2. And again consider how zealous Iesus Christ hath been for us 2. The zeal of Jesus Christ in giving himself What affection he hath shewn to us in doing what the Text mindeth us of giving himself for us and that to the Death even that accursed death treading the winepresse of his Fathers wrath for our sakes What zeal did he herein shew for us How earnest was his desire of effecting the work of our Redemption This is that which he telleth his Disciples Luke 12.50 I have a Baptism to be Baptized with saith he and how am I straitned till it be accomplished A Baptism meaning his Death and Passion whereby he was consecrated to be the Saviour of the world And concerning this he saith he was straitned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earnestly desiring the accomplishment thereof that so the work of mans Redemption which he made his grand design might be effected A work which he was very zealous of And hereupon it was that he was so far from declining of that bitter Cup as Peter would have had him to do that he even maketh haste as it were to drink it going into the Garden where he knew the High Priests officers would come to apprehend him and there going forth to meet them offering himself unto them not accepting of any attempt for his rescue as I shewed you in opening the first Branch of the Text how Christ gave himself for us Such was his zeal for us that he thought not his dearest blood too dear for us And oh how zealous then should we be for him Was he so zealous in suffering for us how zealous should we be in doing for him Let these Considerations serve as well they may for the kindling of this fire 2. Considerations useful for the blowing up of this fire Which being in this way kindled let our next work be to inflame and blow it up In which way among other make use of these Considerations 1. The zeal of Angels in serving their God 1. Look upon the blessed Angels considering how zealous they are in serving their God and us So much we are put in mind of by that name which is given to some of them who are called Seraphim So we find them Isa 6.2 where the Prophet describing the Majesty of God represented to him in a Vision as sitting upon his Throne with a guard of Angels about him he saith About it stood the Seraphims or rather Seraphim as the plural termination in the Hebrew requires it should be Seraphim a word coming from Saraph which signifieth to burn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ussit form whence they were so called as to import their singular splendor so also their fervency of love to God and zeal in his service Who maketh his Angels Spirits his Ministers a flaming fire Psa 146. Such are those glorious Spirits Whence it is that in the verse there following they are said to have each of them six wings two whereof were to fly withall as also the Cherubins in the Temple had 1 King 6.27 intimating their promptness to and swiftness in executing the will of their God doing whatsoever he putteth them upon Doing his commandements hearkning to the voice of his word as the Psalmist describeth those heavenly Spirits Psalm 103.20 And as they are zealous in doing service to their God so to his people In serving his people Being Ministring Spirits unto them sent forth to Minister unto them who shall be heirs of Salvation as the Apostle sets forth their office Heb. 1. last how intent are they about this work Take heed saith our Saviour that ye despise not one of these little ones the meanest of Gods servants For I say unto you that in Heaven their Angels do always behold the face of my Father which is in heaven Mat. 18.10 waiting for Gods command to be imployed for the meanest of his servants And are they so zealous in his service Why then should not they who hope to be like unto them another day which our Saviour tells us all true believers in the Resurrection shall be Matth. 22.30 strive to be herein like unto them 2. And as Angels so the Saints of God 2. The zeal of Gods Saints upon earth how zealous do we find many of them to have been How zealous for their God So was Moses and Phineas and Elias and David of whom I spake before And such was Iohn the Baptist A burning and a shining light John 5.35 burning in his zeal for God and shining in his doctrine and life before men And of the like spirit was Paul who when the Disciples understanding what troubles he was like to meet with at Ierusalem disswaded him from going up thither tells them I am ready not to be bound only but to die at Ierusalem for the name of the Lord Iesus Acts 21.13 And how zealous for their Brethren So was Moses who rather than Israels sin should not be forgiven them wisheth that God would blot his name out of his book of life Exod. 32.32 In like manner St. Paul being transported with the like affectionate zeal for his Countreymen the Iewes I could wish saith he that my self were accursed from Christ for my brethrens sake my kinsmen according to the flesh Rom. 9.3 And like zeal we find in other of the servants of God As in Mart. Luther who being disswaded by his friends from adventuring his person at the Council at Wormes took up that Heroick resolution that though there were as many Devils there as tiles to cover the houses yet would he in the name of the Lord Iesus present himself there And the like we read of Mr. Calvin how that bewailing the sad differences amongst the Churches in his time he professed Ne decem quidem maria that it was not the sailing over of ten Seas that would grieve him so he might but obtain an uniform draught of Religion Now setting these and the like Presidents and Examples before us let them be as so many provocatives unto us Such effect had the forwardness and liberality of the Corinthians in their charitable Contributions this their zeal provoked very many as the Apostle tells them 2 Cor. 9.2 And of such use let the zeal of Gods servants be unto us serving to blow up this heavenly zeal in our hearts 3. And such use make we of that zeal which we see betwixt Men upon Civil interests 3. Zeal betwixt men upon civil interests Thus when railing Shimei reviled and cursed the Lords Anointed King David in that base and unworthy manner that he did Abishai hearing it he could not endure it but presently he tenders his service to his Master for the revenging of his quarrel by taking off the head of the dead dog as he calls him as we have the story 2 Sam. 16.9 And like instances we meet with many of such as having espoused the interest of some other have been so zealous in the
