SALVATION FROM SIN BY JESUS CHRIST: OR, The Doctrine of SANCTIFICATION [which is the greater part of our SALVATION] founded upon CHRIST, who is both the Meritorious, and Efficient cause of Sanctifying Grace, purchasing it for, working & perfecting it in his people.  
Applied (as it was specially intended) for the better information of our Judgements, and quickening of our Affections in holiness, wherein our everlasting happiness chief consisteth.  
Preached in the weekly Lecture at Evesham in the County of Worcester,  
By GEORGE HOPKINS, M. A. Minister of the Gospel there.  JOHN 1.29. 
Behold the Lamb of God, which taketh away the sins of the world.  
LONDON, Printed by J. G. for Nathanael Web, and William Gran●ham, at the black Bear in Paul's Churchyard, near the little North door, 1655.   

To the people of my special charge in the Burrow of Evesham, Both Magistrates and others.  
Dear Beloved,  
I Know not to whom I may better dedicate this little Treatise, than to yourselves, to whom I have dedicated myself, under Christ, in the work of the Gospel, from my first beginning to be a constant Preacher of the Gospel. And I have accounted it my privilege to succeed such faithful Ministers, who, for many years, continually instructed you in the ways of holiness. The first of them was Doctor Baily, who preached unto some of you, yet living, the Practice of Piety, which he after published. And, during the time of my continuance among you, I have not ceased to preach (according to my talents) the Doctrine which is according to godliness. As Paul required Timothy to charge some, that they preach no other Doctrine; So I charge you (as having received the charge of you) that ye receive none other Doctrine, than what is according to godliness. Be not hasty to hear such, as bring contrary Doctrine: run not with men of itching ears, after such as are admired for teaching mere Novelty: Wand'ring stars (to which such teachers are compared in Scripture) sparkle more than the fixed stars of greatest magnitude. And one Comet, or Blazing star (though it portend mischief) is more wondered at, than all the Stars of Heaven, yea, than the Sun in the firmament. But be you careful, with the wise men, to follow such stars, whose motion tends to the place where your Saviour is. And although you find him here, not clad in soft raiment, nor decked with tapestry, but, as in his infancy, laid in straw; yet think not much to bow down and worship him, and offer your gifts, your whole selves, spirit, soul and body, (of far greater value than gold, frankincense, and myrrh) as due to him, who offered his soul a sacrifice for you.  
Beware of being entangled with the profits and pleasures of the world, which (as I have lately shown you) are the two great bars that hinder souls from coming to Christ. Think it not much to attend once in a week upon a Lecture sermon. Those that will not leave their ordinary worldly business to attend upon the Word of Christ for one hour, when they may return to it again, will be loath to forsake all to follow Christ, if they should be called to it: and without this you cannot be his true Disciples. Oh be not like the murmuring Israelites, that despised the heavenly Manna, because it fell daily at their tent doors, and lusted after flesh. Be not like the multitude of unthankful poor, that wax wanton in this time of plenty: Lest the Lord, by sending among you a famine of hearing the Word, cause it to become precious. But while you have the Ordinances of grace, wait diligently upon Christ who is the fountain of grace) in them: Pray, and labour for sanctified hearts, and lives, considering that Holiness is your real Happiness (as I have more largely taught you in these following Sermons.)  
Never fear that my pressing you, or your pressing on to holiness, or good works, will in the least derogate from the freeness of God's grace: for they are not your own work but God's work in you, and by you: neither by them do you add any thing to God, but God to you: you do not increase his glory, but he augments your happiness; so that what good you do (being done in the strength of his grace, and tending to the perfection of your own souls, makes no Recompense to God, but makes you the greater Debtors to him. The more holy, and abundant you are in good works, the more you have received from God, and the more you own to God. And you have no more cause to glory in yourselves, for what good you do, than to glory in yourselves for the free pardon and remission of your sins.  
These Sermons were not preached, neither are they now published without my unfeigned prayers to God for a blessing upon them to your souls. As I have been at the pains to compose, preach, and publish them, (in which I have found God's assistance and direction) for your sakes; so be you at the pains to read them carefully, and practise them diligently: which, that you may be enabled to do, pray earnestly, that so glory may redound to God, advantage to your own souls, and comfort to  
Your unworthy, but faithful Minister of Christ, Geo: Hopkins.   

Holiness being the very Image of God upon the soul, and the blessed perfection in which we were Created, to the reparation whereof we are Redeemed by Christ, renewed by the holy Ghost, conducted by the Word, and furthered by all God's Ordinances, and in which so much of our everlasting Blessedness will consist; It is no wonder if it have many Adversaries in the world; and if Satan, and all ungodly men, do employ their wit and power to extinguish it; subtle Heretics secretly undermine it, and bring in Doctrines, which if practically entertained, would destroy it: The Libertines more plainly slight and contemn it, and the profane do openly deride and persecute it. No man but the Son hath seen God at any time, but in the glass of his Word and Works must we here behold him: One of these Glasses is the Church, and its sanctified Members: here do the wicked see the holiness of God and hate it; here do the just behold the holiness of God and love it: It is as neglecters, and despisers of Christ in his holy ones, that the wicked are condemned, & as lovers of Christ in his holy ones, that the righteous are rewarded in the judgement that is before us, Mat. 25. All Doctrines and Practices therefore that derogate from Sanctification, do tend to Damnation, and are enmity against God. The usual ways by which the Deceiver and his Instruments attempt this work, are these four: 1. By denying the necessity and true ends and uses of holiness, and persuading men that it is necessary, no otherwise than as an evidence of some better thing, or as a point of gratitude only for salvation received: when as it is part of our salvation itself, and a necessary means to the rest, which yet remaineth. 2. By setting Justification and Sanctification in opposition, as means of pleasing God, and saying, It is not This, but That, when it is, indeed, both This and That, and both are links of the same Golden chain, inseparably conjunct. 3. By pretending an humble abasing of man, as if we must disesteem Sanctification, because it is in ourselves, and the works of it done by ourselves: But indeed it is ourselves that Christ meaneth to cure; in ourselves he dwelleth by faith; ourselves are the habitation and temples of his Spirit, and it is ourselves whom he will perfect in Glory for ever, and ourselves by whom he will be praised and honoured. Is grace the less grace, because it is in, or upon ourselves? If God had thought that all the goodness that is in any besides himself, or all the good that is done by any other, had been derogatory to his glory, he would never have made any creature, nor made use of any; or else he would not have made them good. Is the goodness of a Watch a dishonour to the Watchmaker? or the beauty of a House dishonourable to the Builder? Will God bring men to Heaven, and to perfection of Holiness, at so dear a rate, that we may then dishonour him, by being personally perfect? They that digest this unhappy doctrine, are unlikely to give God the glory of his works, and particularly of this excellent part of his grace. 4. Another engine to destroy Sanctification, concurrent with the former, is the pretended advancing of Christ and Freegrace; as if Christ, within us, were no Christ, and Sanctfication were no part of Freegrace: Or as if to deny Christ our love and obedience were to advance and honour him? Or to Love and Praise and obey him, were to dishonour him. The vanity of these delusory conceits, is by Reverend and dear Brother, plainly, judieiously and solidly discovered in this following Treatise, neither clouding the free Remission of sins, by extolling mortification, and holy living, as the Papists; nor laying our recovery wholly in relative changes, and all our righteousness in mere reputation, as the Libertines do, seeing it is by the right apprehensions and considerations of the Understanding, that the Will must be rectified, and the Affections elevated; and sound Doctrine is the means to sound Apprehensions: I may groundedly persuade thee, Reader, that by a diligent and faithful perusal of this Treatise, thou art likely to receive an addition to thy Sanctification, while thou shalt read and consider of its Excellency and Necessity; and to be more freed from sin, while thou considerest the desirableness, and the way of that Freedom. Read, therefore, and consider, and the Lord give his blessing. So prays  
London, Decemb. 21. 1654. An unworthy Servant of Christ, for the promoting of the Faith and Holiness of his Chosen, Rich: Baxter.   

The AUTHOR to the READER.  
Christian Reader,  
IT is generally and truly observed, That Civil wars are far worse than with a Foreign nation: for they are more violent, and more destructive; which party soever prevails the Public is a loser, and such victories leave small cause for triumph. Sad experience in this nation tells us, that there have been more desperate military engagements in those few years of our late wars, than have been in twice the time between other warring nations. And how destructive they have been both to persons and estates, the sensible Country will pathetically tell any man, if he need information. Oh how many gallant English Champions slain! how many fair Buildings burned pulled down, and vast Estates ruined! And where is the man almost (if he had an estate before) that is not a great loser? But there is another Civil War that is yet remaining, of more dangerous consequence (although the multitude are not as sensible of it, as of the former) and that is the discord, that is even among brethren in spiritual matters, who yet agree in the fundamentals of the Faith. This War, as it hath the like violence, so is it more destructive in the Church, than that hath been in the Commonwealth. How many poor souls have been destroyed, and Churches ruined! and what Christian almost (if he will but faithfully cast up his account) but hath been a great loser by it in his spiritual estate! How sad is it to see Protestants, not only of the same Nation, but of former intimate and endeared acquaintance, writ more bitterly one against another, than an ingenious Protestant would do against a Papist! He that doth but read our modern English controversies, will find among many of them (I dare not say all) such personal aspersions and reflections, criminations and recriminations, false charges, and foul misinterpreting of one another's writings, that a third person, who expects to read somewhat of the Question controverted, finds so much written adhominem, that there is but little ad rem I am sorry to see how much gall many godly men put in their ink. A man would be also ashamed to see, how some that oppose other men's writings, do so fare wrest their words from their meanings; yea, go so far wide both of words and meanings, that it must be either through notorious wilfulness, or ignorance, that they so misreport them; if through wilfulness, how great is their sin! if through ignorance, how unfit are they to write Controversies! How sad is it, that some of good abilities, spend most of their time, they can well spare (and more too) from their necessary work of the Ministry, in studying, and writing some small Controversy (in comparison of many more weighty Truths) and thus employ their talents for many years, in the best of their age, in which time they might have done the Church of God good service, by some more profitable Tractates. Had they bend that force against the Kingdom of Satan, and Antichrist, which they have done against their Brethren, to the rending of the Church; their labour had been worth the owning, which now grieves them, because they see it so much slighted. Well may I say in this, what was ill spoken in another case, Quorsum perditio haec? Why is this waist? Wast of time, wast of taelent, to the wasting of each others reputations; yea to the wasting (I fear) of most preious grace in the Antagonists themselves, & which is worst of all, to the wasting of the Church. Our Saviour tells us, A Kingdom divided cannot stand. And, had not our late Wars (through God's mercy) soon ended, we should have seen (those of us that had survived) the saying sadly fulfilled in ourselves. But how doleful a sight is it to see the Visible Kingdom of Christ himself, in this Nation, so miserably divided: and though the war of Field, and Garrison, be ended; yet the war of Press, and Pulpit, is as hot as ever. Alas! that in this sense we so truly deserve to be called the Church Militant! And I have little hopes to see it ended whilst I live. And if it proceed as hotly, and destructively, as it hath done hitherto (which we have reason to fear) judge what Church-desolation is like to be before this age be expired. This sore evil is both our great sin, and heavy judgement. And for thi●, and by this, justly may the Kingdom of God be taken from us, & given to a Nation bringing forth the fruits thereof. O that God would both pardon, and remove this devouring evil, and create peace in the hearts, and Churches of his Saints! Then should I hope to see holiness in a thriving condition; in the midst of contention it must needs be languishing. For where envying and strife is, there is confusion, and every evil work, Jam. 3.16. And 'tis not without cause, that peace and holiness are linked together, Heb. 12.14.  
Reader, thou wilt find in this small piece little of Controversy; but something of the mystery of godliness, 
1 Tim. 3.16.  which (I hope) is without Controversy with thee. The Antinomian and Libertine (which are scarcely two, but rather one) are the chiefest Adversaries that I oppose, which every Minister of the Gospel must do, that will preach practical Divinity. Yea, which every man must really confute, that will be a serious Christian: and if thou art such a one thyself (though but of small gifts) it is probable thou hast (besides thy Bible) divers better Treatises than this, written by some such men, as Preston, Sibbs, Bolton, Ball, etc. which I shall not desire thee to lay aside, for the reading of this. But if thou hast spare time to read variety, thou hadst better read this, than many of the swarming Pamphlets, that fly abroad in these times. Thou wilt find cause enough (I am confident) to approve the subject, although (if thou art judicious) thou mayst have reason to blame me for handling it no better. Here are (I hope) but few 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things hard to be understood: for 'tis my usual course in preaching, to run (with Ahimaaz) the way of the plain; that so I may the sooner bring good tidings to the soul. Such as it is, I leave it to thy candid perusal at thy leisure. It was first preached to the people of my own Charge, and since published specially for their sakes: And now, that others also may reap some spiritual advantage by it, is the unfeigned desire, and earnest prayer of  
Thy Servant, and Fellow-servant, in the Work of our Lord, Geo: Hopkins.   

The Contents.  


CHAP. I.  
WHy fallen Angels are left to perish, and Man redeemed, p. 1  
The Analysis of the chap. Mat. 1. and Explication of the Text, ver. 21. p 4  
Doct. 

The great work of Christ our Saviour is the saving of his people from their sins, even from sin itself, p. 7  
Explained in 5. Propositions, p. 8  
Proved by Scripture, p. 9    
Four Arguments confirming the Doct. 

1. Hereby God is most honoured, p. 10  
2. Hereby Man is delivered from the greatest Evil. Sin proved to be so, p. 12  
3. Hereby Man is restored to the chiefest good, that he is capable of. Holiness proved to be so, p. 15  
4. Arguments drawn from the current of Scripture, which treats most of the Doctrine of Sanctification, p. 25  
Obj. from Gal. 3.13. and Luke 1.71, 72. answered. p. 27      


CHAP. II. How Christ saveth his people from their Sins.  
I. As the Meritorious cause purchasing Sanctification for them, p. 29  
II. As the Efficient cause working sanctifying Grace in them. He is 1. The Procreating cause, p. 34  
Obj. The Holy Ghost is in a special manner called our Sanctifier. Answered. p. 37  
2. The Conserving cause, p. 40  
3. The Perfecting cause, working perfection of Grace in his people. 1. Comparative. 2. Absolute, p. 44  
Qu. Why are we not perfectly sanctified at our first Conversion, Answered, p. 49  
The Instrumental causes of our Sanctification. 

1. Whereby Grace is first wrought, p. 51  
2. Whereby it is preserved and increased, p. 55  
The subject of this Salvation, the Elect, by nature children of wrath, p. 57  
The power by which they are saved, is an Almighty power. And why necessary so to be, p, 60  
Six Propositions for the further clearing of it, p. 62  
Obj. If man be merely passive in the work of Conversion, to what purpose should a carnal person use the means of Grace? Answered, p. 65  
Obj. Against outward teaching from Jer. 31.33, 34. and Heb. 8.10, 11. Answered. ibid.      


CHAP. III. The Uses of Information.  
1. Inf. How from this Doctrine to answer a Popish Argument. 1. Against Justification by Faith in Christ alone 2. Against Assurance of Salvation, p. 70  
2. No wonder if the godly want assurance of their Salvation, when they fall foully, p. 74  
3. We may, and must, avoid evil, and do good to this end, that we may escape Hell, and obtain Heaven. p. 76  
4. Christ hath not died, and done alike for all men, p. 79  
5. The difference between saving Faith, and the Faith of carnal persons, p. 83  
6. Those that preach the Doctrine of Sanctification, as well as Justification, are the best Gospel-preachers, p. 84  
7. Those that have most grace are the best Christians; not they that have the greatest Gifts: Gifts and Grace compared, p. 93  
8. A Soul given up to a state of sin, is in a most sad condition, worse than those that fall under the worst of Judgements, p. 101    


CHAP. IV. The Uses of Reproof.  
I. To such as hinder the salvation of their own souls, p. 105  
II. To such as hinder the salvation of others: 

1. Such as teach corrupt Doctrine, p. 110  
2. Such as are enemies to Church-reformation, p. 118  
3. Church-dividers, p. 119    
Their sin aggravated by eight Considerations, p. 126  
The sin not the less, because many godly persons are guilty of it, p. 132  
4. Such as give bad Example, p. 134  
Bad example the more dangerous, 

1. In Ministers: 2. In Magistrates, and other Persons of note: 3. In Superiors of near Relation, as Parents, Masters: 4. In eminent Professors, p. 135  
5. Such as entice, counsel, or persuade others to sin, p. 143  
6. Persecutors, p. 148      


CHAP. V The Uses of Exhortation.  
I. In General, To get the heart deeply possessed with a serious consideration of this Truth, That the great work of Christ our Saviour, is the saving of his people from their sins: The not understanding, or not considering this, is the cause of divers evils, p. 153  
For the better understanding of this, it is showed how the Sanctifying work of Christ is specially held forth, as well as his Justifying work: Of the Old Test. 

1. In the Sacraments and Types, p. 159  
2. In the Promises, p 162  
3. In the Prophecies, ibid.  
4. In the Sacraments of the New T. p. 164  
5. In the Gospel-invitations, and other Scriptures, p. 165    
The Exhortation further prosecuted, 173  
Obj. Must we be saved by our Graces and Duties? Answered in seven Propositions, p. 174  
II. The Exhortation Particularly directed, 1. To such as are carnal, p. 177  
Obj. A natural man hath not power to convert himself, Answered, p. 178  
Carnal Persons left without excuse; for, 

1. God is willing of their salvation, p. 179  
2. Christ is willing of their salvation, p. 179    
Five Arguments by way of Expostulation with them, p. 183  
The Carnal Plea [I hope God will give me grace at the last] Answered, p. 189  
Close preaching defended, in answer to the objection of those that call it Legal preaching, p. 192  
Ten directions to carnal persons, p. 203  
Such aught to pray, p. 211  
2d. Particular Exhortation to such as are spiritual, to labour still after their Salvation from Sin: Holiness is their real Happiness: The Saints are blessed in doing, though not for doing the will of God: There is something of destruction in every sin, p. 215  
Ten Directions under this use, p. 222  
3. To such as are doubtful of their Condition, to try by their Sanctification whether they are in a state of Salvation, p. 230  
Five Marks for trial, p. 231  
4. To such as are in a state of Salvation to praise God, p 243  
Four Considerations moving them to thankfulness, ibid.  
5. To such, to praise God for being saved from particular acts of Sin. p. 247  
6. To use this as an argument to leave their sinful condition in the world, p. 252  
7. To help on the Salvation of others by Admonition, etc. p. 257  
The indirect courses of many, that would get lose from this duty, blamed, p. 258  
This duty we own both to the Godly and , p. 262    


CHAP. VI The Use of Consolation.  
Comfort to such as are in a state of Salvation: 1. Against the fear of falling away, p. 267  
2. In assurance of full deliverance from Sin at the last, p. 273    


CHAP. VII.  
A Parallel of the Lords joint carrying on the work of Sanctification and Justification, from the first to the last, in nine Propositions, with some Corollaries. p. 277.     

READER,  
Do thyself and the Author so much right, as to correct these few faults, and pardon some others of less moment.  
ERRATA. PAge 5. l. 15. persons. p. 11. l. 4. not at all. p. 16. l. 20. Heb. 12. p. 18. l. 25. specifically, p. 38. l. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 64. l. 10. Christ's work. p. 66. l. 20. inward parts. p. 79. 8, and did, l. 24. hath done. p. 91. l. 15. to thy. p. 94. l. 26. miserable. p. 100 l. 19 misemployed. p. 103. 12. seducers. 110. 28. to the commission. p. 128. 21. eos qui in. p. 130. l. 22. blot out so. p. 133. l. 14. wranglings. p. 150. l. 9 strong cities. p. 151. l. 5. the work. l. 11. this wile. p. 158. l. 7. for only r. also. p. 164. l. 26. for and r. as. p. 165. l. 2. [invitations. p. 169. l. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 170. l. 4. blot out up. p. 201. l. 9 formerly. p. 204. l. 19 the cup. p. 215. l. 8. that art. p. 218. l. 30. to his laws. p. 219. l. 9 the assistance. p. 224. l. 17. heedless. p. 226. l. 13. finds thee. p. 263. l. 13. enough. p. 283. l. 6. purposed.  
In the Margin. P. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 45. l. 3. deal (,) p 58. l. 4. didicimus, l. 14. praeventus, l. 20. nivibus. p. 63. l. 24. ipsum. p. 128. schismaticos.   

Salvation from SIN BY JESUS CHRIST.  

CHAP. I.  MATTH. 1.21. 
— And thou shalt call his name JESUS, for he shall save his people from their sins.  
WHen I first seriously considered that saying of the Apostle concerning Christ, Heb. 2.16. 
a Supereminet enim omni scicutiae tua inestimabilis charitas, quam ostendistri in nobis pro sola pictate, & bonitate tua. F●lius namque tuus, rex noster, nusquam angelos▪ sed semen Abrabae apprehendit, assimilatus nobis per omnia absque peccato. Humanam itaque non angelicam suscip●ens naturam, & eam munere sanctae resurrectionis, & immortalitatis glorificans vexit super omnes coelos, & super omnes choros angelorum, super Cherubin & Seraphin collocans ad dextram tuam. Hanc laudant angeli, adorant dominationes, tremunt potestates coeli, coelorumque virtutes, ac beata Seraphin socia exultatione concelebrant. Aug. Theol. conf. par. 2. c. 11.  Verily he took not on him the nature of Angels, but he took on him the seed of Abraham, I could not but much admire the work of God, in leaving Angels (the best of his creatures) to perish eternally for their Sin: and sending his only begotten Son to become a Saviour for fallen man. 'Tis true, I have long since learned, that the Angels fell without a Tempter, and therefore justly perished without a Saviour. But were it not as just with God too, that Man should perish without remedy for making so much 
b Willet on Gen. 3.23, gives ten arguments to prove, that Man fell in the day of his creation, and quoteth many ancient Authors to that purpose. Mr. Walker in his treatise on the Sabbath, argues much for it. And it is generally concluded, that Man fell soon after his creation.  hast to obey the Tempter against so reasonable, easy, and express a Command of God his Maker? If it be said, that only some of the Angels fell from God, and all mankind was lost in Adam, and God therefore saves a remnant of Adam's posterity, that he might have of both sorts, to wit, Angels and Men, eternally to serve and praise him; It may be answered, that God did so is true, but, that therefore he did so is not manifest. To which may be further added, that Angels being more excellent, capable, able, agile creatures, the fallen Angels, being legions of them, would have been able to do God more service, had they been restored, than all the generation of mankind. Yea, if God would needs have men to serve him, he might have created more I may say) at an easier rate 
c Magis clucebit haec misericordia divina, si quanti Deo constiterit haec secunda hominis reparatio cogitemus: creavit bominem primò ad imaginem suam voce, & verbo suo; sed reparavit secunaò morte, & senguine suo, Dau. in Col. c. 3. ver. 10. , than he redeemed these: But God, whose infinite perfection receives no augmentation from Men, or Angels; but is above all their service, useth the mere good pleasure of his will in his dispensations, both of justice and mercy. He will have mercy, on whom he will have mercy, and whom he will, he hardeneth: and in so doing, how unsearchable are his judgements, and his ways past finding out! God deals with Angels, and men, as he did with Esau, and Jacob; he leaves the elder (by nature, and prerogative the more excellent) and chooseth the younger, that it may appear, that the work depends upon the mere good pleasure of his will. And all, that we can say in this, is what Christ himself spoke in another case, Mat. 11.26. Even so Father, for so it seemed good in thy sight.  
Taking this then for the only satisfactory answer, Behold the goodness, and severity of God: on the Angels, that fell severity, but towards fallen man goodness, in that he sent his Son, made of a Woman, that so being bone of our bone, and flesh of our flesh, he might become unto us a meet Saviour. And the verity & mystery of his Incarnation is plainly recorded in this Chapter:  
Which divides itself into two general parts, 

1. A Genealogy of Christ, from the beginning of the Chapter, to ver. 18.  
2. The History of his Nativity, from thence to the end of the Chapter.    
In which, that I may clear the way to the Text, consider with me these few particulars:  
1. Mary's Conception, [She was found to be with child, v. 18.]  
2. joseph's false-Conception, or misapprehension concerning it, which made him afraid to take his espoused wife, and this caused  
3. His Resolution [to put her away privily, ver. 19] but before the Execution of his purpose, behold  
4. God's timely prevention [fear not to take unto thee Marry thy Wife, etc. ver. 20.] In which yet more particularly consider how God teacheth Joseph: 

1. By whom Mary had conceived, viz. By the Holy Ghost.  
2. What she should bring forth, [She shall bring forth a Son, v. 21.]  
3. What he should name him, [thou shalt call his name Jesus.]  
4. The reason of the name, [For he shall save his people from their sins.]    
In this work of Salvation, according to the words in the Text: consider 

