Salvation from Sin by Jesus Christ, Chapter 3

Salvation from Sin by Jesus Christ · Chapter 3

p. 70CHAP. III.

1IF the great work of Chriſt our Saviour be the ſaving of his people from their ſins, then this may informe us, how to anſwer an argument of the Papiſts againſt two points of Doctrine, wherein we, with the Reformed Churches differ from them. The firſt is the Doctrine of Iuſtification. The ſecond is the Doctrine of aſſurance of Salvation. In the Doctrine of Iuſtification (ſay they) that, which maketh us righteous before God, and cauſeth us to be accepted to life everlaſting, is remiſſion of ſinnes, and the habits of inward righteouſneſſe, or Charity with the fruits thereof.

We deny the habits of righteouſneſſe, or Sanctification to be the thing, by which, in whole, or in part, we are to be juſtified in the ſight of God, either as ſatisfactory to Juſtice, or Meritorious of Reward, and affirme, that we are juſtified by Faith in Chriſt alone, without the deeds of the Law.

p. 71They object among many, other Arguments, that our way of Juſtification by Faith alone, is the way to baniſh good workes out of the world, and to open a gate for carnall liberty.

To which our Divines uſually anſwer, that we are juſtified by Faith alone, but not by ſuch a Faith as is alone: that it is ſuch a Faith, as worketh by love, and brings forth the fruits of righteouſneſſe. And although we do not doe good works to be juſtified by them, as any part of our legall righteouſneſſe, yet the practice of good workes we hold moſt neceſſary, for many other good reaſons. But not intending to give any account of thoſe many reaſons we aſſigne, let us conſider what anſwer this Doctrine in hand will afford. Saving Faith is to accept of, and embrace Chriſt for Salvation, to wit, that we may have that Salvation applyed to us, which he hath purchaſed for us, and what that is, hath been already ſhewed, to wit, Salvation from ſinne, and not meerely from wrath for ſinne. This is Salvation both in Scripture-ſenſe, and language, as you have heard at large. Chriſt did not purchaſe our Salvation piece-meale, neither doth he beſtow it piece-meale, neither can we receive it p. 72piece-meale, he will be a whole Saviour, or no Saviour. He that believes that he may be ſaved, believes that he may be ſaved from the whole miſery of his Soul; which is both ſin and wrath: and he that doth not thus believe, doth not ſaveingly believe, and he that doth thus believe in Chriſt, or embrace him, leaves no room for carnall liberty.

If we phanſie to our ſelves ſuch a ſalvation, as Scripture ſpeakes not of, and then draw abſurdities from the Doctrine of Salvation by Faith alone, the abſurdity will returne upon the miſapprehenſion of the Objectors. If a Man ſhould ſay, he believes in Chriſt, to be ſaved from ſinne, and not from wrath, our Adverſaries (I ſuppoſe) would not call that ſaving Faith, and we have leſſe cauſe to call that ſaving Faith, that profeſſeth to believe in Chriſt to be ſaved from wrath, and not from ſinne, (as appeares by the arguments confirming the Doctrine) Chriſt, as our whole Saviour, to wit, from both thoſe evils, is the adaequate object of ſaving Faith, which is therefore both Juſtifying, and Sanctifying Faith, and not a Carnall, or Licentious Faith, or rather phantaſie as they make it.

p. 73Were there no evill, that we ſhould be ſaved from by believing, but onelyonly that of ſuffering the wrath of God for ſinne, their argument might ſeem to have the greater ſtrength, although it would then be found too weak. But when the Soule looks upon ſin it ſelfe, as the great enemy, from which Chriſt came to ſave his people; and flies to Chriſt, that it may obtaine deliverance, how can it at the ſame time give welcome entertainment to ſinne? Is it poſſible for a Man to have fellowſhip and communion with pleaſure, and delight, and without feare, with a man, that he is flying from, as his moſt mortall adverſary, haſting to a place of refuge to be ſecured from him?

2. They object likewiſe againſt the Doctrine of aſſurance of Salvation. We affirming, that there may be a certainty, and infallibility by Faith llFaith, together with experience of ſpeciall Grace, wrought in the heart, gives us aſſurance of Salvation.: they aſſerting that we can only have a probability by hope; arguing, that the Doctrine of certainty of Salvation tends to carnall ſecurity, to which we may likewiſe anſwer out of this Doctrine: That if Chriſt came to ſave his people from their ſinnes, it would be a contradiction to aſſert, that a Man may be aſſured of p. 74his Salvation at the ſame time, while he allowes himſelf in carnall ſecurity, which is reall bondage. He that deliberately allowes himſelfe in a courſe of carnall liberty, may thereby aſſure himſelfe, that he is not in a ſtate of Salvation, for 'tis evident, that he lies under the great evil, that Chriſt came to ſave his people from: and it may be truly ſaid to ſuch a Man, as Peter ſaid to Simon Magus, Thou haſt neither part, nor lot in this Matter [of Salvation] for thy heart is not right in the ſight of God—thou art in the gall of bitterneſſe, Act. 8.21.Acts 8:21and bond of iniquity.

