Salvation from Sin by Jesus Christ, Chapter 1
CHAP. I.
MATTH. 1.21.
— And thou ſhalt call his name JESUS, for he ſhall ſave his people from their ſins.
WHen I firſt ſeriouſly conſidered that ſaying of the Apoſtle concerning Chriſt, Heb. 2.16. aSupereminet enim omni ſcicutiae tua ineſtimabilis charitas, quam ostendiſtri in nobis pro ſola pictate, & bonitate tua. F…lius namque tuus, rex noſter, nuſquam angelos▪ ſed ſemen Abrabae apprehendit, aſſimilatus nobis per omnia abſque peccato. Humanam itaque non angelicam ſuſcip…ens naturam, & eam munere ſanctae reſurrectionis, & immortalitatis glorificans vexit ſuper omnes coelos, & ſuper omnes choros angelorum, ſuper Cherubin & Seraphin collocans ad dextram tuam. Hanc laudant angeli, adorant dominationes, tremunt poteſtates coeli, coelorumque virtutes, ac beata Seraphin ſocia exultatione concelebrant. Aug. Theol. conf. par. 2. c. 11.Verily he took not on him the nature of Angels, but he took on him the duplicate page ſeed of Abraham, I could not but much admire the work of God, in leaving Angels (the beſt of his creatures) to periſh eternally for their Sinne: and ſending his onelyonly begotten Son to become a Saviour for fallen man. 'Tis true, I have long ſince learned, that the Angels fell without a Tempter, and therefore juſtly periſhed without a Saviour. But were it not as juſt with God too, that Man ſhould periſh without remedy for making ſo much bWillet on Gen. 3.23, gives ten arguments to prove, that Man fell in the day of his creation, and quoteth many antient Authors to that purpoſe. Mr. Walker in his treatiſe on the Sabbath, argues much for it. And it is generally concluded, that Man fell ſoon after his creation.haſt to obey the Tempter againſt ſo reaſonable, eaſie, and expreſſe a Command of God his Maker? If it be ſaid, that only ſome of the Angels fell from God, and all mankinde was loſt in Adam, and God therefore ſaves a remnant of Adams poſterity, that he might have of both ſorts, to wit, Angels and Men, eternally to ſerve and praiſe him; It may be anſwered, that God did ſo is true, but, that therefore he did ſo is not manifeſt. To which may be further added, that Angels being more excellent, capable, able, agile creatures, the fallen Angels, being legions of them, would have been able to doe God more ſervice, had they been reſtored, than all the generation of mankinde. Yea, if God would needs have men to ſerve him, he might have created more I may ſay) at an eaſier rate cMagis clucebit haec miſericordia divina, ſi quanti Deo conſtiterit haec ſecunda hominis reparatio cogitemus: creavit bominem primò ad imaginem ſuam voce, & verbo ſuo; ſed reparavit ſecunaò morte, & ſenguine ſuo, Dav. in Col. c. 3. ver. 10., than he redeemed theſe: But God, whoſe infinite perfection receives no augmentation from Men, or Angels; but is above all their ſervice, uſeth the meere good pleaſure of his will in his diſpenſations, both of juſtice and mercy. He will have mercy, on whom he will have mercy, and whom he will, he hardeneth: and in ſo doing, how unſearchable are his judgements, and his wayes paſt finding out! God deales with Angels, and men, as he did with Eſau, and Jacob; he leaves the elder (by nature, and praerogative the more excellent) and chooſeth the younger, that it may appeare, that the work depends upon the meere good pleaſure of his will. And all, that we can ſay in this, is what Chriſt himſelfe ſpake in another caſe, Mat. 11.26. Even ſo Father, for ſo it ſeemed good in thy ſight.
