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
maintaining of it as that they have not spared to expose themselves to the greatest of hazards Sir Henry Slingsby Dr. Hewet beheaded on Tower-Hill June 8. 1658. even to the losing of their lives in the service Of which kind this week last past furnisheth us with two sad examples in this Nation Now shall men be so zealous for men and shall not Christians be as zealous for their God Who as he is able to protect and bear them out in whatever they do for him so he will not be wanting in recompencing of them Neither of which men are sure of from whomsoever else they engage and undertake for 4. And like use make we of the zeal which we see or hear of in evil workers as viz. 1. In Satan who ceaseth not to compass the earth as himself declares it Iob 1.7 The Question being put to him by God Satan whence comest thou he presently returns Answer which he doth once and again Cap. 2.2 From compassing the earth to and fro or as our new Translation hath it from going to and fro in the earth and from walking up and down in it Such is his zeal to do mischief that he is continually ranging to and fro seeking opportunities and advantages Like a roaring Lion walking about seeking whom he may devour as St. Peter expresseth it 1 Pet. 5.8 So greedy is he of his prey zealous to do mischief 2. And the like zeal we may see in his Instruments 2. His Instruments Seducers With what zeal do they serve this their Lord and Master False Teachers subtle seducers how zealous are they in propagating and spreading of their pernicious errors They compass sea and land to make proselytes as our Saviour sayes of the Scribes and Pharisees Mat. 23.15 And thus Saint Paul speaking of false Teachers which opposed him and his Doctrine he tells his Galathians that they zealously affected them Gal. 4.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were very zealous in seeking to gain them and bring them over to their way And as Seducers so Persecutors Persecutor◠How zealous shall we find them in persecuting the truth and the sincere professors of it Concerning zeal persecuting the Church saith Paul of himself before his conversion in that Text forecited Phil. 3.6 A Persecutor he then was and that a zealous one Breathing out threatnings and slaughters against the Disciples of the Lord as it is said of him Acts 9 1. So vehement was the heat of his inraged heart against Christ and his followers that he discovered it both in his words by his menacing and threatning language and also in his actions taking upon him the office of an Apparitor and procuring a Commission from the High Priests that if he found any of that way professed Christians whether they were Men or Women he might bring thē bound to Ierusalem as it there followeth in the next verse v. 2. So zealous then was he against Christ and against all that professed the name of Christ And what he was then against them the like were others afterwards against him some combining and banding themselves against him So we read of those Iewes Act. 23.12 They banded together and bound themselves under a curse saying that they would neither eat nor drink till they had killed Paul Such was their zeal against the way which he then held forth And may we not see the like among those of the Romish Religion who spare not to prosecute whoever they are that dissent from them with fire and faggot Witnesse the Marian Persecution in this Nation in the last Age which spared neither Sex nor Age. So zealous are the Devils Instruments in serving of him in doing of his work 3. His servants false worshippers 3. And like Zeal shall we find in his Servants Idolaters and false worshippers how zealous shall we find them in their way So were the Ephesians for their Diana whom we may hear crying out for two houres together Great is Diana of the Ephesians Acts 19.34 And so are the Papists at this day for their Superstitious and Idolatrous worship And so are profane persons Profane Persons who willingly make themselves slaves to their lusts serving divers lusts and pleasures as the Apostle hath it in the Chapter after the Text Tit. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Addicti Mancipati Addicted Mancipated inslaved to them which they are in a spontaneous and voluntary way selling themselves to work evil as it is said of Ahab 1 King 21.20 giving over themselves to the committing of sin and that with greedinesse as the Apostle speaketh of the Gentiles Eph. 4.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an unsatiable desire or as it were striving how they may do most evil Thus are wicked men in doing of wicked works they are zealous resolved in their way so bent upon their will in it that nothing shall take them off or turn them aside Ye are of your father the Devil and the lusts of your father ye will do saith our Saviour to those malicious Iewes Iohn 8.44 Being of the like temper and disposition with the Devil and resembling him as the Child doth the Father his lusts they would do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quicquid collibitum est as Grotius explaines it whatever he pleased So forward are wicked and ungodly men in serving of sin and Satan in doing of wicked works which they do in a zealous way Their feet run to evil as the Wiseman saith of them Prov. 1.16 And are all these so zealous in evil works O then how zealous should we be in good works What shall the servants of Satan be more zealous in serving their Master than we in serving ours Let all these serve as Incentives to our zeal to stir