In this objection of theirs, there would be likewiſe the more appearance of ſtrength, although not ſtrength enough to their purpoſe, did Salvation conſiſt onelyonly in being juſtified, and ſo delivered from Gods avenging wrath. But if the Maſter-piece of our Salvation be to be ſaved from ſin it ſelfe, as hath been proved, how can it be ſuppoſed, that aſſurance of Salvation ſhould give liberty to ſin?

II2. Hence it is no wonder, that a child of God after falling into groſſe ſinnes. or more then ordinary remiſſeneſſe in the ſervice of God, ſhould upon the p. 75triall of his Eſtate, want aſſurance of Salvation. If Chriſt came to ſave his people from their ſins, can his people be aſſured of Salvation, while they goe on careleſly in ſinning? It is true, a miſguided, or ſleepy conſcience may forbeare to moleſt, or trouble a man, that hath let looſe the reines to carnall liberty: but a cleer, awakened conſcience, will not ſpeak peace in ſuch a caſe as this. When David had fallen into thoſe foule ſinnes of Adultery and Murder, no ſooner was his Conſcience awakened, but he was at a loſſe for the comfortable aſſurance of his Salvation: his inward joy and peace, were drowned in his Luſts, which cauſed him ſadly to bewaile his ſinne, and pray earneſtly, Reſtore unto me the joy of thy Salvation, Pſal. 51.12. Were we but as ſenſible of ſpirituall, as we are of bodily injury; our ſinnes we fall into, would be unto our Soules, as ſo many wounds, and bruiſes are to our bodies, cauſing pain and griefe: But the remainder of corruption in the beſt of Gods Servants, doth much dull their ſpirituall ſenſes, whereby they are not ſo clearly exerciſed to diſcerne between good and evill: yet the faithfull Servants of God p. 76have ſo much ſpirituall ſenſe of the evill of ſinne (at leaſtwiſe after ſome time of recollection) that they feel their foule miſcarriages paining them to the purpoſe. They are unto them like ſo many putrified wounds, broken bones, or bones out of joynt, as David complains, Pſal. 38.3, 5. There is no ſoundneſſe in my fleſh, becauſe of thine anger, neither is there any reſt in my bones becauſe of my ſinne. My wounds ſtink and are corrupt, becauſe of my fooliſhneſſe. Bleſſed are the pure in heart, ſaith Chriſt, for they ſhall ſee God, Mat. 5.8. to wit, comfortably here, as well as joyfully hereafter: if purity qualifies the Soule, ſo as that it may the more cleerly ſee God, then impurity of Heart, and Life, muſt be as a thick cloud interpoſing betwixt the Soule, and the light of Gods countenance, ſo that it cannot be refreſhed with the beames of his favour, as formerly, till by ſerious repentance the cloud be removed.

III3. This will likewiſe informe us, whether we may in the avoiding of evill, and doing of good, propoſe the eſcaping of Hell, and obtaining ſalvation, as the end of ſo doing. Our ſins diſhonour God, by our ſanctification we glorifie p. 77him: and he commands us to read, hear, pray, &c. for the ſubduing of ſin, and increaſe of grace; and muſt we not preſſe on ſtill forwards, towards perfection, continually growing in grace, till we come to glory, which is the higheſt degree of grace? This is our ſalvation to be ſaved from ſinne, and towards this all the means of grace, and duties of piety tend: the Word, that we hear, is the ſword of the Spirit, for the ſlaying of ſinne, we pray againſt ſinne, watch againſt ſinne, ſtrive againſt ſinne, and may we not doe it to be ſaved from ſinne? nay, can we rightly or rationally uſe the meanes, without minding this end? Doth not Heavens happineſſe conſiſt in the enjoyment of God in holineſſe, and is not God moſt glorified by us, when his glorious Image is compleated in us? And may we not make this ſtate the end of our endeavours?

May we not make the eſcaping of Hell alſo the end of our duties, (if we doe but in any meaſure underſtand what Hell is) without being Legalliſts? That Hell is a place of intollerable torment, I doubt not, for it is ſet forth by fire & brimſtone, and unquenchable fire in Scripture, and 'tis called outer darkneſſe, where the worm p. 76duplicate page p. 77duplicate page p. 78never dies, & the fire never goes out. And Rev. 14.10, 11. 'Tis ſaid of thoſe, who worſhip the Beaſt, and his Image, and whoſoever receive the marke of his name (which ſhall be the condition of all the damned) The ſame ſhall drinke of the wine of the wrath of God, which is poured out without mixture, into the cup of his indignation, & they ſhall be tormented with fire and brimſtone in the preſence of the holy Angels, and in the preſence of the Lamb. And the ſmoake of their torment aſcendeth up for ever and ever, and they have no reſt day nor night.

But certainly as the torment is there the greateſt, ſo ſinne there is at the higheſt, where the damned never ceaſe to blaſpheme God. Can Gods honour be deare unto us, and we not fear to blaſpheme him? can we make Gods glory our end, without ſolicitous care to avoid that ſtate, wherein we ſhould never ceaſe, with the Devil and his Angels to blaſpheme the moſt High?