Taking this then for the onelyonly ſatisfactory anſwer, Behold the goodneſſe, and ſeverity of God: on the Angels, that fell ſeverity, but towards fallen man goodneſſe, in that he ſent his Son, made of a Woman, that ſo being bone of our bone, and fleſh of our fleſh, he might become unto us a meet Saviour. And the verity & myſterie of his Incarnation is plainly recorded in this Chapter:
Which divides it ſelf into two generall parts,
1. A Genealogy of Chriſt, from the beginning of the Chapter, to ver. 18.
2. The Hiſtory of his Nativity, from thence to the end of the Chapter.
In which, that I may clear the way to the Text, conſider with me theſe few particulars:
1. Mary's Conception, [She was found to be with child, v. 18.]
2. Joſephs falſe-Conception, or miſapprehenſion concerning it, which made him afraid to take his eſpouſed wife, and this cauſed
3. His Reſolution [to put her away privily, ver. 19.] but before the Execution of his purpoſe, behold
4. Gods timely prevention [feare not to take unto thee Mary thy Wife, &c. ver. 20.] In which yet more particularly conſider how God teacheth Joſeph:
1. By whom Mary had conceived, viz. By the Holy Ghoſt.
2. What ſhe ſhould bring forth, [She ſhall bring forth a Son, v. 21.]
3. What he ſhould name him, [thou ſhalt call his name Jeſus.]
4. The reaſon of the name, [For he ſhall ſave his people from their ſins.]
In this worke of Salvation, according to the words in the Text: conſider
1. The Efficient Cauſe, or perſon ſaving [Jeſus.]
2. The Subject, or perſon ſaved, [his people.]
3. The evill, from which, [from their ſins.]
1. The perſon ſaving is called foreign, from the Hebrew word foreign, a Saviour, from the Hebrew root, foreign, which ſignifies, to ſave. The reaſon of the name then, is from the nature of the worke he takes in hand.
2. By his people, which are the perſons ſaved, we underſtand not the nation of the Jews adaequately, as if they all, and onelyonly they were his people here ſpoken of. They were indeed his people, 1. by nation and his naturall relation, as man, unto them, himſelfe being of the ſeed of Abraham, as appeares in his Genealogy.
2. They were his people by outward profeſſion, for they profeſſed faith in, and waited for the promiſed Meſſias; yea, and to them onelyonly was he at firſt ſent, for ſaith Chriſt, Mat. 15.24. I am not ſent but to the loſt ſheep of the houſe of Iſrael. But the generality of them did not imbrace him; for, when he came to his owne, his owne received him not. Joh. 1.11 Therefore by his people, the nation of the Jewes is not here underſtood.
2. Neither by his people dApostolus ait, Concluſit enim Deus omnes in infidelitate, ut omnium miſereatur. Quos omnes, nifi de quibus lo quebatu… tanquam dicens. & vos, & illos? Deus ergo & Gentiles & Judaeos, quos praeſcivit, & praedeſtinavit conforme, fieri imagini fi…i ſui, omnes in infidelitate concluſit: ut de amartiudine infidelitatis ſuae paeuitendo confuſi; & ad dulcedinem miſericordiae Dei credendo converſi, clamarent illud in Pſal Quam multa multitudo dulcedinis tuae, Domine, quem abſcondiſti timentibus te, perfeciſti autem sperantibus non inſe, ſed in te. Omnium itaque miſeretur vaſorum miſericordiae Quid eſt omnium? Et eorum ſcilicet, quos ex Gentibus, & …um, quos ex Judaeis praedeſtinavit, vo…avit, juſcificavit, glorificavit, non omnium hominum, ſed iſtorum omnium nominem darenaturus. Aug. de Civ. Dei, lib. 20 cap. 24. foreign, id eſt, ſibi datum à Patre; ut ipſe loquitur, John 17. Periphraſis electorum. Piſcat. in loc.doe we underſtand all Mankinde, as ſome would have it. A…l of all nations are not his people, but ſome out of every nation, according to that new ſong. Rev. 5.9. Thou waſt ſlaine, and haſt redeemed us to God by thy blood out of every kindred, and tongue, and people and Nation. Yea, the words themſelves, [his people] are reſtrictive, and intimate (not an extenſion to all men) but a limitation to ſome onelyonly.
3. By his people (therefore) we underſtand thoſe that are his by donation, thoſe that were given him by the Father, Joh. 6.37. All that the Father giveth me ſhall come unto me. Thus ſaith the Lord alſo to Paul concerning Corinth, Act. 18.10. I have much people in this City.
The evill from which they are ſaved is their ſins, and doubtleſſe from their ſufferings too, but as their ſins onelyonly are (expreſſely) mentioned, as that, from which they ſhould be ſaved; and this the reaſon, why Chriſt ſhould be named Jeſus, ſo doubtleſſe this is that, that Chriſt primarily and chiefly intended to ſave his people from their ſins, even from ſin it ſelfe, at which I mainely aim in this Diſcourſe. Whence obſerve,
That the great work of Chriſt our Saviour is the ſaving of his people from their ſins. Even from ſin it ſelfe.
