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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is good to be zealously affected saith the Apostle there Gal. 4.18 To be zealous in good works is a good thing Good 1. In as much as it is acceptable to God 1. Acceptable to God That is Pauls Argument which he maketh use of to bring Christians upon their knees to pray for Magistrates supreme and subordinate For Kings and all that are in authoritie For saith he this is good and acceptable in the sight of God our Saviour 1 Tim. 2.3 And so is such a zealous performance of duties it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good acceptable in the sight of God So was Phinehas's zeal whereby he made an atonement for the people and procured to himself and his the Covenant of an everlasting Priesthood as the Lord tells Moses Numb 25.11 12 13. Phinehas hath turned my wrath away from the Children of Israel while he was zealous for my sake among them Wherefore say Behold I give unto him my Covenant of peace And he shall have it and his seed after him even the Covenant of an everlasting Priesthood because he was zealous for his God c. Nothing more acceptable unto God than zeal for him Which he hath such a regard unto that for the sake thereof he oft times overlooks many infirmities in his people So was it in that act of Moses of which we read Exod. 32.19 When being transported with a holy zeal for God and his glorie he cast the Tables of the Law which God had newly written with his own finger out of his hands and brake them An Act however by some excused and defended as being done by a divine Instinct and so rather out of deliberation than Passion to signifie the Breach of Covenant betwixt God and his people whom they had so highly provoked by their Idolatrie yet it is more probably looked upon as unadvisedly done His spirit being exasperated by what he saw tending so highly to the dishonour of his God as thereupon he spakes unadvisedlie with his lips which the Psalmist saith he did Psal 106.33 so he also did unadvisedly with his hands But in as much as it was a holy zeal for the glory of God that thus transported him we do not any where find that God was angry with him for it So well pleased is God with such a Zeal in his people a holy zeal a religious zeal zeal for his glory that where that is he overlooketh any imperfections and faylings in their performances And secondly as it is acceptable to God so profitable to a mans self being very advantagious to a Christian in the course of his obedience 1. Fitting him for good works 1. Fitting him for it preparing him to every good work Of such use is Natural heat in the Body it maketh fit for motion and Action which otherwise being cold it is indisposed to and unfit for And of like use is this Spiritual heat a holy fervour in the Soul it fitteth and prepareth it for well doing the doing of what ever service to God or Man 2. And secondly preparing a man for it it putteth him upon it 2. Putting him upon them causeth him not to delay but to make haste to take every opportunity that is offered for the doing of good Even as fire being in a flame now it layeth hold of whatever combustible matter commeth near it So doth Zeal which is nothing but Love in a flame it readily taketh hold of all opportunities of doing good works making men not sloathfull but diligent in the work and service which they have to do Thus it is said of Apollos Act. 18.25 that being fervent in spirit he spake taught diligently the things of the Lord. Tuhs where there is this zeal in the heart it will set the head and hands on work making men as I said not sloathfull but diligent in the service of their God So much the Apostle insinuates in the Text Rom. 12.11 where he conjoines those Precepts Not sloathfull in businesses fervent in spirit serving the Lord. 3. Carrying him through them 3. And thirdly thus putting a man upon good works it will carrie him thorow them not withstanding what ever difficulties he may meet with in his way So is it with the Traveller having as we say a good will in his way now he goeth through thick and thin through all wayes and weathers And even so is it with a Christian that is zealous in the service of God this carrieth him through whatever opposition or discouragements he may meet with Such effect it had in and upon the blessed Apostle S. Paul who notwithstanding he took notice what rubs lay in his way how that Bonds and Affliction did abide him wait for him as the Holy Ghost witnessed in every City as himself telleth the Elders at Miletum Acts 20.23 Yet saith he none of these things move me neither count I my life dear to my self that I might finish my course with joy and the Ministerie which I have received of the Lord v. 24. Being zealous for his Lord and Master Christ that carrieth him through the service which he had to do for him maugre all opposition And so will it do the Christian in whose heart it lodgeth Thus is this zeal a good thing acceptable to God and profitable to a mans self preparing him to good works putting him upon them and carrying him through them And not only good but Necessary Reas 2. Zeal necessary without which good works cannot be done well so done as that they may be acceptable to God As it was before and under the Law the Sacrifices could not be offered without fire And therefore Abraham being to offer his son he carrieth fire with him He took the fire in his hand and went Gen. 22.6 And to this end was it that the sacred fire which first came down from heaven was continually kept in upon the Altar that they might alwayes have it at hand to offer their sacrifices with upon all occasions Even of such use is zeal to the Christian who must himself be salted with fire So our Saviour expresseth it Mar. 9.49 Every one shall be salted with fire have his heart seasoned with the fire of divine love and zeal without which he cannot offer up a sacrifice unto God It was the fire which made the smoke of the Incense-offering to asscend up unto heaven And so it is the zeal of the person in doing good works that maketh them come up before God As the Angel telleth Cornelius Acts 10.4 Thy prayers and thine alms are come up for a memorial before God How so why he was zealous of those good works A devout man and one that feared God with all his house giving much alms to the people and praying to God alwaies as the second verse there describeth him He was a true Zelot And being so his services were accepted To proceed no further in the Doctrinal part You see that it is so and why