When men have framed a Heaven and Hell, according to the modell of their owne braine, no mervaile if they deduce ſtrange conſequences from it.

IV4. This likewiſe informes us, that p. 79Chriſt died not alike for all men mmSee Ball of the Covenant of Grace, from pag. 203. to pag. 264. under this head. Chriſt the Mediatour of the New Testament, for whom he died, and roſe again., For he came to ſave his people from their ſins: all are not his people, as I have ſhewed you before, neither are all ſaved, or to be ſaved from their ſinnes. The Doctors of the Doctrine of equall Univerſall Redemption tell us, that Chriſt dyed, and dyed alike for all men, as much for Cain, Eſau, Judas, &c. as for Abel, Jacob, Peter, or any of the glorified Saints. And this they boaſt of, as the onelyonly way to exalt the riches of Grace: One of them publickly excepted againſt a godly Miniſter (now with the Lord) becauſe he onelyonly invited ſinners to repent, and believe, that they might be ſaved; and did not tell them, that Chriſt dyed intentionally to ſave all. This Objector called it clipt truth, as if if it had been a detracting from the truth of Chriſt.

Egregiam verò landem! A rare commendation indeed of the grace of Chriſt, that teacheth, that Chriſt hath no more for the glorified in Heaven, than for the damned in Hell: that Abel, Jacob, Peter, are no more beholding to Chriſt, than Cain, Eſau, Judas, which muſt needs follow, if he did no more for the one than the other. And that p. 80when the Apoſtle asketh, 1 Cor. 4.7. who made thee to differ from another, and what haſt thou, that thou haſt not received? The Believer muſt anſwer, [I have made my ſelf to differ, Chriſt hath done no more for me, than for the vileſt reprobate, he died, and did alike for all men, and put all mankinde in a like capacity for ſalvation, and wherein I differ from the worſt of ſinners, it is onelyonly from my ſelf.] This is plainly the ſenſe of their doctrine.

This they boaſt of alſo, as the onelyonly way to comfort afflicted conſciences, and call the contrary uncomfortable doctrine. Do but well conſider it, and it will prove about as comfortable to a troubled Soule, as it is honourable to the riches of Chriſts grace. The perplexed ſoule cries out [I have ſinned grievouſly againſt the Almighty, and juſt God, & he hath ſet my ſins in order before me, my conſcience is more than a thouſand witneſſes againſt me, I ſee my ſelf to be a damned wretch, divine vengeance hangs over my head.] This Comforter anſwers, Be of good cheer, Chriſt died as much for thee as for any. How doth that appear? He died for every man alike, therefore as much for thee as p. 81for any. To whom the troubled ſoule may eaſily reply, [If he died for all men alike, then no more for me than for Cain, Eſau, Judas, and the reſt of the damned in hell: And how ſhall I be aſſured that I ſhall be priviledged above them, for I cannot believe?] What this miſerable Comforter can anſwer more, but what may be retorted again in like manner, I know not. If he ſhall ſay as ſome do, Chriſt hath repented, believed, and done all for thee; It may be anſwered, [ſo you ſay he did for Cain and Judas, if he did as much for every man, as for any man, and yet they are damned.] If he ſhall ſay, Chriſt will give thee a believing penitent heart, and will take away thy hard and ſtony heart: this deſtroyes their own tenet; for then there is ſome ſpeciall grace purchaſed for, and beſtowed upon one, which another hath no ſhare in.

But I will not now trouble you with the controverſie at large; onelyonly for your help, to ſatisfie your ſelves, and ſilence gainſayers, conſider what hath been already laid down in the foregoing diſcourſe. Chriſt hath by his own blood obtained eternall redemption for us, p. 82Heb. 9.12. And this redemption is from dead works, to ſerve the living God, as you may ſee ver. 14. How much more ſhall the blood of Chriſt, who through the eternall Spirit, offered himſelfe without spot to God, purge your conſcience from dead works to ſerve the living God? See likewiſe cap. 10.9, 10.14. Then ſaid I, Loe I come to doe thy will (O God) By which will we are ſanctified through the offering of the body of Jeſus Chriſt once for all: For by one offering he hath for ever perfected them that are ſanctified. Thus we ſee he hath redeemed his people from all iniquity, as the Apoſtles expreſſion is, Tit. 2.14. He hath purchaſed for them perfect eternall Sanctification: Faith and Repentance, which the Goſpel requires, Chriſt gives unto his people as a part of what he hath purchaſed for them. He gives repentance unto Iſrael, Acts 5.31. He is Jeſus the author and finiſher of our faith, Heb. 12.2. of his fulneſſe we all receive, and grace for grace, Joh. 1.16. It is from the fulneſſe of his Purchaſe, as well as of the fulneſs of the Grace that dwells in him, that his people do receive. Chriſt hath purchaſed the beginning, increaſe, and perfection of all ſanctifying and ſaving p. 83grace for his people: And herein hath he done more for his people than for others: herein hath he done much more for Abel, Jacob, Peter, than for Cain, Eſau, Judas. Here is enough to make a partition wall between the Elect and Reprobate.

