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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 one friend and neighbour to another Brethren saith James chap. 5.19 â—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 own c Câ—riè tâ—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 selfe 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 about 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 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 nature d Hoc unum è Sâ—literis didiscimus hominem in hic quae ad pictatem pertinent sua natura eó que antequam fiâ— 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 e Ovis animal est stolidum ac iners omnium quadrupedum stupid ssâ—â—uÌ„ quod in devia et loca deserta diseurrit et oberrat etiamsi pascita aomi habeat et pabusuÌ„ copiosuÌ„ 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 The 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 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 fountaine of living waters and hewed them out cisterns broken cisternes that can hold no water The power likewise by which this salvation is wrought must needs be answerable to the greatnesse of the misery It must be a strong arm that rescues a Lamb out of the paw of a Lion It must be no lesse 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 Soule 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 godlinesse 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 Physicall privation before the habit where the subject is apt and disposed to receive the form but a Logicall privation where the form is excluded and past a naturall power of recovery The generation of a living child is naturall to man and according to nature it is said Abraham begat Isaac c. but the raising of the dead to life is a work above nature and therefore a reall miracle requiring an Almighty power to effect it Our new creation in Christ is a greater worke then our first creation in Adam and our resurrection from sin to newnesse 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 workes none can let he workes irresistably the greatest ineptitude and depravity of nature shall be overcome He opens the eyes of them that were borne spiritually blinde and the unction of his Spirit is an eye-salve whereby they are enabled to see and know all things necessary to Salvation Though the will be refractory and the carnall minde not an Enemy only but enmity it selfe against God Rom. 8.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 36.26 Gen. 6.5 he bowes 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 evill onely evill and that continually he reformes them and makes them delight in meditating on his word Though carnal affections be strong and unbridled carrying the minde to earthly objects he crucifies the flesh with the Affections and Lusts Though the holds and fortifications of sinne be strong in the Soule and the strong man armed Satan possesse them and the Elect by nature themselves Psal 68.18 be rebellious also joyning with Satan and warring against their Saviour Christ who is infinitely stronger batters these fortifications spoiles him of his goods delivers poor captivated soules and brings them into a blessed captivity to the obedience of Christ himselfe In a word where Christ undertakes the worke the roughest and hardest stone in the corrupted and confused Masse shall be hewen polished and fitted to the spirituall building and the most knotty piece shall be curiously wrought to a most beautifull statue after the image of God I shall both summe up and further cleer 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 nostâ—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 wil 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 Syn Dord De conversione Thes 1. Deus animos electorum suorum praedictis gratiae suâ— actibus excetatos praeparatos
the washing of regeneration and renuing of the holy Ghost which he shed on us abundantly through Jesus Christ our Saviour In which he shews first what was our misery to wit a state of foolishnesse disobedience c. ver 3. Secondly he declares the moving cause of our salvation to wit not our works but his mercy according to his mercy he saved us to wit from the forementioned misery and that is done by the washing of Regeneration and renuing of the holy Ghost c. ver 5 6. And herein the kindnesse and love of God our Saviour towards 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 chiefly and almost wholly of justifying grace But the reason of that is because he there disputed the question of justification with those that sought it by a legal righteousness of their own therefore in this case it was necessary for him first to keep to the question in hand yet in the following chapters he shews the vertues of Christs death for the killing of sinne and of his resurrection for our arising to newnesse of life Rom. 6. And that they that are Christ's have crucified the flesh with the affections and lusts Gal. 5.24 But where no controversie lies in his way but the doctrine of salvation is intirely to be handled he states salvation mainly in the sanctification of the soul as appeares in the foregoing instances And when Paul accounts all but losse and dung that he might win Christ Phil 3.8 it was not meerly that he might be found in the righteousness which is through faith in Christ but also that he might know Christ and the power of his resurrestion and the fellowship of his suffering being made conformable to his death And towards the full attainment of this it is that he presseth forwards ver 12.13 Not as though I had already attained either were already perfect but I follow after c. When Paul wrote to Timothy to direct him what to teach as the most necessary doctrine and what he should see others teach also he directs him to teach the practice of godlinesse 1 Tim. 4.7 8. But refuse profane and old wives fables and exercise thy self rather unto