2. And again consider how zealous Iesus Christ hath been for us 2. The zeal of Jesus Christ in giving himself What affection he hath shewn to us in doing what the Text mindeth us of giving himself for us and that to the Death even that accursed death treading the winepresse of his Fathers wrath for our sakes What zeal did he herein shew for us How earnest was his desire of effecting the work of our Redemption This is that which he telleth his Disciples Luke 12.50 I have a Baptism to be Baptized with saith he and how am I straitned till it be accomplished A Baptism meaning his Death and Passion whereby he was consecrated to be the Saviour of the world And concerning this he saith he was straitned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earnestly desiring the accomplishment thereof that so the work of mans Redemption which he made his grand design might be effected A work which he was very zealous of And hereupon it was that he was so far from declining of that bitter Cup as Peter would have had him to do that he even maketh haste as it were to drink it going into the Garden where he knew the High Priests officers would come to apprehend him and there going forth to meet them offering himself unto them not accepting of any attempt for his rescue as I shewed you in opening the first Branch of the Text how Christ gave himself for us Such was his zeal for us that he thought not his dearest blood too dear for us And oh how zealous then should we be for him Was he so zealous in suffering for us how zealous should we be in doing for him Let these Considerations serve as well they may for the kindling of this fire 2. Considerations useful for the blowing up of this fire Which being in this way kindled let our next work be to inflame and blow it up In which way among other make use of these Considerations 1. The zeal of Angels in serving their God 1. Look upon the blessed Angels considering how zealous they are in serving their God and us So much we are put in mind of by that name which is given to some of them who are called Seraphim So we find them Isa 6.2 where the Prophet describing the Majesty of God represented to him in a Vision as sitting upon his Throne with a guard of Angels about him he saith About it stood the Seraphims or rather Seraphim as the plural termination in the Hebrew requires it should be Seraphim a word coming from Saraph which signifieth to burn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ussit form whence they were so called as to import their singular splendor so also their fervency of love to God and zeal in his service Who maketh his Angels Spirits his Ministers a flaming fire Psa 146. Such are those glorious Spirits Whence it is that in the verse there following they are said to have each of them six wings two whereof were to fly withall as also the Cherubins in the Temple had 1 King 6.27 intimating their promptness to and swiftness in executing the will of their God doing whatsoever he putteth them upon Doing his commandements hearkning to the voice of his word as the Psalmist describeth those heavenly Spirits Psalm 103.20 And as they are zealous in doing service to their God so to his people In serving his people Being Ministring Spirits unto them sent forth to Minister unto them who shall be heirs of Salvation as the Apostle sets forth their office Heb. 1. last how intent are they about this work Take heed saith our Saviour that ye despise not one of these little ones the meanest of Gods servants For I say unto you that in Heaven their Angels do always behold the face of my Father which is in heaven Mat. 18.10 waiting for Gods command to be imployed for the meanest of his servants And are they so zealous in his service Why then should not they who hope to be like unto them another day which our Saviour tells us all true believers in the Resurrection shall be Matth. 22.30 strive to be herein like unto them 2. And as Angels so the Saints of God 2. The zeal of Gods Saints upon earth how zealous do we find many of them to have been How zealous for their God So was Moses and Phineas and Elias and David of whom I spake before And such was Iohn the Baptist A burning and a shining light John 5.35 burning in his zeal for God and shining in his doctrine and life before men And of the like spirit was Paul who when the Disciples understanding what troubles he was like to meet with at Ierusalem disswaded him from going up thither tells them I am ready not to be bound only but to die at Ierusalem for the name of the Lord Iesus Acts 21.13 And how zealous for their Brethren So was Moses who rather than Israels sin should not be forgiven them wisheth that God would blot his name out of his book of life Exod. 32.32 In like manner St. Paul being transported with the like affectionate zeal for his Countreymen the Iewes I could wish saith he that my self were accursed from Christ for my brethrens sake my kinsmen according to the flesh Rom. 9.3 And like zeal we find in other of the servants of God As in Mart. Luther who being disswaded by his friends from adventuring his person at the Council at Wormes took up that Heroick resolution that though there were as many Devils there as tiles to cover the houses yet would he in the name of the Lord Iesus present himself there And the like we read of Mr. Calvin how that bewailing the sad differences amongst the Churches in his time he professed Ne decem quidem maria that it was not the sailing over of ten Seas that would grieve him so he might but obtain an uniform draught of Religion Now setting these and the like Presidents and Examples before us let them be as so many provocatives unto us Such effect had the forwardness and liberality of the Corinthians in their charitable Contributions this their zeal provoked very many as the Apostle tells them 2 Cor. 9.2 And of such use let the zeal of Gods servants be unto us serving to blow up this heavenly zeal in our hearts 3. And such use make we of that zeal which we see betwixt Men upon Civil interests 3. Zeal betwixt men upon civil interests Thus when railing Shimei reviled and cursed the Lords Anointed King David in that base and unworthy manner that he did Abishai hearing it he could not endure it but presently he tenders his service to his Master for the revenging of his quarrel by taking off the head of the dead dog as he calls him as we have the story 2 Sam. 16.9 And like instances we meet with many of such as having espoused the interest of some other have been so zealous in the
〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is good to be zealously affected saith the Apostle there Gal. 4.18 To be zealous in good works is a good thing Good 1. In as much as it is acceptable to God 1. Acceptable to God That is Pauls Argument which he maketh use of to bring Christians upon their knees to pray for Magistrates supreme and subordinate For Kings and all that are in authoritie For saith he this is good and acceptable in the sight of God our Saviour 1 Tim. 2.3 And so is such a zealous performance of duties it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good acceptable in the sight of God So was Phinehas's zeal whereby he made an atonement for the people and procured to himself and his the Covenant of an everlasting Priesthood as the Lord tells Moses Numb 25.11 12 13. Phinehas hath turned my wrath away from the Children of Israel while he was zealous for my sake among them Wherefore say Behold I give unto him my Covenant of peace And he shall have it and his seed after him even the Covenant of an everlasting Priesthood because he was zealous for his God c. Nothing more acceptable unto God than zeal for him Which he hath such a regard unto that for the sake thereof he oft times overlooks many infirmities in his people So was it in that act of Moses of which we read Exod. 32.19 When being transported with a holy zeal for God and his glorie he cast the Tables of the Law which God had newly written with his own finger out of his hands and brake them An Act however by some excused and defended as being done by a divine Instinct and so rather out of deliberation than