V5. This will likewiſe inform us wherein the multitude of carnal people among us deceive themſelves, in their accepting of Chriſt for their Savior. They look upō Chriſt as coming to ſave them from the wrath of God onelyonly, that is due unto them for ſin, and they are willing to be ſaved by him: We doubt not but the vileſt ſinner, that delighteth in his abominations, who ſaith, he is willing that Chriſt ſhould ſave him from the wrath of the Almighty, ſpeake truth: We need not queſtion but any man would be willing to be ſaved from the flames of Hel; yea, the Devils themſelves would not refuſe to be delivered from them; for nature it ſelf abhorres ſufferings; Who would be willing to go to a place of everlaſt…ng torment? But true faith accepts of Chriſt, as a perfect Saviour, to ſave the ſoule from all its miſery, both of ſin and ſuffering: And this is the main difference between the faith of p. 84a child of God; and the Faith of the ignorant, and carnall multitude. There is not the prophaneſt wretch, but would be willing, that God ſhould be reconciled unto him, blotting out his ſins: but how hard a matter is it to perſwade a ſinner to be reconciled unto God, willingly parting with his ſins! All the wooing, intreating, beſeeching, and the beſt Rhetorick we can uſe is too little to prevaile. 2 Cor. 5.20. Now then we are Ambaſſadors for Christ, as though God did beſeech you by us; we pray you in Chriſts ſtead be ye reconciled to God. So ſaith Peter, Dearly beloved, I beſeech you as ſtrangers and pilgrims, abſtain from fleſhly luſts, which warre againſt the ſoul. This is indeed the great and main work of the Miniſters of the Goſpel, to perſwade ſinners to accept of Chriſt for ſalvation from Sinne: ſinne is the mire that carnall perſons ſtick in, and are unwilling to be drawn out of.

VI6. This will alſo informe us, who they are, that are the beſt Goſpel preachers, that moſt exalt the riches and grace of Chriſt: undoubtedly thoſe, that preach Chriſt a Saviour from ſinne, as well as from the fruit and effects of ſinne. Many thinke there is no Goſpel-preaching, p. 85but onelyonly the preaching of pardon, and remiſſion of all ſin to the worſt of ſinners: If we preach the doctrine of Sanctification, that is accounted Legall doctrine: but if we perſwade ſwearers, drunkards, and the worſt of ſinners, that they have nothing to do, but believe their ſins are pardoned already; and that the legal work of repenting, watching, ſtriving againſt ſin, and care to pleaſe God muſt not be regarded; then we ſhall be extolled for preachers of free-grace. Alas, poor miſtaken ſouls! are Chriſt and Grace onelyonly exalted in the pardon of ſin, and muſt we take no heed to the ſanctification of ſinners? Is it a Goſpel-work to preach Chriſt, as having taken away ſuffering, the fruit of ſin, and is it a legall Doctrine to preach Chriſt for the deſtruction of ſin, that is the cauſe of ſuffering, and the worſt of evils? You have pretended to be admirers of Free-grace: if you are ſo indeed, you may here ſtand, and wonder with your ſelves at your groſs miſtake, and that you have admired the grace of Chriſt no more. You have amired, that murder, perſecution, witchcraft, blaſphemy, and the like; ſhould be forgiven; that Manaſſeh, Paul, and p. 86many of the Jews, that crucified Chriſt, ſhould be freely pardoned you have been ready to cry, Grace, grace, riches of grace, grace abounding and ſuper-abounding, to ſuch a work as this. 'Tis true, there is cauſe enough to magn…fie this wonderfull work of Chriſt, and we may well ſay, This is the Lords doing, and it is mervailous in our eyes. I would not willingly, in the leaſt, dimmiſh this pardoning grace of Chriſt. Yet come and behold and admire Grace once more, to wit, the ſanctifying Grace of Chriſt. Is it not a wonder to ſee the Wolf dwell with the Lamb, and the Leopard lie down with the Kid, and the Calf, and the young Lion, and the falling together, and a little Child to lead them? To ſee the Cow and the beare feed, and their young ones lie down together, and the Lion eat ſtraw like an Ox? To ſee a ſucking Child play upon the hole of the Aſpe, and the weaned child put his hand upon the Cockatrice den? Iſa. 11.6, 7, 8. To ſee a Sinner become a Saint? 2 Chr. 33. Gal. 1.23. 1 Cor. 10.20. 2 Pet. 1.4. 1 Joh. 1.3.2 Chr 33Gal 1:231 Cor 10:202 Pet 1:41 John 1:3to ſee a Sorcerer become a ſincere Worſhipper of the Living God? To ſee a furious Perſecutor become a painfull Preacher of that Faith, which once he deſtroyed? To ſee thoſe that had formerly communion with p. 87Devils, to be made partakers of the Divine nature, and to be called into fellow ſhip with God the Father, and with his Son Jeſus Chriſt? Here is matter of admiration indeed. Stand here and pauſe a little, & ſee whether you have not more cauſe, than before, to cry out, O the breadth, & length, and depth and height of the grace of Chriſt! The ſoule, that is betrothed to Chriſt in holineſſe, may much more ſay in this caſe, what David ſaid when he was advanced from a mean family to great dignity: Lord, Who am I, and what is my houſe, that thou haſt brought me hitherto? Here may we likewiſe ſay with the Pſalmiſt, Pſal. 8.4. What is man (Lord) that thou art mindfull of him, and the Son of man, that thou (ſo) viſiteſt him! And are not they to be eſteemed the moſt faithfull preachers of the Goſpel, who ſhun not to reveale unto the people both parts of the Counſell, and Grace of Chriſt; but ſhew forth the glory of his ſanctifying, as well as of his juſtifying work?