Scribes and be killed Yet he undertaketh the journey Yea though Peter as a friend took him aside and advised him to the contrary saying Be it far from thee Lord this shall not be unto thee as it there followeth in the next verse yet he still persisted in his resolution giving Peter a tart check for that his well-meant but ill-advised Counsel bidding him Get thee behind me Satan for thou art an offence unto me v. 23 So not induring to hear any thing that might tend to the taking him off from prosecuting of that design Secondly Being come to Ierusalem 2. His going into the Garden though he well knew that the Iewes lay in wait to apprehend him and that Iudas had made a compact with some of them to deliver him into their hands yet doth he not think of withdrawing himself Which we read that at another time he did viz. when a Crown was offered him Joh. 6.15 when he perceived that they the Jewes would come and take him by force to make him a King he departed again into a mountain himself alone And surely had he pleased he could as well have withdrawn from the Cross which he knew was intended for him Yea and this we find before he had done when the Pharisees held a Council against him how they might destroy him when Iesus knew this saith the Text he withdrew himself from them Matth. 12.15 But now the hour being come as he saith which then it was not the time appointed by his Father now he is so far from withdrawing that he goeth to meet those which were sent to apprehend him retiring into the garden his usual place of prayer whither he knew Iudas would bring his rout of Officers for that purpose Thirdly Being come into the Garden 3. Yeelding himself to the Officers had he pleased he could easily have resisted them there which he let them know by casting them down to the ground with a word as I shewed you or else have withdrawn himself from them or else have hid himself and gone through the midst of them as the story tels us that in a miraculous way he did through the midst of those who had taken up stones to cast at him Joh. 8. last But he instead thereof goeth to meet them calling unto them as Saint Iohn hath it cap. 18.4 Iesus therefore knowing all things that should come unto him went forth that is from that part of the Garden where he was towards them that came to apprehend him and said unto them whom seek ye To which when they not knowing him made answer Iesus of Nazareth he replyeth to them I am he as the next verse hath it And again v. 7. after that he had raised them up by the same power that he cast them down he propoundeth the same question to them again whom seek ye To which when they make Answer as before Iesus of Nazareth he replyeth again I have told you that I am he v. 8. All which clearly evidenceth that he did willingly offer and yeeld himself unto them 4. Making a bold Confession Fourthly to go on Being brought first before the High-Priests and then before Pilate he useth no subterfuges or evasions to decline their malice but as the Apostle saith He witnessed a good Confession 1 Tim. 6.13 acknowledging and asserting that he was a King and the true Son of God though he knew that Attestation would be capital unto him as you find it Matth. 26.64 5. Not appealing nor deprecating the sentence Fifthly Having there received his sentence he maketh use of no Appeal which Paul did in a like case who appealed from Festus to Caesar Act. 25.11 nor yet Deprecation so as to sue for favour but willingly submitted to the Judgement passed upon him Sixthly And being led to execution 6 Making no resistance he shewed no reluctancy but was led as a Lamb to the slaughter and as a sheep that is dumb before the shearers so opened he not his mouth Isai 53.7 Seventhly 7. Not using any means to abate or shorten his sufferings And lastly in his Passion upon the Cross he was still the same not willing to use any means that might abate the sense of his Torment to which end it is conceived that stupifying potion of Vinegar and some other ingredients was offered to him which till his suffering was finished he refused to tast of as the story sets it forth Mat. 27.34 48. Thus did he willingly yeeld himself to the drinking of drinking off that bitter Cup which was given him by his Father according as he had told Peter he was resolved to do The Cup which my father hath given me shall I not drink it Joh. 18.11 Drinking even the very dregs of it Not ceasing to suffer untill he could say what he did Consummatum est it is finished viz. the work of Mans Redemption and then as the Evangelist hath it he gave up the Ghost Joh. 19.30 pouring forth his soul unto death as the Prophet expresseth it in that Text forecited Isai 58. v. last Thus then was the suffering of Christ free as to any Compulsion 2. Christs death Free as to merit 2. And so it was also as to any Merit or desert in or from those for whom he suffered So Gorrhan not amiss here expounds the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He gave himself sc gratis sine meritis nostris freely and without any merit on our parts For alas what was there in Man that could any wayes deserve such a favour at the hands of this his Creator yea or any favour Man being then an Enemy to God When we were Enemies we were reconciled unto God by the death of his Son Rom. 5.10 So as we may well conclude this for an unquestionable truth that this offering was every wayes a free-will-offering Christ gave himself for us Appli Christ herein propounded as a pattern for imitation Applic. And did he so to make some Application before we proceed any further as not willing so to overcharge your heads as not to lay in fomewhat into your hearts Let him then herein be propounded as a Pattern for our Imitation This was one end as I shewed you wherefore Christ gave himself that he might be a Pattern So he was in his Life in the ordering of his Conversation Learn of me for I am meek and lowly in heart saith he to all that come to him Matth. 11.29 I have given you an example that ye should do as I have done unto you saith he to his Disciples when he had washed their Feet Ioh. 13.15 so teaching them to be ready to do all offices of love each to other And as in his life so in his Death He suffered for us leaving us an example that we should follow his steps as we have it in that forecited Text 1 Pet. 2.21 And this let us do all of us learning of him willingly to comply with the will of our
commonly made use of all founded upon Scripture I shall only single out some of the most obvious Taking the first of them from the expression here in the Text Arg. 1. Christ gave not himself for all as their surety dying in their room and stead in the words which I have now in hand where it is said Christ gave himself for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro nobis for us that is as before I explained it not only nostro bono but nostrâ vice not only for our good and benefit but in our room and stead In such a sense is this Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For sometimes used So it is looked upon and that as I conceive not amiss in that obscure Text of the Apostle one of the most obscure that we meet withall in his Epistles 1 Cor. 15.29 where bringing many Arguments to convince his Corinthians of the Resurrection of the dead which some of them denyed v. 12. among other he maketh use of this Else what shall they do which are Baptized for the dead If the dead rise not at all why are they then Baptized for the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro mortuis as the vulgar Latine hath it For the dead saith our Translation that is as Grotius and some others explain it ipsorum vice ac nomine In their Name in their room and stead For so it seemeth such a custom there was whereof there is mention made in Antiquity by Tertullian Ambrose Chrysostom Si quis in statu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esset mortuus erat qui ipsius vice ac nomine baptizabatur sic mortui fidem apud Ecclesiam obsignans Grot. Com. in loc c. as he observes that when any one dyed in the faith of Christ being unbaptized some one of his kindred or friends was