perfunctory manner contenting our selves with the bare Opus operatum the doing of the work but have an eye to the manner of performance that there be a spiritual vigour in it that we come to these Ordinances with an eager appetite As new born babes desiring the sincere milk of the Word 1 Pet. 2.2 hungring and thirsting after Jesus Christ the eating of his flesh the drinking of his blood And so hearing attentively and receiving thankfully And such also let our works of Charitie be In duties of Charity Having a zeal for our brethren as St. Paul saith his Corinthians had for him 2 Cor. 7.7 They had a fervent mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a zeal towards him earnestly wishing his welfare Thus be we affected toward our Brethren See that ye love one another with a pure heart fervently saith St. Peter 1 Pet. 1.22 And again Cap. 4. v. 8. Above all things have fervent Charitie among your selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intense Charity so as earnestly to desire the good each of other And out of that affection taking all opportunities for the doing of good unto them Shewing mercy with cheerfulnesse as the Apostle requires it Rom. 12.8 So doing good as seeking to be Rich in good works being ready to distribute willing to communicate as he there willeth Rich men 1 Tim. 6.18 Thus put fire to every Sacrifice joyn zeal to every duty Only in the last place to draw towards a Conclusion see that this fire be right fire Caution See that our zeal be right zeal Not strange fire this zeal right zeal Where have an eye to two things 1. See that this fire be not strange fire Such is that fire said to be wherewith the sons of Aaron Nadab Abihu sacrificed Lev. 10.1 They offered strange fire before the Lord which he commanded them not Strange fire not that fire which at first coming down from heaven was proper for the Temple-service but Common Culinarie fire Take we heed that our fire our zeal be not such common fire a carnal zeal such as is to be found among too many who would it may be seem to be zealous But whence is it Out of some by and sinister Not carnal zeal some carnal respects as of Credit or Profit c But see that it be heavenly fire zeal from God and zeal for God wrought by his Spirit and seeking his Glory Thus see we that it be right zeal sincere not Hypocritical Not hypocritical zeal A great deal of such zeal there is to be found in the world Such was Jehu's zeal who meeting with Jehonadab Come saith he and see my zeal for the Lord 2 King 10.16 when as in truth it was rather for himself than for the Lord his heart whatever he pretended not being right in what he did which if it had been he would not having destroyed Baal have suffered the Calves at Dan and Bethel to stand still which the 29th v. there informs us that he did And such was the zeal of the Scribes and Pharisees as I have shewn you Take we heed that our zeal be not such but such as the Apostle requires our faith and love should be 1 Tim. 1.5 Rom. 12.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sincere unfeigned without dissimulation Which if it be not what do we but mock God whilest we seem to be zealous for him but are not A thing which let all of us beware of Is it good that he should search you out saith Job to his friends or as some man mocketh another do ye so mock God Job 13.9 This God will do sooner or later he will search men out discover them to be such as they are And therefore take heed of mocking him who will not cannot be mocked Be not deceived God is not mocked saith the Apostle Gal. 6.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 However men may think to mock him yet he is not cannot be mocked deluded deceived Neither will he suffer himself so to be but will take vengeance upon them that attempt it Now what greater working of God can there be than to pretend a zeal for him and not to be so in truth This take we heed of See that our zeal be a right zeal sincere unfeigned not Hypocritical Much less Diabolical Not Diabolical zeal Such is that zeal which St. James speakes of Jam. 3.14 calling it a Bitter Zeal so the Original hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bitter envying Of this kind of zeal I fear there is yet too much to be found in this Nation Among those who seem to be zealous for God there is too much bitter zeal Bitter zeal which sheweth it self in bitter invectives against those who are not every wayes of their mind and judgment whom they are ready with all eagerness to pursue as enemies Such zeal let Christians beware of Let all bitterness and wrath and anger c. be put away from you saith the Apostle Eph. 4.31 And elsewhere we are warned to beware lest any root of bitterness spring up amongst us Heb. 12.15 Among which this Bitter zeal may well be reckoned as one But whilest we are zealous for God be we meek and gentle towards our Brethren Such is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wisdome from above heavenly wisdome as St. James tells us it is first pure then peaceable gentle Christians to be meek and gentle towards their Brethren c. Jam. 3.17 And this wisdome seek we after that we may be such A Lesson which our Apostle requires our Evangelist Titus to press upon his Auditors in the Chapter following Tit. 3.2 Where having in the former verse minded them of being Ready to every good work he subjoynes To speak evil of no man to be no brawlers but gentle shewing all meekness unto all men Not that all persons are to be treated and dealt with after the same manner All not to be treated alike Paul who there giveth that charge to others yet himself being to deal with the obstinate Jewes who opposed his Doctrine and blasphemed He shook his raiment saith the Text and said unto them Your blood be upon your own heads I am clean from henceforth I will go to the Gentiles so turning his back upon them Acts 18.6 And before having to deal with Elimas the Sorcerer who withstood him in the course of his Ministery seeking to seduce the Deputie whom he had converted to the faith Paul being filled with the holy Ghost saith the Text set his eyes upon him and said O full of all subtilty and all mischief thou child of the Devil thou enemy of all righteousness wilt thou not cease to pervert the right ways of the Lord Acts 13.9 10. Thus as the Ministers of God so others having to deal with obstinate sinners or dangerous seducers now they both may and ought to shew their zeal for God in treating them in measure according to their demerits But not so with others whose errors and miscarriages