For our more cleer proceeding, I ſhall lay down theſe following poſitions;
1. Man is fallen from God, and by nature lyes under two great evills, 1. Sin. 2. Wrath for ſin.
2. It is the work of Chriſt, to ſave his people from both theſe.
3. Our Salvation by Chriſt from the wrath of God due for ſin, is a mercy, ſo farre beyond our ability to deſerve, or requite, that if we had the tongue of men and Angels, we could never ſufficiently praiſe God, and Chriſt our Redeemer for this unſpeakable mercy.
4. Yet the work of our Salvation from Sin it ſelfe is a greater mercy to us, and this is the Maſter-piece of what Chriſt our Saviour hath undertaken for us.
5. By Salvation from ſin I doe not underſtand a bare removall of corrupt qualities, but a procuring, and beſtowing of good inſtead thereof: for we are redeemed, as we are called, from uncleanneſs to holineſſe. And the privation of morall good in man is a ſin, as well as the poſition of morall evill, and in this latitude the Apoſtle defines ſin in that one word foreign, the tranſgreſſion of the Law, 1 Job. 3.4. Which conſiſteth both in Affirmative and Negative precepts, and the not being, and doing, what is commanded is a tranſgreſſion, as well, as being, and doing, what is forbidden.
The Doctrine being thus ſtated, I proceed to the proof of it, 1. by Scripture, 2. by Argument.
There are divers Scriptures that ſpeak to our purpoſe, amongſt many take theſe few. Firſt, heare what Chriſts harbinger ſpeakes, yea, ſee how he points him out, Joh. 1.29. Behold the Lamb of God which taketh away the ſins of the World. And Iohn ſaith, that he was manifeſted to take away our ſins, 1. Joh. 3.5. And the blood of Jeſus Chriſt cleanſeth us from all ſin, 1 Joh. 1.7. that he loved and waſhed us from our ſins in his owne blood. Rev. 1.5. In all theſe texts we ſee, that ſin onelyonly is expreſſed, and I believe that, which is ſpecially intended, although I know, that the guilt and fruit of ſin is alſo included.
Thus Paul tells us, that Chriſt loved his Church and gave himſelfe for it, that he might ſanctifie, and cleanſe it, Eph. 5.25.26. thus likewiſe in his Epiſtle to Titus c. 2. preſſing the duties of ſeverall ages, ſexes and orders of people to ver. 11 uſeth this with other weighty arguments, that Chriſt gave himſelfe for us, that he might redeem us from all Iniquity, and purify unto himſelfe, a peculiar people zealous of good works, ver. 14.
Thus alſo Peter, exhorting the elect to be active in the wayes of holineſſe, not faſhioning themſelves to their former luſts, 1. Pet 1. from ver. 10. to v. 18. uſeth this, as a moſt forcible argument (among others) ye know, that ye were not redeemed with corruptible things, as Silver, and Gold, from your vaine converſation, received by tradition from your Fathers: but with the precious blood of Chriſt.
Arg. 1 The Firſt Argument is drawn from Gods honour, that is the chief work of Chriſt our Saviour, wherein God is moſt honoured; but God is moſt honoured in the ſaving his people from their ſins, therefore is this the chief work of Chriſt, &c. That, that is the great, or chief work of Chriſt, wherein God is moſt glorified, will need little proof, for that muſt needs be the greateſt work, that moſt effectually atteineth the higheſt end: And what end higher, than the glory of God, which was the ſupreme end of all Chriſts undertakings? Joh. 17.4.