wont to be Baptized for him thereby testifying and sealing up the faith of the deceased whereupon he was registred among those that dyed in the faith A Custom of which Diodate saith that however it was never altogether good and laudable and in process of time was fouly and superstitiously abused yet at the first it might be tolerable However being in use among these Corinthians as is conceived and possibly first instituted by them it served as an Argument ad hominem a good Argument against them who denyed the Resurrection of the dead If so that there were no Resurrection to what purpose did they make use of such a Rite such a Ceremony in the behalf of the dead for any to be thus Baptized for them And in such a sense as I told you the phrase must be understood in that forecited Text Ro. 5.7 where to dye for a righteous man for a good man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to dye in his room and stead And thus is Christ here said to Give himself for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our sponsor our surety in our room in our stead undertaking and ingaging for us Now who is there that will say that Christ thus dyed for all that he stood in the room of Iudas that betrayed him of Pilate that condemned him of the Iewes that crucified him and so of all other Reprobates that he took upon him their sins and suffered the punishment due unto them that he Redeemed them was a Saviour to them As for Iudas in particular Christ looked upon him as lost as a Son of Perdition so he calleth him Ioh 17.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only one that had deserved destruction as Grotius and Arminians would construe it Qui dignissimus erat ob suam perfidiam exitio Grot. Com. in loc for so have all men done and upon that account may be callen Sons of perdition but one that for that foul fact of his which he had designed against his Lord and Master was destinated and appointed to everlasting destruction And shall we then imagin that Christ so looking upon him should yet in this sense give himself for him undertake for him one whom he knew to be for ever lost And the like may we say of those who were then in Hell already Shall we say that in this sense Christ dyed for them To which adde that if Christ as a surety did undertake for all and make satisfaction for all then how is it that God should require satisfaction from any of them again Their debt being by their surety discharged it could not in justice be demanded of them again Who is he that condemneth It is Christ that dyed Rom. 8.34 But to proceed Arg. 2. Christ working from his Father As in his Prophetical Let a second Argument be taken from that Order of working which is betwixt the Father and the Son The Son worketh from the Father So he did in his Prophetical office only declaring the mind and will of his Father speaking all and only that which his Father had put into his mouth I have not spoken of my self saith he Ioh. 12.49 but the Father which sent me he gave me a Commandement what I should say and what I should speak And again in the verse following whatsoever I speak therefore even as the Father said unto me so I speak And as to the matter which he spake so to the Persons to whom he spake He imparted and made known this mind and will of his Father not promiscuously to all but to all and only those whom his Father would have him This is the Reason which our Saviour giveth unto his Disciples when they demanded of him why he spake to the people so obscurely as he did in Parables and not so plainly and intelligibly as he did unto them Matth. 13.11 Because saith he it is given unto you to know the mysteries of the Kingdom of heaven but to them it is not given Herein what he did was in complyance with the will of his Father doing what he would have him to do making his will known to them whom of his free grace he had appointed thereunto not so to others I gave unto them the words which thou gavest me Joh. 17.8 viz. To them which thou hast given me And so in like manner in his Priestly Office So in his Priestly office suffering for those whom his Father had Elected in the executing thereof he did nothing but what his Father would have him to do doing his will In the volume of thy Book it is written of me Loe I come to do thy will O God Heb. 10. This was his Meat as he saith to do the will of him that sent him and to finish his work Joh. 4.34 Thus he acted in his Life And thus he suffered in his death Drinking the Cup which his Father had given him Joh. 18.11 suffering what he would have him And as what so for whom he would have him viz. those whom he had given him So he expresseth it Ioh. 17. v. 2. As thou hast given him power over all flesh that he should give eternal life
〈◊〉 〈◊〉 〈◊〉 in the hand that is by the hand which is to be referred not only to the word Sent that Moses was sent by this Angel receiving his Commission from him as Grotius looketh upon it but also to the word Redeemer or Deliverer God sent him to be a Redeemer by the hand of the Angel the Angel of the Covenant Iesus Christ in whose strength he acted and by whose power he was inabled to that great work 2. And as of Temporal 2. Spiritual so of Spiritual deliverances Wherein however others again may be Instrumental and so upon that account may be called by the name of Redeemers or Saviours as we finde the Ministers of the Gospel stiled in that Text Obad. 21. Saviours shall come upon Mount Sion which however literally as Diodate notes upon it may be understood of the Machabees who subdued the Idumeans of which we read 1 Mach. 5.3 yet spiritually it is to be reserved to the Apostles and other Ministers of the Gospel who were to preach the Gospel for the salvation of Gods Elect He that converteth a sinner from the errour of his way saith Saint Iames shall save a soul from death Jam. 5. last in so doing saith Paul to Timothy viz. in taking heed to his Doctrine and Life thou shalt both save thy self and them that hear thee 1 Tim. 4. last But these are but Instrumental Saviours sent by Christ and working by his power The Proper and Principal Saviour and Redeemer is Iesus Christ the only Author of eternal salvation as the Apostle calleth him Heb. 5.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Principal Efficient cause of it Christ the fittest person to undertake the work of Redemption to which he had a double right of Propriety of Propinquity And who so fit to undertake this work the work of Redemption as he To which he had a double right Ius Proprietatis Propinquitatis a right of Propriety and a right of Propinquity Of Propriety as God the Sons of men being his Creatures made by him and for him as the Apostle tels us Col. 1.16 Of Propinquity as Mau being neer akin unto mankind whose nature he had taken into a personanal union with his Godhead Now such was the Law of Redemption it belonged properly to the quondam Owner or else to the nearest of kin as we find it Lev. 25.25 Which Hanameel having an eye at speaks to Ieremie after that manner when he profered him his field to sale The right of Inritance is thine saith he and the Redemption is thine Jer. 32.7 8. And with such a right was Christ invested Being near akin to the Sons of men and the Inheritance being his by his Fathers graunt I will give thee the Heathen for thine Inheritance c. Psal 2.8 who then so fit to undertake this work of Redemption as he He gave himself that he might Redeem Redeem whom There is the second thing Redeem us that is his people his Elect. 