1. The Efficient Cause, or person saving [Jesus.]  
2. The Subject, or person saved, [his people.]  
3. The evil, from which, [from their sins.]    
1. The person saving is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Saviour, from the Hebrew root, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies, to save. The reason of the name then, is from the nature of the work he takes in hand.  
2. By his people, which are the persons saved, we understand not the nation of the Jews adaequately, as if they all, and only they were his people here spoken of. They were indeed his people, 1. by nation and his natural relation, as man, unto them, himself being of the seed of Abraham, as appears in his Genealogy.  
2. They were his people by outward profession, for they professed faith in, and waited for the promised Messiah; yea, and to them only was he at first sent, for saith Christ, Mat. 15.24. I am not sent but to the lost sheep of the house of Israel. But the generality of them did not embrace him; for, when he came to his own, his own received him not. Joh. 1.11 Therefore by his people, the nation of the Jews is not here understood.  
2. Neither by his people 
d Apostolus ait, Conclusit enim Deus omnes in infidelitate, ut omnium misereatur. Quos omnes, nifi de quibus lo quebatu● tanquam dicens. & vos, & illos? Deus ergo & Gentiles & Judaeos, quos praescivit, & praedestinavit conform, fieri imagini fi●i sui, omnes in infidelitate conclusit: ut de amartiudine infidelitatis suae paevitendo confusi; & ad dulcedinem misericordiae Dei credendo conversi, clamarent illud in Psal Quam multa multitudo dulcedinis tuae, Domine, quem abscondisti timentibus te, perfecisti autem sperantibus non inse, said in te. Omnium itaque miseretur vasorum misericordiae Quid est omnium? Et eorum scilicet, quos ex Gentibus, & ●●um, quos ex Judaeis praedestinavit, vo●avit, juscificavit, glorificavit, non omnium hominum, sed istorum omnium nominem darenaturus. Aug. de Civ. Dei, lib. 20 cap. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, sibi datum à Patre; ut ipse loquitur, John 17. Periphrasis electorum. Piscat. in loc.  do we understand all Mankind, as some would have it. A●l of all nations are not his people, but some out of every nation, according to that new song. Rev. 5.9. Thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people and Nation. Yea, the words themselves, [his people] are restrictive, and intimate (not an extension to all men) but a limitation to some only.  
3. By his people (therefore) we understand those that are his by donation, those that were given him by the Father, Joh. 6.37. All that the Father giveth me shall come unto me. Thus saith the Lord also to Paul concerning Corinth, Act. 18.10. I have much people in this City.  
The evil from which they are saved is their sins, and doubtless from their sufferings too, but as their sins only are (expressly) mentioned, as that, from which they should be saved; and this the reason, why Christ should be named Jesus, so doubtless this is that, that Christ primarily and chief intended to save his people from their sins, even from sin itself, at which I mainly aim in this Discourse. Whence observe,  
That the great work of Christ our Saviour is the saving of his people from their sins. Even from sin itself.  
For our more clear proceeding, I shall lay down these following positions;  
1. Man is fallen from God, and by nature lies under two great evils, 1. Sin. 2. Wrath for sin.  
2. It is the work of Christ, to save his people from both these.  
3. Our Salvation by Christ from the wrath of God due for sin, is a mercy, so fare beyond our ability to deserve, or requite, that if we had the tongue of men and Angels, we could never sufficiently praise God, and Christ our Redeemer for this unspeakable mercy.  
4. Yet the work of our Salvation from Sin itself is a greater mercy to us, and this is the Masterpiece of what Christ our Saviour hath undertaken for us.  
5. By Salvation from sin I do not understand a bare removal of corrupt qualities, but a procuring, and bestowing of good instead thereof: for we are redeemed, as we are called, from uncleanness to holiness. And the privation of moral good in man is a sin, as well as the position of moral evil, and in this latitude the Apostle defines sin in that one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the transgression of the Law, 1 Job. 3.4. Which consisteth both in Affirmative and Negative precepts, and the not being, and doing, what is commanded is a transgression, as well, as being, and doing, what is forbidden.  
The Doctrine being thus stated, I proceed to the proof of it, 1. by Scripture, 2. by Argument.  
There are divers Scriptures that speak to our purpose, amongst many take these few. First, hear what Christ's harbinger speaks, yea, see how he points him out, Joh. 1.29. Behold the Lamb of God which taketh away the sins of the World. And john saith, that he was manifested to take away our sins, 1. Joh. 3.5. And the blood of Jesus Christ cleanseth us from all sin, 1 Joh. 1.7. that he loved and washed us from our sins in his own blood. Rev. 1.5. In all these texts we see, that sin only is expressed, and I believe that, which is specially intended, although I know, that the guilt and fruit of sin is also included.  
Thus Paul tells us, that Christ loved his Church and gave himself for it, that he might sanctify, and cleanse it, Eph. 5.25.26. thus likewise in his Epistle to Titus c. 2. pressing the duties of several ages, sexes and orders of people to ver. 11 useth this with other weighty arguments, that Christ gave himself for us, that he might redeem us from all Iniquity, and purify unto himself, a peculiar people zealous of good works, ver. 14.  
Thus also Peter, exhorting the elect to be active in the ways of holiness, not fashioning themselves to their former lusts, 1. Pet 1. from ver. 10. to v. 18. useth this, as a most forcible argument (among others) ye know, that ye were not redeemed with corruptible things, as Silver, and Gold, from your vain conversation, received by tradition from your Fathers: but with the precious blood of Christ.  
Arg. 1 The First Argument is drawn from God's honour, that is the chief work of Christ our Saviour, wherein God is most honoured; but God is most honoured in the saving his people from their sins, therefore is this the chief work of Christ, etc. That, that is the great, or chief work of Christ, wherein God is most glorified, will need little proof, for that must needs be the greatest work, that most effectually attaineth the highest end: And what end higher, than the glory of God, which was the supreme end of all Christ's undertake? Joh. 17.4.  
That God is most glorified in the saving his people from their sins is manifest by its contrary, God is most (yea only) dishonoured by the sins, and not all by the sufferings 
e As a cause, or occasion given of his dishonour: although the wicked take occasion to blaspheme God when his people are brought low, Psal. 79.10, 12.  of his people. God's people by their holiness glorify him, and he is much honoured in the midst of their sufferings, whereas Sin dishonours him in the midst of ease and abundance of mercies: God's honour Will well agree with the sufferings of his people; but Sin is directly injurious to his glory (though by accident he gets himself glory by it, as he at first produced light out of darkness.) Thus God is much honoured by the great sufferings of Job, while he sinneth not. Job 1.20, 21. yea, God is so much honoured, that he makes his boast against Satan of his Servant Job, cap. 2, 3. And the Lord said unto Satan, hast thou considered my Servant Job, that there is none like him in the Earth, a perfect and an upright man, one that feareth God, and escheweth evil; and still he holdeth fast his integrity, although thou movedst me against him to destroy him without cause? And on the contrary, how much is God dishonoured by our sinful ease, and prosperity; yea, most dishonoured by it in those that are redeemed from the guilt, and punishment of sin. The gross miscarriages of God's people, give occasion to the Enemies of God to blaspheme his name, and ways. Thus when David had foully offended, saith the Lord by his Prophet, Thou hast given great occasion to the Enemies of the Lord to blaspheme. 2 Sam. 12.14. The crimes of Professors are ever the most scandalous; yea, the sins of God's dearest children, are most offensive to God himself, because they are also committed against the greatest mercy, and loving kindness. The Lord in this case is ready to say with the Psalmist, Psal. 55.12. It was not mine Enemy that reproached me, than I could have born it. But when a Sinner is saved from his sins, God is much honoured both before Angels and Men.  
Arg. 2 The second Argument is drawn from the greatness of the evil of sin above suffering. That must needs be the greatest work in our Salvation, whereby we are saved from the greatest evil, but sin 
f It is better for a man to be cast into the torments of Hell among the Damned, than to be overcome with any Sin. hooker's Souls Prepar. pag. 16. See Master Burroughs his Treatise of the Evil of Evils.  is the greatest evil, and therefore our Salvation from it must needs be answerable. That sin is the greatest evil is evident, for many reasons. 1. It is the procuring cause of all other evils, and therefore must needs itself be the worst of evils. The cause is ever more eminent than its effect, whether for good, or evil, a good cause is better than its effect, and an evil cause is worse. That sin is the only procuring cause of all evils, is without controversy; for as sin entered in the world, death entered by sin, and death passed upon all men, for that all have sinned, Rom. 5 12. And the wages of sin is death, saith Paul, Rom. 6.23. Death temporal, with all the evils of life, as sickness, wounds sorrows, and whatsoever else tendeth to Death; and Death eternal. All the horror of hell is the fruit of sin; the foundations of Hell are laid upon sin: Hell the (worst of torments) was built merely for sinners, therefore sin must be the worst of evils. And, because that sin is the Souls greatest evil and unhappiness, it is, that when God comes to deliver a Soul (out of mere pity, and bowels of compassion) his Eye chief pities them, and his Bowels yearn over them, because of their misery in sin itself, as you may read at large, Ezek. 16. the former part of the Chapter. And the saving mercy that he showeth his love in, is opposed to hardening in sin, rather than damning for sin, Rom. 9.18. He will have mercy on whom he will have mercy, and whom he will he hardeneth. And the punishment of sin with sin, we account the greatest judgement.  
2. Sin is Man's greatest evil, because it hinders him from the enjoyment of the greatest good, which is God himself. It is sin only, that separates between God and the Soul, this is the only partition wall. Isa. 59.2. Your iniquities have separated between you, and your God, and your sins have hid his face from you.  
3. Sin is the greatest evil, because of all things it is most displeasing to God (the chiefest good) yea, there is nothing displeasing to God but sin, (primarily) and this is an abomination to him, and therefore, Sins are called in Scripture abominations. Ezek. 9.4. And the Lord said unto him, go through the midst of the City, through the midst of Jerusalem, and set a mark upon the foreheads of the men, that sigh, and that cry for all the Abominations that be done in the midst thereof. Prov. 15.9. The way of this wicked is an Abomination unto the Lord. And God doth so loath sinners for their sin, that he will not abide them in his sight. The foolish shall not stand in thy sight, thou hatest all workers of iniquity, saith David, Psal. 5.5. But the evil of suffering is not at all (in itself) displeasing unto God. Yea, he himself who is infinitely good, is the Author of it; and there is no evil of suffering, but what comes from him, as the principal efficient. Can there be evil in the City, and the Lord hath not done it? Amos 3.6.  
As by being saved from sin, Arg. 3 Man is delivered from the greatest evil; so, thereby he is restored to the chiefest, and choicest good 
g See Master Baxters Saints Rest, part. 1. cap. 4. sect. 4. By Reason man excelleth beasts, by Holiness, he excelleth himself, inferior only to the Angels in Degree, and made like unto the Lord, as far as a Creature may be to his Creator, Ball of Faith, pag. 285. , the image of God, and the enjoyment of him, is Man's greatest good; yea, what greater good is any creature capable of, than to be brought into conformity to God, and the fruition of him to all eternity? Now, righteousness and holiness are God's Image, and therefore the new man is said to be created, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after God, that is, after the Image of God, in righteousness & true holiness, Eph. 4.2. And the new man is expressly said to be renewed in knowledge (which we must understand of sanctified knowledge) after the Image of him that created him, Col. 3.10. And by this we are made capable of the eternal inheritance of the Saints in life. Col. 1.12. Giving thanks unto the Father, which hath made us meet 
h Haec autem aptitudo, vel novae dignitatis conditto, ut in nobis inveniatur, duo prae●upponit ex parte Dei; potentem operationem, misericordem acceptationem. Operatione enam. & acceptatione divina ●oonei constituimur ad participandam sortem sanctorum. O●… divina necessaria est, quia mutari nos oporre●, & navas 〈◊〉 efficip●ius quam participes esse p●ssumus coelestium benefi●●●um Nam in nobis nihil est aliud, quam summa in●ptitudo ●●●num spirituale sive intelligendum, sive faciendum, sive denique ●●●um. Dau. in loc.  to be partakers of the inheritance with the Saints in light. This meetness requires a twofold work of God, 1. His gracious acceptation of us. 2. His powerful operation of a work of grace in us, for we must be changed and made new Creatures, before we can be partakers of the heavenly blessings. Blessed are the pure in heart (saith our Saviour Christ, Mat. 5.8.) for they shall see God; 
i Negar quenquam posse, Deum videre fine sanctimonia; quoniam non aliis oculis videbimus Deum, quam qui reformati fuerint ad ejus imaginem. Calv. in loc.  And without holiness no man shall see God, Ro. 12.14. Sanctification makes us capable of the vision of God, not as a mere condition, or passive qualification, but as the necessary disposition of the Agent, towards its Object, as the seeing faculty is required to the act of seeing, as well as a visible object.  
Joseph said unto his Brethren, Ye shall not see my face, except your younger Brother be with you. Benjamines being with them, was nothing to their natural faculty of seeing, they had eyes sufficient to look joseph in the face, if they might have been admitted into his presence without Benjamines being there, and therefore his company was a mere condition. But when the Psalmist saith, Psal. 119.18. Open thou mine eyes, that I may behold wondrous things out of thy Law, we take this to be his meaning, that, unless the blind eye of our understanding be illuminated, we can discern no more in spiritual, than the man born blind could of natural things, till Christ had opened his eyes: For the natural man receives not the things of the Spirit of God, neither can he know them, because they are spiritually discerned. Thus without holiness no man shall, because without it no man can see 
k Ita Deus nobis erit notus, & conspi●uus, ut videatur spiritu à singulis nobis, in singulis nobis. Aug. de Civ. Dei. l. 22. c. 29.  God. For by the Sanctification of the understanding, the Soul is enabled to behold him, and the sanctified will, and affections only are able to enjoy him: and were an unsanctified soul in Heaven, it could enjoy nothing at all of the glory of the Lord.  
Yea, if you will but acknowledge, that the great work of Christ in the Salvation of his people consisteth in his bringing them to glory (which none that is a Christian can deny) our argument will be strong enough. For what is grace but the beginning of glory? and what is glory but the perfection of grace, wherein sin is removed, and complete holiness bestowed upon the Soul? Our growth from one degree of grace to another, is called our being changed, or transformed from glory to glory. 2 Cor. 3.18. But we all with open face beholding, as in a glass, the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. Here then grace is called glory. For grace and glory differ not specifically 
l Magis & minus non variant spe●iem. , but gradually; and therefore are the same essentially. Davenant calls Grace, aetas infantilis gloriae, the infant age of glory. A man is the same person, when he is grown to full stature, as he was, when he was an infant; consisting both of the same essential, and integral parts. But the difference is in growth: so the glorified in Heaven are the same, that were the sanctified on Earth; only in this they differ, what was begun here, is absolutely perfect there: here they were regenerated, 
John 3.3. 1 Pet. 2.2. Isa. 66.11. Eph. 4.13.  and born again, and as newborn babes fed upon the sincere milk of the word, sucking and being satisfied with the breasts of consolations: but there they are grown to a perfect man, unto the measure of the stature of the fullness of Christ, and sit down at the marriage supper of the Lamb, continually feasting themselves in the presence of God.  
Because this argument may probably be the most taking with those, that wait, and rejoice in the hope of glory, I shall insist the more largely upon it, and more particularly consider, wherein Heaven's glory consisteth. Paul tells us, Rom. 14.17. The Kingdom of God is righteousness, and peace, and joy in the Holy Ghost. He speaks indeed of the Kingdom of grace, but glory being the same in kind, we may take a view of it, (as we are able) according to these particulars.  
1. Righteousness, which is the first part of glory mentioned, hath different acceptions, and therefore we must give you a distinction by the way, 1. Righteousness is sometimes taken in a strict, and narrow sense, and is distinguished from holiness: holiness being a conformity to the first table of the Law, and righteousness to the second; holiness having respect to God, and righteousness to man (immediately) and in this sense we take it in such texts of Scripture, where holiness and righteousness are both expressed, as Luk. 1.75.  
2. Righteousness is sometimes taken more largely, and promiscuously, or convertibly with holiness. And so where we read of righteousness, or holiness severally in Scripture, one, and the same thing is usually intended. And in this latitude, righteousness, or holiness is our conformity to the whole will of God, here sincerely, hereafter perfectly. That grace and glory in this agree, I know will be easily granted; but how heavenly peace and joy should depend upon perfect sanctification (as I conceive it doth) may be more doubted. For the clearing of this (therefore) I shall speak of these two later the more largely. Peace, which is the second part of glory, is threefold; 1. with God, 2. with our own Consciences, 3. with Saints and Angels. 1. Peace with God is twofold, 1. Procured, 2. Continued. 1. Peace with God procured is (I confess) from a work wrought without us, to wit, the satisfaction of Christ on our behalf according to what the Law required, and depends upon God's gracious acceptation of us in Christ, yet is holiness a necessary condition, or qualification of the person, that shall enter into peace, as the Prophet phraseth it, Isa. 57.2. The righteous is taken away from the evil to come, he shall enter into peace; 1 Cor. 6.9. Know ye not that the unrighteous shall not inherit the Kingdom of God?  
2. Peace with God continued depends upon a work of Christ within us, to wit, the work of Sanctification: for (being perfectly Sanctified) in Heaven, we do the will of God perfectly, and displease him no more; so that the peace formerly made is no more broken.  
2. Peace of Conscience must needs be perfect, when a man comes to be perfectly holy, and to enjoy perfect peace with God: yea, it were a contradiction to think otherwise For to have Conscience, accusing for doing well, were a sinful error of Conscience, and contrary to perfect holiness. Conscience is a Judge, and to clear the guilty, and condemn the innocent, is an abomination to the Lord, Prov. 17.15. and how can holiness be perfect, unless Conscience be perfect also. Doth not Conscience belong to the practical understanding? and if this be perfected, is not the perfection of Conscience included in it? Or if you will make Conscience to be a distinct faculty of the Soul, it matters not (in this case) so that we make it any thing belonging to the Soul; for if the Soul in Heaven be perfectly good; every power and faculty of it must be perfectly sanctified; amongst which, Conscience will find a place 
m Conscientia humana est judicium hominis de semetipso, prout subjicitur judicio Dei. Ames. de Cons. p. 1. . Conscience (as Doctor Ames defines it) is Man's judgement concerning himself, as it is subject to the judgement of God. Therefore when God speaks peace, perfected Conscience (as it is in Heaven) must needs speak so too; and that Conscience cannot be perfectly good, which is not quietly good.  
Some distinguish of four sorts of Consciences:  
1. A Conscience good, but not quiet. Such is the Conscience of a child of Light walking in Darkness. Such was the Conscience sometime of David, and other of God's Children.  
Secondly, A Conscience quiet, but not good. Such a Conscience, as cries peace, peace, to the sinner, while he goes on in the stubborness of his own heart.  
3. A Conscience quiet, and good. Such is the Conscience of a Child of God, when he walks in God's ways, and in the light of his Countenance.  
4. A Conscience neither good nor quiet. Such is the accusing, gnawing Conscience of a wicked Man: such was the Conscience of judas, after he had betrayed Christ.  
But after this life, the two first of these will be taken away:  
1. For when a man is perfectly sanctified (as he shall be in Heaven) there will be no room for Conscience to be unquiet, because it will have no matter, for which to accuse, but will be perfectly quiet, as the state of the Soul is perfectly good.  
2. The Conscience of the damned in Hell, as it is perfectly evil, so it is as restless and unquiet: the worm as it never dyeth, so it always worketh.  
3. Perfect peace with Saints and Angels, is but the perfection of the grace of love mutually exercised.  
The third part of Heaven's happiness is perfect joy: now joy is an affection of the Soul, and the Soul being perfectly sanctified in glory, this affection must be perfected, as well as Love, and the rest of the Affections; which must all be taken in to make up the perfect sanctification of the Soul. Perfect joy requires two things to its moral, as well, as its natural perfection.  
1. That it be fixed upon God the chiefest good, which is the only satisfactory object. And our joy here is therefore sinfully imperfect, because we fix it upon creature-comforts, which are not perfect: But God, who is perfectly good, is to be the only object of our joy, and other things are to be rejoiced in, only in subordination to him.  
2. Perfect joy requires a perfect rejoicing in this perfect object, and in this life the joy of the Saints, is therefore imperfect, because (though it be fixed upon God, yet) it is but imperfectly exercised. Thus in both these respects our joy here is sinfully, as well as naturally defective. But in Heaven we shall perfectly rejoice in God, our perfect good; and I hope none will deny, but it is our duty to rejoice in God forever, with the most intense degree of joy, and it were our sin to do any less. What is this part of our happiness (then) but a most necessary part of our perfect holiness? And in all these we see, that perfect Holiness is Heaven's happiness.  
Another argument proving the great work of Christ our Saviour to be the saving of his people from their sins, Arg. 4 may be drawn from the main scope and current of Scripture. That must needs be the great work of Christ our Saviour, which Scripture (that is the word of salvation) chief points out unto us. But it is our salvation from sin, or sanctification, that Scripture chief points out unto us. 
Eph. 1.13. Col. 3.16.  Therefore this is the great work of Christ, etc. The Gospel is called the Gospel of our salvation, because it shows us the way of salvation. And it is called the Word of Christ, not only because it was indicted by the Spirit of Christ; but also because Christ is the subject, whereof Scripture chief treats. Joh. 5.39. Search the Scriptures, for in them ye think to have eternal life, and they are they that testify of me, saith Christ. Christ is the subject of Moses writings, and of all the Prophecies of the holy Prophets, and the New Testament is called the Gospel, or joyful message of Jesus Christ, because therein is brought unto us news of our salvation by Christ; yea the will of Christ revealed in his Word, being the instrument, or means of our salvation must needs concur with Christ the principal Efficient of our Salvation.  
Now Scripture mainly insists upon the doctrine of Sanctification, which is our salvation from sin, which will easily appear, if we take a general view of scripture, thus: 

Scripture contains 

1. Precepts, or Commands.  
2. Threaten.  
3. Promises.  
4. Examples.      
First, The Precepts of Scripture command Holiness, and teach us how to eschew evil, and do good.  
Secondly, the threats are to deter us from disobedience.  
Thirdly, the Promises (most of them) are of the rewards of grace 
n (i. e.) Gracious rewards; or rewards, not for grace in us, but from grace in God. , for our encouragement to all holy obedience.  
Fourthly, the Examples are,  
1. Of wicked men in the ways of wickedness, and the judgement of God upon them for it, that we may beware of partaking in their sins, lest we be also partakers of their plagues.  
2. Examples of godly men in the ways of holiness, and of the blessing of God upon them in their ways, that we may be excited to tread in their steps. And thus we see, that the Scripture, which is the Word of life, and salvation by Christ, is the doctrine of holiness, leading us all along in the ways of Sanctification. Yea, Christ's own Sermons (if we do but observe them) are most upon this subject.  
But doth not Paul say, Object. that Christ hath redeemed us from the curse of the Law, being made a curse for us? Gal. 3.13. And are we not said to be saved and delivered by Christ out of the hand of our enemies? Luk. 1.71, 74. How then is the great work of Christ the saving of his people from sin itself?  
That Christ hath redeemed us from the curse of the Law is true, Answ. and 'tis a great work, yet it doth not follow, that this is his main work: but the contrary hath been proved already, viz. our redemption from sin is the greater.  
Is not our own corrupt flesh the worst enemy we have? Is not that one Enemy within us worse than all our Enemies without us? What hurt could all the rest do, were it not for our own inbred corruption? Satan and the world were as great, yea greater enemies to Christ, but could not prevail upon him, because they found no evil in him. Sin is the very chains 
o Nam vinctos nos tenebat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecum. apud Dau. in Col. c. 2. v. 15.  and fetters, wherein Satan binds the soul, and leads it away captive. Thou art in the gall of bitterness, and bond of iniquity, said Peter to Simon Magus, Act. 8.23. The Devils snares are baited with alluring temptations to sin, and those that resist the temptation, escape the snare. And although by reason of our corruption we are liable to be tormented by Satan; and Satan, as God's Executioner, hath committed unto him the power of death, Heb. 2.14. yet that power, whereby he leads us captive into sin, at his will, is far worse.  
3. It is said in the  Text, Luk. 1.74, 75. that we are delivered out of the hands of our enemies, that we might serve the Lord in holiness and righteousness. In which words it appears that our being rescued out of the hands of our enemies, refers, as a means to our serving God in holiness, and righteousness, as the end. If a Servant should be imprisoned for some wrong done, and his Master, desirous of his service, ransometh, and enlargeth him: the servants enlargement is first procured, but his Master's service is chief intended.  
Having thus by Scripture and Argument proved, That the great work of Christ is the saving his people from their sins, I shall in the next place show you, how it is, that he accomplisheth for his people this great salvation.   

CHAP. II.  
CHRIST saves his people from their sins, 1. As the meritorious cause, purchasing Sanctification for them. 2. As the Efficient cause, working sanctifying grace in them.  
1. 
I. Christ the meritorious cause of our sanctification.  As the meritorious 
p Confiderandae hic sunt causae, cur Servator noster appellatus sit Jesus, item Christus. Ac Jesus quidem nomine Hebraico, quod Latinè est Servator, appellatus est: quia servavit, & etiamnum servat populum suum (id est, electos) à peccatis, infra v. 21. Servat autem duobus modis, merito, & efficacian. Merito, quiae morte sua meritus est electis apud Deum remissionem peccatorum, ac donationem Spiritus Sancti & vitae eternae. Efficaci â vero, quia per Spiritum S. & praedicationem Evangelii efficit in illis fidem, quae meritum in promissione Evangelii amplectuntur, et ex fide studium serviendi Deo secundùm sancta ipsius mandata. Piscat. Observat. in Mat. c. 1. v. 16.  cause by his death, and resurrection, purchasing for them the mortification of sin, and spiritual resurrection to newness of life. This he doth by virtue of his Priestly office. Thus saith the Prophet Isa. 53. 10, 11. When thou shalt make his soul an offering for Sin, he shall see his seed, he shall prolong his days, he shall see the travails of his soul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall see seed: so 'tis in the Hebrew; and whether we read it indefinitely, a seed, or his seed, it matters not. But a plentiful increase of spiritual seed is here understood, to which that of our Saviour Christ may allude, Io. 12.24. Except Corn, or Wheat, fall and die, it abideth alone; but if it die, it bringeth forth much fruit. As the sown seed by dying bringeth forth a plentiful increase: So Christ by his death bringeth many sons to glory; which is begun in the work of grace, wherein those, that were dead in trespasses and sins, are raised up to spiritual life, which is eternal. Or as from Abraham, and Sarah, as a dead stock, & from Isaac, destinated to the slaughter, and received from the dead in a figure, there arose a seed, as the stars of heaven for multitude: So from Christ, the Anti-type, sacrificed, and dead, there springs a numerous offspring, who derive life from him, as may be intimated in the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall prolong days, the word his is not in the Hebrew, our translation supplies it, and so some understand it of Christ himself, being raised again to die no more. Others read it, he shall prolong [their] day's, understanding it of his seed, being to continue here successively to the end of the world, and then to live with him for evermore. I conceive, it will be no inconvenience to understand it of Christ mystical, and to include both the former interpretations: for Christ raised up himself to life, and his seed have life in, and through him. As saith Christ himself, john 14.19.— Because I live, ye shall live also. And saith Paul, Col. 3 3. Our life is hid with Christ, as the fountain, or root. And Gal. 2.20. I am crucified with Christ, nevertheless I live, yet not I, but Christ liveth in me. [He shall see the travel of his soul,] (i. e.) the fruit of his travel, and be satisfied. Though his pangs were as a woman travelling with child, and fare more sharp, yet he shall not be as those, that traveled in pain, and brought forth wind. Isa. 26.8. Nor as those that brought children to the birth, and had no strength to bring forth. Isa. 37.3. Nor as those, that bring forth abortives or untimely fruit. But as a woman in travail, that hath sorrow, because her hour is come, but as soon as she is delivered of the Child, she remembreth no more the anguish, for joy, that a man is born into the world. So Christ was in exceeding sorrow, and heaviness (at the approach, as I may say, of a hard bargain) when his hour drew nigh, Mat. 26.38. But how abundantly was he satisfied, when he saw that he had purchased a gracious, and a numerous seed (as the fruit of his body) by those intolerable throws, that tormented his soul?  
Thus likewise Paul having enumerated many gross sorts of sinners, 1 Cor. 6.9, 10. adds ver. 11. Such were some of you, but ye are washed, but ye are sanctified— in the name of the Lord Jesus 
q Nam sanguis Christi purgationis nostrae materia est: ex ejus morte, et resurrerectione justitia et sanctificatio nobis contigit, Calv. in loc. Hoc adjecit ut Mediatorem, etredemptorem in memoriam redigat, per quem nobis tot, bona provenerunt. Pet. Mart. in loc , and by the Spirit of our God. What is here wrought by the Spirit, was purchased by Christ, and is wrought upon his account, or in his name: for there is no other name given under Heaven, whereby we should be saved from our sins. This is the fountain mentioned, Zach. 13.1. that is opened to the house of David, and to the Inhabitants of Jerusalem for sin, and for uncleanness that they may be purified therein. This is signified in baptism under the Gospel, Titus. 3.5. Which is called the laver of regeneration: For as the washing of water puts away the filthiness of the flesh, so the blood of Jesus Christ cleanseth us from all sin, 1 Joh. 1.7.  
This also was typified by the ceremonial washings under the Law, if we look back unto them, which in themselves were ineffectual, as is plainly expressed at large, Heb. 9 take more special notice of, ver. 12.13.14. Neither by the blood of Goats, and calves, but by his own blood he entered into the holy place, having obtained eternal redemption for us, For if the blood of Bulls and of Goats, and the ashes of an Heifer, sprinkling the unclean, sanctifieth to the purifying of the flesh; How much more shall the blood of Christ (who through the eternal spirit, offered himself without spot to God) purge your conscience from dead works to serve the living God. As likewise Heb. 10. The Apostle shows the insufficiency of the legal rites in the beginning of the Chapter, and therefore the Sacrifice of Christ must take place, according to Scripture, which saith, Lo I come to do thy will O God,— by which will we are sanctified through the offering of the body of Jesus Christ once for all. And ver. 14. by one offering he hath perfected for ever them that are sanctified, according to the tenor of the new Covenant, wherein, saith the Lord, I will put my Laws into their hearts, and in their minds will I write them; as you may read, ver. 16. see more in the following verses. Multitudes of texts to this purpose might be quoted, as those, that are produced to confirm the Doctrine, which I will not stand to repeat, and many others.  
I shall sum up all in a word. Whatsoever is promised in Scripture concerning our Sanctification, is purchased, and ratified by Christ Jesus. For all the promises of God in him are yea, and in him amen, unto the glory of God by us, 2 Cor. 1.20.  