those Acts which they call ad Extrà works which God worketh out of himself for or upon his Creature they are all indivisa common to all the three Persons all concurring in them So was it in the work of Creation In the beginning God Created the Heaven and the Earth Gen. 1.1 God essentially considered Elohim a word of the Plural number which being joyned with Barah a verb singular is commonly conceived to denote the Trinity of Persons in the unity of Essence Whether so or no sure we are all the three Persons were interested in that work Not only the Father to whom the Apostle ascribeth it 1 Cor. 8.6 Vnto us there is but one God even the Father of whom are all things But also the Son All things were made by him Joh. 1.3 seconded by Saint Paul Col. 1.16 By him were all things Created And even so is it here in this work of Redemption the repairing of the Microcosm the little world Man-kind Here was a concurrence of Persons The Father gave his Son the Son gave himself there being the same will and the same work in both The same will I can of my self do nothing I seek not mine own will but the will of the father which hath sent me c. 5. v. 30. I came down from heaven not to do mine own will but the will of him that sent me c. 6. v. 38. And as the same will so the same work Whatsoever things the Father doth these also doth the Son likewise Joh. 5.19 So he doth and that not by way of imitation but cooperation Not doing the like things but the same There being as one will so one power of working in both And so was it in this great work of Redemption Even as it was in Abrahams offering up of his Son Isaack a representation of this mystery Gods offering his Son Christ there was a concurrence betwixt the Father and the Son The one not more willing to offer than the other to be offered So was it here God the Father giveth his Son and his Son giveth himself The Father made his soul an offering for sin yet he himself poured out his soul unto death as the Prophet Isai there sets it forth Is 53.10 12. Being therein obedient to his Father Phil. 2.8 Obj. 2. Obj. 2. Christ delivered up by others But we find him delivered up by others also as viz. by Iudas who betrayed him into the hands of the High Priests and Elders and by them delivered unto Pilate and that bound So we have it recorded Matth. 27.2 When they had bound him they led him away and delivered him to Pontius Pilate By whom he was delivered into the hands of the Iewes to be crucified as we have it v. 26. of that Chap. which was by them accordingly done He being delivered to their will as Saint Luke hath it they led him away Luke 23.25 26. Thus was he led as a Lamb to the slaughter as the Propher Isai hath it Is 53. How then can it be said that he gave himself Ans They herein but his Instruments Ans To this the Answer is as obvious as the former All these were Instrumental in bringing him to the Crosse being therein subservient to the great design of God the Father and of Christ himself concurring with them in the same Action though to different ends What God the Father and his Son Christ intended out of love to mankind they executed out of base and sinister respects Iudas out of Covetousnesse Pilate out of Fear the High-Priests and Elders out of malice the people many of them out of Ignorance In the mean time as herein they did nothing but what the Father had before decreed and determined to be done as that known Text speaks it fully Act. 4.27 Of a truth against thine holy Child Iesus whom thou hast anointed both Herod and Pontius Pilate with the Gentiles and people of Israel were gathered together for to do whatsoever thy hand and thy Council determined before to be done So they did nothing but what the Son was willing withall Which had he not been it was not all their power that could have compelled him to it So much he gave them to take notice of when the High-Priests Officers came to attach him in the Garden where w th a word of his mouth he strikes them to the ground as we find it Ioh. 18 6. And when Peter in a forcible way began to attempt his rescue he tels him Matth. 26.53 Thinkest thou that I cannot now pray to my Father and he shall presently give me more than twelve Legions of Angels viz. to be a guard about his Person So impossible was it for all the power of Men and Devils to have brought him to the Cross had he not voluntarily yeeldded up himself to it Which he expresly tells his Disciples that he did Joh. 10.17 18. I lay down my life No man taketh it from me but I lay it down of my self I have power to lay it down c. Obs Thus then was this Offering of Iesus Christs a freewill Offering Obs Christs Sacrifice a Free-will-Offering who gave himself saith the Text importing a voluntary Act. Such are Gifts properly things freely bestowed And such was this Offering of Christs a free will Ossering So it may be said to be upon a double account in reference both to Compulsion and Merit Where either of these two are that a man is compelled to do what he doth or that it is a thing demerited deserved at his hands it cannot properly be called a Gift But such was Christs giving himself for us a Gift a free gift 1. Free as to Compulsion 1. Free as to Compulsion What herein he did he did it not as compelled thereunto Whether by his Father to whom he was in all things obedient Obedient to death as we have it Phil. 2.8 willingly complying with his will Loe I come to do thy will O God Heb. 10.7 This was his Meat as he tels us Joh. 4.34 a thing which he desired more than his bodily food Or yet by his Enemies Which as it hath been already shewed so if need were it might be further cleared Mr. Tho. Taylor Com. in Text Christs dâ—aâ—h voluntary declared in divers particulars And indeed as one well noteth writing upon the Text it is a thing well worth the observing how the Holy Ghost throughout the whole History of our Saviours Life and Death hath set forth divers circumstances serving to confirm and make good this truth that this was in him a voluntary Act. Take we notice of some of the most obvious As 1. His going up to Jerusalem First His going up to Jerusalem notwithstanding that he knew what he should there expect So much he acquaints his Disciples with Mat. 16.21 From that time forth began Jesus to shew unto his Disciples that he must go to Ierusalem and suffer many things of the Elders and chief Priests and
