truely believe in Christ do receive remission of sins inasmuch as guilt being an obligation to punishment and where satisfaction is made this obligation is removed 1. But first Christ hath made satisfaction to Gods Justice for the sins of men he only was qualified to do it and he hath actually done it 1. Christ only was qualified to do it no meer man could make it because Gods Justice being infinite requireth an infinite satisfaction and all Creatures are finite but Christ was more than a Creature he was God and Man in one person It was necessary that he should be a Creature because otherwise he could not have suffered the Deity being impassible it was necessary he should be Man because Gods Justice required that the same Nature which did commit sin the same Nature should suffer punishment for it Gen. 2.17 In the day thou eatest thereof Thou a Man shalt die Therefore Christ took not upon him the nature of Angels but the seed of Abraham Heb. 2.16 And it was necessary that he should be God because otherwise he could never have born up under nor have got loose from that dreadfull punishment which was inflicted upon him It would have sunk the whole Creation under its weight Because otherwise his Merits would not have been of infinite value and fully satisfactory to Gods Justice therefore he was God and Man in one person and so duly qualified to make satisfaction 2. Christ hath actually made satisfaction to Gods Justice for Mans sin he hath born the punishment which their sins did deserve 1 Pet. 2.24 Who his own self bare our sins that is the punishment of our sins in his own body on the tree Isa. 53.5 He was wounded for our transgressions and bruised for our iniquities and the chastisment of our peace was upon him And Ephes. 5.2 He hath given himself for us an offering and sacrifice to God for a sweet smelling savour which leadeth to the second particular 2. This satisfaction which Christ hath made unto Gods Justice is accepted in the behalf of sinners There might be sufficiency of value in Christs sufferings and sacrifice to make satisfaction for the sins of the whole world and yet God might have required the satisfaction from the offending party and received the debt from none but sinners themselves that owed it but God hath accepted Christs satisfaction as is evident 1. From Gods eternal Covenant with him that if he would make his soul an offering for sin he should see his seed and should prosper in his work Isa. 53.10.2 From his sealing and setting him apart for the office and work of Mediatour Ioh. 6.27 Him hath God the Father sealed 3. From his mission or sending him into the world for this very end Ioh. 3.16 Gal. 4.5 4. From his owning of him when he was sent and that both by a voice from Heaven saying This is my beloved Son in whom I am well pleased and by his large effusion of the Spirit upon him which did appear in his life so holy his doctrine so pure his miracles so powerfull 5. From his raising him up from the dead on the third day where he must have continued for ever if having undertaken to satisfie he had not done it and it had not been accepted 6. From his receiving him up into glory and setting him at his right hand and hearing his prayers in the behalf of sinners All which Arguments do abundantly prove Gods acceptation of Christs satisfaction 3. The satisfaction is as really imputed unto true Believers as if they had made it themselves Forasmuch as Faith doth appropriate Christ and his Righteousness and therefore Christ is called speaking of Believers the Lord our Righteousness Ier. 23.6 And we are called through the imputation of the merits of his death by faith The Righteousness of God in him 2 Cor. 5.21 Christs Righteousness is made over to Believers by Faith as if it were their own If then Christ hath fully satisfied Gods Justice for the sins of men and this satisfaction is accepted by the Father in behalf of sinners and imputed unto all true Believers then all true Believers are absolved from the guilt of sin and that not only upon the account of mercy but justice too which cannot require a double satisfaction therefore God is said as he is just to justifie them which believe Rom. 3.28 II. The second Argument to prove that all true Believers do receive remission of sins may be drawn from Christs intercession If Christ doth intercede for the remission of sins and this intercession be prevalent with the Father and all true Believers have an interest in this intercession then all true Believers do receive remission of sins 1. But first Christ doth intercede for the remission of sins Heb. 7.25 Heb. 2.17 He intercedeth for reconciliation therefore for remission of sins 2. This Intercession is prevalent with the Father Whatever Christ prayed for on earth he obtained Ioh. 11.42 Surely then his intercession in Heaven is prevalent which might be made further evident from his neerness and interest in the Father from the dear love of the Father unto him and because his intercession for remission of sins is for that which he hath purchased by his death and what the Father hath purposed and promised and is for his glory to give 3. All true Believers have an interest in Christs Intercession having by faith an interest in Christs person they have an interest in