Salvation from Sin by Jesus Christ, Chapter 5

Salvation from Sin by Jesus Christ · Chapter 5

p. 153CHAP. V.

FIrſt let me exhort you in generall to get your hearts deeply poſſeſſed with the conſideration of this truth,1. Uſe of Exhortation. That the great work of Chriſt our Saviour, is the ſaving of his people from their ſinnes. This will be of great concernment to the glory of God, and the good of your own and others ſoules, as will more fully appeare in the following diſcourſe. The not underſtanding, and want of conſideration of this, is the cauſe of great contentedneſſe in ſinne among profane and earnall perſons. They look onelyonly upon judgement, as the great evill they are liable unto, as for their ſinnes, they love, and delight in them, as if there were no evil in them. So little do moſt conſider of the evill of ſinne, that were it not for fear of the judgement annexed to the Law, and denounced againſt ſinners, they would have no thoughts of ever-leaving their ſins: the Language of many poore carnall p. 154ſoules declares as much. Tell a profane perſon of his evill courſes, ſo as to convince him of his ſinne, he will anſwer, he hopes he may repent hereafter, and God may have mercy on him at the laſt: The example of the Thief on the Croſſe much takes with him; but for preſent reformation he hath no minde to it. Tell me plainly, thou that liveſt in known ſinnes, being convinced in conſcience of the evill of them, and that yet there is no ſaving work wrought upon thy heart: Tell me, I ſay, and let Conſcience anſwer, when thou haſt had good motions upon thy heart from the Spirit of God in thy ſolitary ſeaſons, or when thou haſt been plainly ſhewed by ſome powerfull Sermon, what thy ſtate is, how ſinfull and damnable: Hath not thy deceitfull heart wedded to corruption, ſilenced the voice, and quieted the workings of conſcience, by telling it [this work of turning to God, and ſeeking his grace is indeed neceſſary to ſalvation, but this is a work that may be done hereafter; and ſo it be done any time, tis well enough, though in ſickneſs, or old age.] And doth not this plainly ſhew, that thine ey is only upon the evil of ſuffring p. 155for ſin, & not upon ſin it ſelf? for were ſin accounted a greter, or as great an evil as ſuffering, yea, were it accounted an evil of any moment at all, there would be no pleading for a little more ſlumber, a litle more folding of the hands to ſleep in ſin. Were ſinners as ſenſible of the evill of ſin, as of the pain of ſcorching flames, oh how would they awake, and rouze up themſelves & plead no longer for the fleſh to delight it ſelf in ſenſual pleaſures!

Is it not ignorance in this point, that is the cauſe why ſo many, in theſe times, will not account a Sermon of repentance or holineſſe, worth the hearing, and that the Preacher, that ſpends much time upon ſuch ſubjects, is eſteemed no better than ignorant of the myſteries of the Goſpel? Is not ignorance of this doctrine the cauſe why ſo many ſelf-conceited, ſelf-ſending teachers, meddle ſo little with the propheticall, and kingly office of Chriſt, and inſiſt almoſt wholly upon his Prieſtly office, and handle that but by the halves too? They are much upon the ſatisfaction, which Chriſt hath made to God for ſinne by his fulfilling the Law, and ſuffering for us: but the purchaſe of ſanctifying grace is little taken notice of. Verily every office of p. 156Chriſt is very neceſſary to the ſaving of his people: His Propheticall office is neceſſary to their teaching and enlightning in the waies of holineſſe his Kingly office is neceſſary for the ſubduing of rebellious luſts and affections, for the conducting of them; and leading them on in the paths of righteouſneſſe, and his purchaſe (as he is our Prieſt) of ſanctifying grace is as neceſſary as his obtaining pardoning grace for us.

The not laying of this to heart, is ſurely the cauſe of ſo much ſlightneſſe and remiſsneſſe, even in many of the children of God themſelves in their whole ſpirituall courſe. Tell me truly, thou that feareſt God, and diſſemble no longer to thy own injury, and Gods diſhonour, Haſt thou not many times ſaid thus in thy heart [I am verily perſwaded my eſtate is good before God, that I have true grace, and an intereſt in the precious merits of Jeſus Chriſt, and though I be not ſo carefull, watchfull, and ſpirituall, as I might be, though I give way to ſuch and ſuch leſſer evils, and neglect ſuch and ſuch ſmaller duties, yet having an intereſt in Chriſt, who is able to ſave me to the uttermoſt, all theſe will be pardoned, and done p. 157away in the day of account, and being not under a covenant of works, but of free-grace for the remiſſion of ſinnes, I need not be ſo very ſcrupulous.] Whence now comes ſuch evill and carnall reaſonings in thy heart, but from hence, that thou little conſidereſt that the great work and care of Chriſt is to ſave thee from thy ſinnes? Thou lookeſt upon ſuffering as the greateſt evil, and upon ſinne as little in compariſon of it; thou thinkeſt free-grace is chiefly, yea, almoſt wholly, if not onelyonly, to be admired in the remiſſion of ſinnes, and magnified in the juſtification of Gods Elect diminiſhing his grace in their ſanctification. O how exceedingly is God diſhonoured, not onelyonly by wicked men, but even by his own children alſo, for want of rightly conſidering wherein their ſalvation lies! O learn now, if thou haſt not hitherto conſidered it, that it is the great work of Chriſt to ſave his people from their ſinnes: And to that end weigh well the arguments confirming the Doctrine.

And to the end thou maiſt be further helped in thy underſtanding of this truth, of ſo great importance, ſtudy againe, and conſider better very many p. 158Scriptures, that ſpeak of the work of ſalvation by Chriſt, and ſee whether thou haſt not exceedingly ſtraitned the ſenſe and meaning of them, by conceiving them to ſpeak of ſalvation from the fruits of ſin onelyonly, when they ſpecially intend ſalvation from ſinne onelyonly. Did not theſe words in the text, He ſhall ſave his people from their ſinnes, and theſe words, Behold the lambe of God, which taketh away the ſinnes of the world, ſeem to thee to be meant onelyonly of the guilt and puniſhment of ſinne? O learn now more clearly and fully to underſtand the ſenſe of Scripture concerning Goſpel-grace, and know, that Chriſts ſaving his people, by ſanctifying them, as well as juſtifying them, is the very ſtream both of the old and new Teſtament.

And here, that I may help your underſtanding a little, I ſhall inſtance 1. In the Sacraments and Types. 2. In the Promiſes. 3. In the Propheſies of the old Teſtament. 4. In the Sacraments of the new Teſtament. 5. In the Goſpel-invitations, together with ſome other texts of Scripture.Sacraments ordinary.

1. For the Sacraments, which were ordinary in the old Teſtament, Circumciſion p. 159of the fleſh ſignified circumciſing, that is, the ſanctifying of the heart.Circumciſion. Deut. 30.6. And the Lord thy God will circumciſe thy heart, and the heart of thy ſeed, to love the Lord thy God with all thine heart, and with all thy ſoule, that thou maiſt live. Rom. 2.29. He is a Jew which is one inwardly, and circumciſion is that of the heart, in the spirit, and not in the letter, whoſe praiſe is not of men, but of God: Conſider the foregoing verſes. On the contrary, evil and unſactified hearts are called uncircumciſed in Scripture. Lev. 26.41.— If then their uncircumciſed hearts be humbled.— Jer. 9.25, 26. Behold the daies come, ſaith the Lord, that I will puniſh them which are circumciſed with the uncircumciſed, Egypt, and Iudah, and Edom, and the children of Ammon, and Moab, and all that are in the utmoſt corners, that dwell in the wilderneſſe; for all theſe nations are uncircumciſed, and all the houſe of Iſrael are uncircumciſed in the heart. Acts 7.51. Ye ſtiff-necked, and uncircumciſed in heart, and eares, ye doe alwaies reſiſt the holy Ghoſt; as your fathers did, ſo doe ye. Circumciſion then (as you ſee) was not onelyonly a ſeale of the righteouſneſſe of faith.

p. 160The Paſsover.The Paſſeover, or Paſchall Lamb, Exod. 12. was a Type of Chriſt, the Lamb of God, that taketh away the ſins of the world, as it hath been explained before. The ſprinkling of the blood upon the doore-poſts ſignified the ſprinkling of the blood of Chriſt upon the heart and ſoule, for removing of the filth, as well as the guilt of ſin, which was alſo ſignified by other ſprinklings and waſhings of the Law, as I ſhall ſhew you anon.

Sacraments extraordinary.The Baptiſm in the cloud, and in the red Sea, figured the ſame which is now ſignified by our Baptiſm under the Goſpel, of which I ſhall ſpeak in its due place.

The Manna in the wilderneſſe was a type of Chriſt, who is the bread of Life, upon whom whoſoever feedeth by faith, hath a ſpirituall life in Chriſt; he dwelling in Chriſt, and Chriſt in him, to wit, by the graces of his ſpirit. Chriſt himſelf thus expounded what the Manna ſignified, as you may read at large. Ioh. 6.48. to 59.

Types.The Brazen ſerpent, Numb. 21.9. with Iohn 3.14, 15. was a type of Chriſt, reſtoring ſpirituall life, as well as delivering from the death of condemnation. p. 161As Moſes lifted up the Serpent in the wilderneſſe, even ſo muſt the Son of Man be lifted up, that whoſoever believeth in him ſhould not periſh, but have everlaſting life. And this is life eternall, that they might know thee the onelyonly true God, and Jeſus Chriſt, whom thou haſt ſent, John 17.3.

The Laver, Exod. 30.17. typified our ſanctification by the Blood of Jeſus Chriſt. Eph. 5 25, 26. Even as Chriſt alſo loved the Church, and gave himſelfe for it, that he might ſanctifie and cleanſe it with the waſhing of water by the Word. We read of the Laver of regeneration, Tit. 3.5. foreign. According to his mercy he ſaved us by the waſhing of regeneration, and renuing of the holy Ghoſt.

The blood of the Sacrifices ſprinkled, ſignified the blood of Chriſt in its ſanctifying vertue. Heb. 9.1…, 14. For if the blood of Bulls and of Goats, and the aſhes of an Heighfer sprinkling the uncleane, ſanctifieth to the purifying of the fleſh, How much more ſhall the blood of Chriſt, who, through the eternall spirit, offered himſelfe without spot to God, purge your conſcience from dead workes, to ſerve the living God! chap. 10.22. Let us draw p. 162neer with a true heart, in full aſſurance of faith, having our hearts ſprinkled from an evil conſcience, and our bodies waſhed with pure water.

The Promiſes.2. Let us conſider the Promiſes, even of the covenant of promiſe. Jer. 31.33. But this is the covenant that I will make with the houſe of Iſrael: after thoſe daies, ſaith the Lord, I will put my law in their inward parts, and write it in their hearts, and will be their God, and they ſhall be my people. Ezek. 36.26, 27. A new heart alſo will I give you, and a new ſpirit will I put within you, and I will take away the ſtony heart out of your fleſh, and I will give you an heart of fleſh. And will put my ſpirit within you, and cauſe you to walk in my ſtatutes, and ye ſhall keep my judgements, and do them. Here you ſee how large a part of this Covenant conſiſteth in the promiſes of ſanctifying grace.

Prophecies.3. Let us conſider the Propheſies. Zach. 13.1. In that day there ſhall be a fountaine opened to the houſe of David, and to the inhabitants of Jeruſalem for ſin, and for uncleanneſſe. It is the uncleanneſſe of ſin that is waſhed away by this Fountain of Grace. Iſa. 61.1, 2, 3. The ſpirit of the Lord God is upon me, p. 163becauſe the Lord hath anointed me to preach good tidings unto the meek, he hath ſent me to binde up the broken hearted, to proclaime liberty to the captives, and the opening of the priſon to them that are bound, &c. This freedom here ſpoken of, is from a ſtate of thraldome in ſin, from the bondage of corruption, as well as from the obligation to puniſhment; for it is ſaid, ver. 3. the latter part, That they might be called trees of righteouſnes, the planting of the Lord, that he might be glorified. The like we have chap. 42. 6, 7. I the Lord have called thee in righteouſneſſe, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles; to open the blind eyes, and bring out the priſoners from the priſon, & them that ſit in darknes out of the priſon-houſe. Here we ſee that the opening of blinde eyes is ſpoken of; and what is that, but the grace of ſaving knowledge? and what the priſon is, you may gather out of my foregoing words upon the former text. Mal. 3.2, 3. He (to wit, Chriſt) is like refiners fire, and like fullers ſope: And he ſhall ſit as a refiner and purifier of ſilver, and he ſhall purifie the ſons of Levi, and purge them as gold and ſilver, that p. 164they may offer to the Lord an offering in righteouſneſſe.

Sacraments of the N.T.4. The Sacraments of the New Teſtament ſignifie the ſame ſanctifying grace. Rom. 6.4. We are buried with him by baptiſme into death, that like as Christ was raiſed up from the dead by the glory of the father, even ſo alſo we ſhould walk in newneſſe of life. 1 Cor. 6.11. But ye are waſhed, but ye are ſanctified, but ye are juſtified. Here you ſee the waſhing of Baptiſm ſignifies the ſanctifying, as well as the juſtifying vertue of the blood of Chriſt. John 1.35. He that ſent me to baptiſe with water, the ſame ſaid unto me, Ʋpon whom thou ſhalt ſee the Spirit deſcending, and remain on him, the ſame is he which baptiſeth with the holy Ghoſt. See alſo chap. 5.3. Except a man be born of water, and of the spirit, &c. Here the water of Baptiſm ſignifies Regeneration by the ſpirit of Chriſt, Tit. 3.5. 1 Pet. 3.21.

The Lords Supper is for the ſtrengthening of Faith, and the ſeveral graces of the ſpirit in the Soule, and Food is for the maintaining and increaſing of naturall ſtrength. John 6.55. My fleſh is meat indeed, my blood is drinke indeed.

p. 1655. Let us take a view of ſome of the principal Goſpel inviations: Iſa. 55.1. Ho, Goſpel-invitations.every one that thirſteth, come ye to the waters, &c. Joh. 7.37. In the laſt day, that great day of the feaſt, Jeſus ſtood, and cried, ſaying, If any man thirſt, let him come unto me and drink, Rev. 22.17. And the spirit and the bride ſay, Come, and let him that heareth ſay, Come, and let him that is athirſt come, and whoſoever will, let him take of the water of life freely. In theſe texts we ſee free and gracious offers made to the thirſty, and accordingly our Saviour Chriſt pronounceth them bleſſed, which do hunger and thirſt after righteouſneſſe, Mat. 5.6. Hungring and thirſting are metaphoricall expreſſions, and ſignifie the earneſt and importunate deſire of the ſoule; for as the hungring and thirſting appetite is not ſatisfied, but with meat and drink, which it earneſtly craveth; ſo the ſoul that is truly ſenſible of its wants, is reſtleſſe, unleſſe it obtain a ſupply. Now let it be conſidered, whether the offers, before mentioned, be onelyonly of pardoning grace, and the bleſſedneſſe, Chriſt ſpeaketh of, be to ſuch as hunger and thriſt after his juſtifying righteouſneſſe onelyonly; or whether ſanctifying grace is not here p. 166principally (I do not ſay, only) intended. Should we underſtand theſe of pardoning and juſtifying grace alone, who would not deſire ſuch grace, that ever heard of it? Should the bleſſedneſs here ſpoken of belong to all that earneſtly deſire Chriſts juſtifying righteouſneſſe who among us, would fall ſhort of the bleſſing, that ever heard the Goſpel preached? The moſt wicked among us deſire to be pardoned for the ſake of Chriſt, and juſtified by his righteouſneſſe; and if in their health and proſperity they little regard it, yet when ſickneſſe arreſteth them, and death looks them in the face, they unfeignedly deſire it, which is, to hunger and thirſt after it: and ſo the multitude of wicked and ungodly men, that live and die in their ſinnes, would be pronounced bleſſed by Chriſt himſelf, it here were no more intended. When a wicked impenitent ſinner lies upon his death-bed, and expreſſeth his deſire, that God would pardon his ſin for the ſake of Chriſt, and juſtifie him through his righteouſneſs, we have no reaſon to think that he diſſembles, not meaning what he ſpeaks, for who would be willing to be condemned? But thoſe gracious offers hold forth to us both p. 167pardoning and ſanctifying grace; and ſanctifying grace more especially: Hear John explaining the invitation of Chriſt forementioned, John 7.37, 38, 39. But this he spake of the Spirit, which they that believe on him ſhould receive. And what Spirit is this, but the holy Ghoſt, which is our Sanctifier?