Passion to signifie the Breach of Covenant betwixt God and his people whom they had so highly provoked by their Idolatrie yet it is more probably looked upon as unadvisedly done His spirit being exasperated by what he saw tending so highly to the dishonour of his God as thereupon he spakes unadvisedlie with his lips which the Psalmist saith he did Psal 106.33 so he also did unadvisedly with his hands But in as much as it was a holy zeal for the glory of God that thus transported him we do not any where find that God was angry with him for it So well pleased is God with such a Zeal in his people a holy zeal a religious zeal zeal for his glory that where that is he overlooketh any imperfections and faylings in their performances And secondly as it is acceptable to God so profitable to a mans self being very advantagious to a Christian in the course of his obedience 1. Fitting him for good works 1. Fitting him for it preparing him to every good work Of such use is Natural heat in the Body it maketh fit for motion and Action which otherwise being cold it is indisposed to and unfit for And of like use is this Spiritual heat a holy fervour in the Soul it fitteth and prepareth it for well doing the doing of what ever service to God or Man 2. And secondly preparing a man for it it putteth him upon it 2. Putting him upon them causeth him not to delay but to make haste to take every opportunity that is offered for the doing of good Even as fire being in a flame now it layeth hold of whatever combustible matter commeth near it So doth Zeal which is nothing but Love in a flame it readily taketh hold of all opportunities of doing good works making men not sloathfull but diligent in the work and service which they have to do Thus it is said of Apollos Act. 18.25 that being fervent in spirit he spake taught diligently the things of the Lord. Tuhs where there is this zeal in the heart it will set the head and hands on work making men as I said not sloathfull but diligent in the service of their God So much the Apostle insinuates in the Text Rom. 12.11 where he conjoines those Precepts Not sloathfull in businesses fervent in spirit serving the Lord. 3. Carrying him through them 3. And thirdly thus putting a man upon good works it will carrie him thorow them not withstanding what ever difficulties he may meet with in his way So is it with the Traveller having as we say a good will in his way now he goeth through thick and thin through all wayes and weathers And even so is it with a Christian that is zealous in the service of God this carrieth him through whatever opposition or discouragements he may meet with Such effect it had in and upon the blessed Apostle S. Paul who notwithstanding he took notice what rubs lay in his way how that Bonds and Affliction did abide him wait for him as the Holy Ghost witnessed in every City as himself telleth the Elders at Miletum Acts 20.23 Yet saith he none of these things move me neither count I my life dear to my self that I might finish my course with joy and the Ministerie which I have received of the Lord v. 24. Being zealous for his Lord and Master Christ that carrieth him through the service which he had to do for him maugre all opposition And so will it do the Christian in whose heart it lodgeth Thus is this zeal a good thing acceptable to God and profitable to a mans self preparing him to good works putting him upon them and carrying him through them And not only good but Necessary Reas 2. Zeal necessary without which good works cannot be done well so done as that they may be acceptable to God As it was before and under the Law the Sacrifices could not be offered without fire And therefore Abraham being to offer his son he carrieth fire with him He took the fire in his hand and went Gen. 22.6 And to this end was it that the sacred fire which first came down from heaven was continually kept in upon the Altar that they might alwayes have it at hand to offer their sacrifices with upon all occasions Even of such use is zeal to the Christian who must himself be salted with fire So our Saviour expresseth it Mar. 9.49 Every one shall be salted with fire have his heart seasoned with the fire of divine love and zeal without which he cannot offer up a sacrifice unto God It was the fire which made the smoke of the Incense-offering to asscend up unto heaven And so it is the zeal of the person in doing good works that maketh them come up before God As the Angel telleth Cornelius Acts 10.4 Thy prayers and thine alms are come up for a memorial before God How so why he was zealous of those good works A devout man and one that feared God with all his house giving much alms to the people and praying to God alwaies as the second verse there describeth him He was a true Zelot And being so his services were accepted To proceed no further in the Doctrinal part You see that it is so and why
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
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
only to them for whom he was delivered unto death but to him that delivered him unto death In the 15th of John Christ saith to his Disciples If ye were of the world the world would love you Where saith Augustin he speaks of the Church universal which Christ oftentimes calls the World As in that Scripture God was in Christ reconciling the world unto himself and in that Scripture Artic. 1. Quod Dominus noster Jesus Christus non pro omnium hominum Redemptione sit passus Respon Quod ergo ad magnitudinem potentiam precii quod ad unam pertinet causam generis humani sanguis Christi Redemptio est totius mundi sed qui hoc seculum sine fide Christi sine regenerationis Sacramento pertranseunt redemptionis aliena sunt Cum itaque per unam omnium naturam omnium causam a Domino nostro in veritate susceptam redemti recte omnes dicantut non tamen omnes captivitate sunt liberati Redemptionis proprietas haud dubium penes illos est de quibus princeps mundi hujus missus est foras jam non vasa diaboli sed membra Christi sunt August liber refellens articulos faâ—so ipsi impositos Artic. 1. Prosp ad capit object Vincent Respons 1. The Son of man came not to condemn but to save the world and in that Scripture We have an Advocate with the Father Jesus Christ who is the Propitiation not for our sins only but for the sins of the whole world That is the Church so called because scattered throughout the world And whereas he was charged by the Pelagians with denying that Christ suffered for the Redemption of all men he plainly gave his sense therin thus As for the greatness and suffciency of the price the blood of Christ is the Redemption of the whole world but they that die without Faith and Regeneration are aliens from Redemption All men saith he are rightly said to be redeemed in respect of one nature of all and the one cause of all which the Lord did truly take upon him and yet all are not not delivered from captivity The propriety of Redemption without doubt belongeth unto them out of whom the Prince of this world is cast who are not vessels of Satan but the members of Christ And herein Prosper doth totidem verbis concur with him This ergo was the sense of the Orthodox for by Augustins judgment you may measure the rest in those times In the 8th Century this truth of Christ was defended and maintained by Gotteschalchus and for which with other truths of the same concernment he suffered imprisonment 20. yeares as appeares by the Articles which his Adversaries charged him with accused him of and condemned him for viz. (l) 1. Sicut Deus quosdam ad vitam aeternam ita quosdam praedestinavit ad morteÌ„ eternam 2. Non vult Deus omnes homines salvos fieri sed tantum eos qui salvantur quia quaecunque voluit dominus fecit in coelo in terra 3. Non pro totius mundi redemptione i. e. non pro omnium hominum salute redemptione Dominus salvator noster Jesus Christus est crucifixus mortuus sed tantum pro his qui salvantur Baron Annual anno dom 848 Caâ—vis Cronoâ—og anno dom 848. Vossii histor Pelag. lib. 7. Ps 4. Vsheri histor Gotteschal p. 15. that he said that as God hath predestinated some to eternal life so he hath predestinated some