69" REF="51"> offerings, as <HI>Paul</HI> plainly and largely declares, if we compare <HI>Rom.</HI> 9.31, 32, 33. with the former part of the tenth Chapter. Now in the Epi&s;tle to the Hebrews, the Apo&s;tle clearly &s;hews, that Chri&s;t was the &s;ub&s;tance of tho&s;e things, whereof the Ceremonies were &s;hadows: and that as <HI>Mo&s;es</HI> taught outwardly onely, &s;o Chri&s;t alone teacheth inward|ly, powerfully, and effectually; wri|ting his Lawes in the hearts of his peo|ple. So that all (as I conceive) that can be truly gathered out of the&s;e words, is, that the inward, effectuall teaching, or writing of the Law upon the heart, is the proper, and peculiar work of Chri&s;t; and he was therefore to be pre|ferred farre above <HI>Mo&s;es,</HI> (&s;o highly magnified by the Jewes) who being but a Mini&s;ter, could onely teach out|wardly.</P>
</DIV2>
<DIV2 N="3" TYPE="chapter">
<PB N="70" REF="52">
<HEAD>CHAP. III.</HEAD>
<P><MILESTONE N="1"> IF the great work of Chri&s;t our Sa|viour be the <HI>&s;aving of his people from their &s;ins,</HI> then this may informe us, how to an&s;wer an argument of the Papi&s;ts again&s;t two points of Doctrine, where|in we, with the Reformed Churches dif|fer from them. The fir&s;t is the Doctrine of <HI>Iu&s;tification.</HI> The &s;econd is the Do|ctrine of <HI>a&s;&s;urance of Salvation.</HI> In the <HI>Doctrine</HI> of <HI>Iu&s;tification</HI> (&s;ay they) that, which maketh us righteous before God, and cau&s;eth us to be accepted to life e|verla&s;ting, is remi&s;&s;ion of &s;innes, and the habits of inward righteou&s;ne&s;&s;e, or Charity with the fruits thereof.</P>
<P>We deny the habits of righteou&s;ne&s;&s;e, or Sanctification to be the thing, by which, <HI>in whole,</HI> or <HI>in part,</HI> we are to be ju&s;tified in the &s;ight of God, either as &s;atisfactory to Ju&s;tice, or Meritori|ous of Reward, and affirme, that <HI>we are ju&s;tified by Faith in Chri&s;t alone, without the deeds of the Law.</HI></P>
<PB N="71" REF="52">
<P>They object among many, other Ar|guments, that our way of Ju&s;tification by Faith alone, is the way to <HI>bani&s;h good workes</HI> out of the world, and to open a gate for <HI>carnall liberty.</HI></P>
<P>To which our Divines u&s;ually an&s;wer, that <HI>we are ju&s;tified by Faith alone,</HI> but not by <HI>&s;uch a Faith as is alone:</HI> that it is &s;uch a <HI>Faith,</HI> as <HI>worketh by love,</HI> and brings forth the <HI>fruits of righteou&s;ne&s;&s;e.</HI> And although we do not <HI>doe good works</HI> to be <HI>ju&s;tified by them,</HI> as any part of our <HI>legall righteou&s;ne&s;&s;e,</HI> yet the <HI>practice of good workes</HI> we hold mo&s;t nece&s;&s;ary, for many other good rea&s;ons. But not in|tending to give any account of tho&s;e many rea&s;ons we a&s;&s;igne, let us con&s;ider what an&s;wer this Doctrine in hand will afford. Saving Faith is to accept of, and embrace Chri&s;t for <HI>Salvation,</HI> to wit, that we may have that <HI>Salvation</HI> applyed to us, which he hath <HI>purcha&s;ed for us,</HI> and what that is, hath been already &s;hewed, to wit, <HI>Salvation from &s;inne,</HI> and not meerely from <HI>wrath for &s;inne.</HI> This is Salvation both in Scripture-&s;en&s;e, and language, as you have heard at large. Chri&s;t did not purcha&s;e our Salvation piece-meale, neither doth he be&s;tow it piece-meale, neither can we receive it
<PB N="72" REF="53"> piece-meale, he will be a <HI>whole Saviour,</HI> or <HI>no Saviour.</HI> He that believes that he may be &s;aved, believes that he may be &s;aved from the <HI>whole mi&s;ery</HI> of his Soul; which is both <HI>&s;in</HI> and <HI>wrath:</HI> and he that doth not <HI>thus believe,</HI> doth not <HI>&s;ave|ingly believe,</HI> and he that doth thus be|lieve in Chri&s;t, or embrace him, leaves no room for carnall liberty.</P>
<P>If we phan&s;ie to our &s;elves &s;uch a &s;al|vation, as Scripture &s;peakes not of, and then draw ab&s;urdities from the Do|ctrine of Salvation by Faith alone, the ab&s;urdity will returne upon the mi&s;ap|prehen&s;ion of the Objectors. If a Man &s;hould &s;ay, he believes in Chri&s;t, to be &s;aved from <HI>&s;inne,</HI> and not from <HI>wrath,</HI> our Adver&s;aries (I &s;uppo&s;e) would not call that &s;aving Faith, and we have le&s;&s;e cau&s;e to call that &s;aving Faith, that pro|fe&s;&s;eth to believe in Chri&s;t to be &s;aved from <HI>wrath,</HI> and not from <HI>&s;inne,</HI> (as appeares by the arguments confirming the Doctrine) Chri&s;t, as our <HI>whole Sa|viour,</HI> to wit, from <HI>both</HI> tho&s;e evils, is the <HI>adaequate object</HI> of &s;aving Faith, which is therefore both Ju&s;tifying, and Sanctifying Faith, and not a Carnall, or Licentious Faith, or rather phanta&s;ie as they make it.</P>
<PB N="73" REF="53">
<P>Were there no evill, that we &s;hould be &s;aved from by believing, but onely that of &s;uffering the wrath of God for &s;inne, their argument might &s;eem to have the greater &s;trength, although it would then be found too weak. But when the Soule looks upon <HI>&s;in it &s;elfe,</HI> as the <HI>great</HI> enemy, from which Chri&s;t came to &s;ave his people; and flies to Chri&s;t, that it may obtaine deliverance, how can it at the &s;ame time give wel|come entertainment to &s;inne? Is it po&s;|&s;ible for a Man to have fellow&s;hip and communion with plea&s;ure, and delight, and without feare, with a man, that he is flying from, as his mo&s;t mortall ad|ver&s;ary, ha&s;ting to a place of refuge to be &s;ecured from him?</P>
<P N="2">2. They object likewi&s;e again&s;t the Doctrine of a&s;&s;urance of Salvation. We affirming, that there may be a certainty, and infallibility by Faith <NOTE N="l" PLACE="marg">Faith, to|gether with expe|rience of &s;peciall Grace, wrought in the heart, gives us a&s;&s;u|rance of Salvation.</NOTE>: they a&s;&s;ert|ing that we can only have a probability by hope; arguing, that the Doctrine of certainty of Salvation tends to car|nall &s;ecurity, to which we may likewi&s;e an&s;wer out of this Doctrine: That if Chri&s;t came to &s;ave his people from their <HI>&s;innes,</HI> it would be a contradiction to a&s;&s;ert, that a Man may be a&s;&s;ured of
<PB N="74" REF="54"> his Salvation at the &s;ame time, while he allowes him&s;elf in carnall &s;ecurity, which is reall bondage. He that deliberately allowes him&s;elfe in a cour&s;e of carnall liberty, may thereby a&s;&s;ure him&s;elfe, that he is <HI>not</HI> in a &s;tate of Salvation, for 'tis evident, that he lies under the <HI>great e|vil, that Chri&s;t came to &s;ave his people from:</HI> and it may be truly &s;aid to &s;uch a Man, as <HI>Peter</HI> &s;aid to <HI>Simon Magus, Thou ha&s;t neither part, nor lot in this Matter</HI> [of Salvation] <HI>for thy heart is not right in the &s;ight of God&mdash;thou art in the gall of bitterne&s;&s;e,</HI><NOTE PLACE="marg">Act. 8.21.</NOTE> <HI>and bond of ini|quity.</HI></P>
<P>In this objection of theirs, there would be likewi&s;e the more appearance of &s;trength, although not &s;trength e|nough to their purpo&s;e, did Salvation con&s;i&s;t onely in being ju&s;tified, and &s;o delivered from Gods avenging wrath. But if the Ma&s;ter-piece of our Salvation be to be &s;aved from <HI>&s;in it &s;elfe,</HI> as hath been proved, how can it be &s;uppo&s;ed, that a&s;&s;urance of Salvation &s;hould give liberty to &s;in?</P>
<P N="2"><MILESTONE N="II"> 2. Hence it is no wonder, that a child of God after falling into gro&s;&s;e &s;innes. or more then ordinary remi&s;&s;ene&s;&s;e in the &s;ervice of God, &s;hould upon the
<PB N="75" REF="54"> triall of his E&s;tate, want a&s;&s;urance of Salvation. If <HI>Chri&s;t came to &s;ave his people from their &s;ins,</HI> can his people be a&s;&s;ured of Salvation, while they goe on carele&s;ly in &s;inning? It is true, a mi&s;guided, or &s;leepy con&s;cience may forbeare to mole&s;t, or trouble a man, that hath let loo&s;e the reines to carnall liberty: but a cleer, awakened con&s;ci|ence, will not &s;peak peace in &s;uch a ca&s;e as this. When <HI>David</HI> had fallen into tho&s;e foule &s;innes of Adultery and Mur|der, no &s;ooner was his Con&s;cience a|wakened, but he was at a lo&s;&s;e for the comfortable a&s;&s;urance of his Salvation: his inward joy and peace, were drowned in his Lu&s;ts, which cau&s;ed him &s;adly to bewaile his &s;inne, and pray earne&s;tly, <HI>Re&s;tore unto me the joy of thy Salvation, P&s;al.</HI> 51.12. Were we but as &s;en&s;ible of &s;pirituall, as we are of bodily injury; our &s;innes we fall into, would be unto our Soules, as &s;o many wounds, and brui&s;es are to our bodies, cau&s;ing pain and griefe: But the remainder of cor|ruption in the be&s;t of Gods Servants, doth much dull their &s;pirituall &s;en&s;es, whereby they are not &s;o clearly exer|ci&s;ed to di&s;cerne between good and e|vill: yet the faithfull Servants of God
<PB N="76" REF="55"> have &s;o much &s;pirituall &s;en&s;e of the evill of &s;inne (at lea&s;twi&s;e after &s;ome time of recollection) that they feel their foule mi&s;carriages paining them to the pur|po&s;e. They are unto them like &s;o many putrified wounds, broken bones, or bones out of joynt, as <HI>David</HI> complains, P&s;al. 38.3, 5. <HI>There is no &s;oundne&s;&s;e in my fle&s;h, becau&s;e of thine anger, neither is there any re&s;t in my bones becau&s;e of my &s;inne. My wounds &s;tink and are corrupt, becau&s;e of my fooli&s;hne&s;&s;e. Ble&s;&s;ed are the pure in heart,</HI> &s;aith Chri&s;t, <HI>for they &s;hall &s;ee God,</HI> Mat. 5.8. to wit, <HI>comfor|tably here,</HI> as well as <HI>joyfully hereafter:</HI> if purity qualifies the Soule, &s;o as that it may the more cleerly &s;ee God, then im|purity of Heart, and Life, mu&s;t be as a thick cloud interpo&s;ing betwixt the Soule, and the light of Gods counte|nance, &s;o that it cannot be refre&s;hed with the beames of his favour, as for|merly, till by &s;erious repentance the cloud be removed.</P>
<P N="3"><MILESTONE N="III"> 3. This will likewi&s;e informe us, whe|ther we may in the avoiding of evill, and doing of good, propo&s;e the e&s;caping of Hell, and obtaining &s;alvation, as the end of &s;o doing. Our &s;ins di&s;honour God, by our &s;anctification we glorifie
<PB N="77" REF="55"> him: and he commands us to read, hear, pray, &amp;c. for the &s;ubduing of &s;in, and increa&s;e of grace; and mu&s;t we not pre&s;&s;e on &s;till forwards, towards perfe|ction, continually growing in grace, till we come to glory, which is the high|e&s;t degree of grace? This is our <HI>&s;alvation</HI> to be &s;aved from <HI>&s;inne,</HI> and towards this all the means of grace, and duties of piety tend: the Word, that we hear, is the &s;word of the Spirit, for the &s;lay|ing of <HI>&s;inne,</HI> we pray again&s;t <HI>&s;inne,</HI> watch again&s;t <HI>&s;inne,</HI> &s;trive again&s;t <HI>&s;inne,</HI> and may we not doe it to be &s;aved from <HI>&s;inne?</HI> nay, can we rightly or ratio|nally u&s;e the meanes, without minding this end? Doth not Heavens happine&s;&s;e con&s;i&s;t in the enjoyment of God in holi|ne&s;&s;e, and is not God mo&s;t glorified by us, when his glorious Image is com|pleated in us? And may we not make this &s;tate the end of our endeavours?</P>
<P>May we not make the e&s;caping of Hell al&s;o the end of our duties, (if we doe but in any mea&s;ure under&s;tand what Hell is) without being Legalli&s;ts? That Hell is a place of intollerable torment, I doubt not, for it is &s;et forth by <HI>fire &amp; brim&s;tone,</HI> and <HI>unquenchable fire</HI> in Scripture, and 'tis called <HI>outer darkne&s;&s;e, where the worm
<PB N="76" REF="56">
<GAP DESC="duplicate" EXTENT="1 page">
<PB N="77" REF="56">
<GAP DESC="duplicate" EXTENT="1 page">
<PB N="78" REF="57"> never dies, &amp; the fire never goes out.</HI> And <HI>Rev.</HI> 14.10, 11. 'Tis &s;aid of tho&s;e, who wor&s;hip the Bea&s;t, and his Image, and who&s;oever receive the marke of his name (which &s;hall be the condition of all the damned) <HI>The &s;ame &s;hall drinke of the wine of the wrath of God, which is poured out without mixture, into the cup of his indignation, &amp; they &s;hall be tormen|ted with fire and brim&s;tone in the pre&s;ence of the holy Angels, and in the pre&s;ence of the Lamb. And the &s;moake of their torment a&s;cendeth up for ever and ever, and they have no re&s;t day nor night.</HI></P>
<P>But certainly as the torment is there the greate&s;t, &s;o &s;inne there is at the highe&s;t, where the damned never cea&s;e to bla&s;pheme God. Can Gods honour be deare unto us, and we not fear to bla&s;pheme him? can we make Gods glory our end, without &s;olicitous care to avoid that &s;tate, wherein we &s;hould never cea&s;e, with the Devil and his An|gels to bla&s;pheme the mo&s;t High?</P>
<P>When men have framed a Heaven and Hell, according to the modell of their owne braine, no mervaile if they deduce &s;trange con&s;equences from it.</P>
<P N="4"><MILESTONE N="IV"> 4. This likewi&s;e informes us, that
<PB N="79" REF="57"> Chri&s;t died not alike for all men <NOTE N="m" PLACE="marg"><P>See <HI>Ball</HI> of the Co|venant of Grace, from pag. 203. to pag. 264. under this head.</P>
<P><HI>Chri&s;t the Mediatour of the New Testament, for whom he died, and ro&s;e again.</HI></P></NOTE>, For he came to &s;ave <HI>his people</HI> from their <HI>&s;ins: all</HI> are not his people, as I have &s;hewed you before, neither are <HI>all</HI> &s;aved, or to be &s;aved from their <HI>&s;innes.</HI> The Doctors of the Doctrine of equall Univer&s;all Redemption tell us, that Chri&s;t dyed, and dyed alike for <HI>all men,</HI> as much for <HI>Cain, E&s;au, Judas,</HI> &amp;c. as for <HI>Abel, Jacob, Peter,</HI> or any of the glorified Saints. And this they boa&s;t of, as the onely way to exalt the riches of Grace: One of them publickly excepted again&s;t a godly Mini&s;ter (now with the Lord) becau&s;e he onely invited &s;inners to repent, and believe, that they might be &s;aved; and did not tell them, that Chri&s;t dyed <HI>intentionally to &s;ave all.</HI> This Objector called it <HI>clipt truth,</HI> as if if it had been a detracting from the truth of Chri&s;t.</P>
<P><HI>Egregiam ver&ograve; landem!</HI> A rare com|mendation indeed of the grace of Chri&s;t, that teacheth, that Chri&s;t hath no more for the glorified in Heaven, than for the damned in Hell: that <HI>Abel, Jacob, Peter,</HI> are no more beholding to Chri&s;t, than <HI>Cain, E&s;au, Judas,</HI> which mu&s;t needs follow, if he did no more for the one than the other. And that
<PB N="80" REF="58"> when the Apo&s;tle asketh, 1 <HI>Cor.</HI> 4.7. who made thee to differ from another, and what ha&s;t thou, that thou ha&s;t not received? The Believer mu&s;t an&s;wer, [I have made my &s;elf to differ, Chri&s;t hath done no more for me, than for the vi|le&s;t reprobate, he died, and did alike for all men, and put all mankinde in a like capacity for &s;alvation, and wherein I differ from the wor&s;t of &s;inners, it is onely from my &s;elf.] This is plainly the &s;en&s;e of their doctrine.</P>
<P>This they boa&s;t of al&s;o, as the onely way to comfort afflicted con&s;ciences, and call the contrary <HI>uncomfortable do|ctrine.</HI> Do but well con&s;ider it, and it will prove about as comfortable to a troubled Soule, as it is honourable to the riches of Chri&s;ts grace. The per|plexed &s;oule cries out [I have &s;inned grievou&s;ly again&s;t the Almighty, and ju&s;t God, &amp; he hath &s;et my &s;ins in order before me, my con&s;cience is more than a thou&s;and witne&s;&s;es again&s;t me, I &s;ee my &s;elf to be a damned wretch, divine ven|geance hangs over my head.] This Com|forter an&s;wers, Be of good cheer, Chri&s;t died as much for thee as for any. How doth that appear? He died for every man alike, therefore as much for thee as
<PB N="81" REF="58"> for any. To whom the troubled &s;oule may ea&s;ily reply, [If he died for all men alike, then no more for me than for <HI>Cain, E&s;au, Judas,</HI> and the re&s;t of the damned in hell: And how &s;hall I be a&s;&s;ured that I &s;hall be priviledged above them, for I cannot believe?] What this mi&s;erable Comforter can an|&s;wer more, but what may be retorted again in like manner, I know not. If he &s;hall &s;ay as &s;ome do, Chri&s;t hath repen|ted, believed, and done all for thee; It may be an&s;wered, [&s;o you &s;ay he did for <HI>Cain</HI> and <HI>Judas,</HI> if he did as much for every man, as for any man, and yet they are damned.] If he &s;hall &s;ay, Chri&s;t will give thee a believing peni|tent heart, and will take away thy hard and &s;tony heart: this de&s;troyes their own tenet; for then there is &s;ome &s;pe|ciall grace purcha&s;ed for, and be&s;towed upon one, which another hath no &s;hare in.</P>
<P>But I will not now trouble you with the controver&s;ie at large; onely for your help, to &s;atisfie your &s;elves, and &s;ilence gain&s;ayers, con&s;ider what hath been already laid down in the forego|ing di&s;cour&s;e. Chri&s;t hath by his own blood <HI>obtained eternall redemption for us,</HI>
<PB N="82" REF="59"> Heb. 9.12. And this redemption is from <HI>dead works, to &s;erve the living God,</HI> as you may &s;ee ver. 14. <HI>How much more &s;hall the blood of Chri&s;t, who through the eternall Spirit, offered him&s;elfe without spot to God, purge your con&s;cience from dead works to &s;erve the living God?</HI> See likewi&s;e cap. 10.9, 10.14. <HI>Then &s;aid I, Loe I come to doe thy will (O God) By which will we are &s;anctified through the offering of the body of Je&s;us Chri&s;t once for all: For by one offering he hath for ever perfected them that are &s;anctified.</HI> Thus we &s;ee he hath redeemed his people <HI>from all iniquity,</HI> as the Apo&s;tles ex|pre&s;&s;ion is, <HI>Tit.</HI> 2.14. He hath purcha|&s;ed for them perfect eternall Sanctifica|tion: Faith and Repentance, which the Go&s;pel requires, Chri&s;t gives unto his people as a part of what he hath pur|cha&s;ed for them. <HI>He gives repentance unto I&s;rael,</HI> Acts 5.31. He is <HI>Je&s;us the author and fini&s;her of our faith,</HI> Heb. 12.2. <HI>of his fulne&s;&s;e we all receive, and grace for grace,</HI> Joh. 1.16. It is from the fulne&s;&s;e of his Purcha&s;e, as well as of the fulne&s;s of the Grace that dwells in him, that his people do receive. Chri&s;t hath pur|cha&s;ed the beginning, increa&s;e, and per|fection of all &s;anctifying and &s;aving
<PB N="83" REF="59"> grace for his people: And herein hath he done more for his people than for others: herein hath he done much more for <HI>Abel, Jacob, Peter,</HI> than for <HI>Cain, E&s;au, Judas.</HI> Here is enough to make a partition wall between the Elect and Reprobate.</P>
<P N="5"><MILESTONE N="V"> 5. This will likewi&s;e inform us where|in the multitude of carnal people among us deceive them&s;elves, in their accepting of Chri&s;t for their Savior. They look upo~ Chri&s;t as coming to &s;ave them from the <HI>wrath of God onely,</HI> that is due unto them for &s;in, and they are willing to be &s;aved by him: We doubt not but the vile&s;t &s;inner, that delighteth in his abomina|tions, who &s;aith, he is willing that Chri&s;t &s;hould &s;ave him from the wrath of the Almighty, &s;peake truth: We need not que&s;tion but any man would be willing to be &s;aved from the flames of Hel; yea, the Devils them&s;elves would not refu&s;e to be delivered from them; for nature it &s;elf abhorres &s;ufferings; Who would be willing to go to a place of everla&s;t<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ng torment? But true faith accepts of Chri&s;t, as a <HI>perfect Saviour,</HI> to &s;ave the &s;oule from <HI>all</HI> its mi&s;ery, both of <HI>&s;in</HI> and <HI>&s;uffering:</HI> And this is the <HI>main difference</HI> between the faith of
<PB N="84" REF="60"> a child of God; and the Faith of the ignorant, and carnall multitude. There is not the prophane&s;t wretch, but would be willing, that God &s;hould be <HI>reconciled unto him, blotting out his &s;ins:</HI> but how hard a matter is it to per&s;wade a &s;inner to be <HI>reconciled unto God, wil|lingly parting with his &s;ins!</HI> All the wooing, intreating, be&s;eeching, and the be&s;t Rhetorick we can u&s;e is too little to prevaile. 2 <HI>Cor.</HI> 5.20. <HI>Now then we are Amba&s;&s;adors for Christ, as though God did be&s;eech you by us; we pray you in Chri&s;ts &s;tead be ye reconciled to God. So &s;aith</HI> Peter, <HI>Dearly beloved, I be&s;eech you as &s;trangers and pilgrims, ab&s;tain from fle&s;hly lu&s;ts, which warre again&s;t the &s;oul.</HI> This is indeed the great and main work of the Mini&s;ters of the Go&s;pel, to per|&s;wade &s;inners to accept of Chri&s;t for <HI>&s;alvation</HI> from <HI>Sinne: &s;inne</HI> is the mire that carnall per&s;ons &s;tick in, and are unwilling to be drawn out of.</P>
<P N="6"><MILESTONE N="VI"> 6. This will al&s;o informe us, who they are, that are the be&s;t Go&s;pel preachers, that mo&s;t exalt the riches and grace of Chri&s;t: undoubtedly tho&s;e, that preach Chri&s;t a Saviour from <HI>&s;inne,</HI> as well as from the <HI>fruit</HI> and <HI>effects</HI> of &s;inne. Ma|ny thinke there is no Go&s;pel-preaching,
<PB N="85" REF="60"> but onely the preaching of pardon, and remi&s;&s;ion of all &s;in to the wor&s;t of &s;in|ners: If we preach the doctrine of <HI>Sanctification,</HI> that is accounted <HI>Legall doctrine:</HI> but if we per&s;wade &s;wearers, drunkards, and the wor&s;t of &s;inners, that they have nothing to do, but believe their &s;ins are pardoned already; and that the legal work of repenting, wat|ching, &s;triving again&s;t &s;in, and care to plea&s;e God mu&s;t not be regarded; then we &s;hall be extolled for preachers of <HI>free-grace.</HI> Alas, poor mi&s;taken &s;ouls! are Chri&s;t and Grace onely exalted in the <HI>pardon</HI> of <HI>&s;in,</HI> and mu&s;t we take no heed to the <HI>&s;anctification</HI> of <HI>&s;inners?</HI> Is it a Go&s;pel-work to preach Chri&s;t, as having taken away <HI>&s;uffering,</HI> the fruit of &s;in, and is it a <HI>legall</HI> Doctrine to preach Chri&s;t for the de&s;truction of <HI>&s;in,</HI> that is the <HI>cau&s;e</HI> of &s;uffering, and the wor&s;t of evils? You have pretended to be admirers of Free-grace: if you are &s;o indeed, you may here &s;tand, and wonder with your &s;elves at your gro&s;s mi&s;take, and that you have admired the grace of Chri&s;t no more. You have a|mired, that murder, per&s;ecution, witch|craft, bla&s;phemy, and the like; &s;hould be forgiven; that <HI>Mana&s;&s;eh, Paul,</HI> and
<PB N="86" REF="61"> many of the Jews, that crucified Chri&s;t, &s;hould be freely pardoned you have been ready to cry, <HI>Grace, grace, riches of grace, grace abounding and &s;uper-abounding,</HI> to &s;uch a work as this. 'Tis true, there is cau&s;e enough to magn<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">fie this wonderfull work of Chri&s;t, and we may well &s;ay, <HI>This is the Lords doing, and it is mervailous in our eyes.</HI> I would not willingly, in the lea&s;t, dimmi&s;h this <HI>pardoning</HI> grace of Chri&s;t. Yet come and behold and admire Grace once more, to wit, the &s;anctifying Grace of Chri&s;t. Is it not a wonder to &s;ee <HI>the Wolf dwell with the Lamb, and the Leo|pard lie down with the Kid, and the Calf, and the young Lion, and the falling to|gether, and a little Child to lead them?</HI> To &s;ee <HI>the Cow and the beare feed, and their young ones lie down together, and the Lion eat &s;traw like an Ox?</HI> To &s;ee <HI>a &s;ucking Child play upon the hole of the A&s;pe, and the weaned child put his hand upon the Cockatrice den?</HI> I&s;a. 11.6, 7, 8. To &s;ee a <HI>Sinner</HI> become a <HI>Saint?</HI><NOTE PLACE="marg">2 Chr. 33. Gal. 1.23. 1 Cor. 10.20. 2 Pet. 1.4. 1 Joh. 1.3.</NOTE> to &s;ee a <HI>Sorcerer</HI> become a <HI>&s;incere Wor&s;hipper</HI> of the Living God? To &s;ee a <HI>furious Per&s;e|cutor</HI> become a <HI>painfull Preacher of that Faith, which once he de&s;troyed?</HI> To &s;ee tho&s;e that had formerly <HI>communion</HI> with
<PB N="87" REF="61"> <HI>Devils,</HI> to be made partakers of the <HI>Di|vine nature,</HI> and to be called into <HI>fellow &s;hip with God the Father, and with his Son Je&s;us Chri&s;t?</HI> Here is matter of admi|ration indeed. Stand here and pau&s;e a little, &amp; &s;ee whether you have not more cau&s;e, than before, to cry out, <HI>O the breadth, &amp; length, and depth and height of the grace of Chri&s;t!</HI> The &s;oule, that is be|trothed to Chri&s;t in holine&s;&s;e, may much more &s;ay in this ca&s;e, what <HI>David</HI> &s;aid when he was advanced from a mean family to great dignity: Lord, <HI>Who am I, and what is my hou&s;e, that thou ha&s;t brought me hitherto?</HI> Here may we like|wi&s;e &s;ay with the P&s;almi&s;t, P&s;al. 8.4. <HI>What is man</HI> (Lord) <HI>that thou art mind|full of him, and the Son of man, that thou</HI> (&s;o) <HI>vi&s;ite&s;t him!</HI> And are not they to be e&s;teemed the mo&s;t faithfull preachers of the Go&s;pel, who &s;hun not to reveale unto the people <HI>both parts</HI> of the Coun|&s;ell, and Grace of Chri&s;t; but &s;hew forth the glory of his <HI>&s;anctifying,</HI> as well as of his <HI>ju&s;tifying</HI> work?</P>
<P>Beware then I be&s;eech you of the dangerous way of admiring <HI>grace</HI> a|gain&s;t <HI>grace;</HI> which is (indeed) to <HI>de&s;troy grace.</HI> Take heed of hearkning to them, that &s;o much contemne the doctrine of
<PB N="88" REF="62"> <HI>Sanctification</HI> by Chri&s;t, under pretence of exalting Chr<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">&s;t: The Doctrine of the <HI>grace of God which bringeth &s;alvati|on, teacheth us, that denying ungodline&s;&s;e and worldly lu&s;ts, we &s;hould live &s;oberly, ju&s;tly, and godly in this pre&s;ent world,</HI> Tit. 2.11, 12. <HI>Paul</HI> teacheth us, that it is a <HI>faithfull &s;aying, and worthy of all acce|ptation, that Chri&s;t came into the world to &s;ave &s;inners,</HI> but not to &s;ave them <HI>in their &s;ins</HI> (that were a contradiction) but to &s;ave them <HI>from their &s;ins.</HI> There is in him <HI>plenteous redemption,</HI> and <HI>he &s;hall redeem I&s;rael from all his iniqui|ties,</HI> P&s;al. 130. <HI>ult.</HI> and he &s;aves them to the uttermo&s;t, that come unto God by him. <HI>Hebr.</HI> 7.25. <GAP DESC="foreign">, to the perfection of all. And were it &s;o, that Chri&s;t &s;hould &s;ave us from <HI>wrath,</HI> and not from <HI>&s;in,</HI> he would be but an <HI>imper|fect Saviour:</HI> for it would be but a <HI>halfe &s;alvation,</HI> nor &s;o much neither. But Chri&s;t doth not leave his work im|perfect, tho&s;e that are his redeemed ones are <HI>compleat in him,</HI> Col. 2.10. he ju&s;tifies them, he &s;anctifies them, and &s;o &s;aves them: And he that will be a faithful Mini&s;ter of Chri&s;t, mu&s;t preach <HI>ju&s;tificatio~</HI> &amp; <HI>&s;anctification,</HI> which are in&s;eparable.</P>
<P>It is no marvell if Antinomian tea|chers
<PB N="89" REF="62"> carry the multitude after them. When they &s;hall teach them that there needs no &s;orrow for &s;in, no repentance, no &s;uch care to plea&s;e God, that God takes no notice of their <HI>&s;ins,</HI> nor is di&s;|plea&s;ed with them for <HI>&s;in;</HI> it is no &s;trange thing, if tho&s;e, that are in love with their lu&s;ts, do folow, applaud, &amp; ap|prove them, when they cannot bear the plain dealings of a faithfull Mini&s;ter of Chri&s;t, who tells them, <HI>they cannot have Chri&s;t, and their lu&s;ts too: That the wrath of God is revealed from heaven again&s;t all ungodline&s;&s;e and unrighteou&s;ne&s;&s;e of men. That the unrighteous &s;hall not inherit the Kingdome of God.</HI> That if they will be <HI>&s;aved by Chri&s;t,</HI> they mu&s;t be content to have their <HI>iniquities de&s;troyed,</HI> they mu&s;t be <HI>&s;aved from their &s;ins,</HI> for <HI>they,</HI> and their <HI>&s;ins cannot</HI> be &s;aved together. It is no marvaile (I &s;ay) to &s;ee tho&s;e loo&s;e &s;ort of Teachers gain a multitude of imaginary Converts. How ea&s;ie a mat|ter is it to make a Pro&s;elite of a world|ling, if he may have Chri&s;t and his Mammon too; or a voluptuous man, if he may have Chri&s;t, and his carnall plea&s;uers too. And who would not have Chri&s;t, when he &s;hall be taught to deny, or part with <HI>nothing,</HI> not &s;o much
<PB N="90" REF="63"> as a <HI>beloved lu&s;t</HI> for Chri&s;t. Such claw|ing teachers are fit to plea&s;e men of itching ears: and &s;uch <HI>rotten doctrine</HI> hath undoubtedly made &s;o many <HI>un|&s;ound Profe&s;&s;ors,</HI> as we &s;ee of late. How many Antinomian pretenders to more than ordinary Chri&s;tians have attained to, do we &s;ee, that give way to intem|perate drinking, la&s;civious je&s;ting, de|frauding, and many other evils.</P>
<P>If <HI>Solomon</HI> when the two women pleaded their cau&s;e before him, conclu|ded that &s;he was indeed the Mother of the Child, who&s;e yerning bowels pleaded again&s;t the dividing of it, knowing that was the ready way to de&s;troy it: Let the wi&s;e di&s;cern betwixt us, and our Antinomian Adver&s;aries, which of the two is upright in his cau&s;e; and whe|ther a divided Chri&s;t be like to prove a living, and quickning Saviour.</P>
<P>We may here with the Apo&s;tles of Chri&s;t lift up our voice to God with one accord,<NOTE PLACE="marg">Acts 4.24. to 29.</NOTE> and &s;ay, <HI>Lord, thou art God, which ha&s;t made heaven and earth, and the &s;ea, and all that in them is, who by the mouth of thy &s;ervant</HI> David <HI>ha&s;t &s;aid, why did the heathen rage, and the people imagine vain things? The Kings of the earth &s;tood up, and the rulers were gathe|red
<PB N="91" REF="63"> together again&s;t the Lord, and again&s;t his Chri&s;t. For of a truth again&s;t thy holy child Ie&s;us, whom thou ha&s;t anointed, both</HI> Herod, <HI>and</HI> Pontius Pilate <HI>with the Gentiles, and people of I&s;rael were gathe|red together, for to do what&s;oever thy hand and thy coun&s;el had determined before to be done:</HI> But this thou in mercy ha&s;t ordered to the &s;aving of thy people. But now behold a combination of Anti|nomians, Famili&s;ts, and licentious Liber|tines, with evil hearts, and wicked hands have (what in them lies) divided, and &s;eparated the &s;aving work of thy Son Je&s;us Chri&s;t, contrary to the revea|led will, to the ruine and de&s;truction of many thou&s;and &s;oules. <HI>And grant unto thy &s;ervants, that they may with all boldne&s;&s;e speak thy word</HI> not <HI>dawbing with untempered mortar,</HI> but plainly tel|ling <HI>Iudah of her &s;ins,</HI> and <HI>Ieru&s;alem of her tran&s;gre&s;&s;ions,</HI> that &s;o they may (through thine effectual grace) be in&s;truments of recovering many from <HI>this &s;nare of the Devil, who are now led captive by him at his will.</HI></P>
<P N="7"><MILESTONE N="VII"> 7. If <HI>the great work of Chri&s;t be the &s;aving of his people from their &s;ins,</HI> this wil further inform us who they are, that are the be&s;t Chri&s;tians, that have mo&s;t
<PB N="92" REF="64"> intere&s;t in Chri&s;t; even tho&s;e that are the mo&s;t &s;aved from their <HI>&s;ins,</HI> that have their corruptions mo&s;t mortified, that are the mo&s;t meek, humble, &s;elf deny|ing, obedient Chri&s;tians; and not they that are mo&s;t in &s;hew, and outward appearance. This I &s;peak, becau&s;e I &s;ee mo&s;t judge by a wrong rule, both of them&s;elves and others, in point of Chri&s;tianity. I have heard &s;ome highly applauding &s;uch as talk, and &s;eem to know much, while they complaine of their own ignorance, want of expre&s;&s;i|on, inability in compari&s;on of them, calling the other <HI>able Chri&s;tians.</HI> And we &s;ee in this talkative age, tho&s;e, that talk much, to be renowned among many, while the mode&s;t, humble hearted are little &s;et by. I have &s;ometime &s;een a Gallant in gold and &s;ilver lace, &s;trut|ting in great &s;tate, and perhaps not &s;o much worth in all the world be&s;ide, as the clothes upon his back. To this man many do reverence, ignorantly appre|hending him to be &s;ome honourable per&s;on; when they regardle&s;ly pa&s;s by another man in plain habit, that may be worth &s;ome thou&s;and pounds. So is the e&s;teem of mo&s;t concerning the worth of Chri&s;tians: he that talks mo&s;t,
<PB N="93" REF="64"> and wordeth it be&s;t in all company, is the onely man, when a weighty, &s;erious Chri&s;tian, of fewer words, and meaner out&s;ide, is of no account. But the <HI>worth</HI> of a <HI>Chri&s;tian</HI> lies not in a few <HI>good words,</HI> nor in plau&s;ible performance of duties; but in true and real <HI>&s;anctifi|cation</HI> from <HI>&s;inne</HI> A &s;incere humble-hearted Chri&s;tian is worth his weight in gold, and I doubt not but one &s;uch Chri&s;tian will weigh down a hundred vainglorious talkers in the balance of the Sanctuary. Think not the highe&s;t Mountaines are the mo&s;t fruitfull Land, becau&s;e they overlook the lower Val|leys: the mountains (indeed) are mo&s;t in &s;hew, e&s;pecially at a di&s;tance, but the lowe&s;t valleyes bring forth fruit mo&s;t abundantly.<NOTE PLACE="marg">Gifts and Grace compared.</NOTE> There is a great deale of difference between <HI>Gifts</HI> and <HI>Graces,</HI> as I &s;hall in&s;tance in three particulars: There is the <HI>gift</HI> of <HI>knowledge,</HI> and the <HI>grace</HI> of <HI>knowledge</HI> the <HI>gift</HI> of <HI>faith,</HI> and the <HI>grace</HI> of <HI>faith,</HI> the <HI>gift</HI> of <HI>prayer,</HI> and the <HI>grace</HI> of <HI>prayer.</HI> There may be, &amp; oft times is, a large <HI>gift</HI> of all the&s;e, where the true <HI>grace</HI> of them is wholly wan|ting. No doubt but <HI>Iudas,</HI> and divers others, lawfully &s;et apart to the work of the Mini&s;trie, were indued with a
<PB N="94" REF="65"> large mea&s;ure of the <HI>gifts</HI> of <HI>knowledge, faith</HI> and <HI>utterance,</HI> both for preaching and prayer: But how farre were they from the <HI>grace</HI> of either! Our Saviour Chri&s;t him&s;elf gives us an account of many, <HI>Mat.</HI> 7.22. that will &s;ay at the la&s;t day, <HI>Lord, Lord, have we not pro|phe&s;ied in thy name, and in thy name ca&s;t out Devils, and in thy name done many wonderfull works?</HI> and then will he profe&s;&s;e unto them, <HI>I never know you, depart from me, ye that work iniquity.</HI> But true <HI>&s;anctifying Grace</HI> is <HI>precious</HI> in his e&s;teem: the <HI>grace</HI> of <HI>knowledge</HI> is more <HI>precious</HI> than any thing in all the world, <HI>Prov.</HI> 3.13. <HI>Happy is the man that findeth wi&s;dome, and the man that getteth under&s;tanding. For the merchan|di&s;e of it is better than the merchandi&s;e of &s;ilver, &amp; the gain thereof than of fine gold, &s;he is more precious than rubies, and all the things thou can&s;t de&s;ire, are not to be compared unto her. Happy</HI> indeed are they that have the <HI>grace</HI> of <HI>knowledge,</HI> when many that are endued with <HI>great gifts,</HI> are, and &s;hal be <HI>eternally mi&s;eable. Hel</HI> it &s;elf is full of <HI>large gifts,</HI> yea, the <HI>Devils</HI> there have greater knowledge than all the <HI>Saints</HI> on earth. The <HI>gift</HI> of <HI>know|ledge</HI> (through the corruption of man)
<PB N="95" REF="65"> <HI>puffs up,</HI> as we &s;ee by woful and abun|dant experience, when the <HI>grace</HI> of <HI>knowledge</HI> makes a man <HI>more humble.</HI> The mere <HI>gift</HI> makes a man wi&s;e in his own eyes, and while he takes him&s;elf to be a <HI>knowing man,</HI> he <HI>knowes nothing as he ought,</HI> 1 Cor. 8.7. <HI>See&s;t thou a man that is wi&s;e in his own eyes? there is more hope of a foole than of him,</HI> &s;aith <HI>Solomon,</HI> Prov. 26.12. A <HI>foole</HI> in <HI>Solomons</HI> u&s;uall &s;en&s;e, is one that is wicked, and verily there is more hope of a profane per&s;on than of him that is well conceited of him&s;elf: The Go&s;pel took better effect among <HI>Publicans</HI> and <HI>Harlots,</HI> than with the <HI>Scribes</HI> and <HI>Phari&s;ees,</HI> for to them, &s;aith Chri&s;t, the <HI>Publicans and Harlots enter into the kingdome of God before you,</HI> Mat. 21.31. And the rea&s;on is evident, for a profane per&s;on is more ea&s;ily convinced of his &s;in, which is a good &s;tep toward conver&s;ion, and a ne|ce&s;&s;ary antecedent to it. A &s;elf-concei|ted proud per&s;on re&s;i&s;teth God in his me&s;&s;age and motions; and God re&s;i&s;teth him, &s;o that there is, as it were, an an|tipathy between them. <HI>The Phari&s;ees and Lawyers rejected the coun&s;ell of God,</HI> Luke 7.30. and <HI>God re&s;i&s;teth the proud,</HI> James 4.6. <HI>but he giveth grace to the
<PB N="96" REF="66"> humble.</HI> And the <HI>grace</HI> of <HI>knowledge</HI> makes a man humble, little in his owne eyes, and low in his own e&s;teem, &s;hew|ing him his ignorance, wants, weakne&s;s; and the more a man truly knowes, the more he &s;ees what he knows not, and dare not ra&s;hly adventure upon things above his reach, <HI>P&s;.</HI> 131.1. <HI>Lord my heart is not haughty, nor mine eyes lofty, neither do I exerci&s;e my &s;elf in great matters, or in things too high for me.</HI></P>
<P>There was likewi&s;e the <HI>gift</HI> of <HI>Faith,</HI> even to the working of <HI>Miracles,</HI> which was nothing in the Lords e&s;teem, with|out &s;anctifying Grace. 1 <HI>Cor.</HI> 13.2. <HI>Thogh I have faith, &s;o that I could remove mountaines, and have no charity, I am no|thing.</HI> But the <HI>grace of faith</HI> in all that are indued with it, is precious. 2 <HI>Pet.</HI> 1.1. <HI>And the triall of this grace</HI> is &s;aid to be <HI>much more precious than of gold,</HI> 1 Pet. 1.7.</P>
<P>There is al&s;o the <HI>gift</HI> of <HI>Prayer;</HI> and this furni&s;heth a man with <HI>words</HI> and apt <HI>compo&s;ure,</HI> as to the outward form, but the <HI>grace</HI> of <HI>Prayer</HI> furni&s;heth the <HI>heart</HI> with the &s;en&s;e of its wants, and apprehen&s;ion of the worth of grace, and fills the &s;oul with &s;ighs and groans, when it wants words to &s;peak its minde.