Here let me ask the ſound Believer, What haſt thou hungred and thirſted after? what hath been thy deſire? didſt thou never earneſtly deſire ſanctifying grace? doſt thou not ſtill finde it to be thy greateſt want? doſt thou not daily beg it at the hand of God? would the aſſurance of a pardon content thy ſoule, if it were poſſible to obtain it without ſanctifying grace? I know it cannot be.

Thus likewiſe ſaith Chriſt, Mat. 11.28. Come unto me all that labour, and are heavy laden, and I will give you reſt. Theſe expreſſions are alſo metaphoricall, and (reteining the Metaphor) what is the burden here ſpoken of? If it were onelyonly the burden of wrath, due for ſin, Cain and Judas groaned under the burden, and would have been glad of eaſe, and ſo would the moſt deſperate ſinner… in the world. If you ſay, they did not p. 168come to Chriſt for eaſe, I anſwer, that coming is alſo a metaphorical expreſſion, and we cannot underſtand it of a locall motion. To come to Chriſt for eaſe, is but to be willing to be eaſed by him, and to accept of his help: And what reaſon have we to think, that Cain or Judas were unwilling that Chriſt ſhould eaſe them of that horrour and judgement their ſouls lay under? Yea, let me adde, I doubt not but all the Devils in Hell would be willingly eaſed of the intolerable burden of Gods eternal vengeance. If you ſay, But there is no promiſe made to Devils, but to Men; I anſwer, it is true, but ſure the men, to whom this reſt belongs, have other kind of deſires than what the Devils have. And in this, as James compares the faith that is not ſaving with the faith of Devils, Jam. 2.19 ſo may I compare the deſire that is not ſaving, with the deſire of Devils. The burden then here ſpoken of, is the burden of ſin it ſelfe, with the wrath of God, as the fruit of it, and thoſe that have found, or ſhall find, eaſe by Chriſt, are ſuch as groan under the intolerable burden of ſin it ſelf, and not meerly under the burden of wrath. And here I might alſo appeal to the ſincere p. 169Chriſtian, Wouldſt thou think thy ſelf ſufficiently eaſed of thy burden, if Chriſt ſhould onelyonly deliver thee from eternall torments? would the body of ſin be no burden to thee? would it be a pleaſure to bear it about thee? It was Paul's greateſt burden, it made him (groaning and panting after eaſe) cry out foreign, O wretched man that I am, who ſhall deliver me from this body of death. His complaint in this expreſſion, is the voice of one tired out with a weariſom burden, and neere ſpent with ſorrow.

We ſhall now conſider ſome other texts of Scripture: When Paul ſtates the doctrine of ſalvation by free grace, he magnifies free grace mainly in the ſanctification, and not meerely in the juſtification of the ſinner. Epheſ. 2.8. By grace ye are ſaved through faith, and not of your ſelves, it is the gift of God. What this ſalvation here ſpoken of is, let the Apoſtle himſelfe declare in the foregoing verſes. Ver. 1, 2, 3, 4, 5. And you hath he quickned, who were dead in trespaſſes and ſins, wherein in time paſt ye walked according to the courſe of this world— but God, who is rich in mercy, for his great mercy, wherewith he loved p. 170us, even when we were dead in ſins, hath quickned us together with Chriſt (by grace ye are ſaved.) In which verſes you plainly ſee, that Grace is magnified up in the quickning from death in treſpaſſes and ſins, to live the life of grace.

So likewiſe ſaith Paul to Tit. c. 33. to 7. For we our ſelves alſo were ſometimes fooliſh, diſobedient, deceived, ſerving divers luſts and pleaſures, living in malice and envy, hatefull, and hating one another. But after that the kindneſſe, and love of God our Saviour towards man appeared, not by works of righteouſneſſe, which we have done; but according to his mercy he ſaved us, by the waſhing of regeneration, and renuing of the holy Ghoſt, which he ſhed on us abundantly, through Jeſus Chriſt our Saviour. In which he ſhews, firſt, what was our miſery, to wit, a ſtate of fooliſhneſſe, diſobedience, &c. ver. 3. Secondly, he declares the moving cauſe of our ſalvation, to wit, not our works, but his mercy, according to his mercy he ſaved us, to wit, from the forementioned miſery, and that is done by the waſhing of Regeneration, and renuing of the holy Ghoſt, &c. ver. 5, 6. And herein the kindneſſe and love of God our Saviour towards p. 171man appeareth, ver. 4. Juſtifying grace is afterwards mentioned, v. 7.

In the third, fourth, and fifth chapters of the Epiſtle to the Romans, and the third to the Galatians, the Apoſtle ſpeaks chiefly, and almoſt wholly of juſtifying grace. But the reaſon of that is, becauſe he there diſputed the queſtion of juſtification with thoſe, that ſought it by a legal righteouſneſs of their own; & therefore in this caſe it was neceſſary for him (firſt) to keep to the queſtion in hand: yet, in the following chapters he ſhews the vertues of Chriſts death, for the killing of ſinne, and of his reſurrection for our ariſing to newneſſe of life. Rom. 6. And that they that are Chriſt's, have crucified the fleſh with the affections and lusts, Gal. 5.24.

But where no controverſie lies in his way, but the doctrine of ſalvation is intirely to be handled, he ſtates ſalvation mainly in the ſanctification of the ſoul, as appeares in the foregoing inſtances: And when Paul accounts all but loſſe, and dung, that he might win Chriſt, Phil 3.8. it was not meerly that he might be found in the righteouſneſs which is through faith in Chriſt, but alſo that he might know Chriſt, and the p. 172power of his reſurrestion, and the fellowſhip of his ſuffering, being made conformable to his death. And towards the full attainment of this, it is that he preſſeth forwards, ver. 12.13. Not as though I had already attained, either were already perfect; but I follow after, &c.

When Paul wrote to Timothy, to direct him what to teach, as the moſt neceſſary doctrine, and what he ſhould ſee others teach alſo, he directs him to teach the practice of godlineſſe. 1 Tim. 4.7, 8. But refuſe profane and old wives fables, and exerciſe thy ſelf rather unto godlineſſe. For bodily exerciſe profiteth little, but godlineſſe is profitable unto all things, having promiſe of the life that now is, and that which is to come: He addes, ver. 9. This is a faithfull ſaying, & worthy of all acceptation. And backing it with a further argument, ver. 10. he addes again, ver. 11. Theſe things command and teach. And in the fifth chap. with the former part of the ſixt, having directed him how to teach the duties of perſons in their ſeverall relations, he addes, Theſe things teach and exhort, ver. 2. And if any man teach otherwiſe, and conſent not to wholſome words, even p. 173the words of our Lord Jeſus Chriſt, and to the doctrine, which is according to godlineſſe, he is proud, knowing nothing, but doting about queſtions, &c. The Doctrines that are now vented againſt the power of godlineſſe, are but the fruit of the proud dotage of the times wherein we live; for the myſterie of the Goſpel is called the myſterie of godlineſſe. 1 Tim. 3.16. And without controverſie great is the myſterie of godlineſſe, God manifeſt in the fleſh, &c. Let it be further conſidered, that when Paul profeſſedly handleth the doctrine of Gods ſpeciall diſtinguiſhing grace, he oppoſeth ſaving grace (as I formerly obſerved) to hardning in ſin, rather than periſhing for ſin. Ro. 9.18. He will have mercy upon whom he will have mercy, and whom he will he hardneth. I might give you divers other Scriptures, but theſe may ſuffice, being thus opened, to help you in the better underſtanding of the doctrine of Saving grace.

Conſider well of theſe, and ſee wherein thy ſalvation lies, and labour in the uſe of all the meanes that God affords thee for the ſaving of thy ſoul from ſin: Hear diligently, pray earneſtly, watch narrowly, work out thy ſalvation with p. 174fear and trembling, and ſtrive in good earneſt, if thou meanſt to be crowned.

Obj. But methink I heare ſome already whiſpering, what, muſt we be ſaved by our graces, and duties? What kinde of Popiſh doctrine is this?

To which I anſwer,

Anſw. This is the great Objection whereby Sathan, that grand Deceiver, hath hardned many againſt the moſt preſſing arguments of the moſt ſerious Ambaſſadors of Chriſt, to holineſſe of life. Upon this one ſlender cavil, many, for fear of Popery, are become Antinomians, I may better ſay, profeſſed Libertines: And for fear of being their own Saviours, have refuſed to be ſaved by the purifying blood and ſpirit of Jeſus Chriſt. But to ſpeak more particularly and ſatisfactorily to this point, conſider with me theſe few propoſitions following:

Prop.1. Mans Miſery conſiſts of two parts, 1. Sin. 2. Condemnation for Sin.

2. Mans Salvation conſiſts of two parts (oppoſite to thoſe two evils) 1. Sanctification, which is his Salvation fron Sin. 2. Pardon of Sin and Juſtification, whereby he is delivered from p. 175Guilt and Condemnation: And both theſe are eſſentially neceſſary to mans Salvation.

3. Juſtification and Sanctification are both concomitant, and inſeparable twins of unſpeakable Mercy and Free-grace, proceeding from the tender bowels of Jeſus Chriſt.

4. As no mans Juſtification is the cauſe of his Sanctification, ſo no mans Sanctification is the cauſe of his Juſtification; but both are alike, the proper fruits of the forementioned grace of Jeſus Chriſt.

5. As no man is ſaved from wrath and condemnation, but by being pardoned and juſtified, ſo no man is ſaved from ſin, but by being ſanctified. And thus ſalvation depends upon ſanctification▪ And what danger is in this Doctrine? I am ſure the ruine of the ſoule depends upon the contrary.

6. Juſtification is a relative change wrought without us, Sanctification is a reall work wrought upon us. Chriſt is the Author, but Man is the Subject of Sanctification: Or (to ſpeak to the meaneſt capacity) it is Chriſt that ſanctifeth, it is Man that is ſanctified.

7. By this ſanctifying grace of Chriſt, p. 176thoſe that were dead in treſpaſſes and ſins, have a principle of ſpiritual life put within them, and maintained, whereby they are enabl'd to live the life of grace, to the glory and honour of God.

Now muſt we be afraid of ſetting forth in the ſtrength of grace communicated, leſt we diſhonour the work of Chriſt? Is Chriſt diſhonoured by our walking, running, ſtriving, preſſing forward in the waies of his Commandements? When Chriſt raiſed Lazarus from the Grave, he wrought a reall miracle in cauſing his ſoule to return into his body, whereby he received life again. Here Chriſt was the Author of this Miracle, and Lazarus was the Subject, upon whom it was wrought. It was Chriſt that gave life, by cauſing the ſoul to return into the body; it was Lazarus that received life, and his ſoul that returned, was the immediate principle of life. Now when Chriſt had given life unto him, and called Lazarus come forth, would Lazarus have done well to anſwer [Lord if I come forth, and walk upon my own legs, thy power will not be manifeſted in my reſurrection, the work will not appeare to be a reall miracle.] Would it not have p. 177been a diſhonour to Chriſt for Lazarus to have laine ſtill in the grave, when Chriſt had thus called him forth to manifeſt 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 Chriſt manifeſt to the world. And thus it is in our ſpirituall reſurrection from death in ſin.

To return again to the exhortation, conſider, I beſeech you, what is the great work you have to mind, as long as you live; that which is the great work of Chriſt, muſt be your great work alſo, wherein you muſt diligently labour in ſubordination to him, to wit, in the ſaving of your ſouls from ſin. But I will not detain you in the generall exhortation, but deſcend to particulars, where I ſhall ſpeak

1. To ſuch as are in the ſtate of nature: Art thou yet, poor ſoul, in thy naturall condition, under the power of Sin and Satan? O conſider, thou art in a ſad condition, thou art lying under the greatest miſery, and thy great work is all yet to do; wait upon God diligently in the uſe of his means, for the ſaving of thy ſoul.

p. 178Obj. But thou wilt preſently ſay, Is it in the power of a naturall man to convert himſelf? Am I able to deliver my owne ſoul?

Anſw. If thou art willing to be ſaved from the bondage of corruption, know, that the Lord is willing to afford thee help; but if thou art not willing to leave thy ſin, why doſt thou complaine for want of power? Doubtleſs, the ſame that Chriſt charged upon the Jewes, Iohn 5.40. Ye will not come to me, that ye might have life, may be charged upon thee, and the multitude of carnall perſons, that live under the meanes of grace: When Chriſt bewailed Ieruſalem's ſad condition, being ready to be deſtroyed, he complaines, How often would I have gathered thy children together, and ye would not? Mat. 23.37. So may I ſay, how often hath the Lord tendred unto thee ſaving grace, and thou wouldſt not accept it? Were thy defect a meere ſimple impotency, thy condition were the more excuſable; but thy defect is mainly in thy will, thou art in love with the ſenſuall pleaſures of ſin, thou delighteſt in them, and art not willing to exchange them for the precious graces that Chriſt offers thee: p. 179Chriſt invites thee, and thy excuſe is, I cannot, when the truth is, thou wilt not accept of grace offered: Say not, I cannot ſave my ſelfe, when thou art not willing that Chriſt ſhould ſave thee. And to the end thou maiſt be left without excuſe, Conſider,

1. God is willing to ſave thee, yea, he would delight in thy ſalvation, more than in thy deſtruction; yea, he hath bound it with an oath. Ezek 33.11. As I live, ſaith the Lord God, I have no pleaſure 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 houſe of Iſrael? Hath not God alſo abundantly declared his willingneſſe in the giving of his Son? Iohn 3.16. God ſo loved the world, that he gave his onelyonly begotten Son, that whoſoever believeth in him ſhould not periſh, but have everlaſting life.

2. Chriſt is willing, & had he not been ſo, he would never have laid down his life, to open a way for thy ſalvation. Were he unwilling, he would not ſend his Ambaſſadours to pray and beſeech thee to accept of his help. Had he been willing of Ieruſalem's deſtruction, he would not have wept over it, for p. 180refuſing the meſſage of Salvation.

Hath God declared his willingneſs by his word and oath, and the death of his Son? And hath Chriſt declared his willingneſſe, by giving himſelf a ranſome ſufficient for thy ſoul? Doth he offer to cleanſe, and purify thee with his deareſt bloud? Doe the Goſpell-invitations, Come, come, come, often ſound in thine eares? Doth he ſtretch forth his hand all the day long for thy help, and blame thee for thy backwardneſſe to thy own good? Where is now the fault but onelyonly in thy ſelfe? How doth the Lord ſtill exerciſe patience and long-ſuffering, wooing & waiting for thy accepting of his gracious offers; but yet thou turneſt the deaf eare, and hardneſt thy heart againſt the ſalvation of thy own ſoul.

Suppoſe a man ſick of ſome deſperate diſeaſe, and an eminent Phyſitian ſends to him, telling him, [Thy diſeaſe is very dangerous, and there is no hope of thy life, unleſſe thou accept of my help; if thou art but willing, I will come and heale thee; I have healed thouſands of the ſame diſeaſe, and can as eaſily heal thee, if thou art but willing I ſhould do it.] But he anſwers, [If God hath p. 181appointed I ſhall recover, I ſhall; and if not, there is no help for me;] and ſo refuſeth the Phyſitians offer, ſlights the Meſſenger, and dieth of the Diſeaſe. Is not this man guilty of his own death? and will not all that hear it, ſay, [He might have been a living man, would he but have taken the Phyſitians counſell] Is not this the very condition of thy ſoule (poore carnal wretch?) Thy diſeaſe is mortal; and how often hath the Lord (the ſpiritual Phyſitian) ſent his Meſſengers, declaring to thee the pernicious danger of thy ſinne, that it will be thy eternal ruine, unleſſe thou accept of his help! and how many hundred meſſages hath he ſent unto thee, telling thee, if thou art but willing 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 deſperately ſinful as thy ſelf. But thou ſayeſt, [If it be Gods will I ſhall be ſaved, I ſhall, or elſe all meanes and endeavours are in vaine,] and ſlighteſt the offers of Chriſt by his Meſſengers. Is not the fault now plainly in thy ſelf? and is it not manifeſt wilfulneſſe, if thou periſh without help? Say not, as many doe in p. 182their hearts) I know Chriſt can ſave me, if he will. Let me tell thee againe, Chriſt is willing as well as able to ſave thee, if thou art but truly willing of his help; and if thou art not willing, thy perdition will be of thy ſelf, the blood of thy ſoule will be upon thy owne head; And let this be engraven for thy Epitaph, that all may read it when thou art dead and gone: [Lo here he lies who periſhed in his ſinnes, becauſe he would not be ſaved.]