godlinesse For bodily exercise profiteth little but godlinesse is profitable unto all things having promise of the life that now is and that which is to come He addes ver 9. This is a faithfull saying worthy of all acceptation And backing it with a further argument ver 10. he addes again ver 11. These things command and teach And in the fifth chap. with the former part of the sixt having directed him how to teach the duties of persons in their severall relations he addes These things teach and exhort ver 2. And if any man teach otherwise and consent not to wholsome words even the words of our Lord Jesus Christ and to the doctrine which is according to godlinesse he is proud knowing nothing but doting about questions c. The Doctrines that are now vented against the power of godlinesse are but the fruit of the proud dotage of the times wherein we live for the mysterie of the Gospel is called the mysterie of godlinesse 1 Tim. 3.16 And without controversie great is the mysterie of godlinesse God manifest in the flesh c. Let it be further considered that when Paul professedly handleth the doctrine of Gods speciall distinguishing grace he opposeth saving grace as I formerly observed to hardning in sin rather than perishing for sin Ro. 9.18 He will have mercy upon whom he will have mercy and whom he will he hardneth I might give you divers other Scriptures but these may suffice being thus opened to help you in the better understanding of the doctrine of Saving grace Consider well of these and see wherein thy salvation lies and labour in the use of all the meanes that God affords thee for the saving of thy soul from sin Hear diligently pray earnestly watch narrowly work out thy salvation with fear and trembling and strive in good earnest if thou meanst to be crowned Obj. But methink I heare some already whispering what must we be saved by our graces and duties What kinde of Popish doctrine is this To which I answer Answ This is the great Objection whereby Sathan that grand Deceiver hath hardned many against the most pressing arguments of the most serious Ambassadors of Christ to holinesse of life Upon this one slender cavil many for fear of Popery are become Antinomians I may better say professed Libertines And for fear of being their own Saviours have refused to be saved by the purifying blood and spirit of Jesus Christ But to speak more particularly and satisfactorily to this point consider with me these few propositions following Prop. 1. Mans Misery consists of two parts 1. Sin 2. Condemnation for Sin 2. Mans Salvation consists of two parts opposite to those two evils 1. Sanctification which is his Salvation fron Sin 2. Pardon of Sin and Justification whereby he is delivered from Guilt and Condemnation And both these are essentially necessary to mans Salvation 3. Justification and Sanctification are both concomitant and inseparable twins of unspeakable Mercy and Free-grace proceeding from the tender bowels of Jesus Christ 4. As no mans Justification is the cause of his Sanctification so no mans Sanctification is the cause of his Justification but both are alike the proper fruits of the forementioned grace of Jesus Christ 5. As no man is saved from wrath and condemnation but by being pardoned and justified so no man is saved from sin but by being sanctified And thus salvation depends upon sanctification And what danger is in this Doctrine I am sure the ruine of the soule depends upon the contrary 6. Justification is a relative change wrought without us Sanctification is a reall work wrought upon us Christ is the Author but Man is the Subject of Sanctification Or to speak to the meanest capacity it is Christ that sanctifeth it is Man that is sanctified 7. By this sanctifying grace of Christ those that were dead in trespasses and sins have a principle of spiritual life put within them and maintained whereby they are enabl'd to live the life of grace to the glory and honour of God Now must we be afraid of setting forth in the strength of grace communicated lest we dishonour the work of Christ Is Christ dishonoured by our walking running striving pressing forward in the waies of his Commandements When Christ raised Lazarus from the Grave he wrought a reall miracle in causing his soule to return into his body whereby he received life again Here Christ was the Author of this Miracle and Lazarus was the Subject upon whom it was wrought It was Christ that gave life by causing the soul to return into the body it was Lazarus that received life and his soul that
more but what may be retorted again in like manner I know not If he shall say as some do Christ hath repented believed and done all for thee It may be answered so you say he did for Cain and Judas if he did as much for every man as for any man and yet they are damned If he shall say Christ will give thee a believing penitent heart and will take away thy hard and stony heart this destroyes their own tenet for then there is some speciall grace purchased for and bestowed upon one which another hath no share in But I will not now trouble you with the controversie at large onely for your help to satisfie your selves and silence gainsayers consider what hath been already laid down in the foregoing discourse Christ hath by his own blood obtained eternall redemption for us 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 eternall Spirit offered himselfe without spot to God purge your conscience from dead works to serve the living God See likewise cap. 10.9 10.14 Then said I Loe I come to doe thy will O God By which will we are sanctified through the offering of the body of Jesus Christ once for all For by one offering he hath for ever perfected them that are sanctified Thus we see he hath redeemed his people from all iniquity as the Apostles expression is Tit. 2.14 He hath purchased for them perfect eternall Sanctification Faith and Repentance which the Gospel requires Christ gives unto