to eternal death 2. That God would not have all men to be saved but only those that are saved because whatever God willeth that doth he in heaven and in earth 3. That Christ did not dye for all but only those that are saved Another Article there was also about the Trinity but that was not insisted on His great Adversaries were Rabanus Maurus and Hinomarus but though he was condemned by a Synod of their packing yet he was defended and justified by Remigius Flerus Prudentius Strabus the Church of Lyons and the Valentine Councel in these particulars As for the truth now in hand Remigius saith (m) De dominici sanguinis pretio quod pro his tantum qui credere voluerint datum sit maâ—ifesta est beatorum Patrum sententia quam iste ut putamus legendo didicerat damnare metuebat Vsher histor Gottes p. 64. concerning the price of Christs blood that it is given onely for those that shall believe is the manifest sentence of the blessed Fathers which Gotteschalcus as we think in reading hath learned and dareth not condemn the Church of Lyons saith (n) Admoneamus ut vigilanter fideliter pensare studeant ne sorte minus considerando quod dicendum erat contra fidem conscientiam suam talia dixerint scripserint nec ipsos qui haec dixerunt credere putamus quod pro iis in sua impietate mortuis aeterno jam judicio condemnatis dominus passus esse credendus sit si enim pro eis cur non pro diabolo Vsher Histor Gottes p. 80. whilest men say that Christ died for all men let them take heed that they do not speak against their own consciences for can they believe that Christ died for them that were dead and in hell before Christ was born then why may it not be as well said that Christ died for the Devils and saith the Valentine Councel (o) De redemptione sanguinis Christi propter nimium errorem qui de hac causa exortus est ita ut quidam sicut eorum scripta indicant etiam pro illis impiis qui a mundi exordio usque ad passionem domini in sua impietate mortui aeterna damnatione puniti sunt effusum definiunt contra illud Propheticum ero mors tua ô mors ero morsus tuus inferne Illud nobis simpliciter fideliter tenendum docendum placet juxta EvangelicaÌ„ ApostolicaÌ„ veritateÌ„ quod pro illis hoc datum pretium teneamus de quibus ipse dominus noster dicit sicut Moyses exaltavit serpentem in deserto ita exaltari oporter filium hominis ut omnis qui credit in ipso non pereat sed habeat vitam aeternam sic enim Deus dilexit mundum c. Apostolus inquit semel oblatus est ad multorum exhaurienda peccata Concil Valentin sub Pap. Leo 4. cap. 4. Binius Tom. 6. Voss histor Pelag. lib. 7. p. 4. Vsher hist Gott p. 181. concerning the Redemption of Christs blood by reason of the exceeding errors that have grown in respect thereof insomuch as some as your own writings declare do hold that it was shed even for those ungodly ones who from the beginning of the world until the passion of our Lord were dead in their ungodliness and punished with eternal damnation contrary to the saying of the Prophet O death I will be thy death and thy sting O hell We do decree that it ought simply and
in praedâ—cato verbo fit distributio non pro singâ—lis generum sed pro generibus singulorum quia de quolibet geneâ—e statu hominum vult aliquos salvos fieri Greg. Ariminens fol. 165. 1. That no man is predestinated for the good use of free-will which God fore-knew that he should have 2. That no man is predestinated because he was fore-known to continue to the end without let to habitual grace 3. That whomsoever God hath predestinated he hath mercifully and most freely predestinated 4. That no man is reprobated for the ill use of free will which God did foresee he would be guilty of 5. That no man is reprobated because he was foreknown to have finally an impediment of grace whether original or actual And saith he God would not have every particular man to be saved And whereas the Apostle saith God would have all men to be saved John Wicleffe was of the same judgment with John Husse and John Husse saith expresly that Christ is the propitiation for the sins of the whole world in regard of sufficiency but for the Elect onely in regard of efficacy (w) Non tantum pro nostris sed etiam pro totius mundi scil quantum ad sufficientiam sed electis tantum quantum ad efficaciam Explicat Joan Hus in Epist Jean cap. 2. Hussi opera In the 15th and 16th Centuries this truth was maintained and defended by Luther Calvin Beza Peter Martyr Musculus Zanchius Piscator Junius Rollock Perkins Whitaker Fulk Cartwright Pareus Molineus Willet Pemble Prideaux Rivet Ames Twisse the Synod of Dort and many other of great worth for learning and holiness which is so well known that it needs not my proof And thus good Reader by this taste you see how this truth hath one time after another descended upon you as your right and inheritance and will you readily lose or easily part with your Inheritance I shall not use any arguments or reasons to demonstrate this truth that is the work of this Treatise neither shall I endeavor to vindicate all those Scriptures which are brought to prove Vniversal Redemption for that would be the work of another Treatise only whereas it is said in Scripture that Christ died for all or for the world thou mayst be pleased to consider the ground occasion or rise of these expressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the times of the Old Testament it was said He that is Christ shall confirm the Covenant for many Dan. 9.27 In the English it is with many but in the Hebrew it is for or unto many In Christs time whilest he lived on earth it was said for many He gave himself a ransom for many If you ask the Merchant himself saith Augustin who those were that he paid the price for De hoc autem precio quare sit susum quid interrogamus alium Redemptor ipse respondeat dicat ipse mercator hic est inquit sanguis meus qui pro multis effundetur in remissionem pecatorum August contra Julian Pelag lib. 3. cap. 3. he will tell you for many Mar. 10.45 For even the Son of man came to give his life a ransom for many not for all but for many So Mat. 26.28 Christ said This is my blood of the new Testament which is shed for many not for all but for many but when Christ was risen from the dead and had sent out his Apostles to preach the Gospel not only to the Jewes but to all Nations or unto every creature and when the Gentiles did receive the Gospel and believe on Christ then the Apostles in their Preaching said God would have all to be saved and that Christ died for all and for the world Why so not because he died for every particular man in the world but for the Gentiles as well as the Jews No sooner therefore did Cornelius a Gentile believe but the Apostle Peter saith of Christ He is the Lord of all Act. 10.36 And Paul speaking both of Jewes and Gentiles Rom. 3.9 saith But now the righteousnesse of God is manifested even the righteousnesse of God which is by the faith of Jesus Christ unto all even upon all them that believe for there is no differenee v. 21 22. So 1 Tim. 2.3 he saith God would have all men to be saved v. 4. And Christ gave himself a ransome for all v. 6. which he plainly speaks in regard of the Gentiles for he saith in the verse whereunto I am ordained a Preacher and an Apostle a Teacher of the Gentiles v. 7. So also 1 John 2. And he is the propitiation for our sins and not for our sins onely but also for the sins of the whole world that is not for ours only who are believing Jewes but also for the sins of the Gentiles the world of the Gentiles Thus Cyril interprets the words because John saith he was by Nation a Jew and lest it should be thought that he taught that Christ was only a Propitiation for the Jewes saying Who is the Propitiation for our sins he addeth (x) Joannes quia natione Judaeus erat ne existimaretur docuisse pro Judaeis tantùm Christum propitiationem esse quando dixit est propitiatio pro peccatis nostris adjecit pro totius etiam mundi peccatis ut etiam Gentes significaret Cyril lib. 11. cap. 19. and for the sins of the whole world that he might signifie the Gentiles And you may observe that when an Epistle is entituled the Epistle General then it is directed to the Jews that were scattered up and down throughout the world So 1 Pet. 1.1 Peter an Apostle to the strangers scattered through Pontus c. And that Epistle is stiled the Catholique or Epistle General So also James 1.1 Now this Epistle of John is entituled the Epistle General and therefore directed or sent to the Jewes scattered throughout the world and therefore the Apostle saith who is the propitiation not for our sins only who are believing Jewes but for the sinnes of the Gentiles or the whole world Herein also our learned Dr. Lightfood will help you with some light for saith he the world was by Jewish (y) Universum terrarum orbis populum distribuunt in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israelitas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nationes mundi istam etiam phrasiologiam agnoscit eadeÌ„ pagina Evangelica Mat. 6.