But yet my heart is very unwilling to part with thee thus; yea, methinks the Lord himſelfe is unwilling thus to let thee go, notwithſtanding thy former wilfulneſſe. When the Lord had pathetically declared and complained of the wilful wickedneſſe of Iſrael, Iſa. 1.2, 3, 4. notwithſtanding his tender dealing with them, he being ſtill unwilling of their ruine, ſaith to them, ver. 18. Come now, and let us reaſon together: So let me ſay unto thee on the behalf of God, and thy own ſoul, Come, and let us reaſon together before we part, and ſee whether it be not poſſible to prevail with thee to be willing to the ſalvation of thy own ſoule. And here let me put a few Queries to thee:

p. 1831. Haſt thou not lived all thy dayes in the light of the Goſpel, and under the meanes of Grace; the Lord yet ſtill offering unto thee his ſaving help, wooing, intreating, beſeeching thee to accept of him, that thou maiſt be ſaved? And will not all theſe meanes and mercies, thou now injoyeſt, riſe up in judgement againſt thee in the great day of thy account? Mat. 10.14, 15. And whoſoever ſhall not receive you, nor heare your words; when ye depart out of that houſe, or city, ſhake off the duſt off your feet. Verily I ſay unto you, it ſhall be more tolerable for the land of Sodom and Gomorrah, in the day of judgement, than for that city. Chap. 11.21, 2…, 23, 24. Woe unto thee Corazin, wo unto thee Bethſaida; for if the mighty works which were done in you, had been done in Tyre and Sidon, they would have repented long agoe in ſackcloth and aſhes. But I ſay unto you, it ſhall be more tolerable for Tyre and Sidon at the day of judgement, than for you. And thou Capernaum, which art exalted unto heaven, ſhalt 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 ſay unto you, it p. 184ſhall be more tolerable, &c. Hence let me propoſe to thee a ſecond Querie:

2. Doſt not thou account Heathens & Infidels perſons in a moſt forlorne and miſerable condition? and wouldſt thou not account it a reproach to be called Heathen, or Infidel? and is not thy condition farre worſe than theirs? they have but the light of Nature, the book of the Creature to read God in, and know not what a Bible meanes: thou haſt the light of Scripture, wherein the will of God is fully revealed. The light of Nature may diſcover much of mans miſery; but Scripture revealeth it more fully, and ſheweth the effectual remedy, and that plainly and clearly. Now conſider this, that as thou enjoyeſt greater light, thy condemnation will be the more heavy, if thou continue to ſin againſt it; for thou wilt have no cloak for thy ſin, Joh. 15.22.

3. When thou readeſt, or heareſt the Hiſtory of the rebellious Iſraelites, how they ſinned againſt God, after he had wrought for them great deliverances, and they had ſeen his wonders, and been inſtructed out of his Law: Art thou not ready to condemn them for their great wickedneſſe? and is not thy ſinne p. 185greater than theirs? If thou believeſt Scripture to be the word of God, thou haſt the ſame miracles to convince thee, and all that were wrought by Chriſt and his Apoſtles too: but that which is of greater conſequence, is, that all the Types, Propheſies, and Promiſes of the Law, wherein they could ſee but darkly through a veile of grace, that was to be revealed, ttPraeſens autem in carne ipſe Mediator & beati ejus Apoſtoli. jam Testamenti novi gratiam revelames apertius indicarunt, quae aliquanto …e. ultius ſuperioribus ſunt ſignificata tempopo ibus. Aug. de Civ. Dei l. 10. c 32.are now fulfilled, and in fulfilling, and we are called under the Goſpel, to behold, as it were, with open face, the glory of the Lord, and the cleare light, that now ſhines, diſcovers more fully, by many degrees, the way of life, than all the doctrine and miracles of Moſes. And now, wherein thou judgeſt them, doſt thou not more deeply condemn thy ſelfe? If he that deſpiſed Moſes law died without mercy, under two or three witneſſes, of how much ſorer puniſhment ſhalt thou be thought worthy, who haſt trodden under the foot the Son of God, and deſpiſed his Goſpel of grace? Conſider alſo the words of the Apoſtle, Heb. 1.1, 2. with ch. 2. 1, 2, 3. God, who at ſundry times, and in divers manners, spake in time paſt unto the fathers, hath in theſe laſt dayes ſpoken unto us by his Son, therefore we ought p. 186to give the more earneſt heed to the things which we have heard, leſt at any time we ſhould let them ſlip. For if the word spoken by Angels was ſtedfaſt, and every tranſgreſſion and diſobedience received a juſt recompence and reward; how ſhall we eſcape, if we neglect ſo great ſalvation, which began at firſt to be ſpoken by the Lord, and was confirmed unto us by them that heard him!

4. When thou readeſt of the Jewes, that refuſed Chriſt, when he came among them preaching unto them, and inſtead of accepting him, perſecuted him; and when it was put to their vote, whether Chriſt or Barabbas ſhould be releaſed, they ſaved Barabbas and delivered Jeſus to be crucified; Doth not thy heart even riſe againſt them? Yea, is not the name of a Jew therefore become odious among us? And art not thou worſe than they? Moſt of them (although they ſinned greatly herein) yet they did it ignorantly, they did not believe that Jeſus was the Christ, but looked for another, and therefore did not perſecute him as Chriſt, but as a Deceiver; for, ſaid the chief Prieſts and Phari…ees unto Pilate, Sir, We remember that that deceiver ſaid, while he was yet p. 187alive, After three dayes I will riſe again, Mat. 27.62, 63. For if they had knowne it, they would not have crucified the Lord of glory, 1 Cor. 2.8. But thou believeſt that Jeſus is the Chriſt, and knoweſt that ſalvation is not to be had in any other, yet thou receiveſt him not, but daily ſinneſt againſt him, and provokeſt him with hardneſſe of heart. And how oft hath the Lord put it to thy vote, whether thou wouldſt have Chriſt or ſin to live and rule over thee, and thou haſt ſtill given a reall voice for the life of thy baſe corruptions (far more miſchievous than Barabbas) and chooſeſt to live under the power of ſinne and Sathan, and crucifieſt Chriſt afreſh by thy daily tranſgreſſions, offering deſpight unto the ſpirit of grace: Thou art therefore inexcuſable, O man, whoſever thou art that judgeſt, thoſe Chriſt-murdering Jewes, for wherein thou judgeſt them, thou condemneſt thy ſelf; for thou that judgeſt doſt the ſame, or worſe things. And thinkeſt thou this, Ro. 2.1, 3.Rom 2:1Rom 2:3that thou ſhalt eſcape the judgement of God?

5. Art thou content (as thy ſecurity ſeemes to maintain to die in a ſtate of ſin, and periſh as one that wilfully refuſeth grace offered, and to receive the p. 188ſaddeſt condemnation? If thou doſt indeed believe that there is a heaven of unspeakable joyes, and a hell of intolerable torments, methinks thou ſhouldſt not be willing to loſe heaven, and fall into hell, under the eternall wrath of God. Sure thou ſayeſt in thy heart, [I will hereafter return to God ſometime or other, before I die, I intend to repent, and lay faſt hold upon Chriſt at the laſt, and I hope I may be ſaved then, as well as if I do it now.] Haſt thou not ſome ſuch reaſonings in thy heart as theſe? To which I anſwer, thou art ready to plead thy own inability now, and ſay, [I cannot repent, believe, and turn to God, it is not in the power of a naturall man to do it.] Why then doſt thou promiſe what thou wilt do at the laſt? will it be any more in thy power then than now? is it out of the power of a ſtrong and healthy man to repent, and lay hold upon mercy offered, and is an aged, ſick or craſie perſon able to perform it? Conſider well of it, and give me a reaſon why thou ſhouldſt be better able to doe this great work, when thy body is decaying, and thy memory and underſtanding declining, and thou unable to frequent the publick Ordinances, p. 189than now, while ſtrength of body, and mind, and means of grace do all concurre together.

Obj. But thou wilt ſay, I hope God will give me grace then, and enable me to do it.

Anſw. 1. God offers thee his help now, yea, his ſaving grace, why wilt thou not accept of it? 2. What reaſon haſt thou to think that Chriſt will beſtow upon thee that grace at the point of death, that thou haſt wilfully refuſed all the dayes of thy life? Nay, haſt thou not reaſon to expect, that before that time thou ſhalt be judicially ſealed up to blindneſſe of minde, and hardneſſe of heart, for refuſing ſo many of the Lords gracious offers of mercy. Thus it befell the Jewes in the like caſe: Iſa. 6.9, 10. And the Lord ſaid, go and tell this people, hear ye indeed, but underſtand not, and ſee indeed, but perceive not. Make the heart of this people fat, and make their eares heavy; and ſhut their eyes, leſt they ſee with their eyes, and heare with their eares, and underſtand with their heart, and convert and be healed. When the terrours of hell and death take hold on thee, and thou crieſt to God, maiſt thou not juſtly expect, that the Lord p. 191will be as peremptory in refuſing to hear thy cries and complaints, as thou haſt been in refuſing to obey his voice in the daies of thy proſperity. Read and conſider well, Prov. 1.20. to 31. Zech. 7.13. Therefore it is come to paſſe, that as he cried, and they would not heare, ſo they cried, and I would not hear, ſaith the Lord of hoſts. Read the foregoing verſes. 3. Let me ask thee how many thou haſt ſeen converted to Chriſt in their old age, that lived conſtantly under the means of grace in their younger yeares? The work of grace is wrought moſt commonly upon thoſe that are in the prime of their age: gray-headed ſinners ſeldome repent; Why wilt thou then promiſe thy ſelfe ſo much in old age? 4. Tell me plainly, and deceive not thy own ſoule, while thou ſhifteſt thus: Is not pardon of ſin, and juſtification, that thou maiſt be delivered from a place of torment, the great mercy thou hopeſt for? and is not this the end thou propoſeſt, while thou promiſeſt thy ſelf future repentance? If ſo, thou doſt but deceive thy own ſoule. Chriſt came to ſave thee from thy ſinnes, and not meerly from the tormenting wrath of God: Chriſt will be a whole Saviour, or no p. 190Saviour, he will deliver thee from the power of thy ſin here, or he will never deliver thee from hell hereafter: Think not that a little counterfeit ſorrow, at the laſt, will prevaile with the Lord to pardon thy ſin: O ſtudy well the offers, promiſes, and threatnings of the Goſpel now, for I feare, thou art, as yet, ignorant of the nature of ſaving grace; I believe thou doſt much cheer up thy ſelfe with the conſideration of Gods goodneſſe, riches of grace, mercy, and long-ſuffering, and think thy ſelfe, by theſe, ſufficiently ſecured. 'Tis true indeed, the conſideration of theſe may comfort the humble, ſelfe-denying, converting ſinner, and are well made uſe of to lead us to repentance: But thou that continueſt in ſinne upon this ſcore, after thy hardneſſe and impenitent heart treaſureſt up unto thy ſelfe wrath, againſt the day of wrath, and revelation of the righteous judgement of God, Rom. 2.4, 5.

Obj. But what kinde of legal preaching is this? Is this to preach ſalvation by Chriſt? This is more like the voice of the Law than of the Goſpel, more like the thundring and lightning from mount Sinai, than the voice of Chriſt from mount Sion.

p. 192Anſ. 1. I well remember, ever ſince I knew what a Sermon meant (till theſe late years) that the moſt thundring, rouzing, ſin diſcovering, heart-ſearching Preachers, were moſt highly prized, and followed by all that were eſteemed godly, and the wicked and profane were wont to call them damnation preachers, and deſired to heare ſuch as would preach them a Sermon of mercy. I wonder now, how it comes to paſſe that ſo many profeſſors, in theſe times, are fallen in with the profane multitude, to revile ſuch meſſengers of Chriſt: Sure there is a harmony between the theory (at leaſt) of the one, and practice of the other. The Antinomian Profeſſors plead grace is free, and God hath ſo revealed himſelf, that we need not doubt of his love; it doth not become a Goſpel-spirit to repent of ſin, or grieve for any miſcarriages, their ſins were all long ſince done away in Chriſt; neither ought they ſo much as once queſtion their ſpiritual ſtate; neither ſhould Miniſters preach any thing but Free-grace and mercy in Jeſus Chriſt.

And the wicked and profane ſay, [God is mercifull, and Chriſt died to ſave ſinners, and hereupon take liberty p. 193to go on in ſin, impenitently, never queſtioning their ſpiritual condition, but hope to be ſaved by Chriſt, as well as the beſt.] And the Antinomian ſort of teachers will fit them for preaching, according to their own hearts deſire. Either all our old Profeſſors, or theſe new ones, are much miſtaken. But you will ſay, Theſe are times of greater light, and many of our young Profeſſors now ſee that, that our ancient Profeſſours underſtood not in former times. Anſw. Theſe are times wherein Profeſſors are more light than formerly, but whether they have more light, I much queſtion. Some men have (or at leaſtwiſe think they have) much light in their heads, but little in their hearts, and their Religion is much in controverſies, but little in the life, and power of godlineſſe. 2. Light is of two ſorts, Firſt, the light of bare knowledge, and if this be the light ſo much boaſted of, the Devils, and damned in hell, may boaſt more, for they know more than all the Saints upon earth. Secondly, there is the light of grace, ſeated chiefly in the heart, and ſhining forth in the life and converſation; and this (if I miſtake not, yea, if Chriſt miſtake not) is the p. 194true light of the Goſpel, that ſhines to the honour of God. Mat. 5.16. Let your light ſo ſhine before men, that they may ſee your good works, and glorifie your father which is in heaven. And of this ſort of light our late profeſſors are farre more barren, than thoſe of former yeares. If there be now more light in the head, there is leſſe in the heart and life; and light in the head will be but an aggravation of darkneſſe in the heart. The Servant that knew his Maſters will and did it not, was to be beaten with many ſtripes: Yet I much queſtion, whether this light ſo much gazed after, be light from the Sun of righteouſneſſe, or not. There is a ſort of wandring light in the night ſeaſon, which ignorant people call by divers names, but Philoſophers call it ignis fatuus, fooles fire, becauſe ignorant and fooliſh people when they ſee it, wonder, and are amazed at it, and are led by it out of their way into pits and ditches, and loſe themſelves, and afterward uſually ſay, they were led by a Spirit, not underſtanding that it is but, a vapour ariſing out of the earth. So there is a ſort of light, which ignorant profeſſors admiring, wander after, out of the way of truth, into many pits of Sathans p. 195digging, yet they take themſelves to be led by the Spirit, while they underſtand not, that this light is not from above, but is earthly, ſenſuall, devilliſh. But I return to anſwer more fully to the Objection.

2. If by the voice of the Law you mean preaching juſtification by the law, as a covenant of works, ſo as by our own works, to be juſtified either in whole, or in part; I bleſſe God I never heard any ſuch preaching in all my life, nor (I believe) any of you.

2. I ſuppoſe by the Law, you mean IInot the law of ceremonies, for no man preacheth ſuch doctrine among us.

3. If you conceive that thoſe that lived under the Law, till the coming of Chriſt, were under a Covenant ſubſtantially, and eſſentially different from the covenant of grace, under the Goſpel, you do but groſly miſtake: For the covenant of God with Abraham, and his ſeed, and the covenant now made with the faithfull and their ſeed, is one and the ſame. Hence, ſaith Paul, Gal. 3.9. They which be of faith, are bleſſed with faithfull Abraham Hence likewiſe, Rom. 4. he proves juſtification by faith, by the example of Abraham's juſtification. And p. 194duplicate page p. 195duplicate page p. 196the bleſſings of Abraham are ſaid to come upon the Gentiles through Jeſus Chriſt, Gal. 3.14.

4. If you think that thoſe that lived under the Law, did not ſo clearly underſtand the promiſes of Grace, but were more plentifully threatned with judgements. It is true: 1. There is a graduall difference of light, or of the manifeſtation of the grace of Chriſt now, from what was then. 2. Judgements were more plentifully threatned in the Old Teſtament then in the New. 3. Yet as the Law threatned more plentifully, ſo the threats were more of temporall Judgements. Deut. 28.16. &c. And as the Goſpel threatens more sparingly, ſo it threatens more heavily, and dreadfully with spirituall, and eternall vengeance. As one milſtone will weigh down many pibbles: So one Gospell-threat will overpoiſe many of the curſes threatned in the Law. There is in Deut. 28. a Catalogue of curſes containing no leſſe then fifty two verſes: And that one Goſpell threatning, 2 Theſ. 1.7, 8, 9. is farre more dreadfull then all of them: doe but weigh, and conſider it. The Lord Jeſus ſhall be revealed from heaven with his mighty Angels, in flaming fire, p. 197taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jeſus Chriſt: who ſhall be puniſhed with everlaſting deſtruction from the preſence of the Lord, and from the glory of his power. What are all temporall Judgments in compariſon of this everlaſting deſtruction here denounced againſt all thoſe that obey not the Goſpell? The voice of the Law-threatnings is but as the ruſhing of winds, leſſe terrible, but more frequent: But the voice of the Gospel threatnings is like the loudeſt thunder-claps from heaven, more aſtoniſhing, though more ſeldom.

