Salvation from SINNE BY JESUS CHRIST.
CHAP. I.
— 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. aaSupereminet 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 the1〈1 page duplicate〉2ſeed of Abraham, I could not but much admire the work of God, in leaving Angels (the beſt of his creatures) to periſh eternally for their Sinne: and ſending his onely 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 muchbbWillet on Gen. 3.23, gives ten arguments to prove, that Man fell in the day of his creation, and quoteth many antient Authors to that purpoſe. Mr. Walker in his treatiſe on the Sabbath, argues much for it. And it is generally concluded, that Man fell ſoon after his creation. haſt to obey the Tempter againſt ſo reaſonable, eaſie, and expreſſe a Command of God his Maker? If it be ſaid, that only ſome of the Angels fell from God, and all mankinde was loſt in Adam, and God therefore ſaves a remnant of Adams poſterity, that he might have of both ſorts, to wit, Angels and Men, eternally to ſerve and praiſe him; It may be anſwered, that God did ſo is true, but, that therefore he did ſo is not manifeſt. To which may be further added, that Angels being more excellent, capable, able, agile creatures, the fallen Angels, being legions of them, would have been able3 to doe God more ſervice, had they been reſtored, than all the generation of mankinde. Yea, if God would needs have men to ſerve him, he might have created more I may ſay) at an eaſier rateccMagis clucebit haec miſericordia divina, ſi quanti Deo conſtiterit haec ſecunda hominis reparatio cogitemus: creavit bominem primò ad imaginem ſuam voce, & verbo ſuo; ſed reparavit ſecunaò morte, & ſenguine ſuo, Dav. in Col. c. 3. ver. 10. , than he redeemed theſe: But God, whoſe infinite perfection receives no augmentation from Men, or Angels; but is above all their ſervice, uſeth the meere good pleaſure of his will in his diſpenſations, both of juſtice and mercy. He will have mercy, on whom he will have mercy, and whom he will, he hardeneth: and in ſo doing, how unſearchable are his judgements, and his wayes paſt finding out! God deales with Angels, and men, as he did with Eſau, and Jacob; he leaves the elder (by nature, and praerogative the more excellent) and chooſeth the younger, that it may appeare, that the work depends upon the meere good pleaſure of his will. And all, that we can ſay in this, is what Chriſt himſelfe ſpake in another caſe, Mat. 11.26. Even ſo Father, for ſo it ſeemed good in thy ſight.
Taking this then for the onely ſatisfactory anſwer, Behold the goodneſſe, and ſeverity of God: on the Angels, that fell ſeverity, but towards fallen man4 goodneſſe, in that he ſent his Son, made of a Woman, that ſo being bone of our bone, and fleſh of our fleſh, he might become unto us a meet Saviour. And the verity & myſterie of his Incarnation is plainly recorded in this Chapter:
Which divides it ſelf into two generall parts,
- 1. A Genealogy of Chriſt, from the beginning of the Chapter, to ver. 18.
- 2. The Hiſtory of his Nativity, from thence to the end of the Chapter.
In which, that I may clear the way to the Text, conſider with me theſe few particulars:
1. Mary's Conception, [She was found to be with child, v. 18.]
2. Joſephs falſe-Conception, or miſapprehenſion concerning it, which made him afraid to take his eſpouſed wife, and this cauſed
3. His Reſolution [to put her away privily, ver. 19.] but before the Execution of his purpoſe, behold
4. Gods timely prevention [feare not to take unto thee Mary thy Wife, &c. ver. 20.] In which yet more particularly conſider how God teacheth Joſeph:
- 5
- 1. By whom Mary had conceived, viz. By the Holy Ghoſt.
- 2. What ſhe ſhould bring forth, [She ſhall bring forth a Son, v. 21.]
- 3. What he ſhould name him, [thou ſhalt call his name Jeſus.]
- 4. The reaſon of the name, [For he ſhall ſave his people from their ſins.]
In this worke of Salvation, according to the words in the Text: conſider
- 1. The Efficient Cauſe, or perſon ſaving [Jeſus.]
- 2. The Subject, or perſon ſaved, [his people.]
- 3. The evill, from which, [from their ſins.]
1. The perſon ſaving is called〈…〉〈 in non-Latin alphabet 〉, from the Hebrew word〈…〉〈 in non-Latin alphabet 〉, a Saviour, from the Hebrew root,〈…〉〈 in non-Latin alphabet 〉, which ſignifies, to ſave. The reaſon of the name then, is from the nature of the worke he takes in hand.
2. By his people, which are the perſons ſaved, we underſtand not the nation of the Jews adaequately, as if they all, and onely they were his people here ſpoken of. They were indeed his people, 1. by nation and his naturall relation, as man,6 unto them, himſelfe being of the ſeed of Abraham, as appeares in his Genealogy.
2. They were his people by outward profeſſion, for they profeſſed faith in, and waited for the promiſed Meſſias; yea, and to them onely was he at firſt ſent, for ſaith Chriſt, Mat. 15.24. I am not ſent but to the loſt ſheep of the houſe of Iſrael. But the generality of them did not imbrace him; for, when he came to his owne, his owne received him not. Joh. 1.11 Therefore by his people, the nation of the Jewes is not here underſtood.
2. Neither by his peopleddApostolus ait, Concluſit enim Deus omnes in infidelitate, ut omnium miſereatur. Quos omnes, nifi de quibus lo quebatu•tanquam dicens. & vos, & illos? Deus ergo & Gentiles & Judaeos, quos praeſcivit, & praedeſtinavit conforme, fieri imagini fi•i ſui, omnes in infidelitate concluſit: ut de amartiudine infidelitatis ſuae paeuitendo confuſi; & ad dulcedinem miſericordiae Dei credendo converſi, clamarent illud in Pſal Quam multa multitudo dulcedinis tuae, Domine, quem abſcondiſti timentibus te, perfeciſti autem sperantibus non inſe, ſed in te. Omnium itaque miſeretur vaſorum miſericordiae Quid eſt omnium? Et eorum ſcilicet, quos ex Gentibus, &••um, quos ex Judaeis praedeſtinavit, vo•avit, juſcificavit, glorificavit, non omnium hominum, ſed iſtorum omnium nominem darenaturus. Aug. de Civ. Dei, lib. 20 cap. 24. 〈…〉〈 in non-Latin alphabet 〉, id eſt, ſibi datum à Patre; ut ipſe loquitur, John 17. Periphraſis electorum. Piſcat. in loc. doe we underſtand all Mankinde, as ſome would have it. A•l of all nations are not his people, but ſome out of every nation, according to that new ſong. Rev. 5.9. Thou waſt ſlaine, and haſt redeemed us to God by thy blood out of every kindred, and tongue, and people and Nation. Yea, the words themſelves, [his people] are reſtrictive, and intimate (not an extenſion to all men) but a limitation to ſome onely.