<PB N="97" REF="66"> There was more of the <HI>grace</HI> of <HI>prayer</HI> in that &s;hort Petition of the &s;elf denying Publican <HI>[God be mercifull to me a &s;in|ner]</HI> than in many of the Phari&s;ees long prayers, and their fa&s;tings to boot. The Phari&s;ees prayed by <HI>mea&s;ure,</HI> and the Papi&s;ts pray by <HI>number,</HI> but a gracious &s;pirit prayes by <HI>weight,</HI> and &s;uch pray|ers are mo&s;t prevalent. <HI>Jam.</HI> 5.16. <HI>The effectuall fervent prayer of a righteous man availeth much.</HI> Regard not then &s;o much, <HI>how long</HI> thou praye&s;t, or what are thy <HI>expre&s;&s;ions,</HI> in prayer as what are thy <HI>&s;ighs</HI> and <HI>groans,</HI> and what the &s;erious &s;en&s;e of thy <HI>heart,</HI> in prayer and &s;upplication. The <HI>&s;peciall</HI> help of the &s;pirit lies in framing the <HI>heart</HI> with the <HI>affections,</HI> not the <HI>tongue</HI> with <HI>words</HI> for prayer, as is evident, <HI>Rom.</HI> 8.26. <HI>Likewi&s;e the Spirit al&s;o helpeth our in|firmities; for we know not what we &s;hould pray for as we ought; but the &s;pi|rit it &s;elf maketh interce&s;&s;ion for us with groanings, which cannot be uttered.</HI></P>
<P>Mea&s;ure not then the quantity of thy <HI>gifts</HI> to know what thou art in point of Chri&s;tianity, but try the quality, the &s;incerity and growth of thy <HI>grace.</HI> A <HI>little grace,</HI> with <HI>little gifts,</HI> is of farre greater value, than the greate&s;t <HI>gifts</HI>
<PB N="98" REF="67"> without <HI>grace.</HI> A &s;mall ve&s;&s;el, laden with Gold from the Indies, is of more value than the greate&s;t &s;hip laden with Coales, Salt, or &s;uch like Commodi|ties.</P>
<P>Grace lies not meerely in the <HI>head,</HI> but chiefly in the <HI>heart,</HI> and in the <HI>feet</HI> al&s;o of a Chri&s;tian, to wit, the <HI>habit</HI> of <HI>grace</HI> in the <HI>inward affection,</HI> and the <HI>exerci&s;e</HI> in the <HI>outward conver&s;ation,</HI> or cour&s;e of life, together with the actings of the <HI>inward faculties.</HI></P>
<P N="1">1. In the <HI>heart,</HI> or inward affections. Thus, according to the tenour of the new Covenant, the true <HI>grace</HI> of <HI>know|ledge</HI> rectifies the <HI>heart.</HI> Jer. 31.33. <HI>But this is the covenant that I will make with the hou&s;e of I&s;rael, after tho&s;e daies, &s;aith the Lord, I will put my Law in their inward parts, and write it in their hearts.</HI>&mdash; And 'tis the <HI>heart</HI> that God e&s;pecially calls for. <HI>Prov.</HI> 23.26. <HI>My Son give me thy heart.</HI> With the <HI>head</HI> man <HI>a&s;&s;enteth</HI> to the truth of God, but with the <HI>heart</HI> man [con&s;enting] <HI>belie|veth unto righteou&s;ne&s;&s;e,</HI> Rom. 10.10. that is, ju&s;tifying faith is &s;eated <HI>chiefly</HI> in the <HI>heart,</HI> I doe not exclude the <HI>under|&s;tanding.</HI></P>
<P>The <HI>head</HI> inventeth <HI>words,</HI> but the
<PB N="99" REF="67"> <HI>heart</HI> inditeth <HI>matter</HI> for prayer, and prai&s;e, <HI>My heart is inditing a good matter,</HI> &s;aith <HI>David,</HI> P&s;al. 45.1. The <HI>head</HI> may dictate to the <HI>tongue,</HI> but <HI>grace</HI> frameth and fixeth the <HI>heart</HI> for duty. <HI>P&s;al.</HI> 57.7. <HI>My heart is fixed, O God my heart is fixed.</HI> Here the <HI>heart</HI> leadeth the way to the outward &s;ervice, calling upon, &amp; awakening the tongue, P&s;altery and Harp, ver. 8. <HI>Awake my glory,</HI> that is my tongue, which is there|fore called our <HI>glory,</HI> becau&s;e it is the in&s;trument wherewith man glorifies God: compare <HI>P&s;al.</HI> 16.9. with <HI>Acts</HI> 2.26. and you &s;hall finde, that that which the P&s;almi&s;t calleth the <HI>glory,</HI> the Apo&s;tle tran&s;lateth the <HI>tongue</HI> in quo|ting that text, <HI>Therefore did my heart rejoice, and my tongue was glad.</HI></P>
<P N="2">2. True Grace is al&s;o much in the <HI>feet</HI> of a Chri&s;tian, I mean the exerci&s;e of grace is in the cour&s;e of life and conver|&s;ation (not excluding the inward exer|ci&s;e) which is called our <HI>way,</HI> wherein we are to <HI>walk</HI> according to the Word of God. Thus al&s;o in the new Cove|nant, God promi&s;eth (as to write his lawes in the hearts of his people, &s;o) to cau&s;e them to <HI>walk in his &s;tatutes,</HI> Ezek. 36.27. P&s;al. 119.59. <HI>I thought on my
<PB N="100" REF="68"> waies, and turned my feet unto thy testi|monies,</HI> ver. 101. <HI>I have refrained my feet from every evil way.</HI> ver. 105. <HI>Thy word is a lamp unto my feet, and a light unto my path.</HI> Walking is an act of continu|ance, and imports the con&s;tant cour&s;e of life in &s;uch Scripture-phra&s;es as the&s;e. Thus &s;aith <HI>David,</HI> P&s;al. 119.1. <HI>Ble&s;&s;ed are the undefiled in the way, who walk in the law of the Lord;</HI> yea, Grace cau&s;eth not onely to <HI>walk,</HI> but al&s;o to <HI>run</HI> in the waies of God: Thus likewi&s;e &s;aith <HI>David,</HI> P&s;al. 119.32. <HI>I will run the way of thy commandements.</HI> Thus Paul, <HI>I therefore &s;o run, not as uncertainly,</HI> 1 Cor 9.26. and he exhorteth us, v. 24. <HI>So run, that ye may obtain.</HI></P>
<P><HI>Gifts</HI> have been, and are &s;till much abu&s;ed, but <HI>Grace</HI> cannot be mi&s;implied. The &s;trivings, hot contendings, fearfull &s;chi&s;mes and factions in the Church of <HI>Corinth,</HI> were made through the pride and vainglory of the <HI>gifted men</HI> among them. There were &s;o many <HI>tongues</HI> and &s;o many <HI>speakers,</HI> puffed up with &s;elf-conceit, that tho&s;e <HI>gifts,</HI> which were given them for <HI>edification,</HI> were abu&s;ed to <HI>o&s;tentation,</HI> and <HI>confu&s;ion</HI> in their &s;o|lemn meetings: which <HI>Paul</HI> corrects, as we read at large, 1 <HI>Cor.</HI> 14.</P>
<PB N="101" REF="68">
<P>What is the cau&s;e of our &s;ad divi&s;ions, and the great di&s;order that we are grown into, but this, that men play the wantons with the <HI>gifts</HI> that God hath given them? Scripture tells us know|ledge <HI>puffs up,</HI> 1 Cor 8.2. And when men are <HI>&s;woln</HI> with pride, 'tis no mer|vaile if they <HI>break out</HI> into contention, for, &s;aith <HI>Solomon, Onely by pride cometh contention,</HI> Prov. 13.10.</P>
<P>Let then the mo&s;t humble, peace|able, &s;elfe-denying, &s;erious Chri&s;tian, be accounted the be&s;t, and let <HI>grace</HI> be ever preferred before <HI>gifts.</HI></P>
<P><MILESTONE N="VIII"> La&s;tly, if Chri&s;ts great work be the <HI>&s;aving of his people from their &s;ins,</HI> this informes us, that a &s;oule given up to a &s;tate of &s;in, is in a mo&s;t &s;ad condition. No judgement like that of being given up to a reprobate &s;en&s;e, and vile affecti|ons: Had we &s;tood with <HI>Abraham,</HI> and &s;een <HI>Sodom</HI> flaming, and &s;moking with fire and brim&s;tone, and &s;o terrible wrath from Heaven con&s;uming her inhabi|tants, would not our hearts have aked within us, at &s;o dreadfull a &s;ight? But that which righteous <HI>Lot</HI> &s;aw, while he lived among them, which vexed his &s;oul from day to day, even their filthy and unlawfull deeds, was, in it&s;elf a &s;ight far
<PB N="102" REF="69"> more grievous to behold. Men are apt to judge, that God is highly di&s;plea&s;ed with tho&s;e that fall under &s;ome remark|able, temporall judgement, but little regard his wrath, in giving up &s;oules to <HI>&s;inne;</HI> yea, a &s;eeming judgement &s;ome|times begets an ha&s;ty and ra&s;h cen&s;ure: When the Viper fa&s;tned upon <HI>Pauls</HI> hand, <HI>no doubt,</HI> &s;aid the Barbarians <HI>this man is a murtherer, whom, though he hath e&s;caped the Sea, yet vengeance &s;uf|fereth not to live,</HI> Acts 28.4. And had <HI>Job</HI> lived in our daies, we &s;hould have had many ready to charge him in the depth of his mi&s;ery with wickedne&s;s, and hypocri&s;ie, as his friends did. But be|loved, there is a &s;ort of vengeance from heaven, that lies upon the greate&s;t part of the world, and upon many among us, which is little regarded, and that is, <HI>Gods leaving men up to their own hearts lu&s;ts.</HI> Rom. 1.24, 26. <HI>Wherefore God al&s;o gave them up to uncleanne&s;&s;e, through the lu&s;ts of their own hearts, to di&s;honour their bodies betweene them&s;elves;</HI> and ver. 26. <HI>For this cau&s;e God gave them up to vile affections.</HI> To the like purpo&s;e &s;peaketh <HI>Solomon,</HI> Prov. 22.14. <HI>The mouth of &s;trange women is a deep pit, he that is abhorred of the Lord &s;hall fall
<PB N="103" REF="69"> therein.</HI> And 'tis well reckoned by the P&s;almi&s;t, among the heavy judgements upon <HI>I&s;rael</HI> in the Wilderne&s;s, that when they lu&s;ted exceedingly, &amp; tempted God, <HI>he gave them their reque&s;t, but &s;ent lean|ne&s;&s;e into their &s;ouls,</HI> P&s;. 106.14, 16. P&s;. 81.11, 12. <HI>But my people would not hearken unto my voice, &amp; I rael would none of me; &s;o I gave them up unto their owne hearts lu&s;ts, &amp; they walked in their own coun&s;els:</HI> &amp; the judgement upon evil men &amp; &s;edu|ce is, that they <HI>&s;hall wax wor&s;e and wor&s;e, deceiving and being deceived,</HI> 2 Tim. 3.13. And were it well con&s;idered, we might ob&s;erve the remarkable judge|ment of God upon many in the&s;e times. How many of tho&s;e that waxed wan|ton, and de&s;pi&s;ed the precious Truths and Ordinances of God, are now given up to &s;wearing, drunkenne&s;&s;e, whore|dome, and &s;uch like abominable wic|kedne&s;&s;e! Had the&s;e men been &s;mitten with lightning, and thunderbolts from heaven, for their departure from the waies of righteou&s;ne&s;&s;e, we &s;hould have been ready to &s;ay, <HI>this is the finger of God.</HI> Certainely God hath already pointed them out more &s;adly by the heavie&s;t plagues, in that they have been given up to helli&s;h bla&s;phemies, and to
<PB N="104" REF="70"> work wickedne&s;&s;e with greedine&s;&s;e; and his hand in this is more heavy up|on them, than if we had &s;een them fall dead in our &s;treets. As it is the <HI>Saints</HI> happine&s;&s;e that their little grace &s;hall be <HI>improved;</HI> &s;o is it the mi&s;ery of a multitude of &s;eared <HI>Sinners,</HI> that their filthy and vile affections &s;hall be &s;till <HI>increa&s;ed,</HI> as it is written, <HI>Revel.</HI> 22.11. <HI>He that is unju&s;t, let him be unju&s;t &s;till, and he which is filthy, let him be filthy &s;till; and he that is righte|ous, let him be righteous &s;till, and he that is holy, let him be holy &s;till.</HI></P>
</DIV2>
<DIV2 N="4" TYPE="chapter">
<PB N="105" REF="70">
<HEAD>CHAP. IV.</HEAD>
<P><HI>IF the great work of Chri&s;t our Savi|our be the &s;aving of his people from their &s;ins,</HI> <NOTE PLACE="marg">U&s;e of Reproof.</NOTE> then this reproves tho&s;e that do what in them lies, to hinder this <HI>&s;a|ving</HI> work of Je&s;us Chri&s;t. And they are</P>
<P N="1">1. Such as hinder the <HI>&s;alvation</HI> of their <HI>own &s;oules.</HI></P>
<P N="2">2. Such as hinder the <HI>&s;alvation</HI> of <HI>others.</HI></P>
<P N="1">1. Such as hinder the <HI>&s;alvation</HI> of <MILESTONE N="I"> their <HI>own &s;oules</HI> by re&s;i&s;ting the grace of Chri&s;t, tendred in the Word, and the friendly motions of the Spirit. How doth the Lord, by his Me&s;&s;engers, in|vite, intreat, per&s;wade, and woo &s;inners for their good, and they refu&s;e and hate in&s;truction, de&s;pi&s;e his me&s;&s;engers, and harden their hearts again&s;t him! How do &s;ome neglect hearing, and but &s;el|dome frequent the ordinances of God; others are grown carele&s;&s;e in hearing, or Sermon-proof, &s;o that the Word takes little or no impre&s;&s;ion upon them,
<PB N="106" REF="71"> to the grief of our hearts, and &s;adding of our &s;pirits, who behold their &s;otti&s;h|ne&s;&s;e! And how many waies have &s;in|ners, that are convinced of their evill e&s;tate, to play the <HI>Sophi&s;ters</HI> with their con&s;ciences, and delude their own &s;ouls, that they may retain their beloved &s;ins, though to their utter ruine! when <HI>I&s;ra|el</HI> and <HI>Iudah</HI> &s;inned again&s;t the Lord, he te&s;tified again&s;t them by his Prophets, and Seers, &s;aying, <HI>Turne ye from your evil waies, and keep my commandements and my &s;tatutes;&mdash; notwith&s;tanding they would not hear, but hardned their necks&mdash; and they rejected his Statutes, and his Covenant that he made with their Fa|thers, and his te&s;timonies which he te&s;tifi|ed again&s;t them, and they followed vanity, and became vaine; therefore the Lord was angry with them, and rejected all the &s;eed of I&s;rael, and delivered them into the hand of &s;poylers, till he had ca&s;t them out of his &s;ight,</HI> 2 Kings 17.13, 14, 15, 18, 19, <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">0. And is not God &s;till the <HI>&s;ame?</HI> may you not expect the Lord to deale with you likewi&s;e? you have &s;inned again&s;t the Lord, and he hath te&s;tified again&s;t you by his Mini&s;ters: Not|with&s;tanding you refu&s;e to heare, but harden your hearts again&s;t the Lord,
<PB N="107" REF="71"> therefore is the Lord very angry, and that ju&s;tly with you; yea, as &s;ure as you live the Lord will deliver you into the hands of Sathan, and your own corru|ption (the wor&s;t of &s;poylers) and eter|nally ca&s;t you out of his &s;ight, unle&s;&s;e you embrace his coun&s;ell, and &s;eek him in due time. What the Lord &s;aid of <HI>Iudah,</HI> becau&s;e they refu&s;ed the good way, may you take, as &s;poken of your &s;elves, for refu&s;ing the me&s;&s;age of Chri&s;t, <HI>Heare, O Earth, behold I will bring evill upon this people, even the fruit of their own thoughts, becau&s;e they have not hearkned unto my words, nor to my law, but rejected it,</HI> Jerem. 16 19. and you may &s;hortly be called with Je|ru&s;alem to take up a <HI>lamentation, becau&s;e the Lord hath rejected and for&s;aken you, as the generation of his wrath,</HI> Jerem. 7.29. Yea know, that whereas the Lord is now importunate with you for your good, and you &s;et at naught his coun&s;el, the time may &s;hortly come, when you &s;hall call upon him in the bitterne&s;&s;e of your &s;oul, from the depth of your di|&s;tre&s;&s;e, and he &s;light 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 &s;po|ken
<PB N="108" REF="72"> again&s;t you, <HI>Prov.</HI> 1.24. to 32. <HI>Be|cau&s;e I have called and ye refu&s;ed, I have &s;tretched out my hand and no man re|garded, but ye have &s;et at naught all my coun&s;el, and would none of my reproof; I al&s;o will laugh at your calamity, I will mock when your fear cometh: when your feare cometh, as de&s;olation, and your de|&s;truction cometh, as a whirlewind, when di&s;tre&s;&s;e and angui&s;h cometh upon you; then &s;hall they call upon me, but I will not an&s;wer; they &s;hall &s;eek me early, but they &s;hall not finde me: For they hated know|ledge, and did not choo&s;e the feare of the Lord: They would none of my coun&s;el, they despi&s;ed all my reproof: Therefore &s;hall they eat of the fruit of their owne way, and be filled with their own devices.</HI></P>
<P>You think it a &s;mall matter to reject the Lords Me&s;&s;engers, and de&s;pi&s;e their coun&s;ell, but herein you reject the Lord Chri&s;t him&s;elf, <HI>Luke</HI> 10.16 He that de&s;pi&s;eth you de&s;pi&s;eth me. In this, as the Lord &s;aid to <HI>Samuel,</HI> 1 Sam. 8.7. <HI>They have not rejected thee, but they have rejected me, that I &s;hould not reigne ever them:</HI> So may I truly &s;ay, you have not rejected <HI>us,</HI> who are <HI>Mini&s;ters,</HI> but you have rejected the <HI>Lord Chri&s;t our Saviour,</HI> that <HI>he</HI> &s;hould not <HI>reigne</HI> over
<PB N="109" REF="72"> you: Yea, what do you le&s;&s;e, than re|&s;i&s;t the <HI>&s;alvation</HI> of your owne &s;oules, when with the Phari&s;ees and Lawyers ye reject the <HI>coun&s;ell of God,</HI> Luke 7.30. May not I here take up the words of <HI>Steph:</HI> Act. 7.51. &amp; &s;ay, <HI>Ye &s;tiff-necked, &amp; uncircumci&s;ed in heart, and eares, ye doe alwaies re&s;i&s;t the holy Gho&s;t.</HI> If they that re&s;i&s;t the lawfull authority of the civill Magi&s;trate, &s;hall receive to them&s;elves <HI>damnation,</HI><NOTE PLACE="marg">Rom. 13.2</NOTE> how <HI>ju&s;t</HI> will the <HI>condemnati|on</HI> of tho&s;e be, who re&s;i&s;t the <HI>&s;aving coun&s;ell</HI> and <HI>authority</HI> of <HI>Je&s;us Chri&s;t! Who ever hardned him&s;elfe again&s;t God, and prospered?</HI> Job 9.4.</P>
<P>Sinner, the great work of Chri&s;t our Saviour is to <HI>&s;ave his people from their &s;innes;</HI> and how is it, that thou <HI>wilt not</HI> be <HI>&s;aved</HI> by him? that thou wilt ha|zard thy <HI>&s;oule</HI> to &s;ave thy <HI>&s;inne?</HI> thy <HI>&s;inne</HI> di&s;honours God, and God will either de&s;troy thy <HI>&s;inne,</HI> or <HI>thee,</HI> Wilt thou lo&s;e thy <HI>&s;oule</HI> to &s;ave thy <HI>ba&s;e lu&s;ts?</HI> ha&s;t thou the like pa&s;&s;ionate affection to thy <HI>&s;inne,</HI> as <HI>David</HI> had to his Son <HI>Ab&s;alom,</HI> when he cryed out <HI>[Would God I had died for thee?]</HI> yea, though, as <HI>Ab&s;alom,</HI> it &s;eeks to berave thee both of thy <HI>Life</HI> and <HI>Crown?</HI> Is filthy abomi|nable corruption &s;o beautifull in thine
<PB N="110" REF="73"> eyes? Surely thy <HI>Dalilah</HI> hath betrayed thee into the hands of thine enemies, who have put out both thine eyes, or el&s;e thou could&s;t not be &s;o blindly &s;ot|ti&s;h; for thou <HI>hardne&s;t thy heart</HI> again&s;t thy <HI>own &s;oule.</HI></P>
<P><MILESTONE N="II"> Secondly, this reproves tho&s;e, that hinder the <HI>&s;alvation of others,</HI> and they are of divers &s;orts.</P>
<P N="1">1. Such as teach corrupt doctrine. If <HI>truth</HI> be the Lords in&s;trument for the &s;anctification of the &s;oule (as it is &s;aid <HI>John</HI> 17.17. <HI>Sanctifie them with thy truth, thy word is truth</HI>) then <HI>error</HI> is a great meanes whereby &s;oules come to be corrupted, and held under Sathans &s;lavery. Are not many &s;educed &s;oules, that formerly &s;eemed to be in love with the waies of God, now turned to &s;wea|ring, cur&s;ing, bla&s;pheming, and other like abominations; yea, and to commit the&s;e &s;innes with greedine&s;&s;e? And are not the duties of Piety, as hearing, pray|ing, &s;inging, &s;anctifying the Sabbath, and the like, accounted exerci&s;es unbe|&s;eeming Saints? Yea, what wickedne&s;s is there but &s;ome of our late <HI>errors</HI> will lead a man to in commi&s;&s;ion of it? and what cour&s;e more effectuall to bring &s;inners to perpetuall de&s;truction, than
<PB N="111" REF="73"> when men make it their work to turne them from the <HI>truth,</HI> which is the way of <HI>&s;alvation?</HI> The Apo&s;tle calls the do|ctrine of the teachers, <GAP DESC="foreign"> <HI>here&s;ies of de&s;truction,</HI> or as our Tran&s;la|tion renders it, <HI>damnable Here&s;ies,</HI> 2 Pet. 2.1.</P>
<P>Some <HI>errors</HI> there are, that more evidently tend to hinder this work of Chri&s;t, I &s;hall in&s;tance in one or two of them. Fir&s;t, that Pelagian Here&s;ie, that denies the propagation of Origi|nall &s;inne. They &s;ay [we derive &s;inne from our parents onely by imitation.] How &s;hall that enemy be de&s;troyed, that is concealed and denied? How &s;hall a man labour to mortifie this body of &s;in, when he denies that we beare any &s;uch body about us? Surely <HI>Rahabs</HI> hiding the Spies, was not more effectual to their pre&s;ervation, and the ruine of the city <HI>Jericho,</HI> than this Pelagian do|ctrine is to the &s;aving of &s;in, and the utter ruin of the &s;oul. <HI>Who&s;o covereth his &s;ins &s;hall not pro&s;per, but who&s;o confe&s;&s;eth and for&s;aketh them, &s;hall have mercy,</HI> Prov. 28.13.</P>
<P N="2">2. The Antinomians teach, that no man ought to doubt of <HI>Gods</HI> love, but im|mediatly believe that his &s;ins were eter|nally
<PB N="112" REF="74"> pardoned, and him&s;elf ju&s;tified, and that whatever he doth, he need not be in care or doubt: God &s;ees his &s;in no more, the Lord takes no notice of the &s;ins of his &s;ervants, &s;ay they, abu&s;ing that Scripture to that end; <HI>Numb.</HI> 23.21. <HI>He hath not beheld ini|quity in</HI> Jacob, <HI>neither hath he &s;een per|ver&s;ene&s;&s;e in</HI> I&s;rael. And <HI>repentance</HI> they affirm to be the voice of the <HI>Law,</HI> not of the <HI>Go&s;pel.</HI></P>
<P>Is not this the very way of the carnal multitude, to &s;in without godly &s;orrow, and yet per&s;wade them&s;elves of an intere&s;t in Gods &s;aving mercy? What is this but to turn Faith into a meere phanta&s;ie? And whither doth this tend, but to make &s;inners &s;ecure in the mid&s;t of the greate&s;t mi&s;ery? O how many &s;oules are this day poy&s;oned in <HI>England</HI> with this damnable doctrine! and how &s;ad will the account be of tho&s;e that have &s;o gro&s;ly deluded them! to deny the doctrine of <HI>repentance</HI> to be <HI>Go&s;pel-doctrine,</HI> is no le&s;&s;e dangerous, and de|&s;tructive to &s;oules, than that Popi&s;h doctrine, that denies Ju&s;tification by Faith in the alone merits of Je&s;us Chri&s;t.</P>
<P>I will not now &s;tand to confute this
<PB N="113" REF="74"> pre&s;umptuous doctrine, it being impro|per in a u&s;e of reproof, and it hath been well done already by other <NOTE N="n" PLACE="marg">By Mr. <HI>Gataker,</HI> Mr. <HI>Anth: Burge&s;s</HI> &amp; others.</NOTE> hands. But I &s;hall leave a few texts of Scri|pture to your con&s;ideration, which you may peru&s;e at your lei&s;ure for a &s;uffici|ent confutation, <HI>Exod.</HI> 4.14. 2. <HI>Sam.</HI> 11.27. ch. 12. to v. 13. <HI>P&s;al.</HI> 51.2 <HI>Sam.</HI> 24. 1 <HI>Kings</HI> 11.29. 2 <HI>Chron.</HI> 32.25, 26. <HI>Luke</HI> 13.3.5. <HI>Romans</HI> 2.4, 5. <HI>Acts</HI> 17.30.</P>
<P>And here I cannot but take notice by the way of a tenent, much applauded by &s;ome in the&s;e parts, which carries <HI>all</HI> other <HI>errors</HI> in the belly of it, and it is this, <HI>[That it is better that a hundred errors &s;hould be preached, than one truth be lo&s;t.]</HI> To which I &s;hall give an&s;wer,</P>
<P>Fir&s;t, this &s;uppo&s;eth, that tho&s;e, who ordinarily preach Errors, have &s;ome &s;peciall truth to reveale, that others are ignorant of. But that is &s;trange, that a truth of God &s;hould be hid from all godly, able, and Orthodox Mini&s;ters of the Go&s;pel, and revealed to &s;uch as ordinarily maintain a multitude of er|rors. When the Apo&s;tle (1 <HI>John</HI> 4.1.) bids <HI>Try the spirits, whether they are of God, becau&s;e many fal&s;e Prophets are gone out into the world;</HI> he intimates,
<PB N="114" REF="75"> that <HI>&s;educing &s;pirits</HI> are <HI>not</HI> of <HI>God,</HI> &amp; that tho&s;e that preach gro&s;s <HI>Errors</HI> are of the <HI>fal&s;e Prophets</HI> that are gone forth. Now that God &s;hould reveale his ex|traordinary &s;ecrets to &s;uch as the&s;e, and hide them from his &s;ervants the Pro|phets, is a &s;ecret indeed, &s;uch (I believe) as was never heard of.</P>
<P>Secondly, If this po&s;ition be true, the Je&s;uite may come in and plead for a childs part in this toleration: for he will preach &s;ome truths with le&s;&s;e than a hundred errors.</P>
<P>Thirdly, This is a very &s;trange way to pre&s;erve one Truth from being lo&s;t, for if a hundred Errors be preached with one Truth, it is mo&s;t like that the hearers receive many of the Errors, and lo&s;e the Truth, that can &s;carcely be di|&s;cerned in &s;o great a crowd of fal&s;hood, e&s;pecially con&s;idering how ignorant the multitude is, and how prone we are by nature to erre. And a &s;tranger way this is to nouri&s;h &s;ouls: <HI>Truth</HI> is as <HI>whol&s;ome food,</HI> &amp; <HI>Error</HI> of a <HI>poy&s;oning na|ture;</HI> and if you cut, and &s;et before a child a <HI>hundred</HI> bits of <HI>poy&s;on,</HI> and but <HI>one</HI> bit of <HI>whol&s;ome food,</HI> and bid him eat, tis a <HI>hundred to one</HI> but he <HI>poy&s;ons</HI> him&s;elf.</P>
<P>Fourthly, When a Preacher preacheth
<PB N="115" REF="75"> Truth and Error mixed together, he pre&s;&s;eth all upon the hearers for truth. Suppo&s;e then a <HI>hundred Errors</HI> and <HI>one Truth</HI> &s;hould be received by the peo|ple, they lo&s;e a <HI>hundred</HI> truths for the gaining of <HI>one;</HI> for in every <HI>error recei|ved,</HI> there is a <HI>truth lo&s;t</HI> to him that re|ceiveth the error, becau&s;e every <HI>error</HI> is contradictory to &s;ome <HI>truth.</HI> Verily he that &s;hould lo&s;e five pounds to gain a &s;hilling, would at la&s;t be forced to cry, <HI>Fie on the winning.</HI></P>
<P>La&s;tly, A hundred errors, &s;uch as are in our daies, were enough to make ano|ther Go&s;pel, or rather to pervert the Go&s;pel of Je&s;us Chri&s;t, and then tell me what meanes that &s;aying, <HI>Galat.</HI> 1.8. <HI>There be &s;ome that trouble you, and would pervert the Go&s;pel of Chri&s;t; But though we, or an Angel from heaven, preach any other Gospel unto you than that which we have preached unto you, let him be ac|cur&s;ed.</HI> Con&s;ider al&s;o that &s;aying, <HI>Rom.</HI> 16.17. <HI>Now I be&s;eech you brethren, mark them which cau&s;e divi&s;ions, and of|fences contrary to the doctrine which ye have learned, and avoid them.</HI></P>
<P>I might in&s;tance in divers other cor|rupt tenents tending to root out the power of godline&s;&s;e, and that which
<PB N="116" REF="76"> makes the temptation the more &s;trong and dangerous, is, that all manner of <HI>corrupt</HI> and <HI>rotten tenents,</HI> go under the name of <HI>higher attainments:</HI> True <HI>piety</HI> is accounted but <HI>old formality,</HI> and the mo&s;t <HI>wanton Opinioni&s;ts</HI> are reputed for <HI>precious Saints.</HI> But when <HI>Sathan</HI> transformes him&s;elf into an <HI>Angel of light,</HI> and his <HI>Mini&s;ters</HI> into <HI>Mini&s;ters</HI> of the <HI>Gospel,</HI> no marvail if a vizour of holine&s;&s;e be put upon many &s;trange fa|ces, even Famili&s;ts, and Ranters will be re-baptized by the name of <HI>Saints,</HI> and <HI>Arius, Pelagius, Socinus,</HI> &amp;c. mu&s;t be canonized. Doubtle&s;&s;e, his Holine&s;&s;e, the Pope, hath much hopes of a great harve&s;t among&s;t us, for by this time he may be per&s;waded, that many of tho&s;e that were &s;o hot again&s;t a few Ceremo|nies, calling them the <HI>rags</HI> and <HI>remnants</HI> of Popery, were offended with the <HI>rags,</HI> becau&s;e they were but <HI>rags,</HI> and reje|cted the <HI>remnants</HI> of Popery, becau&s;e they had a minde to receive it by the <HI>whole piece.</HI> What are the Doctrines of <HI>Arminius,</HI> but pieces of Popery a little more finely dre&s;&s;ed, that they may be the more hand&s;omely worne? or a Popi&s;h di&s;h more finely cooked to plea&s;e the palate, and &s;o go the more
<PB N="117" REF="76"> ea&s;ily down. 'Tis not long &s;ince this a&s;&s;ertion [that God did choo&s;e his E|lect for &s;ome excellency that he fore&s;aw to be in them] was pre&s;ented to &s;ome of you, at a private meeting, in a Lordly di&s;h. <NOTE N="o" PLACE="marg">By an Officer of the Army, who quar|tered in town.</NOTE> Surely Papi&s;ts are glad to &s;ee us reli&s;h &s;o many of their dainties, and hope we will make no bones of the re&s;t; for after we have thus <HI>fea&s;ted</HI> with them a while, they may expect us willing to <HI>fa&s;t</HI> with them too, &s;eeing <HI>Ignorance is become the mother of our Devotion.</HI> But through the mercy of God, though many have &s;urfeited, yet it is not be|come an epidemicall di&s;ea&s;e. Yea, ble&s;|&s;ed be his name, he hath re&s;erved to him&s;elf, for the good of his Church, a con&s;iderable party of faithful Mini&s;ters, whom he hath furni&s;hed with ability, and courage earne&s;tly to contend for that faith that was once delivered to them, that were Saints indeed. Yea, <HI>England</HI> is at this day furni&s;hed with a greater number of godly, able and faith|full Mini&s;ters of the Go&s;pel, than any of the generations of our Ance&s;tors be|fore us, or than is found in any other nation throughout the world.</P>
<P>A &s;econd &s;ort of tho&s;e, that hinder the &s;alvation of others, are &s;uch as are
<PB N="118" REF="77"> enemies to the Churches Reformation. No doubt but the keyes of <HI>Doctrine</HI> and <HI>Di&s;cipline</HI> are both Chri&s;ts ordinary meanes for the <HI>&s;aving</HI> of <HI>&s;oules,</HI> yea, the &s;evere cen&s;ure of <HI>excommunication,</HI> called <HI>a delivering up to Sathan,</HI> is but for the <HI>de&s;truction of the fle&s;h, that the &s;pirit may be &s;aved in the day of the Lord Je&s;us,</HI> 1 Cor. 5.5. And the &s;harpne&s;&s;e of Di&s;cipline, as <HI>Paul</HI> likewi&s;e tells us is a <HI>power that the Lord hath given us to edification, and not to destruction.</HI> 2 Cor. 13.10. And if &s;o, then the re&s;i&s;ting of this work of Chri&s;t, tends to the <HI>&s;aving</HI> of the <HI>fle&s;h,</HI> and <HI>de&s;troying</HI> of the <HI>&s;pirit;</HI> directly to <HI>de&s;truction</HI> and not to <HI>edifi|cation.</HI> Bitter Pills, and purging Poti|ons, are for the health of the body, though har&s;h to the ta&s;te; and as tho&s;e that hinder the &s;ick from the means of recovery, are plainly acce&s;&s;ary to their death, &s;o is it in the ca&s;e of our pre&s;ent Church-di&s;tempers. How doe &s;ome plead the di&s;advantage of the&s;e times, as tho&s;e that cried out <HI>The time is not come that the Lords hou&s;e &s;hould be built.</HI> Hag. 1.2. others are ready to &s;corne and de|ride the work, as <HI>Sanballat</HI> and <HI>Tobias,</HI> becau&s;e of the weakne&s;&s;e and paucity of the builders. But if the work be the
<PB N="119" REF="77"> Lords (as I doubt not but it is) he will &s;urely declare, that his <HI>&s;trength</HI> is made perfect in <HI>weakne&s;&s;e.</HI> Others, by rea|&s;on of their wilfull exorbitances, are bent to reject the yoke of Chri&s;t, as too heavy for them (though ea&s;ie in it &s;elf) and to &s;ay in their hearts, <HI>Who is Lord over us?</HI> Oh that &s;uch would &s;eriou&s;ly con&s;ider that &s;aying of Chri&s;t, <HI>Luke</HI> 19.27. <HI>But tho&s;e mine enemies, which would not that I &s;hould reign over them, bring hither and &s;lay them before me.</HI> Remem|ber likewi&s;e what I lately told you, that tho&s;e that would be free from the reach of Chri&s;ts Di&s;cipline, are fitter to be ranked among&s;t <HI>Heathens</HI> and <HI>Infidells,</HI> than to be retained and priviledged as <HI>members of the Church of Chri&s;t,</HI> 1 Cor. 5.12. <HI>What have we to doe to judge them that are without? do we not judge them that are within?</HI> Tho&s;e that are <HI>without,</HI> indeed are free from the rod of Church-di&s;cipline, but tho&s;e that are <HI>within</HI> ought to be ruled by it.</P>
<P N="3">3. A third &s;ort of tho&s;e that hinder the work of Chri&s;t, in the <HI>&s;aving of his people from their &s;ins,</HI> are <HI>Church-dividers</HI> &s;uch as cau&s;e divi&s;ions, and contentions in the Church of God. The Church is called Gods <HI>building,</HI> and Mini&s;ters are
<PB N="120" REF="78"> called <HI>builders</HI> in Scripture, and the work of <HI>edification,</HI> or <HI>building,</HI> con&s;i&s;ts in mortizing, pinning, and firmly joyn|ting the parts together: to which the Apo&s;tle alludes, <HI>Col.</HI> 2.2.&mdash; <HI>being knit together in love</HI> &mdash; <GAP DESC="foreign">. The word <GAP DESC="foreign"> is metaphoricall, and &s;ignifies to frame and fix together, as Carpenters firmely joyne beames, and other timber, for the &s;trengthening of their building. And if &s;o, then unmor|tizing, unpinning, and pulling downe, (for &s;uch is the work of divi&s;ion) doth not rai&s;e, but raze the building, &amp; is the ready way to the ruine and de&s;truction of it. The materiall Temple was built by <HI>Solomon</HI> in a <HI>peaceable</HI> reigne, and by the <HI>peaceable</HI> and <HI>united</HI> endeavours of them that laboured in the Building: and when <HI>Io&s;iah</HI> repaired the decaies of the Temple, he gave money to buy tim|ber for <HI>couplings,</HI> 2 Chron. 34.11. But when axes and hammers were lifted up to hew down, and knock in pieces, how fa&s;t was the beauty and &s;trength thereof de&s;troyed! And how like is the voice of <HI>dividers</HI> to the voice of the <HI>Sons</HI> of <HI>Edom,</HI> who at the <HI>&s;acking</HI> of <HI>Jeru&s;alem,</HI> cried, <HI>Raze it, raze it, even to the founda|tions thereof,</HI> P&s;al. 137.7.</P>
<PB N="121" REF="78">
<P>The Church al&s;o being here in a mi|litant condition, is fitly compared to an <HI>Army,</HI> an <HI>Army terrible with banners,</HI> Cant. 6.4, 10. An Army in the field, though the particular parts of it be committed to the over&s;ight and conduct of &s;everall Captains, and other Officers, yet are they all <HI>one Army,</HI> under <HI>one Generall,</HI> who gives them all <HI>one word,</HI> and <HI>one field-mark,</HI> whereby his Soul|diers may know and owne each other in the Battel; and their beauty, &s;trength, &s;afety, and terriblene&s;&s;e to the Enemy, lies in their order, unity, and cordiall cleaving each to other under their Ge|nerall, who is Commander of all. So is the Church of Chri&s;t <HI>one body,</HI> under Chri&s;t <HI>one Lord Generall,</HI> knowne by <HI>one Word,</HI> or profe&s;&s;ion of Faith, &s;igned by <HI>one Bapti&s;me,</HI> and animated by <HI>one Spirit,</HI> engaging in <HI>one Cau&s;e,</HI> and encouraged with <HI>one Hope,</HI> and by intire adhering each to other, all joyntly following the conduct of Chri&s;t the faithfull <HI>Captaine Generall</HI> of their <HI>Salvation,</HI> they become beau|tifull, &s;trong, &s;afe, and the more formidable to their &s;piritall Enemies. And aptly to our purpo&s;e the Apo|&s;tle exhorteth, that we &s;tand fa&s;t in <HI>one
<PB N="122" REF="79"> Spirit,</HI> <NOTE N="p" PLACE="marg">Sat ho|&s;tiu~ exter|norum ha|bemus: Sa|tis digladia|tum &amp; pu|gnatum e&s;t &agrave; nostris, nonne gra|vi&s;simo vulnere Eccle&s;iarum no&s;trarum, &amp; caetera|rum Chri|&s;ti. Tempus e&s;&s;e ut illud Pauli recte perpendere|mus: <HI>Quid &s;i invicem mordetis, videte ne invicem con&s;umamini</HI> Joan. Pi&s;torii Ep. ad Joan: Sturm. Zanch. Ep l. 1.</NOTE> Phil. 1.27. Tho&s;e that under|&s;tand any thing belonging to military Policy, know that it is much better to fall upon an enemy in &s;everall Parties, than to let them draw up together in one Body; much more to take the op|portunity when they are full of mutinies among them&s;elves. When the <HI>Moa|bites</HI> thought, that the Kings that came again&s;t them with their Armies, had fallen one upon another, they cryed, <HI>&V;p Moab to the Spoile.</HI> Had it been true according to their thoughts, they could not have had a greater advan|tage; But doubtle&s;&s;e Sathan doth not mi&s;take his opportunity of making a prey, and &s;poyling thou&s;ands of &s;oules by the advantage of our late and pre|&s;ent di&s;tracting divi&s;ions.</P>
<P><HI>Jeru&s;alem</HI> was a type of the true Church under the Go&s;pel. When <HI>Da|vid</HI> had conquered the <HI>Jebu&s;ites,</HI> taken the ca&s;tle of <HI>Sion,</HI> and the whole city was united under his government, and in one way of wor&s;hip (he him&s;elfe being a type of Chri&s;t, the King of his Church) then was that <HI>P&s;al.</HI> 122. com|po&s;ed, wherein we have an <HI>Encomium</HI>
<PB N="123" REF="79"> of their happy condition. If it was <HI>Je|ru&s;alems happine&s;&s;e</HI> then to be &s;o <HI>united,</HI> is it not her <HI>mi&s;ery</HI> to be <HI>&s;o divided?</HI> If it were a <HI>lovely &s;ight then,</HI> to &s;ee the tribes of the Lord going up <HI>together,</HI> to give thanks to the Lord, how <HI>&s;ad a &s;ight</HI> is it <HI>now</HI> to &s;ee the Tribes going <HI>&s;ome one way, &s;ome another,</HI> building Temple again&s;t Temple, and rearing Altar again&s;t Al|tar?</P>
<P>The Souldiers that parted the Gar|ment of Chri&s;t, would rather ca&s;t lots, than divide his &s;eamle&s;&s;e Coat, but tho&s;e that cau&s;e divi&s;ion and contention in the Church, &s;pare not to rend, not the coat, but the my&s;ticall body of Chri&s;t. The Jews that crucified, pierced Chri&s;t his hands and his feet; but tho&s;e that cau&s;e divi&s;ions in the Church, &s;et him upon the <HI>rack,</HI> to rend <HI>limb from limb,</HI> and <HI>member from member,</HI> as is intima|ted in the words of <HI>Paul</HI> to the Church of <HI>Corinth,</HI> when they were full of <HI>facti|ons</HI> and <HI>&s;chi&s;mes,</HI> 1 Cor. 1.13. <HI>Is Chri&s;t divided?</HI> If Chri&s;t cried out, <HI>Saul, Saul, why per&s;ecutest thou me?</HI> when he per|&s;ecuted his Church, and made havock of it, and accounted it as an intole|rable injury done unto him&s;elf, not onely becau&s;e he hath a &s;ympathi&s;ing
<PB N="124" REF="80"> affection with his Church, but al&s;o be|cau&s;e his Church is his Body, and is called <HI>Chri&s;t,</HI> to wit, <HI>Chri&s;t my&s;ticall,</HI> 1 Cor. 12.12. Verily Chri&s;t might take up a greater complaint again&s;t tho&s;e, who by their <HI>divi&s;ions</HI> &amp; <HI>&s;ubdivi&s;ions,</HI> would teare him <HI>limb-meale;</HI> and if <HI>Paul</HI> were &s;mitten down unto the earth, when he heard the voice of Chri&s;t from heaven, methinks tho&s;e that are Dividers in the Church &s;hould be pierced to the heart, if they did but con&s;ider, and minde the <HI>many affectionate calls</HI> of Chri&s;t in his Word for <HI>unity</HI> and <HI>peace:</HI> and the <HI>&s;ad complaints</HI> by rea&s;on of <HI>divi&s;ions</HI> and <HI>contentions,</HI> and his judgements threat|ned again&s;t the authors and promoters of them. Con&s;ider but that one threat|ning, <HI>Rom.</HI> 2.8, 9, But to them that are contentious&mdash; indignation and wrath, tribulation and angui&s;h.</P>
<P>We live in times wherein we have great expectation of the fulfilling of glorious Go&s;pell-prophecies, and promi&s;es; and (I doubt not, but) tho&s;e that concerne the unity and peace of the Church, are to be numbred among&s;t them. <HI>Zeph.</HI> 3.9. <HI>For then will I turn to the people a pure language, that they may call upon the name of the Lord to
<PB N="125" REF="80"> &s;erve him with one con&s;ent.</HI> Jer 32.39. <HI>And I will give them one heart, and one way, that they may feare me for ever.</HI> Neither will the&s;e be e&s;teeemed the meane&s;t Go&s;pel-mercies, for it is &s;aid in the latter end of that ver&s;e, <HI>For the good of them, and their children after them.</HI> But how farre are we from the accom|pli&s;hment of the&s;e things? yea, what probability is there of it in our daies? <NOTE N="q" PLACE="marg">O mi&s;e|ram Chri|&s;ti Eccle&s;i|am, quae &s;ubinde ve|teribus, &amp; optimis pa|tribus ac doctoribus orbatur: ae novis vero~ imperitis ac furio&s;is hominibus invaditur, dilaniatur. <HI>Zanch. ep. ad Bul|ling.</HI></NOTE> If one heart and one way be for the <HI>good</HI> of a people and their <HI>children after them</HI> (as that fore-mentioned text tells us) then our heart-divi&s;ions, and diffe|rent waies are to be looked upon as a <HI>&s;ore evil,</HI> both to <HI>us,</HI> and our <HI>children after us.</HI> And 'tis much to be feared, that the children that are yet unborne, will fare the wor&s;e for our pre&s;ent breaches.</P>
<P>Think not that the di&s;like of any one party alone, or &s;ini&s;ter re&s;pects lead me to &s;peak thus much again&s;t dividing practi&s;es. Judge not my reproof and complaint to be &s;uperfluous, neither plead for this, as <HI>Lot</HI> did for <HI>Zoar,</HI> &s;ay not <HI>'tis a little one;</HI> but heare a little (be&s;ides what is already &s;poken) what
<PB N="126" REF="81"> further aggravations of this evill, are found in Scripture.</P>
<P N="1"><MILESTONE N="I"> 1. Con&s;ider, how plain are the words of <HI>Paul,</HI> Rom 16.17, 18. <HI>Now I be&s;eech you brethren, mark them which cau&s;e di|vi&s;ions, and offences contrary to the do|ctrine which ye have learned, and avoid them: For they that are &s;uch, &s;erve not our Lord Je&s;us Chri&s;t, but their owne belly, and by good words and faire &s;peeches, deceive the hearts of the &s;imple.</HI> When the Apo&s;tle bids us <HI>mark, and avoid them,</HI> doth he not rank them with <HI>pro|fane</HI> and <HI>gro&s;&s;e &s;inners?</HI> we are com|manded to <HI>withdraw from every brother that walks di&s;orderly,</HI> 2 The&s;. 3.6. And &s;aith <HI>Paul,</HI> 1 Cor. 5 11. <HI>If any man that is called a brother, be a fornicator, or co|vetous, or an idolater, or a railer, or a drunkard, or an extortioner, with &s;uch an one eate not.</HI> If the command of <HI>with|drawing from &s;uch,</HI> and the prohibition of <HI>eating with &s;uch,</HI> is becau&s;e they are <HI>&s;candalous,</HI> the argument is of force to prove <HI>Church dividers</HI> to be <HI>&s;candalous</HI> al&s;o: for the Apo&s;tle enjoyns us to <HI>avoid them,</HI> as he commands us to <HI>avoid fornicators,</HI> &amp;c. therefore are <HI>Church-dividers equall</HI> (yea, I might adde, and ju&s;tly too) <HI>more dangerous &s;inners.</HI> For|nicators,
<PB N="127" REF="81"> Swearers, Drunkards, and &s;uch like, are accounted gro&s;&s;e Sinners, and &s;o they are, and unfit for Chri&s;tian communion, becau&s;e their abiding with|in unreformed, tends to the ruine of the Church: but how is it, that they that are of rending and dividing principles and practi&s;es are not e&s;teemed &s;candalous al&s;o, when Scripture &s;peaks &s;o much again&s;t them, and their practi&s;es tend <HI>more immediately</HI> to the <HI>Churches over|throw?</HI> Breaches in the roof and walls of an hou&s;e, by which raine beats in, and rots the timber-work, will cau&s;e a decay, and ruine of the whole in time, if not repaired: But pulling beam from beam, po&s;t from po&s;t, and rafter from rafter, is the mo&s;t &s;peedy way to ruine the hou&s;e. Godly per&s;ons are, or ought to be, carefull to avoid communion with gro&s;&s;e &s;inners; and &s;ome judge it nece&s;&s;arily infectious, if they communi|cate at the Lords table with a &s;canda|lous per&s;on. Who&s;oever is of that minde and judgement, &s;hould be as fearfull to receive the Sacrament with a wilfull <HI>Church-divider,</HI> as with a <HI>common Drunkard.</HI></P>
<P>But when the Apo&s;tle &s;aith, <MILESTONE UNIT="Obj."> <HI>marke them that cau&s;e divi&s;ions, and offences,
<PB N="182" REF="82"> contrary to the doctrine ye have learned, and avoid them;</HI> we mu&s;t under&s;tand it of tho&s;e that divide by &s;ome <HI>hereticall</HI> and <HI>fal&s;e doctrine onely,</HI> and not of tho&s;e that di&s;&s;ent in &s;ome &s;maller matters about Di&s;cipline, or the like.</P>
<P N="1"><MILESTONE UNIT="An&s;w."> 1. Whatever the Apo&s;tle particu|larly intended, I am &s;ure the doctrine of Unity, Peace, and Love, is none of the lea&s;t of what our Saviour Chri&s;t and his Apo&s;tles taught; and tho&s;e, then, that cau&s;e divi&s;ions and offences, teach and act expre&s;ly contrary to &s;o great a truth, and a mo&s;t nece&s;&s;ary duty.</P>
<P N="2">2. If there be an unity in the truth with tho&s;e from whom they divide, how will they ju&s;tifie their practice, when they make a cau&s;ele&s;&s;e breach? Nay, will it not aggravate their &s;inne? <HI>Impium enim, &amp; &s;acrilegum e&s;t divorti|um, quo in Chri&s;ti veritate con&s;entiunt di&s;trahere,</HI> For it is a wicked and &s;a|crilegious divorce, to pull tho&s;e a&s;un|der, who con&s;ent in the truth of Chri&s;t. <NOTE N="r" PLACE="marg">Sci&s;ma|ticos facit non diver&s;a fides, &s;ed communio|nis di&s;rupta &s;ocietas. <HI>Aug.</HI></NOTE> If there be <HI>one Body, one Spirit, one Lord, one Faith, one Bapti&s;me, one God and Father of all,</HI> can tho&s;e that break all the&s;e bonds a&s;under, and ca&s;t the&s;e cords away from them, be ea&s;ily excu|&s;ed?</P>