Christs intercession III. The third Argument to prove that all true Believers do receive remission of sins may be drawn from the promise of remission of sins in the New Testament Heb. 8.12 I will be merciful unto their unrighteousness and their sins and â—niquities will I remember no more Which New Testament is of full force through the death of Christ the Testator Heb. 9.16 17. And Believers have an interest in and by faith do apply the promises to themselves therefore true Believers do receive remission of sins Thus concerning Peters Sermon to Cornelius and them which were with him and the words which he spake to them whereby they were saved SECT X. 3. THE third thing is to shew How Ministers must tell people words whereby they may be saved Now this must be done 1. Sincerely 2. Plainly 3. Convincingly 4. Boldly 5. Compassionately 6. Warmly 7. Earnestly 8. Frequently 1. Ministers must preach the words of salvation Sincerely and that both as to the matter and as to the design 1. As to the Matter the Doctrine of salvation which they preach must be sincere in Doctrine they must shew uncorruptness sincerity sound speech which cannot be condemned Tit. 2.7 8. The Apostle complains of many who corrupt the Word 2 Cor. 2.17 The Word is corrupted when the Scripture is wrested and the sense perverted when errours and damnable opinions are broached and vented for truths and mingled with some truths of the word which will bring destruction and not salvation to them that receive them 2
they would find mercy Prov. 28.13 The wicked must forsake his way and the unrighteous man his thoughts and turn to the Lord and then he shall have pardoning mercy abundantly Isa. 55.7 When men cease to do evil and learn to do well then though their sins have been as scarlet they shall be white as snow though they be red like crimson they shall be like woâ—ll Isa. 1.16 17 18. Sinners turn from your evil waies you have done iniquity do so no more you have gone on hitherto in a way of sin proceed no further it is the way to Hell turn out of it Let him that hath stoln steal no more and him that hath been filthy be filthy no more and him that hath been unjust be unjust no more Drunkards forbear your drinking swearers refrain swearing lyars teach your tongues to speak truth Break off your course of sin turn from all gross sins as to the practice and turn from all sins as to the affection Direction 4. You must believe in the Lord Iesus Christ if you would be saved This is the direction which Paul gave to the Jaylor when under conviction of sin he came in to him and cryed What shall I do to be saved he saith to him Believe in the Lord Iesus Christ and thou shalt be saved Act. 16.30 31. So in Peter's Sermon Act. 10.43 To him gave all the Prophets witness that through his Name whosoever believeth in him should receive remission of sins There is no Saviour but by Christ and there is no salvation by Christ bâ—t by faith and therefore we are said to be saved through faith Ephes. 2.8 As faith is the instrument to apply the merits and righteousness of Jesus Christ. Let me then exhort you to get faith which is absolutely necessary unto salvation Get faith of the right kind there is a general common historical temporary hypocritical dead and ineffectual faith but do you labour after a special lively unfeigned effâ—ctual justifying and saving faith and that you may not be mistaken in this great point on which your salvation doth depend I shall describe that faith which is of the right kind and will certainly save you if you obtain it Faith is a grace wrought in the heart by the Spirit of God whereby a poor sinner being made sensible of the guilt and power of his sins and the utter insufficiency of himself or any creature in the world to give him any help or succour and having in the Gâ—spel a discovery and proffer made unto him of the Lord Iesus Christ as an all sâ—fficient most merciful and faithful Advocate and Saviour doth go quite out of himself and accâ—pt lay hold rely and rest vpon him and him alone for pardon and grace and eâ—erlasting happiness Or more brâ—efly thus Faith is a grace of God wherâ—by the humilâ—d sinner doth accept and rely upon Christ alone for salvation as he is held forth in the Promises of the Gospel If you would attain this grace of Faith take these Directions 1. You must be fully perswaded that the Scriptures which reveal Christ are indeed the word of God this is the foundation of all faith therefore I shall briefly suggest some Arguments to prove the divine Authority of the Scriptures As 1. Because of that majesty purity holinâ—ss heavenliness which doth appâ—ar in the Sâ—râ—ptures beyond all other writings 2. Because of the design and drift of the Scriptures to debase man and exalt God and his glory above all 3. Because of the admirable contexture and contrivance and sweet harmony of the Scriptures in all the parts thereof though written by so many several men in several ages and places which sheweth that they were all acted by the same Spirit of God 4. Because of the wonderfull work of mans Redemption there set forth at fiâ—st more darkly afterwards more clearly which no mortal bâ—ain could have invented much less could any created power have effected 5. Because of the great power which