his people as a part of what he hath purchased for them He gives repentance unto Israel Acts 5.31 He is Jesus the author and finisher of our faith Heb. 12.2 of his fulnesse we all receive and grace for grace Joh. 1.16 It is from the fulnesse of his Purchase as well as of the fulness of the Grace that dwells in him that his people do receive Christ hath purchased the beginning increase and perfection of all sanctifying and saving 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 Savior They look upoÌ„ Christ as coming to save them from the wrath of God onely that is due unto them for sin and they are willing to be saved by him We doubt not but the vilest sinner that delighteth in his abominations who saith he is willing that Christ should save him from the wrath of the Almighty speake truth We need not question but any man would be willing to be saved from the flames of Hel yea the Devils themselves would not refuse to be delivered from them for nature it self abhorres sufferings Who would be willing to go to a place of everlastâ—ng torment But true faith accepts of Christ as a perfect Saviour to save the soule from all its misery both of sin and suffering And this is the main difference between the faith of a child of God and the Faith of the ignorant and carnall multitude There is not the prophanest wretch but would be willing that God should be reconciled unto him blotting out his sins but how hard a matter is it to perswade a sinner to be reconciled unto God willingly parting with his sins All the wooing intreating beseeching and the best Rhetorick we can use is too little to prevaile 2 Cor. 5.20 Now then we are Ambassadors for Christ as though God did beseech you by us we pray you in Christs stead be ye reconciled to God So saith Peter Dearly beloved I beseech you as strangers and pilgrims abstain from fleshly lusts which warre against the soul This is indeed the great and main work of the Ministers of the Gospel to perswade sinners to accept of Christ for salvation from Sinne sinne is the mire that carnall persons stick in and are unwilling to be drawn out of 6. This will also informe us who they are that are the best Gospel preachers that most exalt the riches and grace of Christ undoubtedly those that preach Christ a Saviour from sinne as well as from the fruit and effects of sinne Many thinke there is no Gospel-preaching but onely the preaching of pardon and remission of all sin to the worst of sinners If we preach the doctrine of Sanctification that is accounted Legall doctrine but if we perswade swearers drunkards and the worst of sinners that they have nothing to do but believe their sins are pardoned already and that the legal work of repenting watching striving against sin and care to please God must not be regarded then we shall be extolled for preachers of free-grace Alas poor mistaken souls are Christ and Grace onely exalted in the pardon of sin and must we take no heed to the sanctification of sinners Is it a Gospel-work to preach Christ as having taken away suffering the fruit of sin and is it a legall Doctrine to preach Christ for the destruction of sin that is the cause of suffering and the worst of evils You have pretended to be admirers of Free-grace if you are so indeed you may here stand and wonder with your selves at your gross mistake and that you have admired the grace of Christ no more You have amired that murder persecution witchcraft blasphemy and the like should be forgiven that Manasseh Paul and 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 super-abounding to such a work as this 'T is true there is cause enough to magnâ—fie this wonderfull work of Christ and we may well say This is the Lords doing and it is mervailous in our eyes I would not willingly in the least dimmish this pardoning grace of Christ Yet come and behold and admire Grace once more to wit the sanctifying Grace of Christ Is it not a wonder to see the Wolf dwell with the Lamb and the Leopard lie down with the Kid and the Calf and the young Lion and the falling together and a little Child to lead them To see the Cow and the beare feed and their young ones lie down together and the Lion eat straw like an Ox To see a sucking Child play upon the hole of the Aspe and the weaned child put his hand upon the Cockatrice den Isa 11.6 7 8. To see a Sinner become a Saint 2 Chr. 33. Gal. 1.23 1 Cor. 10.20 2 Pet. 1.4 1 Joh. 1.3 to see a Sorcerer become a sincere Worshipper of the Living God To see a furious Persecutor become a painfull Preacher of that Faith which once he destroyed To see those that had formerly communion with Devils to be made partakers of the Divine nature
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 epidemicall 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 faithfull 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 Churches Reformation No doubt but the keyes of Doctrine and Discipline are both Christs ordinary meanes for the saving of soules yea the severe censure of excommunication called a delivering up to Sathan 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 sharpnesse 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 then 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 doe 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 scorne and deride the work as Sanballat and Tobias because of the weaknesse and paucity of the builders 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 weaknesse Others by reason of their wilfull exorbitances are bent to reject the yoke of Christ as too heavy for them though easie in it self 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 Christs Discipline are fitter to be ranked amongst Heathens and Infidells than to be retained and priviledged as members of the Church of Christ 1 Cor. 5.12 What have we to doe 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 ought 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 Gods building and Ministers are called builders in Scripture and the work of edification or building consists in mortizing pinning and firmly joynting the parts together to which the Apostle alludes Col. 2.2 being knit together in love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is metaphoricall and signifies to frame and fix together as Carpenters firmely joyne beames and other timber for the strengthening of their building And if so then unmortizing unpinning and pulling downe for such is the work of division doth not raise but raze the building is the ready way to the ruine and destruction of it The materiall Temple was built by Solomon in a peaceable reigne and by the peaceable and united endeavours of them that laboured in the Building and when Iosiah repaired the decaies of the Temple he gave money to buy timber for couplings 2 Chron. 