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
GOSPEL-MARROW THE Great God giving himself for the sons of Men OR The Sacred Mystery of Redemption by Jesus Christ with two of the Ends thereof Justification Sanctification Doctrinally Opened AND Practically Applied Wherein among many other useful and profitable Truths the unhappy Controversie of the Times about the Extent of Christs Death is modestly and plainly discussed and determined for the satisfaction of those who are willing to receive it To which is added Three Links of a Golden Chain As it was lately held forth to the Church of God at Great Yarmouth By JOHN BRINSLEY Minister of the Gospel there London Printed by S. Griffin for Richard Tomlins and are to be sold at the Sign of the Suu and Bible near Pye-Corner 1659. To the Redeemed of the Lord in the Town of Great Yarmouth Grace and Peace Dearly Beloved WHat the great Doctor of the Gentiles declared to his Corinthians 1 Cor. 2.2 that he determined not to know any thing among them save Jesus Christ and him crucified let me in like manner freely profess unto you that in the course of my Ministery it hath been my chief design to hold forth the Lord Jesus desiring and endeavouring according to my weak abilities that he might be in my Preaching evidently set forth before your eyes and even crucified among you as that Apostle speakes to his Galathians Gal. 3.1 looking upon no Doctrine so proper and profitable for me to Preach and you to hear as the Doctrine of that Gospel whereof as he also saith of himself I am * Eph. 3.7 Col. 1.23 made a Minister And upon this ground it is that I have purposely singled out divers choise portions of Scripture of some whereof I have given an account to the world to insist upon among you which have presented you with this subject Among which I know none that have done it more fully than this which is here now set before you A Text wherin as the Title prefixed maketh promise of you shall meet with Marrow even that Marrow wherewith the Lord promiseth to Feast his people Isa 25.6 Gospel-Marrow there being here much in a little divers precious truths of great soul concernment held forth unto you as viz. Your Redemption Justification Sanctification with your peculiar Relation to Jesus Christ and requisite Qualification viz. Zeal for good works All which having lately handled in the audience of some of you I do now here present unto you all wishing unto you what David upon another account promised to himself Psal 63.5 that your soules may be herewith satisfied as with marrow and fatness And hereof I shall not doubt if so be there be no prejudice upon your spirits to hinder the swallowing and digesting of some of them As in particular that touching the Extent of Christs death which is here asserted and contended for not to be so large as Arminius and his followers have of late represented it Concerning which what is here said let me desire you seriously to weigh consider This if you shal do I shal not doubt but you shal find that which will serve so to ballast your spirits as that they shall not be over-set with that Wind of Doctrine which hath already prevailed too much against some unstable soules among you So I am bold to call that so much by too many applauded Doctrine of Universal Redemption a Wind which however at the first breathing it may seem like the West-wind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Favonius â favendo quod ejus favore terra germinat a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Favonius pleasing and profitable and at present may make a great noise yet upon a due trial it will be found to be no wayes advantagious in carrying you on to your desired Port no wayes conducing to your comfort here or happiness hereafter For the proof whereof I shall refer you to what the Treatise will acquaint you with Which leaving in your hands I commit it and you to the blessing of the Great God and our Saviour Jesus Christ in whom I am Yarmouth M. 6. D. 1. Your servant JOHN BRINSLEY To the Reader Good Reader ALthough this Treatise needeth none of my commendations yet having read so much of it as concerneth the Doctrine of Vniversal and particular Redemption I cannot but say to thee Surge lege arise and read The Reverend and learned Author hath therein with much clearness and perspicuity a gift wherewith God hath blessed him above many delivered the truth unto thee And it is no other than that good old Gospel-truth which hath been owned and maintained in all Ages more especially in some I shall not instance in the times before Augustine because the Controversie was not then started though the truth was acknowledged In the 4th Century Augustine vigorously contended for it and for those Truths that accompany it against the Semi-Pelagians Pelagius held that none are condemned meerly for the sin of Adam in eating the forbidden fruit because he did not in that sin stand in the room of all men and ergo that all men did not fall in him but have free-will naturally unto good but the Semi-Pelagians seeing this errour did grant (a) Haec enim ipsorum definitio professio est omnem quidem hominem Adamo peccante peccasse neminem per opera sua sed per Dei gratiam regeneratione salvari Prosp Epist ad August de reliquiis Pelag. caeterum ad nullum opus vel incipiendum nedum proficiendum quenquam sibi sufficere posse consentiunt Hilar. Augustino de eâdem materia that all men sinned in Adam and that without grace a man naturally is unable to begin or perfect any good work Yet they held (b) Qui autem credituri sunt quive in eâ fide quae deinceps per dei gratiam sit juvanda mansuri sunt prescisse ante mundi constitutinem Deum eos predestinasse in regnum suum Prosper ibid. that 1. God doth predestinate men to salvation upon foresight of their believing 2. That (c) Ad hoc salutis donum omnes homines universaliter sive per naturalem sive per scriptam legem sive per Evangelicam praedicationem vocari ut qui voluerint fiant filii dei ideo plurimi non renovantur quod nec renovari velle habeant praenoscantur Prosper ibid. it is in the power of man to resist and turn aside the converting grace of God 3. That (d) Nec cuiquam talem dari perseverantiam a qua non permittitur praevaricari sed a qua possit sua voluntate deficere infirmari caeterum quicquidlibet donatum sit praedestinatis id posse amittere retinere propria voluntate contendunt Hilar. ibid. the Saints may fall from Grace and not persevere to the end 4. That (e) Haec enim ipsorum definitio ac professio est universis hominibus propitiationem quae est in Sacramento sanguinis Christi
talibus dominus passus sit certissimis clarissimis testimoniis nobis demonstrare potuerunt boni viri qui talia definierunt dignum omnino est ut credamus nos Si verò non potuerint cessent contendere pro eo quod non legunt pudeâ—t eos definire quod nesciunt timeant statuere quod nullum Sanctorum Patrum Concilium nullum Apostolicae sedis Pontificum nullum Ecclesiasticorum Dogmatum decretum hactenus inveniant statuisse quod etsi quid a sanctis venerabilibus Ecclesiae Doctoribus vel scriptum vel dictum unde hujusmodi sensus occasio sumi posse videatur inveniant salvâ eorum debita Reverentiâ cohibeant se potius submittant se humiliter divinae auctoritati rem tam obscuram tamque inusitatam divinae reservent humiliter Majestati Vsheri histor Gotteschal pag. 81. As for the rest say they which having persevered in their infidelity and perished in their ungodliness if it can be proved by Testimony of Scripture that Christ died for them it is fit that we also should believe it but if men cannot so prove it then let them cease to contend for that which they read not let them be ashamed to define that which they know not and let them be afraid to affirm that which no Councel of Fathers none of the Apostolical Sea and no Ecclesiastical Decree hath affirmed or established and if they find any word in the holy and Reverend Doctors of the Church from whence the occasion of such a sense may arise let them rather contain themselves humbly submitting to Divine Authority and refer themselves in so obscure a matter to the Divine Majesty Wherefore good Reader being compassed about with so great a cloud of witnesses I am not unwiling to bear my Testimony also though of small moment unto this Truth presented to thee and to accompany my Reverend and Learned Brother to the Press Now the Lord give thee an heart to receive this and all other truth in the love thereof Thine in the service of the Gospel WILLIAM BRIDGE Febr. 15. 1658. Yarmouth Errata 1. Treatise PAge 2. line 5. r. there propounded p. 7. l. 9. r. acknowledge p. 36. l. 6. r. speciatìm p. 37. l. 29. r possession p. 38. l. 5. m. r. crederent ibid. l. 23. m. r in uno l. 28. r. the main p. 39. l. 2. r. censured p. 52. l. 16. r. Texts ibid. m. r. counterpoized p. 59. l. 8. r. so as to ibid. l. 28. r Abrahami p. 63. l. 12. r. in it self p. 65. l. 12. r. this is p. 87. l. 3. r. as our p. 97. l. 12. r. Assurance p. 101. l. 2. r. chose p. 102. l. 1. r. rest a going p. 104. l. 5. m. r. dominicum ibid. l. 10. r. coelestem p. 106. l. 17. r. ascertain p. 107. l. 16. r. immerge p. 111. l. 1. m. r. poculum l. 18. r. himself l. 25. r. stave those p. 112. l. 14. r. to do p. 116. l 13. r is it p. 120. l 18. r. fastning p. 131. l. 20. r. and Tyranny of p. 145. l. 24. ra r. abrupit p. 150. m. r. arietino p. 152. l 11. del of p. 161 l. 14. r. the praise p. 163. l. 6. r. and leaning p. 164. l. 19. r. for their ibid. l. 24. r. and fiery p. 166. l 20. r. it becometh p. 167. l. 20. r. thoughtful p. 169 l. 8. r. purifying l. 13. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 170. l. 9. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 171. l. 27. r. inquinamentum l. 30. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 175. l. 2. r. Mal. 3. p 176. l. 24. r. fining-pot p. 179. l 10. r. the Element p. 182. l. 12. r. he here p. 187. l. 15. r. I spake p. 192. l 31. r Segullah p 200. m r. fit to be p. 204. l. 5. r. Absconditi p. 211. l 4 m r. Apostolus p 218. l. 28. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 225. l. 8. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 228. l. 9. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 237. l. 23. r. all thy p. 246. l. 22. r. to a Disciple p. 251. l. 14. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zelus l. 15. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. m. r. Capessentem l. 31 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 152. l. 13. r. it is written p. 256. l. 6. r. maketh it p. 269. l. 7. r. from whence ibid. m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 270. l. 3. r. this service p. 276. l. 19. r. to this p 277. l. 11. del it p. 287. l. 10. r. mocking of God p. 295. l. 1. r. be drawn 2. Treatise PAge 4 l 4. r. find him p. 7. l. 21. del and. p. 8. l. 5. r. in all ibid l. 28. r. Thine they were saith our Saviour p 11. l. 9. m r. hic cum affectu l. 11. r. previous p. 22. l. 8. r. profess p. 31. l. 14. r. to the. p. 35. l. 26. r. may be p. 47. l. 4. r. in the like Mr. Brinsley's Gospel-Marrovv GOSPEL-MARROW THE Great God giving himself for the Sons of Men. TIT 2.14 Who gave himself for us that he might redeem us from all iniquity and purifie unto himself ae peculiar people zealous of good works IN the Verse next but one precedent to the Text Coherence we have a practical Lesson held forth in and by the Gospel a Lesson which all those who expect to have any share or interest in that Grace of God which bringeth Salvation are to learn and take forth This we have there set down first Negatively shewing them what they are to eschew and abandon That denying ungodliness and worldly lusts then Positively directing them what to practise how to live we should live soberly and righteously and Godly in this present world And what is thence propounded in the two verses following we have prosecuted and pressed and that by a double Argument each serving as an effectual Motive to put Christians upon and to continue them in such a Godly and Religious course The former taken from the second coming of Christ his coming in Glory at which time they who so live shall receive the end of their faith even that blessed hope eternal Salvation which they not onely may but ought to look for looking for that blessed hope and the glorious appearing of the great God and our Saviour Iesus Crist v. 13. The latter from his first coming his coming in the flesh and there doing and suffering what he did which as it was for them for their benefit their Salvation and so layeth a great ingagement upon them so it was for this very end that he might redeem and deliver them as from the guilt and punishment so from the power and dominion of sin as Iustifying so sanctifying of them This you have in the words now read who gave himself for us that he might redeem us c. A passage of which we may say as one hath done before us singula verba singularem emphasin