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod Luc. 12.30 est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hinc vox mundus usitatissimè pro Gentibus Joan 3.16 17. 1 Joan. 2.2 Centur. Chorograph cap. 1. Writers divided into Israel and the Nations of the world which Phrasiology the Evangelists do acknowledge Mat. 6.32 After all these things do the Nations seek which Luke 12.30 is the Nations of the world Hence the word world saith he is most ordinarily used for the Gentiles John 3.16 17. 1 John 2.2 Now because men do not diligently observe or weigh the Ground and Rise of these expressions they are mistaken
he himself is also compassed with infirmity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potens Beza Gr. Annot in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic rursus ad affectus pronitatem referendum est Grot. ibid. i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Beza expounds it aptus idoneus one fit and meet to take compassion And so is the Lord Jesus our great High-Priest rendered by his sufferings Having in his own person had experience of them he is made more compassionate towards others in like condition as the same Apostle hath it Heb. 4.15 We have not an High Priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sin All this we acknowledge to be truth 2 Christ giving himself in our stead as our Surety But not the whole truth Christ as he dyed for our good so secondly in our stead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For us Even as David lamenting the death of his Son Absalom is said to have wished would God I had dyed for thee O Absalom 2 Sam. 18. last that is dyed in his stead that so by his own temporal death he might have prevented the danger of his Eternal death Thus the Lord Iesus Christ out of that wonderful love which he bare to man-kind he gave himself for them dying for them that by his death he might prevent theirs which otherwise he saw them bound over to In this sense Christ is said to have dyed for us in that Text Rom. 5.8 God commendeth his love towards us in that while we were sinners Christ dyed for us that is in our stead as our surety to save and deliver us from death So the verse there foregoing explains it where it is said scarsly for a righteous man will one dye yet for a good man some would even dare to dye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a good man that is in his stead to prevent his death And thus did the Lord Jesus give himself for his people dying for them in their room and stead so to free and deliver them from death And so most fitly and properly are we to understand the word in the Text. Who gave himself for us viz. as our Surety making satisfaction to the Justice of God for our sins So the next words clearly explain it who gave himself for us to redeem us from all iniquity from the guilt and punishment of sin of which God willing more hereafter And in this way did Christ give himself for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his whole self Thus he gave his whole self both Body and Soul as was in part shewed before Both which were partakers in his sufferings Not only his Body to which by a Synecdoche this is sometimes attributed and referred Thus our Saviour speaking to his Disciples Joh. 6.51 tels them The bread which I will give is my flesh which I will give for the life of the world And Heb. 10.10 we are said to be sanctified through the offering of the Body of Christ Not by presenting it in heaven as Grotius would expound it but offering it upon earth upon the Altar of the Crosse Which Texts and the like we are to understand Synecdochically Not that only the Body of Christ was interested in these his sufferings but his soul also So it was before his Passion having divers conflicts specially with the apprehension of that death which he was to undergo Now is my soul troubled saith he to his Disciples Ioh. 12.27 and what shall I say Father save me from this hour And so again in the Garden he complaineth in the like manner to some of them My soul is exceeding sorrowful even unto death Matth. 26.38 And as before so much more in his Passion where conflicting with the wrath of God being under a cloud of spiritual desertion he cryeth out in the anguish of his soul My Lord my God why hast thou forsaken me Matth. 27.46 Thus was his soul also made a partner in this suffering as the Prophet Isai expresseth it in the three last verses of his 53. Chap. When thou shalt make his soul an offering for sin v. 10. He shall see of the travail of his soul v. 11. He hath powred out his soul unto death v. 12. Thus did he in his suffering give himself wholly his whole humane nature both Body and Soul The divine nature in the mean time supporting of the Humane as I said and seeming as it were to suffer with it And thus you have seen this first Particular in the Text somewhat largely opened and explained wherein hath been shewed unto you both what this Gift was and how said to be given Now adjourning the Application till afterwards not having as yet so full a rise for it as I desire proceed we to the second which acquaints us with 2. Partic. The Giver of this Gift Christ himself The Doner who it was that thus gave this gift which is Christ himself So it is the Gift and Giver here are both one who gave himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So we find it often elsewhere Gal. 1.4 who gave himself for our sins c. 2. v. 20. who gave himself for me Eph. 5.25 Christ loved his Church and gave himself for it 1 Tim. 2.6 who gave himself a ransome for all All speaking the same thing with this in the Text. The great God even our Saviour Iesus Christ who gave himself for us Obj. Gave himself But what Obj. 1. God the Father gave his Son do we not elsewhere read that he was given by his Father God so loved the world saith that known Text Ioh. 3.16 God the Father that he gave his only begotten Son In this was manifested that love of God towards us saith the same Evangelist because that God sent his only begotten Son into the world that we might be saved through him 1 Ioh. 4.9 And again in the verse following Herein is love not that we love God but that he loved us and sent his Son to be the propitiation for our sins It was God the Father that sent his Son upon this errand Him hath God the Father Sealed Joh. 6.27 given him Commission to do what he did Yea and sending him into the world he delivered him up unto death He spared not his own Son but delivered him up for us all Rom. 8.32 And the Prophet Isai describing his Passion tels us Isai 53.10 It pleased the Lord to bruize him he hath put him to grief when thou shalt make his soul an offering for sin speaking of God the Father And so much we may learn from Christs own mouth who speaking to the woman of Samaria calls himself The Gift of God Joh. 4.10 How then is he said to give himself Ans Father and Son concurring in this Donation Ans To this the Answer is obvious God the Father gave his Son yet his Son gave himself both concurring in the same Act. So it is in all