73. By his people (therefore) we underſtand thoſe that are his by donation, thoſe that were given him by the Father, Joh. 6.37. All that the Father giveth me ſhall come unto me. Thus ſaith the Lord alſo to Paul concerning Corinth, Act. 18.10. I have much people in this City.
The evill from which they are ſaved is their ſins, and doubtleſſe from their ſufferings too, but as their ſins onely are (expreſſely) mentioned, as that, from which they ſhould be ſaved; and this the reaſon, why Chriſt ſhould be named Jeſus, ſo doubtleſſe this is that, that Chriſt primarily and chiefly intended to ſave his people from their ſins, even from ſin it ſelfe, at which I mainely aim in this Diſcourſe. Whence obſerve,
That the great work of Chriſt our Saviour is the ſaving of his people from their ſins. Even from ſin it ſelfe.
8For our more cleer proceeding, I ſhall lay down theſe following poſitions;
1. Man is fallen from God, and by nature lyes under two great evills, 1. Sin. 2. Wrath for ſin.
2. It is the work of Chriſt, to ſave his people from both theſe.
3. Our Salvation by Chriſt from the wrath of God due for ſin, is a mercy, ſo farre beyond our ability to deſerve, or requite, that if we had the tongue of men and Angels, we could never ſufficiently praiſe God, and Chriſt our Redeemer for this unſpeakable mercy.
4. Yet the work of our Salvation from Sin it ſelfe is a greater mercy to us, and this is the Maſter-piece of what Chriſt our Saviour hath undertaken for us.
5. By Salvation from ſin I doe not underſtand a bare removall of corrupt qualities, but a procuring, and beſtowing of good inſtead thereof: for we are redeemed, as we are called, from uncleanneſs to holineſſe. And the privation of morall good in man is a ſin, as well as the poſition of morall evill, and in this latitude the Apoſtle defines ſin in that one word〈…〉〈 in non-Latin alphabet 〉, the tranſgreſſion of the Law, 1 Job. 3.4. Which conſiſteth both in Affirmative and Negative precepts, and9 the not being, and doing, what is commanded is a tranſgreſſion, as well, as being, and doing, what is forbidden.
The Doctrine being thus ſtated, I proceed to the proof of it, 1. by Scripture, 2. by Argument.
There are divers Scriptures that ſpeak to our purpoſe, amongſt many take theſe few. Firſt, heare what Chriſts harbinger ſpeakes, yea, ſee how he points him out, Joh. 1.29. Behold the Lamb of God which taketh away the ſins of the World. And Iohn ſaith, that he was manifeſted to take away our ſins, 1. Joh. 3.5. And the blood of Jeſus Chriſt cleanſeth us from all ſin, 1 Joh. 1.7. that he loved and waſhed us from our ſins in his owne blood. Rev. 1.5. In all theſe texts we ſee, that ſin onely is expreſſed, and I believe that, which is ſpecially intended, although I know, that the guilt and fruit of ſin is alſo included.
Thus Paul tells us, that Chriſt loved his Church and gave himſelfe for it, that he might ſanctifie, and cleanſe it, Eph. 5.25.26. thus likewiſe in his Epiſtle to Titus c. 2. preſſing the duties of ſeverall ages, ſexes and orders of people to ver. 11 uſeth this with other weighty arguments, that Chriſt gave himſelfe for us,10 that he might redeem us from all Iniquity, and purify unto himſelfe, a peculiar people zealous of good works, ver. 14.
Thus alſo Peter, exhorting the elect to be active in the wayes of holineſſe, not faſhioning themſelves to their former luſts, 1. Pet 1. from ver. 10. to v. 18. uſeth this, as a moſt forcible argument (among others) ye know, that ye were not redeemed with corruptible things, as Silver, and Gold, from your vaine converſation, received by tradition from your Fathers: but with the precious blood of Chriſt.
Arg. 1The Firſt Argument is drawn from Gods honour, that is the chief work of Chriſt our Saviour, wherein God is moſt honoured; but God is moſt honoured in the ſaving his people from their ſins, therefore is this the chief work of Chriſt, &c. That, that is the great, or chief work of Chriſt, wherein God is moſt glorified, will need little proof, for that muſt needs be the greateſt work, that moſt effectually atteineth the higheſt end: And what end higher, than the glory of God, which was the ſupreme end of all Chriſts undertakings? Joh. 17.4.
That God is moſt glorified in the ſaving11 his people from their ſins is manifeſt by its contrary, God is moſt (yea onely) diſhonoured by the ſinnes, and not all by the ſufferingseeAs a cauſe, or occaſion given of his diſhonour: although the wicked take occaſion to blaſpheme God when his people are brought low, Pſal. 79.10, 12. of his people. Gods people by their holineſſe glorifie him, and he is much honoured in the midſt of their ſufferings, whereas Sin diſhonours him in the midſt of eaſe and abundance of mercies: Gods honour Will well agree with the ſufferings of his people; but Sin is directly injurious to his glory (though by accident he gets himſelfe glory by it, as he at firſt produc'd light out of darkneſs.) Thus God is much honoured by the great ſufferings of Job, while he ſinneth not. Job 1.20, 21. yea, God is ſo much honoured, that he makes his boaſt againſt Satan of his Servant Job, cap. 2, 3. And the Lord ſaid unto Satan, hast thou conſidered my Servant Job, that there is none like him in the Earth, a perfect and an upright man, one that feareth God, and eſcheweth evill; and ſtill he holdeth faſt his integrity, although thou movedſt me againſt him to deſtroy him without cauſe? And on the contrary, how much is God diſhonoured by our ſinfull eaſe, and proſperity; yea, moſt diſhonoured by it in thoſe that are redeemed from the guilt, and12 puniſhment of ſinne. The groſſe miſcarriages of Gods people, give occaſion to the Enemies of God to blaspheme his name, and wayes. Thus when David had foulely offended, ſaith the Lord by his Prophet, Thou haſt given great occaſion to the Enemies of the Lord to blaſpheme. 2 Sam. 12.14. The crimes of Profeſſors are ever the moſt ſcandalous; yea, the ſins of Gods deareſt children, are moſt offenſive to God himſelfe, becauſe they are alſo committed againſt the greateſt mercy, and loving kindneſs. The Lord in this caſe is ready to ſay with the Pſalmiſt, Pſal. 55.12. It was not mine Enemy that reproached me, then I could have born it. But when a Sinner is ſaved from his ſins, God is much honoured both before Angels and Men.