and blow up this heavenly fire in our souls 4. And whilest we make this use of their zeal 4. The zeal of wicked men against zeal in for evil works make we the like also of their zeal against good works and against the Actors of them Wicked men they cannot endure those that are zealous of good works they are a mote in their eye they are ready to speak evil of them to revile them and upbraid them with this their zeal But let this be so far from quenching or yet cooling hereof that let it rather be an Incentive to it Like as the wind is to the fire or water to the Smiths forge which make it burn and flame so much the more such use make we of the scornes and obloquies which men of the world cast upon the zealous profession and practice of Godliness Let this make us so much the more zealous Such use did David make of that jeer which scoffing Michal put upon him for his zeal which he shewed in bringing the Ark of God into its place when she saw him dancing before the Lord with all his might which the Text tells us he did 2 Sam. 6.14 This she maketh a jeer of upon her next
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
heavenly Father yeelding up our selves to him as he did to be disposed of by him according to his good will and pleasure 1. Christians to give up themselves to the Lord. So did those believing Macedonians of whom Paul giveth that Testimony to his Corinthians 2 Cor. 8.5 They first gave their own selves to the Lord. Before they gave of their goods to the poor they gave their Persons unto God dedicating themselves to his service And the like let us do every of us Give our selves to the Lord. Which do we 1. Wholly 1. Wholly So did our heavenly Pattern as you have heard our blessed Saviour he gave himself his whole self both Body and Soul And the like do we give our selves to the Lord our whole selves both Soul and Body This is the Sacrifice which the Apostle calls for Rom. 12.1 I beseech you therefore Brethren that ye present your Bodies a living Sacrifice c. your Bodies i. e. your selves one part by a Synecdoche put for the whole Under the Law men offered up the Bodies of other creatures now they must offer their own Bodies themselves And this do we All of us dedicating and consecrating our selves wholly to the service of God to be at his command his ordering and disposing 2. And doing this wholly do we it also willingly 2. Willingly So did our blessed Saviour also as you have heard He gave himself offering up himself as a freewill offering And the like do we what ever service we do unto God or to our Brethren do it willingly So Peter exhorts Ministers in special to do their Ministerial service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not by constraint but willingly 1 Pet. 5.2 And the like let all Christians be exhorted to in general whatever service they do unto God or to their Brethren let them do it willingly 1. Not by constraint 1. Willingly not by constraint not by compulsion Such is the service of slaves who do what they do for fear Let not Christians do the like who being the servants of Christ are the Lords freemen as the Apostle calleth them 1 Cor. 7.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being by Christ set at liberty delivered out of the hands of all their spîritual Enemies And being so let their service to him be a free-service serving him without fear as Zacharias hath it Luke 1.74 that is without servile and slavish fear 2. Freely 2. And again freely not out of any by base and sinister respects not for self-ends Not for filthy lucre saith Peter there to Elders 1 Pet. 5.2 In such services men do not serve God but themselves Would we have our services accepted let them be such as this service of Christs was all freewill-offerings Giving our selves not selling which all Mercenaries may be said to do It was that which the Devill fasly charged upon Iob cap. 1. v. 9. Doth Iob fear God for nought Intimating that he did not serve God as a Child but as a Mercenary servant not out of pure love but with an eye to an ample reward Let not the like be justly charged upon any of us that we should thus serve God Only for Reward Whether Temporal because this our service may be outwardly advantageous unto us as to our estates or reputations Yea or yet Eternal Not but that Christians may have an eye at both these At those Temporal rewards How Christians may look at Reward which God hath promised to those that fear and serve him Wherefore else should David take up this as an Argument to excite and stir up Gods Saints hereunto which he doth Ps 34.9 10. O fear ye the Lord ye his Saints for there is no want to them that fear him The yong Lyons do lack and suffer hunger but they that seek the Lord shall not want any good thing viz. If good in it self and good for them And our Saviour himself to incourage his followers to be willing to part with any thing for him he first maketh promise to them of an ample retribution in this life Matth. 