All flesh shall see the Salvation of the Lord that is all sorts of men some of all Nations to whom Christ the Saviour of the world should be revealed And in such a sense must we understand that passage Matth. 3.5 where it is said that There went out to Iohn the Baptist to hear him preach Ierusalem and all Iudea and all the Region round about Iordan Not that all the people wenr forth but great multitudes some of all sorts from all places And so that of Peter Act. 10.12 where he tells us that in the sheet which he saw in his Vision there were All four-footed beast of the earth and wild beasts c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that is some of all kinds All manner of beasts as our Translation explains it And in this sense is the word most fitly to be understood in the Text alleged Christ gave himself a ransome for all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For all sorts of men of all Nations Gentiles as well as Iewes So the Apostle clearly explains his own meaning in the verse there next following v. 7. Who gave himself a ransome for all to be testified in due time Whereunto I am ordained a Preacher and an Apostle a Teacher of the Gentiles plainly intimating what there he meant by All viz. Gentiles as well as Iewes And so are we to understand the fourth verse of that Chapter where it is said God will have all men to be saved Not all particular persons but some of all sorts So much is convincingly collected from the verses there foregoing where the Apostle exhorts that Prayers and Intercessions giving of thanks be made for all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What for all and every particular person Not so There being some whom Saint Iohn will not allow Christians to pray for 1 Ioh. 5.16 But all kinds of Men Iewes and Gentiles Christians or Infidels Publick or Private persons So the next verse explains it instancing in one rank of men whom he would have in a special manner remembred For Kings and for all that be in Authority And in such a sense we yeeld it Christ gave himself a ransome for all all sorts of men some of all Nations herein joyning in Consort which that heavenly Quire who are brought in singing this Halelujah unto the Lamb Rev. 5.9 Thou wast slain and hast redeemed us unto God by thy blood out of every kindred and tongue and people and Nation Here is the All which Christ hath redeemed not universally all particular persons but some of all Nations all Conditions In which sense the Apostle tells us Gal. 3.28 There is neither Iew nor Greek there is neither bond nor free there is neither male nor female for we are all one in Christ Iesus Repl Yea but saith the Adversary though these Texts may seem to be thus eluded Repl. Rom. 5.18 2 Cor. 5.14 explained and vindicated yet some other there are which will not be so evaded as viz. that which we meet with Rom. 5.18 and that other which answers to it 2 Cor. 5.14 15. In the former of which we read that As by the offence of one Iudgement came upon all men unto condemnation even so by the righteousness of one the free gift came upon all men unto Iustification of life In the latter We thus judge that if one dyed for all then were all dead And that he dyed for all Hence they infer that as all men were dead in and by sin so Christ dyed for all all that were so dead Ans But neither will these Texts carry it Ans Not the former where by All men upon whom that free Gift of Iustification is bestowed we are to understand not all universally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intellige omnes qui ipsi sicut oportet credunt Grot. Com in loc but all those who are given unto Christ and are ingrafted into him by Gods decree before time and by faith in time even all true believers So much the learned Grotius no back friend to the Remonstrants doth freely there acknowledge And it must needs be so understood in as much as no others are made partakers of that Gift Nor yet the latter which clearly admits the same Exposition Christ dyed for all Not all that were dead in the first Adam but all who did belong unto him and were by Gods decree ingrafted into him as aforesaid who by nature were in the common condition of man-kind dead in the first Adam as well as others For them All them he dyed and rose again as it there followeth which Arminians will not say that he did for any but his Elect intending the Application of his death only to them Those Texts counterpoizes Christ said to dye for Many Thus you see also these Text cleared which speak of Christ dying for all men For the counterpoizing whereof if need were we might yet cast into the opposite Balance that which is no lesse remarkable in Scripture than this viz. that whereas in some places it is said Christ dyed for all in others again it is said that he dyed for many So we find it Isai 53. Where the Prophet having first said speaking of Christ The Lord hath layed on him the iniquity of us all v. 6. in the two last verses he restrains that universal particle by putting Many for All. By his knowledge shall my righteous servant justifie many for he shall bear their iniquities v. 11. He bare the sin of many v. 12. Which latter may be looked upon as an Explication of the former shewing what before he meant by All not generally the whole world but the decreed number of the Elect as Diodate there expounds it And so we find it elsewhere as Matth. 20.28 where it is said The Son of man came to give himself a ransome for many And Cap. 26.28 Christ blessing the Sacramental Cup This saith he is my blood of the New Testament which was shed for many for the remission of sins Which Texts to an unprejudiced spirit seem to put a limitation upon this All restraining it to some amongst man-kind viz. to Gods Elect. Repl. I am not ignorant what the Adversary doth hereunto reply that this word Many Repl. Many sometimes put for All. is sometimes put for All as Dan. 12.2 Many of them that sleep in the dust of the earth shall awake that is all And so Rom. 5.15 Through tht offence of one many are dead Which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e ferè omnes excepto Enocho si fortè fuere alii de quibus id scriptum non est Grot. Com in Loc. however Grotius qualifies it with a ferè omnes Almost all except Enoch and some other who were translated without seeing of death yet it seemeth rather to relate to all the posterity of Adam all which were through his sin become lyable unto death Of whom also the 19th verse there speaketh in the same language By one mans
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
2. To which might be added 2 That others may be left without excuse this is done also for the sake of others that they who believe not may be left without excuse If I had not come and spoken unto them saith our Saviour concerning the Jewes they had not had sin comparatively their sin had not been such as now it is or they might have excused themselves by their ignorance but now they have no cloak no excuse for their sin Joh. 15.22 Christ coming and Preaching of the Gospel among them and so tendering himself to them rendered them inexcusable And so doth the Preaching of the Gospel and the offering of Christ to those that reject him will not believe on him it leaves them without any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any pretence or excuse renders them inexcusable And upon this account again is the Gospel preached unto all So as it cannot be inferred from this universal offer that Christ dyed for all Ans 2. Unbelievers refusing the offer of grace justly condemned For the latter how can this stand with the Justice of God that they should be condemned for not believing on Christ for whom he did not dye We Answer Yes in as much as they do resist the Holy-Gbost putting the word from them and so judge themselves unworthy of everlasting life as the Apostles Peter and Paul charge it upon the Jewes Act. 7.51 and 13.46 refusing that Salvation which is offered and tendered to them Which they do not upon any such account because Christ dyed not for them which is a thing that they are no wayes privy to no more than others for whom he did dye And upon this ground viz. their refusing to accept of what is offered to them they fall under a just condemnation Repli They cannot receive this offer Repl. Why but they cannot receive this offer though tendred