this word hath to convince convert and comfort 6. Because of the confirmation of the Scriptures by miracles 7. Because of the acknowledgement of the Scriptures to be Gods Word in all ages 8. Because of the many millions of Martyrs who have sealed the Truths of the word with their blood 9. Because of the witness of the Spirit in and with the word which doth bear testimony to the hearts of Gods people that the Scriptures are his Word and were indiâ—ed by his Spirit Whence it followeth that the Scriptures are true because God the Author of them is true and cannot lye and whatever is there revealed is as certain as those things which are most demonstrable to sense or reason This is the first step to your believing in Christ who is made known in the Scriptures to believe that the Scriptures are Gods Word 2. If you would attain a saving faith in Christ you must be convinced and fully pâ—rswaded of your lost estate without Christ and your absolute need of him of which before 3. You must be perswaded that it is not in your own power to believe that it is not of your selves but is the gift of God Ephes. 2.8 and therefore must apply your selves to God that he would not only give you his Son but also give you the hand of faith to lay hold on him that he would work in you this grace of faith by his Spirit 4. You must consider those Arguments of Scripture which encourage faith As for instance I shall mention four heads of Arguments for faith from the consideration 1. Of God 2. Of the Promises 3. Of Christ. 4. Of the Saints 1. From the consideration of God who hath given his Son to save sinners it is an encouragement to â—aith to consider 1. That God is mercifull and therefore willing to pardon and save otherwise he would not have sent his Son he doth not delight in the death of sinners Ezek. 18.23 but delighteth to shew mercy see Micah 7.18 19. Exod. 34.6 7. Psal. 103.8 9 c. 2. That God is faithfull in his Promises of salvation which he hath made through his Son in his Covenant of Grace God needed not have made the Covenant nor promised mercy to any sinners but having made the Covenant he is engâ—gâ—d to make it good 3. That it is for his glory to save sinners through his Son the glory of his free grace yea and justice too which hath been fully satisfied by Christs death 2. You have encouraging Arguments for faith from the consideration of the Promises which are 1. Large made to all sorts of persons and all sorts of sinners none are excluded 2. Full they extend to all sorts of sins though never so many and great Isa. 55.7 3. Free nothing is required on your part but accepting 4. Sure being the Promises of God in Christ. 3. You have encouragement to believe in Christ for salvation from the consideration of Christ the proper object of faith 1. The quality of his
that you had towardly and hopeful Children like Olive-plants round about your Tables that you had most kind and faithfull friends of most pleasant conversation that you had servanâ—s horses chariots coaches doggs hawks and all sorts of serviceable and delightful creatures the best and in the greatest number at your commands to attend your pleasure suppose you were cloathed with purple wrapped in fine linnen adorned with gold and silver and pretious stones and had the most rich and glorious Attire that the greatest cost and art could make for you suppose that your food were most delicious that Aire Earth and the Sea were ransack'd to provide dainties for your Table that your courses were served up with the most rich and generous Wine the most sweet and harmonious musick suppose that you were laden with titles of honour and had all the Crowns and Scepters of the earth laid at your feet and that the whole world had you in the highest esteem and were in willing subjection unto you yet what would it profit you to gain all these things or any thing else that the heart of man could desire in the world and lose your souls which are a thousand fold more pretious the gain of these things are but for the body and but for a while whereas the loss of the soul is for ever and when the soul is lost all is lost when the soul leaveth the body a period is put to all earthly enjoyments and the more you have of these things the more grievous will it be to part with them Think with your selves that you must dye certainly and may dye suddenly and then if not before you will acknowledge the worlds vanity and the preciousness of your souls which are of longer duration than the age of ten thousand worlds put together and what is the gain of the world which is so transitory and temporal in comparison with the loss of the soul which is immortal and whose loss is irrepairable a loss in the estate may be recovered Riches may fly away upon the wing and sometimes return upon the wing again as in the case of Iob but the loss of the soul can never be recovered when once the soul hath taken wing and is fled into the lower regions it will never find wings to return again to its former estate O therefore whatever you lose take heed you do not lose your souls your souls are very precious seek after their salvation 2. It is the salvation also of your Bodies which I would have you endeavour after I do not mean the salvation of your bodies from sufferings which