5. As the morall Law it ſelf is not yet aboliſhed; ſo all the threatnings of the Law for morall diſobedience, are ſtill in force alſo. I doubt not but warre, ſickneſſe, poverty, and the like are now Judgments from God upon the diſobedient: for as godlineſſe hath promiſe of the life that now is, and that which is to come; ſo ungodlineſſe is threatned both with the judgments of this life, and that which is to come. And if the threatnings of the Old Teſtament are ſtill in force; and more terrible ones are denounced in the Goſpel againſt impenitent ſinners, muſt a Preacher paſſe them p. 198all by, and take no more notice of them, than ſo many cyphers, and preach nothing but grace and peace to all ſorts of ſinners?

Whereas the Goſpel is a meſſage of glad tidings, or good newes, and ſuch thundrings as theſe ſeem ſomewhat heterogeneous, and unſuitable to it; you muſt underſtand, that as there is a twof…ld coming of Chriſt, to wit, his firſt coming to redeem ſinners, and to ſeek and ſave that which was loſt: and his ſecond coming to take vengeance on them that have neglected ſo great ſalvation. So there is a two-fold intention of the Goſpel, 1. To offer life and ſalvation, and to conferre it upon all thoſe that believe and obey it. 2. To denounce and pour out vengeance upon all that are unbelieving, and diſobedient. As in the Law of our Land; the first intention of the Law of our land, is the good of the Subject, that men may be obedient to it, & protected by it: but the ſecond intention of the Law, is to puniſh the diſorderly; and the penalties are annexed to the Law, and publiſhed with it, that Obedience may be the more readily yeilded, and the tranſgreſſors of the Law may know what to truſt to. So p. 199the primary and direct intention of the Gospel, is the ſalvation of the ſinner: yet the judgement of God upon the diſobedient, is written and publiſhed in the Goſpel, that Obedience may be the more readily given to Chriſt, and that his enemies that will not be ſubject to him, may know what to look for at his hands.

3. I hope Chriſt and his Apoſtles were IIInot legall preachers: let us ſee how they preached, 1. Chriſt preached repentance, and deſtruction to the impenitent. Luke 13.3, 5. Except ye repent ye ſhall all likewiſe periſh. He preached moſt terrible woes to them, that they rejected the Goſpel-meſſage, Mat. 11.20, 21, 22, 23, 24. He preacheth no leſs than eight woes in one Chapter. See Mat. 23.13, 14, 15, 16, 23, 25, 27, 29. He threatneth with the damnation of hell; ver. 23. Ye Serpents, ye generation of Vipers, how can ye eſcape the damnation of hell? And the worm that never dieth, and the fire that never goeth out? Mark 9.44, 46, 48. And this is the condemnation, &c. Joh. 3.19. See alſo Luke 11.42, 43, 44, 45, 46, 47, 52. if preaching ſharply to obſtinate ſinners be legall preaching, you will be conſtrained to call p. 200Chriſt a very legall Preacher, if you do but read and conſider his Sermons.

Conſider likewiſe the preaching of the Apoſtles. Peter preached a Sermon (Acts 2.) that pierced the Jewes to the heart, ver. 37. Paul preached a rouzing Sermon of righteouſneſſe, temperance, and judgement to come, that made Felix tremble to hear it, Act. 24.25. And John, the beloved Diſciple, that lay in Jeſus his boſome, and knew much of his heart, tells us, Rev. 21.8. The fearfull, and unbelieving, and abominable, and murderers, and whoremongers, and Sorcerers, and idolaters, and all liars ſhall have their part in the lake, which burneth with fire and brimſtone, which is the ſecond death. Read alſo Rom. 1.18. ch. 2. to ver. 10.1 Corin 6.9 ch. 10. & 11. 2 Theſ. 1.7, 8, 9. Hebr. 1.2. 1, 2, 3. c. 12. 29 Iam 5.1, 2, 3.

As Chriſts ordinary practice was a pattern for all Chriſtians (Learn of me, for I am meek and lowly, ſaith Chriſt, Mat. 11.29.) So his preaching is a pattern for thoſe that are Miniſters of the Goſpel. We muſt learn of Chriſt what, and how to preach. And as Paul ſaith, Be ye followers of me, as I am alſo of Chriſt, to wit, in ordinary converſation: So p. 201may it be ſaid of his preaching alſo, to thoſe that are Miniſters; we muſt imitate him, as he imitated Chriſt in the Doctrine he preached: And if to preach as Chriſt, and his Apoſtles did, be legall preaching, I deſire to live and die a legall preacher. And however many eſteeme of it, I had rather (as I have formely told you) that my tongue cleave to the roof of my mouth, than ever I ſhould, with a pleaſing voice, flatter you in your ſinnes, and ſing you aſleep in the midſt of carnall ſecurity. O how dreadfull is that ſaying, Ezek 3.17, 18. Son of man I have made thee a watchman unto the houſe of Iſrael; therefore heare the word from my mouth, and give them warning from me, when I ſay unto the wicked, thou ſhalt ſurely die, and thou giveſt him not warning, nor speakeſt to warn the wicked from his wicked way, to ſave his life, the ſame wicked man ſhall die in his iniquity: but his blood will I require at thy hand.

4. Let it be further conſidered, That when there was more ſharp and home preaching, which was the manner of the Lords Prophets, not many yeares ſince, there was farre leſſe pride, cenſoriouſneſſe, contention, hypocriſie, and other p. 202evils among profeſſors, and farre more true zeale for God, humility, meekneſs, tender-heartedneſſe one towards another, and ſincerity, than can be now found among them. O how unlike are we now to thoſe Saints, that lived twenty yeares ſince! we have indeed the name of Saints more frequent in our mouths than they; but they had farre more of the grace of Saints in their hearts and lives than we: 'Twere well if we had leſſe of the name, and more of the nature of Saints indeed.

And to cloſe up the Anſwer, let us conſider what may be the reaſon why it is not now meet that the judgements of God upon ſinners, ſhould be preached among us; it is not becauſe men have more tender conſciences than ordinary, (although tender conſciences are much talked of) that nothing ſhould be applied to them but lenitives and cordials from the promiſes of God: But becauſe men are grown more tender of their ſins, and are loath to have their Delilahs diſturbed that lodg in their boſoms. But let every faithfull Miniſter of Chriſt remember that ſaying of Paul to Titus, chap. 1.13. Rebuke them ſharply, that they may be ſound in the faith. And let p. 203me tell thee, whoſoever thou art, that wouldſt have thy corruptions ſo tenderly dealt with, the Lord will either break thy heart for ſin here, and bring thee to himſelf as a ſincere convert, or elſe he will grind thee to pouder hereafter; thou ſhalt not long ſleep thus in a whole skin; thou hadſt beſt therefore look about thee quickly.

Poſſible ſome one may now ſay in his heart, Queſt. I am convinced by what you have preſſed upon me: What would you have me to do? What courſe might I take for my ſalvation out of this ſtate of ſin I am in?

I ſhall give thee a few directions, Anſw. obſerve them carefully, and practice them conſcionable, and I doubt not (through Gods help) but they may be effectuall for thy good.

1. Meditate ſeriouſly of the ſad condition of poor damned ſoules. How exquiſite are their paines, how intolerable are their torments, and how reſtleſſe are their helpleſſe ſoules! Didſt thou ever feele the vehement pain of the Gout, Stone, broken Bones, bones out of Joynt, or any other wracking Miſery? and doſt thou remember how grievous it was to endure it for a little time? Suppoſe p. 204thou hadſt bin to indure it all the dayes of thy life, without intermiſſion; what wouldeſt thou doe? nay, what wouldſt thou not doe to be freed from it? What if all the parts of thy body were as grievouſly tormented, as ever thou haſt felt any one part, how heavy would it be to beare! But alas, What are all theſe to what the body muſt indure in hell, they are but as a flea-biting to it, and yet the torment of the ſoul will be more grievous. All the torments that the wit of man can invent are but as nothing to what thoſe poor ſouls ſuffer, upon whom the full vialls of the Lords wrath are poured out. The ſame 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 & brimſtone in the preſence of the holy Angels, and in the preſence of the Lamb: And the ſmoke of their torment aſcendeth up for ever and ever, and they have no reſt day nor night, Rev. 14.10, 11. Conſider this as thy own portion, if thou go on in ſin.

2 Meditate ſeriouſly of the unspeakable joyes of the Saints in Heaven. If all the delightful objects in the world were united in one, and beſtowed upon p. 205thee, and thou wert to live here all thy daies in the enjoyment of it, it would not be worth one day in heaven. Pſal. 84.Ps 84uuIlla civitas ſempiterna eſt: ubi eſt vera & plena foelicitas, non dea, ſed donum Dei. Aug. de civ. Dei l. 5. c 16. Rom. 8.18Rom 8:18If David eſteemed one day in Gods houſe on earth, better than a thouſand in carnall delights, we may much more ſpeak ſo of a day in Gods heavenly preſence. In thy preſence is fulneſſe of joy, at thy right hand there are pleaſures for evermore, ſaith David, Pſal. 16.11. As Paul reckoned that the ſufferings of this preſent time are not worthy to be compared with future glory (though he himſelfe was abundant in ſufferings) ſo may it be as truly ſaid, that the greateſt wordly glory is not in the leaſt degree worthy to be compared to thoſe ſoule-raviſhing joyes of the glorified Saints. And if Moſes eſteemed the reproach of Chriſt, greater riches than the treaſures of Egypt, what may we eſteem the glory of Chriſt to be, which he hath prepared for his people▪ There is in the heavenly Manſions a removall of all evils and grievances whatſoever, and a complication of all good things that may make a ſoul compleatly bleſſed.

3. Meditate ſeriouſly of the nature of eternity, which is an endleſſe duration, whether it be of happineſſe, or miſery. If p. 206the damned in Hell ſhould be releaſed after as many years as there are hairs on their head, ſtarres in the firmament, and ſands on the Sea ſhore, it would be a large ab…ment of their miſery: And if the bleſſed in Heaven ſhould, after ſo many years, be deprived of their glory, it would exceedingly diminiſh their happineſſe. But ſuch is the nature of eternity, that when ſo many yeares are expired, the torments of the damned, and the joyes of the bleſſed are no nearer ended than at the firſt beginning. And if thou die in thy ſins, thou wilt fall into thoſe endleſſe, eaſeleſs pains of Hell, and loſe thoſe eternal unſpeakable delights of Heaven.

4. Conſider how vain, uncertain, and unſatisfactory all things are, that are here below Vanity of vanities (ſaith Solomon) all is vanity, Eccleſ. 1.2. Solomon, who had the greateſt wiſdome, to invent what might be delightfull, and the greateſt riches, to purchaſe his hearts deſire in all carnall pleaſures, and being King of Iſrael, had power to command what might be further added by his Subjects; upon experience of all, tells us of one thing, this is vanity; and of another, this is alſo vanity: And when he had p. 207tried all he could deviſe, he cries out, Vanity of vanities, vanity of vanities, all is vanity. The eye is not ſatisfied with ſeeing, nor the eare with hearing, nor any ſence, with its Object. And what didſt thou ever meet w…th in the world, that fully contented thy heart? What ſweet without the mixture of ſome bitter? And what aſſured poſſeſſion haſt thou of any thing? O let this weane thy heart from ſeeking reſt in thy preſent condition.

5. Conſider how ſhort, and uncertain thy preſent life is. It is but a little while but thou muſt bid adieu to all thy friends here, and wordly injoyments: and then muſt thou enter upon thy eternall eſtate, either of joy, or ſorrow. When Jacob was preſented before Pharaoh, and he asked him, How old art thou? He anſwered, 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. When he had multiplied his years into dayes, he eſteemed them but few. So ſaith Job, chap. 14.1. Man that is born of a woman is of few daies: he doth not ſay of few years. A day is ſomewhat leſſe than the three hundred ſixty fifth part of a yeare, yet man lives p. 208but a few dayes. And how uncertaine are thy dayes! Haſt thou not commonly ſeen ſome well, and dead within the ſpace of a week, or fortnight, & ſome die ſuddenly? and are not many younger than thy ſelfe gone down to the grave before thee? And what aſſurance haſt thou that thou ſhalt live another week, day, or houre? And ſhould thy life be taken from thee in the condition thou art now in, what would become of thy immortall ſoul?

6. Having conſidered theſe things as arguments to quicken thee in minding thy ſalvation, break off from thy ſinfull companions, who are the Devils inſtruments to hold thee in thy ſin and miſery. If thou art given to drinking, gaming, uncleaneſſe, or the like vice, thou haſt thy companions to help thee on, and keep thee in thy ſinfull courſe: or if thou art no open ſinner, thou haſt ſome, that, probably, help to hold and quiet thee in thy graceleſſe, ſenſuall condition: as ever thou deſireſt to eſcape the ſnare of the Devil, beware of his Inſtruments, fly from them. The bleſſed man is deſcribed, partly by his departing from the ſociety of ſinners. Pſal. 1.1. Bleſſed is the man that walketh p. 209not in the counſel of the ungodly, nor ſtandeth in the way of ſinners, nor ſitteth in the ſeat of the ſcornfull. And, ſaith Solomon, Prov. 4.14, 15. Enter not into the path of the wicked, and go not in the way of evil men. Avoid it, paſſe not by it, turn from it, and paſſe away. When Scripture repeats the ſame thing, either in words or ſenſe, it intimates either certainty, vehemency, or earneſtnes of ſpeech: But here we have no leſſe than ſix expreſsions in theſe two ſhort verſes, forbidding us the way and ſociety of the wicked. Here doth the wiſe man, as it were, cry aloud to us, away, away, away, for your lives.

7. Seek acquaintance with thoſe that are godly, ſuch have experience of the evil of ſin, the beauty of holineſſe, and the comfort of a gracious life, and can inform thee in theſe things, and tell thee how they came to be delivered from their ſpirituall enemies. They that have travailed in the ſame path can beſt direct thee in the way thou art to goe.

8. Hearken diligently to the preaching of the Word. Faith comes by hearing, Rom 10.17. and the Goſpel is called the power of God unto ſalvation, Rom. 1.16. p. 210and ſaith Jam. 1.21. Receive with meekneſſe the engrafted word, which is able to ſave your ſoules. Be conſtant then in attending to the word, hear the word of God in ſeaſon, out of ſeaſon, take all opportunities to hear: this is the moſt ordinary means of converſion; conſider how many were converted by the preaching of the Goſpel! three thouſand in one day, Act. 2.41. and very many of them ſincere converts.

And when thou heareſt, conſider ſeriouſly whoſe word thou heareſt; not the word of Man, but of God, and weigh well the great concernment of what thou heareſt, it is the Word, by which thou muſt be justified or condemned in the great day of account.

9. Give ſerious regard to the many friendly convictions and motions of the Spirit of God. I know by experience, that carnall perſons have many ſuch convictions and good motions, which they do not cheriſh, but rather quench: I believe very many (if not moſt) that attend upon the powerfull preaching of the Word, have, at ſome time or other, ſome cloſe workings and ſtirrings upon their hearts, however they come to get looſe from them again: Some have p. 211confeſſed their ſins with tears, and ſome have been under ſome continuance of trouble of mind, and yet have returned again to their former folly. O take heed of ſo doing, left thy laſt eſtate be farre worſe than thy firſt. Set in rather with ſuch movings of the Spirirt, thou maiſt probably obtain the ſaving grace which thy ſoul needeth.