Each nature contributing what was congruous and agreeable to it for the effecting of this great work of Reconciliation Such a Communion there was betwixt the two natures from their first union that the one did not act without the other not the Divine without the Humane nor yet the Humane without the Divine which some of our adversaries in some cases are inforced to acknowledged As for what is by them alleged from that obvious text commonly taken up in this cause 1 Tim. 2.5 where it is said There is one Mediator betwixt God and Man the man Christ Jesus it is soon and easily answered True it is Christ who was truly Man is this Mediator but not Quâ homo not only as Man Even as before it was said in that other Text that God shed his blood Deus sed non quâ Deus He that was God but not as God Both Natures being personally united did mutually contribute to this great work whilest the one properly suffered the other as is said supported it in suffering and gave value to those sufferings Let it then be concluded as a truth clearly and convincingly held forth by this Text that whole Christ Christ God and Man is the Gift here spoken of The great God even our Saviour Iesus Christ who gave himself Loe here then the Gift of Gifts Obs The Gift of Gifts Jesus Christ the greatest Gift that ever was bestowed upon any Creature Such was the Lord Iesus Thence called by himself the Gift of God Joh. 4.10 If thou knewest the Gift of God saith he to the Samaritan woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Donum illud as Beza rightly renders it that Gift Istud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accipiendum est pro exegesi Beza Gr. Annot. in Loc. meaning himself as the sequele explains it And who it is thaet saith unto thee c. which words are most fitly looked upon as exegetical Expository to the former shewing what Gift he there spake of viz. himself who may well be called that Gift being as I sald the Gift of Gifts a Gift not to be parallelled R. That it is so will easily and plainly appear if we do but consider 1. A gift in it self invaluable 1. The value of the Gift it self wherein it infinitely exceeds all other gifts As for other gifts how rich soever yet they are but Creature-gifts this gift is the Creatour himself The great God gave himself 2. Most beneficial to others 2. The great benefit which accrueth to those to whom this gift is given As for other gifts they are oftimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gift-less gifts though it may be of much worth and value in themselves yet of no great use to the parties that are possessed of them nay sometimes proving prejudicial to them as the Preacher saith of Riches which are oft kept for the hurt of their owners Eccl. 5.13 So is it not with this Gift which as it is of infinite value in it self so of unspeakable benefit to those to whom it is given they being hereby made happy for ever Other gifts a man may injoy yet perish with them As Peter said to Simon Magus when he offered him a gift Thy money perish with thee Act. 8.20 Not so where this gift is given and received So God loved the world that he gave his only begotten Son that whosoever believeth on him should not perish but have everlasting life Joh. 3.16 In this Gift all other gifts are as it were bound up So as they who are interested herein shall not want any other gift which may any wayes conduce to their happiness How shall not God with him with Christ also freely give us all things saith the Apostle Rom. 8.32 all things necessary and expedient Other gifts are but accessaries this the Principal Applic. Applica All seek after this Gift O then let all of us look out for our share in this Gift Gifts if of value and profitable they are things which nature inclines men to look after and that too often in an inordinate manner and way Every one loveth gifts saith the Prophet Isai concerning the Princes of Iudah Isai 1.23 O that grace may incline all our hearts to be in love with this Gift As for other gifts some of them are not to be loved but hated Hee that hateth gifts shall live saith the wiseman Prov. 15.27 speaking of Bribes which oft-times prove baneful to the receivers of them whereas tbose upright Judges who refuse them live in grace and favour with God and men And for other Gifts gifts from men though happily they may lawfully be received yet sometimes they are better refused than accepted So are those Gifts which Princes sometimes bestow upon their favourites upon whom they confer great Honours and Dignities and Estates All which when offered by King Belshazzar to Daniel the story tels us they were refused by him Let thy gifts be to thy self O King saith he Dan. 5.17 But loe here is a Gift which whosoever receiveth shall never have cause to repent him of it A Gift which alone is able to make him perfectly happy and that unto all Eternity O let all of us look after this Gift not contenting our selves to hear that there is such a Gift given to and for the Sons of men but every of us labour to assure our interest in it to make this sure that Christ is given for us and to us which how it may be done I shall God willing shew you hereafter Such a Gift is Jesus Christ Quest Quest How Christ was given for the Sons of men But how was this Gift given or how did Christ give himself for the Sons of men Ans To this it may be answered given he was for them throughout his whole course Answ He was through his whole course In his Incarnation Birth Life Death Resurrection Ascension Intercession All which were and are for their sakes 1. So was his Incarnation 1. In his Incarnation wherein he gave himself to be made Man The word was made flesh Joh. 1.14 that is the Son of God the substantial word of his Father by whom he declared his will to the Church as our minds are made known to others by our words he was made man by taking the nature of man into a personal union with his God-head Thus was he given to us as a man that giveth himself in mariage to another whom he loveth Thus did the Son of God out of his love to the Sons of men he as it were maried himself to their nature taking it into an indissoluble union with his God-head This he did in his Conception 2. And secondly in his Birth 2. In his Birth To us or for us a Child is born to us a Son is given Isai 9.6 3. And thirdly in his Life 3. In his Life Being born for us he lived for us throughout the whole course of his life devoting himself to the seeking of our
other Ioh. 7.37 Where Christ himself being on earth maketh this open Proclamation in the hearing of the Jewes If any man thirst let him come unto me and drink And that there is the same mind in him still being in heaven you may take notice from the like Proclamation Rev. 22.17 Let him that is athirst come and whosoever will let him take the water of life freely Thus doth he set open that Fountain spoken of Zach. 13.1 Offering all the benefits of his death Graee and Glory to all that will come unto him for it 7. 7. Assurance of a gracious reception and Intertainment And what he so offereth he will certainly make good receiving and intertaining all that come unto him For this you have that known promise to assure you Ioh. 6.37 Him that cometh unto me I will in no wise cast out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not at any hand reject him but receive and imbrace him giving unto him what he cometh for there being a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Phrase as you lately heard more intended than said I will bid him welcome giving him a gracious reception and bountiful entertainment communicating unto him what ever I shall merit Come unto me ye that labour and are heavy laden and I will give you rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will secure you against the guilt and power of sin against Hell and Death and all the enemies of your Salvation giving you abundant satisfaction in what ever you do or can desire Now had poor needy beggars in a Town such an Invitation to a Feast with such an assurance of welcome which of them is there that would refuse to come upon this account because he is not invited by name 8. The Command of God the Father 8. To this yet add that which may serve to silence all reasonings even the Command of God the Father concerning this This is the Commandement that we should believe on the name of his Son Jesus Christ 1 Joh. 3.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Commandement of his the great Commandement of the Gospel Now who is there that questions whether he ought to yeeld obedience to any Commandement of the Law And why then to any Commandment of the Gospel Especially to this which is as I said the great Commandement that which the Lord requireth from all those to whom the Gospel is preached And that under the penalty of Eternal Condemnation 9. Not to receive Christ offered the condemning sin 9. Which let it be the last nayl fasting all the rest This is a Condemning sin Not to receive Christ being thus offered Nay this is the condemning sin He shall convince the world of sin because they believe not on me Joh. 16.8 9. This is the sin the great sin and the condemning sin under the Gospel He that believeth not is condemned already because he hath not believed in the name of the only begotten Son of God Quid non crediderunt i.e. Sola incredulitas sufficiens causa est condemnationâ—s Aret. Com. in Loc. Joh. 3.18 Had a man no other sin yet this alone of incredulity were enough to condemn him And on the other hand were iâ— not for this sin all other sins should not condemn him But who so standeth guilty of this sin refusing to believe on Christ being tendered to him as he is in a state of condemnation already upon the account of other sins Original and Actual so continuing in this sin under this unbelief he shall as certainly be condened as if he were in hell already Put these considerations together and now see what it is that can have any colour to keep you off from coming to Christ from receiving him as a Priest believing on him Only in the third place whilest you thus receive him in the two former Relations 3. Come unto Christ as a