Christ the Efficient cause of sanctifying grace. Christ the procreating cause of sanctification.  Christ saves his people as the Efficient cause, working Sanctifying grace in them. And he is 1. The Procreating. 2. The Conserving. 3. The Perfecting cause of it. For in, and by him, Grace is begun, continued, increased, and perfected. Christ is the procreting, or principal efficient cause of Sanctification. He is therefore said to be made unto us of God-Sanctification. 1 Cor. 2.30. Heb. 2.11. For both he that Sanctifieth, and they who are sanctified, etc. And him hath God exalted with his right hand, to be a Prince and a Saviour, for to give repentance to Israel. Act. 5.31. And he is called, Jesus the Author, and finisher of our Faith, Heb. 12.2. And what is said of Repentance and Faith, may be said of every Grace: for he is the fountain of Grace, and doth willingly communicate, and readily distribute to the necessities of his people. It pleased the Father, that in him should all fullness dwell, Col. 1.19. And in him are hid all the treasures of wisdom and knowledge, Col. 2.3. Hid, not from, but for his people, for saith John, c. 1.16. of his fullness we all receive, and grace for grace. Christ's sanctifying work consists of two parts. 1. 
r Not that these are two really distinct parts, or works; but one work in distinct respects, or considerations.  The rooting out of sin. 2. The implanting of Grace, Sin is called the old man, the flesh, the body of sin, and our old man is said to be crucified with Christ, that the body of sin might be destroyed, that henceforth we should not serve sin, Rom. 6.6. And they that are Christ's are said to have crucified the Flesh with the Affections, and Lusts, Gal. 5.24. Grace is called the new man, Eph. 4.24. the new creature, Gal. 6.15. the first resurrection, Rev. 20.6. and the faithful are risen with Christ, Col. 3.1. And we are said to be dead unto sin, and alive unto God through Jesus Christ, Rom. 6.11. In all which we see, that the two parts of the work refer to the death, and resurrection of Christ, not merely because Christ's death, and resurrection purchased it for us; but also, because by the same power, that he raised up himself from the dead, he actually mortifies our sins, and raiseth us again to newness of life. The Faithful have an interest in Christ's Death and Resurrection by way of communion with him, he communicates unto them the virtue of his Death, and Resurrection, makes them therein conformable to himself. Thus saith Paul, Phil. 3.10. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  That I may know him, and the power of his resurrection, and the fellowship (or communion) of his sufferings, being made conformable unto his death.  
Obj. Is not the holy Ghost our Sanctifier, as Christ is our Redeemer, and the Father our Creator in a special manner? Why then do you attribute that to Christ, as the special Efficient, which belongs to the Holy Ghost?  
Answ. 1. It is true, that these works are in some special manner attributed to the three persons severally: and the holy Ghost is specially called by Divines, our Sanctifier, as may also be proved from several texts of Scripture. Yet withal we must remember, that the works of the Trinity, that are termed works ad extra are undivided: thus God the Father created, Eph. 3.9. The Son created, John 1.3. All things were made by him, and without him was not any thing made, that was made. And the Holy Ghost created, Gen. 1.2. So in this new creation the Father sanctifies, therefore Christ prays, Joh. 17.17. Sanctify them with thy truth. The Son sanctifies, as hath been already proved at large. And the Holy Ghost sanctifies, Rom. 1.4. Divines join them all togegether thus, God the Father sanctifies us in Christ, by the Holy Ghost. In the forming of the new man, the whole Trinity is employed, as at the framing of the first Man, when God said, Let us make man after our own image, Gen. 1.26. Where note by the way, that in this work, though the three persons are all employed, they are not subordinate causes, nor three  causes, concurring to the same effect; but one cause. For although there be a mysterious distinction of the persons, yet by reason of the Unity of the Essence 
s Ubi caedem sunt operationes, ibi eadem essentia Et vice versâ. , there is a Unity of the Divine attributes, and operations. And thus according to the confession of Athanasius, we say, The Father is God, the Son is God, the Holy Ghost is God; and yet there are not three Gods, but one God; The Father Almighty, the Son Almighty, the Holy Ghost Almighty; and yet, there are not three Amighties, but one Almighty. So we must say, The Father Created, the Son Created, the Holy Ghost Created; and yet, there are not three Creators, but one Creator. So also, the Father Sanctifies, the Son Sanctifies, the Holy Ghost Sanctifies; and yet, there are not three Sanctifiers, but one Sanctifier. Thus they are all but one cause, because they all have but one and the same causality, viz. one, and the same Divine power, by which they work. This mystery may be intimated in that Hebrew Idiotism, Gen. 1.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where a verb singular is joined with a noun plural, signifying the unity of causality, & action, as well as of Essence and Nature in the three persons.  
Though the Holy Ghost is specially called our Sanctifier, Answ. 2 because he doth immediately sanctify, yet may the work be eminently attributed to Christ, 1. Because the Holy Ghost (the sanctifying spirit) is given by Christ to his people, Mat. 3.11. He shall baptise you with the Holy Ghost, and with fire, which is of a purifying nature, John 15.26. When the Comforter is come, whom I will send you from the Father, even the spirit of truth, etc. Ch. 16, 17. If I go not away, 
John 1. 16, 17. Col. 1 19 ver. 18. John 15. 1 Part.  the Comforter will not come unto you, but if I depart, I will send him unto you.  
2. Because in Christ is the fullness of all Grace, and the faithful derive it from him, as the Members from the head 
t Caput distat, & distinguitur à suis membris tripliciter— 3. Ratione causalitatis & influentiae. Caput enim motum & sensum omnibus membris impertit, & communicate: membra omni motu, & sensu destituuntur, fi à capite sejungantur. Sic Christus vitam spiritualem & motum gratiae infundit membris suis, altoqui stupidis, mortuis, & ab omni motu spirituali destitutis. Sin● me nil potetestis facere: at contra, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dau. in Col. cap. 1. ver. 18. , as the branches from the stock; as the stream from the fountain. He received the spirit without measure, and conveieth it in measure to his people.  
As Christ is the Procreating cause of sanctifying grace, so is he the conserving cause of it. It is he that gives, and maintains the life of grace. As God at first by his power made all things of nothing, and since maintains them in their being by his providence, having their continued being from him, who gave them their first being; so that the Apostle saith, Act. 17.28. In him we live, move, and have our being. So is it in the new Creature, the continuance of Grace is from Christ 
u Neque ipsum recte vivere nobis ex nobis est, nifi credentei adjuvet, & orantes, qui et ipsam fidem dedit, quia nos ab illo adjuvandos esse credanius Aug. de Civ. Dei, lib. 19 cap. 4. , who created the first Grace in the Soul, and we are no more able to live the life of Grace, or perform any gracious work without his conserving, co-operating, and assisting grace, than we are able to live, walk, and work without the preservation and assistance of Divine Providence. Christ is to the Soul, as the Soul is to the Body, when Saint Paul saith, Gal. 2.20. I am crucified with Christ, yet nevertheless I live, (he doth with an Epanorthosis correct himself thus) yet not I, but Christ liveth in me: As if he should say, this spiritual life of Grace, which I now live, is not from myself, but from Christ, who liveth in me, (to wit, by his Grace) and gives life, and motion to me. As the Soul gives life to the Body, and the Body lives no longer than the Soul is united to it; but becomes a dead carcase, whensoever it is separated from it: So if Christ, (who is the life of the Soul) should be severed from it, it would immediately become dead again in Trespasses, and Sins, and able to do no more in Grace, than a dead Corpse in Nature. This our Saviour Christ himself excellently proves, and illustrates in another comparison, John 15.5, 6. As the branch cannot bear fruit of itself, except it abide in the vine, no more can ye, except ye abide in me: I am the vine, and ye are the branches: he that abideth in me, and I in him, the same bringeth forth much fruit, for without me ye can do nothing. As the branches, that sprout out of the vine, receive sap from it, whereby they are preserved, and become fruitful, but being once broken off, become dead and fruitless, having no more sap or life in themselves. So saith Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 severed from me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ye can do nothing. There are in the Greek two negatives, which deny the more vehemently, as if he should say, ye cannot possibly do any thing, for if a man abide not in me, he is cast forth, as a branch, and is withered. Philosophers are of opinion, that if the Heavens should stand still but a minute of an hour, and withhold their influence from this lower world, man could not move so much as a little finger. Much more, if Christ should but withhold the influence of his grace from us, should we be unable to move one hairs breadth towards any good.  
Christ is likewise called the head, and the faithful the members 
w Caput & membra in eo conveniunt, quod babeant inter se continuitatem, & quod omnia actum suum, & informationem habeant ab eadem anima. Sic caput hoc mysticum & omnia ejusdem membra, habent continuitatem quandam inter se, & informationem suam, spiritualem, & vivificationem ab codem principio. Est enim inter Christum, & omnia Christi membra continuitas quaedam ratione Spiritus Sancti, qui plen●ssime residens in Christo capite, imus, & idem numero ad omnia etiam ejus membra diffunditur, vivificans ca singula, & uniens universa. Dau. in Col. c. 1. v. 18.  of the body, Col. 1.18. He is the head of the body the Church. As then, in the natural body, the members have their life preserved by being united to the head, being compact together by certain bonds and ligaments: and if any be cut off, and severed, it becomes void of all life, and motion: So is it in the mystical body, if a soul should be dismembered from Christ, it would (as a hand cut off) immediately become liveless and useless. If man, at his first Creation, so soon lost the life of perfect grace, having the custody thereof committed to himself; much more would he lose it now, the degree thereof being so imperfect as it is, were not this life originally in Christ. Were it in us alone, it would be but as water in a broken cistern, that would presently leak all out: But Christ is an ever-over-flowing fountain, continually streaming forth into the souls of his people; yea, as a spring arising within them, as his words to the woman of Samaria import, John. 4.10.14. Jesus answered and said unto her, if thou hadst known the gift of God, and who it is, that saith unto thee, Give me to drink; thou wouldst have asked of him, and he would have given thee living water. Whosoever drinketh of the water, that I shall give him, shall never thirst: but the water, that I shall give him shall be in him a well of water, springing up into everlasting life. Undoubtedly Christ himself is this Fountain of grace; and well doth Paul call it the grace which is in Christ Jesus. 2. Tim. 2.1.  
God hath not then given unto his Saints (as Abraham gave to Hagar) water in a bottle, to be soon exhausted, that they should hopelessely bewail the child of grace, as in a starving, and perishing condition: But hath sent the Angel of his Covenant, who hath cheered their hearts, by opening their eyes, and showing them a well of water, whereby they may have assured hope, that the babe shall be preserved, and nourished, till it come to perfect stature. And this directs me to the next head.  
As Christ is the Conserving; so he is also the Perfecting cause of sanctifying grace in his people. 
Christ the perfecting cause of sanctifying grace.  He is the Alpha, and Omega in the work of grace: He lays both the foundation, and the top-stone in the spiritual building: He is the Finisher, as well as the Author, of our Faith, Hebrews Chap. 12. ver. 22. and we are said to be complete in him, Col. 2.10. In the work of Sanctification; as well, as Justification: 
* Ph. 2.12.  Not as though we were already perfect, or could attain it in this life, as the perfectists fond argue from thence. 
x Quae itaque in sanctis reperitur, est imperfecta quaedam perfectio, tum scientiae, tum obedientiae.— De bac Aug Cont. duas. Ep. Pelag. l 3 c. 5 Secundum istius vitae modum est quaedam perfectio, cique, per fectioni hoc deputaetur, ut se quisque noverit nondum esse perfectum. Dau. in Col. cap. 4. v. 13.  In this life, this work of Christ is but opus in fieri, not in facto esse: A work in doing, not done. Yet is grace perfect in its kind from the first instant of it in the soul. There is a twofold perfection, 1. Of parts, 2. Of degrees. Or there is a Perfection 1. Of truth, 2 Of Growth.  
1. That is perfect in Parts, to which no parts are wanting; and is opposed to maimed. Thus a child is said to be perfect in the day of his birth, that hath all parts that a child should have. That is perfect with a perfection of Truth, which is not Adulterate, or counterfeit; thus that is said to be perfect gold, which is true, and not counterfeit. In this sense the work of Sanctification is Perfect at the first: the soul is Sanctified throughout, and in every part, though it be but partly Sanctified. The new man, at first forming, hath all its parts, and members; and the child of grace hath no part wanting in the day of his birth. 
y Animalia nascuntur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Hist. anim. l. 7 c. 8. 1 Tim. 1.5 2 Tim. 1.5 2 Cor. 6.6. Ro. 12.9.  Then also is it perfect in respect of Truth: there is Faith unfeigned, Love without dissimulation, and every other grace in sincerity: It will abide the touchstone, although it be not full weight.  
2. There is a Perfection of Degrees, and of Growth; & this is twofold, 1. Comparative, compared with that, which is very weak, little, and much beneath it. 2. Absolute, as having nothing to be superadded. Thus, in a Comparative sense, he is said to be Perfect, that is a strong man in Christ, an able Christian in Comparison of those, that are as babes, and but weak in the faith. Thus saith Paul. Phil. 3.15. Let us therefore, as many as be Perfect, be thus minded. And Heb. 5.14. Strong meat belongs to them, that are of full age, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 5.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3.15.  the Greek word here used, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Perfect, and is the same, that is used in the foregoing proof. This perfection also doth Christ give unto the soul that is his: he brings it in, and leads it on in the ways of grace. He, who is called the Everlasting Father, (who hath begotten us again) is not contented merely to preserve the children of Grace, that they die not; but doth tenderly nurse, and cherish them, and cause them to grow to greater strength and stature. Eph. 4.15, 16. But speaking the truth in love, may grow up into him in all things, which is the head, even Christ: from whom the whole body fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.  
But alas! how imperfect is the greatest perfection that is attainable in this life! how many are the sinful weaknesses of the best of God's servants! and what little dwarves are they here, in comparison of their heavenly stature! Christ doth not (therefore) set up Hercules' Pillars, with a Nil ultra to what he doth for his people here; but he writes a Plus ultra: there is something more, that he doth for them; yea, that he works in them, which exceeds this, as far, as heaven is higher than the earth.  
There is (therefore) in the last place, 
Perfection of d●gree● absolute.  an absolute perfection of Degrees. which he bestows upon the Souls of his people at the hour of death, 
z Tunc enim erit perfectum illud de quo loquens Apostolus: Ex parte, inquit, scimus, & ex parte prophetamus, cum dutem venerit id quod perfectum est, quod ex parte est evacuabitur. Deinde ut quomodo possee aliqua similitudine ostendere quantum ab illa quae fatura est, distet haec vita, non qualiumcunque hominum, verum etiam qui praecipua hîc sanctitate suut praediti: Cum essem, inquit, parvus, quasi parvulus sapiebam, etc. Aug. de Civ. Dei, lib. 22. cap. 29.  and upon the whole man, at the great resurrection: then shall the whole man be wholly perfect, perfect Soul, and perfect Body, united together; and, when they are brought to the heavenly Canaan, the Canaanites shall be no more in the land, as thorns in their eyes, and goads in their sides, no more arising of sin in the Soul: no more imperfections cleaving to their Seraphical Hallelujahs: nothing wanting that may be further desired to the completing of their happiness.  
Thus Christ is not like a foolish builder, that laid a foundation, and was not able to finish it: but he lays the foundation, and carrieth on the building of grace here, which he completely perfects, and beautifully adorns in glory hereafter. In this great work of saving his people from their sins, Christ is all, and in all. He is all Meritoriously, purchasing grace, for them; He is all Efficiently, working grace in them: He infuseth grace, preserveth grace, increaseth grace, and perfecteth grace. He is not like unto Moses, that brought the children of Issrael out of Egypt, and died when he came near to the borders of Canaan: Nor like unto Joshua that brought them into Canaan, but began the work where Moses left: But both of them together will more fitly typify the work of Christ our Saviour; 
a Ipse Christus— is propriè est, qui nos vocat, fide & vesipiscentia donat, ac credentes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justificat, regenerate, vivificet, servitque in vitam aeternam, Z●nch de dispens. salutis per Christum, Thes. 17.  who brings his people out of bondage from under their hard taskmasters, leads them safe through the wilderness of this world, and peaceably settleth them in their everlasting rest, having subdued all their enemies under their feet.  
Quest. But why, are we not perfectly saved from sin, by being wholly Sanctified at once, even at our first conversion?  
Answ. 1. Some say this is done for the greater exaltation of God's free Grace, to make us the more sensible of what he hath done for us; that we may have no cause of glorying in ourselves, but may give all the glory unto God. But this Answer seems to me to be of no great force. For had we been Sanctified wholly at once, the work would have been no less of grace, than now it is, there would have been nothing of our merit in it. If a Physician should undertake freely, and upon his own care, and charge to heal a poor sick person, who is not able to give him a Fee, is it not as free (if he thought it fit) to cure him perfectly in a day, as if he take seven years to perfect the cure? Neither should we have been less sensible of what the Lord had done, or have gloried the more in ourselves, or the less in God. Yea, had we been perfectly Sanctified all at once, should we not have been the more sensible of so weighty, and sudden a change; and have gloried less in ourselves, and more in God in that state of perfect Sanctification, than now we are able to do in a state of imperfection? We set up our own, and diminish the due praises of God our Saviour, till we come to a state of perfect holiness.  
2. Neither dare I adventure to say with some, that this is done to keep us humble, and low in our own eyes. 'Tis true (I know) that our daily imperfections are matters of humiliation, and the consideration of them should make us the more humble: But were we perfectly sanctified, we should be perfectly humble, and there would be no room for pride.  
Neither do I apprehend any great weight, in what other particular reasons I have seen given for it: For I do not remember any special reason given in Scripture, It is sufficient that God hath revealed it his will to have it so, and we are abundantly bound to be thankful for our deliverance, whether it be sooner or later completed. We lost our stock of grace suddenly, and are long in recovering our loss. We were wounded in a moment, but are not so soon healed: Our Chirurgeon was able to have wrought the cure in as little time, as we made the wound. But let us wait the Lords leisure, for the healing of our Souls in his own order without too curiously prying into the reason of his method.  
Though the work of Salvation from sin, be wholly the work of Christ, 
Instrumental causes of Sanctification.  both in Purchase and application (as hath been already showed) yet he is pleased to fit, and make use of instruments for bringing in, and leading on his people in the ways of holiness.  
The instrument that Christ makes use of in the first Sanctification of grown persons, (for infants (such in whom Grace is wrought) are sanctified without means) is his Word or Gospel. Rom. 10.17. Faith cometh by hearing, and hearing by the Word of God. And the Gospel is called the power of God unto Salvation, Rom. 1.16. Our Saviour Jesus Christ hath abolished death, and brought life and immortality to light through the Gospel, 2 Tim. 1.10. which is termed the word of reconciliation, 2 Cor. 5.18, 19 And the word which is able to save our Souls, James 1.21. And saith Paul to the Thessalonians, 2 Ep. 2.13, 14. God hath from the beginning chosen you to Salvation, through sanctification of the Spirit, and belief of the truth, whereunto he called you by our Gospel, to the obtaining of the glory of our Lord Jesus Christ. The word discovers our sin, and misery, Rom. 7. James 2.9. Rev. 3.17. And directs us to the Fountain of Grace for healing, and help. Isa. 55.1, 2, 3. Zach. 13.1. Mat. 11.28, 29. joh. 17.37, 38.  
The Word being but an Instrument works not without the spirit of Christ, which is the Principal Efficient 
b Instrumentum non movet nisi moveatur. , as we say, The instrument moves not, unless it be moved. As a Sword cuts not without some hand to wield it, so the Word, (though it be sharper than a twoedged sword) slayeth not corruption, nor converteth the Soul, but as it is set home by the power of the Spirit, and this may be one reason why the Word of God is called the word of the Spirit, Eph. 6.17. Dr. Gouge upon the place gives two reasons why the Word of God is called the Sword of the Spirit. 1. In regard of the Author of it, 2 Pet. 1.21. 2. In regard of the nature, or kind of it; for it is spiritual, and so opposed to a material sword, made of mettle, which may be called the sword of flesh. To this purpose the Apostle saith the weapons of our warfare are not carnal, 2 Cor. 10.4. And this may be a sufficient reason also to call it the sword of the Spirit; because it is the Spirits weapon, wherewith it slays those fleshly lusts, that war against God's glory, and the Souls happiness: As that was said to be the sword of Joab, Abner, Jonathan, or David, wherewith they fought against their enemies.  
Men, more especially Ministers of the Gospel (who are Christ's own Ambassadors) are Instruments in saving his people from their sins, as they bring the word, or message of life and salvation unto them. They are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 co-workers, or labourers together with God, 1 Cor. 3.9. and Ministers, by whom the Church believeth, ver. 5. To this purpose saith Paul to Timothy, 1 Tim. 4.16. Take heed unto thyself, and unto the doctrine; continue in them; for, in doing this, thou shalt both save thyself, and them that hear thee: And Rom. 10.14, 15. How shall they believe on him, of whom they have not heard? and how shall they hear without a Preacher? and how shall he preach except he be sent? as it is written: How beautiful are the feet of them that preach the Gospel of peace, and bring the glad tidings of good things! Therefore Christ hath given Ministers to his Church for this purpose, Ephes. 4.11, 12. And he therefore sent forth his Disciples to teach all natitions. Mat. ult. 19  
Private persons, within their sphere, may be instrumental in the converting of Souls. 1 Cor. 7.16. What knowest thou, O wife, whether thou shalt save thy Husband? or how knowest thou, O man, whether thou shalt save thy Wife? Doubtless the husband is many times an happy instrument of converting the wife, and the wife likewise of converting the husband; and Parents, and Masters have been often blessed instruments of much good in this kind, to their children, and servants: so likewise one friend and neighbour to another. Brethren, saith James, chap. 5.19, ●0. If any of you do err from the truth, and one convert him, let him know, that he which converteth the sinner from the error of his way, shall save a soul from death, and shall hid a multitude of sins. And the reading of the Word may (through God's grace) become effectual, where the preaching of it is not despised.  
In Christ's work of preserving, and increasing grace, the same means, and other also, are instrumental The Word is Milk for Babes, and Meat for Strong men, both to preserve and increase their strength and stature. 1 Pet 2.2. As new born babes desire the sincere milk of the Word, that ye may grow thereby. See Heb. 5.12, 13, 14. chap. 6.1, 2. The Sacraments also, are means (being added, as seals, to the Covenant) to confirm faith, and all saving graces: Yea, in this work, after the receiving of the first special grace, Christians are instrumental in the saving of their own 
c C●riè t●men illi sunt, qui nos in conversione ad Deum truncos esse volunt & lapides. Cum enim quisque sentiat reipsa dum à spiritu Sancto illuminatur, renovatur, trahitur, se quod ignorabat cognoscere, quod nolebat velle, quod aversabatur amare, a quo fugiebat, ad eum libenter, & sponte currere, & quod vitae genus oderat, illud ex animo amplecti, quomodo lapides, ac stipites sumus? Zanch Ep. ad Marcum Meningum, de nostra ad Deum conversione.  souls. Thus saith Paul to Timothy, 1 Epist. 4.16. Take heed unto thyself, and unto the doctrine; continue in them, for in doing this, thou shalt both save thyself and them that hear thee. Thus saith Peter, 1 Ep. 1.22. Seeing that ye have purified your souls, in obeying the truth, through the spirit.— and 1 John 3.3. Every man that hath this hope in him, purifieth himself, even as he is pure. Prayer is a special means, whereby the faithful obtain both a continuance, and increase in grace. 2 Cor. 12.7, 8, 9 Luke 17.5. Mat. 6.13. Psal. 51.10, 11.  
Crosses, afflictions, wonderful and remarkable providences, tend many times (through God's direction) both to the working, and increase of grace, Psal. 119.67. Before I was afflicted I went astray, but now have I kept thy word. Ver. 71. It is good for me that I have been afflicted, that I might learn thy statutes, 2 Chron. 33.11, 12. Acts 16. 26. to 32.  
The complete perfection of the soul, wherein it is saved from all the relics of corruption, is the immediate work of Christ our Saviour; for while his people are here in the flesh, they bear about them the body of sin; and immediately upon the separation of the soul from the body, is the soul perfectly freed from sin: The earthly Tabernacle, and the body of sin are laid down both together, so that the Word, and other Ordinances, and all endeavours towards perfection, that were useful in time of life, can have no place here, when the spirits of just men are made perfect in a moment.  
The subject of this Salvation, 
The subject of Salvation.  or persons saved are his people, those that were given to Christ by the Father (as was expressed in the opening of the Text) viz. the Elect of God, these, and only these, Rom. 8.30. Moreover whom he did predestinate, them he also called.— Those that were predestinate before time, are the called in time, and they are called with an holy calling, 2 Tim. 1.9. they are called from uncleanness to holiness, 1 Thes. 4.7. They are his workmanship created in Christ Jesus unto good works, which God hath before ordained, that they should walk in them, Eph. 2.10. For these only Christ laid down his life, with an absolute purpose to save. John 10.15. I laid down my life for the sheep: For these he prayed as Mediator, John 17.9. I pray for them, I pray not for the world, but for them which thou gavest me, for they are thine. To these he manifests the name of God, ver, 6. I have manifested thy name to the men which thou gavest me out of the world, thine they were, & thou hast given them me. And for their sakes (saith Christ, v. 19) I sanctify myself, that they also might be sanctified through the truth. These, only, hear his voice, & follow him, and to these, only, he gives eternal life, Joh. 10.27, 28.  
The people that are thus given to, and saved by Christ, are by nature 
d Hoc unum è S●literis didiscimus, hominem in hic, quae ad pictatem pertinent, sua natura, eó que antequam fi● nova creatura, hoc est, ante conversionem esse animalem, & ideo quae sunt Dei, nihil eorum intelligere posse; habere cor lapideum, & ob eam causam, nisi prius à Deo carneum accipiat cor, quod flecti in ipsius obsequium possit, non posse velle, quae suae naturae ingrata sunt, essed denique mortuum, ac promden fi preventus a gratia Christi per Christum vivificetur, nullum verae &. coelestis vitae opus praestare posse. Zach. Ep. ad m. Men. de nostra ad Deum conversione.  the children of wrath, even as others, Eph. 2.3. dead in trespasses and sins, ver. 1. they are indeed Christ's Sheep, but lost sheep, 
e Ovis animal est stolidum ac iners & omnium quadrupedum stupid ss●●ū quod in devia et loca deserta diseurrit, et oberrat, etiamsi pascita aomi habeat, et pabusū copiosum— Eisi à tempestatibus et invibus obruatur non discedit ex loco, nisi a pastore abigatur, etc. Aristot. de nat. animal l. 9  in a straying condition without the fold of Christ, John 10.16. The term then, from which they are brought in this great Salvation, is Sin, Satan, and the World. The term to which, is God in holiness. To this purpose speak many Scriptures; two I shall mention, which speak fully to the matter: Paul saith that Christ sent him to the Gentiles to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified, Acts 26.18. And again, saith Paul to Titus, c. 2.3, 4, 5, 6. We, ourselves also, were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful and hating one another: But after that the kindness and love of God our Saviour toward man, appeared, not by works of righteousness, which we have done, but according to his mercy he saved us, by the washing of Regeneration, and renning of the holy Ghost, which he shed on us abundantly, through Jesus Christ our Saviour. The Cure must be according to the nature of the Disease, and the Remedy suitable to the Misery; which was a departing from God to the Creature, which is called two great evils. Jer. 2.13. My people have committed two great evils, they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.  
The power likewise, by which this salvation is wrought, must needs be answerable to the greatness of the misery. It must be a strong arm that rescues a Lamb out of the paw of a Lion: It must be no less than a Divine 
f Tu es Deus omnipotens, qui justificas impios, et vivificas mortuos, et mutas peccatores, et non sunt. Tibi soli possibile est suscitare silios Abrabae de duris lapidibus. Aug. Theo. conf. par. 2. cap. 10.  power, that raiseth a Soul from death to life, and makes it partaker of the Divine nature. It is the Divine power that gives all things pertainig to life and godliness, 2 Pet. 1.3. And it is the same mighty power by which Christ himself was raised from the dead, that worketh effectually in them that believe, Eph. 1.19, 20. The want of Grace in the soul is not a Physical privation, before the habit, where the subject is apt, and disposed to receive the form: but a Logical privation, where the form is excluded, and past a natural power of recovery. The generation of a living child is natural to man, and according to nature it is said, Abraham begat Isaac, etc. but the raising of the dead to life, is a work above nature, and therefore a real miracle, requiring an Almighty power to effect it. Our new creation in Christ is a greater work than our first creation in Adam, and our resurrection from sin to newness of life, is more than the resurrection of our bodies from the grave. Christ therefore puts forth his Almighty power, to save his people from their sins, & when he thus works, none can let, he works irresistably, the greatest ineptitude and depravity of nature shall be overcome. He opens the eyes of them that were borne spiritually blind, and the unction of his Spirit is an eyesalve, whereby they are enabled to see, and know all things necessary to Salvation. Though the will be refractory, and the carnal mind not an Enemy only, but enmity itself against God, 
Rom. 8.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ezek. 36.26. Gen. 6.5.  he bows and inclines it, and of unwilling makes it willing, Psal. 110.3. They shall be a willing people, in the day of thy power. His blood dissolves the adamantine spirit. He takes away the hard and stony heart, and gives a heart of flesh. Though the thoughts and imaginations of the heart be evil, only evil, and that continually he reforms them, and makes them delight in meditating on his word. Though carnal affections be strong, and unbridled, carrying the mind to earthly objects, he crucifies the flesh, with the Affections and Lusts. Though the holds and fortifications of sin be strong in the Soul, and the strong man armed (Satan) possess them, and the Elect, by nature themselves, 
Psal. 68.18.  be rebellious also, joining with Satan, and warring against their Saviour, Christ who is infinitely stronger, batters these fortifications, spoils him of his goods, delivers poor captivated souls and brings them into a blessed captivity, to the obedience of Christ himself.  
In a word, where Christ undertakes the work, the roughest and hardest stone in the corrupted, and confused Mass shall be hewn, polished, and fitted to the spiritual building, and the most knotty piece shall be curiously wrought, to a most beautiful statue, after the image of God.  
I shall both sum up, and further clear this discourse, in these short Propositions following;  
1. Man by nature 
g 
Britan. Theol. Sententia in Synodo Dord. Thes. 1. Voluntas hominis lapsi nudata est donis spiritualibus, & salutaribus, quibus in innocentiae statu donata fuit: ac proinde ad actus spirituales nil jam valet absque viribus gratiae. Thes. 2. Lapsae voluntati inest non tantum peccandi possibilitat, sed etiam praeceps ad peccandum inclinatio.  
De libero Arbitrio, & Gratiâ brevis est Ecclesiae nost●ae definitio, Art. 10. proposita in haec verba. Ea est hominis post lapsum Adae conditio, ut sese naturalibus suis viribus & bonis operibus ad fidem, & invocationem Dei convertere ac praeparare non possit. Quare absque gratia Dei, quae per Christum est, nos preveniente ut velimus, & co-operante dum volumus, ad pietatis opera facienda, quae Deo grata sunt & accepta nil valemus. In quibus verbis homini in statu lapsus, sive peccati, tam vires, quam merita negantur, ad bonum spirituale. Daven. De lib. Arb. & Gratiae cooperatione.   is dead in trespasses and sins, and hath neither power, nor will to help himself, yea, he is an enemy to the work of Grace upon his own Soul, and therefore stands in need of the effectually working grace of Christ.  
2. 
h Brit. Theol. sent. in Sin Dord. De conversione, Thes. 1. Deus animos electorum suorum praedictis gratiae su● actibus excetatoes, & praeparatos intima quadam & mirabu● operatione regenerate, & quafis de novo ereat, infundendo spiritum vivificantem, & omnes animae facultates novis qualicatibus imbuendo.  Christ in saving of a Soul from sin works powerfully, and irresistibly, overcoming all opposition whatsoever, whether within or without us.  
3. 
i Thes. 2. Ad hoc ipsum opus regenerationis habet se homo passiuè, neque est in potestate voluntatis humana impedire Deum sic immediatè, regenerantem.  In Christ's first work of Grace upon the Soul, the Soul is passive.  
4. 
k De Conversione qua denetat actionem bominis, etc. Pradictam conversionem sequitur haec nostra conversio actualis, Deo proliciente ipsum actum credendi, & convertendi ex mutata voluntate, quae acta à Deo agit et ipsa, convertendo se ad Deum, et credendo, hoc est, actum suum vitalem eliciendo. Man by his fall into a State of sin, hath wholly lost all ability of will to any spiritual good accompanying Salvation: So as a natural man being altogether averse from that good, and dead in sin, is not able by his own strength to convert himself, or prepare himself thereunto. When God converts a sinner, and translates him into a state of grace, he freeth him from his natural bondage under sin; and by his grace alone, enables him freely to will, and to do that which is spiritually good. Conf. of Faith by the late Assemb. at Westminster, cap. 9  Yet no man is converted or sanctified against his will, but Christ worketh upon the soul, by inclining the will, of unwilling making it willing, Ps. 110.3.  
5. When Christ draws effectually, the Soul comes presently, and infallibly, yet not by compulsion, but willingly, Cant. 1.4. Draw me, we will run after thee.  
6. Drawing is Christ's word, coming is the Souls act, done in the power of Christ effectually moving.  
Obj. If man be merely passive in the work of conversion, and no man be able in the use of any means to convert himself, but Grace is of the Lords immediate infusing; to what purpose is it, to hear the Word, or use any other means to attain Grace, more than to sit still and do nothing at all. And to what purpose do Ministers preach the Word?  
Answ. 1. The preaching of the Word is God's ordinary means for the converting of Souls, Psal 19.7. The Law of the Lord is perfect, converting the soul. Rom. 10.17. Faith cometh by hearing, and hearing by the word of God. And God, who hath ordained the means, hath bound us to the use of them: for as the Word, and Man's endeavours can avail nothing without the Spirit, so the Spirit will not work, where the Means is rejected. It is God only, that gives the increase; but his Paul's and Apollo's must be planting and watering. Concerning the sowing the seed of the Word, we may say as Solomon in another case, Eccles. 11.6. In the morning sow thy seed, and in the evening withhold not thy hand, for thou knowest not, whether shall prosper, either this, or that, or whether they both shall be alike good. Ministers are Gods Husbandmen, and People are God's Husbandry, or as the field, in which this seed is sown: 
1 Cor. 3.9.  it is the Ministers work to sow, and Gods to make the ground fruitful.  
Ans. 2. The less able we are to work grace in our own souls, the more careful we should be to wait upon the Lord of grace, in the use of the means of grace. The blind, and deaf, and dumb in the Gospel waited the more diligently upon Christ for help, because they could not have help any otherwise, than by his special divine power; they waited in the way, that Christ came, and so must the soul, that would have spiritual help, wait upon Christ in the way that he comes; which is the way of his Ordinances.  
Obj. But is not the outward teaching to be laid aside? Is it not said, Jer. 31.33, 34. This is the Covenant, that I will make with the house of Israel: after those days, saith the Lord, I will put my law in their inward paths,— And they shall teach no more— And doth not the Author to the Hebrews interpret it of the days of the Gospel, and say, expressly, they shall not teach, Heb. 8.10, 11. Must we not then wait only for the inward, and immediate teaching of the Spirit of God?  
Answ. 1. The Lord intended not the laying aside of outward teaching; for Christ himself went up and down preaching the Gospel before his passion; he taught his Disciples also after his resurrection, as appears Ma. 28.18. Mar. 16.14. ad 19 Luk. 24.36, to 51. He gave a new Commission to his Disciples, to go teach all Nations, Mat. 28.19, 20. and promiseth to be with them, and with those, that should succeed them in the work of the Ministry to the end of the world. And he, who is the chief Shepherd, committed the feeding of his flock to them. John 21.15, 16, 17. The fruit of his Ascension was the giving of Apostles, Prophets, Evangelists, Pastors, 
Eph. 4.11, 12.  and Teachers for the perfecting of the Saints, for the work of the Ministry: And we must not be so absurd, as to think that Christ by his own practice, and commission to others contradicted the Prophecies; I came not to destroy the Law, or the Prophets, but to fulfil, saith Christ, Mat 5.17.  
Answ. 2. The teaching of this Doctrine, is a self confutation to the Teachers: for if no man must teach another, than they that are of this opinion must not teach it others, but must leave God to teach them that, as well as other things.  
Answ. 3. But to inquire more strictly into the sense, and meaning of the place, we must note, that the Author of this Epistle, comparing Moses and Christ together, prefers Christ in all things above him, and comparing the internal efficacy of Christ, with the external administrations of the Law, shows, that Christ was the substance of those shadows in the Ceremonial Law, and that from Christ only was Grace derived to obey sincerely the Moral Law, according to those words, joh. 1.16, 17. Of his fullness have all we received, and Grace for Grace. For the Law was given by Moses, but Grace & Truth came by jesus Christ: Which being well understood would be a good Commentary upon a great part of the Epistle to the Hebrews. The great error of the Jews, was their resting in themselves, and the Letter of the Law. They had the Ceremonial Law, and resting in those types, and shadows, looked not with an eye of Faith to Christ the Antitipe, who was the end and scope of the Law, and alone able to take away sin, as pertaining to the Conscience. They had also the Moral Law, written in tables of stone, and rested in their own strength, according to the Letter of the Law and thought to expiate their defects, by those carnal offerings, as Paul plainly and largely declares, if we compare Rom. 9.31, 32, 33. with the former part of the tenth Chapter. Now in the Epistle to the Hebrews, the Apostle clearly shows, that Christ was the substance of those things, whereof the Ceremonies were shadows: and that as Moses taught outwardly only, so Christ alone teacheth inwardly, powerfully, and effectually; writing his Laws in the hearts of his people. So that all (as I conceive) that can be truly gathered out of these words, is, that the inward, effectual teaching, or writing of the Law upon the heart, is the proper, and peculiar work of Christ; and he was therefore to be preferred fare above Moses, (so highly magnified by the Jews) who being but a Minister, could only teach outwardly.   