That God is moſt glorified in the ſaving his people from their ſins is manifeſt by its contrary, God is moſt (yea onelyonly) diſhonoured by the ſinnes, and not all by the ſufferings eAs a cauſe, or occaſion given of his diſhonour: although the wicked take occaſion to blaſpheme God when his people are brought low, Pſal. 79.10, 12.of his people. Gods people by their holineſſe glorifie him, and he is much honoured in the midſt of their ſufferings, whereas Sin diſhonours him in the midſt of eaſe and abundance of mercies: Gods honour Will well agree with the ſufferings of his people; but Sin is directly injurious to his glory (though by accident he gets himſelfe glory by it, as he at firſt produc'd light out of darkneſs.) Thus God is much honoured by the great ſufferings of Job, while he ſinneth not. Job 1.20, 21. yea, God is ſo much honoured, that he makes his boaſt againſt Satan of his Servant Job, cap. 2, 3. And the Lord ſaid unto Satan, hast thou conſidered my Servant Job, that there is none like him in the Earth, a perfect and an upright man, one that feareth God, and eſcheweth evill; and ſtill he holdeth faſt his integrity, although thou movedſt me againſt him to deſtroy him without cauſe? And on the contrary, how much is God diſhonoured by our ſinfull eaſe, and proſperity; yea, moſt diſhonoured by it in thoſe that are redeemed from the guilt, and puniſhment of ſinne. The groſſe miſcarriages of Gods people, give occaſion to the Enemies of God to blaspheme his name, and wayes. Thus when David had foulely offended, ſaith the Lord by his Prophet, Thou haſt given great occaſion to the Enemies of the Lord to blaſpheme. 2 Sam. 12.14. The crimes of Profeſſors are ever the moſt ſcandalous; yea, the ſins of Gods deareſt children, are moſt offenſive to God himſelfe, becauſe they are alſo committed againſt the greateſt mercy, and loving kindneſs. The Lord in this caſe is ready to ſay with the Pſalmiſt, Pſal. 55.12. It was not mine Enemy that reproached me, then I could have born it. But when a Sinner is ſaved from his ſins, God is much honoured both before Angels and Men.
Arg. 2 The ſecond Argument is drawn from the greatneſſe of the evill of ſin above ſuffering. That muſt needs be the greateſt work in our Salvation, whereby we are ſaved from the greateſt evill, but ſin fIt is better for a man to be caſt into the torments of Hell among the Damned, than to be overcome with any Sin. Hookers Souls Prepar. pag. 16. See Maſter Burroughs his Treatiſe of the Evill of Evills.is the greateſt evill, and therefore our Salvation from it muſt needs be anſwerable. That ſin is the greateſt evill is evident, for many reaſons. 1. It is the procuring cauſe of all other evills, and therefore muſt needs it ſelf be the worſt of evills. The cauſe is ever more eminent than its effect, whether for good, or evill, a good cauſe is better than its effect, and an evill cauſe is worſe. That ſin is the onelyonly procuring cauſe of all evills, is without controverſie; for as ſin entred in the world, death entred by ſin, and death paſſed upon all men, for that all have ſinned, Rom. 5 12. And the wages of ſin is death, ſaith Paul, Rom. 6.23. Death temporall, with all the evills of life, as ſickneſſe, wounds ſorrowes, and whatſoever elſe tendeth to Death; and Death eternall. All the horrour of hell is the fruit of ſin; the foundations of Hell are laid upon ſinne: Hell the (worſt of torments) was built meerly for ſinners, therefore ſin muſt be the worſt of evills. And, becauſe that ſin is the Souls greateſt evill and unhappineſſe, it is, that when God comes to deliver a Soul (out of meer pity, and bowels of compaſſion) his Eye chiefly pities them, and his Bowells yerne over them, becauſe of their miſery in ſinne it ſelfe, as you may read at large, Ezek. 16. the former part of the Chapter. And the ſaving mercy that he ſheweth his love in, is oppoſed to hardning in ſinne, rather than damning for ſinne, Rom. 9.18. He will have mercy on whom he will have mercy, and whom he will he hardneth. And the puniſhment of ſinne with ſin, we account the greateſt judgement.
2. Sinne is Mans greateſt evill, becauſe it hinders him from the enjoyment of the greateſt good, which is God himſelfe. It is ſinne onelyonly, that ſeparates between God and the Soule, this is the onelyonly partition wall. Iſa. 59.2. Your iniquities have ſeparated between you, and your God, and your ſinnes have hid his face from you.
3. Sinne is the greateſt evill, becauſe of all things it is moſt diſpleaſing to God (the chiefeſt good) yea, there is nothing diſpleaſing to God but ſinne, (primarily) and this is an abomination to him, and therefore, Sinnes are called in Scripture abominations. Ezek. 9.4. And the Lord ſaid unto him, goe through the midſt of the City, through the midſt of Jeruſalem, and ſet a marke upon the foreheads of the men, that ſigh, and that cry for all the Abominations that be done in the midſt thereof. Prov. 15.9. The way of ths wicked is an Abomination unto the Lord. And God doth ſo loath ſinners for their ſinne, that he will not abide them in his ſight. The fooliſh ſhall not ſtand in thy ſight, thou hateſt all workers of iniquity, ſaith David, Pſal. 5.5. But the evill of ſuffering is not at all (in it ſelfe) diſpleaſing unto God. Yea, he himſelfe who is infinitely good, is the Author of it; and there is no evill of ſuffering, but what comes from him, as the principall efficient. Can there be evill in the City, and the Lord hath not done it? Amos 3.6.