19.29 He shall receive an hundred fold viz. secular goods in this life if good for him And the Apostle exhorting Timothy to exercise himself unto Godliness 1 Tim. 4.7 he sets before him the profit and advantage of this course telling him in the next verse that Godlinesse is profitable unto all things having the promise of the life that now is this present life Christians in serving their God may have an eye at a Temporal reward Much more Eternal So had Moses of whom the Apostle tels us He had a respect to the recompence of reward Heb. 11.26 And it is said of our Saviour in the Chapter following v. 2. that for the Ioy that was set before him he indured the Cross c. But not only at these Reward as it is in it self so it both may and ought to be unto Christians an incouragement to serve their God but not the only motive No were it so that there were no such recompence to be expected whether here or hereafter yet Christians should do what they do Accounting it as their Duty so their Honour and Happinesse that they may serve such a Master Thus then let us give up our selves to the Lord every of us serving him willingly freely 2. Christians to give themselves to and for others 2. And thus also give we our selves unto others It is that which Paul there saith of those Macedonians 2 Cor. 8.5 They gave their own selves to the Lord and to us by the will of God to the Lord as their Master and to his Apostles as his Servants And the like let all Christians do Giving up themselves first to the Lord let them also give themselves to his servants as to his Ministers in special so to all other their Brethren Being ready to perform all good offices to them and for them so serving one another in or by love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Paul willeth his Galatians to do Gal. 5.13 And this let them in Imitation of Christ Do willingly and freely And thus among other things let them contribute to the necessities of the Saints Doing what they do out of a willing and ready mind This the Apostle would have Timothy put rich men in mind of whom in a special manner it concerns 1 Tim. 6.18 Charge them thaet be rich in this world that they do good that they be rich in good works ready to distribute willing to communicate Not doing what they do by compulsion Not only paying what they are rated and so cannot with-hold But giving freely And that as without Compulsion so without any self-ends Not out of any by and sinister respects as having an eye to Retribution or yet Reputation Thus our Saviour in some cases requires those who are able to lend unto their Brethren Luke 6.35 Do good and lend looking for nothing again Not only the use and interest but not the Principal So free so ready
what end 4. To what end he thus gave himself That he might Redeem us Save us And O what love was this Every of us who can evidence our interest in it stand for ever admiring and adoring of it And admiring it let us now indeavor to answer it Answering love with love Vse 4. Answer this love with love Loving the Lord Iesus Which who so doth not how well doth he deserve that Anathema denounced by the Apostle against all such If any man love not the Lord Iesus let him be Anathema Maranatha let him be had in execration for ever 1 Cor. 12.22 And loving him Vse 5. Express our love to Jesus Christ let us express our love to him And that 1. By giving up our selves to him 1. Giving our selves to him to live unto him He dyed for all saith the Apostle that they which live should not henceforth live unto themselves but unto him which gave himself for us 2 Cor. 5.15 Live according to his Prescripts to his Honour and Glory Ye are bought with a price wherefore Glorifie God in your Body and in your Spirit 1 Cor. 6.20 2. And thus giving our selves to him 2. Being ready to give our selves for him be we also ready to give our selves for him I am ready not only to be bound but to dye at Ierusalem for the name of the Lord Iesus such was Pauls resolution Act. 21.13 And let the like be ours Not thinking our dearest blood too dear for him who thought not his too dear for us 3. And thus giving our selves to him 3. Giving our selves to and for his and for him in imitation of him do we the like to and for his Being ready to do all offices of love to them Walk in love as Christ hath loved us and given himself for us And as to do so to suffer for them I endure all things for the Elects sakes saith Paul 2 Tim. 2.10 Yea and if need be refuse not to lay down our lives for them Because he layed down his life for us we ought also to lay down our lives for the Brethren 1 Joh. 3.16 viz. if their necessity requireth it and our calling bindeth us to it Especially for the procuring of their eternal happiness and welfare For this it was that Christ layed down his life for us And for this we should not think our lives too dear for others Paul who tells us that he could even have wîshed himself an Anathema accursed from Christ for his Brethren his kins-men according to the flesh as we have it Rom. 9.3 being not unwilling if it had been possible to have redeemed and saved the souls of those his Countrey-men the Jews with the utter loss of his own would much more have been willing to have shed his blood for them I will very gladly spend and be spent for you saith he to his Corinthians 2 Cor. 12.15 And the like he tels his Philippians cap. 2. v. 17. Yea and if I be offered upon the Sacrifice and service of your faith I joy and rejoyce with you all And the like let all of us in conformity to our heavenly pattern be ready to do Christs giving himself for believers a ground of strong Consolation Many other uses and improvements might be made of this great Gospel Doctrine As viz. that of Consolation to all true believers Hath Christ thus given himself for them then who shall lay any thing to their charge Who shall lay any thing to the charge of Gods Elect It is God that justifieth who shall condemn It is Christ that dyed Rom. 8.33 So may they upon this ground triumph over Hell and death and all the Enemies of their salvation Christ having engaged for them given himself for them as their surety he hath made a plenary satisfaction unto the Justice of God