CHAP. III.  
IF the great work of Christ our Saviour be the saving of his people from their sins, than this may inform us, how to answer an argument of the Papists against two points of Doctrine, wherein we, with the Reformed Churches differ from them. The first is the Doctrine of justification. The second is the Doctrine of assurance of Salvation. In the Doctrine of justification (say they) that, which maketh us righteous before God, and causeth us to be accepted to life everlasting, is remission of sins, and the habits of inward righteousness, or Charity with the fruits thereof.  
We deny the habits of righteousness, or Sanctification to be the thing, by which, in whole, or in part, we are to be justified in the sight of God, either as satisfactory to Justice, or Meritorious of Reward, and affirm, that we are justified by Faith in Christ alone, without the deeds of the Law.  
They object among many, other Arguments, that our way of Justification by Faith alone, is the way to banish good works out of the world, and to open a gate for carnal liberty.  
To which our Divines usually answer, that we are justified by Faith alone, but not by such a Faith as is alone: that it is such a Faith, as worketh by love, and brings forth the fruits of righteousness. And although we do not do good works to be justified by them, as any part of our legal righteousness, yet the practice of good works we hold most necessary, for many other good reasons. But not intending to give any account of those many reasons we assign, let us consider what answer this Doctrine in hand will afford. Saving Faith is to accept of, and embrace Christ for Salvation, to wit, that we may have that Salvation applied to us, which he hath purchased for us, and what that is, hath been already showed, to wit, Salvation from sin, and not merely from wrath for sin. This is Salvation both in Scripture-sense, and language, as you have heard at large. Christ did not purchase our Salvation piecemeal, neither doth he bestow it piecemeal, neither can we receive it piecemeal, he will be a whole Saviour, or no Saviour. He that believes that he may be saved, believes that he may be saved from the whole misery of his Soul; which is both sin and wrath: and he that doth not thus believe, doth not saveingly believe, and he that doth thus believe in Christ, or embrace him, leaves no room for carnal liberty.  
If we fancy to ourselves such a salvation, as Scripture speaks not of, and then draw absurdities from the Doctrine of Salvation by Faith alone, the absurdity will return upon the misapprehension of the Objectors. If a Man should say, he believes in Christ, to be saved from sin, and not from wrath, our Adversaries (I suppose) would not call that saving Faith, and we have less cause to call that saving Faith, that professeth to believe in Christ to be saved from wrath, and not from sin, (as appears by the arguments confirming the Doctrine) Christ, as our whole Saviour, to wit, from both those evils, is the adequate object of saving Faith, which is therefore both Justifying, and Sanctifying Faith, and not a Carnal, or Licentious Faith, or rather fantasy as they make it.  
Were there no evil, that we should be saved from by believing, but only that of suffering the wrath of God for sin, their argument might seem to have the greater strength, although it would then be found too weak. But when the Soul looks upon sin itself, as the great enemy, from which Christ came to save his people; and flies to Christ, that it may obtain deliverance, how can it at the same time give welcome entertainment to sin? Is it possible for a Man to have fellowship and communion with pleasure, and delight, and without fear, with a man, that he is flying from, as his most mortal adversary, hasting to a place of refuge to be secured from him?  
2. They object likewise against the Doctrine of assurance of Salvation. We affirming, that there may be a certainty, and infallibility by Faith 
l Faith, together with experience of special Grace, wrought in the heart, gives us assurance of Salvation. : they asserting that we can only have a probability by hope; arguing, that the Doctrine of certainty of Salvation tends to carnal security, to which we may likewise answer out of this Doctrine: That if Christ came to save his people from their sins, it would be a contradiction to assert, that a Man may be assured of his Salvation at the same time, while he allows himself in carnal security, which is real bondage. He that deliberately allows himself in a course of carnal liberty, may thereby assure himself, that he is not in a state of Salvation, for 'tis evident, that he lies under the great evil, that Christ came to save his people from: and it may be truly said to such a Man, as Peter said to Simon Magus, Thou hast neither part, nor lot in this Matter [of Salvation] for thy heart is not right in the sight of God— thou art in the gall of bitterness, 
Act. 8.21.  and bond of iniquity.  
In this objection of theirs, there would be likewise the more appearance of strength, although not strength enough to their purpose, did Salvation consist only in being justified, and so delivered from God's avenging wrath. But if the Masterpiece of our Salvation be to be saved from sin itself, as hath been proved, how can it be supposed, that assurance of Salvation should give liberty to sin?  
2. Hence it is no wonder, that a child of God after falling into gross sins. or more than ordinary remissness in the service of God, should upon the trial of his Estate, want assurance of Salvation. If Christ came to save his people from their sins, can his people be assured of Salvation, while they go on carelessly in sinning? It is true, a misguided, or sleepy conscience may forbear to molest, or trouble a man, that hath let lose the reins to carnal liberty: but a clear, awakened conscience, will not speak peace in such a case as this. When David had fallen into those foul sins of Adultery and Murder, no sooner was his Conscience awakened, but he was at a loss for the comfortable assurance of his Salvation: his inward joy and peace, were drowned in his Lusts, which caused him sadly to bewail his sin, and pray earnestly, Restore unto me the joy of thy Salvation, Psal. 51.12. Were we but as sensible of spiritual, as we are of bodily injury; our sins we fall into, would be unto our Souls, as so many wounds, and bruises are to our bodies, causing pain and grief: But the remainder of corruption in the best of God's Servants, doth much dull their spiritual senses, whereby they are not so clearly exercised to discern between good and evil: yet the faithful Servants of God have so much spiritual sense of the evil of sin (at leastwise after some time of recollection) that they feel their foul miscarriages paining them to the purpose. They are unto them like so many putrified wounds, broken bones, or bones out of joint, as David complains, Psal. 38.3, 5. There is no soundness in my flesh, because of thine anger, neither is there any rest in my bones because of my sin. My wounds stink and are corrupt, because of my foolishness. Blessed are the pure in heart, saith Christ, for they shall see God, Mat. 5.8. to wit, comfortably here, as well as joyfully hereafter: if purity qualifies the Soul, so as that it may the more clearly see God, than impurity of Heart, and Life, must be as a thick cloud interposing betwixt the Soul, and the light of God's countenance, so that it cannot be refreshed with the beams of his favour, as formerly, till by serious repentance the cloud be removed.  
3. This will likewise inform us, whether we may in the avoiding of evil, and doing of good, propose the escaping of Hell, and obtaining salvation, as the end of so doing. Our sins dishonour God, by our sanctification we glorify him: and he commands us to read, hear, pray, etc. for the subduing of sin, and increase of grace; and must we not press on still forwards, towards perfection, continually growing in grace, till we come to glory, which is the highest degree of grace? This is our salvation to be saved from sin, and towards this all the means of grace, and duties of piety tend: the Word, that we hear, is the sword of the Spirit, for the slaying of sin, we pray against sin, watch against sin, strive against sin, and may we not do it to be saved from sin? nay, can we rightly or rationally use the means, without minding this end? Doth not Heaven's happiness consist in the enjoyment of God in holiness, and is not God most glorified by us, when his glorious Image is completed in us? And may we not make this state the end of our endeavours?  
May we not make the escaping of Hell also the end of our duties, (if we do but in any measure understand what Hell is) without being legalists? That Hell is a place of intolerable torment, I doubt not, for it is set forth by fire & brimstone, and unquenchable fire in Scripture, and 'tis called outer darkness, where the worm never dies, & the fire never goes out. And Rev. 14.10, 11. 'Tis said of those, who worship the Beast, and his Image, and whosoever receive the mark of his name (which shall be the condition of all the damned) The same shall drink of the wine of the wrath of God, which is poured out without mixture, into the cup of his indignation, & they shall be tormented with fire and brimstone in the presence of the holy Angels, and in the presence of the Lamb. And the smoke of their torment ascendeth up for ever and ever, and they have no rest day nor night.  
But certainly as the torment is there the greatest, so sin there is at the highest, where the damned never cease to blaspheme God. Can God's honour be dear unto us, and we not fear to blaspheme him? can we make God's glory our end, without solicitous care to avoid that state, wherein we should never cease, with the Devil and his Angels to blaspheme the most High?  
When men have framed a Heaven and Hell, according to the model of their own brain, no marvel if they deduce strange consequences from it.  
4. This likewise informs us, that Christ died not alike for all men 
m 
See Ball of the Covenant of Grace, from pag. 203. to pag. 264. under this head.  
Christ the Mediator of the New Testament, for whom he died, and risen again.  , For he came to save his people from their sins: all are not his people, as I have showed you before, neither are all saved, or to be saved from their sins. The Doctors of the Doctrine of equal Universal Redemption tell us, that Christ died, and died alike for all men, as much for Cain, Esau, Judas, etc. as for Abel, Jacob, Peter, or any of the glorified Saints. And this they boast of, as the only way to exalt the riches of Grace: One of them publicly excepted against a godly Minister (now with the Lord) because he only invited sinners to repent, and believe, that they might be saved; and did not tell them, that Christ died intentionally to save all. This Objector called it clipped truth, as if if it had been a detracting from the truth of Christ.  
Egregiam verò landem! A rare commendation indeed of the grace of Christ, that teacheth, that Christ hath no more for the glorified in Heaven, than for the damned in Hell: that Abel, Jacob, Peter, are no more beholding to Christ, than Cain, Esau, Judas, which must needs follow, if he did no more for the one than the other. And that when the Apostle asketh, 1 Cor. 4.7. who made thee to differ from another, and what hast thou, that thou hast not received? The Believer must answer, [I have made myself to differ, Christ hath done no more for me, than for the vilest reprobate, he died, and did alike for all men, and put all mankind in a like capacity for salvation, and wherein I differ from the worst of sinners, it is only from myself.] This is plainly the sense of their doctrine.  
This they boast of also, as the only way to comfort afflicted consciences, and call the contrary uncomfortable doctrine. Do but well consider it, and it will prove about as comfortable to a troubled Soul, as it is honourable to the riches of Christ's grace. The perplexed soul cries out [I have sinned grievously against the Almighty, and just God, & he hath set my sins in order before me, my conscience is more than a thousand witnesses against me, I see myself to be a damned wretch, divine vengeance hangs over my head.] This Comforter answers, Be of good cheer, Christ died as much for thee as for any. How doth that appear? He died for every man alike, therefore as much for thee as for any. To whom the troubled soul may easily reply, [If he died for all men alike, than no more for me than for Cain, Esau, Judas, and the rest of the damned in hell: And how shall I be assured that I shall be privileged above them, for I cannot believe?] What this miserable Comforter can answer more, but what may be retorted again in like manner, I know not. If he shall say as some do, Christ hath repent, believed, and done all for thee; It may be answered, [so you say he did for Cain and Judas, if he did as much for every man, as for any man, and yet they are damned.] If he shall say, Christ will give thee a believing penitent heart, and will take away thy hard and stony heart: this destroys their own tenet; for then there is some special grace purchased for, and bestowed upon one, which another hath no share in.  
But I will not now trouble you with the controversy at large; only for your help, to satisfy yourselves, and silence gainsayers, consider what hath been already laid down in the foregoing discourse. Christ hath by his own blood obtained eternal redemption for us, Heb. 9.12. And this redemption is from dead works, to serve the living God, as you may see ver. 14. How much more shall the blood of Christ, who through the eternal Spirit, offered himself without spot to God, purge your conscience from dead works to serve the living God? See likewise cap. 10.9, 10.14. Then said I, Lo I come to do thy will (O God) By which will we are sanctified through the offering of the body of Jesus Christ once for all: For by one offering he hath for ever perfected them that are sanctified. Thus we see he hath redeemed his people from all iniquity, as the Apostles expression is, Tit. 2.14. He hath purchased for them perfect eternal Sanctification: Faith and Repentance, which the Gospel requires, Christ gives unto his people as a part of what he hath purchased for them. He gives repentance unto Israel, Acts 5.31. He is Jesus the author and finisher of our faith, Heb. 12.2. of his fullness we all receive, and grace for grace, Joh. 1.16. It is from the fullness of his Purchase, as well as of the fullness of the Grace that dwells in him, that his people do receive. Christ hath purchased the beginning, increase, and perfection of all sanctifying and saving grace for his people: And herein hath he done more for his people than for others: herein hath he done much more for Abel, Jacob, Peter, than for Cain, Esau, Judas. Here is enough to make a partition wall between the Elect and Reprobate.  
5. This will likewise inform us wherein the multitude of carnal people among us deceive themselves, in their accepting of Christ for their Saviour. They look upon Christ as coming to save them from the wrath of God only, that is due unto them for sin, and they are willing to be saved by him: We doubt not but the vilest sinner, that delighteth in his abominations, who saith, he is willing that Christ should save him from the wrath of the Almighty, speak truth: We need not question but any man would be willing to be saved from the flames of Hell; yea, the Devils themselves would not refuse to be delivered from them; for nature itself abhors sufferings; Who would be willing to go to a place of everlasting torment? But true faith accepts of Christ, as a perfect Saviour, to save the soul from all its misery, both of sin and suffering: And this is the main difference between the faith of a child of God; and the Faith of the ignorant, and carnal multitude. There is not the profanest wretch, but would be willing, that God should be reconciled unto him, blotting out his sins: but how hard a matter is it to persuade a sinner to be reconciled unto God, willingly parting with his sins! All the wooing, entreating, beseeching, and the best Rhetoric we can use is too little to prevail. 2 Cor. 5.20. Now than we are Ambassadors for Christ, as though God did beseech you by us; we pray you in Christ's stead be ye reconciled to God. So saith Peter, Dear beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul. This is indeed the great and main work of the Ministers of the Gospel, to persuade sinners to accept of Christ for salvation from Sin: sin is the mire that carnal persons stick in, and are unwilling to be drawn out of.  
6. This will also inform us, who they are, that are the best Gospel preachers, that most exalt the riches and grace of Christ: undoubtedly those, that preach Christ a Saviour from sin, as well as from the fruit and effects of sin. Many think there is no Gospel-preaching, but only the preaching of pardon, and remission of all sin to the worst of sinners: If we preach the doctrine of Sanctification, that is accounted Legal doctrine: but if we persuade swearers, drunkards, and the worst of sinners, that they have nothing to do, but believe their sins are pardoned already; and that the legal work of repenting, watching, striving against sin, and care to please God must not be regarded; then we shall be extolled for preachers of freegrace. Alas, poor mistaken souls! are Christ and Grace only exalted in the pardon of sin, and must we take no heed to the sanctification of sinners? Is it a Gospel-work to preach Christ, as having taken away suffering, the fruit of sin, and is it a legal Doctrine to preach Christ for the destruction of sin, that is the cause of suffering, and the worst of evils? You have pretended to be admirers of Freegrace: if you are so indeed, you may here stand, and wonder with yourselves at your gross mistake, and that you have admired the grace of Christ no more. You have amired, that murder, persecution, witchcraft, blasphemy, and the like; should be forgiven; that Manasseh, Paul, and many of the Jews, that crucified Christ, should be freely pardoned you have been ready to cry, Grace, grace, riches of grace, grace abounding and superabounding, to such a work as this. 'Tis true, there is cause enough to magnify this wonderful work of Christ, and we may well say, This is the Lords doing, and it is marvelous in our eyes. I would not willingly, in the least, dimmish this pardoning grace of Christ. Yet come and behold and admire Grace once more, to wit, the sanctifying Grace of Christ. Is it not a wonder to see the Wolf dwell with the Lamb, and the Leopard lie down with the Kid, and the Calf, and the young Lion, and the falling together, and a little Child to lead them? To see the Cow and the bear feed, and their young ones lie down together, and the Lion eat straw like an Ox? To see a sucking Child play upon the hole of the Asp, and the weaned child put his hand upon the Cockatrice den? Isa. 11.6, 7, 8. To see a Sinner become a Saint? 
2 Chr. 33. Gal. 1.23. 1 Cor. 10.20. 2 Pet. 1.4. 1 Joh. 1.3.  to see a Sorcerer become a sincere Worshipper of the Living God? To see a furious Persecutor become a painful Preacher of that Faith, which once he destroyed? To see those that had formerly communion with Devils, to be made partakers of the Divine nature, and to be called into fellow ship with God the Father, and with his Son Jesus Christ? Here is matter of admiration indeed. Stand here and pause a little, & see whether you have not more cause, than before, to cry out, O the breadth, & length, and depth and height of the grace of Christ! The soul, that is betrothed to Christ in holiness, may much more say in this case, what David said when he was advanced from a mean family to great dignity: Lord, Who am I, and what is my house, that thou hast brought me hitherto? Here may we likewise say with the Psalmist, Psal. 8.4. What is man (Lord) that thou art mindful of him, and the Son of man, that thou (so) visitest him! And are not they to be esteemed the most faithful preachers of the Gospel, who eat not to reveal unto the people both parts of the Counsel, and Grace of Christ; but show forth the glory of his sanctifying, as well as of his justifying work?  
Beware than I beseech you of the dangerous way of admiring grace against grace; which is (indeed) to destroy grace. Take heed of harkening to them, that so much contemn the doctrine of Sanctification by Christ, under pretence of exalting Chr●st: The Doctrine of the grace of God which bringeth salvation, teacheth us, that denying ungodliness and worldly lusts, we should live soberly, justly, and godly in this present world, Tit. 2.11, 12. Paul teacheth us, that it is a faithful saying, and worthy of all acceptation, that Christ came into the world to save sinners, but not to save them in their sins (that were a contradiction) but to save them from their sins. There is in him plenteous redemption, and he shall redeem Israel from all his iniquities, Psal. 130. ult. and he saves them to the uttermost, that come unto God by him. Hebr. 7.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the perfection of all. And were it so, that Christ should save us from wrath, and not from sin, he would be but an imperfect Saviour: for it would be but a half salvation, nor so much neither. But Christ doth not leave his work imperfect, those that are his redeemed one's are complete in him, Col. 2.10. he justifies them, he sanctifies them, and so saves them: And he that will be a faithful Minister of Christ, must preach justification & sanctification, which are inseparable.  
It is no marvel if Antinomian teachers carry the multitude after them. When they shall teach them that there needs no sorrow for sin, no repentance, no such care to please God, that God takes no notice of their sins, nor is displeased with them for sin; it is no strange thing, if those, that are in love with their lusts, do follow, applaud, & approve them, when they cannot bear the plain deal of a faithful Minister of Christ, who tells them, they cannot have Christ, and their lusts too: That the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men. That the unrighteous shall not inherit the Kingdom of God. That if they will be saved by Christ, they must be content to have their iniquities destroyed, they must be saved from their sins, for they, and their sins cannot be saved together. It is no marvel (I say) to see those lose sort of Teachers gain a multitude of imaginary Converts. How easy a matter is it to make a Proselyte of a worldling, if he may have Christ and his Mammon too; or a voluptuous man, if he may have Christ, and his carnal pleasuers too. And who would not have Christ, when he shall be taught to deny, or part with nothing, not so much as a beloved lust for Christ. Such clawing teachers are fit to please men of itching ears: and such rotten doctrine hath undoubtedly made so many unsound Professors, as we see of late. How many Antinomian pretenders to more than ordinary Christians have attained to, do we see, that give way to intemperate drinking, lascivious jesting, defrauding, and many other evils.  
If Solomon when the two women pleaded their cause before him, concluded that she was indeed the Mother of the Child, whose yerning bowels pleaded against the dividing of it, knowing that was the ready way to destroy it: Let the wise discern betwixt us, and our Antinomian Adversaries, which of the two is upright in his cause; and whether a divided Christ be like to prove a living, and quickening Saviour.  
We may here with the Apostles of Christ lift up our voice to God with one accord, 
Acts 4.24. to 29.  and say, Lord, thou art God, which hast made heaven and earth, and the sea, and all that in them is, who by the mouth of thy servant David hast said, why did the heathen rage, and the people imagine vain things? The Kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. For of a truth against thy holy child jesus, whom thou hast anointed, both Herod, and Pontius Pilate with the Gentiles, and people of Israel were gathered together, for to do whatsoever thy hand and thy counsel had determined before to be done: But this thou in mercy hast ordered to the saving of thy people. But now behold a combination of Antinomians, Familists, and licentious Libertines, with evil hearts, and wicked hands have (what in them lies) divided, and separated the saving work of thy Son Jesus Christ, contrary to the revealed will, to the ruin and destruction of many thousand souls. And grant unto thy servants, that they may with all boldness speak thy word not daubing with untempered mortar, but plainly telling judah of her sins, and jerusalem of her transgressions, that so they may (through thine effectual grace) be instruments of recovering many from this snare of the Devil, who are now led captive by him at his will.  
7. If the great work of Christ be the saving of his people from their sins, this will further inform us who they are, that are the best Christians, that have most interest in Christ; even those that are the most saved from their sins, that have their corruptions most mortified, that are the most meek, humble, self denying, obedient Christians; and not they that are most in show, and outward appearance. This I speak, because I see most judge by a wrong rule, both of themselves and others, in point of Christianity. I have heard some highly applauding such as talk, and seem to know much, while they complain of their own ignorance, want of expression, inability in comparison of them, calling the other able Christians. And we see in this talkative age, those, that talk much, to be renowned among many, while the modest, humble hearted are little set by. I have sometime seen a Gallant in gold and silver lace, strutting in great state, and perhaps not so much worth in all the world beside, as the clothes upon his back. To this man many do reverence, ignorantly apprehending him to be some honourable person; when they regardlessly pass by another man in plain habit, that may be worth some thousand pounds. So is the esteem of most concerning the worth of Christians: he that talks most, and wordeth it best in all company, is the only man, when a weighty, serious Christian, of fewer words, and meaner outside, is of no account. But the worth of a Christian lies not in a few good words, nor in plausible performance of duties; but in true and real sanctification from sin A sincere humble-hearted Christian is worth his weight in gold, and I doubt not but one such Christian will weigh down a hundred vainglorious talkers in the balance of the Sanctuary. Think not the highest Mountains are the most fruitful Land, because they overlook the lower Valleys: the mountains (indeed) are most in show, especially at a distance, but the lowest valleys bring forth fruit most abundantly. 
Gifts and Grace compared.  There is a great deal of difference between Gifts and Graces, as I shall instance in three particulars: There is the gift of knowledge, and the grace of knowledge the gift of faith, and the grace of faith, the gift of prayer, and the grace of prayer. There may be, & oft times is, a large gift of all these, where the true grace of them is wholly wanting. No doubt but judas, and divers others, lawfully set apart to the work of the Ministry, were endued with a large measure of the gifts of knowledge, faith and utterance, both for preaching and prayer: But how fare were they from the grace of either! Our Saviour Christ himself gives us an account of many, Mat. 7.22. that will say at the last day, Lord, Lord, have we not prophesied in thy name, and in thy name cast out Devils, and in thy name done many wonderful works? and than will he profess unto them, I never know you, depart from me, ye that work iniquity. But true sanctifying Grace is precious in his esteem: the grace of knowledge is more precious than any thing in all the world, Prov. 3.13. Happy is the man that findeth wisdom, and the man that getteth understanding. For the merchandise of it is better than the merchandise of silver, & the gain thereof than of fine gold, she is more precious than rubies, and all the things thou canst desire, are not to be compared unto her. Happy indeed are they that have the grace of knowledge, when many that are endued with great gifts, are, and shall be eternally miseable. Hell itself is full of large gifts, yea, the Devils there have greater knowledge than all the Saints on earth. The gift of knowledge (through the corruption of man) puffs up, as we see by woeful and abundant experience, when the grace of knowledge makes a man more humble. The mere gift makes a man wise in his own eyes, and while he takes himself to be a knowing man, he knows nothing as he ought, 1 Cor. 8.7. Seest thou a man that is wise in his own eyes? there is more hope of a fool than of him, saith Solomon, Prov. 26.12. A fool in Solomon's usual sense, is one that is wicked, and verily there is more hope of a profane person than of him that is well conceited of himself: The Gospel took better effect among Publicans and Harlots, than with the Scribes and Pharisees, for to them, saith Christ, the Publicans and Harlots enter into the kingdom of God before you, Mat. 21.31. And the reason is evident, for a profane person is more easily convinced of his sin, which is a good step toward conversion, and a necessary antecedent to it. A selfconceited proud person resisteth God in his message and motions; and God resisteth him, so that there is, as it were, an antipathy between them. The Pharisees and Lawyers rejected the counsel of God, Luke 7.30. and God resisteth the proud, James 4.6. but he giveth grace to the humble. And the grace of knowledge makes a man humble, little in his own eyes, and low in his own esteem, showing him his ignorance, wants, weakness; and the more a man truly knows, the more he sees what he knows not, and dare not rashly adventure upon things above his reach, Ps. 131.1. Lord my heart is not haughty, nor mine eyes lofty, neither do I exercise myself in great matters, or in things too high for me.  
There was likewise the gift of Faith, even to the working of Miracles, which was nothing in the Lords esteem, without sanctifying Grace. 1 Cor. 13.2. Though I have faith, so that I could remove mountains, and have no charity, I am nothing. But the grace of faith in all that are endued with it, is precious. 2 Pet. 1.1. And the trial of this grace is said to be much more precious than of gold, 1 Pet. 1.7.  
There is also the gift of Prayer; and this furnisheth a man with words and apt composure, as to the outward form, but the grace of Prayer furnisheth the heart with the sense of its wants, and apprehension of the worth of grace, and fills the soul with sighs and groans, when it wants words to speak its mind. There was more of the grace of prayer in that short Petition of the self denying Publican [God be merciful to me a sinner] than in many of the Pharisees long prayers, and their fastings to boot. The Pharisees prayed by measure, and the Papists pray by number, but a gracious spirit prays by weight, and such prayers are most prevalent. Jam. 5.16. The effectual fervent prayer of a righteous man availeth much. Regard not then so much, how long thou prayest, or what are thy expressions, in prayer as what are thy sighs and groans, and what the serious sense of thy heart, in prayer and supplication. The special help of the spirit lies in framing the heart with the affections, not the tongue with words for prayer, as is evident, Rom. 8.26. Likewise the Spirit also helpeth our infirmities; for we know not what we should pray for as we ought; but the spirit itself maketh intercession for us with groan, which cannot be uttered.  
Measure not then the quantity of thy gifts to know what thou art in point of Christianity, but try the quality, the sincerity and growth of thy grace. A little grace, with little gifts, is of fare greater value, than the greatest gifts without grace. A small vessel, laden with Gold from the Indies, is of more value than the greatest ship laden with Coals, Salt, or such like Commodities.  
Grace lies not merely in the head, but chief in the heart, and in the feet also of a Christian, to wit, the habit of grace in the inward affection, and the exercise in the outward conversation, or course of life, together with the actings of the inward faculties.  
1. In the heart, or inward affections. Thus, according to the tenor of the new Covenant, the true grace of knowledge rectifies the heart. Jer. 31.33. But this is the covenant that I will make with the house of Israel, after those days, saith the Lord, I will put my Law in their inward parts, and write it in their hearts.— And 'tis the heart that God especially calls for. Prov. 23.26. My Son give me thy heart. With the head man assenteth to the truth of God, but with the heart man [consenting] believeth unto righteousness, Rom. 10.10. that is, justifying faith is seated chief in the heart, I do not exclude the understanding.  
The head inventeth words, but the heart inditeth matter for prayer, and praise, My heart is inditing a good matter, saith David, Psal. 45.1. The head may dictate to the tongue, but grace frameth and fixeth the heart for duty. Psal. 57.7. My heart is fixed, O God my heart is fixed. Here the heart leadeth the way to the outward service, calling upon, & awakening the tongue, Psaltery and Harp, ver. 8. Awake my glory, that is my tongue, which is therefore called our glory, because it is the instrument wherewith man glorifies God: compare Psal. 16.9. with Acts 2.26. and you shall find, that that which the Psalmist calleth the glory, the Apostle translateth the tongue in quoting that text, Therefore did my heart rejoice, and my tongue was glad.  
2. True Grace is also much in the feet of a Christian, I mean the exercise of grace is in the course of life and conversation (not excluding the inward exercise) which is called our way, wherein we are to walk according to the Word of God. Thus also in the new Covenant, God promiseth (as to write his laws in the hearts of his people, so) to cause them to walk in his statutes, Ezek. 36.27. Psal. 119.59. I thought on my ways, and turned my feet unto thy testimonies, ver. 101. I have refrained my feet from every evil way. ver. 105. Thy word is a lamp unto my feet, and a light unto my path. Walking is an act of continuance, and imports the constant course of life in such Scripture-phrases as these. Thus saith David, Psal. 119.1. Blessed are the undefiled in the way, who walk in the law of the Lord; yea, Grace causeth not only to walk, but also to run in the ways of God: Thus likewise saith David, Psal. 119.32. I will run the way of thy commandments. Thus Paul, I therefore so run, not as uncertainly, 1 Cor 9.26. and he exhorteth us, v. 24. So run, that ye may obtain.  
Gifts have been, and are still much abused, but Grace cannot be misimplied. The strive, hot contendings, fearful schisms and factions in the Church of Corinth, were made through the pride and vainglory of the gifted men among them. There were so many tongues and so many speakers, puffed up with self-conceit, that those gifts, which were given them for edification, were abused to ostentation, and confusion in their solemn meetings: which Paul corrects, as we read at large, 1 Cor. 14.  
What is the cause of our sad divisions, and the great disorder that we are grown into, but this, that men play the wantoness with the gifts that God hath given them? Scripture tells us knowledge puffs up, 1 Cor 8.2. And when men are swollen with pride, 'tis no marvel if they break out into contention, for, saith Solomon, Only by pride cometh contention, Prov. 13.10.  
Let then the most humble, peaceable, selfe-denying, serious Christian, be accounted the best, and let grace be ever preferred before gifts.  
Lastly, if Christ's great work be the saving of his people from their sins, this informs us, that a soul given up to a state of sin, is in a most sad condition. No judgement like that of being given up to a reprobate sense, and vile affections: Had we stood with Abraham, and seen Sodom flaming, and smoking with fire and brimstone, and so terrible wrath from Heaven consuming her inhabitants, would not our hearts have ached within us, at so dreadful a sight? But that which righteous Lot saw, while he lived among them, which vexed his soul from day to day, even their filthy and unlawful deeds, was, in itself a sight far more grievous to behold. Men are apt to judge, that God is highly displeased with those that fall under some remarkable, temporal judgement, but little regard his wrath, in giving up souls to sin; yea, a seeming judgement sometimes begets an hasty and rash censure: When the Viper fastened upon Paul's hand, no doubt, said the Barbarians this man is a murderer, whom, though he hath escaped the Sea, yet vengeance suffereth not to live, Acts 28.4. And had Job lived in our days, we should have had many ready to charge him in the depth of his misery with wickedness, and hypocrisy, as his friends did. But beloved, there is a sort of vengeance from heaven, that lies upon the greatest part of the world, and upon many among us, which is little regarded, and that is, Gods leaving men up to their own hearts lusts. Rom. 1.24, 26. Wherefore God also gave them up to uncleanness, through the lusts of their own hearts, to dishonour their bodies between themselves; and ver. 26. For this cause God gave them up to vile affections. To the like purpose speaketh Solomon, Prov. 22.14. The mouth of strange women is a deep pit, he that is abhorred of the Lord shall fall therein. And 'tis well reckoned by the Psalmist, among the heavy judgements upon Israel in the Wilderness, that when they lusted exceedingly, & tempted God, he gave them their request, but sent leanness into their souls, Ps. 106.14, 16. Ps. 81.11, 12. But my people would not hearken unto my voice, & I rael would none of me; so I gave them up unto their own hearts lusts, & they walked in their own counsels: & the judgement upon evil men & seduce is, that they shall wax worse and worse, deceiving and being deceived, 2 Tim. 3.13. And were it well considered, we might observe the remarkable judgement of God upon many in these times. How many of those that waxed wanton, and despised the precious Truths and Ordinances of God, are now given up to swearing, drunkenness, whoredom, and such like abominable wickedness! Had these men been smitten with lightning, and thunderbolts from heaven, for their departure from the ways of righteousness, we should have been ready to say, this is the finger of God. Certainly God hath already pointed them out more sadly by the heaviest plagues, in that they have been given up to hellish blasphemies, and to work wickedness with greediness; and his hand in this is more heavy upon them, than if we had seen them fall dead in our streets. As it is the Saints happiness that their little grace shall be improved; so is it the misery of a multitude of seared Sinners, that their filthy and vile affections shall be still increased, as it is written, Revel. 22.11. He that is unjust, let him be unjust still, and he which is filthy, let him be filthy still; and he that is righteous, let him be righteous still, and he that is holy, let him be holy still.   

