maintaining of it as that they have not spared to expose themselves to the greatest of hazards Sir Henry Slingsby Dr. Hewet beheaded on Tower-Hill June 8. 1658. even to the losing of their lives in the service Of which kind this week last past furnisheth us with two sad examples in this Nation Now shall men be so zealous for men and shall not Christians be as zealous for their God Who as he is able to protect and bear them out in whatever they do for him so he will not be wanting in recompencing of them Neither of which men are sure of from whomsoever else they engage and undertake for 4. And like use make we of the zeal which we see or hear of in evil workers as viz. 1. In Satan who ceaseth not to compass the earth as himself declares it Iob 1.7 The Question being put to him by God Satan whence comest thou he presently returns Answer which he doth once and again Cap. 2.2 From compassing the earth to and fro or as our new Translation hath it from going to and fro in the earth and from walking up and down in it Such is his zeal to do mischief that he is continually ranging to and fro seeking opportunities and advantages Like a roaring Lion walking about seeking whom he may devour as St. Peter expresseth it 1 Pet. 5.8 So greedy is he of his prey zealous to do mischief 2. And the like zeal we may see in his Instruments 2. His Instruments Seducers With what zeal do they serve this their Lord and Master False Teachers subtle seducers how zealous are they in propagating and spreading of their pernicious errors They compass sea and land to make proselytes as our Saviour sayes of the Scribes and Pharisees Mat. 23.15 And thus Saint Paul speaking of false Teachers which opposed him and his Doctrine he tells his Galathians that they zealously affected them Gal. 4.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were very zealous in seeking to gain them and bring them over to their way And as Seducers so Persecutors Persecutor◠How zealous shall we find them in persecuting the truth and the sincere professors of it Concerning zeal persecuting the Church saith Paul of himself before his conversion in that Text forecited Phil. 3.6 A Persecutor he then was and that a zealous one Breathing out threatnings and slaughters against the Disciples of the Lord as it is said of him Acts 9 1. So vehement was the heat of his inraged heart against Christ and his followers that he discovered it both in his words by his menacing and threatning language and also in his actions taking upon him the office of an Apparitor and procuring a Commission from the High Priests that if he found any of that way professed Christians whether they were Men or Women he might bring thē bound to Ierusalem as it there followeth in the next verse v. 2. So zealous then was he against Christ and against all that professed the name of Christ And what he was then against them the like were others afterwards against him some combining and banding themselves against him So we read of those Iewes Act. 23.12 They banded together and bound themselves under a curse saying that they would neither eat nor drink till they had killed Paul Such was their zeal against the way which he then held forth And may we not see the like among those of the Romish Religion who spare not to prosecute whoever they are that dissent from them with fire and faggot Witnesse the Marian Persecution in this Nation in the last Age which spared neither Sex nor Age. So zealous are the Devils Instruments in serving of him in doing of his work 3. His servants false worshippers 3. And like Zeal shall we find in his Servants Idolaters and false worshippers how zealous shall we find them in their way So were the Ephesians for their Diana whom we may hear crying out for two houres together Great is Diana of the Ephesians Acts 19.34 And so are the Papists at this day for their Superstitious and Idolatrous worship And so are profane persons Profane Persons who willingly make themselves slaves to their lusts serving divers lusts and pleasures as the Apostle hath it in the Chapter after the Text Tit. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Addicti Mancipati Addicted Mancipated inslaved to them which they are in a spontaneous and voluntary way selling themselves to work evil as it is said of Ahab 1 King 21.20 giving over themselves to the committing of sin and that with greedinesse as the Apostle speaketh of the Gentiles Eph. 4.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an unsatiable desire or as it were striving how they may do most evil Thus are wicked men in doing of wicked works they are zealous resolved in their way so bent upon their will in it that nothing shall take them off or turn them aside Ye are of your father the Devil and the lusts of your father ye will do saith our Saviour to those malicious Iewes Iohn 8.44 Being of the like temper and disposition with the Devil and resembling him as the Child doth the Father his lusts they would do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quicquid collibitum est as Grotius explaines it whatever he pleased So forward are wicked and ungodly men in serving of sin and Satan in doing of wicked works which they do in a zealous way Their feet run to evil as the Wiseman saith of them Prov. 1.16 And are all these so zealous in evil works O then how zealous should we be in good works What shall the servants of Satan be more zealous in serving their Master than we in serving ours Let all these serve as Incentives to our zeal to stir and blow up this heavenly fire in our souls 4. And whilest we make this use of their zeal 4. The zeal of wicked men against zeal in for evil works make we the like also of their zeal against good works and against the Actors of them Wicked men they cannot endure those that are zealous of good works they are a mote in their eye they are ready to speak evil of them to revile them and upbraid them with this their zeal But let this be so far from quenching or yet cooling hereof that let it rather be an Incentive to it Like as the wind is to the fire or water to the Smiths forge which make it burn and flame so much the more such use make we of the scornes and obloquies which men of the world cast upon the zealous profession and practice of Godliness Let this make us so much the more zealous Such use did David make of that jeer which scoffing Michal put upon him for his zeal which he shewed in bringing the Ark of God into its place when she saw him dancing before the Lord with all his might which the Text tells us he did 2 Sam. 6.14 This she maketh a jeer of upon her next
these Ahab did by his humbling himself in that manner 1 Kin. 21. last Because he humbleth himself before me saith the Lord to Elijah I will not bring this evil in his dayes By his external and temporary humiliation he obtained the deferring of a temporal judgment and that so as himself felt not of it The latter Jehu got whom the Lord telleth 2 Kin. 10.30 Because thou hast done well in executing that which is right in mine eyes and hast done unto the house of Ahab according to all that was in mine heart thy children of the fourth generation shall sit upon the throne of Israel Shewing himself zealous for God in destroying of Idolatry he obtained a temporal reward for that his service the intailing of the Crown upon his Posterity to the fourth generation which was accordingly performed and made good to him Thus God will not be indebted to any man for what ever service he doth to him Unbelievers they may obtain a temporal reward for such services as they do unto God to his Church or People by their acts of outward Piety Charity Mercy But as for that Eternal recompence of reward that they will fall short of This belonging onely to those that are in Christ to those that are Redeemed Purified Justified Sanctified by him And therefore to press what was propounded let this be the first work that you set about Seek you out for your interest in the Lord Iesus First seek after an in interest in Jesus Christ that you may be made partakers of these benefits by him and so become his Peculiar people Being such thus made trees of Righteousness now are you in a capacity of bringing forth such good fruit of being fruitful in every good work This I take up by the way from the Order of the words The words divided Which come we now to look upon in themselves Therein taking notice of two particulars Res Modus the Action and Affection The Action Affection The Action or service wherein this people is to be imployed and occupied viz. the doing of good works The Affeâ—tion or Disposition wherewith they are to do them viz. a holy fervor and zeal Zealous of good works Begin with the former The service of Christs people the service and imployment which is expected from and performed by this peculiar people whom the Lord Christ hath thus Redeemed and Purified They are a people devoted and addicted to good works to works to good works Obs Christs people addicted to good works So we may subdivide the words 1. To works 1. To works They are an active stirring working people Such a one was Christ himself when he was here upon earth My Father worketh hitherto and I work saith he Iohn 5.17 And eswhere he tells his Disciples that he must work I must work the work of him that sent me while it is day John 9.4 whilest I live here and whilest I have opportunity Such was he And such in measure are those that are his Not such as spend their time in doing of nothing idle persons Why stand ye all the day idle saith the Husbandman in the Parable to those whom he found in the Market-place Mat. 20.6 So is it with the men of this world many of which are as St. Luke calls them Acts 17.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loose dissolute persons spending their time in doing of nothing or of that which is as bad or worse than nothing But so is it not with those whom Christ calleth to be his servants Those who are called into the Vineyard are called to work there Go work to day in my Vineyard saith the Father to his Son in that other Parable Mat. 21.28 Those whom Christ calleth effectually into his Church they are such as are not loyterers but labourers Workers all 2. And that of good works 2. To good works That was a Title which the Heathens gave unto some of their Kings Princes they called them as our Saviour tells the Iewes Luke 22.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benefactors Well-doers And such are all those whom Christ calleth to be Kings true believers they are all benefactors doers of good works Not Evil-workers So Paul calleth the false Teachers of his time Phil. 