for all their sins so undertaking for them as that they shall certainly be delivered both from the guilt and power of them being justifyed and sanctifyed and consequently saved by and through him So it followeth in the Text Who gave himself for us that he might redeem us from all iniquity c. To which I now pass That he might redeem us from all Iniquity WE are now come to the 4th and last main part of the Text Finis donationis Part 4. The ends of Christs giving himself Redempton and Purification the End or fruit of Christs thus giving himself Of which there are many Two of them we have here assigned as serving the Apostles purpose viz. Redemption and Purification Of which severally beginning with the former That he might redeem us from all Iniquity Wherein we may take notice of three Particulars The Redeeemer The Redeemed End 1. Redemption Whete 3. particulars and from What they are redeemed 1. The Redeemer 1. The Redeemer The great God and our Saviour Jesus Christ Two sorts of Redeemers in Scripture who gave himself that he might redeem Two sorts of Redeemers we meet withall in Scripture Principal and Instrumental 1. Instrumental Temporal Saviours 1. Instrumental such as God made use of as his Instruments in working of temporal salvations for his People Such a one was Moses whom we find so called Act. 7.35 Him did God send to be a Ruler and a Deliverer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Original which Erasmus following the vulgar Latin renders according to the proper signification of the word Redemptorem a Redeemer an Instrument which God made use of for the working of that great deliverance for his people Israel in bringing them out of Egypt In which sense other of the Iudges are called by the name of Saviours Neh. 9.27 Thou gavest them Saviours who saved them out of the hands of their Enemies Instrumental Saviours and Redeemers 2. Principal Jesus Christ 2. Principal this is onely Iesus Christ whom we finde sometimes so stiled I know that my Redeemer liveth saith Iob Job 19.25 The Redeemer shall come unto Sion saith the Prophet Isai Isa 59.20 pointing at Christ as the Apostle citing that Text applies it Rom. 11.26 Christ the Redeemer The Author of all deliveracees And well may he be so called being the Author of all such deliverances as his people are made partakers of The Angel which redeemed me from all evil saith Iacob speaking of Christ Gen. 18.11 both Temporal and Spiritual deliverances 1. Temporal 1. Temporal Wherein whoever be the Instrument he is the principal agent So he was in that deliverance of the Israelites out of Egypt wherein Moses was only his Instrument a staff in his hand So much is held forth in that Text forenamed Act. 7.35 Where it is said that God sent Moses to be a Ruler and a deliverer or Redeemer by the hand of the Angel which appeared in the Bush 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc referendum est ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mandata ei per Angelum dedit Grot. Annot. in loc 〈◊〉 〈◊〉
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
the apprehension of this unspeakable benefit obtained for us by Jesus Christ our spiritual Redemption let it affect our hearts with joy and gladnesse Rejoycing in this more than in all our other Temporal inioyments herewith drowning all our carnal fears and sorrows Fear not for I have redeemed thee Isa 43.1 2. And rejoycing in it give unto our Redeemer the Glory of this his work 2. Give unto their Redeemer the Glory hereof 1. Admiring the love 1. Admiring the love of Jesus Christ which the Lord Jesus hath herein expressed to us that he should thus engage for us giving himself to Redeem us purchasing our Redemption at so dear a rate Not with corruptible things as Silver and Gold but with his own pretious blood as Saint Peter there hath it 1 Pet. 1.19 O what love was this So a poor Prisoner would look upon it Should another come and freely ingage for him for the payment of his debt though it were but some small sum of ten or twenty pound which himself was no waies able to have payed he would never forget this love What cause then have we to admire and adore this love which the Lord Iesus hath herein shewed unto us in this giving himself to redeem us 2. Admiring it 2. Giving thanks to him return unto him the promise which is due unto him for it This David calleth upon himself to do for his Temporal Redemption Psal 103.1 2 4. Blesse the Lord O my Soul and all that is within me blesse his holy name Blesse the Lord O my Soul and forget not all his benefits Who Redeemeth thy life from destruction And was he so thankfull for a Temporal O how thankfull should we be for this Spiritual this eternal Redemption which we have obtained by Iesus Christ For this let our Souls for ever bless him giving thanks unto him O give thanks unto the Lord for he is good c. Let the Redeemed of the Lord say so saith the same Psalmist Ps 107.1 2. acknowledging his goodness in their temporal deliverances And this do we much more who are the Redeemed of the Lord Iesus give we thanks unto him for this so unspeakable a benefit 3. And giving thanks to him let it be our in devour to express this our Thankfulness 3. Express their thankfulness to him Which do we 1. 