unto them So saith our Saviour himself concerning the Spirit of truth whom he promised to send The world cannot receive him saith he Ioh. 14.17 And even the like may be said concerning himself though he be tendered in the preaching of the Gospel yet the Reprobate world cannot receive him cannot of themselves believe on him Faith being the Gift of God Ans 1. This impotency is from man himself Ans 1. Suppose it that they cannot of themselves do what is required from them yet whence is that impotency and inability Not from God but from themselves who in Adam lost that ability which God had once given and is not now bound to restore unto them being lost Secondly 2. Unbelievers wilfully obstinate Here is not only a simple impotency but a wilful obstinacy Not only Negative but also Positive Infidelity As of themselves they cannot so they will not receive Christ and believe on him And for this voluntary refusing of him being offered and tendered unto them they are justly condemned Repl. Repl. This Grace belongeth not unto all Yea but still this Grace doth not belong unto all And therefore why should any be condemned for refusing that which doth not belong to them Ans Answ Gods secret will no plea for those who obey not his Revealed True did they know that this Grace belonged not to them and that Christ did not in his own and his Fathers intention dye for them now indeed this might plead some excuse for their non-acceptance of this offer But this as I said is to them a secret And therefore can be no warrant for what herein they do who are to attend only to the revealed will of God Secret things belong unto the Lord but those things which are revealed belong unto us and to our Children Deut. 29.29 So it is the Gospel holdeth forth Christ unto them wherein God commandeth them to believe on him promising life to all who obey that command Now they voluntarily rejecting that offer refusing to obey that command they justly fall under the Censure of Eternal Condemnation Arg. 3. In receiving the Sacramēt all are told that Christ died for them To these adde one Argument more a trivial one If Christ did not give himself and that alike for all how is it that in administring of the Sacrament of the Lords Supper it is told all those that receive it that Christ dyed for them that his Body was broken for them his Blood was shed for them Ans This is spoken according to the Judgement of Charity To this it is soon answered Thus the Ministers of Christ according to their Masters direction speak looking upon those to whom they hold forth that Ordinance as Believers which they all ought to be to whom that Sacrament is dispensed And so looking upon them they reach forth unto them this Seal of the Covenant to assure them of their interest in the death of Christ that the merit thereof doth appertain unto them To proceed no futher Ye now see what can be said for and on the behalf of this plausible Doctrine of Vniversal Redemption by the Patrons and defenders of it Which finding insufficient to maintain it Arguments against Universal Redemption Come we now in the second place briefly to see what may be said against it Where I shall proceed in the very same Method First Arguing from Scripture then from Reason Begin with the former From Scripture Scripture Where we shall frequently meet with some restrictions limiting and restraining the death of Christ as intended in a peculiar way for some among man-kind The death of Christ restrained to some amongst man-kind So are we to understand those Texts forenamed where it is said of Christ that he bare the sins of many Is 53.12 Heb. 9.28 that he gave himself a ransome for many Matth. 20.28 Not Universally and Indifferently for all but for some among all Even his Elect people who being simply considered are not a few but Many So much may be demonstrated from some other Texts which do clearly and convincingly hold forth this truth that God the Father in giving his Son and Christ in giving himself had a peculiar eye upon a select company whom God having set his love a peculiar love upon chosen out of the world gave unto his Son to be Redeemed Iustified Sanctified Saved by him For this begin with the Text we have now in hand Arg. 1. From the Text. Those for whom Christ gave himself he Justifies and Sanctifies which plainly sets forth to us the Ends of Christs death for what he dyed and consequently for whom he dyed He gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people Mark it This was Christs design in giving himself that he might Redeem Iustifie and Sanctifie those for whom he gave himself that Redeeming and delivering them from the guilt and power of sin he might purifie unto himself a peculiar people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a people exempt and separate from the rest of the
what end 4. To what end he thus gave himself That he might Redeem us Save us And O what love was this Every of us who can evidence our interest in it stand for ever admiring and adoring of it And admiring it let us now indeavor to answer it Answering love with love Vse 4. Answer this love with love Loving the Lord Iesus Which who so doth not how well doth he deserve that Anathema denounced by the Apostle against all such If any man love not the Lord Iesus let him be Anathema Maranatha let him be had in execration for ever 1 Cor. 12.22 And loving him Vse 5. Express our love to Jesus Christ let us express our love to him And that 1. By giving up our selves to him 1. Giving our selves to him to live unto him He dyed for all saith the Apostle that they which live should not henceforth live unto themselves but unto him which gave himself for us 2 Cor. 5.15 Live according to his Prescripts to his Honour and Glory Ye are bought with a price wherefore Glorifie God in your Body and in your Spirit 1 Cor. 6.20 2. And thus giving our selves to him 2. Being ready to give our selves for him be we also ready to give our selves for him I am ready not only to be bound but to dye at Ierusalem for the name of the Lord Iesus such was Pauls resolution Act. 21.13 And let the like be ours Not thinking our dearest blood too dear for him who thought not his too dear for us 3. And thus giving our selves to him 3. Giving our selves to and for his and for him in imitation of him do we the like to and for his Being ready to do all offices of love to them Walk in love as Christ hath loved us and given himself for us And as to do so to suffer for them I endure all things for the Elects sakes saith Paul 2 Tim. 2.10 Yea and if need be refuse not to lay down our lives for them Because he layed down his life for us we ought also to lay down our lives for the Brethren 1 Joh. 3.16 viz. if their necessity requireth it and our calling bindeth us to it Especially for the procuring of their eternal happiness and welfare For this it was that Christ layed down his life for us And for this we should not think our lives too dear for others Paul who tells us that he could even have wîshed himself an Anathema accursed from Christ for his Brethren his kins-men according to the flesh as we have it Rom. 9.3 being not unwilling if it had been possible to have redeemed and saved the souls of those his Countrey-men the Jews with the utter loss of his own would much more have been willing to have shed his blood for them I will very gladly spend and be spent for you saith he to his Corinthians 2 Cor. 12.15 And the like he tels his Philippians cap. 2. v. 17. Yea and if I be offered upon the Sacrifice and service of your faith I joy and rejoyce with you all And the like let all of us in conformity to our heavenly pattern be ready to do Christs giving himself for believers a ground of strong Consolation Many other uses and improvements might be made of this great Gospel Doctrine As viz. that of Consolation to all true believers Hath Christ thus given himself for them then who shall lay any thing to their charge Who shall lay any thing to the charge of Gods Elect It is God that justifieth who shall condemn It is Christ that dyed Rom. 8.33 So may they upon this ground triumph over Hell and death and all the Enemies of their salvation