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beware of evil workers being such as were very active took great pains and toyl in preaching but it was to the end that they might sow the Devils tares vent and spread their dangerous and damnable Doctrines Such workers there are ynow and too many amongst us at this day And such in some kind or other are all wicked and ungodly men they are all workers of iniquity Luke 13.27 doing the works of their father the Devil as our Saviour tells the Iewes John 8.44 Being therein active and stirring But such are not they whom Christ taketh to be his people True it is they are not altogether free from these works sinful works There is not a just man upon earth that doth good and sinneth not Eccles 7.20 In many things we offend all Jam. 3.2 But this is not their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which they make their work that which they purpose and design This is to work the works of God This was that which Christ made his work whilest he was here upon earth to work the works of him that sent him as we had it Iohn 9.4 This was his Meat as elswhere he telleth us My meat is to do the will of him that sent me and to finish his work John 4.34 And herein those who are his are in measure conformable to him They are such also as work the works of God workers of good works Being created in Christ Jesus thereunto To this end it is that they are regenerated begotten and born anew made new creatures We are his workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them saith Paul of himself and other believers Eph. 2.10 Like as a man putteth grafts into a stock that they may bring forth fruit and good fruit Thus doth God ingraff his elect people into Christ creating them as it were anew in him regenerating them by his Spirit that so they may bring forth fruits in him Which also in measure they all do He that abideth in me and I in him the same bringeth forth much fruit Joh. 15.5 Beleevers having union and communion with Jesus Christ they are now made fruitfull and that in good works Quest And what works are these which we call good work Good Works what Ans In Answer hereunto it is not my purpose to dilate upon the Common place of good works Take it briefly Good works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Theological sense they are all and only such works as are required and commanded by God in his word Such things as God commandeth Mark it such things as God commandeth requireth He hath shewed thee O
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
their design so to be Lukewarm in their Religion Lukewarmness in some a politick design As for zeal it is a temper which their policy approves not of No a middle temper is the best neither hot nor cold But herein how are they mistaken Of all tempers Christ liketh it worst So he tells the Laodicean Church there Rev. 3.15 16. I would thou wert either cold or hot So then because thou art lukewarm c. I will spew thee out of my mouth Meats and drinks which are luke-warm are most offensive and displeasing to the stomach apt to provoke vomit And such are all Newters and Politick Time-servers unto Jesus Christ loathsome and detestable such as sooner or later he will cast out with loathing and detestation Here is a second sort Lukewarm Christians Besides these a third sort there are who are zealous I but of what Not of good works 3. Some zealous but not of good works What then Why either 1. Of things Indifferent which they superstitiously doting upon make necessary 1. Of things indifferent shewing more zeal for humane inventions than for any part of the instituted worship and service of God Such was the zeal of the Pharisees who found fault with the Disciples of Christ and quarrel with him their Master about it because they did not observe their Traditions Why do thy Disciples transgresse the Tradition of the Elders say they For they wash not their hands when they eat bread Matth. 1.2 Thus were they very zealous for those ceremonious observances which being in themselves indifferent they putting a Religion in them made necessary preferring them before divine Institutions and Commands So our Saviour there chargeth it upon the v. 6. Thus have ye made the Commandements of God of none effect by your Traditions And such was Pauls zeal before his Conversion as himself acknowledgeth it Gal. 1.14 I was then saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more exceedingly zealous of the Traditions of my Fathers And such a zeal may we see at this day among those great Zelots of the Roman Church who are transcendently more exceedingly zealous than others But whereof is it Why of the Traditions of their Fathers humane Inventions Rites Ceremonies such as have no warrant from the Word And would to God there were not too much of this zeal to be found amongst some Protestants at this day even amongst our selves who are still so much addicted to old Customes and Rites and Ceremonies as that their zeal to them maketh them overlook the substance of Religion and to neglect as I said some of the Ordinances of God Being zealous for Humane they neglect Divine Institutions 2. Of evil works 2. Others there are worse than these who are zealous about things in themselves evil Such are persons openly wicked who are zealous Actors of sin committing it with greediness Such were some of the Gentiles whom the Apostle describeth Eph. 4.19 Being past feeling they have given themselves over unto lasciviousnesse to work all uncleannesse with greedinesse Would to God there were not some such to be found among Christians amongst us Riotous Intemperate Luxurious persons such as Run to all excess of Riot as St. Peter hath it 1. Pet. 4.4 And such zeal shall we find amongst Idolaters Those of old whom we read of among whom some thought nothing too dear for their Idols not sparing some of them to sacrifice their Children unto them So did the worshippers of Molech or Baal of whom the Prophet Jeremie speaketh Jer. 19.5 They have built also the high-places of Baal to burn their sons with fire for burnt offerings unto Baal And such are the prime Zelots of the Church of Rome at this day such as are zealous for their Idolatry and Superstition as Invocating of Saints Worshipping of Images Adoring the Sacrament c. 3. Another sort there are who are zealous against good works 3. Against good works speaking evill of them and persecuting those that do them Such was Pauls zeal before his Conversion as himself acknowledgeth it Phil. 3.6 Concerning zeal persecuting the Church Such zeal our Saviour tels his Disciples they should make account to meet with from those who liked not their way John 16.2 They shall put you out of the Synagogues Yea the time cometh that whosoever killeth you will think that he doth God service And such zeal may we find among Papists at this day who care not what cruelties they exercise upon the true Professors of Gods Religion And would to God there were not some of this zeal to be found among our selves in such as are zealous against the wayes of God and those that walk in them not sparing to revile the Ministers of God for doing their duty and to rail upon his servants for being so forward so zealous as they are of good works Thus their zeal is against zeal which they look upon as no better than folly and madness in those who express it in the course of their lives and conversations by being more forward and zealous than others Now to close up this Branch of the Application as for all these let them here take notice that being such we cannot reckon them in the number of this peculiar people whom Christ hath Redeemed and Purified to this end that they should be zealous and zealous of good works Vse 2. Exh. Be zealous Which let all of us in the second place be exhorted and excited to That we may approve and evidence our selves to be of this blessed number such as belong unto Jesus Christ be we zealous zealous for God in doing his will Be zealous saith the Spirit to the Laodicean Church And such let us be 1. Motives and means for the kindling of this fire For the kindling of which fire in our hearts do but consider in the first place how zealous God hath been and is for us for his people Thus saith the Lord of hosts I am jealous for Jerusalem and for Zion with a great jealousie Zach. 1.14 1. Consider Gods zeal for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kinnethi saith the Original zelatus sum I have been zealous for them with a great zeal Such is Gods affection towards his Church and people like that of a most affectionate husband towards his beloved wife whom he cannot endure to see wronged Such is Gods zeal for his people Which as it induceth him to make so to perform and make good his promises unto them This it was that moved him to give his Son Christ for them to send him into the world to do what he hath done and shall do for them To us a child is born to us a son is given saith the Prophet Esay speaking of Christ Isa 9.6 And what moved God to do this Why The zeal of the Lord of hosts shall perform this so the Reason is rendred in the verse following Thus hath God been zealous for us great reason then that we should be zealous for him
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