2. The Redeemed Gods Elect Those whom he gave himself for to them he intended this benefit of his death He gave himself for us that he might Redeem us So it was Such was the condition of all the sons of men by nature they were all Captives Obs All men by nature captives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 talem liberationem significat quae captivitatem oppressionem praesupponit Chemnit Harm Luk. 1.68 So much is here plainly intimated and necessarily implied Redemption presupposeth Captivity Bondage And such was and is the state of all men by nature even of Gods Elect before the grace of God meet with them a state of Captivity Like as it was with Israel in Egypt before Moses wrought their deliverance so is it with all men Even Gods Elect people as well as others they are a Captived people So much we may learn from that Text of the Prophet Isaies Is 61.1 Where giving an account of his Commission wherefore he was sent to Preach he saith it was to proclaim liberty to the Captives and the opening of the Prison to them that are bound Which Text however literally it may have an eye at the temporal freedom of the Iewes by Cyrus from their Babylonish Captivity of which we find express mention afterwards Cap. 45.13 where the Lord speaking of Cyrus saith He shall let my Captives go yet mystically and principally it is to be understood of that spiritual deliverance which is wrought by Christ for his Elect people whose condition by nature is like unto that of the Iewes in Babylon They are all Captives Prisoners So we find them called Cap. 49. of that Prophecy v. 8 9. where the Lord designing to send forth his Son Christ upon the great arrand of his Mediatorship unto the Gentiles I will saith he give thee for a Covenant of the people the Mediator of the new Covenant betwixt God and his people That thou mayest say to the Prisoners go forth both procure and proclaim a spiritual liberty for his Elect who of themselves were no better than others Captives Prisoners A Doctrine which our Saviour applies to and inculcates upon the Iewes Joh. 8.32 where he tells some of them who professed to believe on him that if they so continued If ye continue in my word saith he ye shall know the truth and the truth shall make you free 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liberabit set you at liberty make you freemen Thereby giving them to take notice that of themselves what ever they thought such they were not A thing which indeed they could not digest and thereupon reply unto him in the next verse we be Abrahams seed and were never in bondage to any man How sayest thou then yee shall be made free Thus did they stand upon their native privilege looking upon themselves as the only free people in the world being descended from Abraham so from Iacob of whom it was foretold The Elder shall serve the Younger Gen. 25.23 the posterity of Esau should be subject to the posterity of Iacob Thus did they look upon themselves as the freest people upon Earth Yet our Saviour persisteth in what he had sayd inculcating it again v. 36. If the Son shall make you free ye shall be free indeed giving them to know that unless they were set at liberty by him and made partakers of his Redemption what ever they were in their own opinion and perswasion they were nothing less in truth than free-men they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free indeed As they were not at that time Corporally free being then vassalls to the Romans so much less spiritually And such is the conditition of all men without Christ what ever they may think of themselves or what ever their outward condition be they are no better than slaves and vassals all under a spiritual Captivity and Bondage Captives all Q. Captives to whom or How Quest Captives to whom A. Ans To this I may answer They may be said so to be
upon a diverse account being under the power Tyrannie f many hard Masters 1. The first and chief whereof is Sin 1. Under sin under which all men are An unquestionable truth which the Apostle sets down with a Probatum est Rom. 3.9 we have before proved both Iewes and Gentiles that they are all under sin So again Gal. 3.22 The Scripture hath concluded all under sin declared them so to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as under the guilt so under the power of sin God be thanked saith the same Apostle to his Romans ye were the servants of sin Rom. 6.17 And again v. 20. When ye were the servants of sin ye were free from righteousnesse Such is the condition of all men before the grace of God meet with them to set them at liberty they are all servants of Corruption as Peter saith of those Saduces 2 Pet. 2.19 Serving diverse Lusts and Pleasures as Paul saith of himself and other believers before their conversion Tit. 3.3 And what greater slavery can there be in the world than this No drudgery like that of Sin If the Law of God be what it is The perfect Law of liberty as Saint Iames call it Iam. 1.25 Then the Law of sin must needs be a perfect Law of servitude and slaverie And under this slavery are all men by nature Even sold under sin So saith regenerate Paul of himself in regard of the remainders of Corruption which he found in himself Rom. 7.1 I am Carnal sold under Sin So he was so far forth as he was Carnal What are they then who are wholly such nothing but Carnal they must needs be no other but perfect slaves such as Ahab was of whom it is said that He sold himself to work wickednesse 1 King 21.22 2. And being thus under the Tyranny of sin 2. Under the power of Satan they are also under the power of Satan Paul being sent to the Gentiles he was sent upon this errand to turn them from the power of Satan unto God Act. 26.18 Such is the condition of all men by nature they are under the power of Satan that God of this world who blindeth the minds of them which believe not as Paul speaks 2 Cor. 4.4 Being in the snare of the Devil and taken Captive by him at his Will as the same Apostle saith of impenitent sinners 2 Tim. 2. last 3. To this add they are also under the Law Ye are not under the Law but under Grace saith aul to his beleeving Romans c. 6.14 3. Under the Rigorous exaction of the Law Intimating that before they were under Grace they were under the Law And so are all men before the Grace of God meet with them to put them under another Covenant they are under the Law the Law and Covenant of works Which like an Egyptian Taskmaster requireth that from them and that under the penalty of eternal condemnation which of themselves they are no ways able to perform By reason whereof they ly under the lash and Curse of the Law As many as are of the works of the Law they are under the Curse Gal. 3.10 4. And to this add 4. Under the fear of death they are also in bondage under fear of death So the Apostle sets forth their Condition Heb. 2.15 They are such as through fear of death death Temporal and Eternal are all their life time subject unto bondage Heb 2.15 Like slaves who are ever afraid of being cast into the Dungeon Such is the condition of all men by nature Q. But how cometh it so to be Quest How cometh man into this