are necessarie attendants upon and inseparable companions to that faith which purifieth which must be a working faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle calleth it in that Text forecited Gal. 5.6 An Energetical an operative working faith a faith working by love shewing it self in a ready performance of all offices and duties both to God and man And therefore to go on with the Exhortation propounded Good works how necessary let not any of us content our selves with such a faith a solitarie faith faith alone But withall Bona opera sunt necessaria ad salutem vel potius in salvandis sic enim praestat loqui vitandae ambiguitatis causâ Ursin Catech. Q. 91. have a regard unto works good works which are no less necessarie unto salvation or if we will speak more warily as some advise us to do in salvandis in those that are to be saved than faith it self is It it is but a slander and a groundlesse one which they of the Church of Rome cast upon those of the Protestant Reformed Religion that they cry up faith decrying works at least not regarding Extrà statum Justificationis â—emo potest bona opera satis magnifice commendare Luther but flighting them not looking upon them as in any kind necessarie Than which what more false Necessarie we hold them to be However not as they do who look upon them as meritorious causes of salvation yet upon a divers account as I. Necessitate praecepti in regard of Gods command 1. In regard of Gods Command which requireth them at the hands of his perple Thou hast commanded us to keep thy precepts diligently Ps 119.4 2. Necessitate Praesentiae as necessarie concomitants of faith 2. As Concomitants of faith without which a man cannot be justifyed and saved 3. 3. As the way and means leading to salvation Necessitate Medii as a necessary means to bring men to salvation Via ad Regnum though not Causa regnandi as Bernard rightly though not the cause of reigning yet the way to the Kingdome 4. 4. As evidences of faith and assurances of Election Necessarie as to a mans self for the justifying of his faith and assuring his election Justifying of his faith Faith justifieth the Person works justifie faith evidence it to a mans self to be a true lively faith As a man by feeling his pulse beat regularly he knoweth that his vitals are sound so by the working of his faith he taketh notice that it is a true faith And assuring his election Give diligence saith Saint Peter to make your Calling and Election sure 2 Pet. 1.10 And how shall this be done Why If ye do these things ye shall never fall those things which before he had spoken of viz. Adding to faith virtue v. 5. meaning moral virtues as Justice and Temporance and Charity of which he speaketh afterwards as also Godliness and so indeavour to perform all offices and Duties to God and Man So doing hereby may Christians be assured of their Election and so consequently of their salvation that they are in a state of grace and shall never fall from it 5. 5. In regard of others for the gaining of some And so again necessarie in regard of others For the winning of some Upon this ground Peter requires wives to be obedient to their Husbands to do their duties unto them that saith he if any obey not the word being as yet unbelievers they also may without the word be won by the conversation of the wives 1 Pet. he 3.1 And in the Chapter foregoing v. 12. requireth the beleevers to whom he writeth that they should have their conversation honest among the Gentiles that whereas saith he they speak against you as evil doers they may by your good works which they shall behold glorifie God in the day of visitation when God shall in mercie visit them calling them to the fellowship of the Gospel Thus sometimes unbelievers are won to a loving and liking of Gods Religion by beholding those who make a profession thereof to walk answerable to that profession living soberly righteously and Godly And as some may be won so others may be confirmed hereby Confirming of others who otherwise might be offended and scandalized and brought out of love and liking with that Religion whereof they see no fruits in the Professors of it However the mouths of wicked men shall hereby be stopped Stopping the mouths of wicked men and themselves ashamed Having a good Conscience saith the same Apostle Saint Peter that whereas they speak evil of you as of evil doers they may be ashamed that falsly accuse your good conversation in Christ 1 Pet. 3.16 Christians exhorted to be serious about good works In these and many other respects we look-upon good works not only as expedient but Necessarie And so looking upon them let all of us seriously set about them Being hearers of the Law be we doers of it Not the hearers of the Law are just before God but the doers of the Law shall be justified so the Apostle tells the Jews who looked for salvation by the Law Rom. 1.13 It was not their knowing but their doing that could benefit them in that way And so is it with Christians who look for salvation by Christ It is not their Knowledge and Profession but their Practice must render them acceptable unto him And therefore let all of us up and be doing Be ye doers of the word and not hearers only deceiving your own Souls saith Saint Iames Jam. 1.22 Not every one that saith unto me Lord Lord shall enter into the Kingdom of heaven but he that doth the will of my Father which is in heaven saith our Saviour Math. 7.21 Not every one that taketh acquaintance of Christ professing himself to be his Disciple and to look for salvation through him but such as bring forth the fruits of true Sanctification and new obedience indeavouring to do what both Law and Gospel requireth They and only they can look for salvation Quest Quest What good works to be done and how But what good works shall we do in order hereunto Ans Ans That was the question which the Ruler put to our Saviour Math. 19.16 Good Master saith he what good thing shall I do that I may inherit eternal life But this he propounded in a Pharisaical way with a wrong intention dreaming of a merit of works But let the thought hereof be abandoned by all Christians who propound the like question And then I shall return Answer to it as in part I have already done giving you some usefull directions concerning what works you are to do and how you are to do them 1. Good works to be performed by Christians are as I have said all such works as God requireth Dir. 1. All such works as God requireth in his word whether in the Law or Gospel All which Christians are to have an eye and regard