Christ having engaged for them given himself for them as their surety he hath made a plenary satisfaction unto the Justice of God for all their sins so undertaking for them as that they shall certainly be delivered both from the guilt and power of them being justifyed and sanctifyed and consequently saved by and through him So it followeth in the Text Who gave himself for us that he might redeem us from all iniquity c. To which I now pass That he might redeem us from all Iniquity WE are now come to the 4th and last main part of the Text Finis donationis Part 4. The ends of Christs giving himself Redempton and Purification the End or fruit of Christs thus giving himself Of which there are many Two of them we have here assigned as serving the Apostles purpose viz. Redemption and Purification Of which severally beginning with the former That he might redeem us from all Iniquity Wherein we may take notice of three Particulars The Redeeemer The Redeemed End 1. Redemption Whete 3. particulars and from What they are redeemed 1. The Redeemer 1. The Redeemer The great God and our Saviour Jesus Christ Two sorts of Redeemers in Scripture who gave himself that he might redeem Two sorts of Redeemers we meet withall in Scripture Principal and Instrumental 1. Instrumental Temporal Saviours 1. Instrumental such as God made use of as his Instruments in working of temporal salvations for his People Such a one was Moses whom we find so called Act. 7.35 Him did God send to be a Ruler and a Deliverer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Original which Erasmus following the vulgar Latin renders according to the proper signification of the word Redemptorem a Redeemer an Instrument which God made use of for the working of that great deliverance for his people Israel in bringing them out of Egypt In which sense other of the Iudges are called by the name of Saviours Neh. 9.27 Thou gavest them Saviours who saved them out of the hands of their Enemies Instrumental Saviours and Redeemers 2. Principal Jesus Christ 2. Principal this is onely Iesus Christ whom we finde sometimes so stiled I know that my Redeemer liveth saith Iob Job 19.25 The Redeemer shall come unto Sion saith the Prophet Isai Isa 59.20 pointing at Christ as the Apostle citing that Text applies it Rom. 11.26 Christ the Redeemer The Author of all deliveracees And well may he be so called being the Author of all such deliverances as his people are made partakers of The Angel which redeemed me from all evil saith Iacob speaking of Christ Gen. 18.11 both Temporal and Spiritual deliverances 1. Temporal 1. Temporal Wherein whoever be the Instrument he is the principal agent So he was in that deliverance of the Israelites out of Egypt wherein Moses was only his Instrument a staff in his hand So much is held forth in that Text forenamed Act. 7.35 Where it is said that God sent Moses to be a Ruler and a deliverer or Redeemer by the hand of the Angel which appeared in the Bush 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc referendum est ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mandata ei per Angelum dedit Grot. Annot. in loc 〈◊〉 〈◊〉
the apprehension of this unspeakable benefit obtained for us by Jesus Christ our spiritual Redemption let it affect our hearts with joy and gladnesse Rejoycing in this more than in all our other Temporal inioyments herewith drowning all our carnal fears and sorrows Fear not for I have redeemed thee Isa 43.1 2. And rejoycing in it give unto our Redeemer the Glory of this his work 2. Give unto their Redeemer the Glory hereof 1. Admiring the love 1. Admiring the love of Jesus Christ which the Lord Jesus hath herein expressed to us that he should thus engage for us giving himself to Redeem us purchasing our Redemption at so dear a rate Not with corruptible things as Silver and Gold but with his own pretious blood as Saint Peter there hath it 1 Pet. 1.19 O what love was this So a poor Prisoner would look upon it Should another come and freely ingage for him for the payment of his debt though it were but some small sum of ten or twenty pound which himself was no waies able to have payed he would never forget this love What cause then have we to admire and adore this love which the Lord Iesus hath herein shewed unto us in this giving himself to redeem us 2. Admiring it 2. Giving thanks to him return unto him the promise which is due unto him for it This David calleth upon himself to do for his Temporal Redemption Psal 103.1 2 4. Blesse the Lord O my Soul and all that is within me blesse his holy name Blesse the Lord O my Soul and forget not all his benefits Who Redeemeth thy life from destruction And was he so thankfull for a Temporal O how thankfull should we be for this Spiritual this eternal Redemption which we have obtained by Iesus Christ For this let our Souls for ever bless him giving thanks unto him O give thanks unto the Lord for he is good c. Let the Redeemed of the Lord say so saith the same Psalmist Ps 107.1 2. acknowledging his goodness in their temporal deliverances And this do we much more who are the Redeemed of the Lord Iesus give we thanks unto him for this so unspeakable a benefit 3. And giving thanks to him let it be our in devour to express this our Thankfulness 3. Express their thankfulness to him Which do we 1. 1. By loving of him By answering this love with love loving him who hath expressed such love to us This it was and only this that induced him to undertake this work for us his Love This it was that moved God to work that Redemption for his people Israel out of Egypt In his love and in his Pitty he redeemed them Is 63.9 And what else was it that moved the Lord Iesus to undertake this work of eternal Redemption for us He loved us and gave himself an offering for us Eph. 5.2 He loved the Church and gave himself for it v. 25. who hath loved us and washed us from our sins in his blood Rev. 1.5 O then let us labour to answer this love with love loving this our Redeemer who thus meerly out of his love hath given himself to Redeem us 2. And loving him Live to him 2. Living to him Let this love of Christ constrain us c. That seeing he dyed for us to Redeem us we who live do not henceforth live unto our selves but unto him who thus dyed for us as the Apostle applies it 2 Cor. 5.14 15. Living unto him according to his Prescriptions and to his Glory as you heard that phrase opened before 3. And living to him let us also Dye to him 3. Dying to him Whether we live we live unto the Lord or Whether we die we dy unto the Lord Rom. 14.8 In both dedicating our selves unto him As in life so in death As living to him so dying in him Blessed are the dead which dy in the Lord even so saith the Spirit Rev. 14 13. that is in the faith of Christ Thus dyed the Patriarch All these dyed in the faith Heb. 11.13 in the faith of the promised Messiah And so see that we Dy. Not only in the Profession of the doctrine of faith the Gospel but in the practice and exercise of it Resting and learning upon this our Redeemer Even as Iacob is said to have done upon the top of his staff Heb. 11.21 Bequeathing and commending our spirits unto him as the Martyr Stephen did who breathed out his Soul with these words Lord Iesus recieve my Spirit Acts 7.29 Thus living thus dying now doubt not but that in due time we shall be made partakers of that full and perfect Redemption which Christ is said to be made unto all Beleevers 1 Cor. 1.30 Even that Redemption of our Bodies of which the same Apostle speaketh Rom. 8.23 Our Souls being here Redeemed from the Guilt and power of sin both Souls and Bodies shall be hereafter freed from all the Consequents of it 4. Hath Christ given himself to redeem us from Iniquity Vse 4. The Redeemed of the Lord not to inslave themselves by returning unto sin O then far be it from any of us which are so Redeemed to return to this Bondage again by inslaving our selves to any base lust Which who so shall do they thereby shew themselves unworthy of such a Benefit So we would think of a Captive who being redeemed out of the hands of his Enemies by a great ransom should being in his right wits