10. Pray earneſtly to God for ſaving grace, humbly confeſſing and bewailing thy ſin before him. When Peter had told Simon Magus, that he was in the gall of bitterneſſe, and bond of iniquity, he ſaid to him, Repent, and pray God, if perhaps the thoughts of thy heart may be forgiven thee. This Objection is very ſatisfactorily anſwered by Mr. Baxter in his method for peace of conſcience. Dir. 9. Prov. 21.…Prov 21Let not the Devil delude thee with that vain objection [The ſacrifice of the wicked is an abomination to the Lord, therefore thou muſt not pray.] If thou art obſtinately reſolved to go on in thy wickedneſſe, then hearken to his voice, and forbear to pray; but if thou ſeeſt a neceſſity of ſalvation, and thy heart be by all theſe, or other arguments inclined to ſeek after it, forbear not to cry mightily to thy God for help. Suppoſe I ſhould ſay unto thee, thou muſt not plough, for Solomon ſaith, the ploughing of the wicked is ſin; thou p. 212muſt not ſow, or labour in thy calling, for being an unbeliever, it is impoſſible for thee to pleaſe God in it: Thou muſt not eat or drink, becauſe thou doſt not do it to the glory of God. Wouldſt thou not anſwer, I muſt follow my calling, or elſe I muſt be a beggar, and utterly undone: I muſt eat and drink, or elſe I ſhall ſoon be famiſhed: no man, but he, that deſperately careth not for his life, would refuſe his neceſſary food. Is not the caſe alike, as to thy ſpirituall condition? No man, but he, that is deſperately ſet to loſe his ſoule (methinks) can be perſwaded from praying to the Lord for help. When Jonah had preached the deſtruction of Nineveh, if another had come and told them, they might ſave their labour for faſting and praying, their prayers would be but an abomination to the Lord, and do them no good; Would they have hearkned to ſuch counſel? Nay, did not the Lord give a gracious returne to their prayer? Suppoſe the Lord ſhould ſmite thee with ſome violent incurable diſeaſe, and death ſhould ſtare thee in the face, & one of our Noveliſts ſhould come and tell thee, thou haſt been hitherto a wicked creature, and it is but in p. 213vain to pray, thy prayer will be but an abomination to the Lord, wouldſt thou not loath to look upon him, that ſhould ſpeak thus to thee, and account it devilliſh counſell? wouldſt thou hot ſay, I muſt pray, or periſh? And if a man that hath been wicked, may, yea, concludes he muſt pray, and cannot be at peace unleſſe he pray, when the judgements of God are upon him, or hang over his head, why may he not ſet himſelf to ſeek 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 ſaid, Iſa. 55.6. Seek ye the Lord while he may be found, call ye upon him while he is neere? See ver. 7. Let the wicked forſake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him. And is it not charged upon the workers of iniquity, as their greater ſin, that they call not upon the Lord, Pſ. 14.4. How oft did the Lord call upon the wicked Iſraelites to humble their ſoules and ſeek his face! and how oft did he heare and deliver them from their diſtreſſe! Haſt thou not read of Ahabs Humiliation, and what ſucceſſe he had? Make not p. 214thy ſelf worſe than a wicked Ahab, leſt he riſe up in judgement againſt thee, and leſt the men of Nineveh riſe up in judgement againſt thee, for they faſted and prayed, and humbled their ſoules at the preaching of Jonah, and behold a greater meſſage than that of Jonah, is ſent unto thee.

It is eaſie to prove by many texts of Scripture, and arguments from Scripture, that it is a wicked mans duty to pray, and unleſſe any man will undertake to prove, that it is his duty to continue in his wickedneſſe, he will ſpeak but little to the purpoſe againſt it. Some can ſay by experience, that the firſt ſpeciall work of God that ever they perceived on their hearts, was while they were praying unto him; and though they began to pray formally, yet they were brought to pray ſeriouſly before they ended the ſame prayer. And if by blind guides thou wilt be perſwaded to forbeare praying, let the character of a wicked ſot remain upon thee. Pſal. 14.4. Have all the workers of iniquity no knowledge?— who call not upon the Lord. And let the portion of the wicked be reſerved for thee. Pſal. 9.17. The wicked ſhall be turned into hell, and all the nations that forget God.

p. 215The ſecond branch of the uſe of exhortation, III ſhall direct to ſuch of you, as are ſpirituall. Labour in the uſe of ſuch means, as God affords you, to ſave your ſouls from ſin. This is the great work of Chriſt, and this muſt be your great work alſo, in ſubordination to him. Whoſoever thou art, that effectually called, thou art called to holineſs. God hath given thee a principle of grace to this end, that thou mayſt warre againſt corruption, and walk in a holy conformity to his will. O remember, that ſin is thy greateſt miſery, and holineſſe thy reall happineſſe. The godly mans happineſſe conſiſteth in the remiſſion of ſins and ſanctification of the ſoul. Thus the bleſſed man is deſcribed in Scripture by both theſe parts of his bleſſedneſs, 1. Remiſſion of ſins. Pſal. 32.1, 2. Bleſſed is the man, whoſe tranſgreſſion is forgiven, whoſe ſin is covered. Bleſſed is the man unto whom the Lord imputeth not iniquity, 2. By ſanctification. Pſal. 1.1, 2. Bleſſed is the man, that walketh not in the counſell of the ungodly, &c. Pſ. 119.1, 2. Bleſſed are the undefiled in the way, who walk in the law of the Lord. Bleſſed are they that keep his teſtimonies, and that ſeek him with the whole heart. Theſe are p. 216not meere qualifications of the perſons, to whom bleſſedneſſe doth belong, but are reall and moſt conſiderable parts of bleſſedneſſe it ſelf. Sin, as I have ſhewed you, is your great miſery, therefore holineſſe is your great happineſſe. O how happy is a holy life! Well might Solomon ſay,Prov. 12.26.Prov 12:26 The righteous is more excellent than his neighbour, even as much as ſpiritual liberty is more excellent than Satans ſlavery. O then labour in the feare of God to walk uprightly before him, in all holy obedience, as thou deſireſt to be bleſſed. Jam. 1.25. Whoſo looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man ſhall be bleſſed in his deed. wwSignifi…cat in ipſa actione ſitam eſſe bea…tiud nē, non in auditione frigida. Calv. in loc.I do not ſay, bleſſed for his deed meritoriouſly, but bleſſed in his deed really. It is contrary to the glory of Gods grace to make our holineſſe and works meritorious of our future happineſſe: and it is a diminiſhing of Gods mercy to us, and our own happineſſe here, to make our graces and ſincere obedience meere ſignes and evidences of our good eſtate here, and our title to heaven hereafter. They are indeed ſignes, but (I ſay) not meere ſignes; for they are the chief part of our happineſſe p. 217here, and a part of the happineſs we ſhall enjoy hereafter: the ſpirit of ſanctification is therefore called the earneſt of our inheritance, Epheſ. 1.14. Now the earneſt is not a meere ſigne of a bargain, but a part of the ſumme, and what a man receives in earneſt, ſo much he hath toward the ſumme he is to receive. So much then as thou haſt of ſanctifying grace, ſo much thou haſt of thy heaven upon earth. Thus when Peter exhorts us to adde grace unto grace, and one degree of grace unto another, he uſeth this among many other motives. 2 Pet. 1.11. For ſo an entrance ſhall be miniſtred unto you abundantly into the everlaſting kingdome of our Lord and Saviour Jeſus Chriſt. The more holineſſe we obtaine, the further we get into heavens happineſſe, while we are here upon earth Thus, I conceive, we may underſtand the exhortation of Paul, Phil. 2.12.— Work out your ſalvation with feare and trembling: Conſider the foregoing words, As ye have alwaies obeyed, not as in my preſence onelyonly, but now much more in my abſence, Work out your ſalvation, &c. As if he ſhould ſay, as he hath begun in the aſſiſtance of his grace, who worketh in you both to will p. 218and to do, ſo go on to work out your ſalvation (to wit) in obeying to the end. O conſider what motives here are to holineſſe! 1. It is your ſalvation. By the habits of grace you are delivered from the ſtate of ſin, and by every act of obedience you are ſaved from the contrary evil of diſobedience. I beſeech you conſider it well, there is ſomething of ſalvation in every act of obedience to God. Miſtake me not, I do not ſay, that any, or all our obedience deſerves ought from God, but in every duty the Lord inables you to perform, you are ſaved from the contrary neglect: In every temptation you reſiſt, you are ſaved from that evil of ſin you were tempted to, and ſin is the worſt of evils. Thus Joſeph, by withſtanding the temptations of his Miſtreſs, was ſaved from the ſin of uncleanneſſe; and this was a farre greater deliverance than his enlargement from the dungeon he was afterward caſt into. And in this ſenſe well ſayes Solomon, Prov. 19.16. He that keepeth the commandement keepeth his own ſoule. And Chriſt is called (Heb. 5.9.) the author of eternall ſalvation unto all them that obey him: For he ſaves his people by ruling them, and making them obedient to his will.

p. 219The ſecond motive here uſed by the Apoſtle, ver. 13. is this, For it is God that worketh in you both to will and to do, of his good pleaſure. Ye have the aſſurance of Gods ſpecial grace, which is ſufficient for you, ſtrive therefore in the ſtrength of grace.

I might here uſe divers arguments to preſſe you on to holy obedience; but I ſhall onelyonly deſire, at this time, that this one may be well conſidered, and you will finde it weighty, to wit, that ſanctification is ſalvation. Conſider the reaſons of the Doctrine, and let thy ſoule be convinced of this, that ſin is the worſt of evils, that God is moſt honoured, and thy ſelf moſt happy in thy being ſaved from ſin; & according to the Doctrine, That the great work of Chriſt our Saviour is the ſaving of his people from their ſins. And then, methinks, I need ſay no more to perſwade you to hate ſinne, and fall in love with the wayes of holineſſe.

And here, before I paſſe, let it be conſidered, that properly and immediately we cannot, either principally or inſtrumentally pardon our ſins, or juſtifie our ſoules: that belongs wholly to God. It is God that pardoneth and juſtifieth, p. 220it is Man that is pardoned and juſtified, (yet is it our duty to beg and ſue for pardon) but in the ſanctification of our ſoules,1 Pet. 1.22 1 Joh. 3.3.1 Pet 1:221 John 3:3 we (after the firſt grace received) are immediately inſtrumentall in our own ſalvation (as you have already heard) we are never commanded to pardon or juſtifie our ſelves,Jam. 4 8. 1 Pet. 1.15 Tit. 3.8. Heb. 12.4. Col. 3.5. Phil. 2 12.Jas 4:81 Pet 1:15Titus 3:8Heb 12:4Col 3:5Phil 2:12 but to purge our hearts, and cleanſe our hands, to walk in holineſſe, to maintain good works, to ſtrive against ſin, to mortifie our earthly members, and therein to work out our ſalvation. And what have we elſe to do while we are here, but to glorifie God in ſeeking the ſalvation of our ſouls from ſin?

And here let me tell you alſo, there is ſomething of deſtruction xxOmnes …im, quoties peccamus tot…es pe…imus, quantum ad nos attine…: Deus forſitan meliora, & ſalubriora nobis providet; at quoties peccamus per nos non fiat quin pereamus. Quod à pe…ditione vindicamur, ex me a eſt Dei miſericordia; peccata etiam multo graviora prepter Ch…iſtum condonantis, noſ que ad reſipiſcentiam perducentis▪ Interea p…r…n…s non fiat, quin pereamus, quoties peccamus. Twiſ. vind. gra. l. 2. crim. 4. Sect. 2.in every ſin you do commit: every ſinne is as a wound to the ſoul. And although the Lord will perfectly cure it in thoſe that p. 221are his, yet, methinks, a ſober man ſhould carefully keep himſelfe from wounds, notwithſtanding he hath a skilfull Chirurgeon at hand that is able to heale him. When the Apoſtle ſaith, Rom. 14.15. Deſtroy not him with thy meat, for whom Chriſt died; He did not mean that it was in the power of any man finally to deſtroy him whom Chriſt hath effectually redeemed: but deſtroy not (that is) miſchief not him, by cauſing him to commit ſin, which is in its own nature deſtructive to the ſoul. That ſaying of Philoſophers, vehemens ſenſibile deſtruit ſenſum, A violent object deſtroyeth the ſenſe, is true, although every loud ſound doth not make a man ſtark deaf, nor every dazling light quite put out a mans eys: the ſenſes are impaired by violent objects, though not immediately deſtroyed by one ſuch object.As Solomon ſaith of one ſinner, ſo we may truly ſay one ſin deſtroyeth much good, Eccleſ 9.18.Eccl 9:18 Thus the ſoul (though not utterly deſtroied) is very much damnified by ſinful practiſes; yea, every ſin is in its own nature a mortall wound; and although the Lord doth not ſuffer his people to die, yet, when they have ſinned greatly, he hath cauſed them to feel ſo much tormenting pain of ſuch wounds, that they have roared out, and groaned long ſometimes p. 222in the bitterneſſe of their ſoules, before they have felt the cure wrought. Pſal. 32.3, 4, 5. When I kept ſilence my bones waxed old, through my roaring all the day long: For day and night thy hand was heavy upon me, my moiſture is turned into the drought of ſummer. I aknowledged my ſin unto thee, and my iniquity have I not hid: I ſaid I will confeſſe my tranſgreſſions unto the Lord, and thou forgaveſt the iniquity of my ſin. Conſider therefore how much thou art concerned to look to thy heart, and waies, to mortifie ſin, and perfect holineſſe in the feare of God. I ſhall now proceed to give ſome directions for the ſaving of your ſoules from ſinne, and I will not be tedious in them.

Directions.1. Study well the ſleights of Satan, who prevails very far upon the children of God, becauſe they are ſo ignorant of his deviſes. Satan hath his foreign, his wiles and ſtratagems, whereby he miſchiefs poor ſoules. The efficacy of a ſtratagem depends upon the ſecrecy of it, being diſcovered, it becomes weak, and is more eaſily prevented. Satans fallacies and ſubtilties are very many; and, becauſe of his ſubtilty, he is called the old Serpent, which deceiveth the whole p. 223world, Rev. 12.9. And ſaith Paul, 2 Cor. 11.3. I feare, leſt by any meanes, as the Serpent beguiled Eve, through his ſubtilty, ſo your mindes ſhould be corrupted from the ſimplicity that is in Chriſt. But I ſhall not now inlarge my ſelfe uppon this particular, having not long ſince preached to you at large upon this ſubject, from Mat. 4. the former part of the chapter.

2. Study well the deceitfulneſs of thy own heart; thy greateſt enemy yyAlthough Satan were aſleep, although the world were at one with us, although wicked counſell were utterly put to ſilence, although no evil example were given us, although no outward ſtumbling block were caſt in our way: yet have we one thing in our ſelves, and of our ſelves (even originall ſin, concupiſcence, or luſt) which never ceaſeth to egg us and allure us from God, and to ſtain us with all kind of unclenneſſe, according as S. James ſaith, Every man is tempted of his own luſt. Golding's ep…ded▪ before his tranſlation of Calv. on the Bſal.lodgeth in thy own boſome. As a boſom-friend is the beſt, ſo a boſom-enemy is the worſt. The heart is deceitful above all things— who can know it? Jer. 17.9. How innumerable are the ſelf-deluſions, not onelyonly of carnal perſons, but even of the children of God themſelves! O what ſhifts and excuſes will they find out to defend many vain and ſinfull practiſes!

p. 2243. Be watchfull, ſee that ye walk circumspectly, not as fools, but as wiſe ſaith Paul, Eph. 5.15. Be ſober, be vigilant, ſaith Peter, Epiſt. 5.8. ſecurity is very dangerous, when the Danites went to Laiſh, they found the people quiet and ſecure, and ſo eaſily ſmote them with the edge of the Sword. Judg. 18.27. If there be no guards kept, a Garriſon may be eaſily ſurpriſed, and taken by the Enemy. It hath been found by experience in warre, that much injury hath been received through the ſluggiſhneſs of them, that ſhould have been watching. So is it with Chriſtians in their ſpiriturall condition. How often doth Satan prevaile upon them through their headleſſe ſecurity, how often are they meerly ſurpriſed by him, before they are aware! O take heed (Chriſtians) Satan is alwayes waiting his opportunity to fall upon you: it is therefore moſt neceſſary that you be alwayes watching. No Commander would draw off his guards, when the Enemy lies before him, but rather double them, and rowſe them, if they are ſluggiſh. This is our condition. Our Adverſary without is ever attending upon us, and (which is worſe) we have a malignant party lurking p. 225within us, waiting an opportunity alſo, to betray us to Satan. Let me ſay with Paul, Therefore let us not ſleep, as others do, but let us watch and be ſober, 1 Theſ. 5.6.

4. I ſhall, in a word,Epheſ. 6.Eph 6 commend unto you the whole armour of God, of which I cannot now ſtand to ſpeak particularly.