34.11 But when axes and hammers were lifted up to hew 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 severall Captains and other Officers yet are they all one Army under one Generall who gives them all one word and one field-mark whereby his Souldiers may know and owne each other in the Battel and their beauty strength safety and terriblenesse to the Enemy lies in their order unity and cordiall cleaving each to other under their Generall who is Commander of all So is the Church of Christ one body under Christ one Lord Generall knowne by one Word or profession of Faith signed by one Baptisme and animated by one Spirit engaging in one Cause and encouraged with one Hope and by intire adhering each to other all joyntly following the conduct of Christ the faithfull Captaine Generall of their Salvation they become beautifull strong safe and the more formidable to their spiritall Enemies And aptly to our purpose the Apostle exhorteth that we stand fast in one Spirit p Sat hostiū externorum habemus Satis digladiatum pugnatum est à nostris nonne 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 severall 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 cryed Vp Moab to the Spoile Had it been true according to their thoughts they could not have had a greater advantage But doubtlesse Sathan doth not mistake his opportunity of making a prey and spoyling thousands of soules 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 Sion and the whole city was united under his government and in one way of worship he himselfe being a type of Christ the King of his Church then was that Psal 122.
If there be one Body one Spirit one Lord one Faith one Baptisme 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 expresly contrary to the command of Christ this practice is John 13.34 A new commandement give I unto you that ye love one another as I loved you that ye also love one another 3. How expresly 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 expresly 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 onenesse of heart and newnesse of spirit are joyned together 5. Doe not selfe-will'd dividers as plainly reject and slight the most affectionate beseechings wooings of the spirit of Christ as other grosse hard-hearted sinners who stop their eares 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 joyned together in the same minde 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 fulfill ye my joy that ye be like minded having the same love being of one accord and of one minde May we not out of these words have divers patheticall 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 doe 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 minde having compassion one of another love as brethren be pitifull and courteous Doth not he so joyne being of one minde and having compassion one of another so together and loving as brethren and being pitifull that we may conclude that true pitty 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 write after that copy But how unlike is a Church divided rent and torne to that Church that continued with one accord in the Temple praising God being of one heart and of one soule 8. As the Primitive church was the best pattern for a Church so is the example of Christ the best president for our imitation Christ came to reconcile God and man and brake down the partition wall between Jew Gentile making both one and being the chief sheepherd seeks the reducing of all his sheep into one sheepfold But how unlike unto his example is the practise 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 sheepherds 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 mischiefe a false witnesse 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 sinne is never the lesse in its own nature because godly men be they of one party or other are guilty of it Murther and Adultery are not a whit the lesse 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 Polygamie to be accounted a small sin because many of the godly Fathers under the Law lived in it Yea 't is a greater sin for such as are godly to commit than such as have no feare of God before their eyes The worth of the person will but adde 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 minde 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 disputings for things that are of sevenfold lesse 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 yeild 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 sinnes are such as are men of evil practises who by their bad examples doe mischief to many Man is of an imitating nature especially in things that are evil spirituall diseases are infectious and this is one maine reason why admonition is required in case of disorderly walking and excommunication enjoyned in case of obstinate scandall because sinfull examples are of a leavening and infectious nature A little leaven leaveneth the whole lump examples of evil are more effectuall for mischief than all the arguments we can use for good upon the soules 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