Arg. 2The ſecond Argument is drawn from the greatneſſe of the evill of ſin above ſuffering. That muſt needs be the greateſt work in our Salvation, whereby we are ſaved from the greateſt evill, but ſinffIt is better for a man to be caſt into the torments of Hell among the Damned, than to be overcome with any Sin. Hookers Souls Prepar. pag. 16. See Maſter Burroughs his Treatiſe of the Evill of Evills. is the greateſt evill, and therefore our Salvation from it muſt needs be anſwerable. 13That ſin is the greateſt evill is evident, for many reaſons. 1. It is the procuring cauſe of all other evills, and therefore muſt needs it ſelf be the worſt of evills. The cauſe is ever more eminent than its effect, whether for good, or evill, a good cauſe is better than its effect, and an evill cauſe is worſe. That ſin is the onely procuring cauſe of all evills, is without controverſie; for as ſin entred in the world, death entred by ſin, and death paſſed upon all men, for that all have ſinned, Rom. 5 12. And the wages of ſin is death, ſaith Paul, Rom. 6.23. Death temporall, with all the evills of life, as ſickneſſe, wounds ſorrowes, and whatſoever elſe tendeth to Death; and Death eternall. All the horrour of hell is the fruit of ſin; the foundations of Hell are laid upon ſinne: Hell the (worſt of torments) was built meerly for ſinners, therefore ſin muſt be the worſt of evills. And, becauſe that ſin is the Souls greateſt evill and unhappineſſe, it is, that when God comes to deliver a Soul (out of meer pity, and bowels of compaſſion) his Eye chiefly pities them, and his Bowells yerne over them, becauſe of their miſery in ſinne it ſelfe, as you may read at large, Ezek. 16. the former part of the14 Chapter. And the ſaving mercy that he ſheweth his love in, is oppoſed to hardning in ſinne, rather than damning for ſinne, Rom. 9.18. He will have mercy on whom he will have mercy, and whom he will he hardneth. And the puniſhment of ſinne with ſin, we account the greateſt judgement.
2. Sinne is Mans greateſt evill, becauſe it hinders him from the enjoyment of the greateſt good, which is God himſelfe. It is ſinne onely, that ſeparates between God and the Soule, this is the onely partition wall. Iſa. 59.2. Your iniquities have ſeparated between you, and your God, and your ſinnes have hid his face from you.
3. Sinne is the greateſt evill, becauſe of all things it is moſt diſpleaſing to God (the chiefeſt good) yea, there is nothing diſpleaſing to God but ſinne, (primarily) and this is an abomination to him, and therefore, Sinnes are called in Scripture abominations. Ezek. 9.4. And the Lord ſaid unto him, goe through the midſt of the City, through the midſt of Jeruſalem, and ſet a marke upon the foreheads of the men, that ſigh, and that cry for all the Abominations that be done in the midſt thereof. Prov. 15.9. The15 way of ths wicked is an Abomination unto the Lord. And God doth ſo loath ſinners for their ſinne, that he will not abide them in his ſight. The fooliſh ſhall not ſtand in thy ſight, thou hateſt all workers of iniquity, ſaith David, Pſal. 5.5. But the evill of ſuffering is not at all (in it ſelfe) diſpleaſing unto God. Yea, he himſelfe who is infinitely good, is the Author of it; and there is no evill of ſuffering, but what comes from him, as the principall efficient. Can there be evill in the City, and the Lord hath not done it? Amos 3.6.
As by being ſaved from ſinne,Arg. 3Man is delivered from the greateſt evill; ſo, thereby he is reſtored to the chiefeſt, and choiceſt goodggSee Maſter Baxters Saints Reſt, part. 1. cap. 4. ſect. 4. By Reaſon man excelleth beaſts, by Holineſſe, he excelleth himſelf, inferiour onely to the Angels in Degree, and made like unto the Lord, as far as a Creature may be to his Creator, Ball of Faith, pag. 285., the image of God, and the enjoyment of him, is Mans greateſt good; yea, what greater good is any creature capable of, than to be brought into conformity to God, and the fruition of him to all eternity? Now, righteouſneſſe and holineſſe are Gods Image, and therefore the new man is ſaid to be created,〈…〉〈 in non-Latin alphabet 〉, after God, that is, after the Image of God, in righteouſneſs16 & true holineſs, Eph. 4.2. And the new man is expreſly ſaid to be renewed in knowledge (which we muſt underſtand of ſanctified knowledge) after the Image of him that created him, Col. 3.10. And by this we are made capable of the eternal inheritance of the Saints in life. Col. 1.12. Giving thanks unto the Father, which hath made us meethhHaec autem aptitudo, vel novae dignitatis conditto, ut in nobis inveniatur, duo prae•upponit ex parte Dei; potentem operationem, miſericordem acceptationem. Operatione en•m. & acceptatione divina•oonei conſtituimur ad participandam ſortem ſanctorum. O•…divina neceſſaria eſt, quia mutari nos oporre•, & navas〈◊〉efficip•ius quam participes eſſe p•ſſumus coeleſtium benefi•••um Nam in nobis nihil eſt aliud, quam ſumma in•ptitudo•••num ſpirituale ſive intelligendum, ſive faciendum, ſive denique•••um. Dav. in loc. to be partakers of the inheritance with the Saints in light. This meetneſſe requires a two-fold work of God, 1. His gracious acceptation of us. 2. His powerfull operation of a work of grace in us, for we muſt be changed and made new Creatures, before we can be partakers of the heavenly bleſſings. Bleſſed are the pure in heart (ſaith our Saviour Chriſt, Mat. 5.8. ) for they ſhall ſee God;iiNega•quenquam poſſe, Deum videre fine ſanctimonia; quoniam non aliis oculis videbimus Deum, quam qui reformati fuerint ad ejus imaginem. Calv. in loc. And without holineſſe no man ſhall ſee God, Ro. 12.14. Sanctification makes us capable of the viſion of God, not as a meer condition,17 or paſſive qualification, but as the neceſſary diſpoſition of the Agent, towards its Object, as the ſeeing faculty is required to the act of ſeeing, as well as a viſible object.