As by being ſaved from ſinne, Arg. 3 Man is delivered from the greateſt evill; ſo, thereby he is reſtored to the chiefeſt, and choiceſt good gSee Maſter Baxters Saints Reſt, part. 1. cap. 4. ſect. 4. By Reaſon man excelleth beaſts, by Holineſſe, he excelleth himſelf, inferiour onelyonly to the Angels in Degree, and made like unto the Lord, as far as a Creature may be to his Creator, Ball of Faith, pag. 285., the image of God, and the enjoyment of him, is Mans greateſt 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, righteouſneſſe and holineſſe are Gods Image, and therefore the new man is ſaid to be created, foreign, after God, that is, after the Image of God, in righteouſneſs & true holineſs, Eph. 4.2. And the new man is expreſly ſaid to be renewed in knowledge (which we muſt underſtand of ſanctified knowledge) after the Image of him that created him, Col. 3.10. And by this we are made capable of the eternal inheritance of the Saints in life. Col. 1.12. Giving thanks unto the Father, which hath made us meet hHaec autem aptitudo, vel novae dignitatis conditto, ut in nobis inveniatur, duo prae…upponit ex parte Dei; potentem operationem, miſericordem acceptationem. Operatione en…m. & acceptatione divina …oonei conſtituimur ad participandam ſortem ſanctorum. O… divina neceſſaria eſt, quia mutari nos oporre…, & navas … efficip…ius quam participes eſſe p…ſſumus coeleſtium benefi…um Nam in nobis nihil eſt aliud, quam ſumma in…ptitudo …num ſpirituale ſive intelligendum, ſive faciendum, ſive denique …um. Dav. in loc.to be partakers of the inheritance with the Saints in light. This meetneſſe requires a two-fold work of God, 1. His gracious acceptation of us. 2. His powerfull operation of a work of grace in us, for we muſt be changed and made new Creatures, before we can be partakers of the heavenly bleſſings. Bleſſed are the pure in heart (ſaith our Saviour Chriſt, Mat. 5.8.) for they ſhall ſee God; iNega… quenquam poſſe, Deum videre fine ſanctimonia; quoniam non aliis oculis videbimus Deum, quam qui reformati fuerint ad ejus imaginem. Calv. in loc.And without holineſſe no man ſhall ſee God, Ro. 12.14. Sanctification makes us capable of the viſion of God, not as a meer condition, or paſſive qualification, but as the neceſſary diſpoſition of the Agent, towards its Object, as the ſeeing faculty is required to the act of ſeeing, as well as a viſible object.
Joſeph ſaid unto his Brethren, Ye ſhall not ſee my face, except your younger Brother be with you. Benjamines being with them, was nothing to their naturall faculty of ſeeing, they had eyes ſufficient to look Ioſeph in the face, if they might have been admitted into his preſence without Benjamines being there, and therefore his company was a meere condition. But when the Pſalmiſt ſaith, Pſal. 119.18. Open thou mine eyes, that I may behold wondrous things out of thy Law, we take this to be his meaning, that, unleſſe the blind eye of our underſtanding be illuminated, we can diſcern no more in ſpirituall, than the man born blinde could of naturall things, till Chriſt had opened his eyes: For the naturall man receives not the things of the Spirit of God, neither can he know them, becauſe they are ſpiritually diſcerned. Thus without holineſſe no man ſhall, becauſe without it no man can ſee kIta Deus nobis erit notus, & conspi…uus, ut videatur spiritu à ſingulis nobis, in ſingulis nobis. Aug. de Civ. Dei. l. 22. c. 29.God. For by the Sanctification of the underſtanding, the Soule is enabled to behold him, and the ſanctified will, and affections onelyonly are able to enjoy him: and were an unſanctified ſoule in Heaven, it could enjoy nothing at all of the glory of the Lord.