is the sanctifying of the heart Circumcision Deut. 30.6 And the Lord thy God will circumcise thy heart and the heart of thy seed to love the Lord thy God with all thine heart and with all thy soule that thou maist live Rom. 2.29 He is a Jew which is one inwardly and circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God Consider the foregoing verses On the contrary evil and unsactified hearts are called uncircumcised in Scripture Lev. 26.41 If then their uncircumcised hearts be humbled Jer. 9.25 26. Behold the daies come saith the Lord that I will punish them which are circumcised with the uncircumcised Egypt and Iudah and Edom and the children of Ammon and Moab and all that are in the utmost corners that dwell in the wildernesse for all these nations are uncircumcised and all the house of Israel are uncircumcised in the heart Acts 7.51 Ye stiff-necked and uncircumcised in heart and eares ye doe alwaies resist the holy Ghost as your fathers did so doe ye Circumcision then as you see was not onely a seale of the righteousnesse 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 soule for removing of the filth as well as the guilt of sin which was also signified by other sprinklings and washings of the Law as I shall shew you anon Sacraments extraordinary The Baptism in the cloud and in the red Sea figured the same which is now signified by our Baptism under the Gospel of which I shall speak in its due place The Manna in the wildernesse was a type of Christ who is the bread of Life upon whom whosoever feedeth by faith hath a spirituall life in Christ he dwelling in Christ and Christ in him to wit by the graces of his spirit Christ himself thus expounded what the Manna signified as you may read at large Ioh. 6.48 to 59. Types The Brazen serpent Numb 21.9 with Iohn 3.14 15. was a type of Christ restoring spirituall life as well as delivering from the death of condemnation As Moses lifted up the Serpent in the wildernesse even so must the Son of Man be lifted up that whosoever believeth in him should not perish but have everlasting life And this is life eternall that they might know thee the onely true God and Jesus Christ whom thou hast sent John 17.3 The Laver Exod. 30.17 typified our sanctification by the Blood of Jesus Christ Eph. 5 25 26. Even as Christ also loved the Church and gave himselfe for it that he might sanctifie and cleanse it with the washing of water by the Word We read of the Laver of regeneration Tit. 3.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to his mercy he saved us by the washing of regeneration and renuing of the holy Ghost The blood of the Sacrifices sprinkled signified the blood of Christ in its sanctifying vertue Heb. 9 1◠14. For if the blood of Bulls and of Goats and the ashes of an Heighfer sprinkling the uncleane sanctifieth to the purifying of the flesh How much more shall the blood of Christ who through the eternall spirit offered himselfe without spot to God purge your conscience from dead workes to serve the living God! chap. 10.22 Let us draw neer with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water The Promises 2. Let us consider the Promises even of the covenant of promise Jer. 31.33 But this is the covenant that I will make with the house of Israel after those daies saith the Lord I will put my law in their inward parts and write it in their hearts and will be their God and they shall be my people Ezek. 36.26 27. A new heart also will I give you and a new spirit will I put within you and I will take away the stony heart out of your flesh and I will give you an heart of flesh And will put my spirit within you and cause you to walk in my statutes and ye shall keep my judgements and do them Here you see how large a part of this Covenant consisteth in the promises of sanctifying grace Prophecies 3. Let us consider the Prophesies Zach. 13.1 In that day there shall be a fountaine opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleannesse It is the uncleannesse of sin that is washed away by this Fountain of Grace Isa 61.1 2 3. The spirit of the Lord God is upon me because the Lord hath anointed me to preach good tidings unto the meek he hath sent me to binde up the broken hearted to proclaime liberty to the captives and the opening of the prison to them that are bound c. This freedom here spoken of is from a state of thraldome in sin from the bondage of corruption as well as from the obligation to punishment for it is said ver 3. the latter part That they might be called trees of righteousnes the planting of the Lord that he might be glorified The like we have chap. 42. 6 7. I the Lord have called thee in righteousnesse and will hold thine hand and will keep thee and give thee for a covenant of the people for a light of the Gentiles to open the blind eyes and bring out the prisoners from the prison them that sit in darknes out of the prison-house Here we see that the opening of blinde eyes is spoken of and what is that but the grace of saving knowledge and what the prison is you may gather out of my foregoing words upon the former text Mal. 3.2 3. He to wit Christ is like refiners fire and like fullers sope And he shall sit as a refiner and purifier of silver and he shall purifie the sons of Levi and purge them as gold and silver that they may offer to the Lord an offering in righteousnesse Sacraments of the N.T. 4. The Sacraments of the New Testament signifie the same sanctifying grace Rom. 6.4 We are buried with him by baptisme into death that like as Christ was raised up from the dead by the glory of the father even so also we should walk in newnesse of life 1 Cor. 6.11 But ye are washed but ye are sanctified but ye are justified Here you see the washing of Baptism signifies the sanctifying as well as the justifying vertue of the blood of Christ John 1.35 He that sent me to baptise with water the same said unto me Vpon 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