of Promise the earthly Canaan but the eternal reward And the like may Christians in their good works which they do they may have an eye to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Recompence of Reward which God hath promised to such workers And that both Temporal and Eternal reward Therefore is it that our Saviour propoundeth this as a motive unto them to put them upon the practice of good works setting their reward before them Love your Enemies saith he and do good and lend looking for nothing again and your reward shall be great Luke 6.35 And elsewhere he tells us that whosoever shall do the least office of love Disciple in the name of a Disciple but give a cup of cold water unto him he shall in no wise lose his reward Mat. 10. ult This Christians may yea and for their incouragement ought to have an eye at as in their sufferings so in their doings for Christ By patient eontinuance in well-doing seeking for Glory and Honour and Immortalitie as the Apostle describeth the true believer Rom. 2.7 Gods glory to be eyed in the first place not vain-glory But the chief and main end which they are to aym at is the Glory of God seeking that in the first place Not their own glory This was the Leaven which sowred whatever duties or services the Pharisees performed What they did they did it in an ambitious way out of vain-glory that they might be seen of men◠and have glory from them So our Saviour chargeth it upon them Mat. 6. v. 2. where also he tells his Auditors what they must expect for such services Verily saith he they have their reward v. 2 5 16. All the reward they must look for They must look for none from God Now this let us abandon Take heed that ye do not your Alms to be seen of men that is our Saviours caveat in the first v. there Not seeking our selves our own Glorie This we may hear our blessed Saviour disclaiming I seek not mine own glorie saith he Iohn 8.50 But the glory of his Father he did the glorie of him that sent him as he intimates there in the Chapter fore-going Iohn 7.18 And this let us in imitation of this our heavenly pattern seek after In whatever we do making this our Alpha and Omega our first and last the chief of all our ayms that God may be glorified in us and by us This was Pauls main design in whatever he did or suffered that God might be glorified in him whether by life or death as he telleth his Philippians c. 1. v. 20. And this let us make the main end of all our good works that God as I say may be glorified in us and by us Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven saith our Saviour to his Disciples Mat. 5.16 Let your light shine Manifest your inward graces by your outward actions which are as beams from the Sun Shine before men who cannot judge of your hearts but by your deeds That they may see your good works not onely hear your words but behold your works And so glorifie your Father which is in heaven And let this be the main design of every of us in whatever works we doe that God may be glorified in us as Paul saith he was in him Gal. 1. last So doing now doubt not but our works shal be acceptable to God and profitable to our selves of which more hereafter in the last particular to which I now come 2. Partic. The inward Affection in doing good works The Modus the inward Affection or Disposition of this peculiar people in performing of this service doing of these works and that is a holy fervour Zeal Zealous of good works Obs Christs people Zelots Such the Redeemed of the Lord Christs people are or ought to be Zelots Mark it this is the last Conclusion which the Text holdeth forth unto us Christs people must be zelots So was one of his Apostles sirnamed Quod Zelo ferveret Hieron Epl. 53. ad Riparium Simon called Zelotes Luke 6.15 Acts 1.13 Simon the zealous And such ought all his Disciples to be zelots all Such were the Iewes generally under the Law they were zealous of the Law So Iames tells Paul concerning them Acts 21.20 Thou seest brother saith he how many thousand of Iewes there are which believe and they are all zealous of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the Chapter following Paul speaking to the Iewes concerning himself he tells them how that being a Iew born and bred and taught according to the manner of the Fathers I was saith he zealous towards God as ye all are this day Such were they under the Law And such Christians ought to be under the Gospel though not in the same way yet zelots still Not key-cold nor yet tepid and lukewarm in their Religion but zealous That is the Charge which the Son of man giveth to lukewarm Laodicea Rev. 3.19 Be zealous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which if she were not he threatens to spew her out of his mouth Thus Christ will own none for his people but such as are zealous Quest And wherein zealous Quest Wherein to be zealous Ans Why generally in somwhat that is good It is good saith the Apostle to be zealously affected alwaies in a good thing Ans Generally in a good matter Gal. 4.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zeal in it self as it is with Affections and Passions whereof zeal is onely the Intension the heightning of them it is vox media indifferent so as it may be taken either in good or bad part according to the nature of the Object or matter whereabout it is exercised So much we may take notice of from that Apostle who as he there minds us of a good zeal so in the Chapter following he tells us of an evil one Gal. 5.20 where speaking of the works of the flesh among other he reckons this for one Emulations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zeals inordinate heats and contentions about matters not fit for Christians to contend about Thus then there is a double zeal Spiritus Carnis the one a fruit of the Spirit the other of the Flesh a spiritual a carnal zeal It is the former of these we have to deal with a spiritual zeal Which as it is proper so it ought to be common to those that are Christs They must be zealous in a good way in a good matter This in the General In Particular In Particular the good things whereabout they are to be zealous may be reduced to two heads either Gifts or Works that they may receive the one that they may act the other 1. For Gifts 1. For Gifts This the Apostle calleth for 1 Cor. 14.1 Desire spiritual Gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Original be zealous of them earnestly coveting them So we find the same word