his Lord and Master tells him Luke 22.31 to subvert his faith and so utterly to overthrow him And the like may the Instruments of Satan do they may attempt the destruction of their Brethren doing what in them is And upon that account they may be said to destroy them though actually they be not destroyed Even as our Saviour saith of an unchast man who looketh on a woman to lust after her he hath committed adultery with her already saith he though she remain chast Matth. 5.28 Even thus may the Person who through the abuse of his Christian liberty scandalizeâ—h his weak Brother be said to destroy him viz. quantum in se est as much as in him lyeth thereby laying a stumbling block in his way for him to break his neck upon 2. And secondly as hereby his perdition is attempted 2. Their Salvation may be indangered so his Salvation may be much indangered he being thereby brought into a perishing state put upon some Rock which threatens a Shipwrack to his soul drawn into some sin as viz. Idolatry which in it self is destructive And so in this respect he may be said to perish Peccando peribit i. e. â salute excidet in aeternum periturus quantum est ex parte peccati Estius Com in 1 Cor. 8.11 As ex parte scandalizantis on his part who giveth that offence to him so ex parte peecati as Estius well expounds it in regard of the sin which he is drawn into which in it self is mortal and damnable Thus may the abuser of his Christian liberty be said to destroy his weak brother and he to perish for whom Christ dyed that is 3. In the Judgement of Charity Christ said to dye for those that perish 3. In the third place for whom in the Iudgement of Charity he is bound to hope and believe that Christ dyed as well as for himself So those words may there fitly be looked upon as spoken Charitativè in a Charitable way as hoping the best of every one that maketh a profession of Religion that Christ dyed for them Thus you see also that these Texts which seem to speak very home to the point admit of a fair solution Arg. 6. 2 Pet. 2.1 False Prophets said to deny the Lord that bought them And so doth that other which is made much use of in this case 2 Pet. 2.1 Where certain false Prophets are said to deny the Lord that bought them and so bring upon themselves swift destruction Ans Ans The word Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly understood of God the Father Which yeelding that by the Lord there whom they are said to Deny and who is said to have bought them is to be understood Christ and the purchase of his blood which yet that Text doth not assert where the word Lord is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is commonly given unto God the Father who in some other sense may be said to have bought all those whom he calleth to a visible Communion with himself Ames Coronis Artic. 2. Cap. 3. nor yet is there any mention there made of the death or blood of Christ as our learned and judicious Ames observeth yet admits a fair construction no wayes advantagious to the Adversary As To let that passe which some here make use of Christ payed a price in it self sufficient for All. that Christ may be said to have bought them in regard of the valew of the price which he paid which was it self sufficient for the Redemption of them and all others were it rightly and effectually applyed unto them which however in a right sense it is true yet it is subject to be misconstrued Answ 1. Christ by his death purchased a dominion over all Vt mortuis ac viventibus Dominaretur i. e. ut imperium in universos sibi acquireret atque teneret Pareus ad loc Per mortuos viventes universi quidem homines intelligi possunt quià universi huic Domino sunt subjecti Pareus Com ad loc Christus per mortem Resurrectionem suam jure meritoque hunc sibi dominatum comparavit P. Martyr Com in loc 1. Christ may be said in some sense to have bought them viz. to have purchased a Dominion over them which was a consequent yea and one of the Ends of his death as the Apostle tells us Rom. 14.9 To this end Christ both dyed and rose and revived that he might be Lord both of the dead and living which however it be properly intended of believers over whom Christ hath a special and peculiar Jurisdiction yet as Pareus notes it may be extended unto all over whom as God and Man as Mediator he hath an universal dominion which he obteined by his death He humbled himself and became obedient to the death the death of the Cross wherefore God also hath highly exalted him and given him a name above every name Phil. 2.8 9. Supreme Authority and Dominion over all Creatures In such a sense Christ may be said to have bought those who by denying of him bring everlasting destruction upon themselves and so in this sense to have dyed for all men 2. Those false Prophets in their own opinion Christs Redeemed ones 2. Or secondly we may look upon them as being such as layed claim to this Privilege such as having been Baptized professed themselves the servants of Christ and gloryed in their Redemption by him hoping and expecting to have a share in the merit of his death as well as any others 3. Such in the opinion of others 3. And thirdly they were such also in the Opinion of others looked upon as in the number of Christs redeemed ones being dedicated to him by Baptism where the Blood of Christ was sacramentally sprinkled upon them whereby he came to have the Right and Title of their Lord and Master And thus they went for such as were redeemed though they were never truly owned by him Thus Scripture sometimes speaks of things not as in truth they are but as they seem to be From him that hath saith Saint Mark shall be taken away that which he hath Mark 4.25 which Saint Luke reporting explains That which he seemeth to have Luk. 8.18 Thus it is said of Ahaz that he Sacrificed to the Gods of Damascus that smote him and that the Gods of the Kings of Syria helped them 2 Chro. 28.23 Not that their Idols which are called by the name of Gods did either hurt him or help them but such was the Opinion of him and other Idolaters concerning them And thus it may there be said of those Apostates they were such as the Lord had bought so looked upon accounted both by themselves and others Thus have you those Scripture Texts at least the chief and principal of them which seem to speak for such an Vniversal Redemption fairly examined Every of which I hope hath received a full satisfaction From
Scripture Arguments from Reason Arg. 1. Every man bound to believe that Christ dyed for him the assertors of this Doctrine come to Reason arguing after this manner That which every one is bound to believe must needs be true But is this a thing which every man is bound to believe that Christ dyed for him Therefore this is true This is the Argument which is taken up at all hands by the Adversaries and cryed up as unanswerable But upon a due weighing of it it will be found to be but a shadow without a substance For Answer let the Minor the Assumption Ans be examined viz. Whether every man be bound to believe this that Christ dyed for him This they assume and take for granted But this we deny Taking notice 1. That there are some 1. Not Heathens who never heard of Christ yea the greatest part of the world who never heard of the name of Christ And not having heard of him how is it possible that they should thus believe in him as the Apostle concludeth it Rom. 10.14 So then all and every man is not bound to believe this that Christ dyed for him Repl. Yea but say they all those to whom the Gospel is Preached are 2. Nor yet all Christians absolutely Ans Not so neither not to believe this absolutely and without Condition True it is all those to whom the Gospel is Preached are bound to believe that Christ is the Saviour the only Saviour of the world the Saviour of all that shall be saved Neither is there Salvation in any other c. Act. 4.12 This they are bound to believe As also that he is an All-sufficient Saviour that he hath paid a price in it self sufficient for them and that he is able perfectly to save all those that come unto God by him And that upon their coming to him receiving of him as their Saviour and Lord he will do this for them applying the merit of his death unto them for their Justification and Salvation But that all should believe that these benefits of Christs death belong unto them we find no where injoyned Nay for some to believe this viz. wicked and ungodly persons continuing in their sins and resolving so to do it were no other but a groundlesse presumption a thing which they have no warrant to do As for such let it be said to them as Iehu once spake to Ioram when he enquired of him concerning Peace Is it Peace Iehu What hast thou to do with Peace saith he so long as the whordoms of thy Mother Iezabel and her witchcrafts are so many 2 King 9.22 So say I concerning this Prince of Peace the Lord Iesus who hath shed his blood to make peace betwixt God man what have you to do with him or with his blood to lay any claim to the merit of his death to believe that this blood was shed for you whilest you thus trample it under your feet by your continuing going on in your sinful provocations So then all are not bound to believe this that Christ dyed for them Not they who thus daily crucifie him afresh as the Apostle speaketh Heb. 6.6 Nay thus continuing in their impenitency they are rather bound to believe the contrary that Christ never intended to spend any drop of his blood for them that any benefit of his death should redound unto them and so that he dyed not for them Thus to apply the death of Christ and bring it home to a mans self is a thing which is peculiar to some viz. to broken-hearted humbled sinners Such Christ calleth to come unto him Come unto me ye that labour and are heavy laden For such it was Christ gave himself whereof they may rest assured Not so others Repl. Yea but it may be said upon repenting and believing they may Ans True herein we shall close with them concluding it as an undoubted truth that Christ dyed for all such and consequently that if all were such Christ dyed for all But this I shall have occasion to deal with more fully afterwards For the present passe it by Taking notice of another Argument as trite and common as the former Arg. 2. Christ offered to all in preaching of the Gospel and all required to believe on him If Christ did not dye for all and every one why then is he offered to all and every one to whom the Gospel is Preached and they required under the penalty of eternal condemnation to believe on him This is his Commandement that we should believe on the name of his Son Iesus Christ 1 Joh. 3.23 We All and every one to whom the Gospel is Preached He that believeth not is condemned already because he hath not believed in the name of the only begotten Son of God Joh. 3.18 Now if Christ did not dye for all to what purpose is this offer this command or what justice in this doom Ans 1. Christ offered to all for the Elects sake For the former first Christ is thus offered unto all for the Elects sake Thus many things are done in the world and in the Church for their sakes For their sakes it is that the Gospel is Preached For their sakes it is that God sends forth his Ministers Even as at the last day he shall send forth his Angels to gather together his Elect from the four winds from one end of the heaven to the other Matth. 24.31 So to bring them into his Kingdom of Glory even so now he sendeth forth his Ministers the Angels of the Churches to gather together his Elect to gather them out of the world and to bring them into his Kingdom of Grace So as were it not for their sakes the Ministers of Christ should not be sent forth neither should the Gospel be Preached at all This was the Reason which the Lord giveth unto his Servant Paul why he would have him abide at Corinth and Preach the Gospel there For saith he I have much people in that City many who belonged to his Election of grace whom he intended to bring home effectually to call by his Ministery Act. 18.10 intimating that had it not been for their sakes Paul should not have Preached there And upon this ground it was that Paul himself both did and suffered what he did Therefore saith he I endure all things for the Elects sake that they may also obtein the Salvation which is in Christ Iesus so he tels Timothy 2 Tim. 2.10 And for their sakes it is that in the Preaching of the Gospel Christ is offered unto all and every one In as much as the Election of God is secret known only to himself The Lord knoweth who are his 2 Tim. 2.19 Not so to others not to Man And therefore is it that the Ministers of Christ must Preach the Gospel to every creature as their Commission runs Mark 16.15 Offering Christ to all and every man that so Gods Elect may be gathered out of all