Joſeph ſaid unto his Brethren, Ye ſhall not ſee my face, except your younger Brother be with you. Benjamines being with them, was nothing to their naturall faculty of ſeeing, they had eyes ſufficient to look Ioſeph in the face, if they might have been admitted into his preſence without Benjamines being there, and therefore his company was a meere condition. But when the Pſalmiſt ſaith, Pſal. 119.18. Open thou mine eyes, that I may behold wondrous things out of thy Law, we take this to be his meaning, that, unleſſe the blind eye of our underſtanding be illuminated, we can diſcern no more in ſpirituall, than the man born blinde could of naturall things, till Chriſt had opened his eyes: For the naturall man receives not the things of the Spirit of God, neither can he know them, becauſe they are ſpiritually diſcerned. Thus without holineſſe no man ſhall, becauſe without it no man can ſeekkIta Deus nobis erit notus, & conspi•uus, ut videatur spiritu à ſingulis nobis, in ſingulis nobis. Aug. de Civ. Dei. l. 22. c. 29. God. For by the Sanctification of the underſtanding, the Soule is enabled to18 behold him, and the ſanctified will, and affections onely are able to enjoy him: and were an unſanctified ſoule in Heaven, it could enjoy nothing at all of the glory of the Lord.
Yea, if you will but acknowledge, that the great worke of Chriſt in the Salvation of his people conſiſteth in his bringing them to glory (which none that is a Chriſtian can deny) our argument will be ſtrong enough. For what is grace but the beginning of glory? and what is glory but the perfection of grace, wherein ſin is removed, and compleat holineſſe beſtowed upon the Soule? Our growth from one degree of grace to another, is called our being changed, or transformed from glory to glory. 2 Cor. 3.18. But we all with open face beholding, as in a glaſſe, the glory of the Lord, are changed into the ſame image from glory to glory, even as by the Spirit of the Lord. Here then grace is called glory. For grace and glory differ not ſpecificallyllMagis & 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; conſiſting19 both of the ſame eſſentiall, and integrall parts. But the difference is in growth: ſo the glorified in Heaven are the ſame, that were the ſanctified on Earth; onely in this they differ, what was begun here, is abſolutely perfect there: here they were regenerated,John 3.3. 1 Pet. 2.2. Iſa. 66.11. Eph. 4.13. and born againe, and as new-born babes fed upon the ſincere milke of the word, ſucking and being ſatisfied with the breaſts of conſolations: but there they are grown to a perfect man, unto the meaſure of the ſtature of the fulneſſe of Chriſt, and ſit down at the marriage ſupper of the Lamb, continually feaſting themſelves in the preſence of God.
Becauſe this argument may probably be the moſt taking with thoſe, that wait, and rejoyce in the hope of glory, I ſhall inſiſt the more largely upon it, and more particularly conſider, wherein Heavens glory conſiſteth. Paul tells us, Rom. 14.17. The Kingdome of God is righteouſneſſe, and peace, and joy in the Holy Ghoſt. He ſpeaks indeed of the Kingdome of grace, but glory being the ſame in kinde, we may take a view of it, (as we are able) according to theſe particulars.
1. Righteouſneſſe, which is the firſt20 part of glory mentioned, hath different acceptions, and therefore we muſt give you a diſtinction by the way, 1. Righteouſneſſe is ſometimes taken in a ſtrict, and narrow ſence, and is diſtinguiſhed from holineſſe: holineſſe being a conformity to the firſt table of the Law, and righteouſneſſe to the ſecond; holineſſe having reſpect to God, and righteouſneſſe to man (immediately) and in this ſenſe we take it in ſuch texts of Scripture, where holineſſe and righteouſneſſe are both expreſſed, as Luk. 1.75.
2. Righteouſneſſe is ſometimes taken more largely, and promiſcuouſly, or convertibly with holineſſe. And ſo where we read of righteouſneſſe, or holineſſe ſeverally in Scripture, one, and the ſame thing is uſually intended. And in this latitude, righteouſneſſe, or holineſſe is our conformity to the whole will of God, here ſincerely, hereafter perfectly. That grace and glory in this agree, I know will be eaſily granted; but how heavenly peace and joy ſhould depend upon perfect ſanctification (as I conceive it doth) may be more doubted. For the clearing of this (therefore) I ſhall ſpeak of theſe two later the more largely. Peace, which is the ſecond part of21 glory, is three-fold; 1. with God, 2. with our own Conſciences, 3. with Saints and Angels. 1. Peace with God is two-fold, 1. Procured, 2. Continued. 1. Peace with God procured is (I confeſſe) from a work wrought without us, to wit, the ſatisfaction of Chriſt on our behalfe according to what the Law required, and depends upon Gods gracious acceptation of us in Chriſt, yet is holineſſe a neceſſary condition, or qualification of the perſon, that ſhall enter into peace, as the Prophet phraſeth it, Iſa. 57.2. The righteous is taken away from the evil to come, he ſhall enter into peace; 1 Cor. 6.9. Know ye not that the unrighteous ſhall not inherit the Kingdome of God?
2. Peace with God continued depends upon a work of Chriſt within us, to wit, the work of Sanctification: for (being perfectly Sanctified) in Heaven, we do the will of God perfectly, and diſpleaſe him no more; ſo that the peace formerly made is no more broken.
2. Peace of Conſcience muſt needs be perfect, when a man comes to be perfectly holy, and to enjoy perfect peace with God: yea, it were a contradiction to think otherwiſe For to have Conſcience, accuſing for doing well, were a ſinfull error of Conſcience, and contrary to perfect holineſſe. Conſcience is a Judge, and to clear the guilty, and condemn the innocent, is an abomination22 to the Lord, Prov. 17.15. and how can holineſſe be perfect, unleſſe Conſcience be perfect alſo. Doth not Conſcience belong to the practicall underſtanding? and if this be perfected, is not the perfection of Conſcience included in it? Or if you will make Conſcience to be a diſtinct faculty of the Soul, it matters not (in this caſe) ſo that we make it any thing belonging to the Soul; for if the Soul in Heaven be perfectly good; every power and faculty of it muſt be perfectly ſanctified; amongſt which, Conſcience will finde a placemmConſcientia humana est judiciū hominis de ſemetipſo, prout ſubjicitur judicio Dei. Ameſ. de Conſ. p. 1. . Conſcience (as Doctor Ames defines it) is Mans judgement concerning himſelfe, as it is ſubject to the judgement of God. Therefore when God ſpeaks peace, perfected Conſcience (as it is in Heaven) muſt needs ſpeak ſo too; and that Conſcience cannot be perfectly good, which is not quietly good.