King forget not the third whilest you receive him as a Prophet and a Priest receive him also as a Prince Him hath God exalted with his right hand to be a Prince and a Saviour Act. 5.31 And so let him be to every of you Would you have Christ to be your Saviour let him also be your Prince your King ruling not only over you but in you Thus yeeld up your selves to his Government that he may set up his Scepter in your hearts governing of you by his Laws his word his Spirit So doing now doubt not to take up the Apostles words here in the Text applying them to your selves saying The great God and our Saviour Iesus Christ who gave himself for us Being assured that what Christ hath done he hath done it for you and that the merit of his death doth belong unto you Which being assured of Vse 3. Admire the love of God and Jesus Christ in thus giving himself for us now stand and admire that love which was expressed and shewn unto you herein The love of God the Father and the love of God the Son which was the only ground and motive of bestowing this Gift The love of God the Father So God loved the world that he gave his only begotten Son The love of God the Son Hereby perceive we the love of God towards us because he layed down his life for us 1 Joh. 3.16 And what love like this love Circumstances herein considerable So it will appear if we do but ponder and consider these few circumstances formerly touched upon 1 The Person giving and given 1. Who it was that gave himself Even the Great God our Saviour Iesus Christ as you have heard 2. For whom 2. For whom given it was that he gave himself For us Wherein divers particulars 1. For us Men. 1. For us Men. Not for the Angels some of which stood in as much need of a Saviour as we did Yet he took not hold of them but suffered them that were fallen to lye perish everlastingly But he took hold of us Heb. 2.16 gave himself for us 2. Us Sinners 2. For us Sinners Herein God commendeth his love towards us that while we were yet sinners Christ dyed for us Rom. 5.8 3. Us Enemies 3. For us Enemies Greater love hath no man than this that a man should lay down his life for his friends Joh. 15.13 Yet behold here greater love than this When we were Enemies we were reconciled unto God by the death of his Son Rom. 5.10 4. Us rather than others 4. And fourthly for us rather than others When the world of Man-kind lay in the same condition of sin and miserie Christ layed hold on us giving himself for us whilest he hath passed by many others of equal nay it may be of far better deserts than our selves 3. How given 3. To which I might add How he gave himself Not only to be born and live but to dye for us to dye that painful shameful accursed death the death of the Cross 4. As also to
name saith Paul to his Philippians Cap. 1.29 To beleeve in Christ it is a Gift a Gift of God given to his Elect in the behalf or for the sake of Christ as that may be expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Christ for his Cause or for his Sake Thus are all spiritual blessings given to Gods Elect in Christ as the Apostle hath it Eph. 1.3 Vobis donatum est pro Christo V L. i. e. Per Christum Cajetan Propter Christum h. e. per propter merita Christi Anselm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Per Christum as Grotius expounds it by and through Christ And that as the Meritorious Cause of them Now among these blessings Faith is one and that a prime one it being the Mother-blessing which bringeth forth all the rest According as his divine power hath given us all things that pertain to life and godliness through the knowledge of him that hath called us to glory and vertue 2 Pet. 1.3 that is through faith in Christ made known to us So then he who hath merited the rest must also have merited this without which the rest are not conferred And if so why then are not all made partakers of this grace A. Ans Unbelievers reject this grace To this they will and must answer be cause some refuse it will not beleeve Repl. But to this we again rejoyn Is this refusal of theirs an Iniquity Repl. This refusal an iniquity If so Christ gave himself to redeem them from this also And so we may pursue and follow them whithersoever they go An Argument which I desire it may be taken special notice of as being alone sufficient to stop the mouth of whatever adversary But I shall hold you no longer in Controversals More usefully Hath Jesus Christ thus given himself to Redeem poor lost sinners Vse An acceptable Doctrine to lost sinners let this Doctrine then be hearkned to by all those who see and feel themselves to be in this number So would the like tidings be by poor Prisoners and Captives Should the newes be brought unto them that one had undertaken their Redemption and he such a one as was able to effect it how welcome how acceptable would this be unto them Even so let this Doctrine be unto you which brings you the like tidings of a Redeemer one that hath undertaken this work for you and hath given himself for that end This hath the Lord Jesus done He hath given himself for a Ransome a Counterprice for such as you are having paid a price in it self sufficient for your Redemption made a full and plenary satisfaction unto the justice of God for all your sins Now let the hearing hereof be welcome and acceptable unto you Such was the fiftieth year to the Jewes being a year of general releasement wherein all bondages and morgages were to be freed it was to them a year of Jubilee A Iubilee shall that fiftieth year be unto you saith Moses Lev. 50.11 A time of great solemnity and festivity proclamed by the sound of the Trumpet And from thence called Iubilee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buccina ex cornu erietino from Iobel which signifieth a Ram because that feast was proclamed with Trumpets of Rams-horns which it was through all the Land as you may there read it v. 9. Such a year was that to them the most welcome time the most acceptable year which they celebrated as I said with greatest solemnity abstaining from their ordinary labours neither sowing nor reaping that year And such a time let that be wherein the Grace of God bringing salvation hath appeared unto poor sinners in giving his Sonne for their Redemption which is proclamed by the sounding of the silver Trumpet the Preaching of the Gospel let this be to them a welcome an acceptable year So the Prophet Isay calleth it in that Text formerly made use of Isa 61.1 2. The Lord hath sent me to proclame liberty to the Captives c. To proclame the Acceptable year of the Lord. A Text which our blessed Saviour falling with in the Synagogue Luke 4.17 tells the Iewes This day is this Scripture fulfilled in your ears v. 21. So it was in his preaching of the Gospel wherein he declared and held forth unto them that full Redemption which poor sinners might expect by and through him who was to give himself for that end to Redeem them And this it is which is there with an eye to that year of Iubilee which was a Type hereof called the Acceptable year So it was in respect of God being the time wherein he was pleased to exhibite and tender his grace and favour to shew his good will towards the sons of men Shenath Catzon Annus voluntatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annus voluntatis Montanus Annus Bénevolentiae Tremell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id quod gratum acceptumque est Grot. Annot. in Luk. 4.21 or Benevolentiae as the Hebrew word signifieth The year of good will And so it was to his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. Luke hath it Annus acceptus a welcome and acceptable year the joyfullest time that ever the world heard of So the Angel represented it to the shepherds when he brought them tydings of the Birth of Christ Behold saith he I bring you tidings of great joy that shall be unto all people For unto you is born this day in the City of David a Saviour which is Christ the Lord Luke 2.10 And so let the tidings of his death be unto you Taking notice how therein he gave himself for the Redemption of poor lost sinners let this be to you tidings of great joy welcome tidings So I say let it be to all of you who are made truly sensible of your spiritual Captivity see and feel your selves sold under sin lying under the tyranny of Satan under the rigorous obligation of the Law bound over unto eternal death Loe here is tidings of a Redeemer one that hath undertaken your Redemption having given himself for that end And who is that Why one that is able to effect what he hath undertaken I have laid help upon one that is mighty saith the Lord Psal 89.19 speaking Typically of David mystically of Christ who is a mighty Saviour a mighty Redeemer wanting neither Price nor Power His Blood being precious blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Saint Peter calls it 1 Pet. 1.19 infinitely more worth than all the silver and gold in the world a price sufficient for the Redemption of ten thousand worlds And such as the Price was which he payed such is his power no less than Omnipotency Their Redeemer is strong Jer. 50.34 And he must needs be so being what the Prophet there saith of him The Lord of hosts is his name Even the great God of our Saviour Iesus Christ as our Apostle here describeth him God as well as man Such a Saviour such a
Redeemer have you Lost sinners excited not to despair but to come unto Jesus Christ the Redeemer And therefore what ever your condition be yet do not desponde do not despair Remember who it is that is your Redeemer This it was that bore up the hearts and spirits of the Isralites when they were in their greatest straits reduced to the greatest extremities They remembred saith the Psalmist that God was their Rock and the high God their Redeemer Psal 78.35 And the like do you whatever your condition be never so sinfull never so miserable yet remember who it is that is your Redeemer even the great God and your Saviour Iesus Christ He hath given himself for the redeeming of such as you are And therefore let not the Guilt of sin nor yet the Power of it be any discouragement unto you Only come ye unto this your Redeemer that so you may be made actual partakers of this benefit which he hath purchased and obtained for all those who being truly sensible of the need they have of it shall come unto him for it Q. But how shall we come unto him Quest How come unto him A. Take the Answer in one word come to him as to a Redeemer Ans As to a Redeemer Which I shall explain in two Come to him as to a Saviour and as to a Lord. 1. Come to him as to a Redeemer a Saviour 1. As a Saviour taking hold of the promise applying the merit of his death unto your selves by faith laying hold upon the Promise of Redemption Even as the story tells us of Ieremiah Jer. 38.11 12 13. how being a Prisoner in the dungeon he made use of those Cords which were let down by Ebedmelech the Ethiopian to draw him up with taking hold of them he put them under his arms applying them in such a way as Ebedmelech directed him by which means he was drawn up and freed from that noysom Cel. The like do you Being Captives lying under the guilt and power of sin as Prisoners in that Dungeon loe your Abedmelech the Lord Iesus having obtained from God his father as Ebedmelech there did for Ieremie from the King his Master v. 9 of that Chapter a grant for your Redemption now he letteth down cords to you for the drawing you forth even the sweet Promises of the Gospel holding forth this benefit to you Now then what remains but that you