5 Conſider where thy greateſt weakneſſe lies, and draw up thy greateſt force, and exerciſe thy greateſt care and watchfulneſſe there. In a Garriſon the watch is uſually ſtrongeſt, and the force drawn up greateſt, where the walls or works are weakeſt: Conſider then, I ſay, where thy greateſt weakneſſe lies: Haſt thou a worldly heart? draw up all the force of arguments thou canſt, to ſtrengthen thee againſt that infirmity; watch carefully, & pray earneſtly againſt it. Haſt thou a paſſionate, raſh ſpirit? this is thy great infirmity, do all thou canſt to ſtrengthen thy ſoule; watch and pray alſo againſt this infirmity. Haſt thou a proud, ſelf-exalting heart? this is alſo thy great infirmity; and whatever thy weakneſſes are beſides be ſure this is one. What I have obſerved in my little experience, makes me p. 226almoſt of the opinion of a godly Miniſter,Mr. Capel in his Treatiſe of Tentations. yet living, that Pride is every mans beloved ſin. What ſin more naturall in all the world, than this? I feare moſt of you have forgotten what I have preached in divers Sermons, a few yeares ſince, from Jam. 4.6. God reſiſteth the proud, but giveth grace unto the humble, and it is not now ſeaſonable to make repetition of it. But conſider thy weakneſſe in theſe mentioned, or any other particulars, and know that Satan will aſſault ſooneſt, where he finds the weakeſt, and will prevaile more eaſily, unleſſe thou art watchfull.

6. Go not forth in thy own ſtrength, leſt thou fall through thy own weakneſs, but be ſtrong in the Lord, and in the might of his power, as ſaith the Apoſtle, Epheſ. 6.10. We muſt have the Lords arm of ſtrength, as well as the Lords armour for our ſpirituall ſafety. When Peter was confident of his own ſtrength, the Lord gave him wofull experience of his own weakneſſe. Though all men ſhall be offended becauſe of thee, yet will not I be offended, Mat. 26.33. And I am ready to go with thee both into priſon, and to death, ſaid Peter, Luke 22.33. Who but Peter? who ſo bold and reſolute as p. 227he? But ſee what a Coward he proved, when he came but to be charged with a maid, (though he took himſelf for a man) he denied Chriſt no leſſe than thrice, yea, he curſed, and ſwore, ſaying, I know not the man, Matth. 26.73. But Paul took a ſafer courſe, of whom I ſhall ſpake in the next direction. And Peter himſelf, after he had ſmarted for his ſelf-confidence, obtained much ſtrength from Chriſt, as is evident by his doings and ſufferings for the ſake of Chriſt, recorded in the Acts of the Apoſtles.

7. Pray earneſtly for ſtrengthening and aſſiſting grace, for the withſtanding of temptations: Prayer is to be joyned with all other endeavours. This is to be uſed with all the pieces of our ſpirituall armour, Epheſ. 6.18. Praying alwaies with all prayer and ſupplication— Gird up your loyns and pray, believe and pray, hope and pray. Fly to Chriſt for ſtrength in prayer and ſupplication. Thus did Paul, when the meſſenger of Satan buffetted him, 2 Cor. 12 8, 9. The power of prayer is very great.

8. In all temptations to ſin, remember what I have told you, over and over, that ſin is the worſt of evils, and uſe this as an argument againſt them: let a p. 228temptation to ſin, be as if a man ſhould perſwade you to caſt your ſelves into the fire. The leaſt ſin is worſe than the moſt ſcorching flames, yea, ſin is worſe than the torments of hell. This, if well conſidered, would much imbitter the ſweet morſells of ſin. This will be a great meanes to keep thee cloſe to the rule of Gods Word, when temptations are ſtrong, and cauſe thee highly to prize the Word, as David did, and take counſell from it. Thus when Davids ſtraits were great, he fearing ſin, conſults not with fleſh and blood, but with the word of God. Pſal. 119.23, 24. Princes alſo did ſit and ſpeak againſt me, but thy Servant did meditate in thy ſtatutes. Thy teſtimonies are my delight, and my Counſellours. And he had much comfort from it in his diſtreſſe: This is my comfort in my affliction (ſaith he) for thy word hath quickned me, ver. 50. not Gods word of promiſe onelyonly, (which was comfortable) but his word of precept alſo. See ver. 51. The proud have had me greatly in deriſion, yet have I not declined from the law. This was his comfort, that he had the precept of God to direct him in his duty, that being kept from the evill of ſinne, his ſpirituall adverſaries might not get p. 229advantage againſt him. Thy word have I hid in mine heart, that I might not ſin againſt thee, ver. 11. For, had he eſcaped his enemies by a ſinfull ſhift, it would have been a remedy worſe than the diſeaſe. To be kept cloſe to God, and to have communion with him in a time of affliction, and diſtreſſe, is a very great, and moſt deſirable mercy: Therefore David, in deep diſtreſſe of perſecution and affliction, prayes, Pſal. 143.10. Teach me to do the will, or thou art my God, &c. Yea, this is a far greater mercy, than to be delivered from the affliction it ſelfe.

9. Prize, and frequent the Communion, and ſociety of the Saints and ſervants of God, and thou ſhalt find thy hands much ſtrengthened by them. Embrace all their counſels, admonitions, exhortations, and whatſoever other helps they afford thee, with much thankfulneſſe. Learn to accept of a friendly reproof, as a great kindneſſe. Pſal. 141.5. Let the righteous ſmite, it ſhall be a kindneſſe; and let him reprove me, it ſhall be an excellent oyl.— (This I the rather mention, becauſe reproofs are hardly born by moſt.) Suppoſe a friend ſhould ſave thee from periſhing by p. 230fire, or water, wouldſt thou not take it kindly, though he catch thee out haſtily, and handle thee roughly? Know that the danger of ſin is greater; and a ſharp reproof, for the ſafety of the ſoul, muſt be kindly taken, although it ſeem harſh.

10. Laſtly, Be conſtant in the uſe of all meanes for thy Salvation, Satan is ſtill watching, and thy corruption is daily, and hourly working: and thou canſt not be negligent any time, without ſuſtaining ſome injury by them.

IIIHaving ſpoken to ſuch as are Carnall, and to ſuch as are ſpirituall; I ſhall now direct my ſpeech to ſuch as are at great uncertainties what their condition is, whether Carnall or Spirituall. And ſuch I would Exhort diligently to inquire whether they have any actual intereſt in this great ſaving work of Chriſt or not. You cannot diſcerne what your intereſt is in the other part of Chriſts ſaving work, but by this. Pardon of ſin, Juſtification, Adoption, which are Relative changes, cannot be diſcerned, but by the Reall change, which alwayes accompanies them.

Would you know then whether you are in a ſtate of Salvation? inquire p. 231whether you are in a ſtate of Sanctification or not: Herein lies the greater part of your Salvation (as you have heard) and the other parts are diſcovered by this. It is a Deviliſh ſubtilty of Satan (tending to keep men in preſumptuous carnall ſecurity) to perſwade them not to try themſelves by marks, and Signes of what God hath wrought in them, to know what God hath further wrought for them, I know not how a Child of God ſhall diſcerne himſelf from a Child of the Devil, if the difference be only Relative, and not Reall. Neither can a Christian have more grounded hope, or comfort of his Salvation than a Jew, Turk, or Heathen; if the work of grace upon his heart will not evidence his good eſtate. I will not now ſtand upon this queſtion: but will lay downe ſome few marks, whereby you may try, and diſcerne whether your eſtate be good, or not, and they ſhall be onelyonly ſuch, as fall directly from the point in hand, and may be deduced from what hath beene already ſpoken upon it.

Firſt, If you are in a ſtate of Salvation, you will look upon Sin as the greateſt evil: or, if for want of due conſideration, p. 232you have eſteemed Wrath a greater evil, yet you will eſteem Sin ſo great, even in it ſelf, as that you will groan under it, and long to be delivered from it, though there were no other evill following it. Let me put this queſtion to thee, and conſider well what anſwer thy conſcience will make. Suppoſe it were poſſible for thee to go on freely in ſin, without danger of puniſhment; that there were no penalty to be executed upon the impenitent tranſgreſſors of the Law; that there were no ſuch thing as everlaſting condemnation, or temporal judgement; couldſt thou then be contented to go on, and take thy courſe in ſin, without ſerious ſeeking to be delivered from it? If thou couldſt, thy heart is not yet right in the ſight of God, thou art in the gall of bitterneſſe, and bond of iniquity, and not in a ſtate of ſalvation. For to fear ſin meerly, for fear of puniſhment, is not properly to feare ſin at all, but wrath onelyonly; and this is but a ſervile, or ſlaviſh fear. I doubt not but the judgment threatned on the one hand, and the reward promiſed on the other hand, are motives needfull for our help; but the very evill that is in ſin it ſelfe, is eſteemed ſo great, that the conſideration of p. 233that alone worketh ſtrongly in all that truly believe. He that could think himſelf well enough with profits, pleaſures, honours, if he might have a continued enjoyment of them, without ever being called to an account before Gods tribunal, is, as yet, but an unhappy man; for as yet he doth not hate ſin, as ſin, or for it ſelf; nor out of any true love to the wayes of holineſſe. The Scholler that would be willingly playing all the day long; but leaves his ſport a while, and learneth a little, for feare of his Maſters rod onelyonly, is no enemy to Idleneſſe, or true lover of Learning. Inquire then diligently what thy affections are towards ſin, conſidering it as abſtracted from puniſhment.

2. Secondly, and conſequently, he that is ſaved from a ſtate of ſin, and hates ſin, as ſin, aaA quatenus ad de omni valet argumentum Neque vi… bonus merito dicitur; qui ſcit quod bonū est, ſed qui diligit. Aug. de civ. Dei l. 11. c. 28.a hates every ſinne. Thus ſaith David, Pſal. 119.104. I hate every falſe way. ver. 101. I have refrained my ſelf from every evil way. And he that loves grace, as grace, loves every grace, and every gracious action, having reſpect to every part of his duty, Pſal. 119. ver. 5, 6. O that my wayes were directed to keep thy ſtatutes! Then ſhall I not be aſhamed, when I have respect to all thy p. 234commandements. I do not ſay, that hatred of ſin, or love of holineſſe, is gradually perfect in all, or any of the Saints in this life; but it is prevalent in all of them. Inquire then what is the prevalent, or overpoiſing frame of thy heart: Is it againſt every ſin, and for the whole ſervice of God? I ſay the prevalent, or overpoiſing frame; for a carnall perſon may, and uſually hath, many grudgings of conſcience, againſt ſin, and ſome approbation of the wayes of holineſſe. When the rich young man in the Goſpel came to Chriſt, inquiring what he ſhould do to inherit Eternall Life; and at his ſecond queſtion, asked Chriſt, What lack I yet? Chriſt plainly diſcovered by his anſwer, that he wanted more love to his spiritual, than to his temporall happineſſe. And in this example is confirmed, what Chriſt told his Diſciples, to wit, that he that loved any thing more than him, is unworthy of him, and cannot be his Diſciple, Luke 14.26. Mat. 10.37. Doubtleſſe Judas had ſome kinde of love to his Maſter, upon whom he had waited ſo long: But the thirty pieces of ſilver weighed Chriſt down in the ballance of his affection.

I ſay alſo, it is the frame of thy heart, p. 235that thou muſt inquire after: for it is hard judging by ſome particular inclinations onelyonly. A bad man may ſometimes be in a good minde; as at the hearing of ſome rouzing Sermon, or under ſome great Affliction, or the like; but this goodneſſe is but as the morning cloud, Hoſea 6.4.Hos 6:4and as the early dew, that ſoon vaniſheth away. The young man forementioned was in a good minde, while he was coming to Chriſt; but it was but of ſmall continuance. A good man alſo may ſometimes be in a bad minde, as when he is under a prevalent temptation: So was David, when he fell into the ſins of Adultery and Murder; and Solomon when he declined to Idolatry. Now if a wicked man ſhould judge of himſelfe by what his inclination was, while he was in a good minde, for a little ſeaſon, he may judge himſelfe to be godly, (as, I doubt, many do) and ſo deceive his own ſoule. Or, if a godly man ſhould judge of himſelfe by what he hath obſerved in himſelfe, while he was under the power of ſome great temptation, he may take himſelf for a very reprobate.

I adde, againſt every ſin, and for the whole ſervice of God. Becauſe a wicked p. 236man may have a prevalent, conſtant hatred of ſome ſinnes, and a constant predominant love to ſome vertues: even very Heathens have been conſtant haters of injuſtice, intemperance, &c. and have been great lovers of temperance, juſtice, and ſuch like vertues. And we ſee by experience, that many meer civil perſons are ſtedfaſt haters of ſwearing, drunkenneſſe, whoredome, and ſuch like open profaneſſe; and lovers of truth, honeſty, and ſobriety. Inquire then what is the prevalent frame of thy heart againſt every ſin, ſo far as thou knoweſt. And this requires a ſerious, and frequent obſervation of thy heart and wayes, if thou wilt make a clear diſcovery.

Let me ask thee then, Haſt thou well obſerved the frame of thy heart? and doſt thou find it to be againſt every ſin, ſo as not to be contented with ſecret ſins, heart-ſins, moſt pleaſing ſins, common infirmities, even ſuch as may, and doe ordinarily conſiſt with a ſtate of grace? Canſt thou ſay with David, Pſal. 119.113. I hate vain thoughts. Pſal. 18.22, 23. All his judgements were before me, and I did dot put away his ſtatutes from me; I was alſo upright before him, and I have kept my ſelfe from mine p. 237iniquity. For whoſoever ſhall keep the whole law, and yet offend in one point, (to wit) habitually, willingly, and out of indulgence, he remaineth guilty, as a tranſgreſſour of the whole law. James 2.10.

3. As a further conſequent, He that is ſaved from a ſtate of ſin, feareth ſin, and followeth after holineſſe. What a man looks upon as evil, he hateth; and what he hateth he feareth, if he be in danger of it; and the greater he apprehendeth the evil to be, the greater is his fe…re of it. And what a man accounteth good, and ſo loveth, he hopefully ſeeketh the injoyment of, if it may be attained; and the better he eſteemeth it, the more diligently he ſeeketh after it. Thus to our purpoſe ſpeaketh Solomon, Pro. 28.14. Happy is the man that feareth alway; but he that hardeneth his heart ſhall fall into miſchiefe. To feare judgement with a love to ſin, is a ſervile feare; but to feare ſin, as a moſt ſad evill in it ſelfe, is from a true filiall fear of God, who hath forbidden ſin; and in the words we ſee, it is ſuch a feare, as is oppoſed to hardning of the heart. And we have Paul's example for earneſt preſſing after the good he loved, p. 238and hoped for. Phil. 3.12, 13, 14. I follow after, if that I may apprehend that for which alſo I am apprehended of Jeſus Chriſt. Brethren, I count not my ſelf to have apprehended: but this one thing I do, forgetting thoſe things which are behinde, and reaching forth to thoſe things which are before. I preſſe towards the mark for the price of the high calling of God in Chriſt Jeſus. My ſoul followeth hard after thee (ſaith David) Pſal. 63.8.

Ask thy ſoul then, Art thou bold, and adventurous in thy waies without feare of falling into ſin? or art thou fearfull and carefull in all thy undertakings, leſt thou tranſgreſſe? Doſt thou ſay, as Joſeph did, when a temptation ariſeth, How can I do this wickedneſſe and ſinne againſt God? Gen 39.9.Gen 39:9And doſt thou in doubtful caſes conſider and inquire what the will of the Lord is, that thou maiſt keep his way?

4. Hence followes care to avoid the evil, & obtain the good in the uſe of ſuch means as tend to the accompliſhment of it. Let me ask thee then, What care and diligence doſt thou uſe in hearing, reading, meditating, praying, conferring, and watching over thy heart? A meere p. 239Hypocrite may do moſt of theſe, as to the outward act, with ſome kinde of diligence: But doſt thou doe all theſe carefully, ſetting this as the end thou propoſeſt, that hereby thou maiſt the more prevaile againſt every evil, and make a progreſſe in all good, and thereby glorifie God thy Saviour But alas, what is it that the moſt do? they ſit out a Sermon, kneel out a Prayer in publick, ſay over their prayers in private, ſome perhaps doe this, and more meerly to get knowledge, to obtaine a good eſteeme with men, or to ſatisfie the voice of an enlightned naturall Conſcience, or for ſome other by-end. But if all endeavours do not chiefly refer to this end, to wit, to glorifie God in eſchewing every evill and doing good, it is but loſt labour.