CHAP. IU.  
IF the great work of Christ our Saviour be the saving of his people from their sins, 
Use of Reproof.  than this reproves those that do what in them lies, to hinder this saving work of Jesus Christ. And they are  
1. Such as hinder the salvation of their own souls.  
2. Such as hinder the salvation of others.  
1. Such as hinder the salvation of their own souls by resisting the grace of Christ, tendered in the Word, and the friendly motions of the Spirit. How doth the Lord, by his Messengers, invite, entreat, persuade, and woe sinners for their good, and they refuse and hate instruction, despise his messengers, and harden their hearts against him! How do some neglect hearing, and but seldom frequent the ordinances of God; others are grown careless in hearing, or Sermon-proof, so that the Word takes little or no impression upon them, to the grief of our hearts, and sadding of our spirits, who behold their sottishness! And how many ways have sinners, that are convinced of their evil estate, to play the Sophisters with their consciences, and delude their own souls, that they may retain their beloved sins, though to their utter ruin! when Israel and judah sinned against the Lord, he testified against them by his Prophets, and Seers, saying, Turn ye from your evil ways, and keep my commandments and my statutes;— notwithstanding they would not hear, but hardened their necks— and they rejected his Statutes, and his Covenant that he made with their Fathers, and his testimonies which he testified against them, and they followed vanity, and became vain; therefore the Lord was angry with them, and rejected all the seed of Israel, and delivered them into the hand of spoilers, till he had cast them out of his sight, 2 Kings 17.13, 14, 15, 18, 19, ●0. And is not God still the same? may you not expect the Lord to deal with you likewise? you have sinned against the Lord, and he hath testified against you by his Ministers: Notwithstanding you refuse to hear, but harden your hearts against the Lord, therefore is the Lord very angry, and that justly with you; yea, as sure as you live the Lord will deliver you into the hands of Satan, and your own corruption (the worst of spoilers) and eternally cast you out of his sight, unless you embrace his counsel, and seek him in due time. What the Lord said of judah, because they refused the good way, may you take, as spoken of yourselves, for refusing the message of Christ, Hear, O Earth, behold I will bring evil upon this people, even the fruit of their own thoughts, because they have not harkened unto my words, nor to my law, but rejected it, Jerem. 16 19 and you may shortly be called with Jerusalem to take up a lamentation, because the Lord hath rejected and forsaken you, as the generation of his wrath, Jerem. 7.29. Yea know, that whereas the Lord is now importunate with you for your good, and you set at naught his counsel, the time may shortly come, when you shall call upon him in the bitterness of your soul, from the depth of your distress, and he slight your cry, yea, laugh at your calamity, as you have made but a mock at his Word. O Sinners, hear, and tremble at what the Lord hath spoken against you, Prov. 1.24. to 32. Because I have called and ye refused, I have stretched out my hand and no man regarded, but ye have set at naught all my counsel, and would none of my reproof; I also will laugh at your calamity, I will mock when your fear cometh: when your fear cometh, as desolation, and your destruction cometh, as a whirlwind, when distress and anguish cometh upon you; then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me: For they hated knowledge, and did not choose the fear of the Lord: They would none of my counsel, they despised all my reproof: Therefore shall they eat of the fruit of their own way, and be filled with their own devices.  
You think it a small matter to reject the Lords Messengers, and despise their counsel, but herein you reject the Lord Christ himself, Luke 10.16 He that despiseth you despiseth me. In this, as the Lord said to Samuel, 1 Sam. 8.7. They have not rejected thee, but they have rejected me, that I should not reign ever them: So may I truly say, you have not rejected us, who are Ministers, but you have rejected the Lord Christ our Saviour, that he should not reign over you: Yea, what do you less, than resist the salvation of your own souls, when with the Pharisees and Lawyers ye reject the counsel of God, Luke 7.30. May not I here take up the words of Steph: Act. 7.51. & say, Ye stiffnecked, & uncircumcised in heart, and ears, ye do always resist the holy Ghost. If they that resist the lawful authority of the civil Magistrate, shall receive to themselves damnation, 
Rom. 13.2  how just will the condemnation of those be, who resist the saving counsel and authority of Jesus Christ! Who ever hardened himself against God, and prospered? Job 9.4.  
Sinner, the great work of Christ our Saviour is to save his people from their sins; and how is it, that thou wilt not be saved by him? that thou wilt hazard thy soul to save thy sin? thy sin dishonours God, and God will either destroy thy sin, or thee, Wilt thou lose thy soul to save thy base lusts? hast thou the like passionate affection to thy sin, as David had to his Son Absalon, when he cried out [Would God I had died for thee?] yea, though, as Absalon, it seeks to berave thee both of thy Life and Crown? Is filthy abominable corruption so beautiful in thine eyes? Surely thy Dalilah hath betrayed thee into the hands of thine enemies, who have put out both thine eyes, or else thou couldst not be so blindly sottish; for thou hardnest thy heart against thy own soul.  
Secondly, this reproves those, that hinder the salvation of others, and they are of divers sorts.  
1. Such as teach corrupt doctrine. If truth be the Lords instrument for the sanctification of the soul (as it is said John 17.17. Sanctify them with thy truth, thy word is truth) than error is a great means whereby souls come to be corrupted, and held under Satan's slavery. Are not many seduced souls, that formerly seemed to be in love with the ways of God, now turned to swearing, cursing, blaspheming, and other like abominations; yea, and to commit these sins with greediness? And are not the duties of Piety, as hearing, praying, singing, sanctifying the Sabbath, and the like, accounted exercises unbeseeming Saints? Yea, what wickedness is there but some of our late errors will lead a man to in commission of it? and what course more effectual to bring sinners to perpetual destruction, than when men make it their work to turn them from the truth, which is the way of salvation? The Apostle calls the doctrine of the teachers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heresies of destruction, or as our Translation renders it, damnable Heresies, 2 Pet. 2.1.  
Some errors there are, that more evidently tend to hinder this work of Christ, I shall instance in one or two of them. First, that Pelagian Heresy, that denies the propagation of Original sin. They say [we derive sin from our parents only by imitation.] How shall that enemy be destroyed, that is concealed and denied? How shall a man labour to mortify this body of sin, when he denies that we bear any such body about us? Surely Rahabs hiding the Spies, was not more effectual to their preservation, and the ruin of the city Jericho, than this Pelagian doctrine is to the saving of sin, and the utter ruin of the soul. Whoso covereth his sins shall not prosper, but whoso confesseth and forsaketh them, shall have mercy, Prov. 28.13.  
2. The Antinomians teach, that no man ought to doubt of God's love, but immediately believe that his sins were eternally pardoned, and himself justified, and that whatever he doth, he need not be in care or doubt: God sees his sin no more, the Lord takes no notice of the sins of his servants, say they, abusing that Scripture to that end; Numb. 23.21. He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel. And repentance they affirm to be the voice of the Law, not of the Gospel.  
Is not this the very way of the carnal multitude, to sin without godly sorrow, and yet persuade themselves of an interest in Gods saving mercy? What is this but to turn Faith into a mere fantasy? And whither doth this tend, but to make sinners secure in the midst of the greatest misery? O how many souls are this day poisoned in England with this damnable doctrine! and how sad will the account be of those that have so grossly deluded them! to deny the doctrine of repentance to be Gospel-doctrine, is no less dangerous, and destructive to souls, than that Popish doctrine, that denies Justification by Faith in the alone merits of Jesus Christ.  
I will not now stand to confute this presumptuous doctrine, it being improper in a use of reproof, and it hath been well done already by other 
n By Mr. Gataker, Mr. Anth: Burgess & others.  hands. But I shall leave a few texts of Scripture to your consideration, which you may peruse at your leisure for a sufficient confutation, Exod. 4.14. 2. Sam. 11.27. ch. 12. to v. 13. Psal. 51.2 Sam. 24. 1 Kings 11.29. 2 Chron. 32.25, 26. Luke 13.3.5. Romans 2.4, 5. Acts 17.30.  
And here I cannot but take notice by the way of a tenant, much applauded by some in these parts, which carries all other errors in the belly of it, and it is this, [That it is better that a hundred errors should be preached, than one truth be lost.] To which I shall give answer,  
First, this supposeth, that those, who ordinarily preach Errors, have some special truth to reveal, that others are ignorant of. But that is strange, that a truth of God should be hid from all godly, able, and Orthodox Ministers of the Gospel, and revealed to such as ordinarily maintain a multitude of errors. When the Apostle (1 John 4.1.) bids Try the spirits, whether they are of God, because many false Prophets are gone out into the world; he intimates, that seducing spirits are not of God, & that those that preach gross Errors are of the false Prophets that are gone forth. Now that God should reveal his extraordinary secrets to such as these, and hid them from his servants the Prophets, is a secret indeed, such (I believe) as was never heard of.  
Secondly, If this position be true, the Jesuit may come in and plead for a child's part in this toleration: for he will preach some truths with less than a hundred errors.  
Thirdly, This is a very strange way to preserve one Truth from being lost, for if a hundred Errors be preached with one Truth, it is most like that the hearers receive many of the Errors, and lose the Truth, that can scarcely be discerned in so great a crowd of falsehood, especially considering how ignorant the multitude is, and how prone we are by nature to err. And a stranger way this is to nourish souls: Truth is as wholesome food, & Error of a poisoning nature; and if you cut, and set before a child a hundred bits of poison, and but one bit of wholesome food, and bid him eat, 'tis a hundred to one but he poisons himself.  
Fourthly, When a Preacher preacheth Truth and Error mixed together, he presseth all upon the hearers for truth. Suppose then a hundred Errors and one Truth should be received by the people, they lose a hundred truths for the gaining of one; for in every error received, there is a truth lost to him that receiveth the error, because every error is contradictory to some truth. Verily he that should lose five pounds to gain a shilling, would at last be forced to cry, Fie on the winning.  
Lastly, A hundred errors, such as are in our days, were enough to make another Gospel, or rather to pervert the Gospel of Jesus Christ, and then tell me what means that saying, Galat. 1.8. There be some that trouble you, and would pervert the Gospel of Christ; But though we, or an Angel from heaven, preach any other Gospel unto you than that which we have preached unto you, let him be accursed. Consider also that saying, Rom. 16.17. Now I beseech you brethren, mark them which cause divisions, and offences contrary to the doctrine which ye have learned, and avoid them.  
I might instance in divers other corrupt tenants tending to root out the power of godliness, and that which makes the temptation the more strong and dangerous, is, that all manner of corrupt and rotten tenants, go under the name of higher attainments: True piety is accounted but old formality, and the most wanton Opinionists are reputed for precious Saints. But when Satan transforms himself into an Angel of light, and his Ministers into Ministers of the Gospel, no marvel if a vizour of holiness be put upon many strange faces, even Familists, and Ranters will be rebaptized by the name of Saints, and Arius, Pelagius, Socinus, etc. must be canonised. Doubtless, his Holiness, the Pope, hath much hopes of a great harvest amongst us, for by this time he may be persuaded, that many of those that were so hot against a few Ceremonies, calling them the rags and remnants of Popery, were offended with the rags, because they were but rags, and rejected the remnants of Popery, because they had a mind to receive it by the whole piece. What are the Doctrines of Arminius, but pieces of Popery a little more finely dressed, that they may be the more handsomely worn? or a Popish dish more finely cooked to please the palate, and so go the more easily down. 'Tis not long since this assertion [that God did choose his Elect for some excellency that he foresaw to be in them] was presented to some of you, at a private meeting, in a Lordly dish. 
o By an Officer of the Army, who quartered in town.  Surely Papists are glad to see us relish so many of their dainties, and hope we will make no bones of the rest; for after we have thus feasted with them a while, they may expect us willing to fast with them too, seeing Ignorance is become the mother of our Devotion. But through the mercy of God, though many have surfeited, yet it is not become an epidemical disease. Yea, blessed be his name, he hath reserved to himself, for the good of his Church, a considerable party of faithful Ministers, whom he hath furnished with ability, and courage earnestly to contend for that faith that was once delivered to them, that were Saints indeed. Yea, England is at this day furnished with a greater number of godly, able and faithful Ministers of the Gospel, than any of the generations of our Ancestors before us, or than is found in any other nation throughout the world.  
A second sort of those, that hinder the salvation of others, are such as are enemies to the Church's Reformation. No doubt but the keys of Doctrine and Discipline are both Christ's ordinary means for the saving of souls, yea, the severe censure of excommunication, called a delivering up to Satan, is but for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus, 1 Cor. 5.5. And the sharpness of Discipline, as Paul likewise tells us is a power that the Lord hath given us to edification, and not to destruction. 2 Cor. 13.10. And if so, than the resisting of this work of Christ, tends to the saving of the flesh, and destroying of the spirit; directly to destruction and not to edification. Bitter Pills, and purging Potions, are for the health of the body, though harsh to the taste; and as those that hinder the sick from the means of recovery, are plainly accessary to their death, so is it in the case of our present Church-distempers. How do some plead the disadvantage of these times, as those that cried out The time is not come that the Lords house should be built. Hag. 1.2. others are ready to scorn and deride the work, as Sanballat and Tobias, because of the weakness and paucity of the bvilders. But if the work be the Lords (as I doubt not but it is) he will surely declare, that his strength is made perfect in weakness. Others, by reason of their wilful exorbitances, are bend to reject the yoke of Christ, as too heavy for them (though easy in itself) and to say in their hearts, Who is Lord over us? Oh that such would seriously consider that saying of Christ, Luke 19.27. But those mine enemies, which would not that I should reign over them, bring hither and slay them before me. Remember likewise what I lately told you, that those that would be free from the reach of Christ's Discipline, are fit to be ranked amongst Heathens and Infidels, than to be retained and privileged as members of the Church of Christ, 1 Cor. 5.12. What have we to do to judge them that are without? do we not judge them that are within? Those that are without, indeed are free from the rod of Church-discipline, but those that are within aught to be ruled by it.  
3. A third sort of those that hinder the work of Christ, in the saving of his people from their sins, are Church-dividers such as cause divisions, and contentions in the Church of God. The Church is called God's building, and Ministers are called bvilders in Scripture, and the work of edification, or building, consists in mortizing, pinning, and firmly jointing the parts together: to which the Apostle alludes, Col. 2.2.— being knit together in love— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is metaphorical, and signifies to frame and fix together, as Carpenters firmly join beams, and other timber, for the strengthening of their building. And if so, then unmortizing, unpinning, and pulling down, (for such is the work of division) doth not raise, but raze the building, & is the ready way to the ruin and destruction of it. The material Temple was built by Solomon in a peaceable reign, and by the peaceable and united endeavours of them that laboured in the Building: and when josiah repaired the decays of the Temple, he gave money to buy timber for couple, 2 Chron. 34.11. But when axes and hammers were lifted up to hue down, and knock in pieces, how fast was the beauty and strength thereof destroyed! And how like is the voice of dividers to the voice of the Sons of Edom, who at the sacking of Jerusalem, cried, Raze it, raze it, even to the foundations thereof, Psal. 137.7.  
The Church also being here in a militant condition, is fitly compared to an Army, an Army terrible with banners, Cant. 6.4, 10. An Army in the field, though the particular parts of it be committed to the oversight and conduct of several Captains, and other Officers, yet are they all one Army, under one General, who gives them all one word, and one field-mark, whereby his Soldiers may know and own each other in the Battle; and their beauty, strength, safety, and terribleness to the Enemy, lies in their order, unity, and cordial cleaving each to other under their General, who is Commander of all. So is the Church of Christ one body, under Christ one Lord General, known by one Word, or profession of Faith, signed by one Baptism, and animated by one Spirit, engaging in one Cause, and encouraged with one Hope, and by entire adhering each to other, all jointly following the conduct of Christ the faithful Captain General of their Salvation, they become beautiful, strong, safe, and the more formidable to their spiritual Enemies. And aptly to our purpose the Apostle exhorteth, that we stand fast in one Spirit, 
p Sat hostium externorum habemus: Satis digladiatum & pugnatum est à nostris, nun gravissimo vulnere Ecclesiarum nostrarum, & caeterarum Christi. Tempus esse ut illud Pauli recte perpenderemus: Quid si invicem mordetis, videte ne invicem consumamini Joan. Pistorii Ep. ad Joan: Sturm. Zanch. Ep l. 1.  Phil. 1.27. Those that understand any thing belonging to military Policy, know that it is much better to fall upon an enemy in several Parties, than to let them draw up together in one Body; much more to take the opportunity when they are full of mutinies among themselves. When the Moabites thought, that the Kings that came against them with their Armies, had fallen one upon another, they cried, Up Moab to the Spoil. Had it been true according to their thoughts, they could not have had a greater advantage; But doubtless Satan doth not mistake his opportunity of making a prey, and spoiling thousands of souls by the advantage of our late and present distracting divisions.  
Jerusalem was a type of the true Church under the Gospel. When David had conquered the Jebusites, taken the castle of Zion, and the whole city was united under his government, and in one way of worship (he himself being a type of Christ, the King of his Church) then was that Psal. 122. composed, wherein we have an Encomium of their happy condition. If it was Jerusalem's happiness then to be so united, is it not her misery to be so divided? If it were a lovely sight then, to see the tribes of the Lord going up together, to give thanks to the Lord, how sad a sight is it now to see the Tribes going some one way, some another, building Temple against Temple, and rearing Altar against Altar?  
The Soldiers that parted the Garment of Christ, would rather cast lots, than divide his seamlesse Coat, but those that cause division and contention in the Church, spare not to rend, not the coat, but the mystical body of Christ. The Jews that crucified, pierced Christ his hands and his feet; but those that cause divisions in the Church, set him upon the rack, to rend limb from limb, and member from member, as is intimated in the words of Paul to the Church of Corinth, when they were full of factions and schisms, 1 Cor. 1.13. Is Christ divided? If Christ cried out, Saul, Saul, why persecutest thou me? when he persecuted his Church, and made havoc of it, and accounted it as an intolerable injury done unto himself, not only because he hath a sympathising affection with his Church, but also because his Church is his Body, and is called Christ, to wit, Christ mystical, 1 Cor. 12.12. Verily Christ might take up a greater complaint against those, who by their divisions & subdivisions, would tear him limb-meale; and if Paul were smitten down unto the earth, when he heard the voice of Christ from heaven, methinks those that are Dividers in the Church should be pierced to the heart, if they did but consider, and mind the many affectionate calls of Christ in his Word for unity and peace: and the sad complaints by reason of divisions and contentions, and his judgements threatened against the authors and promoters of them. Consider but that one threatening, Rom. 2.8, 9, But to them that are contentious— indignation and wrath, tribulation and anguish.  
We live in times wherein we have great expectation of the fulfilling of glorious Gospell-prophecies, and promises; and (I doubt not, but) those that concern the unity and peace of the Church, are to be numbered amongst them. Zeph. 3.9. For than will I turn to the people a pure language, that they may call upon the name of the Lord to serve him with one consent. Jer 32.39. And I will give them one heart, and one way, that they may fear me for ever. Neither will these be esteemed the meanest Gospel-mercies, for it is said in the latter end of that verse, For the good of them, and their children after them. But how fare are we from the accomplishment of these things? yea, what probability is there of it in our days? 
q O miseram Christi Ecclesiam, quae subinde veteribus, & optimis patribus ac doctoribus orbatur: ae novis verō imperitis ac furiosis hominibus invaditur, dilaniatur. Zanch. ep. ad Bulling.  If one heart and one way be for the good of a people and their children after them (as that  text tells us) than our heart-divisions, and different ways are to be looked upon as a sore evil, both to us, and our children after us. And 'tis much to be feared, that the children that are yet unborn, will far the worse for our present breaches.  
Think not that the dislike of any one party alone, or sinister respects lead me to speak thus much against dividing practices. Judge not my reproof and complaint to be superfluous, neither plead for this, as Lot did for Zoar, say not 'tis a little one; but hear a little (besides what is already spoken) what further aggravations of this evil, are found in Scripture.  
1. Consider, how plain are the words of Paul, Rom 16.17, 18. Now I beseech you brethren, mark them which cause divisions, and offences contrary to the doctrine which ye have learned, and avoid them: For they that are such, serve not our Lord Jesus Christ, but their own belly, and by good words and fair speeches, deceive the hearts of the simple. When the Apostle bids us mark, and avoid them, doth he not rank them with profane and gross sinners? we are commanded to withdraw from every brother that walks disorderly, 2 Thes. 3.6. And saith Paul, 1 Cor. 5 11. If any man that is called a brother, be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such an one eat not. If the command of withdrawing from such, and the prohibition of eating with such, is because they are scandalous, the argument is of force to prove Church dividers to be scandalous also: for the Apostle enjoins us to avoid them, as he commands us to avoid fornicators, etc. therefore are Church-dividers equal (yea, I might add, and justly too) more dangerous sinners. Fornicators, Swearers, Drunkards, and such like, are accounted gross Sinners, and so they are, and unfit for Christian communion, because their abiding within unreformed, tends to the ruin of the Church: but how is it, that they that are of rending and dividing principles and practices are not esteemed scandalous also, when Scripture speaks so much against them, and their practices tend more immediately to the Church's overthrow? Breaches in the roof and walls of an house, by which rain beats in, and rots the timber-work, will cause a decay, and ruin of the whole in time, if not repaired: But pulling beam from beam, post from post, and rafter from rafter, is the most speedy way to ruin the house. Godly persons are, or aught to be, careful to avoid communion with gross sinners; and some judge it necessarily infectious, if they communicate at the Lords table with a scandalous person. Whosoever is of that mind and judgement, should be as fearful to receive the Sacrament with a wilful Church-divider, as with a common Drunkard.  
But when the Apostle saith, Obj. mark them that cause divisions, and offences, contrary to the doctrine ye have learned, and avoid them; we must understand it of those that divide by some heretical and false doctrine only, and not of those that descent in some smaller matters about Discipline, or the like.  
Answ. 1. Whatever the Apostle particularly intended, I am sure the doctrine of Unity, Peace, and Love, is none of the least of what our Saviour Christ and his Apostles taught; and those, then, that cause divisions and offences, teach and act expressly contrary to so great a truth, and a most necessary duty.  
2. If there be an unity in the truth with those from whom they divide, how will they justify their practice, when they make a causeless breach? Nay, will it not aggravate their sin? Impium enim, & sacrilegum est divortium, quo in Christi veritate consentiunt distrahere, For it is a wicked and sacrilegious divorce, to pull those asunder, who consent in the truth of Christ. 
r Scismaticos facit non diversa fides, sed communionis disrupta societas. Aug.  If there be one Body, one Spirit, one Lord, one Faith, one Baptism, one God and Father of all, can those that break all these bonds asunder, and cast these cords away from them, be easily excused?  
2. Consider how expressly contrary to the command of Christ this practice is, John 13.34. A new commandment give I unto you, that ye love one another, as I loved you, that ye also love one another.  
3. How expressly contrary it is to that mark, whereby the Disciples of Christ are to be known unto all men. John 13.35. Hereby shall all men know, that ye are my Disciples, if ye love one another.  
4. How expressly it is contrary to that Gospel-frame of Spirit, promised in that great Gospel-promise, called the New covenant. Ezek. 11.19. I will give them one heart, and I will put a new spirit within you— where oneness of heart, and newness of spirit, are joined together.  
5. Do not self-willed dividers as plainly reject and slight the most affectionate beseechings & woo of the spirit of Christ, as other gross hardhearted sinners, who stop their ears against the invitations of the Gospel. See 1 Corinth. 1.10. Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same things, & that there be no divisions among you, but that ye be perfectly joined together in the same mind, and in the same judgement. Phil. 2.1, 2. If there be any consolation in Christ, if any comfort of Love, if any fellowship of the Spirit, if any bowels and mercies, fulfil ye my joy, that ye be like minded, having the same love, being of one accord, and of one mind. May we not out of these words have divers pathetical arguments? but, for brevity sake, I shall take that [if any bowels and mercies] as another argument for our consideration.  
6. Consider then whether these words do not imply, that those have cast off bowels and mercies, who by rending and dividing, spare not to pull out the very bowels of the Church? And when Peter saith, 1 Pet. 3.8. Finally be ye all of one mind, having compassion one of another, love as brethren, be pitiful and courteous: Doth not he so join, being of one mind, and having compassion one of another, so together, and loving as brethren, and being pitiful, that we may conclude, that true pity and compassion are banished away, where division and contention possess the heart.  
7. Those that rend and divide in, or from the Church, pretend usually that they would have all things reduced to the primitive pattern; and most necessary, indeed, it is, that we writ after that copy: But how unlike is a Church divided, rend and torn, to that Church that continued with one accord in the Temple, praising God, being of one heart, and of one soul?  
8. As the Primitive church was the best pattern for a Church, so is the example of Christ the best precedent for our imitation. Christ came to reconcile God and man, and broke down the partition wall between Jew & Gentile, making both one, and (being the chief shepherd) seeks the reducing of all his sheep into one sheepfold. But how unlike unto his example is the practice of those that build up walls of partition and separation between Christian and Christian, sow discord among brethren, and spare not to smite the Lords shepherds, that the sheep may be scattered? Will the Lord account this an acceptable piece of service? nay, is it not an abomination to him? See Prov. 6.16, 17, 18, 19 These six things doth the Lord hate, yea, seven are an abomination unto him, a proud look, a lying tongue and hands that shed innocent blood, an heart that deviseth wicked imaginations, feet that be swift in running to mischief, a false witness that speaketh lies, and him that soweth discord among brethren. The last is not the least of these evils, and he that is guilty of the seventh, cannot well be free from most of the six forementioned abominations.  
Obj. But it is hard charging so much evil upon this one miscarriage; for it is to be feared, that many godly men, especially in these times, are guilty of it.  
Answ. The sin is never the less in its own nature, because godly men (be they of one party or other) are guilty of it: Murder and Adultery are not a whit the less evil, because David, so eminent a Saint, was guilty of them; nor Idolatry the more to be pleaded for, because Solomon fell to the commission of it; nor is Polygamy to be accounted a small sin, because many of the godly Fathers under the Law, lived in it: Yea, 'tis a greater sin, for such as are godly to commit, than such as have no fear of God before their eyes. The worth of the person will but add to the weight of the sin; and the Lord aggravates the crimes of David, Solomon, and other of his servants, because they were committed against greater mercies, grace, and light.  
Upon these considerations, as I cannot but judge this a necessary reproof, so I am bound highly to prize (and say, blessed be) the labours, studies, and endeavours of those, who seriously mind and trace out the way of peace, so little known. And the Church shall reap more benefit, and they themselves more comfort by such endeavours, than ever any shall receive by all their ranglings, and perverse dispute for things that are of sevenfold less consequence than the Church's unity and peace. And I doubt not (my brethren in the work of the Gospel) but your late and continued prayers, and endeavours for unity and concord, in the Churches of Christ, will yield you more comfort and peace in the day of your account, than all that ever you read, or shall read of our novel controversies. Let us go on then I beseech you, and be as zealous for unity and peace, as others are for strife and contention; and if there be no remedy but we must strive, let us strive and pray for the peace of Jerusalem, yea, let us strive with God in prayer, that her walls may be built up, and that peace may be within her walls, and prosperity within her palaces, for they shall prosper that love her.  
A fourth fort of those that hinder the salvation of others from their sins, are such as are men of evil practices, who by their bad examples, do mischief to many. Man is of an imitating nature, especially in things that are evil; spiritual diseases are infectious, and this is one main reason, why admonition is required, in case of disorderly walking, and excommunication enjoined in case of obstinate scandal, because sinful examples are of a leavening, and infectious nature. A little leaven leaveneth the whole lump, examples of evil are more effectual for mischief, than all the arguments we can use for good upon the souls of men; for one that is saved by good instruction from the Word of God, a hundred perish by evil example.  
As evil examples are dangerous in all, so more especially in these four sorts of persons following: 1. Ministers. 2. Magistrates, and other persons of note. 3. Superiors of near relation. 4. Eminent Professors.  
1. Ministers, who are of scandalous conversation. The example of a Minister in evil, is very pernicious, because he is sent to teach the way of Salvation; and people will think, that if those, whose calling it is to study, and teach the way of Salvation, do these things, they may much more do the same. Is it not found by sad experience, that where people have lived under profane, and superstitious Ministers, they are generally so wickedly, and superstitiously bend, that it is a hard matter for a godly Minister, succeeding in such a place, to win a little upon them in much time with the most serious and sedulous endeavours. Such evil Ministers may preach, as long as they live, and do but little good, unless they amend their manners. Let their Sermons be never so finely spun, they will be but like Penelope's thread, no sooner done, but undone again. To preach holiness, and practice wickedness, is but to do, and undo: a good Sermon is soon ravelled by the bad life of the preacher. Ministers are Gods bvilders, and God's building requires both hands to the work: but ill-living Ministers, pull down more with the one hand, than they build with the other. They spend an hour or two in teaching people the way to salvation, and the whole week besides in leading them the way to utter destruction. If that saying be true, Longum iter ad doctrinam per praecepta, per exempla vero breve, It is a long way to learn by precept, but short by example; Then such Ministers teach their people the farthest way to heaven, but the nearest way to hell: It is said of Plato, an ancient Philosopher, that he was crook-backed, and his Scholars strove to imitate him in that deformity. So do people readily imitate the crooked and deformed practices of their teachers.  
Such Ministers are they, that harden the wicked in their wickedness, grieve the godly, open the mouths of those that vilify and reproach our Ministry, and turn the weak and infirm out of the way, like the Sons of Eli, who by their wretched wickedness, caused the people to abhor the offering of the Lord. O that the judgement of God upon the house of Eli, were well considered by such scandalous wretches! yea, the judgement in part is already executed upon some of them, who are sequestered from their live, outed from their service, and reduced to a needy craving condition for some small employment. To such may be applied the woe denounced against the wicked Scribes and Pharisees. Mat. 23.13. Woe unto you Scribes and Pharisees, Hypocrites, for ye shut up the kingdom of heaven against men; for ye neither go in yourselves, neither suffer ye them that are entering to go in. O how sad and dreadful will that saying be unto them one day! Their blood will I require at thy hand.  
2. Magistrates, who are of bad conversation, do much hurt. Magistrates are set to be a terror to evil doers; but when they give bad example, they are teachers of evil doers. A Magistrate's practice is taken for an authentic example: If a Magistrate go to the Alehouse, no marvel if the profane rabble run: if a Magistrate sit idly there an hour, inferior drunkards will take leave to sit by it all night: if a Magistrate swear now and then, the common swearer will think himself secure. And no wonder, that some Magistrates are so slow to punish wickedness in others, when they themselves stand guilty of the same crimes. The evil examples, as well as the remissness of many of the Magistracy in England, have been a great cause of swarming wickedness in all parts of the Land: and the more eminent the person in rule and authority is, the more pernicious is his evil example; the open sins of great persons (therefore) are not small: the higher the mountain is, the farther it is seen: the bad examples of wicked Kings in Israel proved infectious to all Israel generally; they are said to sin & to make Israel to sin. Yea, so great was the contagion of this disease, that following generations were infected by it: 'Tis no new thing for men to imitate the vices of their ancestors, long after they are dead and gone. How was Jeroboams Idolatry imitated by divers succeeding Kings? 1 Kings 15.26. Nadab, the son of Jeroboam did evil in the sight of the Lord, and walked in the way of his father, and in his sin, wherewith he made Israel to sin. Verse 33.34. And Baasha did evil in the sight of the Lord, and walked in the way of Jeroboam, and in his sin wherewith he made Israel to sin. Thus we see how great and dangerous the influence of evil example is in great persons: The Lord grant that succeeding generations may not imitate the horrible sins, that have been committed in our days. The outing of scandalous Ministers was judged necessary as a mean of reformation; I wonder how the outing of sacandlous Magistrates came to be neglected.  
3. The evil example of superiors of near relation, is very hurtful, as of Parents and Masters. If Masters be wicked, their Servants will sooner learn their wickedness, than their trades: Seven years are accounted little enough to learn a trade; but the trade of sin is soon learned with little teaching, for there is an aptitude in nature to it. If Parents be ungodly, what more to be expected, than that their Children tread in their steps? how sad is it little children babble out oaths and curses, before they are able to speak plain; but what is less to be looked for? Is it any wonder that children of Welsh parents speak Welsh, that children of Irish parents speak Irish, and that every child speaks the language of his parents, that educate him? Is not our native language therefore called our mother tongue, because we learned it in the very lap? When we therefore hear children swearing, and cursing in the streets, it is easy to guests what language their parents speak. Children naturally grow like their parents in person and feature; but most of all do they resemble them in their ill-favoured conditions and practices: and when we see and hear the profaneness of children, we may soon know of what breed they are of. Alas, how sad is the account of such parents, who have received command from God to train up their children in the nurture and admonition of the Lord, 
Eph. 6.4.  but lead them on in ways of ungodliness. If so heavy a judgement befell Eli, and his house, because his sons were vile, and he restrained them not, what a curse abides upon the persons and families of such parents, who daily teach their children to sin against God, their own wicked lives being the copies their children writ after. I doubt not but Eli gave his sons good example; and when he heard of their miscarriages, he rebuked them plainly, as you may read 1 Sam. 2.23, 24.25. And yet if notwithstanding this, the Lord brought so heavy a judgement upon Eli and his house, because he did no more to restrain them; What judgement (then) do such parents bring upon themselves & their families, who are leaders of their children by example to sin.  
4. Evil example in those that are eminent professors, is very injurious to many souls. Their bad examples are of two sorts: 1. In matters of Practice. 2. In matters of Opinion. First, in matters of practice, which is also of two sorts: First more gross, and seldom miscarriages. Secondly, more light and frequent. First, their more gross (though seldom) miscarriages, do much evil to divers. 1. Wicked men are hardened in their wickedness, and more prejudiced against the ways of God, whereby their salvation from sin is the more difficult. 2. They are emboldened the more to reproach and vilify the ways and servants of God. 2 Sam. 12.14. By this deed thou hast given great occasion to the enemies of the Lord to blaspheme, said the Lord by Nathan to David, when he had fallen into those sins of Adultery and Murder.  
2. In miscarriages less, and more frequent. Herein the examples of eminent Christians are a snare to many; as for example, Some that have been long, and some noted in the profession of Religion, allow themselves much liberty of vain talking, unseemly jesting, and sometimes too far complying in evil company: Now how doth this 1. tend to confirm carnal Persons in the like vanity? They will be ready to say such and such, that are good men, and know more than we, do thus and thus; why may not we do so too? 2. Weak Christians are brought to allow themselves more liberty than formerly they did, when they see professors, far more eminent than themselves, not to be so strict, I doubt not but divers Christians can, by experience say, the examples of good men in evil practices, have done them much wrong; and their lighter miscarriages, in this respect, do more injury than their soul falls. There was little danger of godly men's being inclinable to imitate David in his Adultery and Murder: it would be matter of caution and lamentation, rather, because the offences were foul and notorious, and conscience would much resist such temptations at the first thought of them; but vain talking, idle jesting, and the like, are looked on as small, and no evils, and many are inclinable to think they may possibly be allowed, yet have some scruple and hesitancy, and will forbear such vanity for fear of offending: But when they hear an eminent Christian taking liberty in the way they formerly feared, flesh and blood will be ready to say, How needless were such fears and doubts? taking such a man's example to be a resolution of the doubt.  
Eminent and ancient professors had great need to look to their ways, and set a narrow watch before the door of their lips.  
2. In matters of Opinion, examples of eminent Professors do much mischief in these times. When a Cedar falls, it beats down many shrubs under it: when a noted person for parts and piety receiveth an opinion, how many are swayed by his example? And the temptation in this is more dangerous, than in most practical miscarriages; for weak Christians ordinarily know what is good or evil, in things of common conversation and importance; but they want judgement to weigh controverted doctrines; and therefore follow the example of such as they best esteem. The proof of this is too full by the sad experience of these times.  
A fift way of hindering the salvation of people from their sins, is by evil enticements, counsels and persuasions. Sinners, who are Satan's agents, have their crafty allurements; hence Solomon gives warning, Prov. 1.10. If sinners entice thee, consent thou not. Solomon describes the manner how Harlots entice young men to commit folly; you may read it at your leisure, Prov. 7.6. to 24. Drunkards have likewise their enticements to gain their companions, and when they are entangled, they have their various artifices to draw them in to excess. Ale-sellers also have their fetches to bring in customers to throw away their money, and precious time in swinish swilling. 'Tis a sad complaint that I have heard of some of the wives of poor labourers, that their husbands can hardly pass with a penny in their pockets, but they are drawn into one Alehouse or another to spend it, while their wives and children want bread at home. (This the Magistrate may do well to look to.) But it is fare more sad to consider the wickedness and mischief of such inticers, to the souls of those that are entangled by them: they plead they cannot live and thrive, unless they use such means to draw their beer. But alas, what a living is it to live by the sins of men, to destroy souls for a little gain! The Jews refused to put Judas his thirty pieces of Silver into the Treasury, because it was the price of blood; but these inticers make a treasury by the blood of souls, mean while treasuring up to themselves wrath against the d●y of wrath I doubt not but the calling in itself is both lawful and necessary; but there are few that use it lawfully.  
Well, whosoever thou art, that art an enticing sinner, that hast made it thy practice to draw others to sin; consider how many souls have perished, and are like to perish eternally by thy enticements. Thou that art an enticing drunkard, are not some, whom thou madest thy roaring companions now roaring in hell for the sins that were of thy procurement? When Cain had killed his brother Abel, said God, Where is thy brother Abel— the voice of thy brother's blood crieth unto me from the ground: And now art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand. So may the Lord say to thee, where are thy companions thy brethren? the voice of the blood of their ruined souls, crieth to me from hell: And how art thou cursed from hell, which hath opened her mouth to receive thy companions souls at thy hand! What if thou hadst wilfully murdered thy Neighbour, by stabbing, or cutting his throa, would not thy conscience terrify thee, and all men cry out of thee, as a most desperate and wicked wretch, unfit to live upon the earth? O the blood of souls is most precious blood; the destroying of one soul is more than the kill of a hundred innocent persons, and this is the sin, even soul murder, that thou art guilty of; and if the judgement of Cain be sevenfold, surely thy judgement must be seventy times sevenfold.  
The Danger is greater, when the Enticement is from a special 
s Omnis inimica amicitia, seductio mentis investigabilis, etc. Aug Con. l. 1. c. 9  friend, or one of near relation. The enticement of a wife is strong with a husband, and the enticement of a husband is strong with a wife: Satan can do more by such instruments, than by his immediate temptations, or by the threats of an enemy: therefore when Satan had overcome Eve, he makes use of her to tempt her husband, as being a more likely way to prevail, than to treat with him himself. Thus he made use of Solomon's wives to draw him to Idolatry. For this cause the Lord forbade the Israelits to make marriages with Idolaters. Deut. 7.3, 4. Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son: For they will turn away thy son from following me, that they may serve other Gods. And Paul giveth the like admonition to the Corinthians, 2 Cor. 6.14. Be not unequally yoked together with unbelievers. And, as the Lord warned the Israelites of the danger that would ensue upon the making of such Marriages; so accordingly it befell them, when they transgressed this command, Their strange wives became a snare to them. Judges 3.5, 6. And the children of Israel dwelled among the Canaanites, Hittites, Amorites, Perisites, Hivites, and Jebusites; And they took their daughters to be their wives, and they gave their daughters to their sons, & served their gods. It was sampson's Delilah that betrayed him into the hands of the Philistims. And how is it found by sad experience, that such as yoke themselves unequally for carnal advantages, are much ensnared in their spiritual condition. When Marriages are made, the infidelity or profaneness of the one party is not sufficient to make a necessary divorce; but the believing and spiritual are to do what they can to win the unbelieving and carnal: yet when persons are free, they had best take heed how they entangle themselves. And woe to that person that becomes a snare.  
Thou that art an enticing husband, canst thou not be content to perish alone, but thou must needs draw thy wife to the same eternal ruin with thee? Thou that art an enticing wife, canst thou not be satisfied to perish alone, but thou must draw thy husband to the same everlasting torment with thee? must you needs go to hell by couples? As those that have been happy instruments in saving their yoke-fellows, shall reap the everlasting comfort of it: So, on the contrary, it will be an everlasting torment to those husbands and wives, who have been Satan's instruments in destroying each others souls. O consider this and lay it to heart before it be too late.  
The last way I shall mention, of hindering the saving of people from their sins, is by persecution. Although now there is not (blessed be God) such open persecution with violence, as in the days of Popish Kings and Rulers with fire and faggot, and other ways of torture: Yet, the scorns, decisions, and abuses, that have been offered to the ways and servants of God, have been a great means to hinder some, by discouraging them in the way & to turn others out of the good way, wherein they were going. In these times (I confess) a slight form of godliness, and some smooth words, About matters of Religion especially the arguing of controversies in divers opinions, is in great credit, and much in fashion, and the upper garment of Saint ship, is the very livery of the times we live in. But the power of godliness is but here and there found, and serious Christian practice hath little savour and acceptance. He that will be a Christian indeed, shall be reviled by the profane party on the one hand for his preciseness and scorned and vilified by our Novelists on the other hand, as a legalist and Formalist, as one that trusts to, and hopes to be saved by his duties. Is not ancient serious christian practice every where spoken against by the wantoness of our age, who account old steadfast professors no better than Pharisees, and Selfe-justitiaries? It was a cruel practice of Paul, before his conversion, that he persecuted the Saints, shutting many of them up in prison, and gave his voice against them when they were to be put to death, and that he punished them oft in every Synagogue, and being exceedingly mad against them, persecuted them even to strong cities; but the most mischievous of all was that he compelled them to blaspheme, Acts 26 10, 11. The other were but temporal sufferings, this a spiritual mischief. So now may we say, it was a murderous practice in Bonner, and others, that burned the Saints in the days of Queen Mary: but of far more evil consequence is the sin of those, that by scoffs, and scorns at the power of godliness, under specious pretences, have deluded many simple souls, causing them to blaspheme the ancient, tried, and approved ways of God, and rejoice in it, as if they had done God good service. O how doth this confirm the ungodly in the midst of their wickedness! and cause many, that began to mind Religion, to take up with a slight Antinomian profession, and go no further! And how sad is it to hear many talk of Gospel liberty, and Saints privileges applying all to themselves, while they are in the gall of bitterness, and bond of iniquity; their lives & conversations plainly declaring, that they are as great strangers to the worth of Regeneration, as ever Nichodemus was; And while they promise liberty, they bring themselves into real bondage. 2 Pet. 2.18, 19  
Whosoever thou art, that hast had a hand in managing this will of the Devil, to secure poor Souls in the midst of their sins, as it were bidding them sleep on, and take their rest, crying peace, peace, where there is no peace; know, that a fearful woe belongs to thee, the blood of those souls which thou hast destroyed, will be required at thy hands. Suppose thou hadst seen the vision of John, in the opening of the fifth Seal, Rev. 6.9, 10. and hadst beheld under the Altar, the Souls of them that were slain for the Word of God, and for the Testimony which they held: and hadst heard them crying with a loud voice, saying, How long (O Lord) holy, and true, dost thou not judge, and avenge our blood on them that dwell on the Earth; wouldst thou not have blessed thyself from being of the number of them, that should have a hand in their blood? But there will a louder, and more direful cry from poor damned souls in hell be lifted up for vengeance against thee, even those, whom thou hast destroyed, by teaching them to spurn at the power of godliness. The Martyrs, that were slain, died but temporally to live eternally; but those poor Souls, whom thou hast taught to score at holiness indeed, must die eternally and without recovery.  
O that all these sorts of hinderers of the work of Christ in saving people from their sins, had but this reproof set home upon their hearts! O that seducing Teachers, mischievous Dividers, scandalous Ministers, and others exemplary for wickedness, that enticing Sinners, and self-admiring Scorners at Godliness, had but the loud cry of dying souls, that by their means perish in their wickedness, continually ringing in their ears, that it might be a means to recover them out of their sin before they be also condemned to the same pit of hellish howling.   