Captivity What did God make man in this estate A. Not so Man at the first was made a freeman in an honourable estate Lord over the rest of the Creatures and over himself Ans By falling from his God a servant to none but to his God whose service is perfect liberty But in this estate he continued not Man being in honour abideth not Psal 49.12 But falling from his God by his disloyalty and disobedience he fell from his state of Perfection forfeiting and losing that freedom which he had and so inslaving himself and all his Posterity who being then in his loyns and sinning in him are made justly lyable to the punishment of that his sin Thus did Man at the first sell himself and all his Posterity even as Esau did who by selling his Birth-right for a mess of Pottage made himself a servant to his younger Brother accordidg to that forenamed Prophecie Gen. 25.23 The Elder shall serve the Younger which as to spiritual privileges was made good in the person of Esau himself and as to Corporal in his Posterity who were afterwards subdued and brought into subjection by the posterity of Iacob as the story sets it forth 2 Sam. 8.14 After the same manner did our first Parent Adam sell himself and all his Posterity for an Apple by the eating whereof contrary to the command of his God he forfeited all his privileges making himself and all his posterity Servants and Slaves in such manner as you have heard Applic. All to be convinced of this Captivity and affected with it Applic. A truth which I wish it might in a right serious way be brought home to the hearts of all those whom it concerns that they might be throughly convinced of it You who are yet in your natural estates not changed and renewed by Grace know that this is your condition Such slaves are you in bondage under all these Tyrants Sin Satan the Law Death And O that you might be truly affected herewith This being the very first step to your deliverance so to see and feel this your servitude as that you may groan under it and so be brought to seek after a Redeemer Which till you do never look to be made partakers of this blessed Redemption here spoken of Especially labour to see and feel your selves to be under the Tyranny and Bondage of Sin un-the power of it servants to it sold under it A condition how miserable Even regenerate Paul though freed from the Dominion of sin yet feeling the workings of the remainders of Corruption in him he thereupon cryeth out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O miserable man that I am And did this make him look upon his present condition as wretched how wretched then must yours be in whom sin ruleth and reigneth who are not in any degree as he was freed and delivered from the power of it Most miserable is this your slaverie So you look upon the condition of the Israelites in Egypt and the Jewes in Babylon and so upon Turkish Gallie-slaves But alas what is their servitude to yours They might be may be free in the midst of their slaverie their servitude reaching only to the outward man the Body yours to the inward to the Soul your souls being hereby inslaved Their servitude is temporarie but for a time such as death will put an end to
such in your own eyes as you are in his That seeing your own filthiness you might come to abhor your selves So did Iob though a holy man yet being convinced of his impatience and other his errors after that God had so clearly revealed himself unto him Now saith he I abhor my self Job 42.6 What cause then have you to do the like having nothing but Corruption in you You whose sins and iniquities testifie against you as the Prophets Ieremy Isai speak of the Iews Isa 59.12 Ier. 14.7 Oh what cause have you to abhor to loath your selves Which till you do never look to be made partakers of this Benefit which we are now speaking of Christ never Purifieth any never freeth them from the guilt and power of sin but he bringeth them to such a loathing of themselves for it So much we may learn from that of the Prophet Ezekiel cap. 36. where the Lord making promise to his people that he would save them from all their uncleanness v. 29. free them from the guilt and slavery of their sins he subjoyns in the verse next but one v. 31. Then shall you remember your own evil waies and your doings that were not good and shall loath your selves in your own sight for your iniquities and for your abominations Never doth God exercise his grace and mercy upon a poor sinner in Iustifying and Sanctifying of him but he brings him to such an abhorrence such a loathing of himself for his sins maketh him vile in his own eyes Behold I am vile saith Iob Iob 40.4 What did you never yet see your selves to be such surely such you are and the more vile because you see it not Now the Lord who openeth the eyes of the blind open your eyes that you may see it Which when once you come to do then look up to your Purifier Then look up to their Purifier even the Lord Iesus who gave himself to Redeem such as you are that he might purifie them free them as from the Guilt so from the Contagion of sin from the one by Iustifying from the other by Sanctifying of them Who gave himself for us that he might Redeem us from all iniquitie and Purifie Loe This is the work of Iesus Christ thus to purifie his people by way of Sanctification Obs 3. Christ purifieth his Redeemed ones by way of Sanctification Hence it is that we find him called by the name of a Refiner and Purifier Mat. 3.3 He shall sit as a Refiner and Purifier of silver and he shall purifie the sons of Levi. A Refiner is one that purifieth mettals silver or gold from the dross that is in them And thus doth the Lord Christ purifie his people from the Corruption of sin Quest And how doth he this Quest How doth he this Answ Why this he doth properly and principally by his Word and Spirit Answ By his Word and Spirit Even as Refiner worketh by his fire so doth Christ by his Word and Spirit both which we find compared to fire Is not my word like as a fire saith the Lord. Jer. 23.29 He shall Baptize you with the Holy Ghost and with fire Mat. 3.11 That is with the Holy Ghost which is like unto fire Both so called as upon other so upon this account in as much as they have a refining purifying separating property in them Even as the Refiners fire separates the dross from the pure mettal even so doth the Word of which the Apostle to the Hebrews saith that it is quick and powerful and sharper than any two-edged sword piercing even to the dividing asunder of soul and spirit and of the joynts and marrow This doth the Word being accompanied by the Spirit Even as the Refiners fire being blown up now it melts the Mettals and separates betwixt the drosse and it even thus doth the Lord Christ melt the hearts of his people with godly contrition for sin and so purge out Corruption out of them by the work of his Spirit accompanying the Word Afflictions made use of in this work Other means there are which also he maketh use of oft times in this work among other of Afflictions and Tryals which are as his Fining pot into which he brings his people for this end This course he tooke with his people the Jewes as the Prophet Jeremie sets it forth Ier. 9.7 Therefore thus saith the Lord of Hosts Behold I will melt them and try them viz. as the finer doth his Oar in the furnace and fire of