put those Cords under your Arms taking hold of these Promises apply them to your hearts by faith so resting upon the merits of the Lord Jesus as your only Saviour and Redeemer By such a means it was that Ebedmelech himself was delivered from the Babylonish Captivity when the rest of his Companions the Jews were carried away Thy life shall be for a prey unto thee because thou hast put thy trust in me saith the Lord to him in the Chapter following Ier. 39. And the like way do you put your souls upon that you may be freed and delivered from that spiritual Captivity under which all the Sons of men by naturely put you your trust and confidence in this your Lord the Lord Iesus resting and relying upon the price which he hath payed the satisfaction which he hath made the all sufficiency of his merit for the pardon of your sins and eternal salvation This do that you may be freed from the Guilt of sin 2. And coming to him as a Saviour beleeving on him come to him also as a Lord yeelding up your selves to him 2. As a Lord yealdidg up themselves to his service as his servants Such you are upon the account of this your Redemption Being Redeemed by Christ now you are no longer your own so much you may learn from the Apostle 1 Cor. 19.20 Ye are not your own ye are bought with a price No nor yet any others so as that you should be their slaves or yet their servants as to your Consciences Ye are bought with a price be ye not the servants of men saith the same Apostle in the next Chapter 1 Cor. 7.23 But you are his who hath redeemed you Thus saith the Lord that created thee O Iacob c. I have Redeemed thee and called thee by thy name thou art mine Isa 43.1 So is it with you who look upon your Lord Christ as your Redeemer now know that you being called by his name Christians are his His and that upon a double account As of Creation which all men and other Creatures are so of Redemption which being intended for you giveth him a peculiar right to you and interest in you And being so give up your selves to him upon this account coming returning unto him So the Lord presseth it upon the Iews Isa 44.22 Return unto me for I have redeemed thee Not only formed thee as the verse foregoing hath it that is Created thee but also Redeemed thee and so have the best right in thee And therefore Return unto me The like upon the like account do you unto this your Redeemer He having not only formed created but also Redeemed you and so having a double right unto you now come ye unto him give up your selves unto him as his servants begging it from him that he would declare and put forth his power in and upon you in freeing you from the servitude of sin delivering you from the power of it that it may no longer rule and raign in you induing and upholding you with that his free Spirit which David prayeth for Psal 51.12 Spiritu spontaneo that spirit of Grace which making you free setting you at liberty from the thraldom of all sinfull and inordinate lusts may incline your hearts to serve him freely and willingly so as being by him Redeemed and delivered out of the hands of all your Enemies you may serve him without fear in righteousness and holiness all the dayes of your lives as you have it Luk. 1.74 75. Thus come ye unto Christ as your Lord that by him as I said you may be made freemen set at liberty from the service of sin from the power of it which being through his Spirit now assure your selves of your interest in his merit that you are Redeemed from the Guilt of it This from the first Branch To pass on Vse 3. The Redeemed of the Lord excited to Is it so that Christ hath given himself to Redeem us and can we evidence this to our selves that we are in the number of those for whom he thus gave himself and to whom he intended this Benefit of his death now 1 Rejoyce we in this our Privilege 1. Rejoyce in this their privilege This is that which the Prophet saith of the Iews Isa 51.11 when they should be delivered from their Babylonian Captivity The Redeemed of the Lord shall come with singing unto Sion and everlasting joy shall be upon their heads they shall obtain joy and gladness and sorrow and mourning shall flee away And thus be we affected with
an unholy thing Now this in a degree do all presumptuous Backsliders who having been sacramentally washen in the blood of Christ and professed faith in him to look for Redemption through him do afterwards return with the Dog to the vomit and with the Sow that is washen to the Wallowing in the mire as Saint Peter describes such kind of persons 2 Pet. 2. last what do they herein but trample upon their Redeemer O take heed it be not so with any of us Take heed brethren lest there be in any of you an evil heart of unbelief in departing or to depart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Grotius observes from the living God Heb. 3.12 Such Apostacie beware of lest thereby we put our selves into a desperate hopeless condition As for such how can they expect any benefit from the death of Christ whilest they thus directly cross the end for which he dyed which was to redeem those for whom he gave himself from iniquity free them as from the guilt so from the power of sin Which let all those who expect to have any share in this benefit have a special regard unto Being Redeemed by Christ bought with his blood as you believe do not now sell your selves as Ahab did to work wickedness so as to give ovet your selves to any sinfull way or course whatsoever In so doing what do you but sell your selves for nought As the Lord tells his people the Iews Isa 52.3 By their sins they had sold themselves into the hands of the Babylonians for which they had not so much as thanks from those their hard Masters And truly so do all revolting and backslding Christians by returning to their former sinfull wayes they sell themselves for nought yea that which is worse than nouhht for naught for that which without spedy repentance will bring them to nought prove their utter ruine Which far be it I say from every of us Is it so that we profess our selves to be in the number of these Redeemed ones now let this Grace of God bringing salvation which hath herein appeared unto us teach us and that effectually this great Gospel-Lesson here held forth that denying ungodliness and worldly lusts we live soberly Righteously godly in this present world This is our Apostles drift and scope in the Text where he maketh use of this as an Argument to press and enforce that Lesson upon Christians that they should so live in as much as Christ gave himself for them for this end viz. to Redeem them from Iniquity And such use let all of us make of it Not turning this Grace of God into wontonness taking liberty to sin because Christ hath redeemed us from it but therefore denie all ungodliness and worldly lusts living soberlie righteouslie and Godlie Such it becomed the Lords Redeemed ones to be They shall call them the holy people the Redeemed of the Lord saith the Prophet speaking of the Iewes when returned from their Babilonian Captivity Isa 62. last And such let all the Lords people be such as lay claim to this Benefit Being the Redeemed of the Lord let them be a holy people such a are redeemed from their vain conversation as Saint Peter describes true beleevers 1 Pet. 1.19 so walking as becometh those who have interest in so great a mercy Vse 5. Comfort to all true beleevers who are the Lords Redeemed ones To close up all in the 5th and last place Hath the Lord Jesus given himself for his people to redeem them from All iniquitie Why then let me hear for the Comfort and Consolation of all true beleevers take up the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is he that condemneth It is Christ that dyed Rom. 8.34 what though Satan the great Accuser do now bring against you many indictments charging upon you many and great sins yet let none of them dismay or discourage you Remember what you heard from Saint John that the blood of Jesus Christ cleanseth us from all sin Which in effect speaketh the same thing with this in the Text. Christ gave himself to redeem us from all iniquity Who then is it that shall lay any thing to the charge of Gods chosen Having such a Surety who hath undertaken for them and discharged their debt to the uttermost farthing True indeed had he made satisfaction in part and left them to do the rest as Papists would have it well might they the best of them be thought full about their condition The least sum undischarged by the surety and left upon the account of the Debtor who hath nothing to pay it with is enough to keep him indurance And so would the least sin left unsatisfied for be enough to detain us under the Curse of the Law which runs in that latitude Cursed is every one that continueth not in every thing Gal. 3.10 But here is the Comfort of true beleevers The Redemption which Christ hath purchased for them is a full and plenary Redemption even from All iniquity and the All of iniquity And therefore whilest blinded Papists busie themselves about their Labour in vain studying how to make satisfaction for their sins let the Lords people onely study how to testifie their thankfulness unto him who hath taken this work out of their hands and done it for them To this Great God and our Saviour Iesus Christ who hath thus given himself for us to Redeem us from all Iniquitie To him with the Father and Eternal Spirit be praise honour and glory now and for ever Amen Thus have I done with the former of those Ends wherefore Christ gave himself the first and immediate end Redemption Come we now to the latter which is a consequent following upon it viz. Purification And purifie unto himself a Peculiar people c. Parts 3. IN the handling of which words I shall propound these 3. things to be considered The Agent Act End The Purifier the Purification and the Design therein Who it is that doth this How he doth it and Wherefore he doth it Deal with them severally 1. The Agent the Purifier Part 1. The purifier Christ himself who it is that undertaketh this work which is even he that undertook the former Redeemer and Purifier are both one even the great God our Saviour Iesus Christ He it is that Purifieth those whom he hath Redeemed Of which more anon Part 2. The Act Purification 2. But how doth he do this That is the second thing the Act. To which Answer may be returned This he may be said to do two wayes Sacramentally Really Christ said to purify his people two ways 1. Sacramentally 1. Sacramentally Such were the Jewish Purifications under the Law which were made by divers kinds of Offerings and Washings Oblations and Ablutions and other Ceremonial observances Of which the Apostle speaking Heb. 9.13 tells us that they sanctified to the hurifying of the flesh making those who made