<P N="2"><PB N="129" REF="82">2. Con&s;ider how expre&s;ly contrary to <MILESTONE N="II"> the command of Chri&s;t this practice is, <HI>John</HI> 13.34. <HI>A new commandement give I unto you, that ye love one another, as I loved you, that ye al&s;o love one ano|ther.</HI></P>
<P N="3">3. How expre&s;ly contrary it is to that <MILESTONE N="III"> mark, whereby the Di&s;ciples of Chri&s;t are to be known unto all men. <HI>John</HI> 13.35. <HI>Hereby &s;hall all men know, that ye are my Di&s;ciples, if ye love one ano|ther.</HI></P>
<P N="4">4. How expre&s;ly it is contrary to that <MILESTONE N="IV"> Go&s;pel-frame of Spirit, promi&s;ed in that great Go&s;pel-promi&s;e, called the New covenant. <HI>Ezek.</HI> 11.19. <HI>I will give them one heart, and I will put a new spirit within you</HI>&mdash; where <HI>onene&s;&s;e of heart,</HI> and <HI>newne&s;&s;e of spirit,</HI> are joyned toge|ther.</P>
<P N="5">5. Doe not &s;elfe-will'd <HI>dividers</HI> as <MILESTONE N="V"> plainly reject and &s;light the mo&s;t affe|ctionate be&s;eechings &amp; wooings of the &s;pirit of Chri&s;t, as other gro&s;&s;e hard-hearted &s;inners, who &s;top their eares again&s;t the invitations of the Go&s;pel. See 1 <HI>Corinth.</HI> 1.10. <HI>Now I be&s;eech you, brethren, by the name of our Lord Je&s;us Chri&s;t, that ye all speak the &s;ame things, &amp; that there be no divi&s;ions among you, but
<PB N="130" REF="83"> that ye be perfectly joyned together in the &s;ame minde, and in the &s;ame judgement.</HI> Phil. 2.1, 2. <HI>If there be any con&s;olation in Chri&s;t, if any comfort of Love, if any fellow&s;hip of the Spirit, if any bowels and mercies, fulfill ye my joy, that ye be like minded, having the &s;ame love, being of one accord, and of one minde.</HI> May we not out of the&s;e words have divers pa|theticall arguments? but, for brevity &s;ake, I &s;hall take that <HI>[if any bowels and mercies]</HI> as another argument for our con&s;ideration.</P>
<P N="6"><MILESTONE N="VI"> 6. Con&s;ider then whether the&s;e words doe not imply, that tho&s;e have ca&s;t off <HI>bowels and mercies,</HI> who by <HI>rending</HI> and <HI>dividing,</HI> &s;pare not to pull out the very <HI>bowels of the Church?</HI> And when <HI>Peter</HI> &s;aith, 1 <HI>Pet.</HI> 3.8. <HI>Finally be ye all of one minde, having compa&s;&s;ion one of ano|ther, love as brethren, be pitifull and courteous:</HI> Doth not he &s;o joyne, <HI>being of one minde,</HI> and <HI>having compa&s;&s;ion one of another,</HI> &s;o together, and <HI>loving as brethren,</HI> and <HI>being pitifull,</HI> that we may conclude, that <HI>true pitty</HI> and <HI>compa&s;&s;ion</HI> are bani&s;hed away, where <HI>divi&s;ion</HI> and <HI>contention</HI> po&s;&s;e&s;s the heart.</P>
<P N="7"><MILESTONE N="VII"> 7. Tho&s;e that rend and divide in, or
<PB N="131" REF="83"> from the Church, pretend u&s;ually that they would have all things reduced to the <HI>primitive pattern;</HI> and mo&s;t nece&s;|&s;ary, indeed, it is, that we write after that copy: But how unlike is a Church <HI>divided, rent and torne,</HI> to that Church that continued with <HI>one accord</HI> in the Temple, prai&s;ing God, being of <HI>one heart,</HI> and of <HI>one &s;oule?</HI></P>
<P N="8">8. As the Primitive church was the <MILESTONE N="VIII"> be&s;t pattern for a Church, &s;o is the ex|ample of Chri&s;t the be&s;t pre&s;ident for our imitation. Chri&s;t came to recon|cile God and man, and brake down the partition wall between Jew &amp; Gentile, making both one, and (being the chief &s;heepherd) &s;eeks the reducing of all his &s;heep into one &s;heepfold. But how unlike unto his example is the pra|cti&s;e of tho&s;e that build up <HI>walls of parti|tion</HI> and <HI>&s;eparation</HI> between <HI>Chri&s;tian</HI> and <HI>Chri&s;tian,</HI> &s;ow <HI>di&s;cord</HI> among <HI>bre|thren,</HI> and &s;pare not to &s;mite the Lords <HI>&s;heepherds,</HI> that the <HI>&s;heep</HI> may be <HI>&s;cat|tered?</HI> Will the Lord account this an acceptable piece of &s;ervice? nay, is it not an abomination to him? See <HI>Prov.</HI> 6.16, 17, 18, 19. <HI>The&s;e &s;ix things doth the Lord hate, yea, &s;even are an abomination unto him, a proud look, a lying tongue
<PB N="132" REF="84"> and hands that &s;hed innocent blood, an heart that devi&s;eth wicked imaginations, feet that be &s;wift in running to mi&s;chiefe, a fal&s;e witne&s;&s;e that &s;peaketh lies, and him that &s;oweth di&s;cord among brethren.</HI> The la&s;t is not the lea&s;t of the&s;e evils, and he that is guilty of the <HI>&s;eventh,</HI> can|not well be free from <HI>mo&s;t</HI> of the <HI>&s;ix</HI> forementioned <HI>abominations.</HI></P>
<P>Obj. <HI>But it is hard charging &s;o much evil upon this one mi&s;carriage; for it is to be feared, that many godly men, espe|cially in the&s;e times, are guilty of it.</HI></P>
<P><HI>An&s;w.</HI> The &s;inne is never the le&s;&s;e in its own nature, becau&s;e <HI>godly men</HI> (be they of one party or other) are guilty of it: Murther and Adultery are not <HI>a whit</HI> the <HI>le&s;&s;e evil,</HI> becau&s;e <HI>David,</HI> &s;o <HI>eminent a Saint,</HI> was guilty of them; nor Idolatry the more to be pleaded for, becau&s;e <HI>Solomon</HI> fell to the commi&s;|&s;ion of it; nor is Polygamie to be ac|counted a &s;mall &s;in, becau&s;e many of the <HI>godly Fathers</HI> under the Law, lived in it: Yea, 'tis a <HI>greater &s;in,</HI> for &s;uch as are <HI>godly</HI> to commit, than <HI>&s;uch as have no feare of God before their eyes.</HI> The <HI>worth</HI> of the <HI>per&s;on</HI> will but adde to the <HI>weight</HI> of the <HI>&s;in;</HI> and the Lord
<PB N="133" REF="84"> aggravates the crimes of <HI>David, Solo|mon,</HI> and other of his &s;ervants, becau&s;e they were committed again&s;t greater mercies, grace, and light.</P>
<P>Upon the&s;e con&s;iderations, as I can|not but judge this a nece&s;&s;ary reproof, &s;o I am bound highly to prize (and &s;ay, ble&s;&s;ed be) the labours, &s;tudies, and endeavours of tho&s;e, who &s;eriou&s;ly minde and trace out the way of peace, &s;o little known. And the Church &s;hall reap more benefit, and they them&s;elves more comfort by &s;uch endeavours, than ever any &s;hall receive by all their ran|glings, and perver&s;e di&s;putings for things that are of <HI>&s;evenfold</HI> le&s;&s;e con&s;e|quence than the <HI>Church</HI>'s <HI>unity and peace.</HI> And I doubt not (my brethren in the work of the Go&s;pel) but your late and continued prayers, and endea|vours for <HI>unity</HI> and <HI>concord,</HI> in the Chur|ches of Chri&s;t, will yeild you more comfort and peace in the day of your account, than <HI>all</HI> that ever you read, or &s;hall read of our <HI>novel controver&s;ies.</HI> Let us go on then I be&s;eech you, and be as zealous for <HI>unity</HI> and <HI>peace,</HI> as others are for <HI>&s;trife</HI> and <HI>contention;</HI> and if there be no remedy but we mu&s;t <HI>&s;trive,</HI> let us <HI>&s;trive</HI> and <HI>pray</HI> for the <HI>peace of
<PB N="134" REF="85"> Jeru&s;alem,</HI> yea, let us <HI>&s;trive</HI> with <HI>God in prayer,</HI> that her <HI>walls may be built up,</HI> and that <HI>peace may be within her walls, and pro&s;perity within her palaces, for they &s;hall prosper that love her.</HI></P>
<P><MILESTONE N="4"> A fourth fort of tho&s;e that hinder the <HI>&s;alvation of others from their &s;innes,</HI> are &s;uch as are <HI>men of evil practi&s;es,</HI> who by their <HI>bad examples,</HI> doe mi&s;chief to many. Man is of an imitating nature, e&s;pecially in things that are evil; &s;piri|tuall di&s;ea&s;es are infectious, and this is one maine rea&s;on, why <HI>admonition</HI> is required, in ca&s;e of <HI>di&s;orderly walking,</HI> and <HI>excommunication</HI> enjoyned in ca&s;e of <HI>ob&s;tinate &s;candall,</HI> becau&s;e &s;infull ex|amples are of a <HI>leavening,</HI> and <HI>infectious nature. A little leaven leaveneth the whole lump,</HI> examples of evil are more effectuall for mi&s;chief, than all the ar|guments we can u&s;e for good upon the &s;oules of men; for <HI>one</HI> that is <HI>&s;aved</HI> by <HI>good in&s;truction</HI> from the Word of God, a <HI>hundred peri&s;h by evil example.</HI></P>
<P>As evil examples are dangerous in all, &s;o more e&s;pecially in the&s;e four &s;orts of per&s;ons following: 1. Mini&s;ters. 2. Ma|gi&s;trates, and other per&s;ons of note. 3. Superiors of neer relation. 4. Emi|nent Profe&s;&s;ors.</P>
<P N="1"><PB N="135" REF="85">1. <HI>Mini&s;ters,</HI> who are of &s;candalous conver&s;ation. The example of a <HI>Mini&s;ter</HI> in evill, is very pernicious, becau&s;e he is &s;ent to <HI>teach</HI> the way of <HI>Salvation;</HI> and people will thinke, that if tho&s;e, who&s;e <HI>calling</HI> it is to <HI>&s;tudy,</HI> and <HI>teach</HI> the way of <HI>Salvation,</HI> doe the&s;e things, they may much more doe the &s;ame. Is it not found by &s;ad experience, that where people have lived under prophane, and &s;uper&s;titious Mini&s;ters, they are gene|rally &s;o wickedly, and &s;uper&s;titiou&s;ly bent, that it is a hard matter for a godly Mini&s;ter, &s;ucceeding in &s;uch a place, to win <HI>a little</HI> upon them <HI>in much time</HI> with the mo&s;t &s;erious and &s;edulous en|deavours. Such evill Mini&s;ters may preach, as long as they live, and doe but little good, unle&s;&s;e they amend their manners. Let their Sermons be never &s;o finely &s;pun, they will be but like <HI>Pe|nelope</HI>'s thred, no &s;ooner done, but un|done againe. To preach <HI>holine&s;&s;e,</HI> and practice <HI>wickedne&s;&s;e,</HI> is but <HI>to doe,</HI> and <HI>undoe:</HI> a <HI>good Sermon</HI> is &s;oon ravelled by the <HI>bad life</HI> of the preacher. Mini&s;ters are <HI>Gods builders,</HI> and <HI>Gods building</HI> re|quires <HI>both hands</HI> to the worke: but ill-living Mini&s;ters, pull down more with the one hand, then they build with the
<PB N="136" REF="86"> other. They &s;pend an houre or two in teaching people the way to <HI>&s;alvation,</HI> and the whole week be&s;ides in leading them the way to utter <HI>de&s;truction.</HI> If that &s;aying be true, <HI>Longum iter ad do|ctrinam per praecepta, per exempla vero breve,</HI> It is a long way to learn by pre|cept, but &s;hort by example; Then &s;uch Mini&s;ters teach their people the <HI>farthe&s;t way to heaven,</HI> but the <HI>neere&s;t way to hell:</HI> It is &s;aid of <HI>Plato,</HI> an ancient Phi|lo&s;opher, that he was crook-back'd, and his Schollers &s;trove to imitate him in that deformity. So doe people readily imitate the crooked and defor|med practi&s;es of their teachers.</P>
<P>Such Mini&s;ters are they, that harden the wicked in their wickedne&s;&s;e, grieve the godly, open the mouths of tho&s;e that vilifie and reproach our Mini&s;try, and turn the weak and infirm out of the way, like the Sons of <HI>Eli,</HI> who by their wretched wickedne&s;&s;e, cau&s;ed the people to <HI>abhorre the offering of the Lord.</HI> O that the judgement of God upon the hou&s;e of <HI>Eli,</HI> were well con&s;idered by &s;uch &s;candalous wretches! yea, the judgement in part is already executed upon &s;ome of them, who are &s;eque&s;tred from their livings, outed from their
<PB N="137" REF="86"> &s;ervice, and reduced to a needy craving condition for &s;ome &s;mall employment. To &s;uch may be applyed the woe de|nounced again&s;t the wicked Scribes and Phari&s;ees. <HI>Mat.</HI> 23.13. <HI>Woe unto you Scribes and Phari&s;ees, Hypocrites, for ye &s;hut up the kingdome of heaven again&s;t men; for ye neither goe in your &s;elves, neither &s;uffer ye them that are entring to go in.</HI> O how <HI>&s;ad</HI> and <HI>dreadfull</HI> will that &s;aying be unto them one day! <HI>Their blood will I require at thy hand.</HI></P>
<P N="2">2. <HI>Magi&s;trates,</HI> who are of bad con|ver&s;ation, do much hurt. Magi&s;trates are &s;et to be a <HI>terrour to evil doers;</HI> but when they give <HI>bad example,</HI> they are <HI>teachers of evil doers.</HI> A <HI>Magi&s;trate</HI>'s <HI>practi&s;e</HI> is taken for an <HI>authentick exam|ple:</HI> If a <HI>Magi&s;trate go</HI> to the Alehou&s;e, no marvell if the profane <HI>rabble run:</HI> if a <HI>Magi&s;trate</HI> &s;it idly there <HI>an houre, in|feriour drunkards</HI> will take leave to &s;it by it <HI>all night:</HI> if a <HI>Magi&s;trate</HI> &s;weare now and then, the <HI>common &s;wearer</HI> will think him&s;elf &s;ecure. And no wonder, that &s;ome Magi&s;trates are &s;o &s;low to puni&s;h wickedne&s;&s;e in others, when they them&s;elves &s;tand guilty of the &s;ame crimes. The evil examples, as well as the remi&s;sne&s;&s;e of many of the Magi|&s;tracy
<PB N="138" REF="87"> in <HI>England,</HI> have been a great cau&s;e of &s;warming wickedne&s;&s;e in all parts of the Land: and the more emi|nent the per&s;on in rule and authority is, the more pernicious is his evil exam|ple; the open &s;ins of <HI>great per&s;ons</HI> (there|fore) are not &s;mall: the higher the moun|tain is, the farther it is &s;een: the bad examples of wicked <HI>Kings</HI> in <HI>I&s;rael</HI> pro|ved infectious to all <HI>I&s;rael</HI> generally; they are &s;aid to <HI>&s;in</HI> &amp; <HI>to make I&s;rael to &s;in.</HI> Yea, <HI>&s;o great</HI> was the contagion of this di&s;ea&s;e, that <HI>following generations</HI> were infected by it: 'Tis no new thing for men to imitate the vices of their ance|&s;tors, long after they are dead and gone. How was <HI>Jeroboams</HI> Idolatry imitated by divers &s;ucceeding Kings? 1 <HI>Kings</HI> 15.26. <HI>Nadab, the &s;on of Jeroboam did evil in the &s;ight of the Lord, and walked in the way of his father, and in his &s;inne, wherewith he made I&s;rael to &s;in.</HI> Ver&s;e 33.34. <HI>And Baa&s;ha did evil in the &s;ight of the Lord, and walked in the way of Jeroboam, and in his &s;in wherewith he made I&s;rael to &s;inne.</HI> Thus we &s;ee how great and dangerous the influence of evil example is in great per&s;ons: The Lord grant that &s;ucceeding generations may not imitate the horrible &s;ins, that
<PB N="139" REF="87"> have been committed <HI>in our daies.</HI> The outing of &s;candalous Mini&s;ters was judged nece&s;&s;ary as a mean of refor|mation; I wonder how the outing of &s;acandlous Magi&s;trates came to be neg|lected.</P>
<P N="3">3. The evil example of &s;uperiours of neer relation, is very hurtfull, as of <HI>Pa|rents</HI> and <HI>Ma&s;ters.</HI> If <HI>Ma&s;ters</HI> be wic|ked, their <HI>Servants</HI> will &s;ooner learne their <HI>wickedne&s;&s;e,</HI> than their <HI>trades:</HI> Seven years are accounted little enough to learn a trade; but the trade of &s;in is &s;oon learned with little teaching, for there is an aptitude in nature to it. If <HI>Parents</HI> be ungodly, what more to be expected, than that their <HI>Children</HI> tread in their &s;teps? how &s;ad is it little children babble out oaths and cur&s;es, before they are able to &s;peak plain; but what is le&s;&s;e to be looked for? Is it any won|der that children of <HI>Welch parents</HI> &s;peak <HI>Welch,</HI> that children of <HI>Iri&s;h parents</HI> &s;peak <HI>Iri&s;h,</HI> and that every <HI>child</HI> &s;peaks the language of his <HI>parents,</HI> that educate him? Is not our native language there|fore called our <HI>mother tongue,</HI> becau&s;e we learnt it in the very <HI>lap?</HI> When we therefore heare <HI>children</HI> &s;wearing, and cur&s;ing in the &s;treets, it is ea&s;ie to gue&s;s
<PB N="140" REF="88"> what language their <HI>parents</HI> &s;peak. Children naturally grow like their pa|rents in <HI>per&s;on</HI> and <HI>feature;</HI> but mo&s;t of all do they re&s;emble them in their <HI>ill-favoured conditions and practi&s;es:</HI> and when we &s;ee and hear the profanene&s;&s;e of children, we may &s;oon know of <HI>what breed</HI> they are of. Alas, how &s;ad is the account of &s;uch parents, who have re|ceived command from God <HI>to traine up their children in the nurture and admoni|tion of the Lord,</HI><NOTE PLACE="marg">Eph. 6.4.</NOTE> but lead them on in waies of ungodline&s;&s;e. If &s;o heavy a judgement befell <HI>Eli,</HI> and his hou&s;e, <HI>becau&s;e his &s;ons were vile, and he re&s;train|ed them not,</HI> what a cur&s;e abides upon the per&s;ons and families of &s;uch parents, who daily teach their children to &s;inne again&s;t God, their own wicked lives being the copies their children write after. I doubt not but <HI>Eli</HI> gave his &s;ons good example; and when he heard of their mi&s;carriages, he rebuked them plainly, as you may read 1 <HI>Sam.</HI> 2.23, 24.25. And yet if notwith&s;tanding this, the Lord brought &s;o heavy a judgement upon <HI>Eli</HI> and his hou&s;e, becau&s;e he did no <HI>more</HI> to re&s;train them; What judgement (then) do &s;uch parents bring upon them&s;elves &amp; their families, who are <HI>lea|ders</HI>
<PB N="141" REF="88"> of their children by example to &s;in.</P>
<P N="4">4. Evill example in tho&s;e that are <HI>eminent profe&s;&s;ors,</HI> is very injurious to many &s;oules. Their bad examples are of two &s;orts: 1. In matters of Practi&s;e. 2. In matters of Opinion. Fir&s;t, in <HI>matters of practice,</HI> which is al&s;o of two &s;orts: Fir&s;t more gro&s;&s;e, and &s;eldome mi&s;car|riages. Secondly, more light and fre|quent. Fir&s;t, their more gro&s;s (though &s;eldome) mi&s;carriages, do much evill to divers. 1. Wicked men are hardned in their wickene&s;&s;e, and more prejudiced again&s;t the waies of God, whereby their <HI>&s;alvation from &s;in</HI> is the more difficult. 2. They are emboldned the more to reproach and vilifie the waies and &s;er|vants of God. 2 <HI>Sam.</HI> 12.14. <HI>By this deed thou ha&s;t given great occa&s;ion to the enemies of the Lord to blaspheme,</HI> &s;aid the Lord by <HI>Nathan</HI> to <HI>David,</HI> when he had fallen into tho&s;e &s;ins of Adultery and Murther.</P>
<P N="2">2. In mi&s;carriages le&s;&s;e, and more frequent. Herein the examples of emi|nent Chri&s;tians are a &s;nare to many; as for example, Some that have been long, and &s;ome noted in the profe&s;&s;ion of Religion, allow them&s;elves much liber|ty of vain talking, un&s;eemly je&s;ting,
<PB N="142" REF="89"> and &s;ometimes too far complying in evill company: Now how doth this 1. tend to confirm carnal Per&s;ons in the like vanity? They will be ready to &s;ay &s;uch and &s;uch, that are good men, and know more than we, do thus and thus; why may not we do &s;o too? 2. Weak Chri&s;tians are brought to allow them|&s;elves more liberty than formerly they did, when they &s;ee profe&s;&s;ors, far more eminent than them&s;elves, not to be &s;o &s;trict, I doubt not but divers Chri&s;tians can, by experience &s;ay, the examples of <HI>good men</HI> in <HI>evil practi&s;es,</HI> have done them much wrong; and their lighter mi&s;carriages, in this re&s;pect, do more injury than their &s;oule falls. There was little danger of godly mens being incli|nable to imitate <HI>David</HI> in his Adultery and Murther: it would be matter of caution and lamentation, rather, becau&s;e the offences were foul and notorious, and con&s;cience would much re&s;i&s;t &s;uch temptations at the fir&s;t thought of them; but vain talking, idle je&s;ting, and the like, are looked on as &s;mall, and no evils, and many are inclinable to think they may po&s;&s;ibly be allowed, yet have &s;ome &s;cruple and he&s;itancy, and will forbear &s;uch vanity for feare of offen|ding:
<PB N="143" REF="89"> But when they heare an eminent Chri&s;tian taking liberty in the way they formerly feared, fle&s;h and blood will be ready to &s;ay, How needle&s;&s;e were &s;uch feares and doubts? taking &s;uch a mans example to be a re&s;olution of the doubt.</P>
<P>Eminent and ancient profe&s;&s;ors had great need to look to their wayes, and &s;et a narrow watch before the dore of their lips.</P>
<P N="2">2. In matters of Opinion, examples of eminent Profe&s;&s;ors do much mi&s;chief in the&s;e times. When a Cedar falls, it beats down many &s;hrubs under it: when a noted per&s;on for parts and piety receiveth an opinion, how many are &s;wayed by his example? And the tem|ptation in this is more dangerous, than in mo&s;t practicall mi&s;carriages; for weak Chri&s;tians ordinarily know what is good or evill, in things of common con|ver&s;ation and importance; but they want judgement to weigh controver|ted doctrines; and therefore follow the example of &s;uch as they be&s;t e&s;teem. The proof of this is too full by the &s;ad experience of the&s;e times.</P>
<P>A fift way of hindring the <HI>&s;alva|tion of people from their &s;ins,</HI> is by evill enticements, coun&s;els and per&s;wa&s;ions.
<PB N="144" REF="90"> Sinners, who are Satans agents, have their crafty allurements; hence <HI>Solomon</HI> gives warning, <HI>Prov.</HI> 1.10. <HI>If &s;inners entice thee, con&s;ent thou not. Solomon</HI> de&s;cribes the manner how Harlots entice young men to commit folly; you may read it at your lei&s;ure, <HI>Prov.</HI> 7.6. to 24. Drun|kards have likewi&s;e their enticements to gain their companions, and when they are intangled, they have their various artifices to draw them in to exce&s;&s;e. Ale-&s;ellers al&s;o have their fetches to bring in cu&s;tomers to throw away their money, and precious time in &s;wini&s;h &s;willing. 'Tis a &s;ad complaint that I have heard of &s;ome of the wives of poor labourers, <HI>that their hu&s;bands can hard|ly pa&s;&s;e with a penny in their pockets, but they are drawne into one Alehou&s;e or another to &s;pend it, while their wives and children want bread at home.</HI> (This the Magi&s;trate may do well to look to.) But it is farre more &s;ad to con&s;ider the wickedne&s;&s;e and mi&s;chief of &s;uch inti|cers, to the <HI>&s;oules</HI> of tho&s;e that are intangled by them: they plead they cannot <HI>live</HI> and <HI>thrive,</HI> unle&s;&s;e they u&s;e &s;uch means to draw their beer. But alas, what a <HI>living</HI> is it to live by the <HI>&s;ins</HI> of men, to de&s;troy <HI>&s;ouls</HI> for a <HI>little gain!</HI>
<PB N="145" REF="90"> The Jewes refu&s;ed to put <HI>Judas</HI> his thirty pieces of Silver into the Trea&s;ury, <HI>becau&s;e it was the price of blood;</HI> but the&s;e inticers make a <HI>trea&s;ury by the blood of &s;ouls,</HI> mean while <HI>trea&s;uring up to them&s;elves wrath again&s;t the d<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">y of wrath</HI> I doubt not but the calling in it &s;elf is both lawfull and nece&s;&s;ary; but there are few that u&s;e it lawfully.</P>
<P>Well, who&s;oever thou art, that art an <HI>inticing &s;inner,</HI> that ha&s;t made it thy practi&s;e to draw others to &s;in; con&s;ider how many &s;oules have peri&s;hed, and are like to peri&s;h eternally <HI>by thy intice|ments.</HI> Thou that art an <HI>inticing drunkard,</HI> are not &s;ome, whom thou made&s;t thy <HI>roaring companions now roa|ring in hell</HI> for the &s;ins that were of thy procurement? When <HI>Cain</HI> had killed his brother <HI>Abel,</HI> &s;aid God, <HI>Where is thy brother</HI> Abel&mdash; <HI>the voice of thy bro|thers blood crieth unto me from the ground: And now art thou cur&s;ed from the earth, which hath opened her mouth to receive thy brothers blood from thy hand.</HI> So may the Lord &s;ay to thee, where are thy <HI>companions</HI> thy <HI>brethren?</HI> the voice of the <HI>blood</HI> of their <HI>ruined &s;oules,</HI> crieth to me from <HI>hell:</HI> And how art thou <HI>cur&s;ed</HI> from <HI>hell,</HI> which hath opened her
<PB N="146" REF="91"> mouth to receive thy companions <HI>&s;ouls</HI> at thy hand! What if thou had&s;t wil|fully murthered thy Neighbour, by &s;tabbing, or cutting his throa, would not thy con&s;cience terrifie thee, and all men cry out of thee, as a mo&s;t de|&s;perate and wicked wretch, unfit to live upon the earth? O the <HI>blood</HI> of <HI>&s;ouls</HI> is <HI>mo&s;t precious blood;</HI> the de&s;troying of <HI>one &s;oule</HI> is more than the killing of a <HI>hun|dred innocent per&s;ons,</HI> and <HI>this</HI> is the <HI>&s;in,</HI> even <HI>&s;oule murther,</HI> that thou art guilty of; and if the <HI>judgement</HI> of <HI>Cain</HI> be <HI>&s;evenfold,</HI> &s;urely <HI>thy judgement</HI> mu&s;t be <HI>&s;eventy times &s;evenfold.</HI></P>
<P>The Danger is greater, when the In|ticement is from a &s;pecial <NOTE N="s" PLACE="marg">Omnis inimica amicitia, &s;eductio mentis in|ve&s;tigabi|lis, <HI>&amp;c. Aug Con. l. 1. c. 9.</HI></NOTE> friend, or one of neere relation. The enticement of a wife is &s;trong with a husband, and the enticement of a husband is &s;trong with a wife: Sathan can do more by &s;uch in&s;truments, than by his immediate tem|ptations, or by the threats of an enemy: therefore when <HI>Sathan</HI> had overcome <HI>Eve,</HI> he makes u&s;e of her to tempt her husband, as being a more likely way to prevaile, than to treat with him him&s;elf. Thus he made u&s;e of <HI>Solomons</HI> wives to draw him to Idolatry. For this cau&s;e the Lord forbad the <HI>I&s;raelits</HI> to make marri|ages
<PB N="147" REF="91"> with Idolaters. <HI>Deut.</HI> 7.3, 4. <HI>Nei|ther &s;halt thou make marriages with them; thy daughter thou &s;halt not give unto his &s;on, nor his daughter &s;halt thou take unto thy &s;on: For they will turne away thy &s;on from following me, that they may &s;erve other Gods.</HI> And <HI>Paul</HI> giveth the like admonition to the Corinthians, 2 <HI>Cor.</HI> 6.14. <HI>Be not unequally yoked together with unbelievers.</HI> And, as the Lord warned the I&s;raelites of the danger that would in&s;ue upon the making of &s;uch Marriages; &s;o accordingly it befell them, when they tran&s;gre&s;&s;ed this com|mand, <HI>Their &s;trange wives became a &s;nare to them.</HI> Judges 3.5, 6. <HI>And the children of I&s;rael dwelt among the Cana|anites, Hittites, Amorites, Peri&s;ites, Hivites, and Jebu&s;ites; And they tooke their daughters to be their wives, and they gave their daughters to their &s;ons, &amp; &s;er|ved their gods.</HI> It was <HI>Samp&s;ons De|lilah</HI> that betrayed him into the hands of the Phili&s;tims. And how is it found by &s;ad experience, that &s;uch as yoke them&s;elves unequally for carnall advan|tages, are much in&s;nared in their &s;piri|tuall condition. When Marriages are made, the infidelity or prophanene&s;&s;e of the one party is not &s;ufficient to make
<PB N="148" REF="92"> a nece&s;&s;ary divorce; but the believing and &s;pirituall are to do what they can to win the unbelieving and carnall: yet when per&s;ons are free, they had be&s;t take heed how they intangle them|&s;elves. And wo to that per&s;on that be|comes a &s;nare.</P>
<P>Thou that art an <HI>inticing hu&s;band,</HI> can&s;t thou not be content to peri&s;h alone, but thou mu&s;t needs draw thy <HI>wife</HI> to the &s;ame eternall ruine with thee? Thou that art an <HI>inticing wife,</HI> can&s;t thou not be &s;atisfied to peri&s;h alone, but thou mu&s;t draw thy <HI>hu&s;band</HI> to the &s;ame everla&s;ting torment with thee? mu&s;t you needs go to hell by <HI>couples?</HI> As tho&s;e that have been hap|py in&s;truments in &s;aving their yoke-fellows, &s;hall reap the everla&s;ting com|fort of it: So, on the contrary, it will be an everla&s;ting torment to tho&s;e hu&s;|bands and wives, who have been Sathans in&s;truments in de&s;troying each others &s;oules. O con&s;ider this and lay it to heart before it be too late.</P>
<P>The la&s;t way I &s;hall mention, of hin|dring the &s;aving of people from their &s;ins, is by <HI>per&s;ecution.</HI> Although now there is not (ble&s;&s;ed be God) &s;uch open per&s;ecution with violence, as in the
<PB N="149" REF="92"> dayes of Popi&s;h Kings and Rulers with fire and faggot, and other waies of tor|ture: Yet, the &s;cornes, deci&s;ions, and abu&s;es, that have been offered to the waies and &s;ervants of God, have been a great means to hinder &s;ome, by di&s;cou|raging them in the way &amp; to turn others out of the good way, wherein they were going. In the&s;e times (I confe&s;s) a &s;light <HI>forme of godline&s;&s;e,</HI> and &s;ome &s;mooth <HI>words,</HI> About matters of Religi|on e&s;pecially the arguing of controver|&s;ies in divers opinions, is in great credit, and much in fa&s;hion, and <HI>the upper garment of Saint &s;hip,</HI> is the very <HI>li|very</HI> of the times we live in. But the power of godline&s;&s;e is but here and there found, and &s;erious Chri&s;tian pra|ctice hath little &s;avour and acceptance. He that will be a <HI>Chri&s;tian indeed,</HI> &s;hall be reviled by the <HI>profane party</HI> on the one hand for his <HI>preci&s;ene&s;&s;e</HI> and &s;corned and vilified by our <HI>Noveli&s;ts</HI> on the other hand, as a <HI>Legalli&s;t</HI> and <HI>Forma|li&s;t,</HI> as one that tru&s;ts to, and hopes to be &s;aved by his duties. Is not <HI>ancient &s;erious chri&s;tian practice</HI> every where &s;poken again&s;t by the <HI>wantons</HI> of our age, who account <HI>old &s;tedfa&s;t profe&s;&s;ors</HI> no better than <HI>Phari&s;ees,</HI> and <HI>Selfe-ju&s;titiaries?</HI>
<PB N="150" REF="93"> It was a cruell practice of <HI>Paul,</HI> before his conver&s;ion, that he per&s;ecuted the Saints, &s;hutting many of them up in pri&s;on, and gave his voyce again&s;t them when they were to be put to death, and that he puni&s;hed them oft in every Synagogue, and being excee|dingly mad again&s;t them, per&s;ecuted them even to &s;trong cities; but the mo&s;t mi&s;chievous of all was that he compel|led them <HI>to bla&s;pheme,</HI> Acts 26 10, 11. The other were but <HI>temporal &s;ufferings,</HI> this a <HI>spirituall mi&s;chief.</HI> So now may we &s;ay, it was a murtherous practice in <HI>Bonner,</HI> and others, that burned the Saints in the daies of Queen <HI>Mary:</HI> but of far more evil con&s;equence is the &s;in of tho&s;e, that by &s;coffs, and &s;cornes at the power of godline&s;&s;e, under &s;pecious pretences, have deluded many &s;imple &s;oules, cau&s;ing them to bla&s;pheme the ancient, tried, and approved wayes of God, and rejoice in it, as if they had <HI>done God good &s;ervice.</HI> O how doth this confirm the ungodly in the mid&s;t of their wickedne&s;&s;e! and cau&s;e many, that began to minde Religion, to take up with a &s;light Antinomian profe&s;&s;ion, and go no further! And how &s;ad is it to heare many talk of <HI>Go&s;pel liberty,</HI> and
<PB N="151" REF="93"> <HI>Saints priviledges</HI> applying <HI>all</HI> to them|&s;elves, while they are in the <HI>gall of bit|terne&s;&s;e,</HI> and <HI>bond of iniquity;</HI> their lives &amp; conver&s;ations plainly declaring, that they are as great &s;trangers to the worth of <HI>Regeneration,</HI> as ever <HI>Nichodemus</HI> was; And while they promi&s;e <HI>liberty,</HI> they bring them&s;elves into real <HI>bondage.</HI> 2 Pet. 2.18, 19.</P>
<P>Who&s;oever thou art, that ha&s;t had a hand in managing this <HI>will of the De|vil,</HI> to &s;ecure poor Soules in the mid&s;t of their &s;ins, as it were bidding them <HI>&s;leep on,</HI> and <HI>take their re&s;t,</HI> crying <HI>peace, peace, where there is no peace;</HI> know, that a fearfull woe belongs to thee, <HI>the blood of tho&s;e &s;oules which thou ha&s;t de|&s;troyed, will be required at thy hands.</HI> Suppo&s;e thou had&s;t &s;een the vi&s;ion of <HI>John,</HI> in the opening of the fifth Seal, <HI>Rev.</HI> 6.9, 10. and had&s;t beheld under the Altar, the Soules of them that were &s;lain for the Word of God, and for the Te&s;timony which they held: and had&s;t heard them crying with a loud voyce, &s;aying, <HI>How long (O Lord) holy, and true, do&s;t thou not judge, and avenge our blood on them that dwel on the Earth;</HI> would&s;t thou not have ble&s;&s;ed thy &s;elfe from being of the number of them, that
<PB N="152" REF="94"> &s;hould have a hand in their blood? But there will a <HI>louder,</HI> and <HI>more direfull cry</HI> from poor <HI>damned &s;oules in hell</HI> be lifted up for vengeance again&s;t thee, even tho&s;e, whom <HI>thou</HI> ha&s;t <HI>de&s;troyed,</HI> by tea|ching them to &s;purn at the power of godline&s;&s;e. The Martyrs, that were &s;lain, died but <HI>temporally</HI> to live <HI>eternally;</HI> but tho&s;e poor Soules, whom thou ha&s;t taught to &s;core at holine&s;&s;e indeed, mu&s;t die <HI>eternally</HI> and <HI>without recovery.</HI></P>
<P>O that all the&s;e &s;orts of hinderers of the work of Chri&s;t in <HI>&s;aving people from their &s;innes,</HI> had but this reproof &s;et home upon their hearts! O that &s;edu|cing Teachers, mi&s;chievous Dividers, &s;candalous Mini&s;ters, and others exem|plary for wickedne&s;&s;e, that enticing Sinners, and &s;elf-admiring Scorners at Godline&s;&s;e, had but the loud cry of dying &s;ouls, that by their means peri&s;h in their wickedne&s;s, continually ringing in their eares, that it might be a means to recover them out of their &s;in before they be al&s;o condemned to the &s;ame pit of helli&s;h howling.</P>
</DIV2>
<DIV2 N="5" TYPE="chapter">
<PB N="153" REF="94">
<HEAD>CHAP. V.</HEAD>
<P>FIr&s;t let me exhort you in generall to get your hearts deeply po&s;&s;e&s;&s;ed with the con&s;ideration of this truth,<NOTE PLACE="marg">1. U&s;e of Exhortati|on.</NOTE> <HI>That the great work of Chri&s;t our Savi|our, is the &s;aving of his people from their &s;innes.</HI> This will be of great concern|ment to the glory of God, and the good of your own and others &s;oules, as will more fully appeare in the following di&s;cour&s;e. The not under&s;tanding, and want of con&s;ideration of this, is the cau&s;e of great contentedne&s;&s;e in &s;inne among profane and earnall per&s;ons. They look onely upon <HI>judgement,</HI> as the great evill they are liable unto, as for their <HI>&s;innes,</HI> they love, and delight in them, as if there were no evil in them. So little do mo&s;t con&s;ider of the evill of <HI>&s;inne,</HI> that were it not for fear of the <HI>judgement</HI> annexed to the Law, and de|nounced again&s;t &s;inners, they would have no thoughts of ever-leaving their &s;ins: the Language of many poore car|nall
<PB N="154" REF="95"> &s;oules declares as much. Tell a profane per&s;on of his evill cour&s;es, &s;o as to convince him of his &s;inne, he will an|&s;wer, he hopes he may repent hereafter, and God may have mercy on him at the la&s;t: The example of the Thief on the Cro&s;&s;e much takes with him; but for pre&s;ent reformation he hath no minde to it. Tell me plainly, thou that live&s;t in known &s;innes, being convinced in con&s;cience of the evill of them, and that yet there is no &s;aving work wrought upon thy heart: Tell me, I &s;ay, and let Con&s;cience an&s;wer, when thou ha&s;t had good motions upon thy heart from the Spirit of God in thy &s;oli|tary &s;ea&s;ons, or when thou ha&s;t been plainly &s;hewed by &s;ome powerfull Ser|mon, what thy &s;tate is, how &s;infull and damnable: Hath not thy deceitfull heart wedded to corruption, &s;ilenced the voice, and quieted the workings of con&s;cience, by telling it [this work of turning to God, and &s;eeking his grace is indeed nece&s;&s;ary to &s;alvation, but this is a work that may be done hereaf|ter; and &s;o it be done any time, tis well enough, though in &s;ickne&s;s, or old age.] And doth not this plainly &s;hew, that thine ey is only upon the evil of <HI>&s;uffring</HI>
<PB N="155" REF="95"> for &s;in, &amp; not upon <HI>&s;in it &s;elf?</HI> for were <HI>&s;in</HI> accounted a greter, or as great an <HI>evil</HI> as <HI>&s;uffering,</HI> yea, were it accounted an <HI>evil of any moment at all,</HI> there would be no pleading for a little more &s;lumber, a litle more folding of the hands to &s;leep in &s;in. Were &s;inners as &s;en&s;ible of the evill of <HI>&s;in,</HI> as of the pain of &s;corching flames, oh how would they awake, and rouze up them&s;elves &amp; plead no longer for the fle&s;h to delight it &s;elf in &s;en&s;ual plea&s;ures!</P>
<P>Is it not ignorance in this point, that is the cau&s;e why &s;o many, in the&s;e times, will not account a Sermon of <HI>repentance</HI> or <HI>holine&s;&s;e,</HI> worth the hearing, and that the Preacher, that &s;pends much time upon &s;uch &s;ubjects, is e&s;teemed no bet|ter than ignorant of the my&s;teries of the Go&s;pel? Is not ignorance of this do|ctrine the cau&s;e why &s;o many &s;elf-con|ceited, &s;elf-&s;ending teachers, meddle &s;o little with the propheticall, and kingly office of Chri&s;t, and in&s;i&s;t almo&s;t wholly upon his Prie&s;tly office, and handle that but by the halves too? They are much upon the &s;atisfaction, which Chri&s;t hath made to God for &s;inne by his fulfilling the Law, and &s;uffering for us: but the purcha&s;e of <HI>&s;anctifying grace</HI> is little ta|ken notice of. Verily every office of
<PB N="156" REF="96"> Chri&s;t is very nece&s;&s;ary to the <HI>&s;aving of his people:</HI> His Propheticall office is nece&s;&s;ary to their teaching and enlight|ning in the waies of holine&s;&s;e his King|ly office is nece&s;&s;ary for the &s;ubduing of rebellious lu&s;ts and affections, for the conducting of them; and leading them on in the paths of righteou&s;ne&s;&s;e, and his purcha&s;e (as he is our Prie&s;t) of <HI>&s;anctifying grace</HI> is as nece&s;&s;ary as his obtaining <HI>pardoning grace</HI> for us.</P>
<P>The not laying of this to heart, is &s;urely the cau&s;e of &s;o much &s;lightne&s;&s;e and remi&s;sne&s;&s;e, even in many of the children of God them&s;elves in their whole &s;pirituall cour&s;e. Tell me truly, thou that feare&s;t God, and di&s;&s;emble no longer to thy own injury, and Gods di&s;honour, Ha&s;t thou not many times &s;aid thus in thy heart [I am verily per|&s;waded my e&s;tate is good before God, that I have true grace, and an intere&s;t in the precious merits of Je&s;us Chri&s;t, and though I be not &s;o carefull, watchfull, and &s;pirituall, as I might be, though I give way to &s;uch and &s;uch le&s;&s;er evils, and neglect &s;uch and &s;uch &s;maller du|ties, yet having an intere&s;t in Chri&s;t, who is able to &s;ave me to the uttermo&s;t, all the&s;e will be pardoned, and done
<PB N="157" REF="96"> away in the day of account, and being not under a covenant of works, but of free-grace for the remi&s;&s;ion of &s;innes, I need not be &s;o very &s;crupulous.] Whence now comes &s;uch evill and car|nall rea&s;onings in thy heart, but from hence, that thou little con&s;idere&s;t that the great work and care of Chri&s;t is to &s;ave thee from thy <HI>&s;innes?</HI> Thou loo|ke&s;t upon <HI>&s;uffering</HI> as the greate&s;t evil, and upon <HI>&s;inne</HI> as little in compari&s;on of it; thou thinke&s;t <HI>free-grace</HI> is <HI>chiefly,</HI> yea, almo&s;t <HI>wholly,</HI> if not <HI>onely,</HI> to be admired in the <HI>remi&s;&s;ion of &s;innes,</HI> and magnified in the <HI>ju&s;tification</HI> of Gods Elect dimini&s;hing his grace in their <HI>&s;an|ctification.</HI> O how exceedingly is God di&s;honoured, not onely by <HI>wicked men,</HI> but even by his own <HI>children</HI> al&s;o, for want of rightly con&s;idering wherein their <HI>&s;alvation</HI> lies! O learn now, if thou ha&s;t not hitherto con&s;idered it, <HI>that it is the great work of Chri&s;t to &s;ave his people from their &s;innes:</HI> And to that end weigh well the arguments confir|ming the Doctrine.</P>
<P>And to the end thou mai&s;t be further helped in thy under&s;tanding of this truth, of &s;o great importance, &s;tudy againe, and con&s;ider better very many
<PB N="158" REF="97"> Scriptures, that &s;peak of the work of <HI>&s;alvation</HI> by Chri&s;t, and &s;ee whether thou ha&s;t not exceedingly &s;traitned the &s;en&s;e and meaning of them, by con|ceiving them to &s;peak of <HI>&s;alvation</HI> from the <HI>fruits</HI> of &s;in onely, when they &s;peci|ally intend <HI>&s;alvation from &s;inne</HI> onely. Did not the&s;e words in the text, <HI>He &s;hall &s;ave his people from their &s;innes,</HI> and the&s;e words, <HI>Behold the lambe of God, which taketh away the &s;innes of the world,</HI> &s;eem to thee to be meant onely of the <HI>guilt</HI> and <HI>puni&s;hment of &s;inne?</HI> O learn now more clearly and fully to under|&s;tand the &s;en&s;e of Scripture concerning <HI>Go&s;pel-grace,</HI> and know, that Chri&s;ts <HI>&s;aving</HI> his people, by <HI>&s;anctifying</HI> them, as well as <HI>ju&s;tifying</HI> them, is the very &s;tream both of the old and new Te&s;ta|ment.</P>
<P>And here, that I may help your un|der&s;tanding a little, I &s;hall in&s;tance 1. In the Sacraments and Types. 2. In the Promi&s;es. 3. In the Prophe&s;ies of the old Te&s;tament. 4. In the Sacraments of the new Te&s;tament. 5. In the Go|&s;pel-invitations, together with &s;ome other texts of Scripture.<NOTE PLACE="marg">Sacra|ments or|dinary.</NOTE></P>
<P N="1">1. For the Sacraments, which were ordinary in the old Te&s;tament, Circum|ci&s;ion
<PB N="159" REF="97"> of the fle&s;h &s;ignified circumci|&s;ing, that is, the &s;anctifying of the heart.<NOTE PLACE="marg">Circumci|&s;ion.</NOTE> <HI>Deut.</HI> 30.6. <HI>And the Lord thy God will circumci&s;e thy heart, and the heart of thy &s;eed, to love the Lord thy God with all thine heart, and with all thy &s;oule, that thou mai&s;t live.</HI> Rom. 2.29. <HI>He is a Jew which is one inwardly, and circumci&s;ion is that of the heart, in the spirit, and not in the letter, who&s;e prai&s;e is not of men, but of God:</HI> Con&s;ider the foregoing ver&s;es. On the contrary, evil and un|&s;actified hearts are called <HI>uncircumci&s;ed</HI> in Scripture. <HI>Lev.</HI> 26.41.&mdash; <HI>If then their uncircumci&s;ed hearts be humbled.</HI>&mdash; Jer. 9.25, 26. <HI>Behold the daies come, &s;aith the Lord, that I will puni&s;h them which are circumci&s;ed with the uncircumci&s;ed, Egypt, and Iudah, and Edom, and the children of Ammon, and Moab, and all that are in the utmo&s;t corners, that dwell in the wilderne&s;&s;e; for all the&s;e nations are uncircumci&s;ed, and all the hou&s;e of I&s;rael are uncircumci&s;ed in the heart.</HI> Acts 7.51. <HI>Ye &s;tiff-necked, and uncir|cumci&s;ed in heart, and eares, ye doe al|waies re&s;i&s;t the holy Gho&s;t; as your fa|thers did, &s;o doe ye.</HI> Circumci&s;ion then (as you &s;ee) was not <HI>onely</HI> a &s;eale of the righteou&s;ne&s;&s;e of faith.</P>
<PB N="160" REF="98">
<P><NOTE PLACE="marg">The Pa&s;s|over.</NOTE>The Pa&s;&s;eover, or Pa&s;chall Lamb, <HI>Exod.</HI> 12. was a Type of Chri&s;t, the <HI>Lamb of God,</HI> that taketh away the <HI>&s;ins</HI> of the world, as it hath been explained before. The &s;prinkling of the blood upon the doore-po&s;ts &s;ignified the &s;prinkling of the blood of Chri&s;t upon the heart and &s;oule, for removing of the <HI>filth,</HI> as well as the <HI>guilt</HI> of &s;in, which was al&s;o &s;ignified by other &s;prinklings and wa&s;hings of the Law, as I &s;hall &s;hew you anon.</P>
<P><NOTE PLACE="marg">Sacra|ments ex|traordina|ry.</NOTE>The Bapti&s;m in the cloud, and in the red Sea, figured the &s;ame which is now &s;ignified by our Bapti&s;m under the Go&s;pel, of which I &s;hall &s;peak in its due place.</P>
<P>The Manna in the wilderne&s;&s;e was a type of Chri&s;t, who is the bread of Life, upon whom who&s;oever feedeth by faith, hath a &s;pirituall life in Chri&s;t; he dwelling in Chri&s;t, and Chri&s;t in him, to wit, by the graces of his &s;pirit. Chri&s;t him&s;elf thus expounded what the Manna &s;ignified, as you may read at large. <HI>Ioh.</HI> 6.48. to 59.</P>
<P><NOTE PLACE="marg">Types.</NOTE>The Brazen &s;erpent, <HI>Numb.</HI> 21.9. with <HI>Iohn</HI> 3.14, 15. was a type of Chri&s;t, re&s;toring &s;pirituall life, as well as deli|vering from the death of condemnati|on.