Religion doth sometimes call you unto nor a salvation of your bodies from sickness and temporal death which Religion doth not exempt any from but the salvation of your bodies from perpetual death and pain of Hell you may pamper your flesh for a while on Earth which may make it a more fit bait for the Worms in the grave and your bodies after death may be at rest and take a sweet sleep for many years in the dust but there is a morning approaching after the long night of death and many hours of darkness in which the graves will be opened and the dead will be awakened and then your bodies will come forth of the dust and they will be adjudged by Christ unto most horrid and endless torments in Hell to burn for ever in unquencheable Fire if you be found under the guilt of sin O therefore labour after the salvation of your Bodies when your bodies now are sick you endeavour to get them cured when they are full of pain you use means to get the pain removed and you will fly as fast and as far as you can from natural Death and you will do much to lengthen out and strengthen the thred of your life though do what you can it will in time be cut asunder and death which hath you upon the chase will overtake and overcome you whatever resistance be made O labour to get deliverance from the pains of body which are prepared in Hell for the damned Fly O Fly from eternal Death and the strokes of Gods wrath which will come upon the bodies of the wicked hereafter if you would not have those faces scorched those eyes and tongues and hands rosted and that flesh broiled and fearfully tormented in the flames of Hell fire labour after salvation As you love then your selves your souls and bodies seek after your salvation SECT XVI Motive 2. FRom the consideration of the Salvation which you should endeavour to obtain and here I shall set before you some properties of this salvation to move you the more effectually to seek after it 1. It is a great Salvation 2. It is a rare Salvation 3. It is a necessary Salvation 4. It is a possible Salvation 5. It is a neer Salvation 6. It is an evident Salvation 7. It is a free Salvation 8. It is a sure Salvation 1. It is a great Salvation and that both in regard of the thing it self and in regard of the causes of it 1. It is great in regard of the thing it self As in Motion so in Salvation there is the terminus à quo and the terminus ad quem the term from which and the term to which that which people are in Salvation delivered from and that which in Salvation they attain unto both which are exceeding great 1. That which people in Salvation are delivered from There are six great evils which those that are saved are delivered from 1. From sin the greatest evil of all from the guilt of sin Eph. 1.7 and the power the reigning power of sin Rom. 6 14. 2. From Sathan the greatest enemy of all from his power and tyranny Col. 1.13 2 Tim. 2.26 3. From the Law the evil which it occasioneth namely the provoking to concupiscence and disobedience Rom. 7.5 6. and the evil which it denounceth namely Gods curse Gal. 3.10 13. 4. From the world not in regard of their place but in regard of their course Gal. 1.4 Ioh. 15.19 Ioh. 17.16 5. From Death the sting of death and the fear of death at least the grounds of fear Heb. 2.14 15. 6. From wrath the wrath of God which is to come 1 Thes. 1.10 2. This Salvation is great in regard of that which in Salvation people do attain unto All the priviledges of the Gospel are wrapt up and included in the word Salvation Election is the foundation of it Effectual calling is the begining of it Justification Adoption and Sanctification are contained in it and Glorification is the consummation of it This Salvation then is great in regard of the thing it self 2. This Salvation is great in regard of the causes of it 1. Efficient 2. Meritorious 3. Instrumental 4. Finall 1. This Salvation is a great Salvation in regard of the efficient cause and that is God the Father Salvation is ascribed to him as the author Tit. 3.5 According to his mercy he saved
and then say Shall not I shall not I and O what a miserable wretch shall I be if I should be damned if I should get only to the gate of Heaven and not get thorow if I should come only to the borders of the Heavenly Canaan and dye in the Wilderness if I should be found in the number of the negligent seekers which will miss of salvation What grounds have I to think that I shall be saved there are but few can I think that I am in the number of the few Methinks this consideration of the Rarity of salvation should awaken you to give earnest heed that with the most that seek it you may not miss of it 3. This salvation is a necessary salvation the great difficulty of obtaining some precious things discourageth the endeavours of the most in seeking after them especially when they may be well enough without them but this salvation is necessary you cannot be without it it is of absolute and universal necessity some things you may have this you must have without it you are undone you will be irrecoverably and eternally miserable there is no medium no middle condition between salvation and damnation of which more by and by some things are necessary to the body but salvation is necessary to your happiness without it there is no