like course take we for the keeping in of this holy fire in our hearts By the Fewel of divine Meditation Three useful Considerations Feed it every morning every day and that by the fewel of Divine Meditation frequently meditating as upon what hath been already propounded so also upon these two or three other Considerations 1. Whose work it is that we do Even the work of the Great God Such are all good works 1. Good works are Gods work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The works of God Joh. 6.28 His works because commanded by him and done for him Which being duely considered it cannot but quicken the soul up to this service wherein we serve so great so good a Master This we do in whatever the work be if a good work Servants in serving their Masters they serve the Lord as I shewed you And so do Christians in whatever duties as of Pietie which immediately respect God so of Charitie He that hath pitie upon the poor lendeth unto the Lord Prov. 19.17 So God taketh what is done for his sake as done unto himself In as much as ye have done it unto one of the least of these my brethren ye have done it unto me Math. 25.40 2. And being thus his work consider how acceptable it is to him Acceptable to him So Paul tells his Philippians concerning their charitable contribution which he had received from them Phil. 4.18 where he calleth it an odour of a sweet smell a sacrifice acceptable and well-pleasing to God And so is it with all other good works being good they are acceptable Thence is it that the Apostle puts these two together 1 Tim. 2.3 This is good and acceptable in the sight of God our Saviour speaking of praying for Governors Now this is a thing which Christians in their whole course should still have an eye at Proving what is acceptable to the Lord Eph. 5.10 And knowing it so to be this should make them forward and zealous in doing it To do good communicate forget not for with such sacrifices God is well pleased saith the Apostle Heb. 13.16 3. And being so acceptable to him he will not forget it Shall be rewarded by him God is not unrighteous to forget your work and labour of love which ye have shewed unto his Name in what ye have ministred to the Saints and do Minister saith the Apostle to the Hebrews Heb. 6.10 So unrighteous are men oft-times what service is done unto them they forget it But so is not God Whatever service is done unto him or to others in his name and for his sake it shall not be lost The assurance whereof should make Christians more forward in his work Finally my brethren be ye stedfast unmoveable alwaies abounding in the work of the Lord forasmuch as ye know that your labour is not in vain in the Lord so Paul closeth up that Chapter 1 Cor. 15. last Oft-times as to men men labour in vain I have laboured in vain and spent my strength for nought saith Isai Isa 49.4 But not so as to God who hath promised that if it be but a cup of cold water yet being given in his name it shall not lose its reward Mat. 10. last A consideration which cannot but be of special force to make men zealous of good works This is that which men generally have in their eye in going about any work What they shall get by it what profit there is in it Now of all things there is nothing so profitable as Godlinesse Of which the Apostle tells us it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profitable for all things 1 Tim. 4.8 So false groundlesse is that imputation which those Hypocrites cast upon the service of God of whom the Prophet Malachy speaketh Mal. 3.14 Ye have said it is vain to serve God and what profit is it that we have kept his Ordinance What profit in this service Nay what profit is there in all other things besides it As for the service which men do unto this world how unprofitable What profit hath a man of all his labour which he taketh under the Sun saith the Preacher Eccl. 1.3 3.9 Whatever he thereby gets at the grave it leaveth him But so do not good works they follow the doers of them Blessed are the dead which die in the Lord from henceforth yea saith the Spirit that they may rest from their labours and their works do follow them Rev. 14.13 follow them to Heaven where they shall receive the reward of them Thus do men by doing of good works lay up in store for themselves a good foundation for the time to come so as they may lay hold on eternal life as the Apostle hath it 1 Tim. 6.19 Not that Christians may so build upon their good works as Papists do expecting to receive eternal life by way of merit for them this is a rotten foundation but yet they may make these a ground or argument of their hope which they have of eternal life in regard of the gracious promise which God hath made to those that practice them who thus sowing to the Spirit shall of the Spirit reap life everlasting as the Apostle hath it Gal. 6.8 This is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Recompence of reward which they may assuredly expect after they have done their work And this let all the Lords people continually have in their eye as Moses is said to have had Heb. 11.26 setting it before them This will be as fewel to this fire useful for the continuing and keeping in of this holy fervour in the soul Which being thus kept in now in the next place as occasion is let us make use of it So did the Priests of their holy fire which when ever they were to sacrifice or offer Incense they took from the Altar The like do we in all the services which we do to or for God in every good work that we do make use of this fire make use of our zeal Cold services yield but cold comfort and shall find but cold acceptance Cold prayers bespeak their own denial Qui frigidè rogat And cold Charity must expect but a cold reward And therefore whatever service we do do it in a zealous way with inward fervour of soul Being fervent in Spirit serving the Lord as the Apostle puts them together Rom. 12.11 In Duties of Piety Thus perform we duties of Piety Thus Pray bringing fire in our Censers without which the smoke of our Incense will never ascend up to Heaven The effectual fervent prayer of a righteous man availeth much saith St. James Jam. 5.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a faint languid prayer made in a formal and perfunctory way which is no other but lip-labour but a devout a zealous prayer Such let our prayers be Remember still to put fire under the Incense And so in our hearing and receiving of the Sacrament see that we perform not these duties in a formal and