<PB N="161" REF="98"> <HI>As</HI> Mo&s;es <HI>lifted up the Serpent in the wilderne&s;&s;e, even &s;o mu&s;t the Son of Man be lifted up, that who&s;oever belie|veth in him &s;hould not peri&s;h, but have everla&s;ting life. And this is life eter|nall, that they might know thee the onely true God, and Je&s;us Chri&s;t, whom thou ha&s;t &s;ent,</HI> John 17.3.</P>
<P>The Laver, <HI>Exod.</HI> 30.17. typified our <HI>&s;anctification</HI> by the Blood of Je&s;us Chri&s;t. <HI>Eph.</HI> 5 25, 26. <HI>Even as Chri&s;t al&s;o loved the Church, and gave him&s;elfe for it, that he might &s;anctifie and clean&s;e it with the wa&s;hing of water by the Word.</HI> We read of the <HI>Laver of regeneration,</HI> Tit. 3.5. <GAP DESC="foreign">. <HI>Ac|cording to his mercy he &s;aved us by the wa&s;hing of regeneration, and renuing of the holy Gho&s;t.</HI></P>
<P>The blood of the Sacrifices &s;prinkled, &s;ignified the blood of Chri&s;t in its <HI>&s;an|ctifying</HI> vertue. Heb. 9.1<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">, 14. <HI>For if the blood of Bulls and of Goats, and the a&s;hes of an Heighfer sprinkling the uncleane, &s;anctifieth to the purifying of the fle&s;h, How much more &s;hall the blood of Chri&s;t, who, through the eternall spirit, offered him&s;elfe without spot to God, purge your con&s;cience from dead workes, to &s;erve the living God!</HI> chap. 10.22. <HI>Let us draw
<PB N="162" REF="99"> neer with a true heart, in full a&s;&s;urance of faith, having our hearts &s;prinkled from an evil con&s;cience, and our bodies wa&s;hed with pure water.</HI></P>
<P N="2"><NOTE PLACE="marg">The Pro|mi&s;es.</NOTE>2. Let us con&s;ider the Promi&s;es, even of the covenant of promi&s;e. Jer. 31.33. <HI>But this is the covenant that I will make with the hou&s;e of I&s;rael: after tho&s;e daies, &s;aith the Lord, I will put my law in their inward parts, and write it in their hearts, and will be their God, and they &s;hall be my people.</HI> Ezek. 36.26, 27. <HI>A new heart al&s;o will I give you, and a new &s;pirit will I put within you, and I will take away the &s;tony heart out of your fle&s;h, and I will give you an heart of fle&s;h. And will put my &s;pirit within you, and cau&s;e you to walk in my &s;tatutes, and ye &s;hall keep my judge|ments, and do them.</HI> Here you &s;ee how large a part of this Covenant con&s;i|&s;teth in the promi&s;es of <HI>&s;anctifying grace.</HI></P>
<P N="3"><NOTE PLACE="marg">Prophe|cies.</NOTE>3. Let us con&s;ider the Prophe&s;ies. Zach. 13.1. <HI>In that day there &s;hall be a fountaine opened to the hou&s;e of</HI> David, <HI>and to the inhabitants of</HI> Jeru&s;alem <HI>for &s;in, and for uncleanne&s;&s;e.</HI> It is the un|cleanne&s;&s;e of <HI>&s;in</HI> that is wa&s;hed away by this Fountain of Grace. I&s;a. 61.1, 2, 3. <HI>The &s;pirit of the Lord God is upon me,
<PB N="163" REF="99"> becau&s;e the Lord hath anointed me to preach good tidings unto the meek, he hath &s;ent me to binde up the broken hear|ted, to proclaime liberty to the captives, and the opening of the pri&s;on to them that are bound,</HI> &amp;c. This freedom here &s;poken of, is from a &s;tate of thraldome <HI>in &s;in,</HI> from the <HI>bondage</HI> of <HI>corruption,</HI> as well as from the obligation to puni&s;hment; for it is &s;aid, ver. 3. the latter part, <HI>That they might be called trees of righteou&s;nes, the planting of the Lord, that he might be glorified.</HI> The like we have chap. 42. 6, 7. <HI>I the Lord have called thee in righ|teou&s;ne&s;&s;e, and will hold thine hand, and will keep thee, and give thee for a cove|nant of the people, for a light of the Gen|tiles; to open the blind eyes, and bring out the pri&s;oners from the pri&s;on, &amp; them that &s;it in darknes out of the pri&s;on-hou&s;e.</HI> Here we &s;ee that the opening of blinde eyes is &s;poken of; and what is that, but the grace of <HI>&s;aving knowledge?</HI> and what the pri&s;on is, you may gather out of my foregoing words upon the former text. <HI>Mal.</HI> 3.2, 3. <HI>He</HI> (to wit, Chri&s;t) <HI>is like refiners fire, and like fullers &s;ope: And he &s;hall &s;it as a refiner and purifier of &s;il|ver, and he &s;hall purifie the &s;ons of</HI> Levi, <HI>and purge them as gold and &s;ilver, that
<PB N="164" REF="100"> they may offer to the Lord an offering in righteou&s;ne&s;&s;e.</HI></P>
<P N="4"><NOTE PLACE="marg">Sacra|ments of the N.T.</NOTE>4. The Sacraments of the New Te&s;ta|ment &s;ignifie the &s;ame <HI>&s;anctifying grace.</HI> Rom. 6.4. <HI>We are buried with him by bapti&s;me into death, that like as Christ was rai&s;ed up from the dead by the glory of the father, even &s;o al&s;o we &s;hould walk in newne&s;&s;e of life.</HI> 1 Cor. 6.11. <HI>But ye are wa&s;hed, but ye are &s;anctified, but ye are ju&s;tified.</HI> Here you &s;ee the wa&s;hing of Bapti&s;m &s;ignifies the <HI>&s;anctifying,</HI> as well as the <HI>ju&s;tifying</HI> vertue of the blood of Chri&s;t. John 1.35. <HI>He that &s;ent me to bapti&s;e with water, the &s;ame &s;aid unto me, &V;pon whom thou &s;halt &s;ee the Spirit de|&s;cending, and remain on him, the &s;ame is he which bapti&s;eth with the holy Gho&s;t.</HI> See al&s;o chap. 5.3. <HI>Except a man be born of water, and of the spirit,</HI> &amp;c. Here the water of Bapti&s;m &s;ignifies <HI>Regene|ration</HI> by the &s;pirit of Chri&s;t, <HI>Tit.</HI> 3.5. 1 <HI>Pet.</HI> 3.21.</P>
<P>The Lords Supper is for the &s;treng|thening of Faith, and the &s;everal graces of the &s;pirit in the Soule, and Food is for the maintaining and increa&s;ing of naturall &s;trength. <HI>John</HI> 6.55. <HI>My fle&s;h is meat indeed, my blood is drinke in|deed.</HI></P>
<P N="5"><PB N="165" REF="100">5. Let us take a view of &s;ome of the principal <HI>Go&s;pel inviations:</HI> I&s;a. 55.1. <HI>Ho,</HI><NOTE PLACE="marg">Go&s;pel-in|vitations.</NOTE> <HI>every one that thir&s;teth, come ye to the wa|ters,</HI> &amp;c. Joh. 7.37. <HI>In the la&s;t day, that great day of the fea&s;t, Je&s;us &s;tood, and cried, &s;aying, If any man thir&s;t, let him come unto me and drink,</HI> Rev. 22.17. <HI>And the spirit and the bride &s;ay, Come, and let him that heareth &s;ay, Come, and let him that is athir&s;t come, and who&s;oever will, let him take of the water of life freely.</HI> In the&s;e texts we &s;ee free and gracious of|fers made to the thir&s;ty, and according|ly our Saviour Chri&s;t pronounceth them ble&s;&s;ed, which do <HI>hunger and thir&s;t after righteou&s;ne&s;&s;e,</HI> Mat. 5.6. <HI>Hungring and thir&s;ting</HI> are metaphoricall expre&s;|&s;ions, and &s;ignifie the earne&s;t and im|portunate de&s;ire of the &s;oule; for as the hungring and thir&s;ting appetite is not &s;atisfied, but with meat and drink, which it earne&s;tly craveth; &s;o the &s;oul that is truly &s;en&s;ible of its wants, is re&s;tle&s;&s;e, unle&s;&s;e it obtain a &s;upply. Now let it be con&s;idered, whether the offers, before mentioned, be onely of <HI>pardoning grace,</HI> and the ble&s;&s;edne&s;&s;e, Chri&s;t &s;pea|keth of, be to &s;uch as hunger and thri&s;t after his <HI>ju&s;tifying righteou&s;ne&s;&s;e onely;</HI> or whether <HI>&s;anctifying grace</HI> is not here
<PB N="166" REF="101"> <HI>principally</HI> (I do not &s;ay, only) intended. Should we under&s;tand the&s;e of <HI>pardo|ning and ju&s;tifying grace alone,</HI> who would not de&s;ire &s;uch grace, that ever heard of it? Should the ble&s;&s;edne&s;s here &s;poken of belong to all that earne&s;tly de|&s;ire <HI>Chri&s;ts ju&s;tifying righteou&s;ne&s;&s;e</HI> who among us, would fall &s;hort of the ble&s;|&s;ing, that ever heard the Go&s;pel prea|ched? The mo&s;t wicked among us de|&s;ire to be <HI>pardoned</HI> for the &s;ake of Chri&s;t, and <HI>ju&s;tified</HI> by his righteou&s;ne&s;&s;e; and if in their health and pro&s;perity they little regard it, yet when &s;ickne&s;&s;e arre|&s;teth them, and death looks them in the face, they unfeignedly de&s;ire it, which is, to hunger and thir&s;t after it: and &s;o the multitude of wicked and ungodly men, that live and die in their &s;innes, would be pronounced ble&s;&s;ed by Chri&s;t him&s;elf, it here were no more intended. When a wicked impenitent &s;inner lies upon his death-bed, and expre&s;&s;eth his de&s;ire, that God would pardon his &s;in for the &s;ake of Chri&s;t, and ju&s;tifie him through his righteou&s;ne&s;s, we have no rea&s;on to think that he <HI>di&s;&s;embles,</HI> not meaning what he &s;peaks, for who would be willing to be condemned? But tho&s;e gracious offers hold forth to us both
<PB N="167" REF="101"> <HI>pardoning</HI> and <HI>&s;anctifying grace;</HI> and <HI>&s;anctifying grace</HI> more <HI>especially:</HI> Hear <HI>John</HI> explaining the invitation of Chri&s;t forementioned, <HI>John</HI> 7.37, 38, 39. <HI>But this he spake of the Spirit,</HI> which they that believe on him &s;hould receive. And what Spirit is this, but the holy Gho&s;t, which is our Sanctifier?</P>
<P>Here let me ask the &s;ound Believer, What ha&s;t thou hungred and thir&s;ted after? what hath been thy de&s;ire? did&s;t thou never earne&s;tly de&s;ire <HI>&s;ancti|fying grace?</HI> do&s;t thou not &s;till finde it to be thy greate&s;t want? do&s;t thou not daily beg it at the hand of God? would the a&s;&s;urance of <HI>a pardon</HI> content thy &s;oule, if it were po&s;&s;ible to obtain it without <HI>&s;anctifying grace?</HI> I know it cannot be.</P>
<P>Thus likewi&s;e &s;aith Chri&s;t, <HI>Mat.</HI> 11.28. <HI>Come unto me all that labour, and are heavy laden, and I will give you re&s;t.</HI> The&s;e expre&s;&s;ions are al&s;o metaphori|call, and (reteining the Metaphor) what is the <HI>burden</HI> here &s;poken of? If it were onely the <HI>burden of wrath,</HI> due for &s;in, <HI>Cain</HI> and <HI>Judas</HI> groaned under the bur|den, and would have been glad of ea&s;e, and &s;o would the mo&s;t de&s;perate &s;inner<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> in the world. If you &s;ay, they did not
<PB N="168" REF="102"> come to Chri&s;t for ea&s;e, I an&s;wer, that <HI>coming</HI> is al&s;o a metaphorical expre&s;&s;i|on, and we cannot under&s;tand it of a <HI>locall motion.</HI> To come to Chri&s;t for ea&s;e, is but to be willing to be ea&s;ed by him, and to accept of his help: And what rea&s;on have we to think, that <HI>Cain</HI> or <HI>Judas</HI> were unwilling that Chri&s;t &s;hould ea&s;e them of that horrour and judgement their &s;ouls lay under? Yea, let me adde, I doubt not but all the De|vils in Hell would be willingly ea&s;ed of the intolerable burden of Gods eternal vengeance. If you &s;ay, But there is no promi&s;e made to <HI>Devils,</HI> but to <HI>Men;</HI> I an&s;wer, it is true, but &s;ure the <HI>men,</HI> to whom this <HI>re&s;t</HI> belongs, have other kind of de&s;ires than what the <HI>Devils</HI> have. And in this, as <HI>James</HI> compares the <HI>faith</HI> that is not &s;aving with the <HI>faith of De|vils,</HI> Jam. 2.19 &s;o may I compare the <HI>de&s;ire</HI> that is not &s;aving, with the <HI>de&s;ire of Devils.</HI> The <HI>burden</HI> then here &s;poken of, is the <HI>burden of &s;in it &s;elfe,</HI> with the wrath of God, as the fruit of it, and tho&s;e that have found, or &s;hall find, ea&s;e by Chri&s;t, are &s;uch as groan under the intolerable burden of <HI>&s;in it &s;elf,</HI> and not meerly under the <HI>burden of wrath.</HI> And here I might al&s;o appeal to the &s;incere
<PB N="169" REF="102"> Chri&s;tian, Would&s;t thou think thy &s;elf &s;ufficiently ea&s;ed of thy <HI>burden,</HI> if Chri&s;t &s;hould <HI>onely</HI> deliver thee from <HI>eternall torments?</HI> would the <HI>body of &s;in</HI> be <HI>no burden to thee?</HI> would it be a <HI>plea&s;ure</HI> to bear it about thee? It was <HI>Paul</HI>'s <HI>greate&s;t burden,</HI> it made him (groaning and panting after ea&s;e) cry out <GAP DESC="foreign">, O wret|ched man that I am, who &s;hall deliver me from this body of death. His com|plaint in this expre&s;&s;ion, is the voice of one tired out with a weari&s;om burden, and neere &s;pent with &s;orrow.</P>
<P>We &s;hall now con&s;ider &s;ome other texts of Scripture: When <HI>Paul</HI> &s;tates the doctrine of <HI>&s;alvation</HI> by <HI>free grace,</HI> he magnifies free grace mainly in the <HI>&s;anctification,</HI> and not meerely in the <HI>ju&s;tification</HI> of the &s;inner. <HI>Ephe&s;.</HI> 2.8. <HI>By grace ye are &s;aved through faith, and not of your &s;elves, it is the gift of God.</HI> What this <HI>&s;alvation</HI> here &s;poken of is, let the Apo&s;tle him&s;elfe declare in the foregoing ver&s;es. Ver. 1, 2, 3, 4, 5. <HI>And you hath he quickned, who were dead in trespa&s;&s;es and &s;ins, wherein in time pa&s;t ye walked according to the cour&s;e of this world&mdash; but God, who is rich in mercy, for his great mercy, wherewith he loved
<PB N="170" REF="103"> us, even when we were dead in &s;ins, hath quickned us together with Chri&s;t (by grace ye are &s;aved.)</HI> In which ver&s;es you plainly &s;ee, that Grace is magnified up in the quickning from <HI>death in tre&s;pa&s;&s;es and &s;ins, to live the life of grace.</HI></P>
<P>So likewi&s;e &s;aith <HI>Paul</HI> to <HI>Tit.</HI> c. 33. to 7. <HI>For we our &s;elves al&s;o were &s;ometimes fooli&s;h, di&s;obedient, deceived, &s;erving di|vers lu&s;ts and plea&s;ures, living in malice and envy, hatefull, and hating one ano|ther. But after that the kindne&s;&s;e, and love of God our Saviour towards man ap|peared, not by works of righteou&s;ne&s;&s;e, which we have done; but according to his mercy he &s;aved us, by the wa&s;hing of regeneration, and renuing of the holy Gho&s;t, which he &s;hed on us abundantly, through Je&s;us Chri&s;t our Saviour.</HI> In which he &s;hews, fir&s;t, what was our <HI>mi&s;ery,</HI> to wit, a &s;tate of fooli&s;hne&s;&s;e, di&s;obedience, <HI>&amp;c.</HI> ver. 3. Secondly, he declares the moving cau&s;e of our &s;alva|tion, to wit, not our works, but his mercy, <HI>according to his mercy he &s;aved us,</HI> to wit, from the forementioned mi&s;ery, and that is done <HI>by the wa&s;hing of Regeneration, and renuing of the holy Gho&s;t,</HI> &amp;c. <HI>ver.</HI> 5, 6. And herein the <HI>kindne&s;&s;e and love of God our Saviour to|wards
<PB N="171" REF="103"> man appeareth,</HI> ver. 4. Ju&s;tifying grace is afterwards mentioned, <HI>v.</HI> 7.</P>
<P>In the third, fourth, and fifth chapters of the Epi&s;tle to the <HI>Romans,</HI> and the third to the <HI>Galatians,</HI> the Apo&s;tle &s;peaks chiefly, and almo&s;t wholly of <HI>ju&s;tifying grace.</HI> But the rea|&s;on of that is, becau&s;e he there di&s;puted the que&s;tion of <HI>ju&s;tification</HI> with tho&s;e, that &s;ought it by a legal righteou&s;ne&s;s of their own; &amp; therefore in this ca&s;e it was nece&s;&s;ary for him (fir&s;t) to keep to the que&s;tion in hand: yet, in the following chapters he &s;hews the vertues of Chri&s;ts <HI>death,</HI> for the <HI>killing of &s;inne,</HI> and of his <HI>re&s;urrection</HI> for our <HI>ari&s;ing to newne&s;&s;e of life.</HI> Rom. 6. And that <HI>they that are Chri&s;t's, have crucified the fle&s;h with the affections and lusts,</HI> Gal. 5.24.</P>
<P>But where no controver&s;ie lies in his way, but the doctrine of &s;alvation is intirely to be handled, he &s;tates <HI>&s;alvati|on mainly</HI> in the <HI>&s;anctification</HI> of the &s;oul, as appeares in the foregoing in|&s;tances: And when <HI>Paul</HI> accounts all but lo&s;&s;e, and dung, that he might win Chri&s;t, <HI>Phil</HI> 3.8. it was not meerly that he might be found in the righteou&s;ne&s;s which is through faith in Chri&s;t, but al&s;o that he might know Chri&s;t, and the
<PB N="172" REF="104"> <HI>power of his re&s;urrestion, and the fellow|&s;hip of his &s;uffering, being made confor|mable to his death.</HI> And towards the full attainment of this, it is that he pre&s;&s;eth forwards, ver. 12.13. <HI>Not as though I had already attained, either were already perfect; but I follow af|ter,</HI> &amp;c.</P>
<P>When <HI>Paul</HI> wrote to <HI>Timothy,</HI> to direct him what to teach, as the mo&s;t nece&s;&s;ary doctrine, and what he &s;hould &s;ee others teach al&s;o, he directs him to teach the practice of godline&s;&s;e. 1 <HI>Tim.</HI> 4.7, 8. <HI>But refu&s;e profane and old wives fables, and exerci&s;e thy &s;elf rather unto godline&s;&s;e. For bodily exerci&s;e profiteth little, but godline&s;&s;e is profitable unto all things, having promi&s;e of the life that now is, and that which is to come:</HI> He addes, ver. 9. <HI>This is a faithfull &s;aying, &amp; worthy of all acceptation.</HI> And backing it with a further argument, ver. 10. he addes again, ver. 11. <HI>The&s;e things com|mand and teach.</HI> And in the fifth chap. with the former part of the &s;ixt, having directed him how to teach the duties of per&s;ons in their &s;everall relations, he addes, <HI>The&s;e things teach and exhort,</HI> ver. 2. <HI>And if any man teach otherwi&s;e, and con&s;ent not to whol&s;ome words, even
<PB N="173" REF="104"> the words of our Lord Je&s;us Chri&s;t, and to the doctrine, which is according to god|line&s;&s;e, he is proud, knowing nothing, but doting about que&s;tions,</HI> &amp;c. The Do|ctrines that are now vented again&s;t the power of godline&s;&s;e, are but the fruit of the proud <HI>dotage</HI> of the times where|in we live; for the my&s;terie of the Go|&s;pel is called the my&s;terie of godline&s;&s;e. 1 <HI>Tim.</HI> 3.16. <HI>And without controver&s;ie great is the my&s;terie of godline&s;&s;e, God manife&s;t in the fle&s;h,</HI> &amp;c. Let it be further con&s;idered, that when <HI>Paul</HI> profe&s;&s;edly handleth the doctrine of Gods <HI>&s;peciall di&s;tingui&s;hing grace,</HI> he oppo&s;eth <HI>&s;aving grace</HI> (as I formerly ob&s;erved) to <HI>hard|ning in &s;in,</HI> rather than <HI>peri&s;hing for &s;in.</HI> Ro. 9.18. <HI>He will have mercy upon whom he will have mercy, and whom he will he hardneth.</HI> I might give you divers other Scriptures, but the&s;e may &s;uffice, being thus opened, to help you in the better under&s;tanding of the doctrine of Saving grace.</P>
<P>Con&s;ider well of the&s;e, and &s;ee where|in thy <HI>&s;alvation</HI> lies, and labour in the u&s;e of all the meanes that God affords thee for the &s;aving of thy &s;oul from &s;in: Hear diligently, pray earne&s;tly, watch narrowly, work out thy &s;alvation with
<PB N="174" REF="105"> fear and trembling, and &s;trive in good earne&s;t, if thou mean&s;t to be crow|ned.</P>
<P>Obj. <HI>But methink I heare &s;ome alrea|dy whi&s;pering, what, mu&s;t we be &s;aved by our</HI> graces, <HI>and</HI> duties? <HI>What kinde of Popi&s;h doctrine is this?</HI></P>
<P>To which I an&s;wer,</P>
<P><HI>An&s;w.</HI> This is the great Objection whereby Sathan, that grand Deceiver, hath hardned many again&s;t the mo&s;t pre&s;&s;ing arguments of the mo&s;t &s;erious Amba&s;&s;adors of Chri&s;t, to holine&s;&s;e of life. Upon this one &s;lender cavil, many, for fear of <HI>Popery,</HI> are become <HI>Antino|mians,</HI> I may better &s;ay, profe&s;&s;ed <HI>Li|bertines:</HI> And for fear of being <HI>their own Saviours,</HI> have refu&s;ed to be <HI>&s;aved by the purifying blood and &s;pirit of Je&s;us Chri&s;t.</HI> But to &s;peak more particular|ly and &s;atisfactorily to this point, con|&s;ider with me the&s;e few propo&s;itions following:</P>
<P N="1"><NOTE PLACE="marg">Prop.</NOTE>1. Mans Mi&s;ery con&s;i&s;ts of two parts, 1. Sin. 2. Condemnation for Sin.</P>
<P N="2">2. Mans Salvation con&s;i&s;ts of two parts (oppo&s;ite to tho&s;e two evils) 1. Sanctification, which is his Salvation fron Sin. 2. Pardon of Sin and Ju&s;tifi|cation, whereby he is delivered from
<PB N="175" REF="105"> Guilt and Condemnation: And both the&s;e are e&s;&s;entially nece&s;&s;ary to mans Salvation.</P>
<P N="3">3. Ju&s;tification and Sanctification are both concomitant, and in&s;eparable twins of un&s;peakable Mercy and Free-grace, proceeding from the tender bo|wels of Je&s;us Chri&s;t.</P>
<P N="4">4. As no mans Ju&s;tification is the cau&s;e of his Sanctification, &s;o no mans Sancti|fication is the cau&s;e of his Ju&s;tification; but both are alike, the proper fruits of the forementioned grace of Je&s;us Chri&s;t.</P>
<P N="5">5. As no man is &s;aved from <HI>wrath</HI> and <HI>condemnation,</HI> but by being <HI>pardoned</HI> and <HI>ju&s;tified,</HI> &s;o no man is &s;aved from <HI>&s;in,</HI> but by being <HI>&s;anctified.</HI> And thus <HI>&s;alvation</HI> depends upon <HI>&s;anctification&punc;</HI> And what danger is in this Doctrine? I am &s;ure the <HI>ruine</HI> of the <HI>&s;oule</HI> depends upon the contrary.</P>
<P N="6">6. <HI>Ju&s;tification</HI> is a <HI>relative</HI> change wrought <HI>without us, Sanctification</HI> is a <HI>reall</HI> work wrought <HI>upon us. Chri&s;t</HI> is the <HI>Author,</HI> but <HI>Man</HI> is the <HI>Subject</HI> of Sanctification: Or (to &s;peak to the meane&s;t capacity) it is <HI>Chri&s;t</HI> that <HI>&s;an|ctifeth,</HI> it is <HI>Man</HI> that is <HI>&s;anctified.</HI></P>
<P N="7">7. By this <HI>&s;anctifying grace</HI> of Chri&s;t,
<PB N="176" REF="106"> tho&s;e that were dead in tre&s;pa&s;&s;es and &s;ins, have a principle of &s;piritual life put within them, and maintained, whereby they are enabl'd to live the life of grace, to the glory and honour of God.</P>
<P>Now mu&s;t we be afraid of &s;etting forth in the &s;trength of grace communi|cated, le&s;t we di&s;honour the work of Chri&s;t? Is Chri&s;t di&s;honoured by our walking, running, &s;triving, pre&s;&s;ing forward in the waies of his Commande|ments? When Chri&s;t rai&s;ed <HI>Lazarus</HI> from the Grave, he wrought a reall miracle in cau&s;ing his &s;oule to return into his body, whereby he received life again. Here <HI>Chri&s;t</HI> was the <HI>Author</HI> of this Miracle, and <HI>Lazarus</HI> was the <HI>Sub|ject,</HI> upon whom it was wrought. It was <HI>Chri&s;t</HI> that <HI>gave life,</HI> by cau&s;ing the &s;oul to return into the body; it was <HI>Lazarus</HI> that <HI>received life,</HI> and his &s;oul that returned, was the immediate prin|ciple of life. Now when Chri&s;t had given life unto him, and called <HI>Lazarus come forth,</HI> would <HI>Lazarus</HI> have done well to an&s;wer [Lord if I come forth, and walk upon my own legs, thy power will not be manife&s;ted in my re&s;urrecti|on, the work will not appeare to be a reall miracle.] Would it not have
<PB N="177" REF="106"> been a di&s;honour to Chri&s;t for <HI>Lazarus</HI> to have laine &s;till in the grave, when Chri&s;t had thus called him forth to ma|nife&s;t his gracious power? Certainly, the more readily he came forth, and the more he walked, worked, or performed any actions of life, the more fully was the miracle, and therein the glory of Chri&s;t manife&s;t to the world. And thus it is in our &s;pirituall re&s;urrection from death in &s;in.</P>
<P>To return again to the exhortation, con&s;ider, I be&s;eech you, what is the <HI>great work</HI> you have to mind, as long as you live; that which is the <HI>great work of Chri&s;t,</HI> mu&s;t be <HI>your great work</HI> al&s;o, wherein you mu&s;t diligently labour in &s;ubordination to him, to wit, in the &s;aving of your &s;ouls from &s;in. But I will not detain you in the <HI>generall</HI> ex|hortation, but de&s;cend to <HI>particulars,</HI> where I &s;hall &s;peak</P>
<P N="1">1. To &s;uch as are in the &s;tate of na|ture: Art thou yet, poor &s;oul, in thy naturall condition, under the power of Sin and Satan? O con&s;ider, thou art in a &s;ad condition, thou art lying under the <HI>greatest mi&s;ery,</HI> and thy <HI>great work</HI> is all yet to do; wait upon God dili|gently in the u&s;e of his means, for the &s;a|ving of thy &s;oul.</P>
<PB N="176" REF="107">
<GAP DESC="duplicate" EXTENT="1 page">
<PB N="177" REF="107">
<GAP DESC="duplicate" EXTENT="1 page">
<PB N="178" REF="108">
<P>Obj. But thou wilt pre&s;ently &s;ay, <HI>Is it in the power of a naturall man to convert him&s;elf? Am I able to deliver my owne &s;oul?</HI></P>
<P><HI>An&s;w.</HI> If thou art willing to be &s;a|ved from the bondage of corruption, know, that the Lord is willing to afford thee help; but if thou art <HI>not willing</HI> to leave thy &s;in, why do&s;t thou complaine for want of <HI>power?</HI> Doubtle&s;s, the &s;ame that Chri&s;t charged upon the Jewes, <HI>Iohn</HI> 5.40. <HI>Ye will not come to me, that ye might have life,</HI> may be charged upon thee, and the multitude of carnall per|&s;ons, that live under the meanes of grace: When Chri&s;t bewailed <HI>Ieru&s;a|lem</HI>'s &s;ad condition, being ready to be de&s;troyed, he complaines, <HI>How often would I have gathered thy children toge|ther, and ye would not?</HI> Mat. 23.37. So may I &s;ay, how often hath the Lord tendred unto thee &s;aving grace, and thou <HI>would&s;t not</HI> accept it? Were thy defect a meere <HI>&s;imple impotency,</HI> thy condition were the more excu&s;able; but thy defect is <HI>mainly</HI> in thy <HI>will,</HI> thou art in love with the &s;en&s;uall plea&s;ures of &s;in, thou delighte&s;t in them, and art <HI>not willing</HI> to exchange them for the preci|ous graces that Chri&s;t offers thee:
<PB N="179" REF="108"> Chri&s;t invites thee, and thy excu&s;e is, <HI>I cannot,</HI> when the truth is, thou <HI>wilt not</HI> accept of grace offered: Say not, <HI>I cannot</HI> &s;ave my &s;elfe, when thou art <HI>not willing</HI> that <HI>Chri&s;t</HI> &s;hould &s;ave thee. And to the end thou mai&s;t be left without excu&s;e, Con&s;ider,</P>
<P N="1">1. <HI>God is willing</HI> to &s;ave thee, yea, he would delight in thy &s;alvation, more than in thy de&s;truction; yea, he hath bound it with an <HI>oath.</HI> Ezek 33.11. <HI>As I live, &s;aith the Lord God, I have no plea&s;ure in the death of the wicked, but that the wicked turne from his way and live: Turne ye, turne ye from your evill waies, for why will ye die, O ye hou&s;e of</HI> I&s;rael? Hath not God al&s;o abundantly declared his willingne&s;&s;e in the giving of his Son? <HI>Iohn</HI> 3.16. <HI>God &s;o loved the world, that he gave his onely begotten Son, that who&s;oever believeth in him &s;hould not peri&s;h, but have everla&s;ting life.</HI></P>
<P N="2">2. <HI>Chri&s;t is willing,</HI> &amp; had he not been &s;o, he would never have laid down his <HI>life,</HI> to open a way for <HI>thy &s;alvation.</HI> Were he <HI>unwilling,</HI> he would not &s;end his Amba&s;&s;adours to <HI>pray</HI> and <HI>be&s;eech</HI> thee to accept of his help. Had he been <HI>willing</HI> of <HI>Ieru&s;alem</HI>'s de&s;truction, he would not have <HI>wept</HI> over it, for
<PB N="180" REF="109"> refu&s;ing the me&s;&s;age of <HI>Salvation.</HI></P>
<P>Hath God declared his willingne&s;s by his word and oath, and the death of his Son? And hath Chri&s;t declared his wil|lingne&s;&s;e, by giving him&s;elf a ran&s;ome &s;ufficient for thy &s;oul? Doth he offer to clean&s;e, and purify thee with his dea|re&s;t bloud? Doe the Go&s;pell-invitati|ons, <HI>Come, come, come,</HI> often &s;ound in thine eares? Doth he &s;tretch forth his hand all the day long for thy help, and blame thee for thy backwardne&s;&s;e to thy own good? Where is now the fault but onely in thy &s;elfe? How doth the Lord &s;till exerci&s;e patience and long-&s;uffering, wooing &amp; waiting for thy ac|cepting of his gracious offers; but yet thou turne&s;t the deaf eare, and hardne&s;t thy heart again&s;t the <HI>&s;alvation</HI> of thy <HI>own &s;oul.</HI></P>
<P>Suppo&s;e a man &s;ick of &s;ome de&s;perate di&s;ea&s;e, and an eminent Phy&s;itian &s;ends to him, telling him, [Thy di&s;ea&s;e is very dangerous, and there is no hope of thy life, unle&s;&s;e thou accept of my help; if thou art but <HI>willing,</HI> I will come and heale thee; I have healed thou&s;ands of the &s;ame di&s;ea&s;e, and can as ea&s;ily heal thee, if thou art but <HI>willing</HI> I &s;hould do it.] But he an&s;wers, [If God hath
<PB N="181" REF="109"> appointed I &s;hall recover, I &s;hall; and if not, there is no help for me;] and &s;o refu&s;eth the Phy&s;itians offer, &s;lights the Me&s;&s;enger, and dieth of the Di&s;ea&s;e. Is not this man guilty of his own death? and will not all that hear it, &s;ay, [He might have been a living man, would he but have taken the Phy&s;itians coun|&s;ell] Is not this the very condition of thy &s;oule (poore carnal wretch?) Thy di&s;ea&s;e is mortal; and how often hath the Lord (the &s;piritual Phy&s;itian) &s;ent his Me&s;&s;engers, declaring to thee the pernicious danger of thy &s;inne, that it will be thy eternal ruine, unle&s;&s;e thou accept of his help! and how many <HI>hun|dred</HI> me&s;&s;ages hath he &s;ent unto thee, telling thee, if thou art but <HI>willing</HI> he will come down and heale thee! And the more to convince thee of his skill, he hath given thee examples of many that he hath cured, that were as de&s;perately &s;inful as thy &s;elf. But thou &s;aye&s;t, [If it be Gods will I &s;hall be &s;aved, I &s;hall, or el&s;e all meanes and endeavours are in vaine,] and &s;lighte&s;t the offers of Chri&s;t by his Me&s;&s;engers. Is not the fault now plainly in thy &s;elf? and is it not manife&s;t wilfulne&s;&s;e, if thou peri&s;h without help? Say not, as many doe in
<PB N="182" REF="110"> their hearts) I know Chri&s;t <HI>can</HI> &s;ave me, if he <HI>will.</HI> Let me tell thee againe, Chri&s;t is <HI>willing</HI> as well as <HI>able</HI> to &s;ave thee, if thou art but truly <HI>willing</HI> of his help; and if thou art <HI>not willing,</HI> thy <HI>perdition</HI> will be of thy <HI>&s;elf,</HI> the blood of thy <HI>&s;oule</HI> will be upon thy <HI>owne head;</HI> And let this be engraven for thy Epi|taph, that all may read it when thou art dead and gone: <HI>[Lo here he lies who peri&s;hed in his &s;innes, becau&s;e he would not be &s;aved.]</HI></P>
<P>But yet my heart is very unwilling to part with thee thus; yea, methinks the Lord him&s;elfe is unwilling thus to let thee go, notwith&s;tanding thy former wilfulne&s;&s;e. When the Lord had pa|thetically declared and complained of the wilful wickedne&s;&s;e of <HI>I&s;rael,</HI> I&s;a. 1.2, 3, 4. notwith&s;tanding his tender dea|ling with them, he being &s;till unwilling of their ruine, &s;aith to them, ver. 18. <HI>Come now, and let us rea&s;on together:</HI> So let me &s;ay unto thee on the behalf of God, and thy own &s;oul, <HI>Come, and let us rea&s;on together</HI> before we part, and &s;ee whether it be not po&s;&s;ible to prevail with thee to be <HI>willing</HI> to the <HI>&s;alvation of thy own &s;oule.</HI> And here let me put a few Queries to thee:</P>
<P N="1"><PB N="183" REF="110">1. Ha&s;t thou not lived all thy dayes in the light of the Go&s;pel, and under the meanes of Grace; the Lord yet &s;till offering unto thee his &s;aving help, woo|ing, intreating, be&s;eeching thee to ac|cept of him, that thou mai&s;t be &s;aved? And will not all the&s;e meanes and mer|cies, thou now injoye&s;t, ri&s;e up in judge|ment again&s;t thee in the great day of thy account? Mat. 10.14, 15. <HI>And who|&s;oever &s;hall not receive you, nor heare your words; when ye depart out of that hou&s;e, or city, &s;hake off the du&s;t off your feet. Verily I &s;ay unto you, it &s;hall be more to|lerable for the land of</HI> Sodom <HI>and</HI> Go|morrah, <HI>in the day of judgement, than for that city.</HI> Chap. 11.21, 2<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">, 23, 24. <HI>Woe unto thee Corazin, wo unto thee Beth&s;ai|da; for if the mighty works which were done in you, had been done in Tyre and Sidon, they would have repented long agoe in &s;ackcloth and a&s;hes. But I &s;ay unto you, it &s;hall be more tolerable for Tyre and Sidon at the day of judgement, than for you. And thou Capernaum, which art exalted unto heaven, &s;halt be thrown down to hell: for if the mighty works which have been done in thee, had been done in Sodom it would have remained untill this day: But I &s;ay unto you, it
<PB N="184" REF="111"> &s;hall be more tolerable,</HI> &amp;c. Hence let me propo&s;e to thee a &s;econd Querie:</P>
<P N="2">2. Do&s;t not thou account <HI>Heathens</HI> &amp; <HI>Infidels</HI> per&s;ons in a mo&s;t <HI>forlorne</HI> and <HI>mi&s;erable</HI> condition? and would&s;t thou not account it a <HI>reproach</HI> to be called <HI>Heathen,</HI> or <HI>Infidel?</HI> and is not thy condition <HI>farre wor&s;e</HI> than <HI>theirs?</HI> they have but the light of <HI>Nature,</HI> the book of the <HI>Creature</HI> to read God in, and know not what a <HI>Bible</HI> meanes: thou ha&s;t the light of <HI>Scripture,</HI> wherein the <HI>will</HI> of God is <HI>fully</HI> revealed. The light of <HI>Nature</HI> may di&s;cover much of mans <HI>mi&s;ery;</HI> but <HI>Scripture</HI> revealeth it more fully, and &s;heweth the effectual reme|dy, and that plainly and clearly. Now con&s;ider this, that as thou enjoye&s;t greater light, thy condemnation will be the more heavy, if thou continue to &s;in again&s;t it; for thou wilt have <HI>no cloak for thy &s;in,</HI> Joh. 15.22.</P>
<P N="3">3. When thou reade&s;t, or heare&s;t the Hi&s;tory of the rebellious I&s;raelites, how they &s;inned again&s;t God, after he had wrought for them great deliverances, and they had &s;een his wonders, and been in&s;tructed out of his Law: Art thou not ready to condemn them for their great wickedne&s;&s;e? and is not <HI>thy &s;inne</HI>
<PB N="185" REF="111"> greater than <HI>theirs?</HI> If thou believe&s;t Scripture to be the word of God, thou ha&s;t the &s;ame miracles to convince thee, and all that were wrought by Chri&s;t and his Apo&s;tles too: but that which is of greater con&s;equence, is, that all the Types, Prophe&s;ies, and Promi&s;es of the Law, wherein they could &s;ee but darkly through a veile of grace, that was to be revealed, <NOTE N="t" PLACE="marg">Prae&s;ens autem in carne ip&s;e Mediator &amp; beati ejus Apo|&s;toli. jam Testamen|ti novi gra|tiam reve|lames aper|tius indica|runt, quae aliquanto <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">e. ultius &s;u|perioribus &s;unt &s;ignifi|cata tempo|po ibus. <HI>Aug. de Civ. Dei l. 10. c 32.</HI></NOTE> are now fulfilled, and in fulfilling, and we are called under the Go&s;pel, to behold, as it were, with <HI>open face, the glory of the Lord,</HI> and the cleare light, that now &s;hines, di&s;covers more fully, by many degrees, the way of life, than all the doctrine and miracles of <HI>Mo&s;es.</HI> And now, wherein thou judge&s;t <HI>them,</HI> do&s;t thou not more deeply con|demn <HI>thy &s;elfe?</HI> If he that de&s;pi&s;ed <HI>Mo&s;es law</HI> died without mercy, under two or three witne&s;&s;es, of how much &s;orer puni&s;hment &s;halt <HI>thou</HI> be thought worthy, who ha&s;t trodden under the foot the <HI>Son of God,</HI> and de&s;pi&s;ed his <HI>Go|&s;pel</HI> of <HI>grace?</HI> Con&s;ider al&s;o the words of the Apo&s;tle, <HI>Heb.</HI> 1.1, 2. with ch. 2. 1, 2, 3. <HI>God, who at &s;undry times, and in divers manners, spake in time pa&s;t unto the fathers, hath in the&s;e la&s;t dayes &s;po|ken unto us by his Son, therefore we ought