5. Laſtly, hence alſo followes a mans joy, and delight in that which is good; and ſorrow, when the contrary evil overtakes him. What a man loves, deſires, and ſeeketh after, as good, he delights in the enjoyment of. What a man hates, feares, and carefully ſhuns, as evil, he is ſorrowfull for, if it fall upon him, and it is contrary to the nature of the rationall ſoule to doe otherwiſe. A man that p. 240loves riches, deſires them, ſeeks after them, and rejoyceth in the midſt of abundance. Luke 12.16, 17, 18, 19. but if he be undone by croſſe Providences, and poverty befalleth him, he is grieved and troubled, as we ſee by experience. When the evill, that a man feared is fallen upon him, it maketh him ſad. Thus it is with thoſe, that are godly in the ſpirituall estate. A godly man rejoyceth in all the good the Lord worketh in him, and by him, Thus Paul. 2. Cor. 1.12. This is our rejoycing, the teſtimony of our conſcience, that in ſimplicity, and godly ſincerity, not with fleſhly wiſedome, but by the grace of God, we have had our converſation in the world, and more abundantly to you-wards. A godly man is truely grieved for all the evill he doth commit, ſo farre as he cometh to the knowledge of it. Thus David makes a ſad confeſſion of his ſin. Pſal. 51.3, 4, 5, 6. Thus it is ſaid, 2 Sam. 24.10. Davids heart ſmote him after he had numbred the people, and Dav…d ſaid unto the Lord, I have ſinned greatly in that I have done. Thus Peter went forth and wept bitterly, after he had denied Chriſt, Luke 22.62. And this ſorrow is not meerly for groſſe ſinnes, but for leſſer alſo: ſuch as the p. 241world never ſees. A godly man, as he hateth, ſo he grieveth for vain thoughts, It muſt be either a carnall, or bruitiſh frame of ſpirit for a man not to be grieved for ſin.

Let the Antinomian ſtop his mouth, and ſay no more, that a child of God ought not to be troubled for any ſinne, whatever he commits; bbTunc foreign iſta erit, quando peccatum in homine nullum erit. Borro ſi foreign illa dicend… eſt quum animum contingere omnino non poteſt ullus affectus, quis hunc ſluporem non omnibus vitiis judicet eſſe pejorem? Poteſt ergo non abſurde dici perfectam beatitudinem ſine ſtimulo timoris, & ſine ullae triſtitiae futuram.— Si autem foreign illa eſt ubi nec metus ullus exterret, nec angit dolor, averſanda eſt in hac vita, ſi recte, hoc eſt, ſecundum Deum vivere volumus. Aug. de civ. Dei l. 14. c. 9. Apud nos autem juxta Scripturas Sacras, Sacramque doctrinam, Cives Sanctae civitatis Dei, in hujus vitae peregrinatione ſecundum Deum viventes, metuunt, cupiuntque, dolent, gaudentque. Et quia rectus eſt amor eorum, iſtas omnes affectiones rectas habent.— Metuunt peccare, cupiunt perſeverare, dolent in peccatis, gaudent in operibus bonis, &c. Aug. ibid.thoſe that are removed to heaven, being wholly free from ſin, have no more cauſe to grieve for ſin. But whoſoever it is that lives upon earth, that being ſubject to daily offences, and ſometimes to great miſcarriages, yet is not grieved for them: I will be bold to ſay, that he is no child of God, although he may conceit himſelf that his ſins were all pardoned long ſince. There is no medium between p. 242grieving for ſin, and rejoycing in ſin, in ſome degree, while ſin remains in us. And whether he that rejoiceth in iniquity, without any remorſe, or ſorrow at all for it, be in a good condition, let any man judge, who underſtandeth any thing of the Word of God. See 2 Theſ. 2.11, 12. And for this cauſe God ſhall ſend them ſtrong deluſions, that they ſhould believe a lie, that they all might be damned, who believe not the truth, but had pleaſure in unrighteouſneſſe. Jerem. 8.5, 6. Luke 13.3, 5.

Well, whatever vain mindes may fancy to themſelves, the old Divinity will prove the ſoundeſt: whoſoever he is that is in a ſtate of ſalvation, doth truly and ſincerely grieve for ſin, and delight in that which is good, more than in all worldly proſperity: I do not ſay more paſſionately, but more ſolidly, that if it were put to his choice, he would not change grace for all the gold in the Indies. Pſal. 119.14. I have rejoyced in the way of thy teſtimonies, as much as in all riches. Pſal. 19.8, 10. The ſtatutes of the Lord are right, rejoycing the heart; the commandement of the Lord is pure, enlightening the eyes; more to be deſired are they than gold, yea, than much fine p. 243gold, ſweeter alſo than the honey and the honey comb.

Exh. 4. Whoſoever thou art that IVfeareſt God, and upon examination, findeſt thy ſelf to be delivered from a ſtate of ſin, rouze up thy heart, and take unto thee words of praiſe and thankſgiving to God thy Saviour. And to the end thy heart may be raiſed,

1. Conſider what thou waſt,2 Tim. 2.26. Tit. 3.3. Col. 1.21. Joh. 8.44. c. 3.18.36. Tit. 3.4. Iſa. 61.1, 2, 3. Luc. 4.18. Col. 1.13. Rom. 8.16, 17, 18. 1 Pet. 2.9.2 Tim 2:26Titus 3:3Col 1:21John 8:44Titus 3:4Isa 61:1Isa 61:2Isa 61:3Luke 4:18Col 1:13Rom 8:16Rom 8:17Rom 8:181 Pet 2:9 and what thou art. How ſad was thy condition, when thou waſt a wretched bond-ſlave of Satan, led captive by him at his will, ſerving divers luſts, & running with the wicked of the world, to the ſame exceſſe 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. But now, ſince the love of God thy Saviour towards thee appeared, thou art delivered from the bondage wherein thou waſt held; the Lord hath opened the priſon doores, knocked off thy chaines and fetters, led thee forth, and tranſlated thee into the glorious liberty of the Sons of God, and made thee heire apparent of everlaſting heavenly glory. And all this is done, that thou ſhouldſt ſhew forth the praiſes of him who hath called thee out p. 244of ſuch horrid darkneſſe into his mervailous light.

2. Conſider how many thouſands there are in the world that live in the midſt of carnal ſecurity, contentedly abiding in the bondage of ſin, & vaſſallage of Satan! & how very few there are that ſhall be ſaved, in compariſon of the multitude that ſhall be eternally deſtroyed! Now, that God ſhould call thee to be one of that little flock, and that when there is but as it were one of a family, and two of a tribe, thou ſhouldſt be ſingled out from the reſt, and choſen, when they are left; what meer grace, and aſtoniſhing diſtinguiſhing mercy is this! Who maketh thee to differ from another? and what haſt thou, that thou haſt not received?

3. How many, more rich, more honourable, more wiſe than thy ſelf, and many leſſe ſinners, and of better natural diſpoſitions and inclinations, are left in a ſtate of ſin to periſh eternally! yet God hath reformed thy crooked perverſe ſpirit, and continually pardons thy daily miſcarriages, and leads thee, and guides thee by his gracious spirit in the way to perfect glory. Haſt thou not cauſe to ſay, This is a faithfull ſaying, and worthy of all acceptation, that Chriſt Jeſus p. 245came into the world to ſave ſinners, of whom I am chief? howbeit for this cauſe I obtained mercy, that in me firſt Jeſus Chriſt might ſhew forth all long ſuffering for a pattern to them which ſhall believe on him to life everlaſting, 1 Tim. 1.15, 16.

4. Conſider how averſe thou waſt to the work of grace upon thy owne-ſoul, Rom. 8.7. The carnall mind is enmity againſt God; not an enemy, but enmity it ſelfe. The ſaving mercy then thou ſhareſt in, was neither deſerved, nor ſo much as deſired by thee; yet the Lord pitied thee when thou waſt in thy blood, and hadſt not an heart to pity thy ſelfe, and ſaid unto thee live; he hath prevented thee with his goodneſſe, and was found of thee when thou ſoughteſt him not.

O let thy heart and mouth be filled with the high praiſes of God, and cc—Tamen quod nos oneratos, obrutoſque peccatis, & à contemplatione ſuae lucis averſos, ac tenebrarum, id eſt, iniquitatis dilectione caecatos, non omnino deſeruit. Miſitque nobis verbum ſuum qui eſt unicus ejus filius, quo pro nobis in aſſumptae carne nato at que p…ſſo, quanti Deus hominem penderet noſceremus, atque illo ſacrificio ſingulari à peccatis omnibus mundaremur, ejuſque spiritu in cordibus noſtris dilectione diffuſa, omnibus difficultatibus ſuperatis in aeternam requiem, & contemplationis ejus ineffabilem dulcedinem veniremus. Quae corda, quae linguae ad ag…ndas ei gratias ſatis eſſe contenderint? Aug. de civ. Dei l. 7. c 31. Quantum tibi ſumus debitores Domine Deus noſte tanti redempti pretio, tanto ſalvati myſterio, tanto gratis adjuti benificio? Quantum à nobis miſeris es timendus, & amandus, hono…andus, & reverendus, laudandus, & benedicendus, qui ſic nos amaſti, & ſalvaſti, ſanct ficaſti, & ſublimaſti? Quis di…ere, quis cogitare ſufficiat? Aug conf. Theo. par. 2. c. 14.ſay, Bleſſed be the Lord God of Iſrael, for he hath viſited and redeemed my ſoule, and hath raiſed me up a horn of ſalvation. My p. 246ſoule doth magnifie the Lord, and my ſpirit hath rejoyced in God my Saviour. For he hath regarded the low eſtate of my forlorn ſoule. 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. Bleſſe the Lord, O my ſoule, and all that is within me bleſſe his holy name. Bleſſe the Lord, O my ſoule, and forget not all his benefits. Who forgiveth all thine iniquities, and healeth all thy ſpirituall diſeaſes. Who redeemeth thy life from deſtruction, who crowneth thee with his loving kindneſſe, and tender mercies. I will bleſſe the Lord while I have a day to live, yea, the terme of this life is too ſhort to praiſe thy name, O Lord. O let my ſoule for ever live, that, being filled with the fulneſſe of God, and love of Chriſt, which paſſeth knowledge, I may admire and praiſe the breadth, and length, and depth, and height of thy richeſt grace, and may with the heavenly quire of p. 247Angels ſing, bleſſing, and glory, and honour to God in the higheſt, and to the lamb of God, that taketh away my ſin, who ſitteth upon the throne to all eternity. Amen. Hallelujah.

Exh. 5. Bleſſe God for every act of ſin Vthe Lord hath delivered thee from, ſo far as thou canſt obſerve it. Hath Satan at any time aſſaulted thee with his temptations, or haſt thou been ſorely endangered by thy own corrupt inclinanation to commit ſin, and hath the Lord prevented thee by any meanes whatſoever? Thou haſt cauſe to bleſſe his name. If we have gotten a remarkable victory in warre, we take it for our duty to ſet apart a day of thanksgiving for it. If we are recovered from ſickneſs, or delivered from any eminent temporall danger, we think we are bound to returne praiſe to God, and ſo we are. And ſhould we not be as thankfull, yea more thankfull for Gods manifold gracious preſervations of us from spirituall dangers? Suppoſe thou wert travailing on a journey with a great charge of money about thee, and a company of robbers ſet upon thee, and when their hands were in thy pockets, and their Swords, and piſtols at thy breſt; God ſhould by p. 248a ſpeciall providence bring paſſengers that way, who come in, in the very nick of time to ſave thee both from wounding, and robbing. Wouldſt thou not looke upon it as a speciall favour, and be thankfull to God for ſo great a deliverance, and be thankfull and loving to thoſe that came in for thy help? Thus is it in thy ſpirituall condition. Thou art as a wayfaring man travailing towards home, and thou carrieſt a precious treaſure about thee, and how oft hath Satan and his inſtruments ſet upon thee to rob thee of what they can, and wound thy ſoule? And how oft hath the Lord delivered thee by ſending in ſeaſonable checks of conſcience, motions of his ſpirit, reproofs, counſels and advice of Chriſtian friends, and inſtructions by his meſſengers, whereby thou haſt been delivered? And haſt thou not cauſe to bleſſe the Lord for thy preſervation, and for the meanes whereby thou waſt preſerved? Are not ſpirituall dangers greater then temporall, and is not the conſequence of them more dangerous, if they prevaile? And is not the mercy of ſuch a deliverance the more highly to be prized, 1 Sam. 25.1 Sam 25and God more highly to be praiſed? David hath herein given us a very p. 249pertinent example. When he ſent his ſervants to Nabal for proviſion, and Nabal returned them back empty with a churliſh anſwer; David, partly by the inſtigation of Satan, and partly by the heat of his own provoked paſſion, raſhly reſolved to deſtroy Nabal, & all that pertained to him before the morning light, and was marching up with four hundred men at his heeles, for the execution of his purpoſe. But the Lord ſent in Abigail, by his gracious providence, with ſeaſonable and ſpiritual counſel, whereby David was prevented of the execution of the evil he had intended. Now David was preſently apprehenſive of ſo great a mercy. See how heartily he bleſſeth God, for keeping him from the ſin of ſelf-revenge, and bleſſeth the inſtrument alſo, whereby he was preſerved. 1 Sam. 25.32, 33. And David ſaid to Abigail, Bleſſed be the Lord God of Iſrael, which hath ſent thee this day to meet me: And bleſſed be thy advice, and bleſſed be thou which haſt kept me this day from coming to ſhed blood, and from avenging my ſelf with mine own hand. And again, ver. 39. When David heard that Nabal was dead, he ſaid, bleſſed be the Lord, that hath pleaded the p. 250cauſe of my reproach from the hand of Nabal, and hath kept his ſervant from evil.

Thus conſider with thy ſelf, Hath the Lord at any time delivered thee from the attempts of thy ſpiritual enemies, whether by violent onſets, or by more ſubtill contrivances? Call upon thy heart to affectionate praiſe and thankſgiving for ſo great a mercy, and ſay, Satan, with the world, and my own corrupt fleſh, have handed themſelves together, and aſſaulted my ſoul with greateſt violence. They came upon me furiouſly to ſwallow me up quick, and I was unable to withſtand them for they were ſtronger than I. Then cried I unto the Lord in my diſtreſſe; I ſaid, thou art my refuge, I fly to thee for help Save me, O my God, and deliver my ſoule from the hand of mine enemies, I have no power or might againſt them, but mine eyes are upon thee. In the day that I cried the Lord anſwered me, and ſtrengthned me with ſtrength in my ſoule. He ſaved me from my cruel enemies, he ſet my feet upon a rock, and eſtabliſhed my goings. He hath put a new ſong into my mouth, even praiſe unto our God. I will love thee, O Lord, my ſtrength. The Lord is my rock, my fortreſſe, and my p. 251deliverer, my God, my ſtrength, in whom I will truſt, my buckler, the horn of my ſalvation, and my high tower. I will call upon the Lord, who is worthy to be praiſed. As for God, his way is perfect, the word of the Lord is tried, he is a buckler to all them that truſt in him. Who is God ſave the Lord? and who is a Rock ſave our God.

My ſpirituall enemies conſpired againſt me with one conſent, they communed of laying ſnares privily for my ſoule, ſaying, Who ſhall ſee them? They took crafty counſel againſt me to take me unawares, and my feet were almost gone, my ſteps had well nigh ſlipt, I was almoſt taken in their net: But the Lord was my helper, he preſerved my ſoule. Bleſſed be the Lord who hath not given me up, as a prey to their teeth, ddGratias tibt ago piiſſime Deus qui me de multis anguſtiis, tri…ulatienibus, calamitatibus, usiſeriis, & infirm…tatibus, de multis foveis, laqueis & peccatis, da multis infidiis viſib l…um & inv…ſibilium mimicorum, de multis malis opprobriis, & adverſitatibus corporis, & animae bactenus liberare dignatus es, dirigens miſcricorditer, & marabiliter vitam meam inter adverſa & prospera; ita ut nec adverſa me valde dejicerent, nec prospera elevarent. Poſuiſti enim propietate, & bonitate froenum tuum in maxillis meis, & non me dercliquiſti penitus in manuarbitrii mei, habens curam mei paterna pictate, & non permittens me amplius tentari, & ſupra id quod potuerim ſuſtinere. Ubi erat locus peceandi non crat voluntas: & quando voluntas erat, non fuit locus. Sit itaque tibi laus & benedictio, ſit gratiarum actio, &c. Aug. Conſ. Theo. par. 2. c. 17.but hath delivered my ſoule from death, mine eyes from teares, my feet from falling. My ſoule is eſcaped as a bird out of the ſnare of the fowler; the ſnare is broken, and I am eſcaped. Bleſſe the Lord, O my ſoule, for the Lord hath dealt bountifully with thee.

p. 252Thus conſider, I ſay, what particular deliverances of this kinde thou haſt received. Haſt thou been ſet upon by violent temptations to Atheiſme, Blaſphemy, or the like, and hath the Lord preſerved thee? Haſt thou been allured by pleaſing baits to Luſt, Pride, Covetouſneſs, or ſuch like Evils, & hath the Lord withheld thee from them? O conſider what abundant cauſe thou haſt to be thankful! ſpiritual deliverances are not to be ſlighted. And know that the more thankfull thou art for ſuch mercies, already received, the better ſhalt thou be able to reſiſt future temptations.