Some diſtinguiſh of foure ſorts of Conſciences:
1. A Conſcience good, but not quiet. Such is the Conſcience of a child of Light walking in Darkneſſe. Such was the Conſcience ſometime of David, and other of Gods Children.
Secondly, A Conſcience quiet, but not good. Such a Conſcience, as cryes peace, peace, to the ſinner, while he goes23 on in the ſtubborneſſe of his own heart.
3. A Conſcience quiet, and good. Such is the Conſcience of a Child of God, when he walkes in Gods wayes, and in the light of his Countenance.
4. A Conſcience neither good nor quiet. Such is the accuſing, gnawing Conſcience of a wicked Man: ſuch was the Conſcience of Iudas, after he had betrayed Chriſt.
But after this life, the two firſt of theſe will be taken away:
1. For when a man is perfectly ſanctified (as he ſhall be in Heaven) there will be no room for Conſcience to be unquiet, becauſe it will have no matter, for which to accuſe, but will be perfectly quiet, as the ſtate of the Soule is perfectly good.
2. The Conſcience of the damned in Hell, as it is perfectly evill, ſo it is as reſtleſſe and unquiet: the worm as it never dyeth, ſo it alwayes worketh.
3. Perfect peace with Saints and Angels, is but the perfection of the grace of love mutually exerciſed.
The third part of Heavens happineſſe is perfect joy: now joy is an affection of the Soule, and the Soule being perfectly ſanctified in glory, this affection muſt24 be perfected, as well as Love, and the reſt of the Affections; which muſt all be taken in to make up the perfect ſanctification of the Soule. Perfect joy requires two things to its morall, as well, as its naturall perfection.
1. That it be fixed upon God the chiefeſt good, which is the onely ſatiſfactory object. And our joy here is therefore ſinfully imperfect, becauſe we fixe it upon creature-comforts, which are not perfect: But God, who is perfectly good, is to be the onely object of our joy, and other things are to be rejoyced in, onely in ſubordination to him.
2. Perfect joy requires a perfect rejoycing in this perfect object, and in this life the joy of the Saints, is therefore imperfect, becauſe (though it be fixed upon God, yet) it is but imperfectly exerciſed. Thus in both theſe reſpects our joy here is ſinfully, as well as naturally defective. But in Heaven we ſhall perfectly rejoyce in God, our perfect good; and I hope none will deny, but it is our duty to rejoyce in God forever, with the moſt intenſe degree of joy, and it were our ſinne to doe any leſſe. What is this part of our happineſſe25 (then) but a moſt neceſſary part of our perfect holineſſe? And in all theſe we ſee, that perfect Holineſſe is Heavens happineſſe.
Another argument proving the great work of Chriſt our Saviour to be the ſaving of his people from their ſins,Arg. 4may be drawn from the main ſcope and current of Scripture. That muſt needs be the great work of Chriſt our Saviour, which Scripture (that is the word of ſalvation) chiefly points out unto us. But it is our ſalvation from ſin, or ſanctification, that Scripture chiefly points out unto us. Eph. 1.13. Col. 3.16.Therefore this is the great work of Chriſt, &c. The Goſpel is called the Goſpel of our ſalvation, becauſe it ſhews us the way of ſalvation. And it is called the Word of Chriſt, not onely becauſe it was endited by the Spirit of Chriſt; but alſo becauſe Chriſt is the ſubject, whereof Scripture chiefly treats. Joh. 5.39. Search the Scriptures, for in them ye think to have eternall life, and they are they that teſtifie of me, ſaith Chriſt. Chriſt is the ſubject of Moſes writings, and of all the Propheſies of the holy Prophets, and the New Teſtament is called the Gospel, or joyfull meſſage of Jeſus Chriſt, becauſe therein is brought unto26 us news of our ſalvation by Chriſt; yea the will of Chriſt revealed in his Word, being the inſtrument, or means of our ſalvation muſt needs concur with Chriſt the principall Efficient of our Salvation.
Now Scripture mainly inſiſts upon the doctrine of Sanctification, which is our ſalvation from ſin, which will eaſily appeare, if we take a generall view of Scriture, thus:
- Scripture contains
- 1. Precepts, or Commands.
- 2. Threatnings.
- 3. Promiſes.
- 4. Examples.
Firſt, The Precepts of Scripture command Holineſſe, and teach us how to eſchew evill, and doe good.
Secondly, the threats are to deter us from diſobedience.
Thirdly, the Promiſes (moſt of them) are of the rewards of gracenn(i. e.) Gracious rewards; or rewards, not for grace in us, but from grace in God. , for our encouragement to all holy obedience.
Fourthly, the Examples are,
1. Of wicked men in the wayes of wickedneſſe, and the judgement of God upon them for it, that we may beware of partaking in their ſins, leſt we be alſo partakers of their plagues.
272. Examples of godly men in the wayes of holineſſe, and of the bleſſing of God upon them in their wayes, that we may be excited to tread in their ſteps. And thus we ſee, that the Scripture, which is the Word of life, and ſalvation by Chriſt, is the doctrine of holineſſe, leading us all along in the wayes of Sanctification. Yea, Chriſts owne Sermons (if we doe but obſerve them) are moſt upon this ſubject.
But doth not Paul ſay,Object. that Christ hath redeemed us from the curſe of the Law, being made a curſe for us? Gal. 3.13. And are we not ſaid to be ſaved and delivered by Chriſt out of the hand of our enemies? Luk. 1.71, 74. How then is the great work of Chriſt the ſaving of his people from ſin it ſelfe?
That Chriſt hath redeemed us from the curſe of the Law is true,Anſw. and 'tis a great work, yet it doth not follow, that this is his main work: but the contrary hath been proved already, viz. our redemption from ſin is the greater.