<PB N="186" REF="112"> to give the more earne&s;t heed to the things which we have heard, le&s;t at any time we &s;hould let them &s;lip. For if the word spo|ken by Angels was &s;tedfa&s;t, and every tran&s;gre&s;&s;ion and di&s;obedience received a ju&s;t recompence and reward; how &s;hall we e&s;cape, if we neglect &s;o great &s;alvation, which began at fir&s;t to be &s;poken by the Lord, and was confirmed unto us by them that heard him!</HI></P>
<P N="4">4. When thou reade&s;t of the Jewes, that refu&s;ed Chri&s;t, when he came a|mong them preaching unto them, and in&s;tead of accepting him, per&s;ecuted him; and when it was put to their vote, whether Chri&s;t or <HI>Barabbas</HI> &s;hould be relea&s;ed, they &s;aved <HI>Barabbas</HI> and deli|vered Je&s;us to be crucified; Doth not thy heart even ri&s;e again&s;t them? Yea, is not the name of a <HI>Jew</HI> therefore be|come <HI>odious</HI> among us? And art not <HI>thou wor&s;e</HI> than <HI>they?</HI> Mo&s;t of <HI>them</HI> (al|though they &s;inned greatly herein) yet they did it <HI>ignorantly, they</HI> did not be|lieve that <HI>Je&s;us</HI> was the <HI>Christ,</HI> but looked for another, and therefore did not per&s;ecute him <HI>as Chri&s;t,</HI> but <HI>as a Deceiver;</HI> for, &s;aid the chief Prie&s;ts and Phari<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ees unto <HI>Pilate,</HI> Sir, <HI>We remember that that deceiver &s;aid, while he was yet
<PB N="187" REF="112"> alive, After three dayes I will ri&s;e again,</HI> Mat. 27.62, 63. <HI>For if they had knowne it, they would not have crucified the Lord of glory,</HI> 1 Cor. 2.8. But <HI>thou</HI> believe&s;t that <HI>Je&s;us</HI> is the <HI>Chri&s;t,</HI> and knowe&s;t that <HI>&s;alvation</HI> is not to be had in <HI>any other,</HI> yet thou receive&s;t him not, but daily &s;inne&s;t again&s;t him, and provoke&s;t him with hardne&s;&s;e of heart. And how oft hath the Lord put it to thy vote, whether thou would&s;t have <HI>Chri&s;t</HI> or <HI>&s;in</HI> to <HI>live</HI> and <HI>rule</HI> over thee, and thou ha&s;t &s;till given <HI>a reall</HI> voice for the life of thy <HI>ba&s;e corruptions</HI> (far more mi&s;|chievous than <HI>Barabbas</HI>) and choo&s;e&s;t to live under the power of <HI>&s;inne</HI> and <HI>Sa|than,</HI> and <HI>crucifie&s;t Chri&s;t afre&s;h</HI> by thy daily tran&s;gre&s;&s;ions, <HI>offering de&s;pight unto the &s;pirit of grace: Thou art there|fore inexcu&s;able, O man, who&s;ever thou art that judge&s;t,</HI> tho&s;e Chri&s;t-murdering Jewes, for wherein thou judge&s;t <HI>them,</HI> thou condemne&s;t <HI>thy &s;elf; for thou that judge&s;t do&s;t the &s;ame,</HI> or wor&s;e <HI>things. And thinke&s;t thou this,</HI><NOTE PLACE="marg">Ro. 2.1, 3.</NOTE> <HI>that thou &s;halt e&s;cape the judgement of God?</HI></P>
<P N="5">5. Art thou content (as thy &s;ecurity &s;eemes to maintain to die in <HI>a &s;tate of &s;in,</HI> and peri&s;h as one that <HI>wilfully re|fu&s;eth grace offered,</HI> and to receive the
<PB N="188" REF="113"> <HI>&s;adde&s;t condemnation?</HI> If thou do&s;t in|deed believe that there is a <HI>heaven</HI> of <HI>unspeakable joyes,</HI> and a <HI>hell</HI> of <HI>intolera|ble torments,</HI> methinks thou &s;hould&s;t not be <HI>willing</HI> to lo&s;e <HI>heaven,</HI> and fall into <HI>hell,</HI> under the <HI>eternall wrath of God.</HI> Sure thou &s;aye&s;t in thy heart, [I will hereafter return to God &s;ometime or other, before I die, I intend to repent, and lay fa&s;t hold upon Chri&s;t at the la&s;t, and I hope I may be &s;aved then, as well as if I do it now.] Ha&s;t thou not &s;ome &s;uch rea&s;onings in thy heart as the&s;e? To which I an&s;wer, thou art ready to plead thy own inability <HI>now,</HI> and &s;ay, [I cannot repent, believe, and turn to God, it is not in the power of a naturall man to do it.] Why then do&s;t thou promi&s;e what thou wilt do <HI>at the la&s;t?</HI> will it be any more in thy power <HI>then</HI> than <HI>now?</HI> is it out of the power of a <HI>&s;trong</HI> and <HI>healthy man</HI> to repent, and lay hold upon mercy offered, and is an <HI>aged, &s;ick</HI> or <HI>cra&s;ie per&s;on</HI> able to per|form it? Con&s;ider well of it, and give me a rea&s;on why thou &s;hould&s;t be bet|ter able to doe this great work, when thy body is decaying, and thy memory and under&s;tanding declining, and thou unable to frequent the publick Ordi|nances,
<PB N="189" REF="113"> than <HI>now,</HI> while &s;trength of body, and mind, and means of grace do all concurre together.</P>
<P>Obj. But thou wilt &s;ay, <HI>I hope God will give me grace then, and enable me to do it.</HI></P>
<P><HI>An&s;w.</HI> 1. God offers thee his help <HI>now,</HI> yea, his <HI>&s;aving grace,</HI> why wilt thou not accept of it? 2. What rea&s;on ha&s;t thou to think that Chri&s;t will be&s;tow upon thee that grace at the <HI>point of death,</HI> that thou ha&s;t <HI>wilfully</HI> refu&s;ed <HI>all the dayes of thy life?</HI> Nay, ha&s;t thou not rea&s;on to expect, that before that time thou &s;halt be <HI>judicially &s;ealed</HI> up to <HI>blindne&s;&s;e of minde,</HI> and <HI>hardne&s;&s;e of heart,</HI> for <HI>refu&s;ing</HI> &s;o many of the Lords gracious offers of mercy. Thus it be|fell the Jewes in the like ca&s;e: <HI>I&s;a.</HI> 6.9, 10. <HI>And the Lord &s;aid, go and tell this people, hear ye indeed, but under&s;tand not, and &s;ee indeed, but perceive not. Make the heart of this people fat, and make their eares heavy; and &s;hut their eyes, le&s;t they &s;ee with their eyes, and heare with their eares, and under&s;tand with their heart, and convert and be healed.</HI> When the terrours of hell and death take hold on thee, and thou crie&s;t to God, mai&s;t thou not ju&s;tly expect, that the Lord
<PB N="191" REF="114"> will be as peremptory in refu&s;ing to hear thy cries and complaints, as thou ha&s;t been in refu&s;ing to obey his voice in the daies of thy pro&s;perity. Read and con&s;ider well, <HI>Prov.</HI> 1.20. to 31. <HI>Zech.</HI> 7.13. <HI>Therefore it is come to pa&s;&s;e, that as he cried, and they would not heare, &s;o they cried, and I would not hear, &s;aith the Lord of ho&s;ts.</HI> Read the foregoing ver|&s;es. 3. Let me ask thee how many thou ha&s;t &s;een converted to Chri&s;t in their <HI>old age,</HI> that lived con&s;tantly under the means of grace in their <HI>younger yeares?</HI> The work of grace is wrought mo&s;t commonly upon tho&s;e that are in the prime of their age: gray-headed &s;in|ners &s;eldome repent; Why wilt thou then promi&s;e thy &s;elfe &s;o much in old age? 4. Tell me plainly, and deceive not thy own &s;oule, while thou &s;hifte&s;t thus: Is not <HI>pardon of &s;in,</HI> and <HI>ju&s;tifica|tion,</HI> that thou mai&s;t be delivered from a place of <HI>torment,</HI> the great mercy thou hope&s;t for? and is not this the end thou propo&s;e&s;t, while thou promi&s;e&s;t thy &s;elf future repentance? If &s;o, thou do&s;t but deceive thy own &s;oule. Chri&s;t came to <HI>&s;ave thee from thy &s;innes,</HI> and not <HI>meerly</HI> from the <HI>tormenting wrath of God:</HI> Chri&s;t will be <HI>a whole Saviour,</HI> or <HI>no
<PB N="190" REF="114"> Saviour,</HI> he will deliver thee from the <HI>power of thy &s;in here,</HI> or he will never deliver thee from <HI>hell hereafter:</HI> Think not that a little counterfeit &s;orrow, at the la&s;t, will prevaile with the Lord to pardon thy &s;in: O &s;tudy well the offers, promi&s;es, and threatnings of the Go|&s;pel now, for I feare, thou art, as yet, <HI>ignorant</HI> of the nature of <HI>&s;aving grace;</HI> I believe thou do&s;t much cheer up thy &s;elfe with the con&s;ideration of Gods goodne&s;&s;e, riches of grace, mercy, and long-&s;uffering, and think thy &s;elfe, by the&s;e, &s;ufficiently &s;ecured. 'Tis true indeed, the con&s;ideration of the&s;e may comfort the <HI>humble, &s;elfe-denying, con|verting &s;inner,</HI> and are well made u&s;e of to lead us to <HI>repentance:</HI> But thou that <HI>continue&s;t in &s;inne</HI> upon this &s;core, <HI>after thy hardne&s;&s;e and impenitent heart trea|&s;ure&s;t up unto thy &s;elfe wrath, again&s;t the day of wrath, and revelation of the righ|teous judgement of God,</HI> Rom. 2.4, 5.</P>
<P>Obj. <HI>But what kinde of legal preaching is this? Is this to preach</HI> &s;alvation by Chri&s;t? <HI>This is more like the voice of the</HI> Law <HI>than of the</HI> Go&s;pel, <HI>more like the</HI> thundring <HI>and</HI> lightning <HI>from mount</HI> Sinai, <HI>than the voice of Chri&s;t from mount</HI> Sion.</P>
<PB N="192" REF="115">
<P><HI>An&s;.</HI> 1. I well remember, ever &s;ince I knew what a Sermon meant (till the&s;e late years) that the mo&s;t thundring, rou|zing, &s;in di&s;covering, heart-&s;earching Preachers, were mo&s;t highly prized, and followed by all that were e&s;teemed god|ly, and the wicked and profane were wont to call them <HI>damnation preachers,</HI> and de&s;ired to heare &s;uch as would preach them a Sermon of <HI>mercy.</HI> I wonder now, how it comes to pa&s;&s;e that &s;o many <HI>profe&s;&s;ors,</HI> in the&s;e times, are fallen in with the profane multitude, to revile &s;uch me&s;&s;engers of Chri&s;t: Sure there is a harmony between the <HI>theory</HI> (at lea&s;t) of the one, and <HI>practice</HI> of the other. The Antinomian Profe&s;|&s;ors plead <HI>grace is free,</HI> and God hath &s;o revealed him&s;elf, that we need not doubt of his love; it doth not become a <HI>Go&s;pel-spirit</HI> to repent of &s;in, or grieve for any mi&s;carriages, their &s;ins were all long &s;ince done away in Chri&s;t; neither ought they &s;o much as once que&s;tion their &s;piritual &s;tate; neither &s;hould Mini&s;ters preach any thing but Free-grace and mercy in Je&s;us Chri&s;t.</P>
<P>And the wicked and profane &s;ay, [God is mercifull, and Chri&s;t died to &s;ave &s;inners, and hereupon take liberty
<PB N="193" REF="115"> to go on in &s;in, impenitently, never que&s;tioning their &s;piritual condition, but hope to be &s;aved by Chri&s;t, as well as the be&s;t.] And the Antinomian &s;ort of teachers will fit them for preaching, according to their own hearts de&s;ire. Either all our <HI>old</HI> Profe&s;&s;ors, or the&s;e <HI>new ones,</HI> are much mi&s;taken. But you will &s;ay, The&s;e are times of greater light, and many of our young Profe&s;|&s;ors now &s;ee that, that our ancient Pro|fe&s;&s;ours under&s;tood not in former times. <HI>An&s;w.</HI> The&s;e are times wherein Profe&s;&s;ors <HI>are</HI> more <HI>light</HI> than former|ly, but whether they <HI>have</HI> more <HI>light,</HI> I much que&s;tion. Some men have (or at lea&s;twi&s;e think they have) much <HI>light</HI> in their <HI>heads,</HI> but little in their <HI>hearts,</HI> and their Religion is much in <HI>controver|&s;ies,</HI> but little in <HI>the life,</HI> and <HI>power of god|line&s;&s;e.</HI> 2. <HI>Light</HI> is of two &s;orts, Fir&s;t, the light of <HI>bare knowledge,</HI> and if <HI>this</HI> be the <HI>light</HI> &s;o much boa&s;ted of, the <HI>De|vils,</HI> and <HI>damned in hell,</HI> may boa&s;t more, for they <HI>know more</HI> than <HI>all the Saints</HI> upon earth. Secondly, there is the <HI>light</HI> of <HI>grace,</HI> &s;eated chiefly in the <HI>heart,</HI> and &s;hining forth in the life and conver&s;ation; and this (if I mi&s;take not, yea, if Chri&s;t mi&s;take not) is the
<PB N="194" REF="116"> <HI>true light</HI> of the Go&s;pel, that &s;hines to the honour of God. Mat. 5.16. <HI>Let your light &s;o &s;hine before men, that they may &s;ee your good works, and glorifie your father which is in heaven.</HI> And of this &s;ort of <HI>light</HI> our <HI>late profe&s;&s;ors</HI> are farre more barren, than <HI>tho&s;e of former yeares.</HI> If there be now <HI>more light in the head,</HI> there is <HI>le&s;&s;e in the heart</HI> and <HI>life;</HI> and <HI>light in the head</HI> will be but an aggrava|tion of <HI>darkne&s;&s;e in the heart.</HI> The Servant that <HI>knew</HI> his Ma&s;ters will and <HI>did it not,</HI> was to be beaten with <HI>many &s;tripes:</HI> Yet I much que&s;tion, whether <HI>this light</HI> &s;o much gazed after, be light from the <HI>Sun of righteou&s;ne&s;&s;e,</HI> or not. There is a &s;ort of wandring light in the night &s;ea&s;on, which ignorant people call by divers names, but Philo&s;ophers call it <HI>ignis fatuus, fooles fire,</HI> becau&s;e ignorant and fooli&s;h people when they &s;ee it, wonder, and are amazed at it, and are led by it out of their way into pits and ditches, and lo&s;e them&s;elves, and afterward u&s;ually &s;ay, they were <HI>led by a Spirit,</HI> not under&s;tanding that it is but, a vapour ari&s;ing out of the earth. So there is a <HI>&s;ort of light,</HI> which <HI>ignorant profe&s;&s;ors</HI> admiring, wander after, out of the way of truth, into many pits of Sa|thans
<PB N="195" REF="116"> digging, yet they take them&s;elves to be <HI>led by the Spirit,</HI> while they under|&s;tand not, that this light is not from above, but is earthly, &s;en&s;uall, devilli&s;h. But I return to an&s;wer more fully to the Objection.</P>
<P N="2">2. If by the <HI>voice of the Law</HI> you mean preaching <HI>ju&s;tification</HI> by the <HI>law,</HI> as a <HI>covenant of works,</HI> &s;o as by our <HI>own works,</HI> to be ju&s;tified either in whole, or in part; I ble&s;&s;e God I never heard any &s;uch preaching in all my life, nor (I believe) any of you.</P>
<P N="2">2. I &s;uppo&s;e by the Law, you mean <MILESTONE N="II"> not the <HI>law of ceremonies,</HI> for no man preacheth &s;uch doctrine among us.</P>
<P N="3">3. If you conceive that tho&s;e that li|ved under the Law, till the coming of Chri&s;t, were under a Covenant <HI>&s;ub&s;tan|tially,</HI> and <HI>e&s;&s;entially</HI> different from the covenant of <HI>grace,</HI> under the Go&s;pel, you do but gro&s;ly mi&s;take: For the <HI>covenant of God</HI> with <HI>Abraham,</HI> and <HI>his &s;eed,</HI> and the covenant now made with the <HI>faith|full</HI> and <HI>their &s;eed,</HI> is one and the &s;ame. Hence, &s;aith <HI>Paul,</HI> Gal. 3.9. <HI>They which be of faith, are ble&s;&s;ed with faithfull A|braham</HI> Hence likewi&s;e, <HI>Rom.</HI> 4. he proves ju&s;tification by faith, by the ex|ample of <HI>Abraham</HI>'s ju&s;tification. And
<PB N="194" REF="117">
<GAP DESC="duplicate" EXTENT="1 page">
<PB N="195" REF="117">
<GAP DESC="duplicate" EXTENT="1 page">
<PB N="196" REF="118"> the <HI>ble&s;&s;ings of Abraham</HI> are &s;aid <HI>to come upon the Gentiles through Je&s;us Chri&s;t,</HI> Gal. 3.14.</P>
<P N="4">4. If you think that tho&s;e that lived under the Law, did not &s;o clearly un|der&s;tand the promi&s;es of Grace, but were more plentifully threatned with judgements. It is true: 1. There is a <HI>graduall</HI> difference of light, or of the manife&s;tation of the grace of Chri&s;t <HI>now,</HI> from what was <HI>then.</HI> 2. Judge|ments were more plentifully threatned in the <HI>Old Te&s;tament</HI> then in the <HI>New.</HI> 3. Yet as the <HI>Law</HI> threatned more <HI>plen|tifully,</HI> &s;o the threats were more of <HI>tem|porall Judgements.</HI> Deut. 28.16. <HI>&amp;c.</HI> And as the <HI>Go&s;pel</HI> threatens more <HI>spa|ringly,</HI> &s;o it threatens more <HI>heavily,</HI> and <HI>dreadfully</HI> with <HI>spirituall, and eternall vengeance.</HI> As one mil&s;tone will weigh down many pibbles: So one <HI>Gospell-threat</HI> will overpoi&s;e <HI>many</HI> of the <HI>cur&s;es threatned in the Law.</HI> There is in <HI>Deut.</HI> 28. a Catalogue of cur&s;es containing no le&s;&s;e then fifty two ver&s;es: And that <HI>one</HI> Go&s;pell threatning, 2 <HI>The&s;.</HI> 1.7, 8, 9. is <HI>farre</HI> more dreadfull then <HI>all of them:</HI> doe but weigh, and con&s;ider it. <HI>The Lord Je&s;us &s;hall be revealed from heaven with his mighty Angels, in flaming fire,
<PB N="197" REF="118"> taking vengeance on them that know not God, and that obey not the Gospel of our Lord Je&s;us Chri&s;t: who &s;hall be puni&s;hed with everla&s;ting de&s;truction from the pre|&s;ence of the Lord, and from the glory of his power.</HI> What are <HI>all temporall Judg|ments</HI> in compari&s;on of this <HI>everla&s;ting de&s;truction</HI> here denounced again&s;t all tho&s;e that obey not the Go&s;pell? The voice of the <HI>Law-threatnings</HI> is but as the <HI>ru&s;hing of winds, le&s;&s;e terrible, but more frequent:</HI> But the voice of the <HI>Gospel threatnings</HI> is like the <HI>loude&s;t thunder-claps</HI> from heaven, <HI>more a&s;to|ni&s;hing,</HI> though <HI>more &s;eldom.</HI></P>
<P N="5">5. As the <HI>morall Law</HI> it &s;elf is not yet aboli&s;hed; &s;o all the <HI>threatnings</HI> of the Law for morall di&s;obedience, are &s;till in force al&s;o. I doubt not but warre, &s;ick|ne&s;&s;e, poverty, and the like are now Judgments from God upon the di&s;obe|dient: for as godline&s;&s;e hath promi&s;e of the life that now is, and that which is to come; &s;o ungodline&s;&s;e is threatned both with the judgments of this life, and that which is to come. And if the threatnings of the <HI>Old Te&s;tament</HI> are &s;till in force; and <HI>more terrible ones</HI> are denounced in the <HI>Go&s;pel</HI> again&s;t impeni|tent &s;inners, mu&s;t a Preacher <HI>pa&s;&s;e them
<PB N="198" REF="119"> all by,</HI> and take <HI>no more</HI> notice of them, than &s;o many <HI>cyphers,</HI> and preach no|thing but <HI>grace and peace</HI> to all &s;orts of &s;inners?</P>
<P>Whereas the Go&s;pel is a me&s;&s;age of <HI>glad tidings,</HI> or <HI>good newes,</HI> and &s;uch thundrings as the&s;e &s;eem &s;omewhat he|terogeneous, and un&s;uitable to it; you mu&s;t under&s;tand, that as there is a two|f<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ld coming of Chri&s;t, to wit, his <HI>fir&s;t</HI> coming to <HI>redeem &s;inners,</HI> and to <HI>&s;eek</HI> and <HI>&s;ave</HI> that which was <HI>lo&s;t:</HI> and his <HI>&s;econd</HI> coming to take <HI>vengeance</HI> on them that have neglected <HI>&s;o great &s;alva|tion.</HI> So there is a two-fold <HI>intention</HI> of the <HI>Go&s;pel,</HI> 1. To offer <HI>life</HI> and <HI>&s;alvati|on,</HI> and to <HI>conferre it</HI> upon all tho&s;e that believe and obey it. 2. To denounce and pour out <HI>vengeance</HI> upon all that are unbelieving, and di&s;obedient. As in the Law of our Land; the <HI>first in|tention</HI> of the Law of our land, is the <HI>good</HI> of the Subject, that men may be obedient to it, &amp; protected by it: but the <HI>&s;econd intention</HI> of the Law, is to puni&s;h the di&s;orderly; and the penalties are annexed to the Law, and publi&s;hed with it, that Obedience may be the more readily yeilded, and the tran&s;gre&s;&s;ors of the Law may know what to tru&s;t to. So
<PB N="199" REF="119"> the <HI>primary</HI> and <HI>direct intention</HI> of the <HI>Gospel,</HI> is the <HI>&s;alvation of the &s;inner:</HI> yet the <HI>judgement</HI> of God upon the di&s;obedient, is written and publi&s;hed in the Go&s;pel, that Obedience may be the more readily given to Chri&s;t, and that his enemies that will not be &s;ubject to him, may know what to look for at his hands.</P>
<P N="3">3. I hope Chri&s;t and his Apo&s;tles were <MILESTONE N="III"> not <HI>legall preachers:</HI> let us &s;ee how they preached, 1. Chri&s;t preached repen|tance, and de&s;truction to the impeni|tent. Luke 13.3, 5. <HI>Except ye repent ye &s;hall all likewi&s;e peri&s;h.</HI> He preached mo&s;t <HI>terrible woes</HI> to them, that they rejected the Go&s;pel-me&s;&s;age, <HI>Mat.</HI> 11.20, 21, 22, 23, 24. He preacheth no le&s;s than <HI>eight woes</HI> in one Chapter. See <HI>Mat.</HI> 23.13, 14, 15, 16, 23, 25, 27, 29. He threatneth with the <HI>damnation of hell;</HI> ver. 23. <HI>Ye Serpents, ye generation of Vipers, how can ye e&s;cape the damnation of hell? And the worm that never dieth, and the fire that never goeth out?</HI> Mark 9.44, 46, 48. <HI>And this is the condemnati|on,</HI> &amp;c. Joh. 3.19. See al&s;o <HI>Luke</HI> 11.42, 43, 44, 45, 46, 47, 52. if preaching &s;harp|ly to ob&s;tinate &s;inners be <HI>legall prea|ching,</HI> you will be con&s;trained to call
<PB N="200" REF="120"> <HI>Chri&s;t</HI> a very <HI>legall Preacher,</HI> if you do but read and con&s;ider his Sermons.</P>
<P>Con&s;ider likewi&s;e the preaching of the Apo&s;tles. <HI>Peter</HI> preached a Sermon (<HI>Acts</HI> 2.) that <HI>pierced</HI> the Jewes to <HI>the heart,</HI> ver. 37. <HI>Paul</HI> preached a <HI>rouzing Sermon</HI> of <HI>righteou&s;ne&s;&s;e, temperance,</HI> and <HI>judgement to come,</HI> that made <HI>Felix tremble</HI> to hear it, <HI>Act.</HI> 24.25. And <HI>John,</HI> the <HI>beloved Di&s;ciple,</HI> that lay in Je&s;us his <HI>bo&s;ome,</HI> and knew <HI>much</HI> of his <HI>heart,</HI> tells us, <HI>Rev.</HI> 21.8. <HI>The fearfull, and un|believing, and abominable, and murde|rers, and whoremongers, and Sorcerers, and idolaters, and all liars &s;hall have their part in the lake, which burneth with fire and brim&s;tone, which is the &s;e|cond death.</HI> Read al&s;o <HI>Rom.</HI> 1.18. ch. 2. to ver. 10.1 <HI>Corin</HI> 6.9 ch. 10. &amp; 11. 2 <HI>The&s;.</HI> 1.7, 8, 9. <HI>Hebr.</HI> 1.2. 1, 2, 3. c. 12. 29 <HI>Iam</HI> 5.1, 2, 3.</P>
<P>As Chri&s;ts <HI>ordinary practice</HI> was a <HI>pattern</HI> for <HI>all Chri&s;tians (Learn of me, for I am meek and lowly,</HI> &s;aith Chri&s;t, <HI>Mat.</HI> 11.29.) So his <HI>preaching</HI> is a <HI>pat|tern</HI> for tho&s;e that are <HI>Mini&s;ters of the Go&s;pel.</HI> We mu&s;t learn of Chri&s;t <HI>what,</HI> and <HI>how</HI> to preach. And as <HI>Paul</HI> &s;aith, <HI>Be ye followers of me, as I am al&s;o of Chri&s;t,</HI> to wit, in ordinary conver&s;ation: So
<PB N="201" REF="120"> may it be &s;aid of his preaching al&s;o, to tho&s;e that are Mini&s;ters; we mu&s;t imi|tate him, as he imitated Chri&s;t in the Do|ctrine he preached: And if to preach as Chri&s;t, and his Apo&s;tles did, be <HI>legall preaching,</HI> I de&s;ire to live and die a <HI>le|gall preacher.</HI> And however many e&s;teeme of it, I had rather (as I have formely told you) that my <HI>tongue cleave to the roof of my mouth,</HI> than ever I &s;hould, with a <HI>plea&s;ing voice, flatter</HI> you in your <HI>&s;innes,</HI> and &s;ing you a&s;leep in the mid&s;t of <HI>carnall &s;ecurity.</HI> O how dreadfull is that &s;aying, <HI>Ezek</HI> 3.17, 18. <HI>Son of man I have made thee a watchman unto the hou&s;e of I&s;rael; therefore heare the word from my mouth, and give them warning from me, when I &s;ay unto the wicked, thou &s;halt &s;urely die, and thou give&s;t him not warning, nor speake&s;t to warn the wicked from his wicked way, to &s;ave his life, the &s;ame wicked man &s;hall die in his iniquity: but his blood will I require at thy hand.</HI></P>
<P N="4">4. Let it be further con&s;idered, That when there was more <HI>&s;harp</HI> and <HI>home preaching,</HI> which was the manner of the Lords Prophets, not many yeares &s;ince, there was farre le&s;&s;e pride, cen&s;oriou&s;|ne&s;&s;e, contention, hypocri&s;ie, and other
<PB N="202" REF="121"> evils among profe&s;&s;ors, and farre more true zeale for God, humility, meekne&s;s, tender-heartedne&s;&s;e one towards ano|ther, and &s;incerity, than can be now found among them. O how <HI>unlike</HI> are <HI>we</HI> now to <HI>tho&s;e Saints,</HI> that lived <HI>twenty yeares &s;ince! we</HI> have indeed the <HI>name</HI> of <HI>Saints</HI> more frequent in our <HI>mouths</HI> than they; but <HI>they</HI> had farre more of the <HI>grace</HI> of <HI>Saints</HI> in their <HI>hearts</HI> and lives than <HI>we:</HI> 'Twere well if we had <HI>le&s;&s;e</HI> of the <HI>name,</HI> and <HI>more</HI> of the <HI>nature</HI> of <HI>Saints indeed.</HI></P>
<P>And to clo&s;e up the An&s;wer, let us con&s;ider what may be the rea&s;on why it is not <HI>now</HI> meet that the judgements of God upon &s;inners, &s;hould be preached among us; it is not becau&s;e men have more <HI>tender con&s;ciences</HI> than ordinary, (although tender con&s;ciences are much talked of) that nothing &s;hould be ap|plied to them but <HI>lenitives</HI> and <HI>cordials</HI> from the promi&s;es of God: But becau&s;e men are grown more <HI>tender</HI> of their <HI>&s;ins,</HI> and are loath to have their <HI>Deli|lahs</HI> di&s;turbed that lodg in their bo&s;oms. But let every faithfull Mini&s;ter of Chri&s;t remember that &s;aying of <HI>Paul</HI> to <HI>Titus,</HI> chap. 1.13. <HI>Rebuke them &s;harply, that they may be &s;ound in the faith.</HI> And let
<PB N="203" REF="121"> me tell thee, who&s;oever thou art, that would&s;t have thy <HI>corruptions</HI> &s;o <HI>tenderly</HI> dealt with, the Lord will either <HI>break thy heart for &s;in here,</HI> and bring thee to him&s;elf as a &s;incere convert, or el&s;e he will <HI>grind thee to pouder hereafter;</HI> thou &s;halt not long <HI>&s;leep</HI> thus in a <HI>whole skin;</HI> thou had&s;t be&s;t therefore look about thee quickly.</P>
<P>Po&s;&s;ible &s;ome one may now &s;ay in his heart, <MILESTONE UNIT="Que&s;t."> I am convinced by what you have pre&s;&s;ed upon me: What would you have me to do? What cour&s;e might I take for my <HI>&s;alvation</HI> out of this &s;tate of <HI>&s;in</HI> I am in?</P>
<P>I &s;hall give thee a few directions, <MILESTONE UNIT="An&s;w."> ob|&s;erve them carefully, and practice them con&s;cionable, and I doubt not (through Gods help) but they may be effectuall for thy good.</P>
<P N="1">1. Meditate &s;eriou&s;ly of the <HI>&s;ad</HI> con|dition of poor <HI>damned &s;oules.</HI> How <HI>ex|qui&s;ite</HI> are their <HI>paines,</HI> how <HI>intolerable</HI> are their <HI>torments,</HI> and how <HI>re&s;tle&s;&s;e</HI> are their <HI>helple&s;&s;e &s;oules!</HI> Did&s;t thou ever feele the vehement pain of the Gout, Stone, broken Bones, bones out of Joynt, or any other wracking Mi&s;ery? and do&s;t thou remember how <HI>grievous</HI> it was to endure it for a <HI>little time?</HI> Sup|po&s;e
<PB N="204" REF="122"> thou had&s;t bin to indure it <HI>all the dayes of thy life,</HI> without intermi&s;&s;ion; what woulde&s;t thou doe? nay, what would&s;t thou not doe to be freed from it? What if <HI>all</HI> the parts of thy body were as grievou&s;ly tormented, as ever thou ha&s;t felt <HI>any one part,</HI> how heavy would it be to beare! But alas, What are all the&s;e to what the body mu&s;t in|dure in <HI>hell,</HI> they are but as a <HI>flea-biting</HI> to it, and yet the torment of the <HI>&s;oul</HI> will be <HI>more grievous.</HI> All the torments that the wit of man can invent are but <HI>as nothing</HI> to what tho&s;e poor &s;ouls &s;uf|fer, upon whom the <HI>full vialls of the Lords wrath are poured out. The &s;ame drink of the wine of the wrath of God, which is poured out without mixture into cup of his indignation, and are tormented with fire &amp; brim&s;tone in the pre&s;ence of the holy Angels, and in the pre&s;ence of the Lamb: And the &s;moke of their torment a&s;cendeth up for ever and ever, and they have no re&s;t day nor night,</HI> Rev. 14.10, 11. Con&s;ider this as thy <HI>own portion,</HI> if thou go on in <HI>&s;in.</HI></P>
<P N="2">2 Meditate &s;eriou&s;ly of the <HI>unspea|kable joyes</HI> of the <HI>Saints in Heaven.</HI> If <HI>all</HI> the delightful objects in the world were united in <HI>one,</HI> and be&s;towed upon
<PB N="205" REF="122"> thee, and thou wert to live here all thy daies in the enjoyment of it, it would not be worth <HI>one day in heaven.</HI><NOTE PLACE="marg">P&s;al. 84.</NOTE> <NOTE N="u" PLACE="marg">Illa ci|vitas &s;em|piterna e&s;t: ubi e&s;t vera &amp; plena foelicitas, non dea, &s;ed donum Dei. <HI>Aug. de civ. Dei l. 5. c 16. Rom. 8.18</HI></NOTE> If <HI>David</HI> e&s;teemed <HI>one day in Gods hou&s;e on earth,</HI> better than <HI>a thou&s;and</HI> in carnall delights, we may <HI>much more</HI> &s;peak &s;o of <HI>a day</HI> in Gods <HI>heavenly pre&s;ence. In thy pre&s;ence is fulne&s;&s;e of joy, at thy right hand there are plea&s;ures for evermore,</HI> &s;aith <HI>David,</HI> P&s;al. 16.11. As <HI>Paul</HI> rec|koned that the <HI>&s;ufferings of this pre&s;ent time are not worthy to be compared with future glory</HI> (though he him&s;elfe was a|bundant in &s;ufferings) &s;o may it be as truly &s;aid, that the greate&s;t wordly glo|ry is not in the <HI>lea&s;t degree worthy</HI> to be compared to tho&s;e <HI>&s;oule-ravi&s;hing joyes</HI> of the <HI>glorified Saints.</HI> And if <HI>Mo&s;es</HI> e&s;teemed the <HI>reproach of Chri&s;t,</HI> greater riches than the <HI>trea&s;ures of Egypt,</HI> what may we e&s;teem the <HI>glory of Chri&s;t</HI> to be, which he hath prepared for his people&punc; There is in the heavenly Man&s;ions a removall of all evils and grievances what&s;oever, and a complication of all good things that may make a &s;oul com|pleatly ble&s;&s;ed.</P>
<P N="3">3. Meditate &s;eriou&s;ly of the nature of <HI>eternity,</HI> which is an <HI>endle&s;&s;e duration,</HI> whether it be of <HI>happine&s;&s;e,</HI> or <HI>mi&s;ery.</HI> If
<PB N="206" REF="123"> the damned in Hell &s;hould be relea&s;ed after as many years as there are hairs on their head, &s;tarres in the firmament, and &s;ands on the Sea &s;hore, it would be a large ab<GAP DESC="illegible" RESP="UOM" EXTENT="3 letters">ment of their mi&s;ery: And if the ble&s;&s;ed in Heaven &s;hould, after &s;o many years, be deprived of their glory, it would exceedingly dimini&s;h their hap|pine&s;&s;e. But &s;uch is the nature of <HI>eter|nity,</HI> that when &s;o many yeares are ex|pired, the <HI>torments</HI> of the <HI>damned,</HI> and the <HI>joyes</HI> of the <HI>ble&s;&s;ed</HI> are <HI>no nearer en|ded</HI> than at the <HI>fir&s;t beginning.</HI> And if thou die in thy &s;ins, thou wilt fall into tho&s;e <HI>endle&s;&s;e, ea&s;ele&s;s pains of Hell,</HI> and lo&s;e tho&s;e <HI>eternal un&s;peakable delights of Heaven.</HI></P>
<P N="4">4. Con&s;ider how vain, uncertain, and un&s;atisfactory all things are, that are here below <HI>Vanity of vanities</HI> (&s;aith <HI>So|lomon) all is vanity,</HI> Eccle&s;. 1.2. <HI>Solomon,</HI> who had the greate&s;t wi&s;dome, to invent what might be delightfull, and the grea|te&s;t riches, to purcha&s;e his hearts de&s;ire in all carnall plea&s;ures, and being King of <HI>I&s;rael,</HI> had power to command what might be further added by his Subjects; upon experience of all, tells us of one thing, <HI>this</HI> is vanity; and of another, <HI>this is al&s;o vanity:</HI> And when he had
<PB N="207" REF="123"> tried all he could devi&s;e, he cries out, <HI>Vanity of vanities, vanity of vanities, all is vanity. The eye is not &s;atisfied with &s;ee|ing, nor the eare with hearing, nor any &s;ence,</HI> with its <HI>Object.</HI> And what did&s;t thou <HI>ever</HI> meet w<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">th in the world, that <HI>fully contented</HI> thy <HI>heart?</HI> What <HI>&s;weet</HI> without the mixture of &s;ome <HI>bitter?</HI> And what a&s;&s;ured po&s;&s;e&s;&s;ion ha&s;t thou of any thing? O let this weane thy heart from &s;eeking re&s;t in thy pre&s;ent condition.</P>
<P N="5">5. Con&s;ider how &s;hort, and uncertain thy pre&s;ent life is. It is but a <HI>little while</HI> but thou mu&s;t bid <HI>adieu</HI> to all thy friends here, and wordly injoyments: and then mu&s;t thou enter upon thy <HI>eternall e&s;tate,</HI> either of <HI>joy,</HI> or <HI>&s;orrow.</HI> When <HI>Jacob</HI> was pre&s;ented before <HI>Pharaoh,</HI> and he asked him, <HI>How old art thou?</HI> He an&s;wered, <HI>The dayes of the yeares of my pilgrimage are an hundred and thirty yeares: few and evil have the dayes of the yeares of my life been.</HI> When he had multiplied his <HI>years</HI> into <HI>dayes,</HI> he e&s;teemed them but <HI>few.</HI> So &s;aith <HI>Job,</HI> chap. 14.1. <HI>Man that is born of a woman is of few daies:</HI> he doth not &s;ay <HI>of few years. A day</HI> is &s;omewhat le&s;&s;e than the three hundred &s;ixty fifth part of <HI>a yeare,</HI> yet man lives
<PB N="208" REF="124"> but a <HI>few dayes.</HI> And how <HI>uncertaine</HI> are thy <HI>dayes!</HI> Ha&s;t thou not common|ly &s;een &s;ome well, and dead within the &s;pace of a week, or fortnight, &amp; &s;ome die &s;uddenly? and are not many younger than thy &s;elfe gone down to the grave before thee? And what a&s;&s;urance ha&s;t thou that thou &s;halt live another week, day, or houre? And &s;hould thy life be taken from thee in the condition thou art <HI>now in,</HI> what would become of thy <HI>immortall &s;oul?</HI></P>
<P N="6">6. Having con&s;idered the&s;e things as arguments to quicken thee in min|ding thy &s;alvation, break off from thy <HI>&s;infull companions,</HI> who are the Devils in&s;truments to hold thee in thy <HI>&s;in</HI> and <HI>mi&s;ery.</HI> If thou art given to drinking, gaming, uncleane&s;&s;e, or the like vice, thou ha&s;t thy companions to help thee on, and keep thee in thy &s;infull cour&s;e: or if thou art no open &s;inner, thou ha&s;t &s;ome, that, probably, help to hold and quiet thee in thy gracele&s;&s;e, &s;en&s;uall condition: as ever thou de&s;ire&s;t to e&s;cape the <HI>&s;nare</HI> of the <HI>Devil,</HI> beware of his In&s;truments, fly from them. The ble&s;&s;ed man is de&s;cribed, partly by his departing from the &s;ociety of &s;inners. P&s;al. 1.1. <HI>Ble&s;&s;ed is the man that walketh
<PB N="209" REF="124"> not in the coun&s;el of the ungodly, nor &s;tandeth in the way of &s;inners, nor &s;itteth in the &s;eat of the &s;cornfull.</HI> And, &s;aith <HI>Solomon,</HI> Prov. 4.14, 15. <HI>Enter not into the path of the wicked, and go not in the way of evil men. Avoid it, pa&s;&s;e not by it, turn from it, and pa&s;&s;e away.</HI> When Scripture repeats the &s;ame thing, ei|ther in words or &s;en&s;e, it intimates ei|ther certainty, vehemency, or earne&s;tnes of &s;peech: But here we have no le&s;&s;e than <HI>&s;ix</HI> expre&s;sions in the&s;e <HI>two &s;hort</HI> ver&s;es, forbidding us the way and &s;ocie|ty of the wicked. Here doth the wi&s;e man, as it were, cry <HI>aloud</HI> to us, <HI>away, away, away,</HI> for your lives.</P>
<P N="7">7. Seek acquaintance with tho&s;e that are godly, &s;uch have <HI>experience</HI> of the <HI>evil of &s;in,</HI> the <HI>beauty of holine&s;&s;e,</HI> and the <HI>comfort of a gracious life,</HI> and can inform thee in the&s;e things, and tell thee how they came to be delivered from their &s;pirituall enemies. They that have travailed in the &s;ame path can be&s;t di|rect thee in the way thou art to goe.</P>
<P N="8">8. Hearken diligently to the preaching of the Word. <HI>Faith comes by hearing,</HI> Rom 10.17. and the <HI>Go&s;pel</HI> is called the <HI>power of God unto &s;alvation,</HI> Rom. 1.16.