man what is good saith the Prophet Micah and what doth the Lord require of thee but to do justice and to love mercie and to walk humbly with thy God Micah 6.8 Such are the works which Christians are to look upon as good works such works as God requireth to be done such works as are consonant and agreeable to his mind and will So the Apostle explains it Heb. 13.21 where he thus prayeth for those to whom he writeth That God saith he would make you perfect in every good work to do his will working in you that which is well-pleasing in his sight Est explicali◠ejus quod praecedit Grot. Annot. in loc Where the latter words as Grotius and some others rightly observe are Exegetical and Expositorie to the former shewing what those good works were which he desireth they should be made perfect in viz. such works as God willeth and is well pleased with And to the same purpose serveth that other Text Rom. 12.2 where Saint Paul exhorts his Romans Be ye not conformed to this World saith he but be ye transformed by the renewing of your minde that ye may prove what is that good that acceptable and perfect will of God The will of God being in it self perfectly good it is the Rule of goodness and consequently what ever he willeth must needs be good God doth not will things because they are good but they are therefore good because he willeth them These then are those which we call good works Such works as God willeth to be done Not only permitteth for so he doth the worst of evils but requireth and injoyneth willeth Which will of his he maketh known in and by his word Which is his revealed will whereby he sheweth unto his people what is good These are Good works All these And only these As for other works which are devised by men Onely such be the pretence or intention never so specious and fayr yet having no warrant from the word they cannot be called good works much less being directly or indirectly contrarie to it That act of the Peoples which Saul pleadeth by way of excuse for himself 1 Sam. 15.21 their reserving of the spoil Sheep and Oxen the chief of the things which should have been utterly destroyed to sacrifice them unto the Lord in Gilgal it had a very fair and spetious pretence with it seeming to savour of a great deal of piety but what saith Samuel to it in the next verse v. 22. And Samuel said Hath the Lord as great delight in burnt offerings and sacrifices as in obeying the voice of the Lord Behold to obey it better than sacrifice God having commanded that all those things should be destroyed they transgressing of that command what ever their pretence or intention was this was a Capital sin in them and proved fatal to Saul who had the chief hand in it however he would have put it upon the people as Samuel tels him in the verse following v. 23. Because thou hast rejected the word of the Lord he hath also rejected thee for being King Good works are only such as God willeth and requireth As for other works how promising so ever they are but vain works Such are Traditions and humane inventions in the worship and service of God In vain do they worship me teaching for doctrins the commandements of men so our Saviour citeth that Text of the Prophet Isai Math. 15.9 And Saint Peter speaking of that course and manner of living which the Jews in his time had received by tradition from their fathers he calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vain conversation Good works are such all and only such as have warrant from the word Now these good works are of divers kinds Good works of diverse kinds Some Inward others Otward Inward in the Heart mind good thoughts Outward in the Tongue and Hand good words and good Actions All which are comprehended under this general Head of good works the word works being hereto be looked upon in the latitude the largest extent of it And again these good works of all these kinds they are reducible to two heads Reduced to two heads Holiness and Righteousness even those two which our Saviour himself reduceth them to Math. 22.37 39. Where he Epitomizeth giveth us the sum of the Law in those two comprehensive Commandements Thou shalt love the Lord thy God c. And thy Neighbour as thy self On these two Commandements hang all the Law and the Prophets Two general heads under which are comprehended all those respects and duties which Christians do ow and are to perform to the one and to the other First duties towards God whom they are to honour in their thoughts words Actions works of Holinesse duties of the first Table Then towards their Neighbour to whom they are to wish well and do well doing all good offices unto them as they have ability and opportunity in reference to their Lives Liberties Estates good names Bodies Souls works of Righteousnesse and mercy duties of the second Table But I shall not go about to reckon up particulars which are many So are evill works for the kinds of them they are many even all sinfull thoughts words and Actions And so is it with good work To which all which those who are Christs peculiar people Redeemed and Purified Justified and Sanctified by him are seriously devoted Not to dwell any longer upon the Doctrinal part That which I aym at being chiefly Application Which let it be directed in the 1 place by way of Conviction If this be the Qualification of those who belong unto Christ then may it hence be concluded against many that as yet they are none of this number Divers convinced not to belong to Christ none of these Peculiar ones whom Christ hath given himself for Alas the evidence is but too clear Qui non tenentur serio studio honorum operum illi hoc ipso significant se non esse in numero eorum quos Christus sua morte redemit Piscator Observ in Text. Their works testifie against them or at least do not testifie for them These are the things which our Saviour saith testified of him his good works The works which I do in my fathers name they bear witnesse of me Joh. 10.15 they shewed to whom he belonged declared him to be what he was the Son of God And so they do of every man The tree is known by his fruits saith our Saviour Math. 12.33 And so are men by their works To themselves by their thoughts the workings of their hearts To others by their words and Actions known what they are and to whom they belong whether to Christ or Satan What are you barren Trees Barren trees none of Christs planting bearing no good fruit surely you are none of Christs planting Every plant that abideth in him bringeth forth much fruit Joh. 15.5 And what have you none of this fruit have you no good
unto so as not willing to over look or neglect any of them Such was Davids obedience I shall not be ashamed saith he whilest I have respect unto thy commandements Psal 119.6 And the like we read of Zacharie and Elizabeth They were both righteous before God walking in the Commandements of the Lord blameless Luk. 1.6 And such must the obedience of a Christian be an universal obedience such in desire and indeavour so as not willingly to balk or neglect any commandement That Ruler which we speak of how strict soever he had been as he said of himself in observing of the rest of the Commandements yet withdrawing his obedience **** to that one which our Saviour for Probation or conviction sake propounded unto him that he should go and sell all that he had and give it to the poor he thereby shewed himself to be no better than an Hypocrite And so do they who pick and choose their Duties yeelding a partial respect to the Law of God obeying in some things not in other For which that of Saint Iames is express Iam. 2.10 Whosoever shall keep the whole Law and yet offend in one point he is guilty of all Suppose a man so exact as that he should strictly observe the whole Laws except only in some one particular therein required or forbidden yet allowing himself in that one particular breach of it that declareth him not to be what he would be thought a righteous person That general Maxim holdeth true in this case A quatenus ad omne He that yeeldeth obedience to one Commandement because it is a command of God upon that account will yeeld the like obedience to all And this are Christians to do And this being sincere they will do Being such as are truly Sanctified now as the Apostle saith they are prepared to every good work 2 Tim. 2.2 Ready to do what ever their God requireth fromt hem And such see that your obedience be as to desire and indeavour an Vniversal obedience doing that all that which the Lord requireth in his word Here is the Matter of good works which Christians are to have an eye at in the first place 2. And then secondly have an eye to the Order first looking at the more weighty duties Dir. 2. Good works to be done in right Order It was that which our Saviour chargeth upon the Pharisees denouncing a woe against them for it Mat. 23.23 woe unto you scribes and Pharises hypocrites for ye pay tithe of Mint and Annise and Cumin and have omitted the weightier things of the Law Judgment Mercie Faith To be carefull in small matters but regardlesse in those of greater importance is a sure sign of an Hypocrite Not but that these things also are to be regarded These things ought ye to have done saith our Saviour there to them but not to leave the other undone Those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weightier things of the Law duties of greatest importance Christians must have an eye at in the first place Not slighting not neglecting them however Yea and if it happen that there be any competition these are to have the precedence First look at the more weighty duties preferring them 3. Doing these works in a right Order that they may be truly good works see that they be done out of a right Principle Dir. 3. Out of a right Principle viz. a threefold Principle of Faith and Love and Obedience 1. Of Faith 1. of faith without which the Apostle tells us it is impossible to please God Heb. 11.6 Faith as concerning the work which we doe that it is a thing required by God agreeable to his mind and will of which the Apostle speaks Rom. 14. v. last where he concludes whatsoever is not of faith is sin What-soever is done though the thing it self be indifferent or good yet being done with a wavering conscience without assurance that the work is in it self well-pleasing to God and that it hath good warrant from the Word it is sin in him that doth it so also concerning Gods acceptation of our persons and services that he doth and will accept whatever we do in the name of Christ Out of such a Principle did the Patriarchs do those works for which they are commended Heb. 11. What they did they did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in faith by faith 2. Of Love 2. Of Love In this sense see that Faith work by love What we are sure to be agreeable to the mind and will of God do it out of Love Love to God I will love thee O Lord saith David Psal 18.1 And love to his Law O how do I love thy Law saith he Psal 119.97 Love to his Testimonies I love thy Testimonies v. 119. Love to his Commandements and Precepts I love thy Commandements above gold yea above fine gold v. 127. Consider how I love thy Precepts v. 159. And out of this love keep and observe them My soul hath kept thy Testimonies and I love them exceedingly v. 167. And thus also what duties we do unto our Neighbour do them out of love Thou shalt love thy Neighbour as thy self Thus what good works we do do them out of a right Principle of Faith and Love 3. And Thirdly Obedience 3. Obedience Not out of any by and sinister respects but in way of Obedience unto God So did Abraham when he went out to seek a Country which he knew not where to find yet by Faith he obeyed saith the Text Heb. 11.8 So doe we taking notice what God would have us to do now not standing to consult with flesh and blood about it which Paul saith he did not Gal. 1.16 in obedience to him do it Thus did Peter though he had fished all night and caught nothing yet Neverthelesse saith he to his Master at thy word I will let down the Net Luke 5.5 Thus having a word from God now in obedience to him do what he requireth Thus did our blessed Saviour suffer what he suffered He was obedient to the death Phil. 2.8 And thus let us do what we do All our works do them in obedience unto God doing what we do to Man as unto God So the Apostle requires servants to do their duties unto their Masters Eph. 6.5 Servants be obedient to them that are your Masters according to the flesh with fear and trembling in singlenenesse of heart as unto Christ doing what they did in obedience to their supream Lord and Master Christ in serving them serve him Not with eye-service as men-pleasers but as the servants of Christ doing the will of God from the heart so he goeth on v. 6. Mark it In doing their Masters work they must have an eye at God doing what they do as his will With good will doing service as to the Lord and not unto men v. 7. Not looking onely or yet chiefly at their Masters on earth but at their great Lord and Master in heaven the Lord Christ who requireth