Is not our own corrupt fleſh the worſt enemy we have? Is not that one Enemy within us worſe than all our Enemies without us? What hurt could all the reſt doe, were it not for our own in-bred28 corruption? Satan and the world were as great, yea greater enemies to Chriſt, but could not prevail upon him, becauſe they found no evil in him. Sinne is the very chainsooNam vinctos nos tenebat〈…〉〈 in non-Latin alphabet 〉Oecum. apud Dav. in Col. c. 2. v. 15. and fetters, wherein Satan binds the ſoule, and leads it away captive. Thou art in the gall of bitterneſſe, and bond of iniquity, ſaid Peter to Simon Magus, Act. 8.23. The Devils ſnares are baited with alluring temptations to ſin, and thoſe that reſiſt the temptation, eſcape the ſnare. And although by reaſon of our corruption we are lyable to be tormented by Satan; and Satan, as Gods Executioner, hath committed unto him the power of death, Heb. 2.14. yet that power, whereby he leads us captive into ſin, at his will, is far worſe.
3. It is ſaid in the fore-mentioned Text, Luk. 1.74, 75. that we are delivered out of the hands of our enemies, that we might ſerve the Lord in holineſs and righteouſneſs. In which words it appears that our being reſcued out of the hands of our enemies, refers, as a means to our ſerving God in holineſſe, and righteouſneſſe, as the end. If a Servant ſhould be impriſoned for ſome wrong done, and his Maſter, deſirous of his ſervice, ranſometh, and enlargeth him:29 the ſervants enlargement is firſt procured, but his Maſters ſervice is chiefly intended.
Having thus by Scripture and Argument proved, That the great work of Christ is the ſaving his people from their ſins, I ſhall in the next place ſhew you, how it is, that he accompliſheth for his people this great ſalvation.
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 meritoriouspConfiderandae 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, & efficaciā. 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 ſpirituall reſurrection to newneſſe of life. 30This he doth by vertue of his Prieſtly office. Thus ſaith the Prophet Iſa. 53. 10, 11. When thou ſhalt make his ſoule an offering for Sinne, he ſhall ſee his ſeed, he ſhall prolong his dayes, he ſhall ſee the travails of his ſoule,〈…〉〈 in non-Latin alphabet 〉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 plentifull increaſe of ſpirituall ſeed is here underſtood, to which that of our Saviour Chriſt may allude, Io. 12.24. Except Corn, or Wheat, fall and dye, it abideth alone; but if it dye, it bringeth forth much fruit. As the ſown ſeed by dying bringeth forth a plentifull 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 ſpirituall life, which is eternall. 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 off-ſpring, who derive life from him, as may be intimated in the next words〈…〉〈 in non-Latin alphabet 〉he31 ſhall prolong dayes, the word his is not in the Hebrew, our tranſlation ſupplyes it, and ſo ſome underſtand it of Chriſt himſelfe, being raiſed again to dye no more. Others read it, he ſhall prolong [their] dayes, 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 myſticall, and to include both the former interpretations: for Chriſt raiſed up himſelfe to life, and his ſeed have life in, and through him. As ſaith Chriſt himſelfe, Iohn 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, nevertheleſſe I live, yet not I, but Chriſt liveth in me. [He ſhall ſee the travel of his ſoul,] (i. e. ) the fruit of his travell, and be ſatisfied. Though his pangs were as a woman travelling with child, and farre more ſharp, yet he ſhall not be as thoſe, that travelled in paine, and brought forth winde. 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 untimely32 fruit. But as a woman in travaile, that hath ſorrow, becauſe her houre 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 heavineſſe (at the approach, as I may ſay, of a hard bargain) when his houre drew nigh, Mat. 26.38. But how abundantly was he ſatisfied, when he ſaw that he had purchaſed a gratious, and a numerous ſeed (as the fruit of his body) by thoſe intolerable throwes, that tormented his ſoul?
Thus likewiſe Paul having enumerated many groſſe ſorts of ſinners, 1 Cor. 6.9, 10. addes ver. 11. Such were ſome of you, but ye are waſhed, but ye are ſanctified — in the name of the Lord JeſusqqNam 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 fountaine mentioned, Zach. 13.1. that is opened to the houſe of David, and33 to the Inhabitants of Jeruſalem for ſin, and for uncleanneſſe that they may be purified therein. This is ſignified in baptiſm under the Goſpell, Titus. 3.5. Which is called the laver of regeneration: For as the waſhing of water puts away the filthineſſe of the fleſh, ſo the blood of Jeſus Chriſt cleanſeth us from all ſin, 1 Joh. 1.7.
This alſo was typiſied by the ceremoniall waſhings under the Law, if we look back unto them, which in themſelves were ineffectuall, as is plainly expreſſed at large, Heb. 9. take more ſpeciall notice of, ver. 12.13.14. Neither by the blood of Goats, and calves, but by his own blood he entred into the holy place, having obtained eternall redemption for us, For if the blood of Bulls and of Goats, and the 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 eternall spirit, offered himſelfe without ſpot to God) purge your conſcience from dead works to ſerve the living God. As likewiſe Heb. 10. The Apoſtle ſhews the inſufficiency of the legall rites in the beginning of the Chapter, and therefore the Sacrifice of Chriſt muſt take place, according to Scripture, which ſaith, Lo I34 come to doe thy will O God, — by which will we are ſanctified through the offering of the body of Jeſus Chriſt once for all. And ver. 14. by one offering he hath perfected for ever them that are ſanctified, according to the tenour of the new Covenant, wherein, ſaith the Lord, I will put my Lawes into their hearts, and in their mindes 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 confirme the Doctrine, which I will not ſtand to repeate, and many others.
I ſhall ſumme 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 principall efficient cauſe of Sanctification. 35He 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, &c. 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 fountaine of Grace, and doth willingly communicate, and readily diſtribute to the neceſſities of his people. It pleaſed the Father, that in him ſhould all fulneſſe 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 fulneſſe we all receive, and grace for grace. Chriſts ſanctifying work conſiſts of two parts. 1. rrNot that theſe are two really diſtinct parts, or works; but one worke in diſtinct reſpects, or conſiderations.The rooting out of ſinne. 2. The implanting of Grace, Sinne is called the old man, the fleſh, the body of ſinne, and our old man is ſaid to be crucified with Chriſt, that the body of ſinne might be deſtroyed, that henceforth we ſhould not ſerve ſinne, Rom. 6.6. And they that are Chriſts are ſaid to have crucified the Fleſh with the Affections, and36 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 faithfull 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 worke referre to the death, and reſurrection of Chriſt, not meerly becauſe Chriſts death, and reſurrection purchaſed it for us; but alſo, becauſe by the ſame power, that he raiſed up himſelfe from the dead, he actually mortifies our ſins, and raiſeth us againe to newneſſe of life. The Faithfull have an intereſt in Chriſts Death and Reſurrection by way of communion with him, he communicates unto them the vertue of his Death, and Reſurrection, makes them therein conformable to himſelfe. Thus ſaith Paul, Phil. 3.10. 〈…〉〈 in non-Latin alphabet 〉.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 ſpeciall manner? Why then doe you attribute that to Chriſt,37 as the ſpeciall Efficient, which belongs to the Holy Ghoſt?