Beware then I beſeech you of the dangerous way of admiring grace againſt grace; which is (indeed) to deſtroy grace. Take heed of hearkning to them, that ſo much contemne the doctrine of p. 88Sanctification by Chriſt, under pretence of exalting Chr…ſt: The Doctrine of the grace of God which bringeth ſalvation, teacheth us, that denying ungodlineſſe and worldly luſts, we ſhould live ſoberly, juſtly, and godly in this preſent world, Tit. 2.11, 12. Paul teacheth us, that it is a faithfull ſaying, and worthy of all acceptation, that Chriſt came into the world to ſave ſinners, but not to ſave them in their ſins (that were a contradiction) but to ſave them from their ſins. There is in him plenteous redemption, and he ſhall redeem Iſrael from all his iniquities, Pſal. 130. ult. and he ſaves them to the uttermoſt, that come unto God by him. Hebr. 7.25. foreign, to the perfection of all. And were it ſo, that Chriſt ſhould ſave us from wrath, and not from ſin, he would be but an imperfect Saviour: for it would be but a halfe ſalvation, nor ſo much neither. But Chriſt doth not leave his work imperfect, thoſe that are his redeemed ones are compleat in him, Col. 2.10. he juſtifies them, he ſanctifies them, and ſo ſaves them: And he that will be a faithful Miniſter of Chriſt, muſt preach juſtificatiō & ſanctification, which are inſeparable.

It is no marvell if Antinomian teachers p. 89carry the multitude after them. When they ſhall teach them that there needs no ſorrow for ſin, no repentance, no ſuch care to pleaſe God, that God takes no notice of their ſins, nor is diſpleaſed with them for ſin; it is no ſtrange thing, if thoſe, that are in love with their luſts, do folow, applaud, & approve them, when they cannot bear the plain dealings of a faithfull Miniſter of Chriſt, who tells them, they cannot have Chriſt, and their luſts too: That the wrath of God is revealed from heaven againſt all ungodlineſſe and unrighteouſneſſe of men. That the unrighteous ſhall not inherit the Kingdome of God. That if they will be ſaved by Chriſt, they muſt be content to have their iniquities deſtroyed, they muſt be ſaved from their ſins, for they, and their ſins cannot be ſaved together. It is no marvaile (I ſay) to ſee thoſe looſe ſort of Teachers gain a multitude of imaginary Converts. How eaſie a matter is it to make a Proſelite of a worldling, if he may have Chriſt and his Mammon too; or a voluptuous man, if he may have Chriſt, and his carnall pleaſuers too. And who would not have Chriſt, when he ſhall be taught to deny, or part with nothing, not ſo much p. 90as a beloved luſt for Chriſt. Such clawing teachers are fit to pleaſe men of itching ears: and ſuch rotten doctrine hath undoubtedly made ſo many unſound Profeſſors, as we ſee of late. How many Antinomian pretenders to more than ordinary Chriſtians have attained to, do we ſee, that give way to intemperate drinking, laſcivious jeſting, defrauding, and many other evils.

If Solomon when the two women pleaded their cauſe before him, concluded that ſhe was indeed the Mother of the Child, whoſe yerning bowels pleaded againſt the dividing of it, knowing that was the ready way to deſtroy it: Let the wiſe diſcern betwixt us, and our Antinomian Adverſaries, which of the two is upright in his cauſe; and whether a divided Chriſt be like to prove a living, and quickning Saviour.

We may here with the Apoſtles of Chriſt lift up our voice to God with one accord,Acts 4.24. to 29.Acts 4:24–29 and ſay, Lord, thou art God, which haſt made heaven and earth, and the ſea, and all that in them is, who by the mouth of thy ſervant David haſt ſaid, why did the heathen rage, and the people imagine vain things? The Kings of the earth ſtood up, and the rulers were gathered p. 91together againſt the Lord, and againſt his Chriſt. For of a truth againſt thy holy child Ieſus, whom thou haſt anointed, both Herod, and Pontius Pilate with the Gentiles, and people of Iſrael were gathered together, for to do whatſoever thy hand and thy counſel had determined before to be done: But this thou in mercy haſt ordered to the ſaving of thy people. But now behold a combination of Antinomians, Familiſts, and licentious Libertines, with evil hearts, and wicked hands have (what in them lies) divided, and ſeparated the ſaving work of thy Son Jeſus Chriſt, contrary to the revealed will, to the ruine and deſtruction of many thouſand ſoules. And grant unto thy ſervants, that they may with all boldneſſe speak thy word not dawbing with untempered mortar, but plainly telling Iudah of her ſins, and Ieruſalem of her tranſgreſſions, that ſo they may (through thine effectual grace) be inſtruments of recovering many from this ſnare of the Devil, who are now led captive by him at his will.