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
perfunctory manner contenting our selves with the bare Opus operatum the doing of the work but have an eye to the manner of performance that there be a spiritual vigour in it that we come to these Ordinances with an eager appetite As new born babes desiring the sincere milk of the Word 1 Pet. 2.2 hungring and thirsting after Jesus Christ the eating of his flesh the drinking of his blood And so hearing attentively and receiving thankfully And such also let our works of Charitie be In duties of Charity Having a zeal for our brethren as St. Paul saith his Corinthians had for him 2 Cor. 7.7 They had a fervent mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a zeal towards him earnestly wishing his welfare Thus be we affected toward our Brethren See that ye love one another with a pure heart fervently saith St. Peter 1 Pet. 1.22 And again Cap. 4. v. 8. Above all things have fervent Charitie among your selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intense Charity so as earnestly to desire the good each of other And out of that affection taking all opportunities for the doing of good unto them Shewing mercy with cheerfulnesse as the Apostle requires it Rom. 12.8 So doing good as seeking to be Rich in good works being ready to distribute willing to communicate as he there willeth Rich men 1 Tim. 6.18 Thus put fire to every Sacrifice joyn zeal to every duty Only in the last place to draw towards a Conclusion see that this fire be right fire Caution See that our zeal be right zeal Not strange fire this zeal right zeal Where have an eye to two things 1. See that this fire be not strange fire Such is that fire said to be wherewith the sons of Aaron Nadab Abihu sacrificed Lev. 10.1 They offered strange fire before the Lord which he commanded them not Strange fire not that fire which at first coming down from heaven was proper for the Temple-service but Common Culinarie fire Take we heed that our fire our zeal be not such common fire a carnal zeal such as is to be found among too many who would it may be seem to be zealous But whence is it Out of some by and sinister Not carnal zeal some carnal respects as of Credit or Profit c But see that it be heavenly fire zeal from God and zeal for God wrought by his Spirit and seeking his Glory Thus see we that it be right zeal sincere not Hypocritical Not hypocritical zeal A great deal of such zeal there is to be found in the world Such was Jehu's zeal who meeting with Jehonadab Come saith he and see my zeal for the Lord 2 King 10.16 when as in truth it was rather for himself than for the Lord his heart whatever he pretended not being right in what he did which if it had been he would not having destroyed Baal have suffered the Calves at Dan and Bethel to stand still which the 29th v. there informs us that he did And such was the zeal of the Scribes and Pharisees as I have shewn you Take we heed that our zeal be not such but such as the Apostle requires our faith and love should be 1 Tim. 1.5 Rom. 12.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sincere unfeigned without dissimulation Which if it be not what do we but mock God whilest we seem to be zealous for him but are not A thing which let all of us beware of Is it good that he should search you out saith Job to his friends or as some man mocketh another do ye so mock God Job 13.9 This God will do sooner or later he will search men out discover them to be such as they are And therefore take heed of mocking him who will not cannot be mocked Be not deceived God is not mocked saith the Apostle Gal. 6.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 However men may think to mock him yet he is not cannot be mocked deluded deceived Neither will he suffer himself so to be but will take vengeance upon them that attempt it Now what greater working of God can there be than to pretend a zeal for him and not to be so in truth This take we heed of See that our zeal be a right zeal sincere unfeigned not Hypocritical Much less Diabolical Not Diabolical zeal Such is that zeal which St. James speakes of Jam. 3.14 calling it a Bitter Zeal so the Original hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bitter envying Of this kind of zeal I fear there is yet too much to be found in this Nation Among those who seem to be zealous for God there is too much bitter zeal Bitter zeal which sheweth it self in bitter invectives against those who are not every wayes of their mind and judgment whom they are ready with all eagerness to pursue as enemies Such zeal let Christians beware of Let all bitterness and wrath and anger c. be put away from you saith the Apostle Eph. 4.31 And elsewhere we are warned to beware lest any root of bitterness spring up amongst us Heb. 12.15 Among which this Bitter zeal may well be reckoned as one But whilest we are zealous for God be we meek and gentle towards our Brethren Such is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wisdome from above heavenly wisdome as St. James tells us it is first pure then peaceable gentle Christians to be meek and gentle towards their Brethren c. Jam. 3.17 And this wisdome seek we after that we may be such A Lesson which our Apostle requires our Evangelist Titus to press upon his Auditors in the Chapter following Tit. 3.2 Where having in the former verse minded them of being Ready to every good work he subjoynes To speak evil of no man to be no brawlers but gentle shewing all meekness unto all men Not that all persons are to be treated and dealt with after the same manner All not to be treated alike Paul who there giveth that charge to others yet himself being to deal with the obstinate Jewes who opposed his Doctrine and blasphemed He shook his raiment saith the Text and said unto them Your blood be upon your own heads I am clean from henceforth I will go to the Gentiles so turning his back upon them Acts 18.6 And before having to deal with Elimas the Sorcerer who withstood him in the course of his Ministery seeking to seduce the Deputie whom he had converted to the faith Paul being filled with the holy Ghost saith the Text set his eyes upon him and said O full of all subtilty and all mischief thou child of the Devil thou enemy of all righteousness wilt thou not cease to pervert the right ways of the Lord Acts 13.9 10. Thus as the Ministers of God so others having to deal with obstinate sinners or dangerous seducers now they both may and ought to shew their zeal for God in treating them in measure according to their demerits But not so with others whose errors and miscarriages
the good of his Church is much concerned now blow up this fire stir vp this Zeal In causâ Dei meminem patientem esse oportet For Men to be patient in Gods cause where his honour lyeth at the stake it is no other than an irreligious stupidity But now in small and minutial matters here bound and bridle our Zeal A Wise Man will not call for a sword to kill a Fly or a Beetle to break an Egg. Zeal must be proportioned to the occasion Thus a Wise Man ordereth and manageth his Civil Affairs as the Psalmist hath it Psalm 112.5 A good Man will guide his affairs with discretion And so let Christians order their spiritual affairs proportioning their Zeal as Men do their fire not putting so much under a Pipkin as under a Caldron And thus moderating it as to the degree so also order it as to Time and Place and other Circumstances Specially having a regard allwaies to keep within the compass of our Calling This was that which made Peters Zeal Zeal to be ordered according to circumstances Not to exceed a mans Calling which he shewed for his Master in attempting his rescue to be inordinate and so justly reproveable in that he being a private person no waies authorized should draw his sword and make an assault upon the Officers as he did This indeed he did out of a zealous affection to his Master but yet this his Zeal being inordinate his Master instead of approving and commending of what he had done giveth him a check for it as we have the story Matthew 26.52 And such is the Zeal of those who ever they are that transgress the bounds and limits of their callings Be the Action it self never so good and their Intentions in doing it never so upright yet having no warrant from God mediate or immediate for which they do it cannot be approveable but reproveable Such had Phineas's Zeal for which we find him so highly commended Numbers 25.11 13. been had not he a Warrant from God which questionlesse he had for what he did His doing execution in that manner upon those Offenders slaying them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the very act of their wickednesse which he had no authority to do being a Priest and not a Civil Magistrate had not he had an extraordinary call here into it had been no better than Murder And therefore let not this or the like instances which we meet with be driven into president by any who have not the like Warrant See we that our fire be kept within our Chimny that our Zeal be bounded within the verge and compasse of our calling Thus see that this fire be neither strange fire nor wild-fire that our Zeal be right for the kinde of it A Zeal of God and then rightly guided and ordered in the exercise of it as by Knowledge so by Discretion Which being now know we what was before said that there is nothing more acceptable to God or profitable to our selves And thus have I now at length through a gracious conduct passed through this portion of Scripture wherein I confess my self and you have been detained longer than I made account of when I first entered upon it But so as I hope neither of us shall have cause to repent this our staying where we have found such free and liberal entertainment there being so many precious and important truths here held forth unto us as I do not well know where in one verse throughout the Scriptures to meet with more Now that God who hath given this seed to the Sower vouchsafe to water it in the furrows of your hearts with the dew of heaven the efficacious influence of his Grace and Spirit that so what hath been sowen in weaknesse may rise in power bringing forth in every of you those blessed fruits the fruits of Holinesse and Righteousness which may be by Iesus Christ to the praise and glory of God To the great God and our Saviour Iesus Christ who hath given himself for us to Redeem us from all iniquity c. be praise honour and glory now and for ever Amen FINIS THREE LINKS OF A GOLDEN CHAIN OR Three of the Principal Causes of Mans Salvation Viz. God giving his Elect unto Christ their Coming unto him his Receiving of them Doctrinally Opened AND Practically Applied As it was lately delivered unto the Church of God at Great Yarmouth By JOHN BRINSLEY Minister of the Gospel