CHAP. V.  
FIrst let me exhort you in general 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 sins. This will be of great concernment to the glory of God, and the good of your own and others souls, as will more fully appear in the following discourse. The not understanding, and want of consideration of this, is the cause of great contentedness in sin among profane and earnall persons. They look only upon judgement, as the great evil they are liable unto, as for their sins, they love, and delight in them, as if there were no evil in them. So little do most consider of the evil of sin, 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 poor carnal souls declares as much. Tell a profane person of his evil courses, so as to convince him of his sin, 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 Cross much takes with him; but for present reformation he hath no mind to it. Tell me plainly, thou that livest in known sins, being convinced in conscience of the evil 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 showed by some powerful Sermon, what thy state is, how sinful and damnable: Hath not thy deceitful 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 show, that thine ey is only upon the evil of suffering for sin, & not upon sin itself? for were sin accounted a greater, 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 little more folding of the hands to sleep in sin. Were sinners as sensible of the evil of sin, as of the pain of scorching flames, oh how would they awake, and rouse up themselves & plead no longer for the flesh to delight itself 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 holiness, 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 selfconceited, self-sending teachers, meddle so little with the prophetical, 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 sin by his fulfilling the Law, and suffering for us: but the purchase of sanctifying grace is little taken notice of. Verily every office of Christ is very necessary to the saving of his people: His Prophetical office is necessary to their teaching and enlightening in the ways of holiness 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 righteousness, 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 slightness and remissness, even in many of the children of God themselves in their whole spiritual course. Tell me truly, thou that fearest God, and dissemble no longer to thy own injury, and God's dishonour, Hast thou not many times said thus in thy heart [I am verily persuaded 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 careful, watchful, and spiritual, as I might be, though I give way to such and such lesser evils, and neglect such and such smaller duties, yet having an interest in Christ, who is able to save me to the uttermost, all these will be pardoned, and done away in the day of account, and being not under a covenant of works, but of freegrace for the remission of sins, I need not be so very scrupulous.] Whence now comes such evil and carnal 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 sins? Thou lookest upon suffering as the greatest evil, and upon sin as little in comparison of it; thou thinkest freegrace is chief, yea, almost wholly, if not only, to be admired in the remission of sins, and magnified in the justification of Gods Elect diminishing his grace in their sanctification. O how exceedingly is God dishonoured, not only 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 sins: And to that end weigh well the arguments confirming the Doctrine.  
And to the end thou mayst be further helped in thy understanding of this truth, of so great importance, study again, and consider better very many Scriptures, that speak of the work of salvation by Christ, and see whether thou hast not exceedingly straitened the sense and meaning of them, by conceiving them to speak of salvation from the fruits of sin only, when they specially intent salvation from sin only. Did not these words in the text, He shall save his people from their sins, and these words, Behold the lamb of God, which taketh away the sins of the world, seem to thee to be meant only of the guilt and punishment of sin? O learn now more clearly and fully to understand the sense of Scripture concerning Gospel-grace, and know, that Christ's 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 Prophecies of the old Testament. 4. In the Sacraments of the new Testament. 5. In the Gospel-invitations, together with some other texts of Scripture. 
Sacraments ordinary.   
1. For the Sacraments, which were ordinary in the old Testament, Circumcision of the flesh signified circumcising, that 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 soul, that thou mayst 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. Leu. 26.41.— If then their uncircumcised hearts be humbled.— Jer. 9.25, 26. Behold the days come, saith the Lord, that I will punish them which are circumcised with the uncircumcised, Egypt, and judah, and Edom, and the children of Ammon, and Moab, and all that are in the utmost corners, that dwell in the wilderness; for all these nations are uncircumcised, and all the house of Israel are uncircumcised in the heart. Acts 7.51. Ye stiffnecked, and uncircumcised in heart, and ears, ye do always resist the holy Ghost; as your fathers did, so do ye. Circumcision then (as you see) was not only a seal of the righteousness of faith.  

The Passover.  The Passeover, or Paschall Lamb, Exod. 12. was a Type of Christ, the Lamb of God, that taketh away the sins of the world, as it hath been explained before. The sprinkling of the blood upon the doore-posts signified the sprinkling of the blood of Christ upon the heart and soul, 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 show 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 wilderness was a type of Christ, who is the bread of Life, upon whom whosoever feedeth by faith, hath a spiritual 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. joh. 6.48. to 59  

Types.  The Brazen serpent, Numb. 21.9. with john 3.14, 15. was a type of Christ, restoring spiritual life, as well as delivering from the death of condemnation. As Moses lifted up the Serpent in the wilderness, 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 eternal, that they might know thee the only 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 himself for it, that he might sanctify and cleanse it with the washing of water by the Word. We read of the Laver of regeneration, Tit. 3.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. According to his mercy he saved us by the washing of regeneration, and renewing of the holy Ghost.  
The blood of the Sacrifices sprinkled, signified the blood of Christ in its sanctifying virtue. Heb. 9. 1●, 14. For if the blood of Bulls and of Goats, and the ashes of an Heighfer sprinkling the unclean, sanctifieth to the purifying of the flesh, How much more shall the blood of Christ, who, through the eternal spirit, offered himself without spot to God, purge your conscience from dead works, to serve the living God chap. 10.22. Let us draw near 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 days, 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 Prophecies. Zach. 13.1. In that day there shall be a fountain opened to the house of David, and to the inhabitants of Jerusalem for sin, and for uncleanness. It is the uncleanness of sin that is washed away by this Fountain of Grace. Isa. 61.1, 2, 3. The spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings unto the meek, he hath sent me to bind up the broken hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound, etc. This freedom here spoken of, is from a state of thraldom 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 righteousness, 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 righteousness, 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 darkness out of the prisonhouse. Here we see that the opening of blind 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 soap: And he shall sit as a refiner and purifier of silver, and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer to the Lord an offering in righteousness.  