<PB N="210" REF="125"> and &s;aith <HI>Jam.</HI> 1.21. <HI>Receive with meek|ne&s;&s;e the engrafted word, which is able to &s;ave your &s;oules.</HI> Be con&s;tant then in attending to the word, hear the word of God in &s;ea&s;on, out of &s;ea&s;on, take all opportunities to hear: this is the mo&s;t ordinary means of conver&s;ion; con&s;i|der how many were converted by the preaching of the Go&s;pel! <HI>three thou&s;and in one day,</HI> Act. 2.41. and very many of them &s;incere converts.</P>
<P>And when thou heare&s;t, con&s;ider &s;e|riou&s;ly who&s;e word thou heare&s;t; not the word of <HI>Man,</HI> but of <HI>God,</HI> and weigh well the <HI>great concernment</HI> of what thou heare&s;t, it is the Word, by which thou mu&s;t be <HI>justified or condem|ned</HI> in the great day of account.</P>
<P N="9">9. Give &s;erious regard to the many friendly <HI>convictions</HI> and <HI>motions</HI> of the Spirit of God. I know by experience, that carnall per&s;ons have <HI>many</HI> &s;uch <HI>convictions</HI> and <HI>good motions,</HI> which they do not cheri&s;h, but rather quench: I believe very many (if not mo&s;t) that attend upon the powerfull preaching of the Word, have, at &s;ome time or other, &s;ome clo&s;e workings and &s;tirrings upon their hearts, however they come to get loo&s;e from them again: Some have
<PB N="211" REF="125"> confe&s;&s;ed their &s;ins with <HI>tears,</HI> and &s;ome have been under &s;ome continuance of trouble of mind, and yet have returned again to their former folly. O take heed of &s;o doing, left thy <HI>la&s;t e&s;tate</HI> be farre wor&s;e than thy <HI>fir&s;t.</HI> Set in rather with &s;uch movings of the Spirirt, thou mai&s;t probably obtain the &s;aving grace which thy &s;oul needeth.</P>
<P N="10">10. Pray earne&s;tly to God for &s;aving grace, humbly confe&s;&s;ing and bewailing thy &s;in before him. When <HI>Peter</HI> had told <HI>Simon Magus,</HI> that he was in the <HI>gall of bitterne&s;&s;e, and bond of iniquity,</HI> he &s;aid to him, <HI>Repent, and pray God, if perhaps the thoughts of thy heart may be forgiven thee.</HI><NOTE PLACE="marg">This Ob|jection is very &s;atis|factorily an&s;wered by Mr. <HI>Baxter</HI> in his me|thod for peace of con&s;ci|ence. <HI>Dir.</HI> 9. Prov. 21.<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"></NOTE> Let not the Devil delude thee with that vain objection [The &s;a|crifice of the wicked is an abomination to the Lord, therefore thou mu&s;t not pray.] If thou art ob&s;tinately re&s;olved to go on in thy wickedne&s;&s;e, then hear|ken to his voice, and forbear to pray; but if thou &s;ee&s;t a nece&s;&s;ity of <HI>&s;alvation,</HI> and thy heart be by all the&s;e, or other arguments inclined to &s;eek after it, for|bear not to cry mightily to thy God for help. Suppo&s;e I &s;hould &s;ay unto thee, thou mu&s;t not plough, for <HI>Solomon</HI> &s;aith, <HI>the ploughing of the wicked is &s;in;</HI> thou
<PB N="212" REF="126"> mu&s;t not &s;ow, or labour in thy calling, for being an <HI>unbeliever,</HI> it is <HI>impo&s;&s;ible for thee to plea&s;e God in it:</HI> Thou mu&s;t not eat or drink, becau&s;e thou do&s;t not do it to the glory of God. Would&s;t thou not an&s;wer, I mu&s;t follow my <HI>cal|ling,</HI> or el&s;e I mu&s;t be a <HI>beggar,</HI> and ut|terly undone: I mu&s;t <HI>eat</HI> and <HI>drink,</HI> or el&s;e I &s;hall &s;oon be <HI>fami&s;hed:</HI> no man, but he, that de&s;perately careth not for his life, would refu&s;e his nece&s;&s;ary food. Is not the ca&s;e alike, as to thy &s;pirituall condition? No man, but he, that is de&s;perately &s;et to lo&s;e his &s;oule (me|thinks) can be per&s;waded from praying to the Lord for help. When <HI>Jonah</HI> had preached the de&s;truction of <HI>Nine|veh,</HI> if another had come and told them, they might &s;ave their labour for <HI>fa|&s;ting</HI> and <HI>praying,</HI> their prayers would be but <HI>an abomination to the Lord,</HI> and do them no good; Would they have hearkned to &s;uch coun&s;el? Nay, did not the Lord give a <HI>gracious returne</HI> to their <HI>prayer?</HI> Suppo&s;e the Lord &s;hould &s;mite thee with &s;ome violent incurable di&s;ea&s;e, and death &s;hould &s;tare thee in the face, &amp; one of our <HI>Noveli&s;ts</HI> &s;hould come and tell thee, thou ha&s;t been hi|therto a wicked creature, and it is but <HI>in
<PB N="213" REF="126"> vain</HI> to <HI>pray,</HI> thy <HI>prayer</HI> will be but an <HI>abomination to the Lord,</HI> would&s;t thou not <HI>loath</HI> to look upon him, that &s;hould &s;peak thus to thee, and account it <HI>devil|li&s;h</HI> coun&s;ell? would&s;t thou hot &s;ay, <HI>I mu&s;t pray,</HI> or <HI>peri&s;h?</HI> And if a man that hath been wicked, may, yea, concludes he <HI>mu&s;t pray,</HI> and cannot be at <HI>peace</HI> unle&s;&s;e he <HI>pray,</HI> when the <HI>judgements</HI> of God are upon him, or hang over his head, why may he not &s;et him&s;elf to &s;eek God, while he hath health, liberty, and a free injoyment of the meanes of grace for his help? Was it not to the wicked that the Lord &s;aid, <HI>I&s;a.</HI> 55.6. <HI>Seek ye the Lord while he may be found, call ye upon him while he is neere?</HI> See ver. 7. <HI>Let the wicked for&s;ake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him.</HI> And is it not charged upon the <HI>workers of iniquity,</HI> as their <HI>greater &s;in,</HI> that <HI>they call not upon the Lord,</HI> P&s;. 14.4. How oft did the Lord call upon the <HI>wicked I&s;rae|lites</HI> to humble their &s;oules and &s;eek his face! and how oft did he heare and deliver them from their di&s;tre&s;&s;e! Ha&s;t thou not read of <HI>Ahabs</HI> Humiliation, and what &s;ucce&s;&s;e he had? Make not
<PB N="214" REF="127"> thy &s;elf wor&s;e than a <HI>wicked Ahab,</HI> le&s;t he ri&s;e up in judgement again&s;t thee, and le&s;t the <HI>men of Nineveh ri&s;e up in judge|ment again&s;t thee,</HI> for they <HI>fa&s;ted</HI> and <HI>prayed,</HI> and humbled their &s;oules at the preaching of <HI>Jonah,</HI> and behold a <HI>greater me&s;&s;age</HI> than that of <HI>Jonah,</HI> is &s;ent unto thee.</P>
<P>It is ea&s;ie to prove by many texts of Scripture, and arguments from Scri|pture, that it is a <HI>wicked mans duty to pray,</HI> and unle&s;&s;e any man will under|take to prove, that it is his <HI>duty to conti|nue in his wickedne&s;&s;e,</HI> he will &s;peak but little to the purpo&s;e again&s;t it. Some can &s;ay by experience, that the fir&s;t <HI>&s;pe|ciall work of God</HI> that ever they percei|ved on their <HI>hearts,</HI> was while they were <HI>praying</HI> unto him; and though they be|gan to <HI>pray formally,</HI> yet they were brought to <HI>pray &s;eriou&s;ly</HI> before they ended the <HI>&s;ame prayer.</HI> And if by blind guides thou wilt be per&s;waded to for|beare <HI>praying,</HI> let the character of a <HI>wicked &s;ot</HI> remain upon thee. P&s;al. 14.4. <HI>Have all the workers of iniquity no know|ledge?&mdash; who call not upon the Lord.</HI> And let the <HI>portion</HI> of the <HI>wicked</HI> be re&s;erved for thee. P&s;al. 9.17. <HI>The wicked &s;hall be turned into hell, and all the nations that forget God.</HI></P>
<PB N="215" REF="127">
<P>The &s;econd branch of the u&s;e of ex|hortation, <MILESTONE N="II"> I &s;hall direct to &s;uch of you, as are <HI>&s;pirituall.</HI> Labour in the u&s;e of &s;uch means, as God affords you, <HI>to &s;ave your &s;ouls from &s;in.</HI> This is the <HI>great work of Chri&s;t,</HI> and this mu&s;t be <HI>your great work al&s;o,</HI> in &s;ubordination to him. Who&s;oever thou art, that effectually cal|led, thou art called to <HI>holine&s;s.</HI> God hath given thee a principle of <HI>grace</HI> to this end, that thou may&s;t <HI>warre</HI> again&s;t <HI>cor|ruption,</HI> and walk in a <HI>holy conformity</HI> to his <HI>will.</HI> O remember, that <HI>&s;in</HI> is thy <HI>greate&s;t mi&s;ery,</HI> and <HI>holine&s;&s;e</HI> thy <HI>reall happine&s;&s;e.</HI> The godly mans <HI>happine&s;&s;e</HI> con&s;i&s;teth in the <HI>remi&s;&s;ion of &s;ins</HI> and <HI>&s;anctification</HI> of the &s;oul. Thus the <HI>ble&s;|&s;ed man</HI> is de&s;cribed in Scripture by <HI>both</HI> the&s;e parts of his <HI>ble&s;&s;edne&s;s,</HI> 1. Remi&s;|&s;ion of &s;ins. <HI>P&s;al.</HI> 32.1, 2. <HI>Ble&s;&s;ed is the man, who&s;e tran&s;gre&s;&s;ion is forgiven, who&s;e &s;in is covered. Ble&s;&s;ed is the man unto whom the Lord imputeth not iniqui|ty,</HI> 2. By &s;anctification. <HI>P&s;al.</HI> 1.1, 2. <HI>Ble&s;&s;ed is the man, that walketh not in the coun&s;ell of the ungodly,</HI> &amp;c. <HI>P&s;.</HI> 119.1, 2. <HI>Ble&s;&s;ed are the undefiled in the way, who walk in the law of the Lord. Ble&s;&s;ed are they that keep his te&s;timonies, and that &s;eek him with the whole heart.</HI> The&s;e are
<PB N="216" REF="128"> not <HI>meere qualifications</HI> of the per&s;ons, to whom <HI>ble&s;&s;edne&s;&s;e</HI> doth belong, but are <HI>reall</HI> and mo&s;t <HI>con&s;iderable parts</HI> of <HI>ble&s;&s;edne&s;&s;e</HI> it &s;elf. <HI>Sin,</HI> as I have &s;hewed you, is your <HI>great mi&s;ery,</HI> therefore <HI>holi|ne&s;&s;e</HI> is your <HI>great happine&s;&s;e.</HI> O how <HI>happy</HI> is a <HI>holy</HI> life! Well might <HI>Solomon</HI> &s;ay,<NOTE PLACE="marg">Prov. 12.26.</NOTE> <HI>The righteous is more excellent than his neighbour,</HI> even as much as <HI>&s;piritual liberty</HI> is more excellent than <HI>Satans &s;lavery.</HI> O then labour in the feare of God to walk uprightly before him, in all holy obedience, as thou de&s;ire&s;t to be <HI>ble&s;&s;ed.</HI> Jam. 1.25. <HI>Who&s;o looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man &s;hall be ble&s;&s;ed in his deed.</HI> <NOTE N="w" PLACE="marg">Signifi<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">cat in ip&s;a actione &s;i|tam e&s;&s;e bea<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">tiud ne~, non in audi|tione frigi|da. <HI>Calv. in loc.</HI></NOTE> I do not &s;ay, <HI>ble&s;&s;ed for his deed meritoriou&s;ly,</HI> but ble&s;&s;ed <HI>in his deed really.</HI> It is contrary to the glory of Gods <HI>grace</HI> to make our holine&s;&s;e and works <HI>meritorious</HI> of our future happi|ne&s;&s;e: and it is a <HI>dimini&s;hing</HI> of Gods <HI>mercy</HI> to us, and our own <HI>happine&s;&s;e</HI> here, to make our <HI>graces</HI> and <HI>&s;incere obedience</HI> meere <HI>&s;ignes</HI> and <HI>evidences</HI> of our good e&s;tate here, and our title to heaven hereafter. They are indeed <HI>&s;ignes,</HI> but (I &s;ay) not <HI>meere &s;ignes;</HI> for they are the <HI>chief part</HI> of our <HI>happine&s;&s;e
<PB N="217" REF="128"> here,</HI> and a part of the <HI>happine&s;s</HI> we &s;hall enjoy <HI>hereafter:</HI> the &s;pirit of &s;anctifi|cation is therefore called the <HI>earne&s;t</HI> of our <HI>inheritance,</HI> Ephe&s;. 1.14. Now the <HI>earne&s;t</HI> is not a <HI>meere &s;igne</HI> of a bargain, but <HI>a part</HI> of the <HI>&s;umme,</HI> and what a man receives <HI>in earne&s;t,</HI> &s;o much he hath toward the <HI>&s;umme</HI> he is to receive. So much then as thou ha&s;t of <HI>&s;anctifying grace,</HI> &s;o much thou ha&s;t of thy <HI>heaven</HI> upon <HI>earth.</HI> Thus when <HI>Peter</HI> exhorts us to adde <HI>grace</HI> unto <HI>grace,</HI> and one <HI>degree</HI> of <HI>grace</HI> unto another, he u&s;eth this among many other motives. 2 Pet. 1.11. <HI>For &s;o an entrance &s;hall be mini|&s;tred unto you abundantly into the ever|la&s;ting kingdome of our Lord and Saviour Je&s;us Chri&s;t.</HI> The more <HI>holine&s;&s;e</HI> we obtaine, the further we get into <HI>hea|vens happine&s;&s;e,</HI> while we are here upon <HI>earth</HI> Thus, I conceive, we may under|&s;tand the exhortation of <HI>Paul,</HI> Phil. 2.12.&mdash; <HI>Work out your &s;alvation with feare and trembling:</HI> Con&s;ider the fore|going words, <HI>As ye have alwaies obey|ed, not as in my pre&s;ence onely, but now much more in my ab&s;ence, Work out your &s;alvation, &amp;c.</HI> As if he &s;hould &s;ay, as he hath begun in the a&s;&s;i&s;tance of his grace, who <HI>worketh in you both to will
<PB N="218" REF="129"> and to do,</HI> &s;o go on to <HI>work out your &s;al|vation</HI> (to wit) in <HI>obeying to the end.</HI> O con&s;ider what motives here are to <HI>holine&s;&s;e!</HI> 1. It is your <HI>&s;alvation.</HI> By the <HI>habits</HI> of grace you are delivered from the <HI>&s;tate</HI> of <HI>&s;in,</HI> and by every <HI>act</HI> of obe|dience you are <HI>&s;aved</HI> from the <HI>contrary evil</HI> of <HI>di&s;obedience.</HI> I be&s;eech you con|&s;ider it well, there is &s;omething of <HI>&s;al|vation</HI> in every act of obedience to God. Mi&s;take me not, I do not &s;ay, that <HI>any,</HI> or <HI>all</HI> our <HI>obedience de&s;erves</HI> ought from God, but in every duty the Lord inables you to perform, you are &s;aved from the contrary neglect: In every temptation you re&s;i&s;t, you are <HI>&s;a|ved</HI> from that <HI>evil of &s;in</HI> you were tem|pted to, and <HI>&s;in</HI> is the <HI>wor&s;t of evils.</HI> Thus <HI>Jo&s;eph,</HI> by with&s;tanding the temptations of his Mi&s;tre&s;s, was <HI>&s;aved</HI> from the <HI>&s;in</HI> of <HI>uncleanne&s;&s;e;</HI> and this was a <HI>farre greater deliverance</HI> than his <HI>enlargement</HI> from the <HI>dungeon</HI> he was afterward ca&s;t into. And in this &s;en&s;e well &s;ayes <HI>Solomon,</HI> Prov. 19.16. <HI>He that keepeth the com|mandement keepeth his own &s;oule.</HI> And Chri&s;t is called (<HI>Heb.</HI> 5.9.) <HI>the author of eternall &s;alvation unto all them that obey him:</HI> For he <HI>&s;aves</HI> his people by ruling them, and making them obedient to his will.</P>
<PB N="219" REF="129">
<P>The &s;econd motive here u&s;ed by the Apo&s;tle, <HI>ver.</HI> 13. is this, <HI>For it is God that worketh in you both to will and to do, of his good plea&s;ure.</HI> Ye have the a&s;&s;u|rance of Gods &s;pecial grace, which is &s;ufficient for you, &s;trive therefore in the &s;trength of grace.</P>
<P>I might here u&s;e divers arguments to pre&s;&s;e you on to holy obedience; but I &s;hall onely de&s;ire, at this time, that <HI>this one</HI> may be <HI>well con&s;idered,</HI> and you will finde it <HI>weighty,</HI> to wit, that <HI>&s;anctificati|on is &s;alvation.</HI> Con&s;ider the rea&s;ons of the Doctrine, and let thy &s;oule be con|vinced of this, that <HI>&s;in</HI> is the wor&s;t of evils, that God is mo&s;t honoured, and thy &s;elf mo&s;t happy in thy being &s;aved from <HI>&s;in;</HI> &amp; according to the Doctrine, <HI>That the great work of Chri&s;t our Savi|our is the &s;aving of his people from their &s;ins.</HI> And then, methinks, I need &s;ay no more to per&s;wade you to <HI>hate &s;inne,</HI> and fall in <HI>love</HI> with the wayes of <HI>holi|ne&s;&s;e.</HI></P>
<P>And here, before I pa&s;&s;e, let it be con&s;idered, that properly and immedi|ately <HI>we</HI> cannot, either principally or in&s;trumentally <HI>pardon</HI> our <HI>&s;ins,</HI> or <HI>ju&s;tifie</HI> our <HI>&s;oules:</HI> that belongs <HI>wholly to God.</HI> It is God that <HI>pardoneth</HI> and <HI>ju&s;tifieth,</HI>
<PB N="220" REF="130"> it is Man that is <HI>pardoned</HI> and <HI>ju&s;tified,</HI> (yet is it our duty to beg and &s;ue for pardon) but in the <HI>&s;anctification</HI> of our &s;oules,<NOTE PLACE="marg">1 Pet. 1.22 1 Joh. 3.3.</NOTE> we (after the fir&s;t grace recei|ved) are immediately in&s;trumentall in our <HI>own &s;alvation</HI> (as you have already heard) we are never commanded to <HI>pardon</HI> or <HI>ju&s;tifie</HI> our &s;elves,<NOTE PLACE="marg">Jam. 4 8. 1 Pet. 1.15 Tit. 3.8. Heb. 12.4. Col. 3.5. Phil. 2 12.</NOTE> but to <HI>purge</HI> our <HI>hearts,</HI> and <HI>clean&s;e</HI> our <HI>hands,</HI> to <HI>walk in holine&s;&s;e,</HI> to <HI>maintain good works,</HI> to <HI>&s;trive against &s;in,</HI> to <HI>mortifie our earthly members,</HI> and therein to <HI>work</HI> out our <HI>&s;alvation.</HI> And what have we el&s;e to do while we are here, but to glo|rifie God in &s;eeking the <HI>&s;alvation</HI> of our &s;ouls from <HI>&s;in?</HI></P>
<P>And here let me tell you al&s;o, there is &s;omething of <HI>de&s;truction</HI> <NOTE N="x" PLACE="marg">Omnes <GAP DESC="illegible" RESP="UOM" EXTENT="2 letters">im, quoti|es peccamus tot<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">es pe<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">i|mus, quan|tum ad nos attine<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">: Deus for&s;itan meliora, &amp; &s;alubriora no|bis providet; at quoties peccamus per nos non fiat quin perea|mus. Quod &agrave; pe<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ditione vindicamur, ex me a e&s;t Dei mi&s;eri|cordia; peccata etiam multo graviora prepter Ch<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">i&s;tum condonan|tis, no&s;&abque; ad re&s;ipi&s;centiam perducentis&punc; Interea p<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">r<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">n<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">s non fiat, quin pereamus, quoties peccamus. <HI>Twi&s;. vind. gra. l. 2. crim. 4. Sect. 2.</HI></NOTE> in every <HI>&s;in</HI> you do commit: every <HI>&s;inne</HI> is as a wound to the &s;oul. And although the Lord will perfectly cure it in tho&s;e that
<PB N="221" REF="130"> are his, yet, methinks, a <HI>&s;ober man</HI> &s;hould carefully keep him&s;elfe from <HI>wounds,</HI> notwith&s;tanding he hath a skilfull Chirurgeon at hand that is able to heale him. When the Apo&s;tle &s;aith, <HI>Rom.</HI> 14.15. <HI>De&s;troy not him with thy meat, for whom Chri&s;t died;</HI> He did not mean that it was in the power of any man finally to de&s;troy him whom Chri&s;t hath effectually redeemed: but <HI>de&s;troy not</HI> (that is) mi&s;chief not him, by cau|&s;ing him to commit <HI>&s;in,</HI> which is in its <HI>own nature de&s;tructive</HI> to the &s;oul. That &s;aying of Philo&s;ophers, <HI>vehemens &s;en&s;i|bile de&s;truit &s;en&s;um, A violent object de|&s;troyeth the &s;en&s;e,</HI> is true, although every loud &s;ound doth not make a man &s;tark deaf, nor every dazling light quite put out a mans eys: the &s;en&s;es are impaired by violent objects, though not immedi|ately de&s;troyed by one &s;uch object.<NOTE PLACE="marg">As <HI>Solo|mon</HI> &s;aith of <HI>one &s;in|ner,</HI> &s;o we may truly &s;ay <HI>one &s;in de&s;troyeth much good,</HI> Eccle&s; 9.18.</NOTE> Thus the &s;oul (though not utterly de&s;troied) is very much <HI>damnified</HI> by <HI>&s;inful</HI> practi&s;es; yea, every &s;in is in its own nature a <HI>mortall wound;</HI> and although the Lord doth not &s;uffer his people to die, yet, when they have &s;inned greatly, he hath cau&s;ed them to feel &s;o much tormenting pain of &s;uch wounds, that they have <HI>roared out,</HI> and <HI>groaned long</HI> &s;ometimes
<PB N="222" REF="131"> in the <HI>bitterne&s;&s;e</HI> of their <HI>&s;oules,</HI> before they have felt the cure wrought. P&s;al. 32.3, 4, 5. <HI>When I kept &s;ilence my bones waxed old, through my roaring all the day long: For day and night thy hand was heavy upon me, my moi&s;ture is turned into the drought of &s;ummer. I aknowledged my &s;in unto thee, and my iniquity have I not hid: I &s;aid I will confe&s;&s;e my tran&s;gre&s;&s;i|ons unto the Lord, and thou forgave&s;t the iniquity of my &s;in.</HI> Con&s;ider therefore how much thou art concerned to look to thy heart, and waies, to <HI>mortifie &s;in,</HI> and <HI>perfect holine&s;&s;e in the feare of God.</HI> I &s;hall now proceed to give &s;ome <HI>directi|ons</HI> for the <HI>&s;aving</HI> of your &s;oules from <HI>&s;inne,</HI> and I will not be tedious in them.</P>
<P N="1"><NOTE PLACE="marg">Directi|ons.</NOTE>1. Study well the &s;leights of Satan, who prevails very far upon the children of God, becau&s;e they are &s;o ignorant of his devi&s;es. Satan hath his <GAP DESC="foreign">, his <HI>wiles</HI> and <HI>&s;tratagems,</HI> whereby he mi&s;|chiefs poor &s;oules. The <HI>efficacy</HI> of a &s;tratagem depends upon the <HI>&s;ecrecy</HI> of it, being di&s;covered, it becomes <HI>weak,</HI> and is more ea&s;ily prevented. Satans fallacies and &s;ubtilties are very many; and, becau&s;e of his &s;ubtilty, he is called the <HI>old Serpent, which deceiveth the whole
<PB N="223" REF="131"> world,</HI> Rev. 12.9. And &s;aith <HI>Paul,</HI> 2 Cor. 11.3. <HI>I feare, le&s;t by any meanes, as the Serpent beguiled</HI> Eve, <HI>through his &s;ubtilty, &s;o your mindes &s;hould be corru|pted from the &s;implicity that is in Chri&s;t.</HI> But I &s;hall not now inlarge my &s;elfe up|pon this particular, having not long &s;ince preached to you at large upon this &s;ubject, from <HI>Mat.</HI> 4. the former part of the chapter.</P>
<P N="2">2. Study well the <HI>deceitfulne&s;s</HI> of thy <HI>own heart;</HI> thy greate&s;t <HI>enemy</HI> <NOTE N="y" PLACE="marg">Although Satan were a&s;leep, al|though the world were at one with us, although wicked coun&s;ell were utter|ly put to &s;ilence, al|though no evil example were given us, although no outward &s;tumbling block were ca&s;t in our way: yet have we one thing in our &s;elves, and of our &s;elves (even originall &s;in, concupi|&s;cence, or lu&s;t) which never cea&s;eth to egg us and allure us from God, and to &s;tain us with all kind of unclenne&s;&s;e, accor|ding as S. <HI>James</HI> &s;aith, Every man is tempted of his own lu&s;t. <HI>Golding</HI>'s <HI>ep<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ded&punc;</HI> before his tran&s;lation of <HI>Calv.</HI> on the <HI>B&s;al.</HI></NOTE> lodgeth in thy <HI>own bo&s;ome.</HI> As a bo&s;om-friend is the <HI>be&s;t,</HI> &s;o a bo&s;om-enemy is the <HI>wor&s;t. The heart is deceitful above all things&mdash; who can know it?</HI> Jer. 17.9. How innume|rable are the <HI>&s;elf-delu&s;ions,</HI> not onely of <HI>carnal per&s;ons,</HI> but even of the <HI>children of God them&s;elves!</HI> O what <HI>&s;hifts</HI> and <HI>excu&s;es</HI> will they find out to defend ma|ny vain and &s;infull practi&s;es!</P>
<P N="3"><PB N="224" REF="132">3. Be watchfull, <HI>&s;ee that ye walk cir|cumspectly, not as fools, but as wi&s;e</HI> &s;aith <HI>Paul,</HI> Eph. 5.15. <HI>Be &s;ober, be vigilant,</HI> &s;aith <HI>Peter,</HI> Epi&s;t. 5.8. &s;ecurity is very dangerous, when the <HI>Danites</HI> went to <HI>Lai&s;h,</HI> they found the people <HI>quiet</HI> and <HI>&s;ecure,</HI> and &s;o ea&s;ily &s;mote them <HI>with the edge of the Sword.</HI> Judg. 18.27. If there be no guards kept, a Garri&s;on may be ea&s;ily &s;urpri&s;ed, and taken by the E|nemy. It hath been found by experience in warre, that much injury hath been received through the <HI>&s;luggi&s;hne&s;s</HI> of them, that &s;hould have been <HI>watching.</HI> So is it with <HI>Chri&s;tians</HI> in their <HI>&s;piritu|rall condition.</HI> How often doth <HI>Satan</HI> prevaile upon them through their head|le&s;&s;e &s;ecurity, how often are they <HI>meerly &s;urpri&s;ed</HI> by him, before they are aware! O take heed (Chri&s;tians) <HI>Satan</HI> is <HI>al|wayes waiting</HI> his opportunity to fall upon you: it is therefore mo&s;t nece&s;|&s;ary that you be <HI>alwayes watch|ing.</HI> No Commander would draw off his guards, when the Enemy lies before him, but rather double them, and row&s;e them, if they are &s;luggi&s;h. This is our condition. <HI>Our Adver&s;ary without</HI> is e|ver attending upon us, and (which is wor&s;e) we have a malignant party lur|king
<PB N="225" REF="132"> within us, waiting an opportunity al&s;o, to betray us to Satan. Let me &s;ay with <HI>Paul, Therefore let us not &s;leep, as others do, but let us watch and be &s;ober,</HI> 1 The&s;. 5.6.</P>
<P N="4">4. I &s;hall, in a word,<NOTE PLACE="marg">Ephe&s;. 6.</NOTE> commend unto you the whole armour of God, of which I cannot now &s;tand to &s;peak par|ticularly.</P>
<P N="5">5 Con&s;ider where thy <HI>greate&s;t</HI> weak|ne&s;&s;e lies, and draw up thy <HI>greate&s;t force,</HI> and exerci&s;e thy <HI>greate&s;t care</HI> and <HI>watchfulne&s;&s;e there.</HI> In a Garri&s;on the <HI>watch</HI> is u&s;ually <HI>&s;tronge&s;t,</HI> and the <HI>force</HI> drawn up <HI>greate&s;t,</HI> where the <HI>walls</HI> or <HI>works</HI> are <HI>weake&s;t:</HI> Con&s;ider then, I &s;ay, where thy <HI>greate&s;t weakne&s;&s;e</HI> lies: Ha&s;t thou a worldly heart? draw up all the force of arguments thou can&s;t, to &s;trengthen thee again&s;t that infirmity; watch carefully, &amp; pray earne&s;tly again&s;t it. Ha&s;t thou a pa&s;&s;ionate, ra&s;h &s;pirit? this is thy great infirmity, do all thou can&s;t to &s;trengthen thy &s;oule; watch and pray al&s;o again&s;t this infirmity. Ha&s;t thou a proud, &s;elf-exalting heart? this is al&s;o thy great infirmity; and whatever thy weakne&s;&s;es are be&s;ides be &s;ure this is one. What I have ob&s;er|ved in my little experience, makes me
<PB N="226" REF="133"> almo&s;t of the opinion of a godly Mini|&s;ter,<NOTE PLACE="marg">Mr. <HI>Capel</HI> in his Treati&s;e of Tenta|tions.</NOTE> yet living, <HI>that Pride is every mans beloved &s;in.</HI> What &s;in <HI>more naturall</HI> in all the world, than this? I feare mo&s;t of you have forgotten what I have prea|ched in divers Sermons, a few yeares &s;ince, from <HI>Jam.</HI> 4.6. <HI>God re&s;i&s;teth the proud, but giveth grace unto the humble,</HI> and it is not now &s;ea&s;onable to make re|petition of it. But con&s;ider thy weak|ne&s;&s;e in the&s;e mentioned, or any other particulars, and know that Satan will a&s;&s;ault &s;oone&s;t, where he finds the wea|ke&s;t, and will prevaile more ea&s;ily, un|le&s;&s;e thou art watchfull.</P>
<P N="6">6. Go not forth in thy <HI>own &s;trength,</HI> le&s;t thou fall through thy <HI>own weakne&s;s,</HI> but <HI>be &s;trong in the Lord, and in the might of his power,</HI> as &s;aith the Apo&s;tle, <HI>Ephe&s;.</HI> 6.10. We mu&s;t have the Lords <HI>arm</HI> of &s;trength, as well as the Lords <HI>armour</HI> for our &s;pirituall &s;afety. When <HI>Peter</HI> was confident of his <HI>own &s;trength,</HI> the Lord gave him <HI>wofull experience</HI> of his <HI>own weakne&s;&s;e. Though all men &s;hall be offended becau&s;e of thee, yet will not I be offended,</HI> Mat. 26.33. <HI>And I am ready to go with thee both into pri&s;on, and to death,</HI> &s;aid <HI>Peter,</HI> Luke 22.33. Who but <HI>Peter?</HI> who &s;o bold and re&s;olute as
<PB N="227" REF="133"> he? But &s;ee what a Coward he proved, when he came but to be charged with <HI>a maid,</HI> (though he took him&s;elf for <HI>a man</HI>) he <HI>denied Chri&s;t</HI> no le&s;&s;e than <HI>thrice,</HI> yea, he <HI>cur&s;ed,</HI> and <HI>&s;wore,</HI> &s;aying, <HI>I know not the man,</HI> Matth. 26.73. But <HI>Paul</HI> took a &s;afer cour&s;e, of whom I &s;hall &s;pake in the next direction. And <HI>Peter</HI> him&s;elf, after he had <HI>&s;marted</HI> for his <HI>&s;elf-confidence,</HI> obtained much &s;trength from Chri&s;t, as is evident by his doings and &s;ufferings for the &s;ake of Chri&s;t, recorded in the <HI>Acts of the Apo&s;tles.</HI></P>
<P N="7">7. Pray earne&s;tly for &s;trengthening and a&s;&s;i&s;ting grace, for the with&s;tanding of temptations: Prayer is to be joyned with all other endeavours. This is to be u&s;ed with all the pieces of our &s;piri|tuall armour, <HI>Ephe&s;.</HI> 6.18. <HI>Praying al|waies with all prayer and &s;upplication&mdash; Gird up your loyns and pray, believe and pray, hope and pray.</HI> Fly to Chri&s;t for &s;trength <HI>in prayer and &s;upplication.</HI> Thus did <HI>Paul, when the me&s;&s;enger of Satan buffetted him,</HI> 2 Cor. 12 8, 9. The power of prayer is very great.</P>
<P N="8">8. In <HI>all temptations to &s;in,</HI> remember what I have told you, over and over, that <HI>&s;in is the wor&s;t of evils,</HI> and u&s;e this as an argument again&s;t them: let a
<PB N="228" REF="134"> <HI>temptation to &s;in,</HI> be as if a man &s;hould per&s;wade you to ca&s;t your &s;elves into the fire. The <HI>lea&s;t &s;in</HI> is <HI>wor&s;e</HI> than the <HI>mo&s;t &s;corching flames,</HI> yea, <HI>&s;in</HI> is <HI>wor&s;e than the torments of hell.</HI> This, if well con&s;idered, would <HI>much imbitter</HI> the <HI>&s;weet mor&s;ells of &s;in.</HI> This will be a great meanes to keep thee clo&s;e to the rule of <HI>Gods Word,</HI> when <HI>temptations are &s;trong,</HI> and cau&s;e thee <HI>highly to prize</HI> the <HI>Word,</HI> as <HI>David</HI> did, and take coun&s;ell from it. Thus when <HI>Davids</HI> &s;traits were great, he fearing <HI>&s;in,</HI> con&s;ults not with <HI>fle&s;h</HI> and <HI>blood,</HI> but with the <HI>word of God.</HI> P&s;al. 119.23, 24. <HI>Princes al&s;o did &s;it and &s;peak again&s;t me, but thy Servant did me|ditate in thy &s;tatutes. Thy te&s;timonies are my delight, and my Coun&s;ellours.</HI> And he had much comfort from it in his di|&s;tre&s;&s;e: <HI>This is my comfort in my afflicti|on</HI> (&s;aith he) <HI>for thy word hath quickned me,</HI> ver. 50. not Gods word of <HI>promi&s;e</HI> onely, (which was comfortable) but his word of <HI>precept</HI> al&s;o. See ver. 51. <HI>The proud have had me greatly in deri&s;ion, yet have I not declined from the law.</HI> This was his comfort, that he had the pre|cept of God to direct him in his duty, that being kept from the evill of <HI>&s;inne,</HI> his &s;pirituall adver&s;aries might not get
<PB N="229" REF="134"> advantage again&s;t him. <HI>Thy word have I hid in mine heart, that I might not &s;in again&s;t thee,</HI> ver. 11. For, had he e&s;ca|ped his enemies by a &s;infull &s;hift, it would have been a remedy wor&s;e than the di&s;ea&s;e. To be kept clo&s;e to God, and to have communion with him in a time of affliction, and di&s;tre&s;&s;e, is a very great, and mo&s;t de&s;irable mercy: Therefore <HI>David,</HI> in deep di&s;tre&s;&s;e of per&s;ecution and affliction, prayes, <HI>P&s;al.</HI> 143.10. <HI>Teach me to do the will, or thou art my God,</HI> &amp;c. Yea, this is a far greater mercy, than to be delivered from the affliction it &s;elfe.</P>
<P N="9">9. Prize, and frequent the Commu|nion, and &s;ociety of the Saints and &s;er|vants of God, and thou &s;halt find thy hands much &s;trengthened by them. Embrace all their coun&s;els, admoniti|ons, exhortations, and what&s;oever o|ther helps they afford thee, with much thankfulne&s;&s;e. Learn to accept of a friendly reproof, as a great kindne&s;&s;e. <HI>P&s;al.</HI> 141.5. <HI>Let the righteous &s;mite, it &s;hall be a kindne&s;&s;e; and let him reprove me, it &s;hall be an excellent oyl.</HI>&mdash; (This I the rather mention, becau&s;e <HI>reproofs</HI> are hardly born by mo&s;t.) Suppo&s;e a friend &s;hould &s;ave thee from peri&s;hing by
<PB N="230" REF="135"> fire, or water, would&s;t thou not take it kindly, though he catch thee out ha&s;ti|ly, and handle thee roughly? Know that the danger of <HI>&s;in</HI> is greater; and a &s;harp reproof, for the &s;afety of the &s;oul, mu&s;t be kindly taken, although it &s;eem har&s;h.</P>
<P N="10">10. La&s;tly, Be <HI>con&s;tant</HI> in the u&s;e of all meanes for thy Salvation, <HI>Satan</HI> is &s;till watching, and thy corruption is daily, and hourly working: and thou can&s;t not be negligent any time, without &s;u|&s;taining &s;ome injury by them.</P>
<P><MILESTONE N="III"> Having &s;poken to &s;uch as are <HI>Carnall,</HI> and to &s;uch as are <HI>&s;pirituall;</HI> I &s;hall now direct my &s;peech to &s;uch as are at great <HI>uncertainties</HI> what their condition is, whether Carnall or Spirituall. And &s;uch I would Exhort diligently to inquire whether they have any actual intere&s;t in this great &s;aving work of Chri&s;t or not. You cannot di&s;cerne what your intere&s;t is in the other part of Chri&s;ts &s;aving work, but by this. Pardon of &s;in, Ju&s;ti|fication, Adoption, which are <HI>Relative</HI> changes, cannot be di&s;cerned, but by the <HI>Reall</HI> change, which alwayes ac|companies them.</P>
<P>Would you know then whether you are in a &s;tate of <HI>Salvation?</HI> inquire
<PB N="231" REF="135"> whether you are in a &s;tate of <HI>Sanctifi|cation</HI> or not: Herein lies the greater part of your <HI>Salvation</HI> (as you have heard) and the other parts are di&s;cove|red by this. It is a Devili&s;h &s;ubtilty of <HI>Satan</HI> (tending to keep men in pre|&s;umptuous carnall &s;ecurity) to per&s;wade them not to try them&s;elves by marks, and Signes of what God hath wrought <HI>in them,</HI> to know what God hath fur|ther wrought <HI>for them,</HI> I know not how a Child of God &s;hall di&s;cerne him&s;elf from a Child of the Devil, if the diffe|rence be only <HI>Relative,</HI> and not Reall. Neither can a <HI>Christian</HI> have more grounded hope, or comfort of his Salva|tion than a <HI>Jew, Turk,</HI> or <HI>Heathen;</HI> if the work of grace upon his heart will not evidence his good e&s;tate. I will not now &s;tand upon this que&s;tion: but will lay downe &s;ome few marks, whereby you may try, and di&s;cerne whether your e&s;tate be good, or not, and they &s;hall be onely &s;uch, as fall directly from the point in hand, and may be deduced from what hath beene already &s;poken upon it.</P>
<P>Fir&s;t, If you are in a &s;tate of Salvation, you will look upon <HI>Sin</HI> as the greate&s;t evil: or, if for want of due con&s;ideration,
<PB N="232" REF="136"> you have e&s;teemed <HI>Wrath</HI> a greater evil, yet you will e&s;teem <HI>Sin</HI> &s;o great, even in it &s;elf, as that you will groan un|der it, and long to be delivered from it, though there were no other evill fol|lowing it. Let me put this que&s;tion to thee, and con&s;ider well what an&s;wer thy con&s;cience will make. Suppo&s;e it were po&s;&s;ible for thee to go on freely in <HI>&s;in,</HI> without danger of <HI>puni&s;hment;</HI> that there were no penalty to be executed upon the impenitent tran&s;gre&s;&s;ors of the Law; that there were no &s;uch thing as <HI>everla&s;ting condemnation,</HI> or <HI>temporal judgement;</HI> could&s;t thou then be con|tented to go on, and take thy cour&s;e in <HI>&s;in,</HI> without &s;erious &s;eeking to be deli|vered from it? If thou could&s;t, <HI>thy heart is not yet right in the &s;ight of God, thou art in the gall of bitterne&s;&s;e, and bond of ini|quity,</HI> and not in a <HI>&s;tate of &s;alvation.</HI> For to fear <HI>&s;in meerly,</HI> for fear of <HI>puni&s;h|ment,</HI> is not <HI>properly</HI> to feare <HI>&s;in at all,</HI> but <HI>wrath onely;</HI> and this is but a <HI>&s;ervile,</HI> or <HI>&s;lavi&s;h fear.</HI> I doubt not but the <HI>judg|ment threatned</HI> on the one hand, and the reward <HI>promi&s;ed</HI> on the other hand, are motives needfull for our help; but the very evill that is <HI>in &s;in it &s;elfe,</HI> is e&s;teem|ed <HI>&s;o great,</HI> that the con&s;ideration of
<PB N="233" REF="136"> that alone worketh &s;trongly in all that truly believe. He that could think him|&s;elf well enough with profits, plea&s;ures, honours, if he might have a continued enjoyment of them, without ever being called to an account before Gods tribu|nal, is, as yet, but an <HI>unhappy man;</HI> for as yet he doth not hate <HI>&s;in, as &s;in,</HI> or for it &s;elf; nor out of any <HI>true love</HI> to the wayes of <HI>holine&s;&s;e.</HI> The Scholler that would be willingly playing all the day long; but leaves his &s;port a while, and learneth a little, for feare of his Ma&s;ters <HI>rod onely,</HI> is no enemy to Idlene&s;&s;e, or true lover of Learning. Inquire then diligently what thy affections are to|wards <HI>&s;in,</HI> con&s;idering it <HI>as ab&s;tracted from puni&s;hment.</HI></P>
<P N="2">2. Secondly, and con&s;equently, he that is <HI>&s;aved</HI> from a <HI>&s;tate of &s;in,</HI> and <HI>hates &s;in, as &s;in,</HI> <NOTE N="a" PLACE="marg">A quate|nus ad de omni valet argumen|tum Neque vi<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> bonus meri|to dicitur; qui &s;cit quod bonu~ est, &s;ed qui diligit. <HI>Aug. de civ. Dei l. 11. c. 28.</HI></NOTE> a hates <HI>every &s;inne.</HI> Thus &s;aith <HI>David,</HI> P&s;al. 119.104. <HI>I hate every fal&s;e way.</HI> ver. 101. <HI>I have refrained my &s;elf from every evil way.</HI> And he that loves <HI>grace, as grace,</HI> loves <HI>every grace,</HI> and <HI>every gracious action,</HI> having re&s;pect to <HI>every part</HI> of his <HI>duty,</HI> P&s;al. 119. <HI>ver.</HI> 5, 6. <HI>O that my wayes were directed to keep thy &s;tatutes! Then &s;hall I not be a&s;hamed, when I have respect to all thy
<PB N="234" REF="137"> commandements.</HI> I do not &s;ay, that ha|tred of &s;in, or love of holine&s;&s;e, is <HI>gra|dually perfect in all,</HI> or <HI>any</HI> of the <HI>Saints</HI> in this life; but it is <HI>prevalent in all</HI> of them. Inquire then <HI>what is the prevalent,</HI> or <HI>overpoi&s;ing</HI> frame of thy heart: Is it again&s;t <HI>every &s;in,</HI> and for the <HI>whole &s;ervice of God?</HI> I &s;ay the <HI>pre|valent, or overpoi&s;ing frame;</HI> for a car|nall per&s;on may, and u&s;ually hath, many <HI>grudgings of con&s;cience,</HI> again&s;t <HI>&s;in,</HI> and &s;ome <HI>approbation</HI> of the wayes of <HI>holi|ne&s;&s;e.</HI> When the rich young man in the Go&s;pel came to Chri&s;t, inquiring what he &s;hould do to inherit Eternall Life; and at his &s;econd que&s;tion, asked Chri&s;t, <HI>What lack I yet?</HI> Chri&s;t plainly di&s;co|vered by his an&s;wer, that he wanted <HI>more love</HI> to his <HI>spiritual,</HI> than to his <HI>temporall happine&s;&s;e.</HI> And in this exam|ple is confirmed, what Chri&s;t told his Di&s;ciples, to wit, <HI>that he that loved any thing more than him, is unworthy of him, and cannot be his Di&s;ciple,</HI> Luke 14.26. Mat. 10.37. Doubtle&s;&s;e <HI>Judas</HI> had <HI>&s;ome kinde of love</HI> to his Ma&s;ter, upon whom he had waited &s;o long: But the <HI>thirty pieces of &s;ilver</HI> weighed <HI>Chri&s;t down</HI> in the ballance of his affection.</P>
<P>I &s;ay al&s;o, it is the <HI>frame of thy heart,</HI>
<PB N="235" REF="137"> that thou mu&s;t inquire after: for it is hard judging by &s;ome <HI>particular incli|nations onely.</HI> A <HI>bad man</HI> may &s;ometimes be in a <HI>good minde;</HI> as at the hearing of &s;ome rouzing Sermon, or under &s;ome great Affliction, or the like; but <HI>this goodne&s;&s;e is but as the morning cloud,</HI><NOTE PLACE="marg">Ho&s;ea 6.4.</NOTE> <HI>and as the early dew, that &s;oon vani&s;heth away.</HI> The young man forementioned was in a good minde, while he was coming to Chri&s;t; but it was but of &s;mall continuance. A <HI>good man</HI> al&s;o may &s;ometimes be in a <HI>bad minde,</HI> as when he is under a prevalent temptati|on: So was <HI>David,</HI> when he fell into the &s;ins of Adultery and Murder; and <HI>Solomon</HI> when he declined to Idolatry. Now if a <HI>wicked man</HI> &s;hould judge of him&s;elfe by what his inclination was, while he was in a <HI>good minde,</HI> for a little &s;ea&s;on, he may judge him&s;elfe to be <HI>godly,</HI> (as, I doubt, many do) and &s;o deceive his own &s;oule. Or, if a <HI>godly man</HI> &s;hould judge of him&s;elfe by what he hath ob&s;erved in him&s;elfe, while he was under the power of &s;ome <HI>great temptation,</HI> he may take him&s;elf for a very <HI>reprobate.</HI></P>