Affliction And so the Prophet Zacharie expresseth it Cap. 13. v. last I will bring the third part through the fire and will refine them as silver is refined and will try them as gold is tryed Two parts of the people being destroyed and consumed the third part the remainder which the Lord intended to make his peculiar people he brings them through the fire of affliction for the refining and purifying of them So the Prophet Isai explains the Metaphor Isai 48.10 where the Lord speaking to the same people tells them Behold I have refined thee but not with or as Silver I have chosen thee in the furnace of affliction This is the Lords firing-pot into which he oft times brings those whom he intends to make choice of so for his peculiar people He brings them into the furnace of affliction Where though he do not refine them with Silver or as silver which the finer useth to keep in the fire till all the dross be wasted and wrought out of it not refining them exactly and perfectly yet he beginneth and maketh some progress in this work making their Afflictions subservient thereunto as Preparatives to and furtherances in this their purging and purifying By this therefore shall the iniquitie of Iacob be purged and this is all the fruit to take away his sin Isa 27.9 This is the end which God aymeth at in afflicting his people whom he loveth and intendeth good to that he may thereby purge sin out of them But this is but an Occasion as also the word is but an instrument which God is pleased to make use of in effecting of this work In the mean time the proper and principal efficient is the Spirit of Christ The Principal efficient herein the Spirit concurring and working together with and by these meanes Which is therefore called the Spirit of holinesse Rom. 1.4 And Sanctification is ascribed unto it as its proper and peculiar work being called the Sanctification of the Spirit 2 Thess 2.13 1 Pet. 1 2. And by this Spirit it is that Christ purifieth his people Christ having by his death impetrated the holy Spirit for his people conveyeth it unto them Having first impetrated and obtained it for them by his death he then communicateth it unto them Thereby first working Faith in them to apply the merit of his death unto themselves whereby they come to draw this purifying vertue from him their hearts being purified by faith as
the Church before the coming of Christ there shall be a Discipline o that our eyes might see it so exact as that no profane person shall be tolerated in it But much more in heaven where no unclean thing shall enter No unrighteous person shall inherit the Kingdom of God 1 Cor. 6.9 So then Christ that he may in due season bring his people thither he there prepares them for it by this his Purifying of them Even as it was with the Maides which were to go in to King Ahasuerus to bed with him they were first to be purified for a certain time for twelve moneths together which was to be done with Myrrh and other sweet Odours as we may read the manner of it Hest 2.12 Thus must it be with all those who are to have Communion with Christ in his Kingdom of glorie they must first be purified by way of Sanctification by washing them and pouring out the sweet graces of the Spirit upon them And in order hereunto Christ undertaketh and effecteth this work Having Redeemed his people by his blood from Death and Hell and purchased eternal life for them now he purifyeth and sanctifieth them by his Spirit that so they may be prepared as a Bride adorned for her Husband as we have it Rev. 21.2 made meet to be partakers of the inheritance of the Saints in light as the Apostle hath it Col. 1.12 Thus you see that it is so and why it is so that Christ having Redeemed his people he also Purifyeth Sanctifieth them That which remains of this is Application Applic. Unsanctified sinners can have no assurance of their Redemption Vse 1. Which in the first place let it be directed by way of Conviction Do these two thus go together then may diverse from hence take notice that they can have no assurance of any interest in the former in as much as they have no share in the latter Not being purified let not them reckon themselves among the Lords Redeemed ones Not being freed from the filth of sin let not them flatter themselves that they are freed from the Guilt of it Not being sanctified by the Spirit of Christ let not them perswade themselves that they are justified by his Merit Which let it take hold of all presumptuous sinners who not withstanding they live and go on in a course of sin yet will call Christ their Redeemer pretending to rest securely upon him for Iustification Salvation Such was the security of the Princes Priests Prophets of Iudah as the Prophet Micah sets it forth Mick 3. v. 9 10 11. the one abhorred Iudgement and perverted all equity c. the other taught for hire and divined for mony the whole state both Political and Ecclesiastical were all corrupted given over to Covetousness Oppression Bribery c. Yet saith the Prophet they will lean upon the Lord and say is not the Lord among us none evil can come upon us Notwithstanding that they committed such horrid and execrable sins yet they would presume upon the presence of God with them and his grace and favour towards them that he would be a Saviour unto them And is it not so with too many among us who though they take liberty to indulge themselves in their sinfull waies and courses not at all indeavouring any Reformation in their hearts or lives As for Purity it is a thing they abhor the very name is odious to them much more the thing yet they will lean upon the Lord they will profess confidence in Iesus Christ looking upon him as their Saviour and their Redeemer But as for such whilst such let them know that what ever acquaintance they may take of this their Redeemer he will take none of them neither let them ever expect to receive any benefit from his death No Christ will either be a Perfect Saviour or no Saviour where he saveth from the Guilt of sin he will also save from the Power of it whom ever he Redeemeth he Purifieth Art thou then still an impure wretch one that lyest and wallowest in the mire of an impure and filthy conversation allowing thy self in any sinfull practice what ever take this as an evidence that thou art one who as yet hast no part or portion in this great benefit of Redemption I will not say but Christ might intend it unto thee might shed his blood for thee and that upon Repentance and Reformation the merit thereof may be applyed unto thee But as yet I say unto thee as Simon Peter once did to Simon Magus Act. 8.21 Thou hast neither part nor lot in this matter Which that we may all of us have and be assured of let us in the second place be exhorted and excited to seek after this Purification Vse 2. All excited to seek after Purification that the Lord Christ may thus wash us It is that which our Saviour told Peter when out of modesty he refused to let him wash his feet If I wash thee not saith he thou hast no part with me Joh. 13.8 If we be not washen by Christ never look for any benefit from him And therefore let all of us say unto him what Peter upon second and better thoughts there did v. 9. Lord not my feet only but also my hands and my head Thus do we yeeld up our selves to the Lord Iesus that we may be washen by him as from the Guilt