there Luk. 14.17 Come for all things are now ready London Printed by S. Griffin for Richard Tomlins and are to be sold at the Sign of the Bible in Pye-Corner 1659. To all that call upon the name of Jesus Christ in the Town of Great Yarmouth Dearly beloved of the Lord THis Text being by an unknown hand put into mine with an earnest request that I would in publick handle the latter part of it I not knowing what providence there might be in this Motion nor yet where to pitch upon a more useful Subject undertook the whole Verse which having passed through in the audience of some of you I do now present to the view of you all Whereunto I have been induced as for the furtherance of your faith by pressing and directing that greatest of Christian duties your coming unto Jesus Christ so for the confirming and establishing of you in the truth against some of those Errors of the Times which having unhappily prevailed in some other places begin also to creep in amongst you I mean those of the Universalists and Free-willers as they are vulgarly called Against these as I have heretofore and that through Grace not without some successe done against some other I have here having a just occasion for it from the Text born witnesse And to this I shall desire you to hearken that so you may not be carried away with this wind of Doctrine So I presume to call that Doctrine which is so much cried up at this day by some and those not a few who understand it not the Doctrine of Universal Redemption A Doctrine at the first hearing very plausible to vulgar apprehensions none more whilest it pretendeth to elevate to lift up and magnifie the Grace of God and Merit of Christ by such a boundlesse enlarging of them But upon stricter examen it will be found guilty of what it is here charged with of Elevating this Grace Quì statuunt Christum non magis pro iis qui salvantur quà m pro iis qui pereunt mortuum esse quanquà m videntur extendere meritum Christi reipsâ tamen id adeò imminuunt ut omnino nihil ipsi relinquunt quod meritus sit Joh. Cocceins de Foedere Cap. 90. Sec. 163. and this Merit in another sense derogating from them and extenuating of them Vpon which besides many other just grounds let me perswade you to be wary how you hearken to it or give entertainment to those that bring it Is it not enough for you or any other what is
here positively and clearly held forth in this Text that Whosoever they are that come unto Jesus Christ receiving him as their Saviour and Lord they shall be received by him obtaining from him that great benefit of his death This do ye build your souls upon putting them upon this way and then my soul for yours they shall not miscarry In the mean time as for any other latitude or extent of the Fathers or Sons Intentions whether and if so in what way reaching to all or confined only to a select company leave it as safely you may to the more acute disquisition of the Schools to which there is indulged a liberty of disputing what being not so easie for vulgar heads to apprehend is not so safe for them to determine Blessed be God you have so much of Christ and of Gods gracious purpose towards all repenting and believing sinners in and through him clearly and convincingly held forth unto you as that you shall not need to trouble your heads about any such dubious intricacies as are by some who it may be would seem to be somebody presented to you and with some colour of zeal obtruded upon you under the notion of important truths Let it be my desire and earnest request to you that you would make much of old truths those Doctrines which you have received not lightly and readily receding from any of them not without clear and strong convictions And among other not from those concerning Election and Redemption which have been so fully vindicated as in former Ages so in this last by divers eminent both for learning and true pietie as that it may well be wondered at that the Bucklers should still be held up against them This that you may do among other is one end of my putting this small Treatise into your hands Which commending to the blessing of him who gave it to me I rest Great Yarmouth June 1. An. Dom. 1657. Your servant in the Lord JOHN BRINSLEY Three Links OF A GOLDEN CHAIN JOHN 6.37 All that the Father giveth me shall come unto me and him that cometh unto me I will in no wise cast out THE words are part of a Sermon Preached by our blessed Saviour to some of the Iewes in the Synagogue Coherence the publick meeting-place for religious worship in Capernaum So much we may learn from the 59th verse of the Chapter These things said he in the Synagogue as he taught in Capernaum In this Sermon he dealeth with these his Auditors as by way of Information and Instruction shewing them who and what himself was and what their duty was in reference to him viz. to believe on him so also by way of Objurgation and Reprehension taxing and reproving them many of them for not doing what was their duty not believing not acknowledging him to be what he was notwithstanding that they had seen him and his works been eye-witnesses of the admirable effects of his divine power as in that miracle which a little before he had wrought the multiplying of loaves and fishes so in many other This he chargeth upon them in the verse next before the Text v. 36. But I said unto you that ye also have seen me and believe not But how came this to pass that they should be so blind so stupid as seeing what they did yet not to acknowledge him to be what he was not to believe on him For this we have a Reason subjoyned in the words which I have now pitched upon Thus it was with them Tantae contumaciae causam esse dicit quod reprobi sint Calvin in loc in as much as they were not in the number of those that were given to him by his Father Which if they had been there would have been other terms betwixt him and them than then there were They would have come unto him after another manner than now they did non tantùm pedibus sed affectibus not only with the feet of their Bodies but also of their Soules receiving and embracing him which if they had done he would have been as ready to do the like to them All that my Father giveth me shall come unto me and him that cometh unto me I wil in no wise cast out Quorsùm hoc dicat omnes ferè consentiunt reddi èausam cur illi quibuscum loquebatur ad se non venirent i. e. in se non crederent Maldonat Com. in loc So Expositors generally almost universally as the Jesuite Maldonate though against his will taketh notice of it conceive of the coherence and dependance of these words with and upon the former Going along with them Division take we notice in them of three particulars three things worthy the taking notice of being as it were three of the principal hinges upon which our Eternal happiness depends and hangs three Links of that Golden Chain as our Mr. Perinks calls the Order of the causes of mans Salvation The First whereof is Gods gracious Donation his giving some amongst the sons of men to his Son Christ All that the Father giveth me The Second Mans effectual vocation his bringing home to Christ All that the Father giveth me shall come unto me The Third Christs ready Acceptation his receiving and imbracing those who are thus given to him and thus come to him And him that cometh unto me I will in no wise cast out Answerably to which Particulars we may draw forth the Text into three Doctrinal Propositions or Conclusions 1. There are some among the sons of men given by God the Father unto his Son Christ 2 All those who are so given shall come unto him 3. Those who so come he will in no wise cast out Three Doctrines of great Importance Let me crave your best attentions whilest I deal with them severally Begin with the first There are some among the sons of men given by God the Father unto his Son Christ Prop. 1. Some given unto Christ by his Father All that the Father giveth me saith the Text. So then there are some that are given to Christ by his Father Ob. Some you may say given to him by his father what were not all things his before How given to him Christ being the Son had not he an equal interest in all things with his Father Ans Yes he had so as God Upon this account we find them making claim to an universal interest in whatever his Father had John 16.15 All things that the Father hath are mine Christ being the Eternal Son of God by generation he communicateth with him as in his Essence so in all his Properties and Interests All thine are mine and mine are thine saith he to his Father John 17.10 But here in the Text we are to look upon him as Mediator as God-Man And so we shall find him in the capacity of a Receiver receiving whatever he hath from his Father Thus he is said to have received life from him Joh. 5.26 As the Father
Ear but to his Heart The like doth God to all his Elect people having by his decree given them to Christ before time he thus revealeth him to them and in them in time teaching and instructing them by his Word and Spirit By his Word outwardly by his Spirit inwardly And so teaching them he draweth them sweetly overpowering their wills making them willing to come unto him So our Saviour himself giveth the reason of it v. 45. of this Chapter It is written in the Prophets And they shall all be taught of God All Gods Elect Every man therefore that hath heard and hath learned of the Father cometh unto me Gods Elect whom he hath in his Eternal Decree given to his Son Christ being thus effectually taught of him by his Word and Spirit revealing Christ to them and in them now they come unto him This it is that maketh the Decree to bring forth even Gods effectual operation in calling those whom he hath predestinated as the forecited Text hath it Rom. 8.30 Whom he predestinated them also he called Called not only outwardly by his Word for so many are called who were never chosen as our Saviour declareth it Mat. 20.16 but inwardly causing them to believe on his Son Thus doth God call all those whom he hath predestinated working faith in them Which is his Gift By grace ye are saved through faith and that not of your selves it is the gift of God Eph. 2.8 It as salvation it self so that faith whereby men are saved it is the gift of God Though it be in them yet not of them Both Habit and Act are from God To you it is given not only to believe saith Paul to his Philippians intimating that this was given them Phil. 1.29 This is his Gift and his Work This is the work of God that ye believe on him whom he hath sent so our Saviour tells the Jewes v. 29. of this 6th of John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The work of God not only required and commanded of him but also wrought by him as our New Annotator explaines it Which it is in all his Elect this being not only a Consequent but a fruit depending upon and issuing from their Election As many as were ordained to eternal life believed Acts 13.48 God ordaining to the End salvation he ordaineth also unto the meanes which is faith in Jesus Christ And having ordained to it he worketh it so bringing them to Christ whom he hath given to him And thus you see how the certainty of this Event of all Gods Elect coming to Christ depends upon God the Father upon his Will and Work his Will in appointing them his Work in causing them to believe on him 2. And in the second place as God the Father hath a special Efficiency in this 2. In Jesus Christ who executeth his Fathers Counsels so also hath God the Son his Son Christ who being of Counsel with his Father as God as