Yea, if you will but acknowledge, that the great worke of Chriſt in the Salvation of his people conſiſteth in his bringing them to glory (which none that is a Chriſtian can deny) our argument will be ſtrong enough. For what is grace but the beginning of glory? and what is glory but the perfection of grace, wherein ſin is removed, and compleat holineſſe beſtowed upon the Soule? Our growth from one degree of grace to another, is called our being changed, or transformed from glory to glory. 2 Cor. 3.18. But we all with open face beholding, as in a glaſſe, the glory of the Lord, are changed into the ſame image from glory to glory, even as by the Spirit of the Lord. Here then grace is called glory. For grace and glory differ not ſpecifically lMagis & minus non variant ſpe…iem., but gradually; and therefore are the ſame eſſentially. Davenant calls Grace, aetas infantilis gloriae, the infant age of glory. A man is the ſame perſon, when he is grown to full ſtature, as he was, when he was an infant; conſiſting both of the ſame eſſentiall, and integrall parts. But the difference is in growth: ſo the glorified in Heaven are the ſame, that were the ſanctified on Earth; onelyonly in this they differ, what was begun here, is abſolutely perfect there: here they were regenerated,John 3.3. 1 Pet. 2.2. Iſa. 66.11. Eph. 4.13. and born againe, and as new-born babes fed upon the ſincere milke of the word, ſucking and being ſatisfied with the breaſts of conſolations: but there they are grown to a perfect man, unto the meaſure of the ſtature of the fulneſſe of Chriſt, and ſit down at the marriage ſupper of the Lamb, continually feaſting themſelves in the preſence of God.
Becauſe this argument may probably be the moſt taking with thoſe, that wait, and rejoyce in the hope of glory, I ſhall inſiſt the more largely upon it, and more particularly conſider, wherein Heavens glory conſiſteth. Paul tells us, Rom. 14.17. The Kingdome of God is righteouſneſſe, and peace, and joy in the Holy Ghoſt. He ſpeaks indeed of the Kingdome of grace, but glory being the ſame in kinde, we may take a view of it, (as we are able) according to theſe particulars.
1. Righteouſneſſe, which is the firſt part of glory mentioned, hath different acceptions, and therefore we muſt give you a diſtinction by the way, 1. Righteouſneſſe is ſometimes taken in a ſtrict, and narrow ſence, and is diſtinguiſhed from holineſſe: holineſſe being a conformity to the firſt table of the Law, and righteouſneſſe to the ſecond; holineſſe having reſpect to God, and righteouſneſſe to man (immediately) and in this ſenſe we take it in ſuch texts of Scripture, where holineſſe and righteouſneſſe are both expreſſed, as Luk. 1.75.
2. Righteouſneſſe is ſometimes taken more largely, and promiſcuouſly, or convertibly with holineſſe. And ſo where we read of righteouſneſſe, or holineſſe ſeverally in Scripture, one, and the ſame thing is uſually intended. And in this latitude, righteouſneſſe, or holineſſe is our conformity to the whole will of God, here ſincerely, hereafter perfectly. That grace and glory in this agree, I know will be eaſily granted; but how heavenly peace and joy ſhould depend upon perfect ſanctification (as I conceive it doth) may be more doubted. For the clearing of this (therefore) I ſhall ſpeak of theſe two later the more largely. Peace, which is the ſecond part of glory, is three-fold; 1. with God, 2. with our own Conſciences, 3. with Saints and Angels. 1. Peace with God is two-fold, 1. Procured, 2. Continued. 1. Peace with God procured is (I confeſſe) from a work wrought without us, to wit, the ſatisfaction of Chriſt on our behalfe according to what the Law required, and depends upon Gods gracious acceptation of us in Chriſt, yet is holineſſe a neceſſary condition, or qualification of the perſon, that ſhall enter into peace, as the Prophet phraſeth it, Iſa. 57.2. The righteous is taken away from the evil to come, he ſhall enter into peace; 1 Cor. 6.9. Know ye not that the unrighteous ſhall not inherit the Kingdome of God?
2. Peace with God continued depends upon a work of Chriſt within us, to wit, the work of Sanctification: for (being perfectly Sanctified) in Heaven, we do the will of God perfectly, and diſpleaſe him no more; ſo that the peace formerly made is no more broken.