name saith Paul to his Philippians Cap. 1.29 To beleeve in Christ it is a Gift a Gift of God given to his Elect in the behalf or for the sake of Christ as that may be expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Christ for his Cause or for his Sake Thus are all spiritual blessings given to Gods Elect in Christ as the Apostle hath it Eph. 1.3 Vobis donatum est pro Christo V L. i. e. Per Christum Cajetan Propter Christum h. e. per propter merita Christi Anselm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Per Christum as Grotius expounds it by and through Christ And that as the Meritorious Cause of them Now among these blessings Faith is one and that a prime one it being the Mother-blessing which bringeth forth all the rest According as his divine power hath given us all things that pertain to life and godliness through the knowledge of him that hath called us to glory and vertue 2 Pet. 1.3 that is through faith in Christ made known to us So then he who hath merited the rest must also have merited this without which the rest are not conferred And if so why then are not all made partakers of this grace A. Ans Unbelievers reject this grace To this they will and must answer be cause some refuse it will not beleeve Repl. But to this we again rejoyn Is this refusal of theirs an Iniquity Repl. This refusal an iniquity If so Christ gave himself to redeem them from this also And so we may pursue and follow them whithersoever they go An Argument which I desire it may be taken special notice of as being alone sufficient to stop the mouth of whatever adversary But I shall hold you no longer in Controversals More usefully Hath Jesus Christ thus given himself to Redeem poor lost sinners Vse An acceptable Doctrine to lost sinners let this Doctrine then be hearkned to by all those who see and feel themselves to be in this number So would the like tidings be by poor Prisoners and Captives Should the newes be brought unto them that one had undertaken their Redemption and he such a one as was able to effect it how welcome how acceptable would this be unto them Even so let this Doctrine be unto you which brings you the like tidings of a Redeemer one that hath undertaken this work for you and hath given himself for that end This hath the Lord Jesus done He hath given himself for a Ransome a Counterprice for such as you are having paid a price in it self sufficient for your Redemption made a full and plenary satisfaction unto the justice of God for all your sins Now let the hearing hereof be welcome and acceptable unto you Such was the fiftieth year to the Jewes being a year of general releasement wherein all bondages and morgages were to be freed it was to them a year of Jubilee A Iubilee shall that fiftieth year be unto you saith Moses Lev. 50.11 A time of great solemnity and festivity proclamed by the sound of the Trumpet And from thence called Iubilee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buccina ex cornu erietino from Iobel which signifieth a Ram because that feast was proclamed with Trumpets of Rams-horns which it was through all the Land as you may there read it v. 9. Such a year was that to them the most welcome time the most acceptable year which they celebrated as I said with greatest solemnity abstaining from their ordinary labours neither sowing nor reaping that year And such a time let that be wherein the Grace of God bringing salvation hath appeared unto poor sinners in giving his Sonne for their Redemption which is proclamed by the sounding of the silver Trumpet the Preaching of the Gospel let this be to them a welcome an acceptable year So the Prophet Isay calleth it in that Text formerly made use of Isa 61.1 2. The Lord hath sent me to proclame liberty to the Captives c. To proclame the Acceptable year of the Lord. A Text which our blessed Saviour falling with in the Synagogue Luke 4.17 tells the Iewes This day is this Scripture fulfilled in your ears v. 21. So it was in his preaching of the Gospel wherein he declared and held forth unto them that full Redemption which poor sinners might expect by and through him who was to give himself for that end to Redeem them And this it is which is there with an eye to that year of Iubilee which was a Type hereof called the Acceptable year So it was in respect of God being the time wherein he was pleased to exhibite and tender his grace and favour to shew his good will towards the sons of men Shenath Catzon Annus voluntatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annus voluntatis Montanus Annus Bénevolentiae Tremell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id quod gratum acceptumque est Grot. Annot. in Luk. 4.21 or Benevolentiae as the Hebrew word signifieth The year of good will And so it was to his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. Luke hath it Annus acceptus a welcome and acceptable year the joyfullest time that ever the world heard of So the Angel represented it to the shepherds when he brought them tydings of the Birth of Christ Behold saith he I bring you tidings of great joy that shall be unto all people For unto you is born this day in the City of David a Saviour which is Christ the Lord Luke 2.10 And so let the tidings of his death be unto you Taking notice how therein he gave himself for the Redemption of poor lost sinners let this be to you tidings of great joy welcome tidings So I say let it be to all of you who are made truly sensible of your spiritual Captivity see and feel your selves sold under sin lying under the tyranny of Satan under the rigorous obligation of the Law bound over unto eternal death Loe here is tidings of a Redeemer one that hath undertaken your Redemption having given himself for that end And who is that Why one that is able to effect what he hath undertaken I have laid help upon one that is mighty saith the Lord Psal 89.19 speaking Typically of David mystically of Christ who is a mighty Saviour a mighty Redeemer wanting neither Price nor Power His Blood being precious blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Saint Peter calls it 1 Pet. 1.19 infinitely more worth than all the silver and gold in the world a price sufficient for the Redemption of ten thousand worlds And such as the Price was which he payed such is his power no less than Omnipotency Their Redeemer is strong Jer. 50.34 And he must needs be so being what the Prophet there saith of him The Lord of hosts is his name Even the great God of our Saviour Iesus Christ as our Apostle here describeth him God as well as man Such a Saviour such a
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
Peter saith of the beleeving Gentiles Acts 15.9 faith in Christ whose Blood is by this meanes made effectual unto them for the purging of their consciences from dead works to serve the living God as the Apostle hath it Heb. 9.14 And then pouring out other Graces upon them the fruits and effects of the same Spirit which is the Clean water spoken of Ezek. 36.25 wherewith the Lord promiseth to besprinkle his people Then will I sprinkle clean water upon you and you shall be clean from all your filthinesse and from all your Idols will I cleanse you Meaning that he would communicate his Grace and Spirit unto them whereby he would purge and purifie them as from the Guilt so from the Filth of their sins And this doth the Lord Jesus doe unto all those whom he hath given himself for Redeeming them he also purifieth Obs 4. The Redeemed of the Lord all purified by him sanctifieth them Mark it this is the Bird which I have been so long beating the bush for Those whom Christ Redeemeth he also purifieth Redemption and Purification Iustification and Sanctification are inseparable companions So we find them here joyned together the one as a Consequent of the other Who gave himself for us that he might Redeem and Purify And so we find them elsewhere as 1 Cor. 1.30 Of him are ye in Christ Iesus who is made unto us of God Wisedom and Righteousnesse and Sanctification And so again Cap. 6. of that Epistle v. 11. Such were some of you viz. unrighteous persons polluted with divers kinds of lusts but ye are washed but ye are sanctified but ye are justified in the name of the Lord Iesus and by the spirit of our God Both these wayes were these beleeving Corinthians washed and purified by the Blood of Christ unto Justification and by his Spirit unto Sanctification Thus doth the Lord Jesus come unto those whom he intendeth to make his people he cometh to them by Water and Blood So St. Iohn describeth the manner of his coming 1 Iohn 5.6 This is he that cometh by water and blood even Iesus Christ not by water onely but by water and blood Both these in a literal sense we find issuing out of his side in his Passion upon the Crosse as the story hath it Iohn 19.34 And both these we find Typically in the Sacraments of the New Testament instituted by him where in one Element is water in another wine a Type of the Blood of Christ the Mystery of both which is to shew how Christ cometh unto his people by water and blood by way of Sanctification as well as Iustification as well washing away the filth of their sins by his Spirit as the Guilt of them by his Blood This he doth for all his Elect people whom he chooseth and calleth out of the world to be a peculiar people to himself So much we may take notice of from that of St. Peter 1 Pet. 1.2 where he describeth those believers to whom he writeth after that manner Elect according to the fore-knowledge of God the Father through Sanctification of the spirit unto obedience and sprinkling of the blood of Iesus Christ Thus the Blood and Spirit of Christ go together the one Justifying