of sin by his Blood so from the filth of it by his Spirit This is Davids prayer in that Penitential Psalm of his Ps 51. v. 2. Wash me throughly from mine iniquity and cleanse me from my sin And such a through-washing let all of us seek after not only to have our sins pardoned but mortified that so we may not ly under any defilement but may be cleansed not only from open but even from secret sins as he elsewere prayeth Psal 19.12 For which mercy look we up unto the Lord Iesus by faith that so we may receive this benefit from him which he hath merited for his people waiting upon him in the use of all holy means for the obtaining of it so seeking after an entire and perfect sanctification Perfect Sanctification to be sought after both the Negative and Positive parts of it 1. The Negative part 1. The Negative part of that we may be freed and delivered from the power of Corruption so as there may not be a sin left to reign or yet to bear any sway in us Let not sin reign in your mortal bodie that ye should obey it in the lusts thereof Rom. 6.2 But that all may be mortified In which work be we subservient to the design of Jesus Christ Washing and purifying our selves Chsists people to wash themselves This indeed is Christs work which he worketh in his people yet so as he doth not work it without them Christ never purifieth a man but he maketh him willing to be purified And having wrought his will to desire it he
works to speak for you I mean to speak to the World and your own consciences so as to evidence the truth of your faith never reckon your selves in the number of true beleevers For this Saint James speaketh fully and expresly in that known place Jam. 2. Where he sheweth how faith without works is but a mock-faith a dead faith Faith if it have not works is dead being alone v. 17. Being alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by it self not being accompanyed with good works works of Holiness and Righteousness which are the inseparable companions of a true justifying faith it cannot be a true living faith Which if it were it would be a working faith True faith a working faith So Paul describeth it Gal. 5.6 Faith working by love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word being taken Passively as it proPerly signifieth it imports a faith actuated by love thereby quickned and moved to the doing of good works or Actively as it is commonly understood it denotes an active operative faith which putteth forth and sheweth it self in the exercises of love love to God love to his Saints in doing of good works works of Piety and Charity Hereby faith sheweth it self to be a true living faith So doth the Body by the Operations of it it sheweth it self to be a living body And so doth faith shew it self to be a living faith by its works which are Indicativa fidei I will shew thee my faith by my works saith St. Iames Jam. 12.18 No such sure and certain token of a true saving justifying faith as an uniform impartial and universal obedience Which where it is not in an unfeigned desire and endeavour it is a clear evidence of a dead faith As the body without the spirit is dead so faith without works is dead also so that Apostle there closeth up that Chapter Iam. 2.26 As the body without the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not that works are to faith as the soul is to the body the form of it and giving life to it which some would from hence infer that were to stretch the similitude beyond the staple beyond the scope and intent for which it is here made use of which is onely to illustrate what before was laid down viz. that Faith without works is dead So is the body without the soul or without breath as that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred which our new Translation in the Margin mindeth us of Where there is no breathing there can be no life breath being though not a Cause yet an Indication of it And so where faith doth not breath forth and shew it self by good works the evidence is plain it is no other but a dead faith Solitary faith not to be trusted to Which in the fear of God let it be brought home to you who reckon your selves in the number of true believers putting your confidence in Christ hoping that as you are Redeemed so you shall be saved by and through faith What is this your faith fides solitaria a solitary faith faith alone having no good works to attend it do not think that Christ will ever own you for his True it is it is not for your works sake that he will own and accept you but he will not do it without them But what then shall we say to those evil workers Evil workers none of Christs people whose works testifie against them shewing to whom they belong Good works they have none to speak for them but evil ones too many to speak against them Being such as our Apostle speaketh of in the last verse of the Chapter fore-going Tit. 1.16 Such as professe that they know God but in works they deny him being abominable and disobedient and to every good work reprobate Such as it may be give over themselves unto all lasciviousnesse to work all uncleannesse with greedinesse as he saith of the impure Gentiles Eph. 4.19 working the works of the flesh which what they are we may learn from the same Apostle who giveth us a bedroll of them Gal. 5.19 20 21. Now the works of the flesh are manifest which are these Adultery Fornication c. And are not these the works which some and too many who bear the names of Christians are given over to Evil works which they live and lie in and make a trade of A plain evidence that whatever acquaintance they may take of Jesus Christ calling him their Saviour yet they are in truth strangers to him It is that which Paul saith of his Colossians before their conversion Col. 1.21 They were then alienated and enemies in their minds by wicked works And surely so are all they who are workers of iniquity Giving themselves over unto wicked works to the practice of them whatever their profession be this their practice sheweth that they have no true acquaintance with God and Jesus Christ They are alienated from him and enemies to him So as whatever acquaintance they may take of him as I said he will take none of them Depart from me all ye workers of iniquity That is the answer which the Master of the house giveth unto some who would take acquaintance of him as you have it Luke 13.26 We have eaten say they and drank in thy presence and thou hast taught in our streets they had had familiar acquaintance with him But he shall say to them as it followeth I tell you I know you not whence you are Depart from me all ye workers of iniquity Workers of iniquity such as make a trade of sin living in the practice of it for such are properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not every one that falleth into sin but such as live in a course of sin they are workers of iniquity And being such whatever outward visible communion they have had with Christ in his Ordinances in his Word and Sacraments yet let not them think that he will own them for his another day No those that are Christs are such as have their Consciences purged from dead works to serve the living God as the Apostle describeth them Heb. 9.14 From dead works that is sinful works which are fitly so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in as much as they naturally proceed from a man that is spiritually dead and make him that doth them lyable unto death From such works true believers have their consciences purged being freed as from the guilt so from the habit and power of them so as henceforth they do not serve sin which sometimes they did God be thanked that ye were the servants of sin saith Paul of his believing Romans Rom. 6.17 Such they were before their conversion but not such now Now they served another Master From the time that they came to obey that form of doctrine which had been delivered unto them to receive and imbrace the doctrine of the Gospel now being freed from sinne they became the servants of righteousnesse as it there followeth v. 18. And so is it