2. Peace of Conſcience muſt needs be perfect, when a man comes to be perfectly holy, and to enjoy perfect peace with God: yea, it were a contradiction to think otherwiſe For to have Conſcience, accuſing for doing well, were a ſinfull error of Conſcience, and contrary to perfect holineſſe. Conſcience is a Judge, and to clear the guilty, and condemn the innocent, is an abomination to the Lord, Prov. 17.15. and how can holineſſe be perfect, unleſſe Conſcience be perfect alſo. Doth not Conſcience belong to the practicall underſtanding? and if this be perfected, is not the perfection of Conſcience included in it? Or if you will make Conſcience to be a diſtinct faculty of the Soul, it matters not (in this caſe) ſo 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 muſt be perfectly ſanctified; amongſt which, Conſcience will finde a place mConſcientia humana est judiciū hominis de ſemetipſo, prout ſubjicitur judicio Dei. Ameſ. de Conſ. p. 1.. Conſcience (as Doctor Ames defines it) is Mans judgement concerning himſelfe, as it is ſubject to the judgement of God. Therefore when God ſpeaks peace, perfected Conſcience (as it is in Heaven) muſt needs ſpeak ſo too; and that Conſcience cannot be perfectly good, which is not quietly good.
Some diſtinguiſh of foure ſorts of Conſciences:
1. A Conſcience good, but not quiet. Such is the Conſcience of a child of Light walking in Darkneſſe. Such was the Conſcience ſometime of David, and other of Gods Children.
Secondly, A Conſcience quiet, but not good. Such a Conſcience, as cryes peace, peace, to the ſinner, while he goes on in the ſtubborneſſe of his own heart.
3. A Conſcience quiet, and good. Such is the Conſcience of a Child of God, when he walkes in Gods wayes, and in the light of his Countenance.
4. A Conſcience neither good nor quiet. Such is the accuſing, gnawing Conſcience of a wicked Man: ſuch was the Conſcience of Iudas, after he had betrayed Chriſt.
But after this life, the two firſt of theſe will be taken away:
1. For when a man is perfectly ſanctified (as he ſhall be in Heaven) there will be no room for Conſcience to be unquiet, becauſe it will have no matter, for which to accuſe, but will be perfectly quiet, as the ſtate of the Soule is perfectly good.
2. The Conſcience of the damned in Hell, as it is perfectly evill, ſo it is as reſtleſſe and unquiet: the worm as it never dyeth, ſo it alwayes worketh.
3. Perfect peace with Saints and Angels, is but the perfection of the grace of love mutually exerciſed.
The third part of Heavens happineſſe is perfect joy: now joy is an affection of the Soule, and the Soule being perfectly ſanctified in glory, this affection muſt be perfected, as well as Love, and the reſt of the Affections; which muſt all be taken in to make up the perfect ſanctification of the Soule. Perfect joy requires two things to its morall, as well, as its naturall perfection.
1. That it be fixed upon God the chiefeſt good, which is the onelyonly ſatiſfactory object. And our joy here is therefore ſinfully imperfect, becauſe we fixe it upon creature-comforts, which are not perfect: But God, who is perfectly good, is to be the onelyonly object of our joy, and other things are to be rejoyced in, onelyonly in ſubordination to him.
2. Perfect joy requires a perfect rejoycing in this perfect object, and in this life the joy of the Saints, is therefore imperfect, becauſe (though it be fixed upon God, yet) it is but imperfectly exerciſed. Thus in both theſe reſpects our joy here is ſinfully, as well as naturally defective. But in Heaven we ſhall perfectly rejoyce in God, our perfect good; and I hope none will deny, but it is our duty to rejoyce in God forever, with the moſt intenſe degree of joy, and it were our ſinne to doe any leſſe. What is this part of our happineſſe (then) but a moſt neceſſary part of our perfect holineſſe? And in all theſe we ſee, that perfect Holineſſe is Heavens happineſſe.