the other Sanctifying To this end it was that Christ gave himself for his Church as the Apostle hath it Eph. 5.26 27. That he might sanctifie and cleanse it with the washing of water by the word that he might present it unto himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish This was Christs design in giving himself that he might procure this double benefit for his Church of Justification and Sanctification washing them as from the Guilt so from the Filth of sin the one by his Blood the other by his Spirit both like unto water for the cleansing property of them Which in effect speaketh the very same thing with this in the Text. Who gave himself that he might Redeem and Purifie Quest Quest Why Christ purifieth his people And why is Jesus Christ so intent about this work the Purifying and Sanctifying of his people Ans For this divers Reasons may be assigned 1. One of which the Text holdeth forth This he doth that they may be a Peculiar people to himself Reas 1. That they may be a peculiar people to himself a people whom he may make his choise Treasure Now men will not take base Metal Silver or Gold to make their Cimelium their choise Treasure of but they will have it refined purified But of this God willing more hereafter 2. This Christ doth that he may conform his people to himself 2. That they may be conformable to himself This was the design of God the Father in giving his Elect people unto his Son Christ Whom he did foreknow saith the Apostle he did also predestinate to be conformed to the Image of his Son Rom. 8.29 made like unto him in their Sanctification as well as Glorification And to this design Christ himself was and is subsernient giving himself that he might execute and bring about what his Father had decreed and determined procure not only the Redemption but the Sanctification of his people that so they might be therein like unto himself resembling him in that his Perfection of holiness A perfection eminent in him Whncee he is called by the Angel that holy thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 1.35 Such he was here upon earth perfectly pure and holy free from all sin Original Actual The Lamb without blemish and without spot 1 Pet. 1.19 Who did no sin neither was there guile found in his mouth Cap. 2. v. 22. Such was Christ in his own Person And such as himself is such he will have those whom he taketh to be his people his peculiar people to be in measure like unto himself that so it may be known to whom they belong Upon this ground it is that the Lord requireth that his people should be a holy people Be ye holy for I am holy Lev. 11.44 c. And upon this ground the Lord Christ maketh his people such maketh them holy because he himself is holy 3. 3 That he may bring them to glorie This he doth that so he may bring them to Happiness to which Holiness is the way Without which as the Apostle tells us no man shall see the Lord Heb. 12.14 be made partaker of that beatifical vision see the Lord Christ where he is so as to be with him in his Kingdom of glory This is that which Christ saith he willeth Father I will that they also whom thou hast given me be with me where I am that they may behold my glorie Joh. 17.24 Now we know what is said of the new Jerusalem Rev. 21. last There shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination So it shall be in a great measure upon earth In
worketh in him sutable indeavours setting him on work for the purging and purifying of himself And this let all of us in the fear of God seriously set about The washing of our hands This David resolves upon I will wash mine hands in innocencie Ps 26.6 And this the Lord calleth for from his people Wash ye make ye clean put away the evil of your doings from before mine eyes ceas to do evil Isai 1.16 And washing our hands wash our hearts also wash thine heart from wickedness that thou mayest be saved Jer. 4.14 wash hands and hearts cleanse your hands ye sinners and purifie your hearts ye double minded Jam. 4.3 Thus put away not only sinfull words and Actions out of the life but sinfull lusts out of the heart Let us cleanse our selves from all filthiness of the flesh and Spirit 2 Cor. 7.1 if a man purge himself from these things he shall be a vessel unto honour sanctified and meet for the Masters use 2 Tim. 2.21 2. The positive part of it 2. But rest not in the Negative that we are not so and so as some others are but seek after a positive Purification He that hath this hope in him or on him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is on Christ purifyeth himself as he is pure saith John 1 Ioh. 3.3 All those who look for salvation by Christ besides his righteousness imputed they must be made partakers of his holiness Heb. 12.10 And this do we all of us seek after Cleanse our selves from all filthiness in of the flesh and Spirit perfecting holiness in the fear of God as it there followeth 2 Cor. 7.1 that we may be adorned with all those graces which may render us such as becometh the Redeemed of the Lord to be a holy people Those Virgins which I speak of which were to be brought into the King they were not only to be washen from Bodily defilements but they were to be purifyed by Myrrh and other fragrant spices Thus think we it not enough to free our selves from sinfull lusts which are the pollutions of the soul but seek after such a Positive purification that our souls may be indued with all such graces as may render us acceptable to our heavenly Husband the Lord Iesus and fit us for Communion with him In such a way Saint Peter speaking of beleevers to whom he writeth saith that they had purified themselves 1 Pet. 1.21 Seeing ye have purified your selves in obeying the truth through the Spirit unto unfeigned love of the brethren Thus it is not enough to free the heart from rancour and malice but it must be purified to unfeigned love love to God and Jesus Christ and love to his Saints for his sake And so for other graces of the Spirit see we that our souls be adorned with every of them so as what the Apostle saith of his Corinthians 1 Cor. 1.7 it may be made good in us That we come behind in no gift no grace Christians to express purity in their lives in word and deed And being thus laid in with this inward purity of soul being as it is said of the Kings daughter the Church Psal 45.13 glorious within now let us expresse it outwardly in the course of our lives and conversations endeavouring to approve our selves as to God so to the world true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure and holy in word and deed In word having a pure language which the Lord promiseth to his people Zeph. 3.9 In deed This Paul presseth upon Timothy as a Minister 1 Tim. 4.12 Be thou an example of the Believers in word in conversation in charity in spirit in faith in purity And so again in the Chapter following Cap. 5. v. 2. he bids him that having to deal in the instructing of young women he should do it with all puritie so as his carriage might not give ground for the least suspition of levity And thus let all as Publick persons in special who are herein to be exemplary to others so all private Christians carry themselves towards others in all their dealings with them with all purity thereby shewing themselves to be in the number of those for whom Christ hath given himself which he did to this end that having Redeemed them he might purifie them Thus let all of us seek after Purity and Holinesse Negative and Positive Inward and Outward purity of hâ—art and purity of life learning and practising this lesson which our Apostle here teacheth us v. 12. to deny ungodlinesse and worldly lusts and to live soberly and righteously and godly in this present world Which if we shall not do what do we but therein cross the design of Jesus Christ in giving himself which was that Redeeming his people from all Iniquity he might Purifie them And Wherefore purifie them That is the last Particular in the Text which holdeth forth to us the End or the Design wherefore it was that Christ was and is at this Cost and Paines as in Redeeming so in Purifying of this people Branch 3. Christs design in Redeeming and purifying his people This he hath done and doth as with an eye to them so to himself So it followeth Purfie to himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sibiipsi This was the design of Jesus Christ in what he hath done and doth for the sons of men in Redeeming Purifying Iustifying Sanctifying of them that so he might acquire unto himself a people Obs That he might acquire unto himself a people a people who being serviceable to him here might reign with him hereafter So our Apostle elswhere setteth forth the End of his giving himself for the Church sanctifying and cleansing it which speaketh the very same thing with this in the Text. This he did saith he That he might present it to himself a glorious Church not having spot or wrinkle c. Eph. 5.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Present it to himself Which he doth first in his Kingdom of Grace then of Glory In his Kingdom of Grace as serviceable tâ— him in his Kingdom of Glory to have an everlasting Communion with him Even as King Ahashuerus in causing those Virgins to be separated and Purified as they were he did it that so they might in due time be presented unto himself and so Purified them unto himself Hest 2.12 Even thus doth the Lord Christ purifie those whom he hath Redeemed purifie them unto himself that they may be presented to him in his Kingdom of Grace and Glory It is the former of these which our Apostle here speaketh of in the Text And Purifie unto himself a peculiar people zealous of good works Obs Christ purifieth his Redeemed ones that they may be set to be his people Therefore it is that Christ purifieth those whom he hath Redeemed Sanctifieth those whom he Iustifieth that so they may be a people fit for himself fit for him to own and fit for him to use To own as his People to make use of in his service