with all those who truly believe on Jesus Christ and are justified and sanctified by him they do now serve the living God working his works the works of God as they call good works Iohn 6.28 With their minds serving the Law of God as Paul saith of himself Rom. 7. last However sometimes the flesh the corruption of their nature carryeth them another way to the serving of the Law of sin of which he there complaineth even as a strong wind drives the vessel against the Tides and streames yet the bent and inclination of their hearts is towards the Law of their God They are seriously addicted and constantly inclined unto good works And so see that it be with every of us Vse 2. Believers exhorted to have a regard to good works Are we such as lay claim to an interest in Christ and expect to receive any benefit by his death see that we be such as have a regard to good works so as to set upon the serious and conscionable practice thereof Obj. Obj. Christ hath wrought what is needful for them But happily may some say what need this be pressed upon Christians for whom Christ hath wrought whatever is needful so as there is no more required from them in order to their Iustification and Salvation but onely to believe on his name This is the Commandement saith St Iohn that we should believe on the name of his Son Iesus Christ 1 John 3.23 And when the Iaylor demanded of Paul and Silas Sirs what must I do to be saved they return him no other answer but this Believe on the Lord Iesus Christ and thou shalt be saved Acts 16.30 31. not making any mention of good works And our Saviour himself maketh this the onely condition of obtaining eternal life Iohn 3.14 15. As Moses lift up the serpent in the wildernesse so must the Son of man be lift up That whosover believeth on him should not perish but have eternal life And again in the verse following God so loved the world that he gave his onely begotten Son that whosoever believeth on him should not perish but have everlasting life v. 16. And again v. last He that believeth on the Son hath everlasting life So then what need is there of works Ans Answ Needful in a meritorious way To this the Answer is obvious 1. True it is Christ hath wrought whatever is needful for his Elect People in a meritorious way having fulfilled the righteousnesse of the Law for them So much we may learn from the Apostle Rom. 8.4 where he setteth forth this as one end wherefore God sent and gave his Son That the righteousnesse of the Law might be fulfilled in us The righteousnesse of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which the Law requireth to the making of a man righteous before God might be fulfilled in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by us but in us viz. by the imputation of Christs obedience unto us By this meanes come believers to stand as righteous before God Believers not freed from obedience of the Law yet are they not hereby freed from the obligation of the Law However from the Curse and rigorous exaction of it they are yet not so from the obligation But the rather they are hereby engaged to it the more by this Example which Christ hath given them What St. Peter saith of the Passive obedience of Christ 1 Pet. 2.21 Christ suffered for us leaving us an example that we should follow his steps being ready to suffer for him as he did for us we may say the same of his Active obedience his observing the Law in so strict a manner This did he leaving us an example that we should follow his steps And this do we Herein follow him though it be as Ascanius the child is said to do Aeneas his father haud passibus aequis not with a like stride or pace This is not to be expected from the holiest men upon earth that they should follow Christ fulfilling the Law as he did Yet this they are to endeavour to walk exactly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go up to the top of every Commandement as before I expounded the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this do we Applying inclining our hearts to perform fulfil the statutes of our God as David saith he did Psal 119.112 Seriously desiring it vigorously endeavouring it This is an Evangelical fulfilling of the Law which by way of duty to their God is required from all true believers Fear God and keep his Commandements for this is the whole duty of man Eccles 12.13 Thus then Christians are not taken off from the practice of good works by what ever Christ hath done for them Faith alone cannot justifie Ans 2. Neither in the second place is it faith alone that can justifie and save them In the clearing of which that known distinction will be usefull of Fides sola and solitaria faith only and faith alone True it is it is faith only that justifieth which it doth not qua Fides as Faith as a work as Arminius would have it but as an Instrument laying hold upon Christ and applying his Merit by which we are justified But not Faith alone not a naked faith faith without works which as I have already shown you from Saint James is no other but a dead a mock-faith no true faith And so not being able to justifie it self much less can it justifie the person in whom it is Faith without works justifieth not Obj. No what say we then to that obvious Text of the Apostles Rom. 4.5 Rom. 4. v. 5. cleared Where he seemeth expresly to determine the contrary To him that worketh not but beleeveth on him that justifieth the ungodly his faith is counted for righteousnesse Ans To this the Answer is soon returned True it is faith is counted for righoeousnesse to such a one as worketh not viz. upon such an account as looking to be justified and saved by his works In such a way the true beleever renounceth works not placing any affiance or confidence in them knowing that he is not able to perform the condition which the Law requireth And therefore putteth himself upon another way for the obtaining of Justification and Salvation which is through faith in Jesus Christ In the mean time not renouncing works as to the practice of them in way of obedience unto God without which a man can neither be Justified nor saved Upon this account it is that Saint James joins works together with faith in the business of Justification in that known Text causlesly stumbled at by some even to the rejection of the whole Epistle Jam. 2.24 Ye see then how that by works a man is justified and not by faith only Not that works have any proper efficiencie in or influence upon the work of justification which is proper unto faith as the only Causal Instrument therein applying Christ with his merits unto the Soul But they