Another argument proving the great work of Chriſt our Saviour to be the ſaving of his people from their ſins, Arg. 4 may be drawn from the main ſcope and current of Scripture. That muſt needs be the great work of Chriſt our Saviour, which Scripture (that is the word of ſalvation) chiefly points out unto us. But it is our ſalvation from ſin, or ſanctification, that Scripture chiefly points out unto us.Eph. 1.13. Col. 3.16. Therefore this is the great work of Chriſt, &c. The Goſpel is called the Goſpel of our ſalvation, becauſe it ſhews us the way of ſalvation. And it is called the Word of Chriſt, not onelyonly becauſe it was endited by the Spirit of Chriſt; but alſo becauſe Chriſt is the ſubject, whereof Scripture chiefly treats. Joh. 5.39. Search the Scriptures, for in them ye think to have eternall life, and they are they that teſtifie of me, ſaith Chriſt. Chriſt is the ſubject of Moſes writings, and of all the Propheſies of the holy Prophets, and the New Teſtament is called the Gospel, or joyfull meſſage of Jeſus Chriſt, becauſe therein is brought unto us news of our ſalvation by Chriſt; yea the will of Chriſt revealed in his Word, being the inſtrument, or means of our ſalvation muſt needs concur with Chriſt the principall Efficient of our Salvation.
Now Scripture mainly inſiſts upon the doctrine of Sanctification, which is our ſalvation from ſin, which will eaſily appeare, if we take a generall view of Scriture, thus:
Scripture contains
1. Precepts, or Commands.
2. Threatnings.
3. Promiſes.
4. Examples.
Firſt, The Precepts of Scripture command Holineſſe, and teach us how to eſchew evill, and doe good.
Secondly, the threats are to deter us from diſobedience.
Thirdly, the Promiſes (moſt of them) are of the rewards of grace n(i. e.) Gracious rewards; or rewards, not for grace in us, but from grace in God., for our encouragement to all holy obedience.
Fourthly, the Examples are,
1. Of wicked men in the wayes of wickedneſſe, and the judgement of God upon them for it, that we may beware of partaking in their ſins, leſt we be alſo partakers of their plagues.
2. Examples of godly men in the wayes of holineſſe, and of the bleſſing of God upon them in their wayes, that we may be excited to tread in their ſteps. And thus we ſee, that the Scripture, which is the Word of life, and ſalvation by Chriſt, is the doctrine of holineſſe, leading us all along in the wayes of Sanctification. Yea, Chriſts owne Sermons (if we doe but obſerve them) are moſt upon this ſubject.
But doth not Paul ſay, Object. that Christ hath redeemed us from the curſe of the Law, being made a curſe for us? Gal. 3.13. And are we not ſaid to be ſaved and delivered by Chriſt out of the hand of our enemies? Luk. 1.71, 74. How then is the great work of Chriſt the ſaving of his people from ſin it ſelfe?
That Chriſt hath redeemed us from the curſe of the Law is true, Anſw. and 'tis a great work, yet it doth not follow, that this is his main work: but the contrary hath been proved already, viz. our redemption from ſin is the greater.
Is not our own corrupt fleſh the worſt enemy we have? Is not that one Enemy within us worſe than all our Enemies without us? What hurt could all the reſt doe, were it not for our own in-bred corruption? Satan and the world were as great, yea greater enemies to Chriſt, but could not prevail upon him, becauſe they found no evil in him. Sinne is the very chains oNam vinctos nos tenebat foreign Oecum. apud Dav. in Col. c. 2. v. 15.and fetters, wherein Satan binds the ſoule, and leads it away captive. Thou art in the gall of bitterneſſe, and bond of iniquity, ſaid Peter to Simon Magus, Act. 8.23. The Devils ſnares are baited with alluring temptations to ſin, and thoſe that reſiſt the temptation, eſcape the ſnare. And although by reaſon of our corruption we are lyable to be tormented by Satan; and Satan, as Gods Executioner, hath committed unto him the power of death, Heb. 2.14. yet that power, whereby he leads us captive into ſin, at his will, is far worſe.
3. It is ſaid in the fore-mentioned Text, Luk. 1.74, 75. that we are delivered out of the hands of our enemies, that we might ſerve the Lord in holineſs and righteouſneſs. In which words it appears that our being reſcued out of the hands of our enemies, refers, as a means to our ſerving God in holineſſe, and righteouſneſſe, as the end. If a Servant ſhould be impriſoned for ſome wrong done, and his Maſter, deſirous of his ſervice, ranſometh, and enlargeth him: the ſervants enlargement is firſt procured, but his Maſters ſervice is chiefly intended.
Having thus by Scripture and Argument proved, That the great work of Christ is the ſaving his people from their ſins, I ſhall in the next place ſhew you, how it is, that he accompliſheth for his people this great ſalvation.