it is so Christians ought to be Zelots zealous of good works This is Good Acceptable to God and Profitable to themselves yea Necessary without which no acceptation of their services That which now remaines for the finishing of this Point and this Text is Application Applic. Which let it be directed in the first place by way of Conviction Vse 1. Divers not such as becometh the Redeemed of the Lord. If this be the Qualification of Christs peculiar people that they are Zelots zealous of good works then what shall we say to many who account themselves to be of this number professing themselves the disciples of Christ having his name called upon them they are Christians but where is this Affection where is this holy Zeal Alas not a spark of that heavenly fire to be found upon their hearths in their hearts Instance in three sorts of them Three sorts 1. Some there are who are Key-cold 1. Such as are key-cold Not any the least warmth to be felt or found in them As for the world and the matters thereof they are fire-hot zealous and forward enough and a great deal too much none shall go before them They are such as the Wiseman speaketh of Prov. 28.20 They make haste to be rich And for Honours and Promotions they are ambitious enough following them with an eager pursuit but as for the matters of God there is not the least warmth to be found in them They are cold at the Heart cold in the Mouth cold in the Hand 1. Cold at the Heart Cold at the Heart bearing no true affection to God to his worship and service Alas so far are they from affecting of God that they seldom or never think of him God is not in all their thoughts as David saith of the wicked man Psal 10.4 2. And being thus cold at the Heart no wonder if they be what also they are cold in the Mouth Cold in the Mouth not speaking either to God or for him Not speaking to him by prayer They are such as call not upon his name as the Prophet describeth Heathens Jer. 10. last Unless it be in the time of their affliction and distress Then it may be as the Lord speaketh of the Jewes Hos 5. last they will seek him early diligently then they will cry unto him but at other times he heareth not of them A plain indication that what therein they do is not out of any love to God but self-love And as they have no desire to acquaint them selves with God by speaking to him so they-have not a word to speak for him Let his Religion his truth his name his cause his servants suffer as they will this moveth not them They are herein of Gallio's mind not caring for any of these things as it is said of him Act. 18.17 3. And being thus cold in the Mouth they are as cold in the Hand Cold in the Hand Not having a good word for God they have not a good work for others Works of Charitie and Mercy are things which they neither have nor desire to have any acquaintance with What they do in this way it is extorted from them Being herein like Wells not Fountains What cometh from them must be drawn letting nothing go but what they cannot hold Now as for such let them not dishonour Jesus Christ so much as to call him their Master Which if they do he will not own them for his people A second sort there are who though they be not thus Key-cold yet they are at the best but lukewarm 2. Such as are Lukewarm This was Laodicea's temper Rev. 3.16 she was neither hot nor cold but luke-warm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a tepid lukewarm temper as to matter of Religion indifferent shewing no zeal for God for his truth for his worship and service And is not this the very temper of too many among us at this day who would be thought to be such as that name imports Laodiceans that is just and righteous persons and it may be as to dealings in the world such they are I but what are they as to Religion here at the best they are but lukewarm indifferent Indifferent as to their Profession whether Protestants or Papists That Religion which the State holdeth forth is their Religion Thus do they in stead of serving the Lord which the Apostle requires them to do Rom. 12.11 serve the time which that Text having been as it is conceived corrupted or mistaken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tempori servientes Erasmus in some Copies is made to speak and that in an ill sense too As for any true love to one Religion more than another they are not guilty of it And so is it in their Practice They perform publick duties come to Church joyn in prayer in hearing of the word and it may be also in receiving of the Sacrament but this they do meerly for custome and fashions sake not out of any zeal that they have to the worship and service of God So much they plainly declare as by their neglect of preparation before they come which is no other than if they were to go to an ordinary meeting a feast which for civilities sake they will grace with their best apparel and other preparation they make none when they are to come to the house of their God so also by their demeanor being come where they give themselves to sleeping or gazing or talking or eying of the clock or glass to see how the time passeth in the mean time little intending the businesse they come about Plain evidences that they bring no fire with them for the offering up of their Sacrifices Making the best of it they are but lukewarm in their Religion Some duties they do it may be and that not only in publick but in private I but they do them as if they cared not whether they did them or no. And thereupon it is that upon every trivial occasion they are taken off from them Such luke-warm Christians there are too many among us Lukewarm Temporizers Among whom it may be some of them are Professors such as would seem to be Religious I but it is not out of any true love which they bear to Religion but only as it may be some ways advantagious to themselves in point of honour or profit A disease which I fear many are sick of in these unsetled times which whilest they favour Religion they will seem to imbrace it But if that wind should turn so would they Which some misdeeming their policy is to stand Newters not to appear for any way In the mean time contenting themselves with the neglect of some Ordinances of God rs in particular that of the Lords Supper Too plain an evidence that they have not such a zeal to God and to his worship and service as the Redeemed of the Lord Christs peculiar people ought to have Thus many are yea and some make it
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
I said may be called his people and that upon a special a peculiar account The Lord knoweth them that are his his by Election 2 Tim. 2.19 saith our Saviour speaking to his Father of his Apostles John 17.6 Thine not by a pious kind of disposition as Grotius fouly corrupteth that Text but by a gracious pre-election Pietatis quodam affectu Grot. Annot. ad loc And such are all those who are given to Christ to believe on him and to be saved by him they are Gods chosen ones a chosen generation as St. Peter hath it 1 Pet. 2.9 chosen by him out of the world before the world was As he hath chosen us in him before the foundation of the world Eph. 1.4 And thus are they his people Even as the people of Israel were in an outward and visible way whom Moses tells Deut. 7.6 Thou art an holy people unto the Lord thy God the Lord thy God hath chosen thee to be a special people unto himself So are all Gods Elect ones in an inward and invisible way God having set a special love upon them and chosen them they are his people And being thus his by Election 2. Gods Elect given to Christ now in the third place in order to the executing and bringing to pass his gracious purpose towards them he giveth them to his Sonne Christ Thine they were and thou gavest them to me saith our Saviour there of his Apostles Ioh. 17.6 And so is it with all those who are ordained to eternal life being God the Fathers by Election he giveth them unto his Son Christ So we find believers frequently described as in the verse next but one after the Text v. 39. This is the Fathers will which hath sent me that of all that he hath given me I should lose nothing And so in that 17. of Iohn the Disciples are divers times set forth under that Periphrasis Those whom thou hast given me v. 9 11 12. And so all other believers all that then did or afterwards should believe on him Of them speaketh the 24th v. Father I will that they also whom thou hast given me be with me All believers are given to Christ Quest But how are they said so to be Ans To this it may be Answered they may be said so to be two wayes Intentionally and Actually Intentionally before time Actually in time 1. Intentionally before time 1. Before time in Gods eternal purpose and decree In his Decree of Election God ordaining them to the end to obtain salvation ordaineth them also to the meanes giving them unto his Son Christ choosing them in him So saith the Apostle in that Text forecited Eph. 1.4 As he hath chosen us in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Christ whom God his Father constituted and appointed to be as it were the Head and Root of the Election into whom his elect people were by his decree as it were ingrafted as all mankind by nature was into the first Adam that so they might be made partakers of those saving benefits by and through him of Grace here and Glory hereafter as before all men were of sin and death brought in by the first Adam Thus they are given to Christ before time 2. Actually in time 2. In time in the execution of that decree when they are brought actually to believe on Christ to receive him as their Saviour and Lord. Behold I and the children whom the Lord hath given me saith Christ speaking of his Disciples as that Text is by many expounded Isa 8.18 And upon this account our Saviour saith of his Apostles in some of those Texts forecited Iohn 17.9 11. that they were given to him by his Father viz. actually given to believe on him to follow him to own and acknowledge him for their Lord and Master Quest Now of which of these shall we understand our Saviour here to speak in the Text Ans Here Expositors are not all agreed The former here understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his cum affectu aliquo intelligitur Grot. ad loc Tradit autem pater cum effectu Christo eos qui pietati student Idem ibid. Quos per inspirationem internam inclinat ad me Carthus Com. in loc Dari â Patre est docibilem esse Dei. Maldonat ad Text. Omne quod dat mihi pater per aeternam electionem temporalem vocationem Gorran Enac in Text. Donandi verbum perindè valet ac si dixisset Christus Quos elegit Pater c. Calvin in Text. Donat viz. pro aeterno suo decreto eligens in me ad vitam aeternam Piscat Schol. ibid. Innuit hoc verbum quod Deus ab aeterno aliquos elegerit c. Ferus ibid. Vel quos ab aeterno elegit praedestinavit in me Carthus ibid. Some understanding it of the latter of these So Grotius who interprets it of an effectual giving Gods preparing men for Christ and working faith in them in such saith he as have a precious disposition thereunto And so Carthusian conceives it may be here looked upon All that he giveth me i. e. saith he such as by his secret inspiration he inclineth