VIExh. 6. Uſe this as an argument with thy ſelf, to make thee willing to leave this unhappy inticing world, and thy ſinful condition here (for ſo it is, in great meaſure, at the beſt) for that happy condition, wherein ſin ſhall be no more, but thou ſhalt be perfectly ſaved from it. O check thy ſelf for being ſo p. 253buſie in building tabernacles on earth, and ſaying in thy heart, It is good to be here. Was it not thy ſin alone that made thee miſerable? was it not this that defaced the Image of God in thy ſoule, and caſt thee from the Paradiſe of God to the very Brink of Hell? Did not Chriſt come into the world, live a weariſome life, and die a miſerable death, to ſave thee from thy death in ſin? was not ſin the burden of thy ſoule, and the ſorrow of thy heart, under which thou groanedſt, when the Lord firſt awakned, and rouzed thee out of thy carnal ſecurity? Did not thy ſin cauſe thee to cry mightily to God for ſalvation and deliverance, when thou ſenſibly, perceivedſt thy loſt condition? And was not this the work that Chriſt took in hand, when he called thee effectually to himſelf?

Haſt thou complained of ſin, and profeſſed to hate it thus long? How comeſt thou now to plead a forbearance for thy mortall enemy? Sure thou canſt not dream (with the dreamers of this age) of a ſtate of perfection here in the body. Doth not experience tell thee, that corruptions ariſe daily and hourly in thy heart, which is a continual ſpring of ſin? Thou p. 254canſt not walk, work, or go about any worldly buſineſſe, but ſinful vanities are ſtill flowing from that fountaine within thee. Thou canſt not hear, pray, or perform any part of Gods worſhip, but this curſed, carnal inmate calls away thy heart to other objects. Check thy heart for gadding, recall thy thoughts from wandring, and how ſoon will they be gone again! though thou make it thy daily work to watch, pray, and ſtrive againſt ſin, thou canſt prevent it but in part, though thou daily weedeſt out the rambling tares, and choaking thiſtles, that hinder the growth of the good ſeed, yet thou canſt not rid thy field of them, but they ſpring up afreſh every morning. If thou art negligent for a while, what head do they get? and how hard is it to bring them under again! Is not this thy ſad condition, and art thou unwilling to be delivered from it? Is ſin ſo delightful a companion? If it be ſo to thy fleſh, it cannot be to thy ſpirit, or elſe thou art not spirituall. Didſt thou rejoyce, when thy Redeemer brought thee out of thy worſe than Egyptian bondage? and art thou unwilling to enter into the heavenly Canaan of reſt? Is it better to be alwaies p. 255wandring eeCui peregrinatio dulcis eſt, non amat patriam: Si dulcis eſt patria, amara eſt peregrinatio. Aug. in Pſ. 86.7.Ps 86:7in the wilderneſſe of ſin? waſt thou glad to ſee the foundation of thy happineſſe laid? and art thou loath to ſee the ſuperſtructure reared, and completed? Did it revive thy spirit when Chriſt firſt drew thee out of thy ſinfull ſtate, and art thou afraid, at laſt, leſt he ſhould perfect thy deliverance? Death is indeed, in it ſelf, an enemy to nature, and a part of the curſe due for ſin, and therefore cannot be deſirable for it ſelf. But learn to look beyond it unto Chriſt thy Saviour (whoſe preſence is moſt deſirable) as Paul did, having a deſire to depart, and to be with Chriſt, which is far better than thy preſent life; willing rather to be abſent from the body, and to be preſent with the Lord. Nay, doth he not ſpeak (ver. 4.) in the perſon of the Saints, as groaning ffforeign. 2 Cor. 5.2.2 Cor 5:2under the preſent burden, and art thou ſtill willing to bear it? The Spouſe in the Canticles, c. 8. 14. cries, Make hast my beloved, and be thou like to a Roe, or to a young Hart upon the mountaines of spices, running ſwiftly. And why doſt thou deſire delayes, that he ſhould creep as a Snail. and be long in coming? Did Chriſt teach thee to ſay, Thy Kingdome come, and canſt thou heartily pray p. 256for it, if thou art not yet willing of it? Doſt thou not profeſs to live, and rejoice in the hope of glory, and canſt thou hope for, and rejoyce in the hope of what thou doſt not unfeignedly deſire? Bethink thy ſelf, and blame thy ſoul for thy fooliſh miſtakes. Is not heaven the place where holineſſe muſt be perfect? Is it not there alone, that the perfectly pure in heart ſhall behold the face of God? Doth not Abraham wait there to lodge thee in his boſome? Do not the spirits of juſt men there made perfect, and the Angels of God joyfully wait to give thee entertainment? Did not Chriſt thy Redeemer goe before to prepare a manſion for thee, and will he not there ſhew thee his full ſalvation? O doe but ſeriouſly meditate, and that frequently, of the miſery of ſin, and of the perfect happineſſe of a ſinleſſe condition, and thou wilt be ſo farre from making, or deſiring delayes, that thou wilt rather cry out, How long Lord, holy, and true, before thou deſtroy my curſed corruption. How long muſt I beare about me this body of death? O wretched man that I am, when ſhall I be delivered. Thou Lord haſt purchaſed, and begun my ſalvation from ſin, when wilt thou come to perfect the work? Thou that p. 257haſt done thus much already for me, haſt ſaid, ſurely, I come quickly, Amen, even ſo come Lord Jeſus.

Exh. 7. Laſtly, Is it the great work of VIIChriſt to ſave his people from their ſins? and haſt thou had experience of this ſaving work upon thy own heart? Labour, what in thee lies, to be helpfull, as an inſtrument of Chriſt, towards the ſalvation of others. Though thou art but a private Chriſtian, thou maiſt be very ſerviceable to the ſoule of thy brother. Be free in giving ſeaſonable exhortations, perſwaſions, intreaties, admonitions in love, and tenderneſſe, as being truly ſolicitous for his ſpirituall ſafety. The Lord doth expreſly require it as a duty at thy hands. Lev. 19.17. Thou ſhalt not hate thy brother in thine heart, thou ſhalt in any wiſe rebuke thy neighbour, and not ſuffer ſin upon him. Gal. 6 1. Brethren, if any man be overtaken in a fault, ye which are spiritual reſtore ſuch a one in the ſpirit of meekneſſe, conſidering thy ſelf leſt thou alſo be tempted. Heb. 3.13. Exhort one another daily, while it is called to day, leſt any of you be hardned through the deceitfulneſſe of ſin. And our Saviour Chriſt gives directions how to proceed gradually p. 258in the work, Mat. 18.15, 16, 17.

It is a very wicked courſe, that ſome take when they know any to offend groſly, they make themſelves, and others, merry, by jesting, and ſcorning at it, eſpecially at thoſe ſoul ſins of uncleanneſſe, and drunkenneſſe, which ſhould not be ſo much as once named among Chriſtians, unleſs with deteſtation. For theſe, and the like ſins, the land mourneth; it is then a very evil practice to make sport with them. Solomon ſaith, Fooles make a mock at ſin, Prov. 14 9. And it was a great aggravation of the Corinthians ſin, when they had the inceſtuous perſon among them: That they were puffed up, and had not rather mourned; 1 Cor. 5.2.

It is alſo an unchriſtian courſe in thoſe, that when they hear, or ſee their brothers miſcarriage, they blaze it abroad in all companies among others, to their infamy and diſgrace; but never go about this neceſſary, and brotherly work of faithfull admonition. O how do ſome delight to relate other mens infirmities!

And it is a ſinfull neglect in thoſe, that perform not the duty, what ever the cauſe may be. But it is a moſt deſperate, p. 259and prepoſterous courſe of thoſe, who rather than they will be at the pains of faithfully admoniſhing offenders, will ſeparate from them; I doubt not but a ſcandalous offender ſhould be excommunicated; but not before he is proved obſtinate, much leſſe before we have heard him speak, or ſpent one faithfull and ſerious admonition upon him for his recovery. The dreadfull ſentence of excommunication is onelyonly to be pronounced againſt an offender, when all other means fail ggCuncta prius tentanda, ſed immedicabile vulnus en…e reſcindendum ne pars ſincerae trabitur.for his reclaiming. Much leſſ may we caſt off our lapſed Churches as no Churches of Chriſt, & the members thereof by the hundreds, or in the whole lump, as no Chriſtians, before we have tried the utmoſt we can do for their healing & recovery. We know, that God is a God of patience, and long-ſuffering, admoniſhing, reproving, exhorting, wooing, and beſeeching poor back-ſliding ſinners, and Churches, waiting long for their reformation before he utterly caſteth them off. O let us not be ſo unlike our heavenly Father, as haſtily to conclude their condition to be deſperate, and paſt recovery. Doth not Paul teach, That the ſervant of the Lord muſt b… gentle unto all men, apt to teach, patient; p. 260in meekneſſe inſtructing thoſe that oppoſe themſelves, if, peradventure God will give them repentance to the acknowledging of the truth, 2 Tim. 2.24, 25.

It is an eaſie matter to call Chriſtians Dogs, and Swine, and caſt them off from the priviledge of brotherly admonition, Mr. Gerce in his Vind Eccl. Angl.becauſe it is accounted an unthankful office. But this way (as a godly Miniſter, now with the Lord, ſpake) is too eaſie to be holy. He is but a desperate Chirurgion, who, when a wounded perſon is brought to him, cutteth off the member, becauſe he would not be troubled with the cure, and ſo leaveth the Patient to ſhift for himſelf. O be not haſty to conclude men incurable, and ſnarlers at reproof, before you have made ſome ſerious trial whether they will beare it. Some that have gone in good earneſt, to ſome of the worſt of ſinners, and dealt faithfully with them touching their miſcarriages, have found them free in confeſſing their faults, with teares in their eyes, begging prayers to God for them. Methinks (my brethren) you ſhould remember how many admonitions, and how much time the Lord ſpent in waiting upon your owne ſoules, before you ſavingly imbraced his counſel; O conſider p. 261it wel. And let me further tel you, you will finde more comfort in winning one ſoul by Chriſtian importunity, than in casting off a thouſand by uncharitable cenſoriouſneſſe. Miſtake me not, I ſpeak not, as if I would have all ſorts of perſons among us admitted to all Church-priviledges: but I would not have the common ſort ſo lightly caſt off, as they are by ſome, as if it were no part of our duty to ſeek their spirituall good.

And what ſhall we ſay of thoſe, who cenſure their Miniſter for not ſuſpending from the Lords table, ſome that have offended, though he know nothing of the offence, when they themſelves that know it, will not ſo much as once admoniſh them, which is their manifeſt duty. Men are very ready to complaine of others, for that wherein themſelves are chiefly in fault. And it is too uſuall (ſad experience tells us) for people to complain both of the Miniſter and Congregation, to which they belong, when themſelves never once ſet about the duty of private members. I know, that in ſo great a place as this, there is far more miniſteriall work, than we two, and twice two more are able to perform; yet will ſome find fault, becauſe we cannot p. 262do our own work and theirs too, that ſo they may be quit from the troubleſome duty of admoniſhing an offending brother. But is not this to binde heavy burdens, and grievous to be born, and lay them on other mens ſhoulders, when they themſelves will not touch them with the leaſt of their fingers? I doubt not (Brethren) but both you and we ſhalloperform our duties defectively (at the beſt) as long as we live here; yet let us faithfully and cheerfully ſet about each man his part, and do it, as we are able, without caſting it off from one to another.

This duty (Brethren) you owe, as you have fit opportunity, both to the godly and ungodly.

Doe you ſee carnall perſons in the height of wickedneſſe? and think you therefore they are not to be medled with? Is not their caſe the more to be pitied, and their cure (if it may be) the more ſeriouſly minded? God doth often reclaim the worſt of ſinners, and he doth it in the uſe of his own meanes, whereof private admonition is one. When Jeruſalem ſuffered the ſaddeſt deſolation, & heedleſs paſſengers were grown hard-hearted towards her, ſhe affectionately cries out, Lam. 1.12. Is it nothing to you, p. 263all ye that paſſe by? Behold and ſee if there be any ſorrow like unto my ſorrow. So may we ſay on the behalf of poore ſinners: Is there any miſery like unto the miſery of thoſe that lie in the ruines and deſolation of ſin? Is there any evil like unto this? and is it nothing to you, all ye that regardleſly paſſe by? If the deepeſt miſery be the meeteſt object of pity, and the greateſt poverty the fitteſt object of charity, then here may you beſtow your spirituall almes very cheerfully, here are objects enow amongſt us fit for your exerciſe.

Though you may take ſuch a ſinner for one that is without, and judge him unfit to be called by the name of brother, yet vouchſafe him the priviledge of a neighbour. Lev. 19 17. Thou ſhalt in any wiſe rebuke thy neighbour, and not ſuffer ſin upon him. Give me leave to make uſe of the parable of our Saviour Chriſt, of the wayfaring man travelling from Jeruſalem to Jer…co, that fell among thieves. Satan, and inbred corruption, have conſpired together, and wounded a poore ſoul, leaving him in a dying and periſhing condition. O be not as the Prieſt and Levite, that ſeeing, paſſed by on the other ſide, but put on rather p. 264bowels of compaſſion with the good Samaritan, bind up his wounds and pour in oyle: A ſeaſonable reproof from a ſympathiſing heart, may be as a precious oyle, as ſaith David, Pſal. 141.5. and by thus ſhewing mercy on him, you ſhall truly deſerve to be called his neighbour.

This duty you muſt exerciſe towards thoſe that are godly alſo, as need and opportunity requires. The faithfull have much need of each others help in this, as well as other wayes, and they are the more bound to it, as being fellow-members of the ſame body, called to that unity for mutual help. How much might Chriſtians advantage each other, were they but faithful in the performance of this neceſſary duty! But alas, how little is done in it! Remember, I beſeech you, what I have formerly taught you in divers Sermons from Mat. 18.15, 16, 17. wherein I handled the graduall proceedings of this duty. Remember alſo what you have lately heard from my Fellow-labourer, from Gal. 6.1. and let not this duty remain, as it doth, almoſt wholly undone. Obſerve the rule of Chriſt, and in private offences begin with private admonition; for if p. 265the offence may be put away privily, it is not the mind of Chriſt, that the offender ſhould be put to open ſhame.

hhThis uſe is excellently and largely preſſed by M. Baxter in his Saints reſt, part 3. ch. 12, 13. wherein he gives directions for the right performance of this duty, ſets down the common hinderances, anſwereth objections againſt the performance of it, and giveth motives to all Chriſtians to ſet about it: and particularly preſſeth it at large upon Miniſters, and patents, with directions to them.I might here deſcend in this exhortation to ſpeak more particularly, and to ſtir up perſons, according to their relative obligations to be ſubſervient to Chriſt in this great ſaving work: But I will not now branch forth into ſo many particulars, being deſirous to haſten towards a concluſion of this Subject. I ſhall therefore, in generall, deſire all, & eſpecially ſuch as are godly Husbands, Wives, Parents, Maſters, and other friends of intimate acquaintance, to improve their intereſt in ſuch, as they are ſo related to, for the promoting of this ſaving work of Chriſt. If your children (through Gods bleſſing upon your faithful endeavors) become the children of God; and your ſervants the ſervants of God: If you, that are huſbands and wives, be inſtrumentall for the eſpouſing of one the other to Chriſt, that ſo you may walk hand in hand in Heavens way, and meet in Heaven to abide together with the Lord for ever, after a little time of ſeparation by death; how p. 266beneficial and comfortable will ſuch indeavours be both to you and them, & God be honoured in both?

The Lord hath given great encouragement in his Word to the faithfull performance of this duty. Jam. 5.19, 20. Brethren, if any of you do erre from the truth, and one convert him, let him know, that he which converteth the ſinner from the errour of his way, ſhall ſave a ſoule from death, and ſhall hide a multitude of ſins. Dan. 12.3. And they that be wiſe, (or teachers) ſhall ſhine as the brightneſſe of the firmament: and they that turne many to righteouſneſſe, as ſtarres for ever and ever.