<P>I adde, <HI>again&s;t every &s;in, and for the whole &s;ervice of God.</HI> Becau&s;e a <HI>wicked
<PB N="236" REF="138"> man</HI> may have a <HI>prevalent, con&s;tant hatred</HI> of <HI>&s;ome &s;innes,</HI> and a <HI>constant predominant love</HI> to <HI>&s;ome vertues:</HI> even very <HI>Heathens</HI> have been <HI>con&s;tant haters</HI> of <HI>inju&s;tice, intemperance,</HI> &amp;c. and have been <HI>great lovers</HI> of <HI>temperance, ju&s;tice,</HI> and &s;uch like vertues. And we &s;ee by experience, that many <HI>meer civil per|&s;ons</HI> are <HI>&s;tedfa&s;t haters</HI> of <HI>&s;wearing, drun|kenne&s;&s;e, whoredome,</HI> and &s;uch like <HI>open profane&s;&s;e;</HI> and lovers of <HI>truth, hone&s;ty,</HI> and <HI>&s;obriety.</HI> Inquire then what is the <HI>prevalent frame of thy heart again&s;t every &s;in,</HI> &s;o far as thou knowe&s;t. And this requires a <HI>&s;erious,</HI> and <HI>frequent ob|&s;ervation</HI> of thy <HI>heart</HI> and <HI>wayes,</HI> if thou wilt make a <HI>clear di&s;covery.</HI></P>
<P>Let me ask thee then, Ha&s;t thou well ob&s;erved the <HI>frame of thy heart?</HI> and do&s;t thou find it to be again&s;t <HI>every &s;in,</HI> &s;o as not to be contented with <HI>&s;ecret &s;ins, heart-&s;ins, mo&s;t plea&s;ing &s;ins, com|mon infirmities,</HI> even &s;uch as may, and doe ordinarily con&s;i&s;t with a <HI>&s;tate of grace?</HI> Can&s;t thou &s;ay with <HI>David,</HI> P&s;al. 119.113. <HI>I hate vain thoughts.</HI> P&s;al. 18.22, 23. <HI>All his judgements were be|fore me, and I did dot put away his &s;ta|tutes from me; I was al&s;o upright before him, and I have kept my &s;elfe from mine
<PB N="237" REF="138"> iniquity.</HI> For who&s;oever &s;hall <HI>keep the whole law,</HI> and yet offend in <HI>one point,</HI> (to wit) habitually, willingly, and out of indulgence, he remaineth guilty, as a <HI>tran&s;gre&s;&s;our</HI> of the <HI>whole law.</HI> James 2.10.</P>
<P N="3">3. As a further con&s;equent, He that is &s;aved from a <HI>&s;tate of &s;in, feareth &s;in,</HI> and followeth after <HI>holine&s;&s;e.</HI> What a man looks upon as <HI>evil,</HI> he <HI>hateth;</HI> and what he <HI>hateth</HI> he <HI>feareth,</HI> if he be in danger of it; and the <HI>greater</HI> he ap|prehendeth the <HI>evil</HI> to be, the <HI>greater</HI> is his <HI>fe<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">re</HI> of it. And what a man ac|counteth <HI>good,</HI> and &s;o <HI>loveth,</HI> he hopeful|ly <HI>&s;eeketh</HI> the <HI>injoyment</HI> of, if it may be attained; and the <HI>better</HI> he e&s;teemeth it, the more <HI>diligently</HI> he <HI>&s;eeketh</HI> after it. Thus to our purpo&s;e &s;peaketh <HI>So|lomon,</HI> Pro. 28.14. <HI>Happy is the man that feareth alway; but he that hardeneth his heart &s;hall fall into mi&s;chiefe.</HI> To <HI>feare judgement</HI> with a <HI>love to &s;in,</HI> is a <HI>&s;ervile feare;</HI> but to <HI>feare &s;in,</HI> as a mo&s;t <HI>&s;ad evill in it &s;elfe,</HI> is from a true <HI>filiall fear of God,</HI> who hath forbidden &s;in; and in the words we &s;ee, it is &s;uch a feare, as is oppo&s;ed to <HI>hardning of the heart.</HI> And we have <HI>Paul</HI>'s example for ear|ne&s;t pre&s;&s;ing after the good he loved,
<PB N="238" REF="139"> and hoped for. Phil. 3.12, 13, 14. <HI>I follow after, if that I may apprehend that for which al&s;o I am apprehended of Je&s;us Chri&s;t. Brethren, I count not my &s;elf to have apprehended: but this one thing I do, forgetting tho&s;e things which are be|hinde, and reaching forth to tho&s;e things which are before. I pre&s;&s;e towards the mark for the price of the high calling of God in Chri&s;t Je&s;us. My &s;oul followeth hard after thee</HI> (&s;aith <HI>David</HI>) P&s;al. 63.8.</P>
<P>Ask thy &s;oul then, Art thou bold, and adventurous in thy waies <HI>without feare</HI> of falling into <HI>&s;in?</HI> or art thou <HI>fearfull</HI> and <HI>carefull</HI> in all thy undertakings, <HI>le&s;t thou tran&s;gre&s;&s;e?</HI> Do&s;t thou &s;ay, as <HI>Jo|&s;eph</HI> did, when a temptation ari&s;eth, <HI>How can I do this wickedne&s;&s;e and &s;inne again&s;t God?</HI><NOTE PLACE="marg">Gen 39.9.</NOTE> And do&s;t thou in <HI>doubtful</HI> ca&s;es <HI>con&s;ider</HI> and <HI>inquire</HI> what the will of the Lord is, that thou mai&s;t <HI>keep his way?</HI></P>
<P N="4">4. Hence followes <HI>care</HI> to <HI>avoid</HI> the <HI>evil,</HI> &amp; <HI>obtain</HI> the <HI>good</HI> in the u&s;e of &s;uch <HI>means</HI> as tend to the accompli&s;hment of it. Let me ask thee then, What <HI>care</HI> and <HI>diligence</HI> do&s;t thou u&s;e in hearing, rea|ding, meditating, praying, conferring, and watching over thy heart? <HI>A meere
<PB N="239" REF="139"> Hypocrite</HI> may do mo&s;t of the&s;e, as to the outward act, with &s;ome kinde of diligence: But do&s;t thou doe all the&s;e carefully, &s;etting <HI>this</HI> as the <HI>end</HI> thou propo&s;e&s;t, that hereby thou mai&s;t the more <HI>prevaile</HI> again&s;t <HI>eve|ry evil,</HI> and make a <HI>progre&s;&s;e in all good,</HI> and thereby <HI>glorifie God thy Saviour</HI> But alas, what is it that the mo&s;t do? they &s;it out a Sermon, kneel out a Prayer in publick, &s;ay over their prayers in pri|vate, &s;ome perhaps doe this, and more meerly to get knowledge, to obtaine a good e&s;teeme with men, or to &s;atisfie the voice of an enlightned naturall Con&s;cience, or for &s;ome other by-end. But if all endeavours do not <HI>chiefly</HI> refer to <HI>this end,</HI> to wit, to <HI>glorifie God in e&s;chewing every evill and doing good,</HI> it is but lo&s;t labour.</P>
<P N="5">5. La&s;tly, hence al&s;o followes a mans <HI>joy,</HI> and <HI>delight</HI> in that which is <HI>good;</HI> and <HI>&s;orrow,</HI> when the contrary <HI>evil</HI> over|takes him. What a man <HI>loves, de&s;ires,</HI> and <HI>&s;eeketh</HI> after, as <HI>good,</HI> he <HI>delights</HI> in the <HI>enjoyment of.</HI> What a man <HI>hates, feares,</HI> and <HI>carefully &s;huns, as evil,</HI> he is <HI>&s;orrowfull</HI> for, if it fall upon him, and it is <HI>contrary</HI> to the <HI>nature</HI> of the <HI>rationall &s;oule</HI> to doe otherwi&s;e. A man that
<PB N="240" REF="140"> loves riches, de&s;ires them, &s;eeks after them, and rejoyceth in the mid&s;t of abundance. <HI>Luke</HI> 12.16, 17, 18, 19. but if he be undone by cro&s;&s;e Providences, and poverty befalleth him, he is grie|ved and troubled, as we &s;ee by experi|ence. When the <HI>evill,</HI> that a man <HI>feared</HI> is fallen upon him, it maketh him <HI>&s;ad.</HI> Thus it is with tho&s;e, that are <HI>godly</HI> in the <HI>&s;pirituall estate.</HI> A <HI>godly man</HI> rejoy|ceth in <HI>all the good</HI> the Lord worketh <HI>in him,</HI> and <HI>by him,</HI> Thus <HI>Paul.</HI> 2. <HI>Cor.</HI> 1.12. <HI>This is our rejoycing, the te&s;timony of our con&s;cience, that in &s;implicity, and godly &s;incerity, not with fle&s;hly wi&s;edome, but by the grace of God, we have had our conver&s;ation in the world, and more a|bundantly to you-wards.</HI> A godly man is truely <HI>grieved</HI> for all the <HI>evill</HI> he doth commit, &s;o farre as he cometh to the knowledge of it. Thus <HI>David</HI> makes a <HI>&s;ad confe&s;&s;ion of his &s;in.</HI> P&s;al. 51.3, 4, 5, 6. Thus it is &s;aid, 2 <HI>Sam.</HI> 24.10. <HI>Davids heart &s;mote him after he had numbred the people, and Dav<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">d &s;aid unto the Lord, I have &s;inned greatly in that I have done.</HI> Thus <HI>Peter went forth and wept bitterly, after he had denied Chri&s;t, Luke</HI> 22.62. And this &s;orrow is not <HI>meerly</HI> for <HI>gro&s;&s;e &s;innes,</HI> but for <HI>le&s;&s;er</HI> al&s;o: &s;uch as the
<PB N="241" REF="140"> world never &s;ees. A godly man, as he hateth, &s;o he grieveth for <HI>vain thoughts,</HI> It mu&s;t be either a <HI>carnall,</HI> or <HI>bruiti&s;h</HI> frame of &s;pirit for a man <HI>not</HI> to be <HI>grie|ved for &s;in.</HI></P>
<P>Let the <HI>Antinomian</HI> &s;top his mouth, and &s;ay no more, that <HI>a child of God</HI> ought not to be <HI>troubled</HI> for <HI>any &s;inne,</HI> whatever he commits; <NOTE N="b" PLACE="marg"><P>Tunc <GAP DESC="foreign"> i&s;ta erit, quando pec|catum in homine nul|lum erit.</P>
<P>Borro &s;i <GAP DESC="foreign"> illa dicend<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> e&s;t quum animum contingere omnino non pote&s;t ullus affectus, quis hunc &s;luporem non omni|bus vitiis judicet e&s;&s;e pejorem? Pote&s;t ergo non ab&s;urde dici perfectam beatitudinem &s;ine &s;timulo timoris, &amp; &s;ine ullae tri&s;titiae futuram.&mdash; Si autem <GAP DESC="foreign"> illa e&s;t ubi nec metus ullus exterret, nec angit dolor, aver&s;anda e&s;t in hac vita, &s;i recte, hoc e&s;t, &s;ecundum Deum vivere volumus. <HI>Aug. de civ. Dei l. 14. c. 9.</HI> Apud nos autem juxta Scripturas Sacras, Sacramque do|ctrinam, Cives Sanctae civitatis Dei, in hujus vitae peregrinatione &s;ecundum Deum viventes, metuunt, cupiuntque, dolent, gaudent|que. Et quia rectus e&s;t amor eorum, i&s;tas omnes affectiones rectas habent.&mdash; Metuunt peccare, cupiunt per&s;everare, dolent in peccatis, gaudent in operibus bonis, <HI>&amp;c. Aug. ibid.</HI></P></NOTE> tho&s;e that are removed to heaven, being wholly <HI>free from &s;in,</HI> have no more cau&s;e to <HI>grieve for &s;in.</HI> But who&s;oever it is that lives upon earth, that being &s;ubject to daily offences, and &s;ometimes to great mi&s;carriages, yet is not grieved for them: I will be bold to &s;ay, that <HI>he is no child of God,</HI> although he may conceit him&s;elf that his &s;ins were all pardoned long &s;ince. There is no <HI>medium</HI> between
<PB N="242" REF="141"> <HI>grieving for &s;in,</HI> and <HI>rejoycing in &s;in,</HI> in &s;ome degree, while &s;in remains in us. And whether he that rejoiceth in <HI>ini|quity,</HI> without <HI>any remor&s;e,</HI> or <HI>&s;orrow</HI> at all for it, be in a <HI>good condition,</HI> let any man judge, who under&s;tandeth any thing of the Word of God. See 2 <HI>The&s;.</HI> 2.11, 12. <HI>And for this cau&s;e God &s;hall &s;end them &s;trong delu&s;ions, that they &s;hould believe a lie, that they all might be damned, who believe not the truth, but had plea&s;ure in unrighteou&s;ne&s;&s;e.</HI> Jerem. 8.5, 6. <HI>Luke</HI> 13.3, 5.</P>
<P>Well, whatever <HI>vain mindes</HI> may fan|cy to them&s;elves, the <HI>old Divinity</HI> will prove the <HI>&s;ounde&s;t:</HI> who&s;oever he is that is in a <HI>&s;tate of &s;alvation,</HI> doth truly and &s;incerely <HI>grieve for &s;in,</HI> and <HI>delight in that which is good,</HI> more than in all worldly pro&s;perity: I do not &s;ay <HI>more pa&s;&s;ionately,</HI> but <HI>more &s;olidly,</HI> that if it were put to his choice, he would not change <HI>grace</HI> for all the <HI>gold in the In|dies.</HI> P&s;al. 119.14. <HI>I have rejoyced in the way of thy te&s;timonies, as much as in all riches.</HI> P&s;al. 19.8, 10. <HI>The &s;tatutes of the Lord are right, rejoycing the heart; the commandement of the Lord is pure, enlightening the eyes; more to be de&s;ired are they than gold, yea, than much fine
<PB N="243" REF="141"> gold, &s;weeter al&s;o than the honey and the honey comb.</HI></P>
<P><HI>Exh.</HI> 4. Who&s;oever thou art that <MILESTONE N="IV"> feare&s;t God, and upon examination, finde&s;t thy &s;elf to be delivered from a <HI>&s;tate of &s;in,</HI> rouze up thy <HI>heart,</HI> and take unto thee words of <HI>prai&s;e</HI> and <HI>thank&s;gi|ving to God thy Saviour.</HI> And to the end thy heart may be rai&s;ed,</P>
<P N="1">1. Con&s;ider what thou wa&s;t,<NOTE PLACE="marg">2 Tim. 2.26. Tit. 3.3. Col. 1.21. Joh. 8.44. c. 3.18.36. Tit. 3.4. I&s;a. 61.1, 2, 3. Luc. 4.18. Col. 1.13. Rom. 8.16, 17, 18. 1 Pet. 2.9.</NOTE> and what thou art. How <HI>&s;ad</HI> was thy <HI>condi|tion,</HI> when thou wa&s;t a wretched <HI>bond-&s;lave of Satan, led captive by him at his will, &s;erving divers lu&s;ts,</HI> &amp; running with the <HI>wicked of the world, to the &s;ame exce&s;&s;e of riot with them, an enemy to God through evil works, a child of the Devil, and heir apparent of Gods eternall vengeance, prepared for the Devil and his Angels.</HI> But now, &s;ince the <HI>love of God thy Saviour towards thee appeared,</HI> thou art delive|red from the <HI>bondage</HI> wherein thou wa&s;t held; the Lord hath opened the <HI>pri&s;on doores,</HI> knocked off thy <HI>chaines and fet|ters,</HI> led thee forth, and tran&s;lated thee into the <HI>glorious liberty of the Sons of God,</HI> and made thee <HI>heire apparent of everla&s;ting heavenly glory.</HI> And all this is done, that thou &s;hould&s;t <HI>&s;hew forth the prai&s;es of him who hath called thee out
<PB N="244" REF="142"> of &s;uch horrid darkne&s;&s;e into his mervai|lous light.</HI></P>
<P N="2">2. Con&s;ider how many <HI>thou&s;ands</HI> there are in the world that live in the mid&s;t of carnal &s;ecurity, contentedly abiding in the <HI>bondage of &s;in,</HI> &amp; <HI>va&s;&s;allage of Satan!</HI> &amp; how <HI>very few</HI> there are that &s;hall be <HI>&s;aved,</HI> in compari&s;on of the <HI>multitude</HI> that &s;hall be <HI>eternally de&s;troyed!</HI> Now, that God &s;hould call <HI>thee</HI> to be one of that <HI>little flock,</HI> and that when there is but as it were <HI>one of a family,</HI> and <HI>two of a tribe, thou</HI> &s;hould&s;t be <HI>&s;ingled out</HI> from the re&s;t, and <HI>cho&s;en,</HI> when <HI>they are left;</HI> what <HI>meer grace,</HI> and <HI>a&s;toni&s;hing di&s;tin|gui&s;hing mercy</HI> is this! <HI>Who maketh thee to differ from another? and what ha&s;t thou, that thou ha&s;t not received?</HI></P>
<P N="3">3. How many, more rich, more ho|nourable, more wi&s;e than thy &s;elf, and many <HI>le&s;&s;e &s;inners,</HI> and of <HI>better natural di&s;po&s;itions</HI> and <HI>inclinations,</HI> are left in a <HI>&s;tate of &s;in to peri&s;h eternally!</HI> yet God hath reformed thy <HI>crooked perver&s;e &s;pi|rit,</HI> and <HI>continually pardons thy daily mi&s;carriages,</HI> and <HI>leads thee,</HI> and <HI>guides thee</HI> by his gracious <HI>spirit</HI> in the way to <HI>perfect glory.</HI> Ha&s;t thou not cau&s;e to &s;ay, <HI>This is a faithfull &s;aying, and worthy of all acceptation, that Chri&s;t Je&s;us
<PB N="245" REF="142"> came into the world to &s;ave &s;inners, of whom I am chief? howbeit for this cau&s;e I obtained mercy, that in me fir&s;t Je&s;us Chri&s;t might &s;hew forth all long &s;uffering for a pattern to them which &s;hall believe on him to life everla&s;ting,</HI> 1 Tim. 1.15, 16.</P>
<P N="4">4. Con&s;ider how <HI>aver&s;e</HI> thou wa&s;t to the work of <HI>grace</HI> upon thy <HI>owne-&s;oul,</HI> Rom. 8.7. <HI>The carnall mind is enmity again&s;t God; not an enemy,</HI> but <HI>enmity it &s;elfe.</HI> The &s;aving mercy then thou &s;hare&s;t in, was neither <HI>de&s;erved,</HI> nor &s;o much as <HI>de&s;ired</HI> by thee; yet the <HI>Lord pitied thee when thou wa&s;t in thy blood,</HI> and had&s;t not an <HI>heart to pity thy &s;elfe,</HI> and &s;aid unto thee <HI>live;</HI> he hath <HI>pre|vented thee with his goodne&s;&s;e,</HI> and was <HI>found of thee when thou &s;oughte&s;t him not.</HI></P>
<P>O let thy <HI>heart</HI> and <HI>mouth</HI> be <HI>filled</HI> with the high prai&s;es of God, and <NOTE N="c" PLACE="marg"><P>&mdash;Tamen quod nos oneratos, obruto&s;que peccatis, &amp; &agrave; contem|platione &s;uae lucis aver&s;os, ac tenebrarum, id e&s;t, iniquitatis dile|ctione caecatos, non omnino de&s;eruit. Mi&s;itque nobis verbum &s;uum qui e&s;t unicus ejus filius, quo pro nobis in a&s;&s;umptae carne nato at&abque; p<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">&s;&s;o, quanti Deus hominem penderet no&s;ceremus, atque illo &s;acri|ficio &s;ingulari &agrave; peccatis omnibus mundaremur, eju&s;que spiritu in cordibus no&s;tris dilectione diffu&s;a, omnibus difficultatibus &s;uperatis in aeternam requiem, &amp; contemplationis ejus ineffabilem dulcedi|nem veniremus. Quae corda, quae linguae ad ag<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ndas ei gratias &s;a|tis e&s;&s;e contenderint? <HI>Aug. de civ. Dei l. 7. c 31.</HI></P>
<P>Quantum tibi &s;umus debitores Domine Deus no&s;te tanti redem|pti pretio, tanto &s;alvati my&s;terio, tanto gratis adjuti benificio? Quantum &agrave; nobis mi&s;eris es timendus, &amp; amandus, hono<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">andus, &amp; reverendus, laudandus, &amp; benedicendus, qui &s;ic nos ama&s;ti, &amp; &s;alva&s;ti, &s;anct fica&s;ti, &amp; &s;ublima&s;ti? Quis di<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ere, quis cogitare &s;ufficiat? <HI>Aug conf. Theo. par. 2. c. 14.</HI></P></NOTE> &s;ay, <HI>Ble&s;&s;ed be the Lord God of I&s;rael, for he hath vi&s;ited and redeemed my &s;oule, and hath rai&s;ed me up a horn of &s;alvation. My
<PB N="246" REF="143"> &s;oule doth magnifie the Lord, and my &s;pi|rit hath rejoyced in God my Saviour. For he hath regarded the low e&s;tate of my for|lorn &s;oule. He that is mighty hath done great things for me, and holy is his name; and his mercy is on them that feare him, from generation to generation. Ble&s;&s;e the Lord, O my &s;oule, and all that is with|in me ble&s;&s;e his holy name. Ble&s;&s;e the Lord, O my &s;oule, and forget not all his be|nefits. Who forgiveth all thine iniquities, and healeth all thy &s;pirituall di&s;ea&s;es. Who redeemeth thy life from de&s;truction, who crowneth thee with his loving kindne&s;&s;e, and tender mercies. I will ble&s;&s;e the Lord while I have a day to live, yea, the terme of this life is too &s;hort to prai&s;e thy name, O Lord. O let my &s;oule for ever live, that, being filled with the fulne&s;&s;e of God, and love of Chri&s;t, which pa&s;&s;eth knowledge, I may admire and prai&s;e the breadth, and length, and depth, and height of thy riche&s;t grace, and may with the heavenly quire of
<PB N="247" REF="143"> Angels &s;ing, ble&s;&s;ing, and glory, and ho|nour to God in the highe&s;t, and to the lamb of God, that taketh away my &s;in, who &s;it|teth upon the throne to all eternity.</HI> Amen. Hallelujah.</P>
<P><HI>Exh.</HI> 5. Ble&s;&s;e God for every <HI>act of &s;in</HI> <MILESTONE N="V"> the Lord hath delivered thee from, &s;o far as thou can&s;t ob&s;erve it. Hath <HI>Satan</HI> at any time a&s;&s;aulted thee with his temptations, or ha&s;t thou been &s;orely endangered by thy own corrupt inclina|nation to commit <HI>&s;in,</HI> and hath the Lord prevented thee by any meanes what&s;oever? Thou ha&s;t cau&s;e to <HI>ble&s;&s;e his name.</HI> If we have gotten a remarka|ble <HI>victory in warre,</HI> we take it for our duty to &s;et apart a <HI>day of thanksgiving for it.</HI> If we are recovered from <HI>&s;ickne&s;s,</HI> or delivered from any <HI>eminent temporall danger,</HI> we think we are bound to re|turne <HI>prai&s;e to God,</HI> and &s;o we are. And &s;hould we not be as <HI>thankfull,</HI> yea <HI>more thankfull</HI> for Gods manifold gracious pre&s;ervations of us from <HI>spirituall dan|gers?</HI> Suppo&s;e thou wert travailing on a journey with a great charge of money about thee, and a company of robbers &s;et upon thee, and when their hands were in thy pockets, and their Swords, and pi&s;tols at thy bre&s;t; God &s;hould by
<PB N="248" REF="144"> a &s;peciall providence bring pa&s;&s;engers that way, who come in, in the very <HI>nick of time</HI> to <HI>&s;ave thee</HI> both from <HI>woun|ding,</HI> and <HI>robbing.</HI> Would&s;t thou not looke upon it as a <HI>speciall favour,</HI> and be <HI>thankfull to God</HI> for &s;o great a delive|rance, and be thankfull and loving to tho&s;e that came in for thy help? Thus is it in thy &s;pirituall condition. Thou art as a wayfaring man travailing towards home, and thou carrie&s;t a pre|cious trea&s;ure about thee, and how oft hath <HI>Satan</HI> and his in&s;truments &s;et upon thee to <HI>rob</HI> thee of what they can, and <HI>wound</HI> thy <HI>&s;oule?</HI> And how oft hath the Lord <HI>delivered thee</HI> by &s;ending in &s;ea&s;o|nable checks of con&s;cience, motions of his &s;pirit, reproofs, coun&s;els and advice of Chri&s;tian friends, and in&s;tructions by his me&s;&s;engers, whereby thou ha&s;t been <HI>delivered?</HI> And ha&s;t thou not cau&s;e to <HI>ble&s;&s;e the Lord</HI> for thy <HI>pre&s;ervation,</HI> and for the meanes whereby thou wa&s;t pre|&s;erved? Are not <HI>&s;pirituall</HI> dangers <HI>grea|ter</HI> then <HI>temporall,</HI> and is not the con&s;e|quence of them <HI>more dangerous,</HI> if they prevaile? And is not the mercy of &s;uch a deliverance the more <HI>highly</HI> to be <HI>pri|zed,</HI><NOTE PLACE="marg">1 Sam. 25.</NOTE> and God more <HI>highly</HI> to be <HI>prai&s;ed? David</HI> hath herein given us a very
<PB N="249" REF="144"> pertinent example. When he &s;ent his &s;ervants to <HI>Nabal</HI> for provi&s;ion, and <HI>Nabal</HI> returned them back empty with a churli&s;h an&s;wer; <HI>David,</HI> partly by the in&s;tigation of Satan, and partly by the heat of his own provoked pa&s;&s;ion, ra&s;h|ly re&s;olved to de&s;troy <HI>Nabal,</HI> &amp; all that pertained to him before the morning light, and was marching up with four hundred men at his heeles, for the exe|cution of his purpo&s;e. But the Lord &s;ent in <HI>Abigail,</HI> by his gracious provi|dence, with &s;ea&s;onable and &s;piritual coun&s;el, whereby <HI>David</HI> was preven|ted of the execution of the evil he had intended. Now <HI>David</HI> was <HI>pre&s;ently apprehen&s;ive</HI> of &s;o <HI>great a mercy.</HI> See <HI>how heartily</HI> he <HI>ble&s;&s;eth God,</HI> for keeping him from the <HI>&s;in</HI> of <HI>&s;elf-revenge,</HI> and ble&s;&s;eth the <HI>in&s;trument</HI> al&s;o, whereby he was <HI>pre&s;erved.</HI> 1 Sam. 25.32, 33. <HI>And</HI> David <HI>&s;aid to</HI> Abigail, <HI>Ble&s;&s;ed be the Lord God of I&s;rael, which hath &s;ent thee this day to meet me: And ble&s;&s;ed be thy advice, and ble&s;&s;ed be thou which ha&s;t kept me this day from coming to &s;hed blood, and from avenging my &s;elf with mine own hand.</HI> And again, ver. 39. <HI>When</HI> David <HI>heard that</HI> Nabal <HI>was dead, he &s;aid, ble&s;|&s;ed be the Lord, that hath pleaded the
<PB N="250" REF="145"> cau&s;e of my reproach from the hand of</HI> Nabal, <HI>and hath kept his &s;ervant from evil.</HI></P>
<P>Thus con&s;ider with thy &s;elf, Hath the Lord at any time delivered thee from the attempts of thy &s;piritual enemies, whe|ther by <HI>violent on&s;ets,</HI> or by more <HI>&s;ubtill contrivances?</HI> Call upon thy <HI>heart</HI> to affectionate <HI>prai&s;e</HI> and <HI>thank&s;giving</HI> for &s;o great a mercy, and &s;ay, <HI>Satan, with the world, and my own corrupt fle&s;h, have handed them&s;elves together, and a&s;&s;aul|ted my &s;oul with greate&s;t violence. They came upon me furiou&s;ly to &s;wallow me up quick, and I was unable to with&s;tand them for they were &s;tronger than I. Then cried I unto the Lord in my di&s;tre&s;&s;e; I &s;aid, thou art my refuge, I fly to thee for help Save me, O my God, and deliver my &s;oule from the hand of mine enemies, I have no power or might again&s;t them, but mine eyes are upon thee. In the day that I cried the Lord an&s;wered me, and &s;trengthned me with &s;trength in my &s;oule. He &s;aved me from my cruel enemies, he &s;et my feet upon a rock, and e&s;tabli&s;hed my goings. He hath put a new &s;ong into my mouth, even prai&s;e unto our God. I will love thee, O Lord, my &s;trength. The Lord is my rock, my fortre&s;&s;e, and my
<PB N="251" REF="145"> deliverer, my God, my &s;trength, in whom I will tru&s;t, my buckler, the horn of my &s;alvation, and my high tower. I will call upon the Lord, who is worthy to be prai&s;ed. As for God, his way is perfect, the word of the Lord is tried, he is a buckler to all them that tru&s;t in him. Who is God &s;ave the Lord? and who is a Rock &s;ave our God.</HI></P>
<P><HI>My &s;pirituall enemies con&s;pired again&s;t me with one con&s;ent, they communed of laying &s;nares privily for my &s;oule, &s;aying, Who &s;hall &s;ee them? They took crafty coun&s;el again&s;t me to take me unawares, and my feet were almost gone, my &s;teps had well nigh &s;lipt, I was almo&s;t taken in their net: But the Lord was my helper, he pre&s;erved my &s;oule. Ble&s;&s;ed be the Lord who hath not given me up, as a prey to their teeth,</HI> <NOTE N="d" PLACE="marg">Gratias tibt ago pi|i&s;&s;ime Deus qui me de multis an|gu&s;tiis, tri|<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ulatieni|bus, calami|tatibus, usi&s;eriis, &amp; infirm<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">tatibus, de multis foveis, laqueis &amp; peccatis, da multis infidiis vi&s;ib l<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">um &amp; inv<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">&s;ibilium mimicorum, de multis malis opprobriis, &amp; adver&s;itatibus corporis, &amp; animae bactenus liberare dignatus es, dirigens mi&s;cricorditer, &amp; marabiliter vitam meam inter adver&s;a &amp; prospera; ita ut nec adver&s;a me valde dejicerent, nec prospera elevarent. Po&s;ui&s;ti enim propietate, &amp; bo|nitate froenum tuum in maxillis meis, &amp; non me dercliqui&s;ti pe|nitus in manuarbitrii mei, habens curam mei paterna pictate, &amp; non permittens me amplius tentari, &amp; &s;upra id quod potuerim &s;u&s;ti|nere. Ubi erat locus peceandi non crat voluntas: &amp; quando vo|luntas erat, non fuit locus. Sit itaque tibi laus &amp; benedictio, &s;it gratiarum actio, <HI>&amp;c. Aug. Con&s;. Theo. par. 2. c. 17.</HI></NOTE> <HI>but hath delivered my &s;oule from death, mine eyes from teares, my feet from falling. My &s;oule is e&s;caped as a bird out of the &s;nare of the fowler; the &s;nare is broken, and I am e&s;caped. Ble&s;&s;e the Lord, O my &s;oule, for the Lord hath dealt bountifully with thee.</HI></P>
<PB N="252" REF="146">
<P>Thus con&s;ider, I &s;ay, what particular deliverances of this kinde thou ha&s;t re|ceived. Ha&s;t thou been &s;et upon by <HI>vi|olent temptations</HI> to Athei&s;me, Bla&s;phe|my, or the like, and hath the Lord <HI>pre|&s;erved</HI> thee? Ha&s;t thou been <HI>allured</HI> by <HI>plea&s;ing baits</HI> to Lu&s;t, Pride, Covetou&s;|ne&s;s, or &s;uch like Evils, &amp; hath the Lord <HI>withheld</HI> thee from them? O con&s;ider what <HI>abundant cau&s;e</HI> thou ha&s;t to be <HI>thankful! &s;piritual deliverances</HI> are not to be <HI>&s;lighted.</HI> And know that the <HI>more thankfull</HI> thou art for <HI>&s;uch mercies,</HI> al|ready received, the <HI>better</HI> &s;halt thou be able to re&s;i&s;t <HI>future temptations.</HI></P>
<P><MILESTONE N="VI"> <HI>Exh.</HI> 6. U&s;e this as an argument with thy &s;elf, to make thee willing to leave this unhappy inticing world, and thy <HI>&s;inful</HI> condition here (for &s;o it is, in great mea&s;ure, at the be&s;t) for that happy condition, wherein <HI>&s;in</HI> &s;hall be <HI>no more,</HI> but thou &s;halt be <HI>perfectly &s;aved</HI> from it. O check thy &s;elf for being &s;o
<PB N="253" REF="146"> bu&s;ie in building tabernacles on earth, and &s;aying in thy <HI>heart, It is good to be here.</HI> Was it not thy <HI>&s;in</HI> alone that made thee <HI>mi&s;erable?</HI> was it not <HI>this</HI> that defaced the <HI>Image of God</HI> in thy <HI>&s;oule,</HI> and ca&s;t thee from the <HI>Paradi&s;e of God</HI> to the very <HI>Brink of Hell?</HI> Did not Chri&s;t come into the world, live a <HI>weari&s;ome life,</HI> and die a <HI>mi&s;erable death,</HI> to <HI>&s;ave</HI> thee from thy <HI>death in &s;in?</HI> was not <HI>&s;in</HI> the <HI>burden</HI> of thy <HI>&s;oule,</HI> and the <HI>&s;orrow</HI> of thy <HI>heart,</HI> under which thou <HI>groaned&s;t,</HI> when the Lord <HI>fir&s;t awakned,</HI> and <HI>rouzed</HI> thee out of thy <HI>carnal &s;ecu|rity?</HI> Did not thy <HI>&s;in</HI> cau&s;e thee to <HI>cry mightily to God</HI> for <HI>&s;alvation</HI> and <HI>deli|verance,</HI> when thou &s;en&s;ibly, per|ceived&s;t thy <HI>lo&s;t condition?</HI> And was not <HI>this</HI> the <HI>work</HI> that <HI>Chri&s;t</HI> took in hand, when he <HI>called thee effectually</HI> to him|&s;elf?</P>
<P>Ha&s;t thou <HI>complained of &s;in,</HI> and pro|fe&s;&s;ed to <HI>hate it</HI> thus long? How co|me&s;t thou <HI>now</HI> to plead a <HI>forbearance</HI> for thy <HI>mortall enemy?</HI> Sure thou can&s;t not dream (with the dreamers of this age) of a <HI>&s;tate of perfection here in the body.</HI> Doth not experience tell thee, that corrupti|ons ari&s;e daily and hourly in thy heart, which is a continual <HI>&s;pring</HI> of <HI>&s;in?</HI> Thou
<PB N="254" REF="147"> can&s;t not walk, work, or go about any worldly bu&s;ine&s;&s;e, but <HI>&s;inful vanities</HI> are &s;till flowing from that <HI>fountaine</HI> within thee. Thou can&s;t not hear, pray, or perform any part of Gods wor&s;hip, but this cur&s;ed, carnal inmate calls away thy <HI>heart</HI> to other objects. Check thy heart for gadding, recall thy thoughts from wandring, and <HI>how &s;oon</HI> will they be gone again! though thou make it thy daily work to watch, pray, and &s;trive again&s;t <HI>&s;in,</HI> thou can&s;t prevent it <HI>but in part,</HI> though thou daily weede&s;t out the rambling tares, and choaking thi&s;tles, that hinder the growth of the <HI>good &s;eed,</HI> yet thou can&s;t not rid thy field of them, but they &s;pring up afre&s;h every morning. If thou art negligent for a while, <HI>what head</HI> do they get? and <HI>how hard</HI> is it to bring them under again! Is not this thy <HI>&s;ad condition,</HI> and art thou <HI>unwilling</HI> to be <HI>delivered</HI> from it? Is <HI>&s;in</HI> &s;o <HI>delightful a companion?</HI> If it be &s;o to thy <HI>fle&s;h,</HI> it cannot be to thy <HI>&s;pirit,</HI> or el&s;e thou art <HI>not spirituall.</HI> Did&s;t thou rejoyce, when thy Redeemer brought thee out of thy <HI>wor&s;e</HI> than <HI>Egyptian bondage?</HI> and art thou <HI>un|willing</HI> to enter into the <HI>heavenly Ca|naan of re&s;t?</HI> Is it better to be <HI>alwaies
<PB N="255" REF="147"> wandring</HI> <NOTE N="e" PLACE="marg">Cui pere|grinatio dulcis e&s;t, non amat patriam: Si dulcis e&s;t patria, amara e&s;t peregrina|tio. <HI>Aug. in P&s;. 86.7.</HI></NOTE> in the <HI>wilderne&s;&s;e of &s;in?</HI> wa&s;t thou glad to &s;ee the <HI>foundation</HI> of thy happine&s;&s;e laid? and art thou <HI>loath</HI> to &s;ee the <HI>&s;uper&s;tructure</HI> reared, and completed? Did it <HI>revive</HI> thy <HI>spirit</HI> when Chri&s;t fir&s;t drew thee out of thy <HI>&s;infull &s;tate,</HI> and art thou <HI>afraid,</HI> at la&s;t, le&s;t he &s;hould <HI>perfect thy deliverance?</HI> Death is indeed, in it &s;elf, an <HI>enemy to nature,</HI> and a part of the <HI>cur&s;e</HI> due for <HI>&s;in,</HI> and therefore cannot be de&s;irable <HI>for it &s;elf.</HI> But learn to look <HI>beyond</HI> it unto Chri&s;t thy Saviour (who&s;e pre|&s;ence is mo&s;t de&s;irable) as <HI>Paul</HI> did, ha|ving a <HI>de&s;ire to depart, and to be with Chri&s;t, which is far better than thy pre|&s;ent life; willing rather to be ab&s;ent from the body, and to be pre&s;ent with the Lord.</HI> Nay, doth he not &s;peak (ver. 4.) in the per&s;on of the Saints, as <HI>groaning</HI> <NOTE N="f" PLACE="marg"><GAP DESC="foreign">. 2 Cor. 5.2.</NOTE> under the pre&s;ent burden, and art thou &s;till <HI>willing to bear it?</HI> The Spou&s;e in the <HI>Canticles,</HI> c. 8. 14. cries, <HI>Make hast my beloved, and be thou like to a Roe, or to a young Hart upon the mountaines of spices,</HI> running &s;wiftly. And why do&s;t thou de&s;ire delayes, that he &s;hould <HI>creep as a Snail.</HI> and be <HI>long</HI> in coming? Did Chri&s;t teach thee to &s;ay, <HI>Thy King|dome come,</HI> and can&s;t thou heartily pray
<PB N="256" REF="148"> for it, if thou art not yet willing of it? Do&s;t thou not profe&s;s to <HI>live,</HI> and <HI>rejoice in the hope of glory,</HI> and can&s;t thou <HI>hope for,</HI> and <HI>rejoyce</HI> in the <HI>hope</HI> of <HI>what</HI> thou do&s;t not <HI>unfeignedly de&s;ire?</HI> Bethink thy &s;elf, and blame thy &s;oul for thy <HI>foo|li&s;h mi&s;takes.</HI> Is not <HI>heaven</HI> the place where <HI>holine&s;&s;e</HI> mu&s;t be perfect? Is it not <HI>there alone,</HI> that the <HI>perfectly pure in heart &s;hall behold the face of God?</HI> Doth not <HI>Abraham</HI> wait there to <HI>lodge thee in his bo&s;ome?</HI> Do not <HI>the spirits of ju&s;t men there made perfect,</HI> and the <HI>Angels of God</HI> joyfully <HI>wait</HI> to give thee <HI>enter|tainment?</HI> Did not <HI>Chri&s;t thy Redeemer goe before to prepare a man&s;ion for thee,</HI> and will he not <HI>there &s;hew thee his full &s;alvation?</HI> O doe but &s;eriou&s;ly medi|tate, and that frequently, of the <HI>mi&s;ery of &s;in,</HI> and of the <HI>perfect happine&s;&s;e</HI> of a <HI>&s;inle&s;&s;e condition,</HI> and thou wilt be &s;o farre from <HI>making,</HI> or <HI>de&s;iring delayes,</HI> that thou wilt rather cry out, <HI>How long Lord, holy, and true, before thou de&s;troy my cur&s;ed corruption. How long mu&s;t I beare about me this body of death? O wretched man that I am, when &s;hall I be delivered. Thou Lord ha&s;t purcha&s;ed, and begun my &s;alvation from &s;in, when wilt thou come to perfect the work? Thou that
<PB N="257" REF="148"> ha&s;t done thus much already for me, ha&s;t &s;aid, &s;urely, I come quickly,</HI> Amen, <HI>even &s;o come Lord Je&s;us.</HI></P>
<P><HI>Exh.</HI> 7. La&s;tly, <HI>Is it the great work of <MILESTONE N="VII"> Chri&s;t to &s;ave his people from their &s;ins?</HI> and ha&s;t thou had experience of this <HI>&s;aving work</HI> upon thy <HI>own heart?</HI> La|bour, what in thee lies, to be helpfull, as an in&s;trument of Chri&s;t, towards <HI>the &s;alvation of others.</HI> Though thou art but a <HI>private Chri&s;tian,</HI> thou mai&s;t be very &s;erviceable to the <HI>&s;oule</HI> of thy <HI>brother.</HI> Be free in giving &s;ea&s;onable exhortati|ons, per&s;wa&s;ions, intreaties, admoniti|ons in love, and tenderne&s;&s;e, as being truly <HI>&s;olicitous</HI> for his <HI>&s;pirituall &s;afety.</HI> The Lord doth expre&s;ly require it as a duty at thy hands. <HI>Lev.</HI> 19.17. <HI>Thou &s;halt not hate thy brother in thine heart, thou &s;halt in any wi&s;e rebuke thy neighbour, and not &s;uffer &s;in upon him.</HI> Gal. 6 1. <HI>Brethren, if any man be over|taken in a fault, ye which are spiritual re&s;tore &s;uch a one in the &s;pirit of meek|ne&s;&s;e, con&s;idering thy &s;elf le&s;t thou al&s;o be tempted.</HI> Heb. 3.13. <HI>Exhort one ano|ther daily, while it is called to day, le&s;t any of you be hardned through the deceit|fulne&s;&s;e of &s;in.</HI> And our Saviour Chri&s;t gives directions how to proceed <HI>gra|dually</HI>
<PB N="258" REF="149"> in the work, <HI>Mat.</HI> 18.15, 16, 17.</P>
<P>It is a very <HI>wicked cour&s;e,</HI> that &s;ome take when they know any to offend gro&s;ly, they make them&s;elves, and others, <HI>merry,</HI> by <HI>jesting,</HI> and <HI>&s;corning</HI> at it, e&s;pecially at tho&s;e &s;oul &s;ins of un|cleanne&s;&s;e, and drunkenne&s;&s;e, which &s;hould not be &s;o much as <HI>once named a|mong Chri&s;tians,</HI> unle&s;s with dete&s;tation. For the&s;e, and the like &s;ins, the <HI>land mourneth;</HI> it is then a very evil practice to make <HI>sport</HI> with them. <HI>Solomon</HI> &s;aith, <HI>Fooles make a mock at &s;in,</HI> Prov. 14 9. And it was a great <HI>aggravation</HI> of the Corinthians <HI>&s;in,</HI> when they had the in|ce&s;tuous per&s;on among them: <HI>That they were puffed up, and had not rather mour|ned;</HI> 1 Cor. 5.2.</P>
<P>It is al&s;o an <HI>unchri&s;tian cour&s;e</HI> in tho&s;e, that when they hear, or &s;ee their <HI>bro|thers</HI> mi&s;carriage, they blaze it abroad in all companies among <HI>others,</HI> to their in|famy and di&s;grace; but never go about this <HI>nece&s;&s;ary,</HI> and <HI>brotherly work</HI> of <HI>faithfull admonition.</HI> O how do &s;ome delight to relate other mens infirmi|ties!</P>
<P>And it is a <HI>&s;infull neglect</HI> in tho&s;e, that perform not the duty, what ever the cau&s;e may be. But it is a <HI>mo&s;t de&s;pe|rate,</HI>
<PB N="259" REF="149"> and <HI>prepo&s;terous cour&s;e of tho&s;e,</HI> who rather than they will be at the <HI>pains</HI> of faithfully <HI>admoni&s;hing</HI> offenders, will <HI>&s;eparate</HI> from them; I doubt not but a <HI>&s;candalous offender</HI> &s;hould be <HI>excommu|nicated;</HI> but not before he is <HI>proved ob&s;tinate,</HI> much le&s;&s;e before we have heard him <HI>speak,</HI> or &s;pent <HI>one faithfull</HI> and <HI>&s;erious admonition</HI> upon him for his <HI>recovery.</HI> The <HI>dreadfull &s;entence of ex|communication</HI> is <HI>onely</HI> to be pronoun|ced again&s;t an offender, when <HI>all other means fail</HI> <NOTE N="g" PLACE="marg">Cuncta prius ten|tanda, &s;ed immedica|bile vulnus en<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">e re&s;cin|dendum ne pars &s;incerae trabitur.</NOTE> for his reclaiming. Much le&s;&s; may we ca&s;t off our <HI>lap&s;ed Churches</HI> as no <HI>Churches</HI> of Chri&s;t, &amp; the <HI>members</HI> there|of by the <HI>hundreds,</HI> or in the <HI>whole lump,</HI> as <HI>no Chri&s;tians,</HI> before we have <HI>tried the utmo&s;t</HI> we can do for their <HI>healing</HI> &amp; <HI>re|covery.</HI> We know, that God is a God of patience, and long-&s;uffering, admoni|&s;hing, reproving, exhorting, wooing, and be&s;eeching poor <HI>back-&s;liding &s;in|ners,</HI> and <HI>Churches,</HI> waiting <HI>long</HI> for their reformation before he utterly ca&s;teth them off. O let us not be &s;o <HI>un|like our heavenly Father,</HI> as ha&s;tily to conclude their condition to be de&s;pe|rate, and pa&s;t recovery. Doth not <HI>Paul</HI> teach, That the <HI>&s;ervant of the Lord mu&s;t b<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> gentle unto all men, apt to teach, pati|ent;
<PB N="260" REF="150"> in meekne&s;&s;e in&s;tructing tho&s;e that oppo&s;e them&s;elves, if, peradventure God will give them repentance to the acknow|ledging of the truth,</HI> 2 Tim. 2.24, 25.</P>