to come unto me And so Maldonate and some other Romish Commentators would have it But this were to confound these two parts of the Text Gods gracious Donation with mans Effectual Vocation his Giving with mans coming which are here set forth as two distinct acts the one of them antecedaneous to the other going before as in Order so in Time All that the Father giveth me shall come unto me Gods giving goeth before mans believing Others there are who put both together Gods Election before time and his calling in time So Gorran But others and that more rightly restrain it rather to the former of these Gods giving before time in his decree of Election So our Protestant Divines generally look upon it not without the consent of some Romanists And with them I shall choose to go along as I assure my self I warrantably may hereby understanding as judicious Diodate and our own Annotators have it all Gods Elect who are given unto Christ by God his Father before they come to him before they actually believe on him And hence it is that our Saviour speaking of the Elect among the Gentiles he calleth them his sheep John 10.16 Other sheep have I which are not of this fold them also must I bring and they shall hear my voice Though as yet they were not come into his fold they did not own him for their Shepherd yet he had an interest in them they were his sheep given to him by God his Father Wherefore God gave his Elect unto Christ Quest And wherefore did God thus give his elect people unto Christ Ans Here for further illustration I might shew you the several ends of this Donation the principal whereof is that he might be a Prince and a Saviour unto them saving and delivering them out of the
to him they shall have a gracious reception from him he will bid them welcome Him that cometh unto me I will in no wise cast out In no wise So our last Translation doth well express the Emphasis in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two Negatives which in the Greek do vehementiùs negare import a more earnest and vehement Negation Nequaquam ejecerim I will at no hand in no case in no wise cast him out Which let it serve to confirm and establish the hearts of poor sinnners in the assurance of a gracious acceptation from Jesus Christ upon their coming unto him Obj. Objections answered I but may some say I am unworthy of any such acceptance a poor vile miserable Obj. 1. Man 's own unworthiness worthless creature having nothing to commend me to the world much less unto Christ Outwardly mean nay and inwardly vile a poor sinful creature who see nothing in my self but what may justly render me odious and abominable in the sight of God and Jesus Christ How then can I hope that I should find such a welcom from him upon my coming to him Ans Well be it so as is alledged yet be not discouraged for which again mark the Text. Him that cometh unto me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Him the word is indefinite yea universal comprehending all excepting none Be he what he will of what nation sex quality or condition soever Jew or Gentile male or female bond or free rich or poor though a dog scarce worthy to gather the crums under the table though not worthy of the least common mercies much more unworthy to have union and communion with Jesus Christ yet coming to him they shall be welcome to him Herein doth he differ from the Common Host which before I spake of who however he keepeth open doores for all comers yet unless they that come bring money with them to pay for what they call for they shall not be welcome to him It is otherwise with the Lord Jesus who not expecting to be any gainer by those that come to him will make all that come welcome though they bring nothing with them to make them so For this that known Proclamation is express Isa 55.1 Ho every one that thirsteth come ye to the waters and he that hath no money come ye buy and eat yea come buy wine and milk without money and without price Thus doth Jesus Christ invite all poor sinners to come unto him to have a free communion with him What though they have neither money nor monies worth nothing to purchase their welcome to make them worthy yet let them come unto him Which doing let them rest assured they shall not be cast out The truth whereof many great sinners have found upon their own experience Experiences of great sinners coming to Christ So did that Woman of whom we read in the Gospel Luke 7.37 whether Mary Magdalen as it is commonly taken or rather some other as is most probable is uncertain Behold a woman in the City which was a sinner saith the Text v. 37. that is a great a notorious sinner a known strumpet a harlot whom every one could point at as the Pharisee who had then invited Jesus to his house did wondering that Christ should not know what manner of woman she was This man if he were a Prophet saith he would have known who and what manner of woman this is that toucheth him for she is a sinner v. 39. A notorious sinner a lewd woman yet coming unto Christ and expressing her good affection unto him how welcome was she to him receiving from him what she came for the forgiveness of her many and great sins Her sins which are many are forgiven so our Saviour there tells Peter v. 47. Obj. 2 Obj. I but may some say there was a Reason why Christ should bid her welcome Having nothing to bring to Christ she was one that loved him much as it there followeth expressing her affection to him by the Present which she brought him A Box of precious ointment which she bestowed upon him as the verse there foregoing informs us But as for me I have no such present to bring unto him no Box of Oyntment for him Ans But hast thou teares for him as she had truly penitent teares Hast thou a broken and contrite heart to present unto him a heart broken with true godly sorrow for sin If so stand not upon any other present Thou desirest not sacrifice else would I give it thou delightest not in burnt-offering The sacrifices of God are a broken spirit a broken and contrite heart O God thou wilt not despise saith the man after Gods own heart Psal 51.16 17. And hast thou such a heart in thy bosom though thou have nothing in thy hand yet come unto Jesus Christ Obj. But I have done much against him Obj. 3 Ans And had not Paul done so Having done much against him whom Christ himself from Heaven chargeth with persecuting of him Saul Saul why persecutest thou me Acts 9. And so much he confesseth against himself I was a Blasphemer a Persecutor c. Whereupon he concludes himself to be the chief of sinners 1 Tim. 1.13 15. yet coming unto Christ he obtained mercy from him which was done as he there saith that he might be a pattern for them who should after believe on him Obj. I but I have rejected Christ being Obj. 4 offered and tendered unto me again and again stopped my ear against his Word Rejecting of him being offered and quenched the motions of his Spirit refusing him when he came to me And may not I look for a just retaliation that he should reject me when I come to him Ans Yet still consult the Text. Him that cometh unto me Be he what he will though a rebellious and obstinate sinner Obj. I but I am an Apostate who have cast Obj. 5 out Jesus Christ after that I had received him Apostatizing from him and given entertainment to him having returned to my former sinful wayes and courses which I had sometimes abandoned Now doth not the Apostle exclude all such from any hopes of benefit by him What else means that known Text Heb. 6.4 where speaking of such he saith It is impossible they should be renewed again unto repentance seeing they have crucified to themselves the Son of God afresh c. Ans For this know that it is spoken of a wilful and universal Apostacie a malicious and despiteful contemning and opposing of Christ and his Gospel by those who were once convinced of the truth thereof which is properly the sin against the Holy Ghost Now as for such who thus crucifie Christ a fresh and put him to open shame doing that in Affection and Conversation which the Jews did in Action Treading under foot the Son of God counting the blood of the Covenant wherewith they were sanctified an unholy thing and doing despite to the Spirit of
the good of his Church is much concerned now blow up this fire stir vp this Zeal In causâ Dei meminem patientem esse oportet For Men to be patient in Gods cause where his honour lyeth at the stake it is no other than an irreligious stupidity But now in small and minutial matters here bound and bridle our Zeal A Wise Man will not call for a sword to kill a Fly or a Beetle to break an Egg. Zeal must be proportioned to the occasion Thus a Wise Man ordereth and manageth his Civil Affairs as the Psalmist hath it Psalm 112.5 A good Man will guide his affairs with discretion And so let Christians order their spiritual affairs proportioning their Zeal as Men do their fire not putting so much under a Pipkin as under a Caldron And thus moderating it as to the degree so also order it as to Time and Place and other Circumstances Specially having a regard allwaies to keep within the compass of our Calling This was that which made Peters Zeal Zeal to be ordered according to circumstances Not to exceed a mans Calling which he shewed for his Master in attempting his rescue to be inordinate and so justly reproveable in that he being a private person no waies authorized should draw his sword and make an assault upon the Officers as he did This indeed he did out of a zealous affection to his Master but yet this his Zeal being inordinate his Master instead of approving and commending of what he had done giveth him a check for it as we have the story Matthew 26.52 And such is the Zeal of those who ever they are that transgress the bounds and limits of their callings Be the Action it self never so good and their Intentions in doing it never so upright yet having no warrant from God mediate or immediate for which they do it cannot be approveable but reproveable Such had Phineas's Zeal for which we find him so highly commended Numbers 25.11 13. been had not he a Warrant from God which questionlesse he had for what he did His doing execution in that manner upon those Offenders slaying them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the very act of their wickednesse which he had no authority to do being a Priest and not a Civil Magistrate had not he had an extraordinary call here into it had been no better than Murder And therefore let not this or the like instances which we meet with be driven into president by any who have not the like Warrant See we that