hath life in himself so hath he given to the Son to have life in himself that is to be the fountain and well-spring of eternal life And in like manner he hath received Authority and Power from him The Father hath given him authority to execute judgment because he is the Son of man So it there followeth in the next verse v. 27. As the Son of God he hath Authoritie in and of himself but as the son of man he receiveth it from his Father The power which he hath as Mediator is a delegated power given to him All power is given to me in heaven and earth Mat. 28.18 Given to him by his Father Thou hast given him power over all flesh John 17.2 And thus giving power and authority to this his Son he also giveth unto him some to be his subjects over whom he may exercise that Authority All that the father giveth me saith the Text. So then there are some who are given by God the Father unto his Son Christ as Mediator Obj. But the Question still runs on what How only some given to him only some Are not all so given to him as Mediator all men yea and all other creatures Ans Yes in a general way they are so given to him as to a Soveraign Lord to be ordered and disposed of by him as it pleaseth him The Father loveth the Son and hath given all things into his hand So John the Baptist tells the Jewes John 3.35 And our Saviour himself taketh notice of the same Iesus knowing that the Father had given all things into his hand John 13.3 All things are delivered me of my Father Mat. 11.27 Thus as all other creatures so all the sons of men are given unto him But there are some among them who are give to him in a more peculiar way to special ends and purposes that they may be to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peculiar people as they are called Tit. 2.14 given to him not only as a Soveraign but a Saviour not only to be governed but saved by him Thus are all and only Gods Elect given unto Christ by his Father They being first the fathers he then giveth them to his son Christ Mark it Two particulars The former of which here is implyed the latter expressed 1. They are Gods God the Fathers how else should he give them to another ◠God 's elect his people to his son So are all the sons of men in a general way Being his Creatures they are in his hands to be disposed of as it pleaseth him Clay in the hands of the Potter That is the similitude made use of by the Prophet Ieremie to set forth the absoluteness of Gods power in disposing of Nations Jer. 18.6 Behold as the Clay in the Potters hand so are ye in my hand O house of Israel And the Apostle maketh like use of it to set forth the same absolute power of God in disposing of all particular persons as to their Eternal estates Rom. 9.21 Hath not the potter power of his clay saith he of the same lump to make one vessel unto honour and another unto dishonour to make some vessels for honourable services for state and ornament or to eat and drink in others for base and servile uses Gods absolute power over the sons of men to dispose of them as to their eternal estate Considered after the fall Such an absolute power hath God over all the sons of men They being all one lump all alike corrupted in Adam equal sharers in his Transgression and alike heires of his Corruption God looking upon them in that estate it was now in his power and at his choise to destinate and appoint them to several ends some to everlasting life others to everlasting shame and contempt Haud secùs quà m si Princeps quisquam flagitiosos aliquot ac morte dignos carcere concluso teneat c. Muscul Com. in loc Even as a Prince it is Musculus's comparison writing upon the Text having a company of Rebels Traitors in custody all alike guilty of death he pardoneth some of them receiving them it may be into grace and favour whilest in the mean time he leaveth others to the Law to receive the just reward of their Rebellion And who shall herein charge him with injustice Even such is Gods dealing with the sons of men in respect of their eternal estates They being all involved in the transgression of their first Parent sinning in him and so alike guilty of death he leaveth some to receive their just demerits whilest he maketh others the objects not only of his Mercy but also of his grace and favour which he hath done meerly out of his own will I will have mercy on whom I will shew mercy and I will have compassion on whom I will have compassion So Paul citeth that of Moses Exo. 33.19 Rom. 9.15 Thus hath God an absolute power and liberty to dispose of all the sons of men as to their eternal estates looking upon them in that corrupt mass that lapsed condition Yea shall we rise higher Before the fall and with the Supralapsarians as some at this day from their difference in judgment from others about this point are called and look upon man in his pure naturals as not yet fallen meerly as Gods creature simply and absolutely considered yet here shall we find that which will sufficiently vindicate God in his proceedings and dealings with him It was the plea of that Housholder in the Gospel when some of his labourers whom he had hired into his Vineyard quarrelled with him about the unequal distribution of their wages What saith he is it not lawful for me to do what I will with mine own Mat. 20.15 So do men look upon that which they have a Property in they make account they have power and liberty to dispose of it as it pleaseth them And so indeed they justly might were that property absolute which none of the sons of men have in whatever they enjoy Now such is the Interest which God hath with all the sons of men who being his Creatures live and move and have their being in and from him he hath an absolute property in them and consequently an absolute power over them so as he may dispose of them not only in regard of their temporal but eternal estates as it pleaseth him And out of this plenitude of power it is that he electeth some whilest he rejecteth others chooseth some to be vessels of mercy predestinating them to obtain salvation whilest he passeth by others by a Negative Reprobation or Praeterition leaving them to themselves and by a Positive Reprobation ordering them to just condemnation for sin Therefore hath he mercy on whom he will have mercy and whom he will he hardeneth so the Apostle concludes it Rom. 9.18 Gods elect how called his people They are the former sort of these we have now to deal with Gods Elect people who as