Anſw. 1. It is true, that theſe works are in ſome ſpeciall manner attributed to the three perſons ſeverally: and the holy Ghoſt is ſpecially called by Divines, our Sanctifier, as may alſo be proved from ſeverall texts of Scripture. Yet withall we muſt remember, that the workes of the Trinity, that are termed workes 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 prayes, Joh. 17.17. Sanctifie them with thy truth. The Son ſanctifies, as hath been already proved at large. And the Holy Ghoſt ſanctifies, Rom. 1.4. Divines joyne 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 imployed, as at the framing of the firſt Man, when God ſaid, Let us make man after our owne image, Gen. 1.26. Where note by the way, that in this work, though the three perſons are38 all imployed, they are not ſubordinate cauſes, nor three co-ordinate 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 EſſencessUbi 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 worke. This myſterie may be intimated in that Hebrew Idiotiſm, Gen. 1.1. 〈…〉〈 in non-Latin alphabet 〉, where a verb ſingular is joyned with a noune plurall, ſignifying39 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. 2becauſe he doth immediately ſanctifie, yet may the worke 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 baptize 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, &c. Ch. 16, 17. If I goe 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 fulneſſe of all Grace, and the faithfull derive it from him, as the Members from the headttCaput diſtat, & diſtinguitur à ſuis membris tripliciter — 3. Ratione cauſalitatis & influentiae. Caput enim motum & ſenſum omnibus membris impertit, & communicat: 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,〈…〉〈 in non-Latin alphabet 〉. Dav. in Col. cap. 1. ver. 18. , as the branches from the ſtock;40 as the ſtreame from the fountaine. 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 maintaines the life of grace. As God at firſt by his power made all things of nothing, and ſince maintaines 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 ChriſtuuNeque 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 Soule, and we are no more able to live the life of Grace, or performe any gracious worke without his conſerving, co-operating, and aſſiſting grace, than we are able to live, walk, and worke without the preſervation and aſsiſtance of Divine Providence. Chriſt is to the Soule, as the Soule is to the Body, when Saint Paul ſaith, Gal. 2.20. I am crucified with Chriſt, yet nevertheleſſe I live, (he doth with an Epanorthoſis correct himſelfe thus) yet not I, but Chriſt liveth in me: As if he ſhould41 ſay, this ſpirituall life of Grace, which I now live, is not from my ſelfe, but from Chriſt, who liveth in me, (to wit, by his Grace) and gives life, and motion to me. As the Soule gives life to the Body, and the Body lives no longer than the Soule is united to it; but becomes a dead carcaſe, whenſoever it is ſeparated from it: So if Chriſt, (who is the life of the Soule) ſhould be ſevered from it, it would immediately become dead againe in Treſpaſſes, and Sinnes, and able to doe no more in Grace, than a dead Corps in Nature. This our Saviour Chriſt himſelf excellently proves, and illuſtrates in another compariſon, John 15.5, 6. As the branch cannot beare fruit of it ſelfe, 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 doe nothing. As the branches, that ſprout out of the vine, receive ſap from it, whereby they are preſerved, and become fruitfull, but being once broken off, become dead and fruitleſſe, having no more ſap or life in themſelves. So ſaith Chriſt,〈…〉〈 in non-Latin alphabet 〉ſevered from me〈…〉〈 in non-Latin alphabet 〉, ye42 can doe nothing. There are in the Greek two negatives, which deny the more vehemently, as if he ſhould ſay, ye cannot poſsibly doe 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 houre, 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 haires breadth towards any good.
Chriſt is likewiſe called the head, and the faithfull the memberswwCaput & 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. Dav. 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 naturall 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, and43 motion: So is it in the myſticall body, if a ſoul ſhould be diſmembred from Chriſt, it would (as a hand cut off) immediately become liveleſſe and uſeleſſe. If man, at his firſt Creation, ſo ſoon loſt the life of perfect grace, having the cuſtody thereof committed to himſelfe; 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 ciſterne, that would preſently leake 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 wouldeſt 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 Fountaine of grace; and well doth Paul call it the grace which is in Chriſt Jeſus. 2. Tim. 2.1.
44God hath not then given unto his Saints (as Abraham gave to Hagar) water in a bottle, to be ſoon exhauſted, that they ſhould hopeleſſely bewaile the childe of grace, as in a ſtarving, and periſhing condition: But hath ſent the Angell of his Covenant, who hath cheered their hearts, by opening their eyes, and ſhewing 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 layes both the foundation, and the topſtone in the ſpirituall building: He is the Finiſher, as well as the Authour, of our Faith, Hebrews Chap. 12. ver. 22. and we are ſaid to be compleat 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 fondly argue from thence. xxQuae 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. Dav. in Col. cap. 4. v. 13. In45 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 kinde 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. yyAnimalia naſcuntur,〈…〉〈 in non-Latin alphabet 〉. 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 unfained, Love without diſſimulation, and every other grace in ſincerity: It will abide the touch-ſtone, although it be not full weight.
2. There is a Perfection of Degrees,46 and of Grouth; & this is twofold, 1. Comparative, compared with that, wch 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,〈…〉〈 in non-Latin alphabet 〉. Heb. 5.14. 〈…〉〈 in non-Latin alphabet 〉Phil. 3.15. the Greek word here uſed,〈…〉〈 in non-Latin alphabet 〉ſignifies Perfect, and is the ſame, that is uſed in the foregoing proof. This perfection alſo doth Chriſt give unto the ſoule that is his: he brings it in, and leads it on in the wayes of grace. He, who is called the Everlaſting Father, (who hath begotten us againe) is not contented meerely 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 joyned together, and compacted by that which every joynt ſupplyeth, according to47 the effectuall working in the meaſure of every part, maketh increaſe of the body unto the edifying of it ſelfe in love.
But alas! how imperfect is the greateſt perfection that is attainable in this life! how many are the ſinfull weakneſſes of the beſt of Gods ſervants! and what little dwarfs 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 houre of death,zzTunc 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, &c. 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,48 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 thornes in their eyes, and goads in their ſides, no more ariſing of ſinne in the Soule: no more imperfections cleaving to their Seraphicall Hallelujahs: nothing wanting that may be further deſired to the compleating of their happineſſe.