our fire be kept within our Chimny that our Zeal be bounded within the verge and compasse of our calling Thus see that this fire be neither strange fire nor wild-fire that our Zeal be right for the kinde of it A Zeal of God and then rightly guided and ordered in the exercise of it as by Knowledge so by Discretion Which being now know we what was before said that there is nothing more acceptable to God or profitable to our selves And thus have I now at length through a gracious conduct passed through this portion of Scripture wherein I confess my self and you have been detained longer than I made account of when I first entered upon it But so as I hope neither of us shall have cause to repent this our staying where we have found such free and liberal entertainment there being so many precious and important truths here held forth unto us as I do not well know where in one verse throughout the Scriptures to meet with more Now that God who hath given this seed to the Sower vouchsafe to water it in the furrows of your hearts with the dew of heaven the efficacious influence of his Grace and Spirit that so what hath been sowen in weaknesse may rise in power bringing forth in every of you those blessed fruits the fruits of Holinesse and Righteousness which may be by Iesus Christ to the praise and glory of God To the great God and our Saviour Iesus Christ who hath given himself for us to Redeem us from all iniquity c. be praise honour and glory now and for ever Amen FINIS THREE LINKS OF A GOLDEN CHAIN OR Three of the Principal Causes of Mans Salvation Viz. God giving his Elect unto Christ their Coming unto him his Receiving of them Doctrinally Opened AND Practically Applied As it was lately delivered unto the Church of God at Great Yarmouth By JOHN BRINSLEY Minister of the Gospel there Luk. 14.17 Come for all things are now ready London Printed by S. Griffin for Richard Tomlins and are to be sold at the Sign of the Bible in Pye-Corner 1659. To all that call upon the name of Jesus Christ in the Town of Great Yarmouth Dearly beloved of the Lord THis Text being by an unknown hand put into mine with an earnest request that I would in publick handle the latter part of it I not knowing what providence there might be in this Motion nor yet where to pitch upon a more useful Subject undertook the whole Verse which having passed through in the audience of some of you I do now present to the view of you all Whereunto I have been induced as for the furtherance of your faith by pressing and directing that greatest of Christian duties your coming unto Jesus Christ so for the confirming and establishing of you in the truth against some of those Errors of the Times which having unhappily prevailed in some other places begin also to creep in amongst you I mean those of the Universalists and Free-willers as they are vulgarly called Against these as I have heretofore and that through Grace not without some successe done against some other I have here having a just occasion for it from the Text born witnesse And to this I shall desire you to hearken that so you may not be carried away with this wind of Doctrine So I presume to call that Doctrine which is so much cried up at this day by some and those not a few who understand it not the Doctrine of Universal Redemption A Doctrine at the first hearing very plausible to vulgar apprehensions none more whilest it pretendeth to elevate to lift up and magnifie the Grace of God and Merit of Christ by such a boundlesse enlarging of them But upon stricter examen it will be found guilty of what it is here charged with of Elevating this Grace Quì statuunt Christum non magis pro iis qui salvantur quà m pro iis qui pereunt mortuum esse quanquà m videntur extendere meritum Christi reipsâ tamen id adeò imminuunt ut omnino nihil ipsi relinquunt quod meritus sit Joh. Cocceins de Foedere Cap. 90. Sec. 163. and this Merit in another sense derogating from them and extenuating of them Vpon which besides many other just grounds let me perswade you to be wary how you hearken to it or give entertainment to those that bring it Is it not enough for you or any other what is
here positively and clearly held forth in this Text that Whosoever they are that come unto Jesus Christ receiving him as their Saviour and Lord they shall be received by him obtaining from him that great benefit of his death This do ye build your souls upon putting them upon this way and then my soul for yours they shall not miscarry In the mean time as for any other latitude or extent of the Fathers or Sons Intentions whether and if so in what way reaching to all or confined only to a select company leave it as safely you may to the more acute disquisition of the Schools to which there is indulged a liberty of disputing what being not so easie for vulgar heads to apprehend is not so safe for them to determine Blessed be God you have so much of Christ and of Gods gracious purpose towards all repenting and believing sinners in and through him clearly and convincingly held forth unto you as that you shall not need to trouble your heads about any such dubious intricacies as are by some who it may be would seem to be somebody presented to you and with some colour of zeal obtruded upon you under the notion of important truths Let it be my desire and earnest request to you that you would make much of old truths those Doctrines which you have received not lightly and readily receding from any of them not without clear and strong convictions And among other not from those concerning Election and Redemption which have been so fully vindicated as in former Ages so in this last by divers eminent both for learning and true pietie as that it may well be wondered at that the Bucklers should still be held up against them This that you may do among other is one end of my putting this small Treatise into your hands Which commending to the blessing of him who gave it to me I rest Great Yarmouth June 1. An. Dom. 1657. Your servant in the Lord JOHN BRINSLEY Three Links OF A GOLDEN CHAIN JOHN 6.37 All that the Father giveth me shall come unto me and him that cometh unto me I will in no wise cast out THE words are part of a Sermon Preached by our blessed Saviour to some of the Iewes in the Synagogue Coherence the publick meeting-place for religious worship in Capernaum So much we may learn from the 59th verse of the Chapter These things said he in the Synagogue as he taught in Capernaum In this Sermon he dealeth with these his Auditors as by way of Information and Instruction shewing them who and what himself was and what their duty was in reference to him viz. to believe on him so also by way of Objurgation and Reprehension taxing and reproving them many of them for not doing what was their duty not believing not acknowledging him to be what he was notwithstanding that they had seen him and his works been eye-witnesses of the admirable effects of his divine power as in that miracle which a little before he had wrought the multiplying of loaves and fishes so in many other This he chargeth upon them in the verse next before the Text v. 36. But I said unto you that ye also have seen me and believe not But how came this to pass that they should be so blind so stupid as seeing what they did yet not to acknowledge him to be what he was not to believe on him For this we have a Reason subjoyned in the words which I have now pitched upon Thus it was with them Tantae contumaciae causam esse dicit quod reprobi sint Calvin in loc in as much as they were not in the number of those that were given to him by his Father Which if they had been there would have been other terms betwixt him and them than then there were They would have come unto him after another manner than now they did non tantùm pedibus sed affectibus not only with the feet of their Bodies but also of their Soules receiving and embracing him which if they had done he would have been as ready to do the like to them All that my Father giveth me shall come unto me and him that cometh unto me I wil in no wise cast out Quorsùm hoc dicat omnes ferè consentiunt reddi èausam cur illi quibuscum loquebatur ad se non venirent i. e. in se non crederent Maldonat Com. in loc So Expositors generally almost universally as the Jesuite Maldonate though against his will taketh notice of it conceive of the coherence and dependance of these words with and upon the former Going along with them Division take we notice in them of three particulars three things worthy the taking notice of being as it were three of the principal hinges upon which our Eternal happiness depends and hangs three Links of that Golden Chain as our Mr. Perinks calls the Order of the causes of mans Salvation The First whereof is Gods gracious Donation his giving some amongst the sons of men to his Son Christ All that the Father giveth me The Second Mans effectual vocation his bringing home to Christ All that the Father giveth me shall come unto me The Third Christs ready Acceptation his receiving and imbracing those who are thus given to him and thus come to him And him that cometh unto me I will in no wise cast out Answerably to which Particulars we may draw forth the Text into three Doctrinal Propositions or Conclusions 1. There are some among the sons of men given by God the Father unto his Son Christ 2 All those who are so given shall come unto him 3. Those who so come he will in no wise cast out Three Doctrines of great Importance Let me crave your best attentions whilest I deal with them severally Begin with the first There are some among the sons of men given by God the Father unto his Son Christ Prop. 1. Some given unto Christ by his Father All that the Father giveth me saith the Text. So then there are some that are given to Christ by his Father Ob. Some you may say given to him by his father what were not all things his before How given to him Christ being the Son had not he an equal interest in all things with his Father Ans Yes he had so as God Upon this account we find them making claim to an universal interest in whatever his Father had John 16.15 All things that the Father hath are mine Christ being the Eternal Son of God by generation he communicateth with him as in his Essence so in all his Properties and Interests All thine are mine and mine are thine saith he to his Father John 17.10 But here in the Text we are to look upon him as Mediator as God-Man And so we shall find him in the capacity of a Receiver receiving whatever he hath from his Father Thus he is said to have received life from him Joh. 5.26 As the Father