VII7. If the great work of Chriſt be the ſaving of his people from their ſins, this wil further inform us who they are, that are the beſt Chriſtians, that have moſt p. 92intereſt in Chriſt; even thoſe that are the moſt ſaved from their ſins, that have their corruptions moſt mortified, that are the moſt meek, humble, ſelf denying, obedient Chriſtians; and not they that are moſt in ſhew, and outward appearance. This I ſpeak, becauſe I ſee moſt judge by a wrong rule, both of themſelves and others, in point of Chriſtianity. I have heard ſome highly applauding ſuch as talk, and ſeem to know much, while they complaine of their own ignorance, want of expreſſion, inability in compariſon of them, calling the other able Chriſtians. And we ſee in this talkative age, thoſe, that talk much, to be renowned among many, while the modeſt, humble hearted are little ſet by. I have ſometime ſeen a Gallant in gold and ſilver lace, ſtrutting in great ſtate, and perhaps not ſo much worth in all the world beſide, as the clothes upon his back. To this man many do reverence, ignorantly apprehending him to be ſome honourable perſon; when they regardleſly paſs by another man in plain habit, that may be worth ſome thouſand pounds. So is the eſteem of moſt concerning the worth of Chriſtians: he that talks moſt, p. 93and wordeth it beſt in all company, is the onelyonly man, when a weighty, ſerious Chriſtian, of fewer words, and meaner outſide, is of no account. But the worth of a Chriſtian lies not in a few good words, nor in plauſible performance of duties; but in true and real ſanctification from ſinne A ſincere humble-hearted Chriſtian is worth his weight in gold, and I doubt not but one ſuch Chriſtian will weigh down a hundred vainglorious talkers in the balance of the Sanctuary. Think not the higheſt Mountaines are the moſt fruitfull Land, becauſe they overlook the lower Valleys: the mountains (indeed) are moſt in ſhew, eſpecially at a diſtance, but the loweſt valleyes bring forth fruit moſt abundantly.Gifts and Grace compared. There is a great deale of difference between Gifts and Graces, as I ſhall inſtance in three particulars: There is the gift of knowledge, and the grace of knowledge the gift of faith, and the grace of faith, the gift of prayer, and the grace of prayer. There may be, & oft times is, a large gift of all theſe, where the true grace of them is wholly wanting. No doubt but Iudas, and divers others, lawfully ſet apart to the work of the Miniſtrie, were indued with a p. 94large meaſure of the gifts of knowledge, faith and utterance, both for preaching and prayer: But how farre were they from the grace of either! Our Saviour Chriſt himſelf gives us an account of many, Mat. 7.22. that will ſay at the laſt day, Lord, Lord, have we not propheſied in thy name, and in thy name caſt out Devils, and in thy name done many wonderfull works? and then will he profeſſe unto them, I never know you, depart from me, ye that work iniquity. But true ſanctifying Grace is precious in his eſteem: the grace of knowledge is more precious than any thing in all the world, Prov. 3.13. Happy is the man that findeth wiſdome, and the man that getteth underſtanding. For the merchandiſe of it is better than the merchandiſe of ſilver, & the gain thereof than of fine gold, ſhe is more precious than rubies, and all the things thou canſt deſire, are not to be compared unto her. Happy indeed are they that have the grace of knowledge, when many that are endued with great gifts, are, and ſhal be eternally miſeable. Hel it ſelf is full of large gifts, yea, the Devils there have greater knowledge than all the Saints on earth. The gift of knowledge (through the corruption of man) p. 95puffs up, as we ſee by woful and abundant experience, when the grace of knowledge makes a man more humble. The mere gift makes a man wiſe in his own eyes, and while he takes himſelf to be a knowing man, he knowes nothing as he ought, 1 Cor. 8.7. Seeſt thou a man that is wiſe in his own eyes? there is more hope of a foole than of him, ſaith Solomon, Prov. 26.12. A foole in Solomons uſuall ſenſe, is one that is wicked, and verily there is more hope of a profane perſon than of him that is well conceited of himſelf: The Goſpel took better effect among Publicans and Harlots, than with the Scribes and Phariſees, for to them, ſaith Chriſt, the Publicans and Harlots enter into the kingdome of God before you, Mat. 21.31. And the reaſon is evident, for a profane perſon is more eaſily convinced of his ſin, which is a good ſtep toward converſion, and a neceſſary antecedent to it. A ſelf-conceited proud perſon reſiſteth God in his meſſage and motions; and God reſiſteth him, ſo that there is, as it were, an antipathy between them. The Phariſees and Lawyers rejected the counſell of God, Luke 7.30. and God reſiſteth the proud, James 4.6. but he giveth grace to the p. 96humble. And the grace of knowledge makes a man humble, little in his owne eyes, and low in his own eſteem, ſhewing him his ignorance, wants, weakneſs; and the more a man truly knowes, the more he ſees what he knows not, and dare not raſhly adventure upon things above his reach, Pſ. 131.1. Lord my heart is not haughty, nor mine eyes lofty, neither do I exerciſe my ſelf in great matters, or in things too high for me.