number was this guest who here crowded in for companies sake a hypocrite joyning himself to the visible Church not being that in truth which he made profession of So much we may learn from the 11th verse which informs us that he had not on the wedding garment he was one that was not regenerated one that had not put on Christ by faith And therefore no wonder that he was cast out So shall all Hypocrites be sooner or later But so shall not they who come unto Christ in sincerity So coming to him he will receive them 2. Christ receiving those that come to him retaines them with him 2. And receiving them in the second place he will retain them So much also is conceived to be implied in this phrase I will not cast him out he shall be with me dwelling with me having an everlasting communion with me He that eateth my flesh and drinketh my blood dwelleth in me and I in him saith the 56. v. of this Chapter whereof the Text is part Those that receive Christ by faith for that is meant by eating his flesh and drinking his blood he will not only come and sup with them but dwell in them having a constant and continued communion with them Non solum amanter ad se venientes suscipit sed susceptos ità constanter ac perseveranter complectitur tuetur conservat ut nunquam illos abjiciat Aliud est Principum hujus seculi ingenium c. Musc Com. in Text. Having once received them into grace and favour with himself which he doth upon their believing on him he will never cast them out of it Herein saith Musculus doth this our King differ from other Kings and Princes who are often inconstant in their affections loving to day loathing to morrow What more common with them than â—o cast their favourites out of favour But so will not the Lord Christ do by his favourites Those whom he once affecteth he never rejecteth Having loved his own which were in the world he loved them unto the end saith our Eavngelist Joh. 13.1 Not only his Disciples but all his Elect who are there called his own in as much as they were given to him by his Father having set a peculiar affection upon them he continued it to them unto the end the end of his life expressing it as by taking care of them keeping them Whilest I was with them in the world I kept them in thy Name Those that thou gavest me I have kept John 17.12 so by dying for them And like affection doth he still bear to all those who being given to him come to him believe on him Loving them once he loveth to the end to the end of their lives and to eternity once affecting them he will never cast them out of his affection Thus you see that it is so Those that come unto Jesus Christ he will not cast them out he will both receive and retain them as his Quest And why will he do so Ans For this take two or three Reasons or Grounds 1. This is his Fathers will that he should thus receive those whom he giveth unto him Reas 1. This is the Fathers will This is the Fathers will which hath sent me that of all that he hath given me I should lose nothing v. 39. of this Chapter Now with this will doth Christ perfectly and exactly comply I came down from heaven not to do mine own will but the will of him that sent me v. 38. And hereupon it is that he so readily and constantly embraceth all those who being thus given to him by his Father come unto him 2. As this is his Fathers will so his own disposition inclineth him to it Reas 2. Christs clemency inclining him hereunto He being a gracious a merciful a tender-hearted Saviour he pitieth the condition of poor perishing sinners When he was here upon earth the story tells us how when he beheld the City of Jerusalem he wept over it Luke 19.41 Taking notice of the sad condition of it what a dreadful judgment hung over the head of that people his heart melted into tears And with such an eye of tender pity and compassion doth he look upon poor sinners lying in their natural estate and therupon he readily receiveth those that come to him accepting the least beginnings of faith This is that which the Prophet Isai fore told of him Isa 42.3 A bruised reed shall he not break and smoking flax shal he not quench Such is the clemency of Jesus Christ in dealing with poor sinners that where he seeth any good desires any beginnigs of grace though never so weak and slender he is ready to accept them Being herein like that Roman Emperour of whom it is reported that whoever came to him he never sent them away discontented Thus whoever they are that come unto Jesus Christ come unto him in sincerity such is his Clemency his Gentlenesse he will in no wise cast them out 3. Which if he should do in the third place it would be cross to the end of his coming into the world Reas 3. To reject those that come were cross to the end of his coming his taking upon him the office of a Mediator which was to seek and to save that which was lost as he tells Zacheus Luke 19.10 Now coming to seek after those that seek not after him I was found of those that sought me not saith the Prophet Isay setting forth Gods preuenting mercy in calling of the Gentiles Isa 65.1 he will not reject those that come unto him This being his work to bring in lost soules into his Kingdom of Grace which it is Other sheep have I which are not of this fold them also must I bring John 10.16 He will not refuse them when they come unto him But to dwell no longer upon Doctrinal Confirmation or Illustration Come we now to Application Where in the first place let me again take up that former Motion Vse 1. The grand duty pressed of coming to Christ pressing what before I propounded exhorting and perswading all to come unto Jesus Christ This is the great and principal errand about which the Ministers of Christ are or ought to be imployed They are the servants sent forth to call the guests unto that great Supper their Master putting this word into their mouthes Say unto them that were bidden Come Luke 14.17 their chief work being to perswade men to come unto Jesus Christ to have communion with him And this let me press upon all you this day For which what greater encouragement can you have than that which Christ himself here holdeth forth to you even the assurance of a gracious Reception Were subjects assured of the like from their Princes that coming to them they should not be rejected but graciously received who is there but would have recourse to them as occasion were offered Now this assurance have all poor sinners from Jesus Christ that coming