put himself under their power again returning to his former slavery who but would judge him worthy there to remain unworthy of such a second favour And truly such a Judgment hath the spirit of God passed upon wilfull Apostates whose doom we may read in those two known terrible Texts The one Heb. 6.4 ◠6. It is unpossible for those who were once enlightned with the knowledge of the truth and have tasted of the heavenly gift of Christ that gift of God and of this great benefit of Redemption by him having a general knowledge thereof and made some particular application of it to themselves not without some delight If they shall fall away to renew them again unto repentance seeing they crucifie to themselves the Son of God afresh and put him to an open shame If they return to to their former estate there is little or no hope of such in as much as by this their wilfull Apostacy they offer so high an affront to him whom once they owned and acknowledged cor their Saviour and Redeemer treading him under foot As that other Text hath it Heb. 10.26 c. If we sin wilfully after that we have received the knowledge of the truth there remaineth no more sacrîfice for sin but a certain fearfull looking for of Judgement and fierce indignation He that despised Moses Law dyed without mercy Of how much soarer punishment shall he be thought worthy who hathtrodden under foot the Son of God and counted the blood of the Covenant
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
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 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
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
of a fair construction consistent with this truth As that of the Apostle 1 Tim. 2.6 where it is said that Christ gave himself a Ransom for all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is for this All here in the Text All those whom his Father had given him who are elsewhere called many Mat. 20.28 The Son of man came to give his life a ransom for many viz. his Elect who are also elsewhere called a world 2 Cor. 5.19 God was in Christ reconciling the world unto himself that is the world of his Elect made up of Jewes and Gentiles And so look we upon the Text which of all other as our last Translation renders it seemeth to speak most fully for the Adversary Heb. 2.9 where it is said of Christ that he by the grace of God tasted death for every man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all that is still for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this All here in the Text All and every one whom his Father had bestowed upon him as Diodate rightly expounds it Thus doth this word All here as sometimes elsewhere denote the universality not of Mankind but of Gods Elect. For them it was Christ died intentionally only for the Elect and only for them that Christ intentionally died I lay down my life for my sheep saith the obvious Text Joh. 10.15 Which whatever evasions are sought out to elude it speaks this truth so clearly so fully as putteth it beyond contradiction whilest it restraineth the Intention of Christ in laying down his life unto a select company his sheep viz. those that were given him by his Father Which truth being thus bottomed I desire you to take notice of that you may not be carried away with that wind of Doctrine that plausible error which is so taking with many at this day who cry up the Doctrine of universal Redemption as the most comfortable truth and glorious Doctrine that can be held forth tending highly as they apprehend to the magnifying of the grace and mercy of God and merit of Christ which are thus extended unto all But herein how are they mistaken In thus extending this grace how do they extenuate it Grace extenuated by extending it Of all Doctrines I know none that in truth more derogates from this grace of God in Christ than this whilest it asserts alike respect to all that all being alike given to Christ by his Father are alike owned by him the Redemption and Salvation of all alike intended by both of Esau as of Jacob of Judas as of Peter so as the one is not more beholding to God and Jesus Christ than the other This whatever any may conceive is in truth no small derogation from and extenuation of this grace which being confined as it ought to be to a narrower channel riseth higher Being restrained only to a certain number a small number comparatively of Gods Elect it is thereby rendred the more glorious And so let it be in the eyes of all the Lords people Vse 2. The grace of Election glorious grace to whom God hath evidenced and made known this his gracious purpose that they are in the number of those whom he hath thus given to his Son Christ Let them give unto him the glory of this his Grace Free Grace Such it was as I have shewen you All men being alike in Adam in the same state and condition by nature all alike children of wrath that God should single out some some few to make them objects of his grace ingrafting them into another stock the stock of the second Adam giving them unto his Son Christ to be reconciled redeemed and saved by him whilest he passed by others the greatest part leaving them to themselves to work out their own everlasting condemnation and to receive the just reward of their demerits this he did meerly out of his own good pleasure his free grace there being no other motive out of himself that might induce him to it Let him then have the glory of it from all those who apprehend their interest in it Let them acknowledge the freenesse And as the freeness so the Greatnesse of it admiring and adoring it blessing and magnifying God for it Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all spiritual blessings in heavenly places or things in Christ According as he hath chosen us in him Eph. 1.3 4. Indeavouring to express their thankfulness unto him by walking answerably thereunto living to the praise and glory of God and Jesus Christ This is that which the Apostle presseth upon his Corinthians 1 Cor. 6.19 20 Ye are not your own c. Therefore glorifie God in your body and in your spirit which are Gods And so let me press it upon you all you who lay any claim to an interest in this blessed priviledge of being thus given to Christ Know you now that ye are no longer your own at your own dispose so as to serve what Masters you please No you are Christs So Paul tells those his Corinthians 1 Cor. 3.23 Ye are Christs And so are all believers and that by a double right as of purchase of which he there speaketh in that former Text Ye are bought with a price the blood of Christ so of Donation being given unto him by God his Father And being thus his now live to him None of us liveth to himself and no man dieth to himself saith the same Apostle Rom. 14.7 8. speaking de jure what Christians ought to do For whether we live we live unto the Lord or whether we die we die unto the Lord. And O that all of us may thus live and thus die not to our selves but to Jesus Christ shewing our selves his loyal subjects and obedient servants in our lives seeking his honour and glory and then yielding up our selves unto him in our death being ready to die for him if he should call us to that service This let all of us do who expect any benefit by him and that as upon the account of what Christ himself hath done for us in redeeming us so of what God the Father hath done for us in giving us unto him Thus I have done with the first of these Propositions which holdeth forth unto us this gracious Donation Gods giving of his Elect people unto Christ Come we now to the second which informes us that All those who are thus given unto Christ by his Father they shall come unto him Prop. 2. All who are given to Christ shall come to him Here is the second Proposition which sets forth unto us Mans effectual Vocation following upon Gods Election as an undoubted consequent of it So the Apostle sets it forth in that known Text Rom. 8.30 Whom he did predestinate them also he called Which in effect speaketh the same thing with this of our Saviour here All that the Father giveth me shall come unto me Quest How come unto him Ans For the explicating of