There was likewiſe the gift of Faith, even to the working of Miracles, which was nothing in the Lords eſteem, without ſanctifying Grace. 1 Cor. 13.2. Thogh I have faith, ſo that I could remove mountaines, and have no charity, I am nothing. But the grace of faith in all that are indued with it, is precious. 2 Pet. 1.1. And the triall of this grace is ſaid to be much more precious than of gold, 1 Pet. 1.7.

There is alſo the gift of Prayer; and this furniſheth a man with words and apt compoſure, as to the outward form, but the grace of Prayer furniſheth the heart with the ſenſe of its wants, and apprehenſion of the worth of grace, and fills the ſoul with ſighs and groans, when it wants words to ſpeak its minde. p. 97There was more of the grace of prayer in that ſhort Petition of the ſelf denying Publican [God be mercifull to me a ſinner] than in many of the Phariſees long prayers, and their faſtings to boot. The Phariſees prayed by meaſure, and the Papiſts pray by number, but a gracious ſpirit prayes by weight, and ſuch prayers are moſt prevalent. Jam. 5.16. The effectuall fervent prayer of a righteous man availeth much. Regard not then ſo much, how long thou prayeſt, or what are thy expreſſions, in prayer as what are thy ſighs and groans, and what the ſerious ſenſe of thy heart, in prayer and ſupplication. The ſpeciall help of the ſpirit lies in framing the heart with the affections, not the tongue with words for prayer, as is evident, Rom. 8.26. Likewiſe the Spirit alſo helpeth our infirmities; for we know not what we ſhould pray for as we ought; but the ſpirit it ſelf maketh interceſſion for us with groanings, which cannot be uttered.

Meaſure not then the quantity of thy gifts to know what thou art in point of Chriſtianity, but try the quality, the ſincerity and growth of thy grace. A little grace, with little gifts, is of farre greater value, than the greateſt gifts p. 98without grace. A ſmall veſſel, laden with Gold from the Indies, is of more value than the greateſt ſhip laden with Coales, Salt, or ſuch like Commodities.

Grace lies not meerely in the head, but chiefly in the heart, and in the feet alſo of a Chriſtian, to wit, the habit of grace in the inward affection, and the exerciſe in the outward converſation, or courſe of life, together with the actings of the inward faculties.

1. In the heart, or inward affections. Thus, according to the tenour of the new Covenant, the true grace of knowledge rectifies the heart. Jer. 31.33. But this is the covenant that I will make with the houſe of Iſrael, after thoſe daies, ſaith the Lord, I will put my Law in their inward parts, and write it in their hearts.— And 'tis the heart that God eſpecially calls for. Prov. 23.26. My Son give me thy heart. With the head man aſſenteth to the truth of God, but with the heart man [conſenting] believeth unto righteouſneſſe, Rom. 10.10. that is, juſtifying faith is ſeated chiefly in the heart, I doe not exclude the underſtanding.

The head inventeth words, but the p. 99heart inditeth matter for prayer, and praiſe, My heart is inditing a good matter, ſaith David, Pſal. 45.1. The head may dictate to the tongue, but grace frameth and fixeth the heart for duty. Pſal. 57.7. My heart is fixed, O God my heart is fixed. Here the heart leadeth the way to the outward ſervice, calling upon, & awakening the tongue, Pſaltery and Harp, ver. 8. Awake my glory, that is my tongue, which is therefore called our glory, becauſe it is the inſtrument wherewith man glorifies God: compare Pſal. 16.9. with Acts 2.26. and you ſhall finde, that that which the Pſalmiſt calleth the glory, the Apoſtle tranſlateth the tongue in quoting that text, Therefore did my heart rejoice, and my tongue was glad.

2. True Grace is alſo much in the feet of a Chriſtian, I mean the exerciſe of grace is in the courſe of life and converſation (not excluding the inward exerciſe) which is called our way, wherein we are to walk according to the Word of God. Thus alſo in the new Covenant, God promiſeth (as to write his lawes in the hearts of his people, ſo) to cauſe them to walk in his ſtatutes, Ezek. 36.27. Pſal. 119.59. I thought on my p. 100waies, and turned my feet unto thy testimonies, ver. 101. I have refrained my feet from every evil way. ver. 105. Thy word is a lamp unto my feet, and a light unto my path. Walking is an act of continuance, and imports the conſtant courſe of life in ſuch Scripture-phraſes as theſe. Thus ſaith David, Pſal. 119.1. Bleſſed are the undefiled in the way, who walk in the law of the Lord; yea, Grace cauſeth not onelyonly to walk, but alſo to run in the waies of God: Thus likewiſe ſaith David, Pſal. 119.32. I will run the way of thy commandements. Thus Paul, I therefore ſo run, not as uncertainly, 1 Cor 9.26. and he exhorteth us, v. 24. So run, that ye may obtain.