Sacraments of the N.T.  4. The Sacraments of the New Testament signify the same sanctifying grace. Rom. 6.4. We are buried with him by baptism 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 newness 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 virtue of the blood of Christ. John 1.35. He that sent me to baptise with water, the same said unto me, Upon 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, etc. Here the water of Baptism signifies Regeneration by the spirit of Christ, Tit. 3.5. 1 Pet. 3.21.  
The Lord's Supper is for the strengthening of Faith, and the several graces of the spirit in the Soul, and Food is for the maintaining and increasing of natural strength. John 6.55. My flesh is meat indeed, my blood is drink indeed.  
5. 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, etc. 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 righteousness, Mat. 5.6. Hungering and thirsting are metaphorical expressions, and signify the earnest and importunate desire of the soul; for as the hungering 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 restless, unless it obtain a supply. Now let it be considered, whether the offers, before mentioned, be only of pardoning grace, and the blessedness, Christ speaketh of, be to such as hunger and thirst after his justifying righteousness only; or whether sanctifying grace is not here principally (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 Christ's justifying righteousness 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 righteousness; and if in their health and prosperity they little regard it, yet when sickness 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 sins, would be pronounced blessed by Christ himself, it here were no more intended. When a wicked impenitent sinner lies upon his deathbed, and expresseth his desire, that God would pardon his sin for the sake of Christ, and justify 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 pardoning and sanctifying grace; and sanctifying grace more especially: Hear John explaining the invitation of Christ forementioned, John 7.37, 38, 39 But this he spoke 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 hungered and thirsted after? what hath been thy desire? didst thou never earnestly desire sanctifying grace? dost thou not still find 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 soul, 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 metaphorical, and (retaining the Metaphor) what is the burden here spoken of? If it were only 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 sinners in the world. If you say, they did not come to Christ for ease, I answer, that coming is also a metaphorical expression, and we cannot understand it of a local 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 horror and judgement their souls lay under? Yea, let me add, I doubt not but all the Devils in Hell would be willingly eased of the intolerable burden of God's 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 itself, 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 itself, and not merely under the burden of wrath. And here I might also appeal to the sincere Christian, Wouldst thou think thyself sufficiently eased of thy burden, if Christ should only deliver thee from eternal 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 wearisome burden, and near 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 merely in the justification of the sinner. Ephes. 2.8. By grace ye are saved through faith, and not of yourselves, it is the gift of God. What this salvation here spoken of is, let the Apostle himself declare in the foregoing verses. Ver. 1, 2, 3, 4, 5. And you hath he quickened, 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 us, even when we were dead in sins, hath quickened us together with Christ (by grace ye are saved.) In which verses you plainly see, that Grace is magnified up in the quickening from death in trespasses and sins, to live the life of grace.  
So likewise saith Paul to Tit. c. 33. to 7. For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. But after that the kindness, and love of God our Saviour towards man appeared, not by works of righteousness, which we have done; but according to his mercy he saved us, by the washing of regeneration, and renewing of the holy Ghost, which he shed on us abundantly, through Jesus Christ our Saviour. In which he shows, first, what was our misery, to wit, a state of foolishness, disobedience, etc. 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 renewing of the holy Ghost, etc. ver. 5, 6. And herein the kindness and love of God our Saviour towards man appeareth, ver. 4. Justifying grace is afterwards mentioned, v. 7.  
In the third, fourth, and fifth chapters of the Epistle to the Romans, and the third to the Galatians, the Apostle speaks chief, 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 shows the virtues of Christ's death, for the kill of sin, and of his resurrection for our arising to newness 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 controversy lies in his way, but the doctrine of salvation is entirely to be handled, he states salvation mainly in the sanctification of the soul, as appears in the foregoing instances: And when Paul accounts all but loss, and dung, that he might win Christ, Phillip 3.8. it was not merely that he might be found in the righteousness which is through faith in Christ, but also that he might know Christ, and the power of his resurrection, 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, etc.  
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 godliness. 1 Tim. 4.7, 8. But refuse profane and old wives fables, and exercise thyself rather unto godliness. For bodily exercise profiteth little, but godliness is profitable unto all things, having promise of the life that now is, and that which is to come: He adds, ver. 9 This is a faithful saying, & worthy of all acceptation. And backing it with a further argument, ver. 10. he adds again, ver. 11. These things command and teach. And in the fifth chap. with the former part of the sixth, having directed him how to teach the duties of persons in their several relations, he adds, These things teach and exhort, ver. 2. And if any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine, which is according to godliness, he is proud, knowing nothing, but doting about questions, etc. The Doctrines that are now vented against the power of godliness, are but the fruit of the proud dotage of the times wherein we live; for the mystery of the Gospel is called the mystery of godliness. 1 Tim. 3.16. And without controversy great is the mystery of godliness, God manifest in the flesh, etc. Let it be further considered, that when Paul professedly handleth the doctrine of God's special distinguishing grace, he opposeth saving grace (as I formerly observed) to hardening 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 hardeneth. 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 means that God affords thee for the saving of thy soul from sin: Hear diligently, pray earnestly, watch narrowly, work out thy salvation with fear and trembling, and strive in good earnest, if thou meanest to be crowned.  
Obj. But methink I hear some already whispering, what, must we be saved by our graces, and duties? What kind of Popish doctrine is this?  
To which I answer,  
Answ. This is the great Objection whereby Satan, that grand Deceiver, hath hardened many against the most pressing arguments of the most serious Ambassadors of Christ, to holiness 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 Saviour's, 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. Man's Misery consists of two parts, 1. Sin. 2. Condemnation for Sin.  
2. Man's Salvation consists of two parts (opposite to those two evils) 1. Sanctification, which is his Salvation from Sin. 2. Pardon of Sin and Justification, whereby he is delivered from Gild and Condemnation: And both these are essentially necessary to man's Salvation.  
3. Justification and Sanctification are both concomitant, and inseparable twins of unspeakable Mercy and Freegrace, proceeding from the tender bowels of Jesus Christ.  
4. As no man's Justification is the cause of his Sanctification, so no man's 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 ruin of the soul depends upon the contrary.  
6. Justification is a relative change wrought without us, Sanctification is a real work wrought upon us. Christ is the Author, but Man is the Subject of Sanctification: Or (to speak to the meanest capacity) it is Christ that sanctifeth, it is Man that is sanctified.  
7. By this sanctifying grace of Christ, those that were dead in trespasses and sins, have a principle of spiritual life put within them, and maintained, whereby they are enabled 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 ways of his Commandments? When Christ raised Lazarus from the Grave, he wrought a real miracle in causing his soul 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 appear to be a real miracle.] Would it not have been a dishonour to Christ for Lazarus to have lain 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 spiritual 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 general 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 natural 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.  
Obj. But thou wilt presently say, Is it in the power of a natural man to convert himself? Am I able to deliver my own 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 complain for want of power? Doubtless, the same that Christ charged upon the Jews, john 5.40. Ye will not come to me, that ye might have life, may be charged upon thee, and the multitude of carnal persons, that live under the means of grace: When Christ bewailed Ierusalem's sad condition, being ready to be destroyed, he complains, 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 tendered unto thee saving grace, and thou wouldst not accept it? Were thy defect a mere simple impotency, thy condition were the more excusable; but thy defect is mainly in thy will, thou art in love with the sensual pleasures of sin, thou delightest in them, and art not willing to exchange them for the precious graces that Christ offers thee: Christ invites thee, and thy excuse is, I cannot, when the truth is, thou wilt not accept of grace offered: Say not, I cannot save myself, when thou art not willing that Christ should save thee. And to the end thou mayst 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 turn from his way and live: Turn ye, turn ye from your evil ways, for why will ye die, O ye house of Israel? Hath not God also abundantly declared his willingness in the giving of his Son? john 3.16. God so loved the world, that he gave his only 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 Ambassadors 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 refusing 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 willingness, by giving himself a ransom sufficient for thy soul? Doth he offer to cleanse, and purify thee with his dearest blood? Do the Gospell-invitations, Come, come, come, often sound in thine ears? Doth he stretch forth his hand all the day long for thy help, and blame thee for thy backwardness to thy own good? Where is now the fault but only in thyself? 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 ear, and hardnest thy heart against the salvation of thy own soul.  
Suppose a man sick of some desperate disease, and an eminent Physician sends to him, telling him, [Thy disease is very dangerous, and there is no hope of thy life, unless thou accept of my help; if thou art but willing, I will come and heal 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 appointed I shall recover, I shall; and if not, there is no help for me;] and so refuseth the Physician's 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 Physician's counsel] Is not this the very condition of thy soul (poor carnal wretch?) Thy disease is mortal; and how often hath the Lord (the spiritual Physician) sent his Messengers, declaring to thee the pernicious danger of thy sin, that it will be thy eternal ruin, unless 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 heal 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 thyself. But thou sayest, [If it be Gods will I shall be saved, I shall, or else all means and endeavours are in vain,] and slightest the offers of Christ by his Messengers. Is not the fault now plainly in thyself? and is it not manifest wilfulness, if thou perish without help? Say not, as many do in their hearts) I know Christ can save me, if he will. Let me tell thee again, 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 soul will be upon thy own 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 sins, because he would not be saved.]  
But yet my heart is very unwilling to part with thee thus; yea, methinks the Lord himself is unwilling thus to let thee go, notwithstanding thy former wilfulness. When the Lord had pathetically declared and complained of the wilful wickedness of Israel, Isa. 1.2, 3, 4. notwithstanding his tender dealing with them, he being still unwilling of their ruin, 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 soul. And here let me put a few Queries to thee:  
1. Hast thou not lived all thy days in the light of the Gospel, and under the means of Grace; the Lord yet still offering unto thee his saving help, wooing, entreating, beseeching thee to accept of him, that thou mayst be saved? And will not all these means 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 hear 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, woe unto thee Bethsaida; for if the mighty works which were done in you, had been done in Tyre and Sidon, they would have repent long ago 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 until this day: But I say unto you, it shall be more tolerable, etc. Hence let me propose to thee a second Querie:  
2. Dost not thou account Heathens & Infidels persons in a most forlorn and miserable condition? and wouldst thou not account it a reproach to be called Heathen, or Infidel? and is not thy condition fare 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 means: thou hast the light of Scripture, wherein the will of God is fully revealed. The light of Nature may discover much of man's misery; but Scripture revealeth it more fully, and showeth 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 wickedness? and is not thy sin greater 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, Prophecies, and Promises of the Law, wherein they could see but darkly through a veil of grace, that was to be revealed, 
t Praesens 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 clear 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 thyself? 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, spoke in time passed unto the fathers, hath in these last days spoken unto us by his Son, therefore we ought to 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 steadfast, and every transgression and disobedience received a just recompense 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 Jews, 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 Barrabas should be released, they saved Barrabas 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 Pharisees unto Pilate, Sir, We remember that that deceiver said, while he was yet alive, After three days I will rise again, Mat. 27.62, 63. For if they had known 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 hardness 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 real voice for the life of thy base corruptions (far more mischievous than Barrabas) and choosest to live under the power of sin and Satan, and crucifiest Christ afresh by thy daily transgressions, offering despite unto the spirit of grace: Thou art therefore inexcusable, O man, whosever thou art that judgest, those Christ-murdering Jews, for wherein thou judgest them, thou condemnest thyself; for thou that judgest dost the same, or worse things. And thinkest thou this, 
Ro. 2.1, 3.  that thou shalt escape the judgement of God?  
5. Art thou content (as thy security seems to maintain to die in a state of sin, and perish as one that wilfully refuseth grace offered, and to receive the saddest condemnation? If thou dost indeed believe that there is a heaven of unspeakable joys, and a hell of intolerable torments, methinks thou shouldst not be willing to lose heaven, and fall into hell, under the eternal wrath of God. Sure thou sayest in thy heart, [I will hereafter return to God sometime or other, before I die, I intent 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 natural 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 crazy person able to perform it? Consider well of it, and give me a reason why thou shouldst be better able to do this great work, when thy body is decaying, and thy memory and understanding declining, and thou unable to frequent the public Ordinances, than now, while strength of body, and mind, and means of grace do all concur 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 days of thy life? Nay, hast thou not reason to expect, that before that time thou shalt be judicially sealed up to blindness of mind, and hardness of heart, for refusing so many of the Lords gracious offers of mercy. Thus it befell the Jews 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 ears heavy; and shut their eyes, lest they see with their eyes, and hear with their ears, and understand with their heart, and convert and be healed. When the terrors of hell and death take hold on thee, and thou criest to God, mayst thou not justly expect, that the Lord will be as peremptory in refusing to hear thy cries and complaints, as thou hast been in refusing to obey his voice in the days of thy prosperity. Read and consider well, Prov. 1.20. to 31. Zech. 7.13. Therefore it is come to pass, that as he cried, and they would not hear, 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 years? The work of grace is wrought most commonly upon those that are in the prime of their age: gray-headed sinners seldom repent; Why wilt thou then promise thyself so much in old age? 4. Tell me plainly, and deceive not thy own soul, while thou shiftest thus: Is not pardon of sin, and justification, that thou mayst be delivered from a place of torment, the great mercy thou hopest for? and is not this the end thou proposest, while thou promisest thyself future repentance? If so, thou dost but deceive thy own soul. Christ came to save thee from thy sins, and not merely from the tormenting wrath of God: Christ will be a whole Saviour, or no Saviour, 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 prevail with the Lord to pardon thy sin: O study well the offers, promises, and threaten of the Gospel now, for I fear, thou art, as yet, ignorant of the nature of saving grace; I believe thou dost much cheer up thyself with the consideration of God's goodness, riches of grace, mercy, and long-suffering, and think thyself, 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 sin upon this score, after thy hardness and impenitent heart treasurest up unto thyself wrath, against the day of wrath, and revelation of the righteous judgement of God, Rom. 2.4, 5.  
Obj. But what kind 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 thundering and lightning from mount Sinai, than the voice of Christ from mount Zion.  
Ans. 1. I well remember, ever since I knew what a Sermon meant (till these late years) that the most thundering, rousing, 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 hear such as would preach them a Sermon of mercy. I wonder now, how it comes to pass 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 Freegrace and mercy in Jesus Christ.  
And the wicked and profane say, [God is merciful, and Christ died to save sinners, and hereupon take liberty to 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 Professors 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 godliness. 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 chief in the heart, and shining forth in the life and conversation; and this (if I mistake not, yea, if Christ mistake not) is the true 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 glorify your father which is in heaven. And of this sort of light our late professors are fare more barren, than those of former years. If there be now more light in the head, there is less in the heart and life; and light in the head will be but an aggravation of darkness 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 righteousness, or not. There is a sort of wand'ring light in the night season, which ignorant people call by divers names, but Philosophers call it ignis fatuus, fool's 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 Satan's digging, yet they take themselves to be led by the Spirit, while they understand not, that this light is not from above, but is earthly, sensual, devilish. 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 bless 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 not 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 grossly mistake: For the covenant of God with Abraham, and his seed, and the covenant now made with the faithful and their seed, is one and the same. Hence, saith Paul, Gal. 3.9. They which be of faith, are blessed with faithful Abraham Hence likewise, Rom. 4. he proves justification by faith, by the example of Abraham's justification. And the 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 threatened with judgements. It is true: 1. There is a gradual difference of light, or of the manifestation of the grace of Christ now, from what was then. 2. Judgements were more plentifully threatened in the Old Testament then in the New. 3. Yet as the Law threatened more plentifully, so the threats were more of temporal Judgements. Deut. 28.16. etc. And as the Gospel threatens more sparingly, so it threatens more heavily, and dreadfully with spiritual, and eternal vengeance. As one millstone will weigh down many pebbles: So one Gospell-threat will overpoise many of the curses threatened in the Law. There is in Deut. 28. a Catalogue of curses containing no less than fifty two verses: And that one Gospel threatening, 2 Thes. 1.7, 8, 9 is fare more dreadful than all of them: do but weigh, and consider it. The Lord Jesus shall be revealed from heaven with his mighty Angels, in flaming fire, taking 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 temporal Judgements in comparison of this everlasting destruction here denounced against all those that obey not the Gospel? The voice of the Law-threatning is but as the rushing of winds, less terrible, but more frequent: But the voice of the Gospel threaten is like the loudest thunderclaps from heaven, more astonishing, though more seldom.  
5. As the moral Law itself is not yet abolished; so all the threaten of the Law for moral disobedience, are still in force also. I doubt not but war, sickness, poverty, and the like are now Judgements from God upon the disobedient: for as godliness hath promise of the life that now is, and that which is to come; so ungodliness is threatened both with the judgements of this life, and that which is to come. And if the threaten of the Old Testament are still in force; and more terrible ones are denounced in the Gospel against impenitent sinners, must a Preacher pass them all 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 news, and such thunderings as these seem somewhat heterogeneous, and unsuitable to it; you must understand, that as there is a twofold 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 twofold intention of the Gospel, 1. To offer life and salvation, and to confer 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 yielded, and the transgressors of the Law may know what to trust to. So the 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 not legal 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, etc. Joh. 3.19. See also Luke 11.42, 43, 44, 45, 46, 47, 52. if preaching sharply to obstinate sinners be legal preaching, you will be constrained to call Christ a very legal 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 Jews to the heart, ver. 37. Paul preached a rousing Sermon of righteousness, 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 bosom, and knew much of his heart, tells us, Rev. 21.8. The fearful, 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 jam 5.1, 2, 3.  
As Christ's 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 may 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 legal preaching, I desire to live and die a legal preacher. And however many esteem 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 sins, and sing you asleep in the midst of carnal security. O how dreadful is that saying, Ezek 3.17, 18. Son of man I have made thee a watchman unto the house of Israel; therefore hear 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 years since, there was fare less pride, censoriousness, contention, hypocrisy, and other evils among professors, and fare more true zeal for God, humility, meekness, tenderheartedness one towards another, and sincerity, than can be now found among them. O how unlike are we now to those Saints, that lived twenty years since! we have indeed the name of Saints more frequent in our mouths than they; but they had fare more of the grace of Saints in their hearts and lives than we: 'Twere well if we had less 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 lodge in their bosoms. But let every faithful 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 me 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 powder 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 practise them conscionable, and I doubt not (through God's help) but they may be effectual for thy good.  
1. Meditate seriously of the sad condition of poor damned souls. How exquisite are their pains, how intolerable are their torments, and how restless are their helpless souls! Didst thou ever feel the vehement pain of the Gout, Stone, broken Bones, bones out of Joint, or any other wracking Misery? and dost thou remember how grievous it was to endure it for a little time? Suppose thou hadst been to endure it all the days of thy life, without intermission; what wouldst thou do? nay, what wouldst thou not do 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 bear! But alas, What are all these to what the body must endure 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 vials 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 joys of the Saints in Heaven. If all the delightful objects in the world were united in one, and bestowed upon thee, and thou wert to live here all thy days in the enjoyment of it, it would not be worth one day in heaven. 
Psal. 84.  
u Illa civitas sempiterna est: ubi est vera & plena foelicitas, non dea, sed donum Dei. Aug. de civ. Dei l. 5. c 16. Rom. 8.18  If David esteemed one day in God's house on earth, better than a thousand in carnal delights, we may much more speak so of a day in Gods heavenly presence. In thy presence is fullness 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 himself was abundant in sufferings) so may it be as truly said, that the greatest worldly glory is not in the least degree worthy to be compared to those soul-ravishing joys 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 removal of all evils and grievances whatsoever, and a complication of all good things that may make a soul completely blessed.  
3. Meditate seriously of the nature of eternity, which is an endless duration, whether it be of happiness, or misery. If the damned in Hell should be released after as many years as there are hairs on their head, stars 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 happiness. But such is the nature of eternity, that when so many years are expired, the torments of the damned, and the joys of the blessed are no nearer ended than at the first beginning. And if thou die in thy sins, thou wilt fall into those endless, 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 wisdom, to invent what might be delightful, and the greatest riches, to purchase his hearts desire in all carnal 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 tried 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 ear with hearing, nor any sense, 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 wean 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 worldly enjoyments: and then must thou enter upon thy eternal estate, either of joy, or sorrow. When Jacob was presented before Pharaoh, and he asked him, How old art thou? He answered, The days of the years of my pilgrimage are an hundred and thirty years: few and evil have the days of the years of my life been. When he had multiplied his years into days, he esteemed them but few. So saith Job, chap. 14.1. Man that is born of a woman is of few days: he doth not say of few years. A day is somewhat less than the three hundred sixty fifth part of a year, yet man lives but a few days. And how uncertain are thy days! 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 thyself gone down to the grave before thee? And what assurance hast thou that thou shalt live another week, day, or hour? And should thy life be taken from thee in the condition thou art now in, what would become of thy immortal soul?  
6. Having considered these things as arguments to quicken thee in minding thy salvation, break off from thy sinful companions, who are the Devils instruments to hold thee in thy sin and misery. If thou art given to drinking, gaming, uncleanness, or the like vice, thou hast thy companions to help thee on, and keep thee in thy sinful course: or if thou art no open sinner, thou hast some, that, probably, help to hold and quiet thee in thy graceless, sensual 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 not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. 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, pass not by it, turn from it, and pass away. When Scripture repeats the same thing, either in words or sense, it intimates either certainty, vehemency, or earnestness of speech: But here we have no less 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 holiness, 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 spiritual enemies. They that have travailed in the same path can best direct thee in the way thou art to go.  
8. Harken 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. and saith Jam. 1.21. Receive with meekness the engrafted word, which is able to save your souls. 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 carnal 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 powerful preaching of the Word, have, at some time or other, some close workings and stir upon their hearts, however they come to get lose from them again: Some have confessed 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 fare worse than thy first. Set in rather with such movings of the Spirirt, thou mayst 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 bitterness, 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. ●  Let 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 wickedness, then harken 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 must 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 spiritual condition? No man, but he, that is desperately set to lose his soul (methinks) can be persuaded 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 harkened to such counsel? Nay, did not the Lord give a gracious return 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 vain 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 devilish counsel? 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 unless 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 enjoyment of the means 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 near? 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 souls and seek his face! and how oft did he hear and deliver them from their distress! Hast thou not read of Ahabs' Humiliation, and what success he had? Make not thyself 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 souls at the preaching of Jonah, and behold a greater message than that of Jonah, is sent unto thee.  
It is easy to prove by many texts of Scripture, and arguments from Scripture, that it is a wicked man's duty to pray, and unless any man will undertake to prove, that it is his duty to continue in his wickedness, he will speak but little to the purpose against it. Some can say by experience, that the first special 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 persuaded to forbear 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.  
The second branch of the use of exhortation, I shall direct to such of you, as are spiritual. 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 war against corruption, and walk in a holy conformity to his will. O remember, that sin is thy greatest misery, and holiness thy real happiness. The godly man's happiness 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 counsel of the ungodly, etc. 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 not mere qualifications of the persons, to whom blessedness doth belong, but are real and most considerable parts of blessedness itself. Sin, as I have showed you, is your great misery, therefore holiness is your great happiness. O how happy is a holy life! Well might Solomon say, 
Prov. 12.26.  The righteous is more excellent than his neighbour, even as much as spiritual liberty is more excellent than Satan's slavery. O than labour in the fear 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. 
w Signifi●cat in ipsa actione sitam esse bea●tiud debitum, 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 God's grace to make our holiness and works meritorious of our future happiness: and it is a diminishing of God's mercy to us, and our own happiness here, to make our graces and sincere obedience mere signs and evidences of our good estate here, and our title to heaven hereafter. They are indeed signs, but (I say) not mere signs; for they are the chief part of our happiness here, 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 mere sign of a bargain, but a part of the sum, and what a man receives in earnest, so much he hath toward the sum 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 add 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 ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ. The more holiness we obtain, the further we get into heaven's happiness, while we are here upon earth Thus, I conceive, we may understand the exhortation of Paul, Phil. 2.12.— Work out your salvation with fear and trembling: Consider the foregoing words, As ye have always obeyed, not as in my presence only, but now much more in my absence, Work out your salvation, etc. As if he should say, as he hath begun in the assistance of his grace, who worketh in you both to will and to do, so go on to work out your salvation (to wit) in obeying to the end. O consider what motives here are to holiness! 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 aught 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 uncleanness; and this was a fare greater deliverance than his enlargement from the dungeon he was afterward cast into. And in this sense well says Solomon, Prov. 19.16. He that keepeth the commandment keepeth his own soul. And Christ is called (Heb. 5.9.) the author of eternal salvation unto all them that obey him: For he saves his people by ruling them, and making them obedient to his will.  
The 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 God's special grace, which is sufficient for you, strive therefore in the strength of grace.  
I might here use divers arguments to press you on to holy obedience; but I shall only desire, at this time, that this one may be well considered, and you will find it weighty, to wit, that sanctification is salvation. Consider the reasons of the Doctrine, and let thy soul be convinced of this, that sin is the worst of evils, that God is most honoured, and thyself 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 persuade you to hate sin, and fall in love with the ways of holiness.  
And here, before I pass, let it be considered, that properly and immediately we cannot, either principally or instrumentally pardon our sins, or justify our souls: that belongs wholly to God. It is God that pardoneth and justifieth, it is Man that is pardoned and justified, (yet is it our duty to beg and sue for pardon) but in the sanctification of our souls, 
1 Pet. 1.22 1 Joh. 3.3.  we (after the first grace received) are immediately instrumental in our own salvation (as you have already heard) we are never commanded to pardon or justify ourselves, 
Jam. 4 8. 1 Pet. 1.15 Tit. 3.8. Heb. 12.4. Col. 3.5. Phil. 2 12.  but to purge our hearts, and cleanse our hands, to walk in holiness, to maintain good works, to strive against sin, to mortify our earthly members, and therein to work out our salvation. And what have we else to do while we are here, but to glorify God in seeking the salvation of our souls from sin?  
And here let me tell you also, there is something of destruction 
x Omnes ●●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, nosque 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 sin is as a wound to the soul. And although the Lord will perfectly cure it in those that are his, yet, methinks, a sober man should carefully keep himself from wounds, notwithstanding he hath a skilful Chirurgeon at hand that is able to heal 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 dazzling light quite put out a man's eyes: 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.  Thus the soul (though not utterly destroyed) is very much damnified by sinful practices; yea, every sin is in its own nature a mortal 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 in the bitterness of their souls, 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 confess 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 ways, to mortify sin, and perfect holiness in the fear of God. I shall now proceed to give some directions for the saving of your souls from sin, and I will not be tedious in them.  

Directions.  1. Study well the sleights of Satan, who prevails very far upon the children of God, because they are so ignorant of his devises. Satan hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his wiles and stratagems, whereby he mischiefs poor souls. The efficacy of a stratagem depends upon the secrecy of it, being discovered, it becomes weak, and is more easily prevented. Satan's fallacies and subtleties are very many; and, because of his subtlety, he is called the old Serpent, which deceiveth the whole world, Rev. 12.9. And saith Paul, 2 Cor. 11.3. I fear, lest by any means, as the Serpent beguiled Eve, through his subtlety, so your minds should be corrupted from the simplicity that is in Christ. But I shall not now enlarge myself upon this particular, having not long since preached to you at large upon this subject, from Mat. 4. the former part of the chapter.  
2. Study well the deceitfulness of thy own heart; thy greatest enemy 
y Although Satan were asleep, although the world were at one with us, although wicked counsel 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 ourselves, and of ourselves (even original sin, concupiscence, or lust) which never ceaseth to egg us and allure us from God, and to slain 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 bosom. 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 only 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 sinful practices!  
3. Be watchful, 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 war, that much injury hath been received through the sluggishness of them, that should have been watching. So is it with Christians in their spiritural condition. How often doth Satan prevail upon them through their headless security, how often are they merely surprised by him, before they are ware! O take heed (Christians) Satan is always waiting his opportunity to fall upon you: it is therefore most necessary that you be always watching. No Commander would draw off his guards, when the Enemy lies before him, but rather double them, and rouse them, if they are sluggish. This is our condition. Our Adversary without is ever attending upon us, and (which is worse) we have a malignant party lurking within us, waiting an opportunity also, to betray us to Satan. Let me say with Paul, Therefore let us not sleep, as others do, but let us watch and be sober, 1 Thes. 5.6.  
4. I shall, in a word, 
Ephes. 6.  commend unto you the whole armour of God, of which I cannot now stand to speak particularly.  
5 Consider where thy greatest weakness lies, and draw up thy greatest force, and exercise thy greatest care and watchfulness 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 weakness 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 soul; watch and pray also against this infirmity. Hast thou a proud, self-exalting heart? this is also thy great infirmity; and whatever thy weaknesses are besides be sure this is one. What I have observed in my little experience, makes me almost of the opinion of a godly Minister, 
Mr. Capel in his Treatise of Tentations.  yet living, that Pride is every man's beloved sin. What sin more natural in all the world, than this? I fear most of you have forgotten what I have preached in divers Sermons, a few years 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 weakness in these mentioned, or any other particulars, and know that Satan will assault soon, where he finds the weakest, and will prevail more easily, unless thou art watchful.  
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 spiritual safety. When Peter was confident of his own strength, the Lord gave him woeful experience of his own weakness. Though all men shall be offended because of thee, yet will not I be offended, Mat. 26.33. And I am ready to go with thee both into prison, and to death, said Peter, Luke 22.33. Who but Peter? who so bold and resolute as he? But see what a Coward he proved, when he came but to be charged with a maid, (though he took himself for a man) he denied Christ no less 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 spoke in the next direction. And Peter himself, after he had smarted for his selfconfidence, obtained much strength from Christ, as is evident by his do 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 joined with all other endeavours. This is to be used with all the pieces of our spiritual armour, Ephes. 6.18. Praying always with all prayer and supplication— Gird up your loins 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 buffeted him, 2 Cor. 12 8, 9 The power of prayer is very great.  
8. In all temptations to sin, remember what I have told you, over and over, that sin is the worst of evils, and use this as an argument against them: let a temptation to sin, be as if a man should persuade you to cast yourselves 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 embitter the sweet morsels of sin. This will be a great means to keep thee close to the rule of God's Word, when temptations are strong, and cause thee highly to prise the Word, as David did, and take counsel from it. Thus when David's straits were great, he fearing sin, consults not with flesh and blood, but with the word of God. Psal. 119.23, 24. Prince's also did sit and speak against me, but thy Servant did meditate in thy statutes. Thy testimonies are my delight, and my Counselors. And he had much comfort from it in his distress: This is my comfort in my affliction (saith he) for thy word hath quickened me, ver. 50. not God's word of promise only, (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 evil of sin, his spiritual adversaries might not get advantage 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 sinful 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 distress, is a very great, and most desirable mercy: Therefore David, in deep distress of persecution and affliction, prays, Psal. 143.10. Teach me to do the will, or thou art my God, etc. Yea, this is a far greater mercy, than to be delivered from the affliction itself.  
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 thankfulness. Learn to accept of a friendly reproof, as a great kindness. Psal. 141.5. Let the righteous smite, it shall be a kindness; and let him reprove me, it shall be an excellent oil.— (This I the rather mention, because reproofs are hardly born by most.) Suppose a friend should save thee from perishing by fire, 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 means 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.  
Having spoken to such as are Carnal, and to such as are spiritual; I shall now direct my speech to such as are at great uncertainties what their condition is, whether Carnal or Spiritual. 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 discern what your interest is in the other part of Christ's saving work, but by this. Pardon of sin, Justification, Adoption, which are Relative changes, cannot be discerned, but by the Real change, which always accompanies them.  
Would you know then whether you are in a state of Salvation? inquire whether 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 subtlety of Satan (tending to keep men in presumptuous carnal security) to persuade them not to try themselves by marks, and Signs 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 discern himself from a Child of the Devil, if the difference be only Relative, and not Real. 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 down some few marks, whereby you may try, and discern whether your estate be good, or not, and they shall be only such, as fall directly from the point in hand, and may be deduced from what hath been 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, you have esteemed Wrath a greater evil, yet you will esteem Sin so great, even in itself, as that you will groan under it, and long to be delivered from it, though there were no other evil 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 bitterness, and bond of iniquity, and not in a state of salvation. For to fear sin merely, for fear of punishment, is not properly to fear sin at all, but wrath only; and this is but a servile, or slavish fear. I doubt not but the judgement threatened on the one hand, and the reward promised on the other hand, are motives needful for our help; but the very evil that is in sin itself, is esteemed so great, that the consideration of that 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 God's tribunal, is, as yet, but an unhappy man; for as yet he doth not hate sin, as sin, or for itself; nor out of any true love to the ways of holiness. The Scholar that would be willingly playing all the day long; but leaves his sport a while, and learneth a little, for fear of his Master's rod only, is no enemy to Idleness, 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, 
a A quatenus ad de omni valet argumentum Neque vi● bonus merito dicitur; qui scit quod bonum est, sed qui diligit. Aug. de civ. Dei l. 11. c. 28.  a hates every sin. Thus saith David, Psal. 119.104. I hate every false way. ver. 101. I have refrained myself 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 ways were directed to keep thy statutes! Then shall I not be ashamed, when I have respect to all thy commandments. I do not say, that hatred of sin, or love of holiness, 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 carnal person may, and usually hath, many grudge of conscience, against sin, and some approbation of the ways of holiness. When the rich young man in the Gospel came to Christ, enquiring what he should do to inherit Eternal 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 temporal happiness. 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. Doubtless Judas had some kind of love to his Master, upon whom he had waited so long: But the thirty pieces of silver weighed Christ down in the balance of his affection.  
I say also, it is the frame of thy heart, that thou must inquire after: for it is hard judging by some particular inclinations only. A bad man may sometimes be in a good mind; as at the hearing of some rousing Sermon, or under some great Affliction, or the like; but this goodness is but as the morning cloud, 
Hosea 6.4.  and as the early dew, that soon vanisheth away. The young man forementioned was in a good mind, while he was coming to Christ; but it was but of small continuance. A good man also may sometimes be in a bad mind, 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 himself by what his inclination was, while he was in a good mind, for a little season, he may judge himself to be godly, (as, I doubt, many do) and so deceive his own soul. Or, if a godly man should judge of himself by what he hath observed in himself, while he was under the power of some great temptation, he may take himself for a very reprobate.  
I add, against every sin, and for the whole service of God. Because a wicked man may have a prevalent, constant hatred of some sins, and a constant predominant love to some virtues: even very Heathens have been constant haters of injustice, intemperance, etc. and have been great lovers of temperance, justice, and such like virtues. And we see by experience, that many mere civil persons are steadfast haters of swearing, drunkenness, whoredom, and such like open profaneness; 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 ways, 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 do 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 myself from mine iniquity. 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 transgressor 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 holiness. 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 enjoyment 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 always; but he that hardeneth his heart shall fall into mischief. To fear judgement with a love to sin, is a servile fear; but to fear sin, as a most sad evil in itself, is from a true filial fear of God, who hath forbidden sin; and in the words we see, it is such a fear, as is opposed to hardening of the heart. And we have Paul's example for earnest pressing after the good he loved, and 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 myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth to those things which are before. I press 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 ways without fear of falling into sin? or art thou fearful and careful in all thy undertake, lest thou transgress? Dost thou say, as Joseph did, when a temptation ariseth, How can I do this wickedness and sin against God? 
Gen 39.9.  And dost thou in doubtful cases consider and inquire what the will of the Lord is, that thou mayst keep his way?  
4. Hence follows 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 mere Hypocrite may do most of these, as to the outward act, with some kind of diligence: But dost thou do all these carefully, setting this as the end thou proposest, that hereby thou mayst the more prevail against every evil, and make a progress in all good, and thereby glorify God thy Saviour But alas, what is it that the most do? they sit out a Sermon, kneel out a Prayer in public, say over their prayers in private, some perhaps do this, and more merely to get knowledge, to obtain a good esteem with men, or to satisfy the voice of an enlightened natural Conscience, or for some other by-end. But if all endeavours do not chief refer to this end, to wit, to glorify God in eschewing every evil and doing good, it is but lost labour.  
5. Lastly, hence also follows a man's 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, fears, and carefully shuns, as evil, he is sorrowful for, if it fall upon him, and it is contrary to the nature of the rational soul to do otherwise. A man that loves riches, desires them, seeks after them, and rejoiceth in the midst of abundance. Luke 12.16, 17, 18, 19 but if he be undone by cross Providences, and poverty befalleth him, he is grieved and troubled, as we see by experience. When the evil, that a man feared is fallen upon him, it maketh him sad. Thus it is with those, that are godly in the spiritual estate. A godly man rejoiceth in all the good the Lord worketh in him, and by him, Thus Paul. 2. Cor. 1.12. This is our rejoicing, the testimony of our conscience, that in simplicity, and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-wards. A godly man is truly grieved for all the evil he doth commit, so fare 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. David's heart smote him after he had numbered 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 merely for gross sins, but for lesser also: such as the world never sees. A godly man, as he hateth, so he grieveth for vain thoughts, It must be either a carnal, or brutish 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 sin, whatever he commits; 
b 
Tunc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ista erit, quando peccatum in homine nullum erit.  
Borro si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illa est ubi nec metus ullus exterret, nec angit dolour, 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, etc. 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 grieving for sin, and rejoicing 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 unrighteousness. Jerem. 8.5, 6. Luke 13.3, 5.  
Well, whatever vain minds 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 rejoiced in the way of thy testimonies, as much as in all riches. Psal. 19.8, 10. The statutes of the Lord are right, rejoicing the heart; the commandment of the Lord is pure, enlightening the eyes; more to be desired are they than gold, yea, than much fine gold, sweeter also than the honey and the honey comb.  
Exh. 4. Whosoever thou art that fearest God, and upon examination, findest thyself to be delivered from a state of sin, rouse 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.  and what thou art. How sad was thy condition, when thou wast a wretched bondslave of Satan, led captive by him at his will, serving divers lusts, & running with the wicked of the world, to the same excess of riot with them, an enemy to God through evil works, a child of the Devil, and heir apparent of Gods eternal 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 doors, knocked off thy chains and fetters, led thee forth, and translated thee into the glorious liberty of the Sons of God, and made thee heir apparent of everlasting heavenly glory. And all this is done, that thou shouldst show forth the praises of him who hath called thee out of such horrid darkness into his marvelous 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, & vassalage 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 mere 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 thyself, and many less sinners, and of better natural dispositions and inclinations, are left in a state of sin to perish eternally! yet God hath reform 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 faithful saying, and worthy of all acceptation, that Christ Jesus came 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 show 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 carnal mind is enmity against God; not an enemy, but enmity itself. The saving mercy than 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 thyself, and said unto thee live; he hath prevented thee with his goodness, 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 
c 
— 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 atque 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 soul, and hath raised me up a horn of salvation. My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour. For he hath regarded the low estate of my forlorn soul. He that is mighty hath done great things for me, and holy is his name; and his mercy is on them that fear him, from generation to generation. Bless the Lord, O my soul, and all that is within me bless his holy name. Bless the Lord, O my soul, and forget not all his benefits. Who forgiveth all thine iniquities, and healeth all thy spiritual diseases. Who redeemeth thy life from destruction, who crowneth thee with his loving kindness, and tender mercies. I will bless the Lord while I have a day to live, yea, the term of this life is too short to praise thy name, O Lord. O let my soul for ever live, that, being filled with the fullness 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 choir of Angels 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. Bless God for every act of sin the 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 means whatsoever? Thou hast cause to bless his name. If we have gotten a remarkable victory in war, 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 temporal danger, we think we are bound to return praise to God, and so we are. And should we not be as thankful, yea more thankful for Gods manifold gracious preservations of us from spiritual 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 breast; God should by a special 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 look upon it as a special favour, and be thankful to God for so great a deliverance, and be thankful and loving to those that came in for thy help? Thus is it in thy spiritual 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 soul? 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 bless the Lord for thy preservation, and for the means whereby thou wast preserved? Are not spiritual dangers greater than temporal, and is not the consequence of them more dangerous, if they prevail? And is not the mercy of such a deliverance the more highly to be prized, 
1 Sam. 25.  and God more highly to be praised? David hath herein given us a very pertinent 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 heels, 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 hearty 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 myself 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 cause of my reproach from the hand of Nabal, and hath kept his servant from evil.  
Thus consider with thyself, Hath the Lord at any time delivered thee from the attempts of thy spiritual enemies, whether by violent onsets, or by more subtle 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 distress; I said, thou art my refuge, I fly to thee for help Save me, O my God, and deliver my soul 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 strengthened me with strength in my soul. He saved me from my cruel enemies, he set my feet upon a rock, and established my go. 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 fortress, and my deliverer, 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 spiritual enemies conspired against me with one consent, they communed of laying snares privily for my soul, 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 slipped, I was almost taken in their net: But the Lord was my helper, he preserved my soul. Blessed be the Lord who hath not given me up, as a prey to their teeth, 
d Gratias 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, etc. Aug. Cons. Theo. par. 2. c. 17.  but hath delivered my soul from death, mine eyes from tears, my feet from falling. My soul is escaped as a bird out of the snare of the fouler; the snare is broken, and I am escaped. Bless the Lord, O my soul, for the Lord hath dealt bountifully with thee.  
Thus consider, I say, what particular deliverances of this kind thou hast received. Hast thou been set upon by violent temptations to Atheism, Blasphemy, or the like, and hath the Lord preserved thee? Hast thou been alured 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 thankful thou art for such mercies, already received, the better shalt thou be able to resist future temptations.  
Exh. 6. Use this as an argument with thyself, to make thee willing to leave this unhappy enticing 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 thyself for being so busy 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 soul, 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 soul, and the sorrow of thy heart, under which thou groanedst, when the Lord first awakened, and roused 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 mortal 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 canst not walk, work, or go about any worldly business, but sinful vanities are still flowing from that fountain within thee. Thou canst not hear, pray, or perform any part of God's worship, but this cursed, carnal inmate calls away thy heart to other objects. Check thy heart for gadding, recall thy thoughts from wand'ring, 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 choking 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 spiritual. Didst thou rejoice, 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 always wand'ring 
e Cui peregrinatio dulcis est, non amat patriam: Si dulcis est patria, amara est peregrinatio. Aug. in Ps. 86.7.  in the wilderness of sin? waste thou glad to see the foundation of thy happiness 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 sinful state, and art thou afraid, at last, lest he should perfect thy deliverance? Death is indeed, in itself, an enemy to nature, and a part of the curse due for sin, and therefore cannot be desirable for itself. But learn to look beyond it unto Christ thy Saviour (whose presence is most desirable) as Paul did, having a desire to departed, 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 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 5.2.  under 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 mountains of spices, running swiftly. And why dost thou desire delays, that he should creep as a Snail. and be long in coming? Did Christ teach thee to say, Thy Kingdom come, and canst thou hearty pray for 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 rejoice in the hope of what thou dost not unfeignedly desire? Bethink thyself, and blame thy soul for thy foolish mistakes. Is not heaven the place where holiness 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 bosom? 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 go before to prepare a mansion for thee, and will he not there show thee his full salvation? O do but seriously meditate, and that frequently, of the misery of sin, and of the perfect happiness of a sinless condition, and thou wilt be so fare from making, or desiring delays, that thou wilt rather cry out, How long Lord, holy, and true, before thou destroy my cursed corruption. How long must I bear 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 hast 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 Christ 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 helpful, as an instrument of Christ, towards the salvation of others. Though thou art but a private Christian, thou mayst be very serviceable to the soul of thy brother. Be free in giving seasonable exhortations, persuasions, entreaties, admonitions in love, and tenderness, as being truly solicitous for his spiritual safety. The Lord doth expressly require it as a duty at thy hands. Leu. 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 meekness, considering thyself lest thou also be tempted. Heb. 3.13. Exhort one another daily, while it is called to day, lest any of you be hardened through the deceitfulness of sin. And our Saviour Christ gives directions how to proceed gradually in the work, Mat. 18.15, 16, 17.  
It is a very wicked course, that some take when they know any to offend grossly, they make themselves, and others, merry, by jesting, and scorning at it, especially at those soul sins of uncleanness, and drunkenness, 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, Fools 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 brother's 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 faithful admonition. O how do some delight to relate other men's infirmities!  
And it is a sinful neglect in those, that perform not the duty, what ever the cause may be. But it is a most desperate, and 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 less before we have heard him speak, or spent one faithful and serious admonition upon him for his recovery. The dreadful sentence of excommunication is only to be pronounced against an offender, when all other means fail 
g Cuncta 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, patiented; in meekness 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 easy matter to call Christians Dogs, and Swine, and cast them off from the privilege 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, spoke) is too easy to be holy. He is but a desperate Chirurgeon, 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 bear 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 tears 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 own souls, before you savingly embraced his counsel; O consider it well. And let me further tell you, you will find more comfort in winning one soul by Christian importunity, than in casting off a thousand by uncharitable censoriousness. 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 spiritual 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 complain of others, for that wherein themselves are chief in fault. And it is too usual (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 ministerial work, than we two, and twice two more are able to perform; yet will some find fault, because we cannot do 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 bind heavy burdens, and grievous to be born, and lay them on other men's 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 own, as you have fit opportunity, both to the godly and ungodly.  
Do you see carnal persons in the height of wickedness? and think you therefore they are not to be meddled 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 means, whereof private admonition is one. When Jerusalem suffered the saddest desolation, & heedless passengers were grown hardhearted towards her, she affectionately cries out, Lam. 1.12. Is it nothing to you, all ye that pass by? Behold and see if there be any sorrow like unto my sorrow. So may we say on the behalf of poor sinners: Is there any misery like unto the misery of those that lie in the ruins and desolation of sin? Is there any evil like unto this? and is it nothing to you, all ye that regardlessly pass by? If the deepest misery be the meetest object of pity, and the greatest poverty the fittest object of charity, than here may you bestow your spiritual alms very cheerfully, here are objects enough 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 privilege of a neighbour. Leu. 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 thiefs. Satan, and inbred corruption, have conspired together, and wounded a poor 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 bowels of compassion with the good Samaritan, bind up his wounds and pour in oil: A seasonable reproof from a sympathising heart, may be as a precious oil, as saith David, Psal. 141.5. and by thus showing 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 faithful have much need of each others help in this, as well as other ways, 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 christian's 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 gradual proceed 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 the offence may be put away privily, it is not the mind of Christ, that the offender should be put to open shame.  