Mediator he seeth to execution of his Counsels specially of this his great Counsel touching the salvation of his elect people who being given unto Christ they are known to him 2 Tim. 2.19 The Lord the Lord Christ knoweth them that are his viz. by Election So was Paul though then a Persecutor yet he was known to Christ to be a chosen vessel He is a chosen vessel unto me so he tells Ananias concerning him Acts 9.15 And so are all others though before their Conversion not known to others nor yet to themselves that they are given to Christ yet they are known to him And being known to him he taketh care of them and that first to bring them home unto himself to bring them as subjects into his Kingdom as sheep into his fold Other sheep have I which are not of this fold and them also must I bring and they shall hear my voice saith he meaning his Elect among the Gentiles whom he would in his time bring into his Kingdome of grace causing them to believe on him And so dealeth he by all those who are given him by his Father They being by nature all of them lost sheep wandring in the by-paths of sin leading to destruction not having so much as an animum revertendi any disposition any inclination of returning of coming unto Christ the shepherd of their souls he seeketh them The Son of man is come to seek and to save that which is lost Mat. 18.11 poor lost sinners Such Jesus Christ came to seek And being in Heaven he hath now an eye to them such among them as are given unto him Whilest they do not seek after him yet he seeketh after them drawing them to himself This doth God the Father as you have heard And thus also doth Christ When I am lift up saith he I will draw all men unto me John 12.32 Christ being lift up first upon the Crosse then upon the Throne set at the right hand of his Father he then saith he would draw all men to himself What he had before done to the Jewes he would now do to Jewes and Gentiles drawing his Elect out of both bringing them to believe on him This he hath in all Ages done But now under the Gospel he doth it more vigorously than ever by setting up his Standard holding forth himself in the preaching of the Gospel and withall sending forth his Spirit which accompanying the Word maketh it effectual Thus is Jesus Christ as the Loadstone to the Iron by a secret vertue the vertue of his Spirit attracting his Elect people who being thus drawn by him do now willingly come unto him Draw me and we will run after thee saith the Church unto Christ Cant 1.4 promising a willingness in all her members to follow him upon his putting forth his effectual power in them And upon this ground also it may be concluded that All those who are given to Christ by his Father they shall come unto him All they And secondly Only they 2. Only Gods Elect come unto Christ So much is here implyed This being here rendred as the Reason why these Capernaites did not come unto Christ did not believe on him because they were not given to him by his Father Ye have seen me and beleive not How so why All that the Father giveth me shall come unto me All they and only they Of which number whilest ye are not I cannot wonder that ye do as you do stand out against me not coming into me not believing on me A thing which none but those who are given to Christ by God his Father will or shall ever do Quest And why not Man cannot come of himself Ans The ground hereof you have heard it already This is Gods work which man cannot do of himself No not so much as will to come unto Christ It is God that worketh in you both to will and to do saith our Apostle to his Philippians Phil. 2.13 As the Act of faith so much more the Habit is Gods
too frequent but wherever it is found most unnatural a shame to Heathens much more to Christians who looking upon their children as given them of God are not to cast them out not to leave them as the Ostrich doth her eggs in the sand forgetting that the foot may crush them or that the wild beast may break them as the careless nature of that creature is described Iob 39.14 15. but to take care of them for their education and subsistance providing for them necessaries and conveniences specially if they be such as come unto them in the way of submissive obedience What to be done to those that are disobedient Obj. But what if they cast off their Parents Ans Why yet both Nature and Religion obligeth the Parent not wholly to cast off them but to look after them as David did after his Absolom seeking their return to them Which if they shall find then are they to receive them So did the Father of the Prodigal of whom the Parable tells us When he was afar off his father saw him and had compassion and ran and fell on his neck and kissed him Luk. 15.20 Such affections should there be in natural Parents to their children Being given to them by God and coming to them they are not to cast them out Yet one word more Christians in all things to comply with the will of their heavenly Father and that for all Christians who have here also a pattern for their imitation teaching them in all things to comply with the will of their heavenly Father This let them do in regard of their outward temporal estates Being confidently assured of what our Saviour here saith that All that their Father giveth them shall come unto them things shall come to pass according to his all-disposing providence Resting contented with what he giveth them let them quietly and contentedly submit thereunto Only serving that providence in the use of lawful meanes let them accept what he giveth them reacheth forth to them resting contented with their Fathers portion Not greedily scraping and gathering they care not in what way by what meanes so laying hold upon that which God never gave them A point which Musculus writing upon this Text applyeth in a particular way to the Kings and Princes of the earth Applyed in special to the Rulers of the world Et utinam Principes nostri dictum hoc Christi usurparent ac verâ fide quisque ipsorum diceret Omne quod dat mihi Pater ad me veniet ut modus esset bellorumistorum quibus inter se dilatandis regnorum suorum pomaeriis tumultuantur orbem coedibus replent Musc Com. in Text. for whom he wisheth that they would all make use of these words saying with themselves what their Saviour here doth that All that their Father giveth them shall come unto them And thereupon rest contented with what they have putting up the sword into the sheath not seeking the enlargement of their Territories and Dominions as too often they do whereby they set the world on fire filling it with confusion and blood In general to all Christians And what he saith to them in special let me say unto all Christians in general wishing that every of them would make the like use of these words each one saying within himself Whatever my Father giveth me shall come unto me What portion my Father allotteth me I shall have and so rest contented therewith be it more or less This Doctrine how abused by covetous persons Cavendum verò ne animus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avaritiae suae ac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praetextum ex hoc loco colligat dicens Quicquid ad me venerit non ejicio foras Musc ibid. And making such use of the former part of this Text let them take heed of abusing the latter which covetous persons as Musculus notes upon it will be ready to do who hearing that all that the Father giveth them shall come to them they thereupon resolve to get what they can but to part with as little as they may No that which cometh unto them they will in no wise cast out This was Nabals resolution when Davids messengers came to him for some relief for their Master in his straits what saith he Shall I then take my bread and my water and my flesh which I have killed for my shearers and give it unto men whom I know not whence they be 1 Sam. 25.11 Such Nabals there are too many every where whose resolution is Men not to cast out their estates by wasting of them Christianus certe dona Dei non temere abjiciet ut etiam hîc dicere queat Quicquid ad me venerit non ejicio fords Idem ibid. Interea tamen illa ex fide ergà Deum in usus necessarios tà m proximi quà m suos dispensabit contentusque illis â—rit qualia qualia sint Idem Christians to be contented with and thankful for their Fathers portion though not answerable to their desires whatever God giveth them not to cast it out in such a way True indeed as the same Author further noteth there is such a use which may lawfully and warrantably be made of these words viz. that those to whom God giveth estates they are not to cast them out by prodigal and luxurious spending and squandring of them but in a provident way to preserve them yet in the mean time what God calleth for either for pious or charitable uses let them not be unwilling to part with So was Abraham with his son whom God had given to him yet he was not unwilling to give him to him again In like manner are Christians to deal with their estates where God calleth for them they are not to withold them so resting contented with and thankful for their fathers portion Yea though happily it be not every wayes answerable to what they could desire It was a weakness in Abraham who in the want of one blessing a Son seemed to slight all other mercies When the Lord by way of encouragement said unto him Fear not Abram I am thy shield and thy exceeding great reward he presently and passionately replies Lord God what wilt thou give me seeing I go childless Gen. 15.1 2. Let there not be the like murmuring or repining thought in any of the Lords people In the want of some one desired mercy let them not cast out all others by a slighting and undervaluing of what they have received What they have let them know it is that which their Father hath given them and so looking upon it as their fathers portion let them receive it contentedly thankfully Christians to comply with Gods will in their afflictions and sufferings And what they do as to mercies let them do the like also as to Crosses and Chastisements taking notice that whatever their Afflictions be they are no other than what their Father hath given them layed out for them let them quietly submit to them Herein also hath their blessed Lord and Saviour set them a pattern who however he deprecated that bitter cup which he saw coming towards him praying again and again that it might passe from him yet still he resolves his will into the will of his Father Neverthelesse not as I will but as thou wilt Math. 26.39 And again v. 42. O my Father if this Cup may not passe away from me thy will be done And afterwards when Peter drew his sword for his rescue he taketh him off declaring what his own resolution was The cup which my Father hath given me shall I not drink it Joh. 18.11 And herein let him be a pattern for us every of us Looking upon every Cup of affliction which is put into our hands as the Cup which our Father hath given to us let us not cast it out nor refuse to drink it Not seeking by any indirect and unlawful wayes and meanes to shut out or shake off whatever trials the Lord shall be pleased to exercise us with but quietly and contentedly submit to his dispensations both in regard of the kind and measure and continuance not choosing our own rod but in all submitting to the will of our heavenly Father Thus suffering in an obediential way as our blessed Saviour did now may we comfortably expect the like issue that he had even a gracious supportation under it and a happy deliverance out of it FINIS