Gifts have been, and are ſtill much abuſed, but Grace cannot be miſimplied. The ſtrivings, hot contendings, fearfull ſchiſmes and factions in the Church of Corinth, were made through the pride and vainglory of the gifted men among them. There were ſo many tongues and ſo many speakers, puffed up with ſelf-conceit, that thoſe gifts, which were given them for edification, were abuſed to oſtentation, and confuſion in their ſolemn meetings: which Paul corrects, as we read at large, 1 Cor. 14.

p. 101What is the cauſe of our ſad diviſions, and the great diſorder that we are grown into, but this, that men play the wantons with the gifts that God hath given them? Scripture tells us knowledge puffs up, 1 Cor 8.2. And when men are ſwoln with pride, 'tis no mervaile if they break out into contention, for, ſaith Solomon, OnelyOnly by pride cometh contention, Prov. 13.10.

Let then the moſt humble, peaceable, ſelfe-denying, ſerious Chriſtian, be accounted the beſt, and let grace be ever preferred before gifts.

VIIILaſtly, if Chriſts great work be the ſaving of his people from their ſins, this informes us, that a ſoule given up to a ſtate of ſin, is in a moſt ſad condition. No judgement like that of being given up to a reprobate ſenſe, and vile affections: Had we ſtood with Abraham, and ſeen Sodom flaming, and ſmoking with fire and brimſtone, and ſo terrible wrath from Heaven conſuming her inhabitants, would not our hearts have aked within us, at ſo dreadfull a ſight? But that which righteous Lot ſaw, while he lived among them, which vexed his ſoul from day to day, even their filthy and unlawfull deeds, was, in itſelf a ſight far p. 102more grievous to behold. Men are apt to judge, that God is highly diſpleaſed with thoſe that fall under ſome remarkable, temporall judgement, but little regard his wrath, in giving up ſoules to ſinne; yea, a ſeeming judgement ſometimes begets an haſty and raſh cenſure: When the Viper faſtned upon Pauls hand, no doubt, ſaid the Barbarians this man is a murtherer, whom, though he hath eſcaped the Sea, yet vengeance ſuffereth not to live, Acts 28.4. And had Job lived in our daies, we ſhould have had many ready to charge him in the depth of his miſery with wickedneſs, and hypocriſie, as his friends did. But beloved, there is a ſort of vengeance from heaven, that lies upon the greateſt part of the world, and upon many among us, which is little regarded, and that is, Gods leaving men up to their own hearts luſts. Rom. 1.24, 26. Wherefore God alſo gave them up to uncleanneſſe, through the luſts of their own hearts, to diſhonour their bodies betweene themſelves; and ver. 26. For this cauſe God gave them up to vile affections. To the like purpoſe ſpeaketh Solomon, Prov. 22.14. The mouth of ſtrange women is a deep pit, he that is abhorred of the Lord ſhall fall p. 103therein. And 'tis well reckoned by the Pſalmiſt, among the heavy judgements upon Iſrael in the Wilderneſs, that when they luſted exceedingly, & tempted God, he gave them their requeſt, but ſent leanneſſe into their ſouls, Pſ. 106.14, 16. Pſ. 81.11, 12. But my people would not hearken unto my voice, & I rael would none of me; ſo I gave them up unto their owne hearts luſts, & they walked in their own counſels: & the judgement upon evil men & ſeduce is, that they ſhall wax worſe and worſe, deceiving and being deceived, 2 Tim. 3.13. And were it well conſidered, we might obſerve the remarkable judgement of God upon many in theſe times. How many of thoſe that waxed wanton, and deſpiſed the precious Truths and Ordinances of God, are now given up to ſwearing, drunkenneſſe, whoredome, and ſuch like abominable wickedneſſe! Had theſe men been ſmitten with lightning, and thunderbolts from heaven, for their departure from the waies of righteouſneſſe, we ſhould have been ready to ſay, this is the finger of God. Certainely God hath already pointed them out more ſadly by the heavieſt plagues, in that they have been given up to helliſh blaſphemies, and to p. 104work wickedneſſe with greedineſſe; and his hand in this is more heavy upon them, than if we had ſeen them fall dead in our ſtreets. As it is the Saints happineſſe that their little grace ſhall be improved; ſo is it the miſery of a multitude of ſeared Sinners, that their filthy and vile affections ſhall be ſtill increaſed, as it is written, Revel. 22.11. He that is unjuſt, let him be unjuſt ſtill, and he which is filthy, let him be filthy ſtill; and he that is righteous, let him be righteous ſtill, and he that is holy, let him be holy ſtill.