<P>It is an ea&s;ie matter to call <HI>Chri&s;tians Dogs,</HI> and <HI>Swine,</HI> and ca&s;t them off from the priviledge of <HI>brotherly admoni|tion,</HI><NOTE PLACE="marg">Mr. <HI>Gerce</HI> in his <HI>Vind Eccl. Angl.</HI></NOTE> becau&s;e it is accounted an <HI>unthank|ful office.</HI> But this way (as a godly Mini|&s;ter, now with the Lord, &s;pake) is <HI>too ea&s;ie to be holy.</HI> He is but a <HI>desperate Chirur|gion,</HI> who, when a wounded per&s;on is brought to him, <HI>cutteth off the member,</HI> becau&s;e he would not be troubled with the <HI>cure,</HI> and &s;o leaveth the Patient to &s;hift for him&s;elf. O be not ha&s;ty to con|clude men <HI>incurable,</HI> and <HI>&s;narlers at re|proof,</HI> before you have made &s;ome &s;erious trial whether they will beare it. Some that have gone in good earne&s;t, to &s;ome of the wor&s;t of &s;inners, and dealt faith|fully with them touching their mi&s;carri|ages, have found them <HI>free</HI> in confe&s;&s;ing their faults, with <HI>teares in their eyes,</HI> begging <HI>prayers to God</HI> for them. Me|thinks (my brethren) you &s;hould re|member <HI>how many admonitions,</HI> and <HI>how much time</HI> the Lord &s;pent in waiting upon <HI>your owne &s;oules,</HI> before you <HI>&s;avingly imbraced</HI> his coun&s;el; O con|&s;ider
<PB N="261" REF="150"> it wel. And let me further tel you, you will finde more comfort in <HI>winning one &s;oul</HI> by Chri&s;tian importunity, than in <HI>casting off a thou&s;and</HI> by uncharitable cen&s;oriou&s;ne&s;&s;e. Mi&s;take me not, I &s;peak not, as if I would have <HI>all &s;orts of per|&s;ons</HI> among us admitted to <HI>all Church-priviledges:</HI> but I would not have the common &s;ort &s;o <HI>lightly ca&s;t off,</HI> as they are by &s;ome, as if it were <HI>no part of our duty</HI> to &s;eek their <HI>spirituall good.</HI></P>
<P>And what &s;hall we &s;ay of tho&s;e, who <HI>cen&s;ure their Mini&s;ter</HI> for not <HI>&s;u&s;pending</HI> from the <HI>Lords table,</HI> &s;ome that have <HI>offended,</HI> though he <HI>know nothing of the offence,</HI> when <HI>they them&s;elves</HI> that know it, will not &s;o much as <HI>once admo|ni&s;h them,</HI> which is their <HI>manife&s;t du|ty.</HI> Men are very ready to complaine of <HI>others,</HI> for that wherein <HI>them&s;elves</HI> are <HI>chiefly</HI> in fault. And it is too u&s;uall (&s;ad experience tells us) for people to com|plain both of the <HI>Mini&s;ter</HI> and <HI>Congre|gation,</HI> to which they belong, when <HI>them&s;elves</HI> never <HI>once</HI> &s;et about the duty of <HI>private members.</HI> I know, that in &s;o great a place as this, there is <HI>far more mini&s;teriall work,</HI> than <HI>we two,</HI> and <HI>twice two more</HI> are <HI>able</HI> to perform; yet will &s;ome find fault, becau&s;e we cannot
<PB N="262" REF="151"> do our <HI>own work</HI> and <HI>theirs too,</HI> that &s;o they may be quit from the <HI>trouble&s;ome duty</HI> of <HI>admoni&s;hing an offending brother.</HI> But is not this to <HI>binde heavy burdens, and grievous to be born, and lay them on other mens &s;houlders, when they them|&s;elves will not touch them with the lea&s;t of their fingers?</HI> I doubt not (Brethren) but both you and we &s;halloperform our duties <HI>defectively</HI> (at the be&s;t) as long as we live here; yet let us <HI>faithfully</HI> and <HI>cheerfully</HI> &s;et about each man his <HI>part,</HI> and do it, <HI>as we are able,</HI> without ca|&s;ting it off from <HI>one</HI> to <HI>another.</HI></P>
<P>This duty (Brethren) you owe, as you have fit opportunity, both to the godly and ungodly.</P>
<P>Doe you &s;ee <HI>carnall per&s;ons</HI> in the height of wickedne&s;&s;e? and think you therefore they are not to be medled with? Is not their ca&s;e <HI>the more to be pitied,</HI> and their cure (if it may be) <HI>the more &s;eriou&s;ly minded?</HI> God doth <HI>often</HI> reclaim the <HI>wor&s;t of &s;inners,</HI> and he doth it in the u&s;e of <HI>his own meanes,</HI> whereof <HI>private admonition</HI> is one. When <HI>Je|ru&s;alem</HI> &s;uffered the &s;adde&s;t de&s;olation, &amp; heedle&s;s pa&s;&s;engers were grown hard-hearted towards her, &s;he affectionately cries out, <HI>Lam.</HI> 1.12. <HI>Is it nothing to you,
<PB N="263" REF="151"> all ye that pa&s;&s;e by? Behold and &s;ee if there be any &s;orrow like unto my &s;orrow.</HI> So may we &s;ay on the behalf of poore &s;inners: Is there <HI>any mi&s;ery</HI> like unto the <HI>mi&s;ery</HI> of <HI>tho&s;e</HI> that lie in the <HI>ruines</HI> and <HI>de&s;olation of &s;in?</HI> Is there <HI>any evil</HI> like unto <HI>this?</HI> and <HI>is it nothing to you, all ye that regardle&s;ly pa&s;&s;e by?</HI> If the <HI>deepe&s;t mi&s;ery</HI> be the <HI>meete&s;t object</HI> of <HI>pity,</HI> and the <HI>greate&s;t poverty</HI> the <HI>fitte&s;t object</HI> of <HI>charity,</HI> then here may you be&s;tow your <HI>spirituall almes</HI> very cheer|fully, here are <HI>objects enow</HI> among&s;t us <HI>fit</HI> for your exerci&s;e.</P>
<P>Though you may take &s;uch a &s;inner for one that is without, and judge him unfit to be called by the name of <HI>bro|ther,</HI> yet vouch&s;afe him the priviledge of a <HI>neighbour.</HI> Lev. 19 17. <HI>Thou &s;halt in any wi&s;e rebuke thy neighbour, and not &s;uffer &s;in upon him.</HI> Give me leave to make u&s;e of the parable of our Saviour Chri&s;t, of the wayfaring man travelling from <HI>Jeru&s;alem</HI> to <HI>Jer<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">co,</HI> that fell among thieves. Satan, and inbred corruption, have con&s;pired together, and wounded a poore &s;oul, leaving him in a dying and peri&s;hing condition. O be not as the <HI>Prie&s;t</HI> and <HI>Levite,</HI> that &s;eeing, pa&s;&s;ed by on the other &s;ide, but put on rather
<PB N="264" REF="152"> <HI>bowels of compa&s;&s;ion</HI> with the <HI>good Sa|maritan,</HI> bind up his <HI>wounds</HI> and pour in <HI>oyle:</HI> A &s;ea&s;onable reproof from a &s;ympathi&s;ing heart, may be as a <HI>precious oyle,</HI> as &s;aith <HI>David,</HI> P&s;al. 141.5. and by thus <HI>&s;hewing mercy on him,</HI> you &s;hall truly de&s;erve to be called his <HI>neigh|bour.</HI></P>
<P>This duty you mu&s;t exerci&s;e towards tho&s;e that are <HI>godly</HI> al&s;o, as need and opportunity requires. The <HI>faithfull</HI> have <HI>much need</HI> of each others help <HI>in this,</HI> as well as <HI>other wayes,</HI> and they are the more bound to it, as being <HI>fellow-members</HI> of the <HI>&s;ame body,</HI> called to that <HI>unity</HI> for <HI>mutual help.</HI> How much might Chri&s;tians advantage each other, were they but faithful in the perfor|mance of this nece&s;&s;ary duty! But alas, how <HI>little</HI> is done in it! Remember, I be&s;eech you, what I have formerly taught you in divers Sermons from <HI>Mat.</HI> 18.15, 16, 17. wherein I handled the graduall proceedings of this duty. Remember al&s;o what you have lately heard from my Fellow-labourer, from <HI>Gal.</HI> 6.1. and let not this duty remain, as it doth, almo&s;t <HI>wholly undone.</HI> Ob&s;erve the rule of Chri&s;t, and in <HI>private offences</HI> begin with <HI>private admonition;</HI> for if
<PB N="265" REF="152"> the offence may be put away <HI>privily,</HI> it is not the mind of Chri&s;t, that the <HI>offender</HI> &s;hould be put to <HI>open &s;hame.</HI></P>
<P><NOTE N="h" PLACE="marg">This u&s;e is excel|lently and largely pre&s;&s;ed by M. <HI>Baxter</HI> in his <HI>Saints re&s;t,</HI> part 3. ch. 12, 13. wherein he gives dire|ctions for the right perform|ance of this duty, &s;ets down the com|mon hin|derances, an&s;wereth objections again&s;t the perform|ance of it, and giveth motives to all Chri&s;ti|ans to &s;et about it: and particularly pre&s;&s;eth it at large upon Mini&s;ters, and pa|tents, with directions to them.</NOTE> I might here de&s;cend in this exhor|tation to &s;peak more particularly, and to &s;tir up per&s;ons, according to their <HI>relative</HI> obligations to be &s;ub&s;ervient to Chri&s;t in this great <HI>&s;aving work:</HI> But I will not now branch forth into &s;o ma|ny particulars, being de&s;irous to ha&s;ten towards a conclu&s;ion of this Subject. I &s;hall therefore, in generall, de&s;ire <HI>all,</HI> &amp; e&s;pecially &s;uch as are godly Husbands, Wives, Parents, Ma&s;ters, and other friends of intimate acquaintance, to improve their intere&s;t in &s;uch, as they are &s;o related to, for the promoting of this <HI>&s;aving work of Chri&s;t.</HI> If your <HI>chil|dren</HI> (through Gods ble&s;&s;ing upon your faithful endeavors) become the <HI>children of God;</HI> and your <HI>&s;ervants</HI> the <HI>&s;ervants of God:</HI> If you, that are <HI>hu&s;bands</HI> and <HI>wives,</HI> be in&s;trumentall for the <HI>e&s;pou&s;ing</HI> of one the other to <HI>Chri&s;t,</HI> that &s;o you may walk hand in hand in Heavens way, and meet in Heaven to abide to|gether <HI>with the Lord for ever,</HI> after a <HI>little time</HI> of &s;eparation by death; how
<PB N="266" REF="153"> <HI>beneficial</HI> and <HI>comfortable</HI> will &s;uch in|deavours be both to <HI>you</HI> and <HI>them,</HI> &amp; <HI>God be honoured</HI> in both?</P>
<P>The Lord hath given great encou|ragement in his Word to the faithfull performance of this duty. Jam. 5.19, 20. <HI>Brethren, if any of you do erre from the truth, and one convert him, let him know, that he which converteth the &s;inner from the errour of his way, &s;hall &s;ave a &s;oule from death, and &s;hall hide a multitude of &s;ins.</HI> Dan. 12.3. <HI>And they that be wi&s;e,</HI> (or teachers) <HI>&s;hall &s;hine as the brightne&s;&s;e of the firmament: and they that turne many to righteou&s;ne&s;&s;e, as &s;tarres for ever and ever.</HI></P>
</DIV2>
<DIV2 N="6" TYPE="chapter">
<PB N="267" REF="153">
<HEAD>CHAP. VI.</HEAD>
<P>LA&s;tly, If this <HI>Salvation from Sin</HI> be the <HI>Work of Chri&s;t,</HI> then this is mat|ter of <HI>con&s;olation</HI> to all &s;uch as are in a <HI>&s;tate of Salvation,</HI> in divers re&s;pects, e&s;pecially in the&s;e two, which I &s;hall particularly mention. 1. Here is com|fort again&s;t the fear of <HI>falling away.</HI> 2. In a&s;&s;urance of <HI>full freedome</HI> at la&s;t from all their <HI>&s;ins.</HI></P>
<P N="1">1. Again&s;t the fear of <HI>falling away.</HI><NOTE PLACE="marg">P&s;al. 34.19</NOTE> Many indeed are the <HI>troubles</HI> and <HI>tem|ptations</HI> of the <HI>righteous; but the Lord will deliver them out of them all.</HI> Satan &amp; his In&s;truments are very powerfull, they do, and &s;hall, deceive many, e&s;pecially in &s;uch times as the&s;e: But the <HI>Elect of God</HI> (and &s;uch onely are effectually called) &s;hall <HI>not be deceived:</HI> For, &s;aith our Saviour Chri&s;t, <HI>Mat.</HI> 24.24. <HI>There &s;hall ari&s;e fal&s;e Chri&s;ts, and fal&s;e Pro|phets, and &s;hall &s;hew great &s;ignes and wonders, in&s;omuch that (if it were po&s;&s;i|ble) they &s;hall deceive the very Elect.</HI> The <HI>Elect</HI> may be <HI>long deceived</HI> before their conver&s;ion, they may after their conver&s;ion al&s;o be brought off, <HI>for a time,</HI> from &s;ome of the <HI>&s;ound principles</HI>
<PB N="268" REF="154"> they have profe&s;&s;ed; and from <HI>much</HI> of the practice of <HI>Chri&s;tianity,</HI> wherein they were forward (as I am per&s;waded, many are in the&s;e dayes, whom God will cau&s;e in his good time to <HI>remember, from whence they are fallen, and repent, and do their fir&s;t Works.</HI>) And the <HI>mo&s;t faithfull</HI> of Gods <HI>Elect</HI> are deceived <HI>all their dayes</HI> in <HI>le&s;&s;er matters,</HI> both in <HI>judgment</HI> and <HI>practi&s;e.</HI> But the <HI>Elect</HI> of God &s;hall not be <HI>utterly</HI> deceived in tho&s;e things, that are <HI>e&s;&s;entially nece&s;&s;a|ry</HI> to be <HI>known</HI> and <HI>done.</HI></P>
<P>Who&s;oever then thou art, that &s;in|cerely feare&s;t God, rejoyce in thy firme, and &s;etled condition. The <HI>Love,</HI> where|with the Lord hath loved thee, is <HI>ever|la&s;ting love.</HI> Jer. 33.3. his <HI>mercy</HI> he will keep for thee <HI>for evermore,</HI> P&s;al. 89.28. the <HI>kindne&s;&s;e</HI> of thy <HI>Redeemer</HI> is <HI>everla|&s;ting kindne&s;&s;e,</HI> I&s;a. 54.8. The <HI>Covenant</HI> that <HI>God</HI> hath entred with thee, is <HI>an everla&s;ting Covenant,</HI> I&s;a. 55.3. Heb. 8. 8, 9. c 13.20. The <HI>&s;pirit</HI> <NOTE N="i" PLACE="marg"><P>Scriptura non uno loco inculcat Spiritu~ S. electis datum, inhabitare corundem corda. Si autem inbabitat, igitur domicilium, fixamque &s;edem ibi deligit; neq zimaginabimur cum excurrere, vagari, redire, quod malum spiritum facere con&s;uc|vi&s;&s;e Chri&s;tus, <HI>Mat. 12.</HI> te&s;tatur. <HI>Zanch. Epi&s;t. l. 1.</HI></P>
<P>Datur electis Spiritus S. ut arrbabo haereditatis coele&s;tis, <HI>Eph. 1.</HI> Nemo autem, qui promi&s;sis pacti&s;ve vult &s;tare, arrba|bonem repo&s;cit, quin potius in hoc totus e&s;t, ut promi&s;&s;a &s;ive pacta prae&s;tet, ne tum quidem ubi illa prae&s;titerit, arrhabonem repetitu|rus. Con&s;equitur ergo &amp; Spiritum S. apud cum, cui &s;emel da|tus e&s;t, relinqui. Quod eo quoque comprobatur, quod <HI>Eph. 4.</HI> di|cuntur credentes per Sp. Sanctum in diem redemptionis ob&s;ignari. <HI>Zanch. ibid.</HI></P></NOTE> <HI>of Sanctification,</HI> already given thee, is the <HI>earne&s;t of thy Inheritance,</HI> Eph. 1.14. Thou art <HI>&s;ealed</HI>
<PB N="269" REF="154"> by it <HI>to the day of redemption.</HI> Eph. 4.30. It is &s;ent unto thee, not as a <HI>wayfaring man</HI> to tarry but for <HI>a night,</HI> but to <HI>abide with thee for ever.</HI> Joh. 14.16. The <HI>&s;eed</HI> of grace is an <HI>incorruptible &s;eed.</HI> 1. Pet. 1.23. The <HI>life of grace</HI> is <HI>everla&s;ting life:</HI> For he that truely believeth, <HI>hath ever|la&s;ting life,</HI> Joh, 3.36. Ch. 5.24. Thou believe&s;t the <HI>record, that God hath given of his Son; and this is the record, that God hath given us eternal life, and this life is in his Son. He that hath the Son hath life.</HI> 1 Joh 5.11, 12, <HI>Everla&s;ting life</HI> is alrea|dy <HI>begun</HI> in thy <HI>&s;oule,</HI> and <HI>the Lord is faithfull, who will e&s;tabli&s;h thee to the end.</HI> 2. The&s;. 3.3. <HI>Satan indeed de&s;ireth to have thee, that he may &s;i&s;t thee as wheat: but Chri&s;t hath prayed for thee, that thy faith may not faile,</HI> Luke 22. 31, 32. The <HI>powers</HI> that are <HI>again&s;t thee</HI> are <HI>great,</HI> but the <HI>power</HI> that is <HI>for thee</HI> is <NOTE N="k" PLACE="marg">Nemo fallit re|demptorem tuum, nemo circumve|nit, nemo premit. <HI>Aug. in P&s;al. 103. v. 3.</HI></NOTE> <HI>greater.</HI> Thou &s;halt be <HI>kept by the power of God, through faith unto &s;alvati|on,</HI>
<PB N="270" REF="155"> 1 Pet. 1.5. The Lord, that hath al|ready re&s;cued thee out of the jawes of Satan, that was ready to devour thee (as <HI>David</HI> re&s;cued the Lamb out of the mouth of the Lion) will carefully watch over thee, that thou mai&s;t no more be|come a prey. He that keepeth thee, <HI>will not &s;lumber. Behold, he that keepeth I&s;rael &s;hall neither &s;lumber nor &s;leep The Lord is thy keeper, the Lord is thy &s;hade upon the right hand. The Lord &s;hall pre|&s;erve thee from all evil, he &s;hall pre&s;erve thy &s;oule; the Lord &s;hall pre&s;erve thy go|ing out, and coming in, from this time forth, and for evermore.</HI> Hear how Chri&s;t, the great Sheepherd of thy Soul, &s;peaks for thy comfort, <HI>John</HI> 10.27, 28, 29, 30. <HI>My &s;heep hear my voice, I know them, and they follow me, and I give unto them eternall life, and they &s;hall never peri&s;h, neither &s;hall any man pluck them out of my hand. My Father, which gave them me, is greater than all, and no man is able to pluck them out of my fathers hand. I and my Father are one.</HI> And how <HI>confi|dently</HI> doth <HI>Paul triumph</HI> again&s;t all <HI>op|po&s;ition,</HI> Rom. 8.35, 37, 38, 39. <HI>Who &s;hall &s;eparate us from the love of Chri&s;t? &s;hall tribulation, or di&s;tre&s;&s;e, or per&s;ecution, or famine, or nakedne&s;&s;e, or perill, or &s;word?
<PB N="271" REF="155"> Nay, in all the&s;e things we are more than conquerours, through him, that loved us. For I am per&s;waded, that neither death, nor life, nor Angels, nor principa|lities, nor powers, nor things pre&s;ent, nor things to come, nor height, nor depth, nor any other creature, &s;hall be able to &s;eparate us from the love of God, which is in Chri&s;t Je&s;us our Lord.</HI> Thou ha&s;t cau&s;e indeed to feare Satans, and the Worlds temptations, and thine own inbred corruption, with a <HI>feare,</HI> beget|ting <HI>care</HI> for the <HI>prevention of the evil;</HI> but let not thy <HI>feare</HI> cau&s;e thee to <HI>cast away thy confidence in Chri&s;t thy Savi|our;</HI> but in a&s;&s;urance of his help and protection, fly unto <HI>him</HI> at all <HI>&s;ea&s;ons,</HI> and &s;ay as <HI>David</HI> did in another ca&s;e. <HI>P&s;al.</HI> 66.3. <HI>What time I am afraid I will tru&s;t in thee. For&s;ake not him, and he will not for&s;ake thee.</HI> In this ca&s;e I may &s;ay, as <HI>Azariah</HI> &s;aid to <HI>A&s;a,</HI> and all <HI>Judah</HI> and <HI>Benjamin. The Lord is with you, while ye be with him:</HI> yea, the Lord hath &s;aid, <HI>I will not faile thee, nor for|&s;ake thee.</HI> A repetition of the &s;ame thing in Scripture, is like <HI>Pharaoh</HI>'s doubled dream, which &s;heweth that the thing &s;hall <HI>certainly</HI> come to pa&s;&s;e, which is foretold or promi&s;ed. Now
<PB N="272" REF="156"> we have here the Lord doubling his promi&s;e, <HI>I will not faile thee nor for&s;ake thee.</HI> Note al&s;o, that, whereas <HI>two ne|gatives</HI> in the Greek Language, <HI>deny</HI> the <HI>more &s;trongly,</HI> we have here no le&s;&s;e than <HI>five negatives, two</HI> in the former, and <HI>three</HI> in the latter clau&s;e of this promi&s;e, <GAP DESC="foreign">. If we &s;hould tran&s;late the words literally, it would be thus, I will <HI>not not</HI> faile thee, <HI>neither</HI> will I <HI>not not</HI> for&s;ake thee. Enemies indeed thou ha&s;t, and the <HI>wor&s;t</HI> are in thine <HI>own hou&s;e,</HI> I meane, (which is <HI>wor&s;e</HI>) in thine <HI>own heart; Feare</HI> with a <HI>cautious,</HI> but not with an incredulous <HI>feare.</HI> Remember, thou art here a member of the <HI>Church-militant</HI> among many Enemies, <HI>warre</HI> thou mu&s;t, and adventure hazards, and difficulties, yet be not di&s;mayed: <NOTE N="l" PLACE="marg"><P>Ei&s;i dia|bolus, pecca|tum caeteri|que ho&s;tes no&s;tri vi|dentur nos premere, vincere tamen non potuerunt, quia coercentur imperio Chri&s;ti dutis no&s;tri &s;ub cujus pedibus protriti jacent, &amp; concul|cati. <HI>Daven. in Col. c 2. v. 15.</HI></P>
<P>Permittuntur tentare fideles, &amp; oppugnare, &s;ed nunquam ex|puguare, <HI>ibid.</HI></P></NOTE> <HI>Troubled thou &s;halt be on every &s;ide, yet not di&s;tre&s;&s;ed; perplexed, but not with cau&s;e of de&s;paire; per&s;ecuted, but not for|&s;aken; ca&s;t downe, but not de&s;troyed.</HI> Thine Enemies, like <HI>Pharaoh,</HI> and his
<PB N="273" REF="156"> ho&s;t, may <HI>pur&s;ue after thee,</HI> and bring thee to a <HI>&s;trait,</HI> that the <HI>power of Chri&s;t thy Saviour</HI> may appeare; but they &s;hall not bring thee back again to thy former <HI>bondage. Onely be &s;trong, and very couragious, and fight the Lords bat|tels: Be &s;trong, I &s;ay, in the Lord and in the might of his power, and he &s;hall pre&s;erve thee by his grace, that thou mai&s;t not be of them that draw back unto per|dition, but of them that believe to the &s;a|ving of the &s;oule. Set the Lord then al|waies before thee: becau&s;e he is at thy right hand thou &s;halt not be moved.</HI> Therefore let thy <HI>heart be glad,</HI> and thy <HI>tongue rejoyce,</HI> and <HI>feare</HI> not thy <HI>&s;tate,</HI> while thou truly <HI>feare&s;t &s;in,</HI> as the <HI>wor&s;t of evils. Feare</HI> nothing &s;o much as a <HI>fearele&s;&s;e</HI> and <HI>carele&s;&s;e condition.</HI></P>
<P N="2">2. Here is comfort to &s;uch, as are in a <HI>&s;tate of Salvation</HI> in a&s;&s;urance of their <HI>full deliverance</HI> from <HI>&s;in</HI> at the la&s;t. Who&s;oever thou art that finde&s;t thy &s;elf to be delivered from a <HI>&s;tate of &s;in,</HI> learne to rejoyce in <HI>Chri&s;t thy Saviour: Rejoyce in the Lord alway, and againe I &s;ay rejoyce,</HI> Phil. 4.4. Thou many times bewaile&s;t the blots, blemi&s;hes, and de|formities, that are upon thee, and do&s;t therefore (and not without cau&s;e) <HI>ab|horre
<PB N="274" REF="157"> thy &s;elf in du&s;t and a&s;hes. O rejoyce</HI> in <HI>this,</HI> that it is but a <HI>little while,</HI> ere <HI>all the&s;e</HI> &s;hall be <HI>wholly taken away,</HI> and thou &s;halt be ab&s;olutely without <HI>&s;pot,</HI> or <HI>blemi&s;h.</HI> Are not the reliques of thy <HI>&s;in,</HI> which now abide within thee, the re|mainder of <HI>Satans image?</HI> and will the <HI>Lord</HI> &s;uffer it to <HI>remain</HI> upon any of his <HI>ran&s;omed ones?</HI> Is not the work of <HI>grace</HI> a draught (although imperfect) of the <HI>Divine nature</HI> upon thy <HI>&s;oule?</HI> hath not the Lord, as it were, begun to draw his own <HI>image,</HI> or <HI>picture,</HI> upon the <HI>table of thine heart?</HI> are not the <HI>linea|ments,</HI> and <HI>proportion</HI> of what it &s;hall be, already traced out? and will the Lord leave it &s;o? No, no, he will cer|tainly come over it <HI>again,</HI> and <HI>again,</HI> he will <HI>&s;hadow,</HI> and <HI>beautifie it,</HI> till he hath made it a mo&s;t <HI>glorious</HI> and <HI>beautifull piece.</HI></P>
<P>Thou wa&s;t formerly in <HI>bondage to Sa|tan,</HI> and thy <HI>own corruption,</HI> but, through the mercifull power of thy <HI>precious Re|deemer,</HI> thou art re&s;cued from the <HI>bon|dage, wherein thou wa&s;t held. Be confi|dent of this very thing, that he that hath begun a good work in thy &s;oule, will com|pleat and fini&s;h it unto the day of Je&s;us Chri&s;t,</HI> Phil. 1.6. And in that day &s;halt
<PB N="275" REF="157"> thou &s;ee thy <HI>corruptions,</HI> as the I&s;raelites did their Egyptian enemies, <HI>dead upon the &s;hore.</HI> Look back upon them <HI>now,</HI> are not their <HI>chariot wheeles already taken off,</HI> which maketh them <HI>drive more hea|vily</HI> than heretofore? and is not this a <HI>forerunner</HI> of their <HI>utter overthrow? Satan (indeed)</HI> many times <HI>furiou&s;ly rageth,</HI> and thy <HI>corruption &s;trongly work|eth,</HI> becau&s;e their <HI>time is but &s;hort;</HI> and what <HI>provoketh them,</HI> &s;hould <HI>rejoyce thee. The God of peace &s;hall brui&s;e Satan under thy feet &s;hortly,</HI> Rom. 16.20. And thy <HI>(now) corrupt heart</HI> &s;hall <HI>then</HI> cea&s;e from <HI>all &s;inful</HI> motions and conceptions. Thou &s;halt then have not &s;o much as a <HI>lin|gring de&s;ire,</HI> or <HI>inclination</HI> after <HI>evil.</HI> That <HI>unruly corruption</HI> that now <HI>vexeth</HI> thee, intruding into all thy actions, and in|termixing it &s;elf with all the be&s;t of thy &s;ervices, &s;hall then be removed as far from thee, as <HI>hell</HI> is from <HI>heaven,</HI> and thou &s;halt be able to &s;erve God perfect|ly, without difficulty or di&s;traction. That heavenly &s;ervice will be &s;o plea&s;ing and delightful to thee; that thou wilt never be weary of it, nor find a more <HI>plea&s;ing object</HI> than <HI>God</HI> to &s;et thy <HI>heart upon:</HI> Then thou &s;halt have no need to watch, pray, or fight again&s;t thy corruption
<PB N="276" REF="158"> any more. When there is no open ene|my again&s;t a nation, nor malignant party within it, there is no need of Cen|tinels, or Guards, nor u&s;e of Arms; So in Heaven thy <HI>&s;piritual enemies</HI> &s;hall be &s;o <HI>perfectly de&s;troyed</HI> from <HI>within,</HI> and &s;o <HI>far removed</HI> from <HI>without,</HI> as that thy <HI>praying</HI> and <HI>fighting</HI> &s;hall be turned into <HI>triumphing</HI> and <HI>prai&s;ing;</HI> and thy <HI>watchfulne&s;&s;e</HI> into perfect <HI>spirituall &s;e|curity,</HI> and the <HI>whole armour of God</HI> (as armour) &s;hall <HI>wholly</HI> become <HI>u&s;ele&s;&s;e.</HI> Thou &s;halt there need neither offen|&s;ive, nor defen&s;ive arms; and the time of the accompli&s;hment hereof, is <HI>nigh at hand. Lift up thy head then with joy, knowing that thy redemption draweth nigh.</HI> In the mid&s;t of thy <HI>feares</HI> lift up an eye of <HI>faith,</HI> and behold <HI>Christ &s;itting at the right hand of God,</HI> who &s;hall there abide, till he hath <HI>made all thine enemies thy foot&s;toole.</HI> And when thou <HI>groane&s;t</HI> (with <HI>Paul</HI> under the burden of thy <HI>re|maining corruptions,</HI> and crie&s;t out, <HI>O wretched man that I am, who &s;hall deliver me from this body of death?</HI> Learn (with him al&s;o) to rejoyce in <HI>Chri&s;t thy perfect Saviour,</HI> and &s;ay, <HI>I thank God through Je&s;us Chri&s;t our Lord.</HI></P>
</DIV2>
<DIV2 N="7" TYPE="chapter">
<PB N="277" REF="158">
<HEAD>CHAP. VII.</HEAD>
<P>HAving thus farre &s;poken of Salva|tion from <HI>&s;in</HI> it &s;elf, to wit, in work of <HI>Sanctification,</HI> I might here proceed al&s;o to handle the doctrine of <HI>Remi&s;&s;ion of &s;ins,</HI> and <HI>Ju&s;tification</HI> of the &s;inner by Je&s;us Chri&s;t, which are al&s;o included in the words of the Text. For as Chri&s;t &s;aves his people from their <HI>&s;ins;</HI> &s;o al&s;o from the <HI>eternal wrath of God,</HI> which was due unto them for &s;in. But of that I have heretofore &s;poken from another Text: And what I have already &s;poken upon this, was that, which I e&s;pecially inten|ded when I fir&s;t entred upon it. Yet it will not be ami&s;&s;e, for the better under|&s;tanding of the whole work of mans Sal|vation, and for your better help again&s;t &s;ome mi&s;takes of the&s;e times, if I &s;hew you in a few Propo&s;itions by way of <HI>Parallel,</HI> how the Lord carrieth on the whole work of mans Salvation in both parts joyntly from the fir&s;t to the la&s;t. To which I &s;hall annexe a few Corolla|ries.</P>
<P>God did at once, &amp; that from eternity,<NOTE PLACE="marg"><HI>Prop.</HI> 1.</NOTE> decree the whole, and perfect Salvation of all his Elect, both from <HI>&s;in,</HI> and <HI>wrath</HI>
<PB N="278" REF="159"> by his Son Je&s;us Chri&s;t. <HI>Rom.</HI> 8.29, 30. <HI>Ephe&s;.</HI> 1.4, 5, 6, 7.</P>
<P><NOTE PLACE="marg">Corol.</NOTE>Therefore we can no more argue our eternal <HI>Ju&s;tifacation</HI> (becau&s;e it was eter|nally decreed) then our eternall <HI>&s;ancti|fication</HI> or <HI>glorification.</HI> And if there be any &s;uch thing, as the <HI>actual Ju&s;tification</HI> of the elect from eternity, how doth the Scripture (that every mouth may be &s;topped) make all the world to become <HI>guilty</HI> before God? <HI>Rom.</HI> 3.19. And to what end &s;hould God give us <HI>promi&s;es</HI> of the pardon, and remi&s;&s;ion of &s;ins? Promi&s;es are of good things to come, <NOTE N="m" PLACE="marg">The Promi&s;es are out|ward De|clarations of Gods will, concerning good to be received, and evill to be remo|ved. <HI>Leigh</HI> on the Promi&s;es, p. 5. <HI>Promi&s;sio Dei e&s;t denunora|tio futurorum bonorum nobis dandorum,</HI> &amp;c. Polan. Syntag. l. 6. c. 31.</NOTE> not of &s;uch as had an eternall Being. A Promi&s;e of what is already done or pa&s;t is a contradiction in termes.</P>
<P><NOTE PLACE="marg"><HI>Prop.</HI> 2.</NOTE>When Chri&s;t undertook the work of the <HI>Salvation</HI> of his people, he did at once undertake both their <HI>Ju&s;tification,</HI> and <HI>Sanctification, Heb.</HI> 10. to <HI>v.</HI> 19.</P>
<P><NOTE PLACE="marg"><HI>Prop.</HI> 3. I take San|ctification here in the &s;en&s;e as our Divines u&s;ually do, to wit, for the whole work of grace upon the &s;oul after its fir&s;t clo&s;ing with Chri&s;t.</NOTE>Chri&s;t did make one intire purcha&s;e of his peoples <HI>Salvation,</HI> meriting both <HI>Sanctifying,</HI> and <HI>pardoning</HI> grace for &s;in|full,
<PB N="279" REF="159"> and guilty men, who upon the pur|cha&s;e made had as much right to the one as to the other, and no more. <HI>I&s;a.</HI> 53.5. <HI>Gal.</HI> 3.10. <HI>Tit.</HI> 2.14. 1 <HI>Pet.</HI> 1.18, 19. <HI>Hebr.</HI> 10. to <HI>v.</HI> 19.</P>
<P>Therefore we can no more conclude,<NOTE PLACE="marg">Corol.</NOTE> that we were actually <HI>pardoned,</HI> and <HI>ju&s;ti|fied</HI> immediately upon the price that Chri&s;t paid, then that we were actually <HI>Sanctified.</HI></P>
<P>Chri&s;t in his Go&s;pell-offer tendereth him&s;elf both for our <HI>Ju&s;tification</HI> and <HI>Sanctification;</HI><NOTE PLACE="marg"><HI>Prop.</HI> 4.</NOTE> and commandeth us &s;o to accept of him, requiring Faith, re|pentance, and &s;incere obedience of all tho&s;e, that will be his: And he that will not imbrace him for <HI>Sanctification,</HI> &s;hall not have him for <HI>Ju&s;tification;</HI> he that is not willing to have his &s;ins <HI>mor|tified,</HI> &s;hall not have them <HI>pardoned:</HI> Chri&s;t will be a <HI>whole Saviour,</HI> or <HI>no Sa|viour.</HI> Acts. 3.19. Repent, and be con|verted, that your &s;ins may be blotted out, <HI>&amp;c.</HI> Luke 13.3, 5.19.27.</P>
<P>Hence that offer <HI>Acts</HI> 3.19. of Re|mi&s;&s;ion of &s;ins upon condition of repen|tance, and conver&s;ion to God, and all others in Scripture of the like nature, are not the le&s;&s;e, but the more free, be|cau&s;e conditionall. For the condition
<PB N="280" REF="160"> that is required is our priviledge. Our turning from God by &s;in is our greate&s;t mi&s;ery; and our conver&s;ion, or turning to God in holine&s;&s;e, is our greate&s;t hap|pine&s;&s;e, (as you have formerly heard) 2. what the Lord requireth of his peo|ple, he communicateth to them his grace for the performance of, accor|ding to the tenour of the New-Cove|nant, as in the next propo&s;ition. So that the condition required doth but injoyne us to accept of a double ble&s;|&s;ing, and oblige us to minde our <HI>whole Salvation,</HI> to wit from <HI>&s;in,</HI> as well as <HI>&s;uffering;</HI> that God may be the more glorified in the riches of his grace.</P>
<P>They are therefore utterly mi&s;taken, yea they much eclip&s;e, and le&s;&s;en Go&s;|pell grace, and turne mo&s;t part of the Go&s;pell into Law, who call all conditio|nall promi&s;es the voice of the Law, and not of the Go&s;pell.</P>
<P>Suppo&s;e a King &s;hould offer to a poor unworthy &s;ubject two mo&s;t precious Jewels joyned together in a golden link, &amp; tendring them to him freely, tels him withall, [Thou &s;halt not have the one without the other, but take them both together, as they are tendred.] Would it be wel for this poor man to &s;ay [The gift
<PB N="281" REF="160"> would be more free, &amp; of greater boun|ty, if I might break that golden link, and take one of the jewels without the other? it is a dimini&s;hing of the freene&s;&s;e of the gift, that you injoyne me to take them both.] This is plainely the ca&s;e. The Lord hath in the Go&s;pell individually linked together both his <HI>pardoning,</HI> and <HI>Sanctifying</HI> grace; but fle&s;h and blood would fain break this golden link. We are naturally willing to have our &s;ins pardoned, that we may be freed from &s;uffering: but nature is an enemy to <HI>Sanctifying</HI> grace.</P>
<P>Chri&s;t, as the efficient cau&s;e,<NOTE PLACE="marg">5. <HI>Prop.</HI></NOTE> par|dons the &s;ins that are pa&s;t, and Sancti|fies the &s;inner, when he doth actually convert, or bring him home from Sa|tan to God; &s;o that tho&s;e that come unto Chri&s;t, or believe in him, are then made actuall partakers, both of <HI>Iu&s;tify|ing&punc;</HI> and <HI>Sanctifying</HI> grace: of <HI>Iu&s;tify|ing</HI> grace by the imputation of Chri&s;ts righteou&s;ne&s;&s;e; of <HI>Sanctifying</HI> grace by the reall communication of his grace unto them: That as all the children of the fir&s;t <HI>Adam</HI> are &s;ubject to &s;in, and mi&s;ery, in the day of their generation, and birth; &s;o all the children of the &s;e|cond <HI>Adam</HI> (Je&s;us Chri&s;t,) are delivered
<PB N="282" REF="161"> from a &s;tate both of &s;in, and condem|nation, in the day of their regeneration, and new-birth.</P>
<P>Thus <HI>Paul,</HI> as Chri&s;ts in&s;trument, was &s;ent to the Gentiles, <HI>To open their eyes, to turn them from darkne&s;&s;e to light, and from the power of Satan to God; that they might receive forgivene&s;&s;e of &s;ins, and inheritance among them which are &s;ancti|fied,</HI> Acts 26.18. See al&s;o 1 <HI>Cor.</HI> 6.11. And &s;uch were &s;ome of you; but ye are wa&s;hed, but ye are &s;anctified, but ye are ju&s;tified in the name of the Lord Je&s;us. Here the Apo&s;tle maketh a plain Antithe&s;is between what they then were, &amp; what they had been formerly. <HI>Ye are wa&s;hed,</HI> that is, clean&s;ed by the blood of Chri&s;t (which was &s;ignified by the water of your Bapti&s;me) both from the <HI>guilt,</HI> and <HI>&s;tate</HI> of &s;in, <HI>ye are &s;anctified, ye are ju&s;tified.</HI> Now make up the other part of the Antithe&s;is, and it mu&s;t be this, Ye were <HI>un&s;anctified,</HI> ye were <HI>un|ju&s;tified.</HI> And when was that? before they were converted, when they lived in &s;uch &s;ins as are mentioned, <HI>ver.</HI> 9. and 10. they were committers of them, and guilty before God, excluded from an actuall title to the Kingdome of God. Such were &s;ome of you; but ye are
<PB N="283" REF="161"> wa&s;hed, <HI>&amp;c. Eph.</HI> 2. to ver. 10. <HI>Rom.</HI> 4.28. ch. 5.1. <HI>Act.</HI> 15.9.</P>
<P>Tho&s;e then,<NOTE PLACE="marg"><HI>Corol.</HI> 1.</NOTE> that &s;ay Faith doth but manife&s;t our <HI>Ju&s;tification,</HI> may as well &s;ay it doth but manife&s;t our <HI>Sanctifica|tion:</HI> for they were both propo&s;ed, purcha&s;ed, and wrought together.</P>
<P>Hence <HI>Sanctifying</HI> grace is the ne|ce&s;&s;ary <MILESTONE N="2"> qualification of a ju&s;tified per|&s;on, becau&s;e Chri&s;t doth not be&s;tow the&s;e &s;aving mercies &s;everally, but joint|ly and individually; where his <HI>&s;anctify|ing</HI> grace is not communicated, his <HI>righteou&s;ne&s;&s;e</HI> is not imputed, and here|by (even by &s;anctifying grace wrought in us) we are to try our actuall intere&s;t in Je&s;us Chri&s;t.</P>
<P>Hence tho&s;e that are perplexed with <MILESTONE N="3"> the &s;en&s;e of Gods di&s;plea&s;ure, &amp; pinched with the want of grace, are to come to Chri&s;t for help in both kinds. Tho&s;e that &s;ay they dare not believe, nor lay hold upon the Promi&s;es, for the remi&s;&s;ion of &s;ins, becau&s;e they are of unhumbled, and impenitent hearts, mu&s;t learn to come to Chri&s;t, that their hearts may be bro|ken, and humbled: It is he that gives <HI>repentance</HI> unto <HI>I&s;rael,</HI> as well as <HI>remi&s;|&s;ion of &s;ins.</HI></P>
<P>The believing &s;inner,<NOTE PLACE="marg">Prop. 6.</NOTE> being ju&s;tified
<PB N="284" REF="162"> from all the &s;ins that are pa&s;t, and &s;an|ctified inchoately: The pardon conti|nueth good in Law, and the &s;anctifying grace be&s;towed, is con&s;erved by the &s;ame Je&s;us.</P>
<P><NOTE PLACE="marg">Corol.</NOTE>Hence the Elect of God, though they many times fall to their &s;ore wounding, from the lively actings of grace, and under Gods ju&s;t paternal di&s;plea&s;ure; yet they never fall from a &s;tate of grace, and their heavenly Fathers affectionate love. <HI>P&s;al</HI> 89 28. to 34. with <HI>I&s;a.</HI> 55.3.</P>
<P><NOTE PLACE="marg">Prop. 7.</NOTE>Tho&s;e that are regenerate, being but partly renewed (although in every part) are &s;ubject to many infirmities, and many back-&s;lidings <NOTE N="n" PLACE="marg">Novis peccatis, quantum in nobis e&s;t, abdicamus no &agrave; gra|tia Dei Ita fit ut quoti|diana pecca|torum re|mi&s;sione upus habe|ant Sancti omne; quia baec &s;ola in Dei familia nos retiret. <HI>Bulling. in 1 Joh. 1.7.</HI></NOTE>: and the &s;ame Je&s;us, who was the giver, and pre&s;er|ver of the forementioned favours, mul|tiplieth pardons, with renewing grace. Ho&s;. 14.4. <HI>I will heale their back &s;lidings, I will love them freely: for mine anger is turned away from him.</HI> Thus in the &s;alu|tation of both <HI>Peters</HI> Epi&s;tles, he pray|eth, grace and peace be multiplied, 1 <HI>Pet.</HI> 1.2. 2 <HI>Pet.</HI> 1.2. And this renewing grace maketh the &s;oul importunate for par|don of &s;in, and power again&s;t &s;in. Thus <HI>David,</HI> when he was re&s;tored from his great fall, prayed, <HI>P&s;al.</HI> 51.9, 10, 11. <HI>Hide thy face from my &s;ins, and blot out
<PB N="285" REF="162"> all mine iniquities. Create in me a clean heart, O God, and renew a right &s;pirit within me. Cast me not away from thy pre&s;ence, and take not thy holy &s;pirit from me.</HI></P>
<P>Hence the godly are to pray daily for pardon of &s;in, and power again&s;t it.<NOTE PLACE="marg">Corol.</NOTE> Thus Chri&s;t taught his Di&s;ciples to pray, <HI>Forgive us our tre&s;pa&s;&s;es&mdash; and lead us not into temptation, but deliver us from evil.</HI> And here note, that as in the fourth Petition he teacheth them, and us daily to pray for our daily &s;u&s;tenance, &s;o in the&s;e Petitions (which are adjoyned with a conjunction copulative) he tea|cheth daily to pray for daily forgive|ne&s;s, and for daily pre&s;ervation again&s;t tentations. And it were far better for us to be a day without our daily Bread, than without our daily Pardoning, &s;up|porting and renewing grace. It is true, the Lord hath promi&s;ed both, and will perform what he hath promi&s;ed: yet <HI>thus &s;aith the Lord, I will for this be in|quired of by the hou&s;e of I&s;rael, to do it for them,</HI> Ezek. 36.37. And, becau&s;e the Lord hath thus promi&s;ed, his people have the more incouragement, and ground to pray, <HI>Forgive us,</HI> &amp;c.</P>
<P>At the hour of death,<NOTE PLACE="marg"><HI>Prop.</HI> 8</NOTE> the &s;ouls of the
<PB N="286" REF="163"> Saints are perfectly freed both from &s;in and guilt, and &s;o tran&s;lated to heaven. <HI>Heb.</HI> 12.23. <HI>Rev.</HI> 21.27.</P>
<P><NOTE PLACE="marg">Prop. <HI>9.</HI> Gloria i&s;ta inch<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">atur in h&acirc;c vita, po&s;t mortem corporis fit auctior, &amp; tandem &agrave; re&s;urrectio|ne perfici|tur. <HI>Al&s;t. Qu. Theo. c. 41.</HI></NOTE>At the general Re&s;urrection, and great day of Judgement, the redeemed of the Lord &s;hall be &s;ententially ju&s;tified be|fore Angels and Men, and perfectly &s;anctified in the whole man, con&s;i&s;ting of &s;oul and body united, to become meet in&s;truments for the everla&s;ting prai&s;es of God their Saviour. To whom be glory for ever. <HI>AMEN.</HI></P>
</DIV2>
<TRAILER>FINIS.</TRAILER>
<PB REF="163">
</DIV1>
</BODY>
</TEXT>
</EEBO>
</ETS>