Thus Chriſt is not like a fooliſh builder, that laid a foundation, and was not able to finiſh it: but he layes the foundation, and carrieth on the building of grace here, which he compleatly perfects, and beautifully adornes in glory hereafter. In this great work of 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 neere 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 together49 will more fitly typifie the work of Chriſt our Saviour;aaIpſe Christus — is propriè eſt, qui nos vocat, fide & veſipiſcentia donat, ac credentes,〈…〉〈 in non-Latin alphabet 〉juſtificat, regenerat, 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 wilderneſſe of this world, and peaceably ſetleth 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 wholy Sanctified at once, even at our firſt converſion?
Anſw. 1. Some ſay this is done for the greater exaltation of Gods free Grace, to make us the more ſenſible of what he hath done for us; that we may have no cauſe of glorying in our ſelves, but may give all the glory unto God. But this Anſwer ſeemes to me to be of no great force. For had we bin Sanctified wholly at once, the work would have been no leſſe of grace, then now it is, there would have bin nothing of our merit in it. If a Phyſitian 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 it50 not as free (if he thought it fit) to cure him perfectly in a day, as if he take ſeaven yeares to perfect the cure? Neither ſhould we have bin leſſe ſenſible of what the Lord had done, or have gloried the more in our ſelves, or the leſs in God. Yea, had we bin perfectly Sanctified all at once, ſhould we not have bin the more ſenſible of ſo weighty, and ſuddaine a change; and have gloried leſs in our ſelves, and more in God in that ſtate of perfect Sanctification, then now we are able to doe 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 holineſſe.
2. Neither dare I adventure to ſay with ſome, that this is done to keep us humble, and low in our owne 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 doe I apprehend any great weight, in what other particular reaſons I have ſeen given for it: For I doe not51 remember any ſpeciall 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 thankfull for our deliverance, whether it be ſooner or later compleated. We loſt our ſtock of grace ſodainly, and are long in recovering our loſſe. We were wounded in a moment, but are not ſo ſoon healed: Our Chirurgion was able to have wrought the cure in as little time, as we made the wound. But let us waite the Lords 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,Inſtrumentall cauſes of Sanctification. both in Purchaſe and application (as hath been already ſhewed) yet he is pleaſed to fit, and make uſe of inſtruments for bringing in, and leading on his people in the waies of holineſſe.
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 meanes) is his Word or Goſpel. Rom. 10.17. Faith cometh by hearing, and hearing by the Word of God. And52 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 Soules, 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 beliefe 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 Fountaine of Grace for healing, and help. Iſa. 55.1, 2, 3. Zach. 13.1. Mat. 11.28, 29. Ioh. 17.37, 38.
The Word being but an Inſtrument workes not without the ſpirit of Chriſt, which is the Principall EfficientbbInſtrumentum non movet niſi moveatur., as we ſay, The inſtrument moves not, unleſſe it be moved. As a Sword cuts not without ſome hand to weild it, ſo the Word, (though it be ſharper then a two-edged ſword) ſlayeth not corruption, nor converteth the Soule, but as it is ſet home by the power of the Spirit, and this may53 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 ſpirituall, and ſo oppoſed to a materiall ſword, made of mettall, which may be called the ſword of fleſh. To this purpoſe the Apoſtle ſaith the weapons of our warfare are not carnall, 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 ſlaies thoſe fleſhly luſts, that warre againſt Gods 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 Chriſts own Ambaſſadours) 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〈…〉〈 in non-Latin alphabet 〉co-workers, or labourers together with God, 1 Cor. 3.9. and Miniſters, by whom the Church believeth, ver. 5. To this54 purpoſe ſaith Paul to Timothy, 1 Tim. 4.16. Take heed unto thy ſelf, and unto the doctrine; continue in them; for, in doing this, thou ſhalt both ſave thy ſelf, and them that heare 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 beautifull are the feet of them that preach the Gospel of peace, and bring the glad tydings 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 inſtrumentall 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? Doubtleſſe 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 one55 friend and neighbour to another. Brethren, ſaith James, chap. 5.19,•0. If any of you doe erre 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 ſoule from death, and ſhall hide a multitude of ſins. And the reading of the Word may (through Gods grace) become effectuall, where the preaching of it is not deſpiſed.
In Chriſts work of preſerving, and increaſing grace, the ſame means, and other alſo, are inſtrumentall 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 ſpeciall grace, Chriſtians are inſtrumentall in the ſaving of their ownccC•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 thy ſelfe, and unto the doctrine; continue in them, for in doing this, thou ſhalt both ſave thy ſelfe56 and them that heare thee. Thus ſaith Peter, 1 Ep. 1.22. Seeing that ye have purified your ſoules, in obeying the truth, through the spirit. — and 1 John 3.3. Every man that hath this hope in him, purifieth himſelfe, even as he is pure. Prayer is a ſpeciall means, whereby the faithfull 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, wonderfull and remarkable providences, tend many times (through Gods 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 compleat perfection of the ſoul, wherein it is ſaved from all the reliques of corruption, is the immediate work of Chriſt our Saviour; for while his people are here in the fleſh, they bear about57 them the body of ſin; and immediately upon the ſeparation of the ſoule 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 uſefull 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 onely 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 uncleanneſſe to holineſſe, 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 onely 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 Mediatour,58 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 ſanctifie my ſelf, that they alſo might be ſanctified through the truth. Theſe, onely, heare his voice, & follow him, and to theſe, onely, he gives eternall life, Joh. 10.27, 28.
The people that are thus given to, and ſaved by Chriſt, are by natureddHoc 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 Chriſts Sheep, but loſt ſheep,eeOvis 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 copioſū — Eiſi à tempeſtatibus et invibus obruatur non diſcedit ex loco, niſi a paſtore abigatur, &c. Ariſtot. de nat. animal l. 9. in a ſtraying condition without the fold of Chriſt, John 10.16. The59 terme then, from which they are brought in this great Salvation, is Sin, Sathan, and the World. The term to which, is God in holineſſe. 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 darkneſſe to light, and from the power of Sathan 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, our ſelves alſo, were ſometimes fooliſh, diſobedient, deceived, ſerving divers luſts and pleaſures, living in malice and envy, hatefull and hating one another: But after that the kindeneſs and love of God our Saviour toward man, appeared, not by works of righteouſneſſe, which we have done, but according to his mercy he ſaved us, by the waſhing of Regeneration, and 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