possibility in this fallen state of obtaining the chief end the chief good which you are capable of without this no coming neer to God in whom your chiefest happiness doth consist no vision or fruition of him either in part here or in full and eternally hereafter Some men have need of one thing and some of another but all the men and women in the world have need of salvation because all are sinners all are children of wrath by nature There is not one person amongst you all but have been guilty of sin for the whole world is guilty before God Rom. 3.19 and every moment of your lives you are exposed unto the punishment of sin in Hell unless you are brought into a state of salvation It is necessary therefore that all of you should above all things seek after your salvation 4. This salvation is a possible salvation though there were never so much worth and excellency in never so much necessity of this salvation yet if there were an impossibility of obtaining it all arguments would be used in vain to press any to endeavour after it but this salvation is possible it is possible that you should attain it that the meanest of you the vilest of you yea that every one of you that hear these words may attain it 1. The meanest of you may attain this salvation and that 1. Such of you as are of the meanest parts though you have neither humane learning nor capacity or ability for it though your judgement be shallow your fancy and invention dull your memory weak and so could never understand and retain the many Arts and Sciences in Philosophy and the divers kinds of Languages which learned men have written their books in yet you are capable of being made the Schollars and Disciples of Jesus Christ and he can teach the dullest and shallowest of you all the deep mysteries of salvation by his Spirit yea and he can give you a greater understanding in them than the wisest and most learned men that are without the Spirit do attain unto For he hideth those things from the wise and prudent which he revealeth unto babes Matth. 11.25 And the natural man let him be never so learned a man receiveth not the things of the Spirit neither can he know them because they are spiritually discerned 1 Cor. 2.14 And therefore when not many wise men afâ—er the flesh are called God chooseth the foolish things of the world to exalt the riches of his free grace in their salvation 1 Cor. 1.26 27 31. Surgunt indâ—cti rapiunt coelum quum nos cum omni doctrinà in Gehennam detrudimur saith one The unlearned arise and take Heaven by violence when we with all our learning are violently thrown down into Hell So that you who are of no learning and but mean natural abilities have encouragement to seek after this salvation of the Gospel seeing the Lord can teach you by his Spirit and it doth better suit with his design of glorifying his free grace in bestowing it upon such as you rather than on the wise and learned men of the world who would be apt to ascribe the glory unto themselves 2. Such of you as are not only of the meanest parts but also of the meanest condition in the World may attain this Salvaâ—ion the poor have the Gospel preached unto them Matth. 11.5 If with poverty in regard of Estate you are also poor in spirit the riches of grace and salvation are tendered freely unto you read for your encouragement what the Apostle saith Iam. 2.5 Hearken my beloved Brethren hath not God chosen the poor of this World rich in Faith and Hâ—irs of the Kingdom which he hath promised unto them that loâ—â— him If you were to seek some great favour from an Earthly Prince your mean attire and condition might keep you at a distance and you might have no regard given to your request should it have a hearing The Petitions of the great and rich are heard in Courts on Earth when the poor and mean are despised but the King of Heaven doth regard the rich no more than the poor Iob 34.19 And if you seek diligently after this Salvation you may have as free access to the Lord as any and your Petitions shall be heard in the Court of Heaven and you shall certainly obtain this Salvation which you seek after 2. The vilest of you all may attain Salvation Some of you it may be have been notorious sinners your consciences do accuse you of such great sins with such hainous aggravations that you may be discouraged and out of hope that such as you should be saved you have offered such high affronts and indignities unto the highest Majesty that you think he can never put them up you have run so deep and so long upon the score that you think the scores can never be wiped off if they had been smaller faults or more ordinary slips or you had sought after Salvation sooner you might have hoped to speed but now you fear the door of mercy is shut and the day of Grace is spent and there is no pardon and salvation for such vile sinners as you But let me tell you that the vilest of you all may attain Salvation the door of mercy is not so fast shut as yet but by knocking hard it may be opened and so long as the day of your life is continued and the means of grace are continued you cannot say that the day of grace is quite 〈◊〉 there is salvation attainable by the worst of you all if you will look after it our Saviour tells us of Publicans and Harlots that entred into