h This use is excellently and largely pressed by M. Baxter in his Saint's rest, part 3. ch. 12, 13. wherein he gives directions for the right performance of this duty, sets down the common hindrances, 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 general, 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 God's blessing upon your faithful endeavours) become the children of God; and your servants the servants of God: If you, that are husbands and wives, be instrumental for the espousing of one the other to Christ, that so you may walk hand in hand in Heaven's way, and meet in Heaven to abide together with the Lord for ever, after a little time of separation by death; how beneficial and comfortable will such endeavours be both to you and them, & God be honoured in both?  
The Lord hath given great encouragement in his Word to the faithful performance of this duty. Jam. 5.19, 20. Brethren, if any of you do err from the truth, and one convert him, let him know, that he which converteth the sinner from the error of his way, shall save a soul from death, and shall hid a multitude of sins. Dan. 12.3. And they that be wise, (or teachers) shall shine as the brightness of the firmament: and they that turn many to righteousness, as stars for ever and ever.   

CHAP. VI  
LAstly, If this Salvation from Sin be the Work of Christ, than this is matter of consolation to all such as are in a state of Salvation, in divers respects, especially in these two, which I shall particularly mention. 1. Here is comfort against the fear of falling away. 2. In assurance of full freedom at last from all their sins.  
1. Against the fear of falling away. 
Psal. 34.19  Many indeed are the troubles and temptations of the righteous; but the Lord will deliver them out of them all. Satan & his Instruments are very powerful, they do, and shall, deceive many, especially in such times as these: But the Elect of God (and such only are effectually called) shall not be deceived: For, saith our Saviour Christ, Mat. 24.24. There shall arise false Christ's, and false Prophets, and shall show great signs and wonders, insomuch that (if it were possible) they shall deceive the very Elect. The Elect may be long deceived before their conversion, they may after their conversion also be brought off, for a time, from some of the sound principles they have professed; and from much of the practice of Christianity, wherein they were forward (as I am persuaded, many are in these days, whom God will cause in his good time to remember, from whence they are fallen, and repent, and do their first Works.) And the most faithful of God's Elect are deceived all their days in lesser matters, both in judgement and practice. But the Elect of God shall not be utterly deceived in those things, that are essentially necessary to be known and done.  
Whosoever then thou art, that sincerely fearest God, rejoice in thy firm, and settled condition. The Love, wherewith the Lord hath loved thee, is everlasting love. Jer. 33.3. his mercy he will keep for thee for evermore, Psal. 89.28. the kindness of thy Redeemer is everlasting kindness, Isa. 54.8. The Covenant that God hath entered with thee, is an everlasting Covenant, Isa. 55.3. Heb. 8. 8, 9 c 13.20. The spirit 
i 
Scriptura non uno loco inculcat Spiritum S. electis datum, inhabitare corundem corda. Si autem inbabitat, igitur domicilium, fixamque sedem ibi deligit; neq zimaginabimur cum excurrere, vagari, redire, quod malum spiritum facere consucvisse Christus, Mat. 12. testatur. Zanch. Epist. l. 1.  
Datur electis Spiritus S. ut arrbabo haereditatis coelestis, Eph. 1. Nemo autem, qui promissis pactisve vult stare, arrbabonem reposcit, quin potius in hoc totus est, ut promissa sive pacta praestet, ne tum quidem ubi illa praestiterit, arrhabonem repetiturus. Consequitur ergo & Spiritum S. apud cum, cui semel datus est, relinqui. Quod eo quoque comprobatur, quod Eph. 4. dicuntur credentes per Sp. Sanctum in diem redemptionis obsignari. Zanch. ibid.   of Sanctification, already given thee, is the earnest of thy Inheritance, Eph. 1.14. Thou art sealed by it to the day of redemption. Eph. 4.30. It is sent unto thee, not as a wayfaring man to tarry but for a night, but to abide with thee for ever. Joh. 14.16. The seed of grace is an incorruptible seed. 1. Pet. 1.23. The life of grace is everlasting life: For he that truly believeth, hath everlasting life, Joh, 3.36. Ch. 5.24. Thou believest the record, that God hath given of his Son; and this is the record, that God hath given us eternal life, and this life is in his Son. He that hath the Son hath life. 1 Joh 5.11, 12, Everlasting life is already begun in thy soul, and the Lord is faithful, who will establish thee to the end. 2. Thes. 3.3. Satan indeed desireth to have thee, that he may sister thou as wheat: but Christ hath prayed for thee, that thy faith may not fail, Luke 22. 31, 32. The powers that are against thee are great, but the power that is for thee is 
k Nemo fallit redemptorem tuum, nemo circumvenit, nemo premit. Aug. in Psal. 103. v. 3.  greater. Thou shalt be kept by the power of God, through faith unto salvation, 1 Pet. 1.5. The Lord, that hath already rescued thee out of the jaws of Satan, that was ready to devour thee (as David rescued the Lamb out of the mouth of the Lion) will carefully watch over thee, that thou mayst no more become a prey. He that keepeth thee, will not slumber. Behold, he that keepeth Israel shall neither slumber nor sleep The Lord is thy keeper, the Lord is thy shade upon the right hand. The Lord shall preserve thee from all evil, he shall preserve thy soul; the Lord shall preserve thy going out, and coming in, from this time forth, and for evermore. Hear how Christ, the great Shepherd of thy Soul, speaks for thy comfort, John 10.27, 28, 29, 30. My sheep hear my voice, I know them, and they follow me, and I give unto them eternal life, and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all, and no man is able to pluck them out of my father's hand. I and my Father are one. And how confidently doth Paul triumph against all opposition, Rom. 8.35, 37, 38, 39 Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Nay, in all these things we are more than conquerors, through him, that loved us. For I am persuaded, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. Thou hast cause indeed to fear Satan's, and the World's temptations, and thine own inbred corruption, with a fear, begetting care for the prevention of the evil; but let not thy fear cause thee to cast away thy confidence in Christ thy Saviour; but in assurance of his help and protection, fly unto him at all seasons, and say as David did in another case. Psal. 66.3. What time I am afraid I will trust in thee. Forsake not him, and he will not forsake thee. In this case I may say, as Azariah said to Asa, and all Judah and Benjamin. The Lord is with you, while ye be with him: yea, the Lord hath said, I will not fail thee, nor forsake thee. A repetition of the same thing in Scripture, is like Pharaoh's doubled dream, which showeth that the thing shall certainly come to pass, which is foretold or promised. Now we have here the Lord doubling his promise, I will not fail thee nor forsake thee. Note also, that, whereas two negatives in the Greek Language, deny the more strongly, we have here no less than five negatives, two in the former, and three in the latter clause of this promise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If we should translate the words literally, it would be thus, I will not not fail thee, neither will I not not forsake thee. Enemy's indeed thou hast, and the worst are in thine own house, I mean, (which is worse) in thine own heart; Fear with a cautious, but not with an incredulous fear. Remember, thou art here a member of the Church-militant among many Enemies, war thou must, and adventure hazards, and difficulties, yet be not dismayed: 
l 
Eisi diabolus, peccatum caeterique hostes nostri videntur nos premere, vincere tamen non potuerunt, quia coercentur imperio Christi dutis nostri sub cujus pedibus protriti jacent, & conculcati. Daven. in Col. c 2. v. 15.  
Permittuntur tentare fideles, & oppugnare, sed nunquam expuguare, ibid.   Troubled thou shalt be on every side, yet not distressed; perplexed, but not with cause of despair; persecuted, but not forsaken; cast down, but not destroyed. Thine Enemies, like Pharaoh, and his host, may pursue after thee, and bring thee to a straight, that the power of Christ thy Saviour may appear; but they shall not bring thee back again to thy former bondage. Only be strong, and very courageous, and fight the Lords battles: Be strong, I say, in the Lord and in the might of his power, and he shall preserve thee by his grace, that thou mayst not be of them that draw back unto perdition, but of them that believe to the saving of the soul. Set the Lord then always before thee: because he is at thy right hand thou shalt not be moved. Therefore let thy heart be glad, and thy tongue rejoice, and fear not thy state, while thou truly fearest sin, as the worst of evils. Fear nothing so much as a fearless and careless condition.  
2. Here is comfort to such, as are in a state of Salvation in assurance of their full deliverance from sin at the last. Whosoever thou art that findest thyself to be delivered from a state of sin, learn to rejoice in Christ thy Saviour: Rejoice in the Lord always, and again I say rejoice, Phil. 4.4. Thou many times bewailest the blots, blemishes, and deformities, that are upon thee, and dost therefore (and not without cause) abhor thyself in dust and ashes. O rejoice in this, that it is but a little while, ere all these shall be wholly taken away, and thou shalt be absolutely without spot, or blemish. Are not the relics of thy sin, which now abide within thee, the remainder of Satan's image? and will the Lord suffer it to remain upon any of his ransomed ones? Is not the work of grace a draught (although imperfect) of the Divine nature upon thy soul? hath not the Lord, as it were, begun to draw his own image, or picture, upon the table of thine heart? are not the lineaments, and proportion of what it shall be, already traced out? and will the Lord leave it so? No, no, he will certainly come over it again, and again, he will shadow, and beautify it, till he hath made it a most glorious and beautiful piece.  
Thou wast formerly in bondage to Satan, and thy own corruption, but, through the merciful power of thy precious Redeemer, thou art rescued from the bondage, wherein thou wast held. Be confident of this very thing, that he that hath begun a good work in thy soul, will complete and finish it unto the day of Jesus Christ, Phil. 1.6. And in that day shalt thou see thy corruptions, as the Israelites did their Egyptian enemies, dead upon the shore. Look back upon them now, are not their chariot wheels already taken off, which maketh them drive more heavily than heretofore? and is not this a forerunner of their utter overthrow? Satan (indeed) many times furiously rageth, and thy corruption strongly worketh, because their time is but short; and what provoketh them, should rejoice thee. The God of peace shall bruise Satan under thy feet shortly, Rom. 16.20. And thy (now) corrupt heart shall then cease from all sinful motions and conceptions. Thou shalt then have not so much as a lingering desire, or inclination after evil. That unruly corruption that now vexeth thee, intruding into all thy actions, and intermixing itself with all the best of thy services, shall then be removed as far from thee, as hell is from heaven, and thou shalt be able to serve God perfectly, without difficulty or distraction. That heavenly service will be so pleasing and delightful to thee; that thou wilt never be weary of it, nor find a more pleasing object than God to set thy heart upon: Then thou shalt have no need to watch, pray, or fight against thy corruption any more. When there is no open enemy against a nation, nor malignant party within it, there is no need of Sentinels, or Guards, nor use of Arms; So in Heaven thy spiritual enemies shall be so perfectly destroyed from within, and so far removed from without, as that thy praying and fight shall be turned into triumphing and praising; and thy watchfulness into perfect spiritual security, and the whole armour of God (as armour) shall wholly become useless. Thou shalt there need neither offensive, nor defensive arms; and the time of the accomplishment hereof, is nigh at hand. Lift up thy head then with joy, knowing that thy redemption draweth nigh. In the midst of thy fears lift up an eye of faith, and behold Christ sitting at the right hand of God, who shall there abide, till he hath made all thine enemies thy footstool. And when thou groanest (with Paul under the burden of thy remaining corruptions, and criest out, O wretched man that I am, who shall deliver me from this body of death? Learn (with him also) to rejoice in Christ thy perfect Saviour, and say, I thank God through Jesus Christ our Lord.   

CHAP. VII.  
HAving thus fare spoken of Salvation from sin itself, to wit, in work of Sanctification, I might here proceed also to handle the doctrine of Remission of sins, and Justification of the sinner by Jesus Christ, which are also included in the words of the Text. For as Christ saves his people from their sins; so also from the eternal wrath of God, which was due unto them for sin. But of that I have heretofore spoken from another Text: And what I have already spoken upon this, was that, which I especially intended when I first entered upon it. Yet it will not be amiss, for the better understanding of the whole work of man's Salvation, and for your better help against some mistakes of these times, if I show you in a few Propositions by way of Parallel, how the Lord carrieth on the whole work of man's Salvation in both parts jointly from the first to the last. To which I shall annex a few Corollaries.  
God did at once, & that from eternity, 
Prop. 1.  decree the whole, and perfect Salvation of all his Elect, both from sin, and wrath by his Son Jesus Christ. Rom. 8.29, 30. Ephes. 1.4, 5, 6, 7.  

Corol.  Therefore we can no more argue our eternal Justifacation (because it was eternally decreed) than our eternal sanctification or glorification. And if there be any such thing, as the actual Justification of the elect from eternity, how doth the Scripture (that every mouth may be stopped) make all the world to become guilty before God? Rom. 3.19. And to what end should God give us promises of the pardon, and remission of sins? Promises are of good things to come, 
m The Promises are outward Declarations of Gods will, concerning good to be received, and evil to be removed. Leigh on the Promises, p. 5. Promissio Dei est denunoratio futurorum bonorum nobis dandorum, etc. Polan. Syntag. l. 6. c. 31.  not of such as had an eternal Being. A Promise of what is already done or passed is a contradiction in terms.  

Prop. 2.  When Christ undertook the work of the Salvation of his people, he did at once undertake both their Justification, and Sanctification, Heb. 10. to v. 19  

Prop. 3. I take Sanctification here in the sense as our Divines usually do, to wit, for the whole work of grace upon the soul after its first closing with Christ.  Christ did make one entire purchase of his people's Salvation, meriting both Sanctifying, and pardoning grace for sinful, and guilty men, who upon the purchase made had as much right to the one as to the other, and no more. Isa. 53.5. Gal. 3.10. Tit. 2.14. 1 Pet. 1.18, 19 Hebr. 10. to v. 19  
Therefore we can no more conclude, 
Corol.  that we were actually pardoned, and justified immediately upon the price that Christ paid, then that we were actually Sanctified.  
Christ in his Gospell-offer tendereth himself both for our Justification and Sanctification; 
Prop. 4.  and commandeth us so to accept of him, requiring Faith, repentance, and sincere obedience of all those, that will be his: And he that will not embrace him for Sanctification, shall not have him for Justification; he that is not willing to have his sins mortified, shall not have them pardoned: Christ will be a whole Saviour, or no Saviour. Acts. 3.19. Repent, and be converted, that your sins may be blotted out, etc. Luke 13.3, 5.19.27.  
Hence that offer Acts 3.19. of Remission of sins upon condition of repentance, and conversion to God, and all others in Scripture of the like nature, are not the less, but the more free, because conditional. For the condition that is required is our privilege. Our turning from God by sin is our greatest misery; and our conversion, or turning to God in holiness, is our greatest happiness, (as you have formerly heard) 2. what the Lord requireth of his people, he communicateth to them his grace for the performance of, according to the tenor of the New-Covenant, as in the next proposition. So that the condition required doth but enjoin us to accept of a double blessing, and oblige us to mind our whole Salvation, to wit from sin, as well as suffering; that God may be the more glorified in the riches of his grace.  
They are therefore utterly mistaken, yea they much eclipse, and lessen Gospel grace, and turn most part of the Gospel into Law, who call all conditional promises the voice of the Law, and not of the Gospel.  
Suppose a King should offer to a poor unworthy subject two most precious Jewels joined together in a golden link, & tendering them to him freely, tells him withal, [Thou shalt not have the one without the other, but take them both together, as they are tendered.] Would it be well for this poor man to say [The gift would be more free, & of greater bounty, if I might break that golden link, and take one of the jewels without the other? it is a diminishing of the freeness of the gift, that you enjoin me to take them both.] This is plainly the case. The Lord hath in the Gospel individually linked together both his pardoning, and Sanctifying grace; but flesh and blood would fain break this golden link. We are naturally willing to have our sins pardoned, that we may be freed from suffering: but nature is an enemy to Sanctifying grace.  
Christ, as the efficient cause, 
5. Prop.  pardons the sins that are past, and Sanctifies the sinner, when he doth actually convert, or bring him home from Satan to God; so that those that come unto Christ, or believe in him, are then made actual partakers, both of justifying▪ and Sanctifying grace: of justifying grace by the imputation of Christ's righteousness; of Sanctifying grace by the real communication of his grace unto them: That as all the children of the first Adam are subject to sin, and misery, in the day of their generation, and birth; so all the children of the second Adam (Jesus Christ,) are delivered from a state both of sin, and condemnation, in the day of their regeneration, and new-birth.  
Thus Paul, as Christ's instrument, was sent to the Gentiles, To open their eyes, to turn them from darkness to light, and from the power of Satan to God; that they might receive forgiveness of sins, and inheritance among them which are sanctified, Acts 26.18. See also 1 Cor. 6.11. And such were some of you; but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus. Here the Apostle maketh a plain Antithesis between what they then were, & what they had been formerly. Ye are washed, that is, cleansed by the blood of Christ (which was signified by the water of your Baptism) both from the guilt, and state of sin, ye are sanctified, ye are justified. Now make up the other part of the Antithesis, and it must be this, Ye were unsanctified, ye were unjustified. And when was that? before they were converted, when they lived in such sins as are mentioned, ver. 9 and 10. they were committers of them, and guilty before God, excluded from an actual title to the Kingdom of God. Such were some of you; but ye are washed, etc. Eph. 2. to ver. 10. Rom. 4.28. ch. 5.1. Act. 15.9.  
Those then, 
Corol. 1.  that say Faith doth but manifest our Justification, may as well say it doth but manifest our Sanctification: for they were both proposed, purchased, and wrought together.  
Hence Sanctifying grace is the necessary qualification of a justified person, because Christ doth not bestow these saving mercies severally, but jointly and individually; where his sanctifying grace is not communicated, his righteousness is not imputed, and hereby (even by sanctifying grace wrought in us) we are to try our actual interest in Jesus Christ.  
Hence those that are perplexed with the sense of God's displeasure, & pinched with the want of grace, are to come to Christ for help in both kinds. Those that say they dare not believe, nor lay hold upon the Promises, for the remission of sins, because they are of unhumbled, and impenitent hearts, must learn to come to Christ, that their hearts may be broken, and humbled: It is he that gives repentance unto Israel, as well as remission of sins.  
The believing sinner, 
Prop. 6.  being justified from all the sins that are past, and sanctified inchoately: The pardon continueth good in Law, and the sanctifying grace bestowed, is conserved by the same Jesus.  

Corol.  Hence the Elect of God, though they many times fall to their sore wounding, from the lively actings of grace, and under Gods just paternal displeasure; yet they never fall from a state of grace, and their heavenly Father's affectionate love. Psal 89 28. to 34. with Isa. 55.3.  

Prop. 7.  Those that are regenerate, being but partly renewed (although in every part) are subject to many infirmities, and many back-slidings 
n Novis peccatis, quantum in nobis est, abdicamus no à gratia Dei Ita fit ut quotidiana peccatorum remissione upus habeant Sancti omne; quia baec sola in Dei familia nos retiret. Bulling. in 1 Joh. 1.7. : and the same Jesus, who was the giver, and preserver of the forementioned favours, multiplieth pardons, with renewing grace. Hos. 14.4. I will heal their back slidings, I will love them freely: for mine anger is turned away from him. Thus in the salutation of both Peter's Epistles, he prayeth, grace and peace be multiplied, 1 Pet. 1.2. 2 Pet. 1.2. And this renewing grace maketh the soul importunate for pardon of sin, and power against sin. Thus David, when he was restored from his great fall, prayed, Psal. 51.9, 10, 11. Hid thy face from my sins, and blot out all mine iniquities. Create in me a clean heart, O God, and renew a right spirit within me. Cast me not away from thy presence, and take not thy holy spirit from me.  
Hence the godly are to pray daily for pardon of sin, and power against it. 
Corol.  Thus Christ taught his Disciples to pray, Forgive us our trespasses— and lead us not into temptation, but deliver us from evil. And here note, that as in the fourth Petition he teacheth them, and us daily to pray for our daily sustenance, so in these Petitions (which are adjoined with a conjunction copulative) he teacheth daily to pray for daily forgiveness, and for daily preservation against tentations. And it were far better for us to be a day without our daily Bread, than without our daily Pardoning, supporting and renewing grace. It is true, the Lord hath promised both, and will perform what he hath promised: yet thus saith the Lord, I will for this be inquired of by the house of Israel, to do it for them, Ezek. 36.37. And, because the Lord hath thus promised, his people have the more encouragement, and ground to pray, Forgive us, etc.  
At the hour of death, 
Prop. 8  the souls of the Saints are perfectly freed both from sin and guilt, and so translated to heaven. Heb. 12.23. Rev. 21.27.  

Prop. 9 Gloria ista inch●atur in hâc vita, post mortem corporis fit auctior, & tandem à resurrectione perficitur. Alst. Qu. Theo. c. 41.  At the general Resurrection, and great day of Judgement, the redeemed of the Lord shall be sententially justified before Angels and Men, and perfectly sanctified in the whole man, consisting of soul and body united, to become meet instruments for the everlasting praises of God their Saviour. To whom be glory for ever. AMEN.   
FINIS.