1. By loving of him By answering this love with love loving him who hath expressed such love to us This it was and only this that induced him to undertake this work for us his Love This it was that moved God to work that Redemption for his people Israel out of Egypt In his love and in his Pitty he redeemed them Is 63.9 And what else was it that moved the Lord Iesus to undertake this work of eternal Redemption for us He loved us and gave himself an offering for us Eph. 5.2 He loved the Church and gave himself for it v. 25. who hath loved us and washed us from our sins in his blood Rev. 1.5 O then let us labour to answer this love with love loving this our Redeemer who thus meerly out of his love hath given himself to Redeem us 2. And loving him Live to him 2. Living to him Let this love of Christ constrain us c. That seeing he dyed for us to Redeem us we who live do not henceforth live unto our selves but unto him who thus dyed for us as the Apostle applies it 2 Cor. 5.14 15. Living unto him according to his Prescriptions and to his Glory as you heard that phrase opened before 3. And living to him let us also Dye to him 3. Dying to him Whether we live we live unto the Lord or Whether we die we dy unto the Lord Rom. 14.8 In both dedicating our selves unto him As in life so in death As living to him so dying in him Blessed are the dead which dy in the Lord even so saith the Spirit Rev. 14 13. that is in the faith of Christ Thus dyed the Patriarch All these dyed in the faith Heb. 11.13 in the faith of the promised Messiah And so see that we Dy. Not only in the Profession of the doctrine of faith the Gospel but in the practice and exercise of it Resting and learning upon this our Redeemer Even as Iacob is said to have done upon the top of his staff Heb. 11.21 Bequeathing and commending our spirits unto him as the Martyr Stephen did who breathed out his Soul with these words Lord Iesus recieve my Spirit Acts 7.29 Thus living thus dying now doubt not but that in due time we shall be made partakers of that full and perfect Redemption which Christ is said to be made unto all Beleevers 1 Cor. 1.30 Even that Redemption of our Bodies of which the same Apostle speaketh Rom. 8.23 Our Souls being here Redeemed from the Guilt and power of sin both Souls and Bodies shall be hereafter freed from all the Consequents of it 4. Hath Christ given himself to redeem us from Iniquity Vse 4. The Redeemed of the Lord not to inslave themselves by returning unto sin O then far be it from any of us which are so Redeemed to return to this Bondage again by inslaving our selves to any base lust Which who so shall do they thereby shew themselves unworthy of such a Benefit So we would think of a Captive who being redeemed out of the hands of his Enemies by a great ransom should being in his right wits put himself under their power again returning to his former slavery who but would judge him worthy there to remain unworthy of such a second favour And truly such a Judgment hath the spirit of God passed upon wilfull Apostates whose doom we may read in those two known terrible Texts The one Heb. 6.4 ◠6. It is unpossible for those who were once enlightned with the knowledge of the truth and have tasted of the heavenly gift of Christ that gift of God and of this great benefit of Redemption by him having a general knowledge thereof and made some particular application of it to themselves not without some delight If they shall fall away to renew them again unto repentance seeing they crucifie to themselves the Son of God afresh and put him to an open shame If they return to to their former estate there is little or no hope of such in as much as by this their wilfull Apostacy they offer so high an affront to him whom once they owned and acknowledged cor their Saviour and Redeemer treading him under foot As that other Text hath it Heb. 10.26 c. If we sin wilfully after that we have received the knowledge of the truth there remaineth no more sacrîfice for sin but a certain fearfull looking for of Judgement and fierce indignation He that despised Moses Law dyed without mercy Of how much soarer punishment shall he be thought worthy who hathtrodden under foot the Son of God and counted the blood of the Covenant
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
the Church before the coming of Christ there shall be a Discipline o that our eyes might see it so exact as that no profane person shall be tolerated in it But much more in heaven where no unclean thing shall enter No unrighteous person shall inherit the Kingdom of God 1 Cor. 6.9 So then Christ that he may in due season bring his people thither he there prepares them for it by this his Purifying of them Even as it was with the Maides which were to go in to King Ahasuerus to bed with him they were first to be purified for a certain time for twelve moneths together which was to be done with Myrrh and other sweet Odours as we may read the manner of it Hest 2.12 Thus must it be with all those who are to have Communion with Christ in his Kingdom of glorie they must first be purified by way of Sanctification by washing them and pouring out the sweet graces of the Spirit upon them And in order hereunto Christ undertaketh and effecteth this work Having Redeemed his people by his blood from Death and Hell and purchased eternal life for them now he purifyeth and sanctifieth them by his Spirit that so they may be prepared as a Bride adorned for her Husband as we have it Rev. 21.2 made meet to be partakers of the inheritance of the Saints in light as the Apostle hath it Col. 1.12 Thus you see that it is so and why it is so that Christ having Redeemed his people he also Purifyeth Sanctifieth them That which remains of this is Application Applic. Unsanctified sinners can have no assurance of their Redemption Vse 1. Which in the first place let it be directed by way of Conviction Do these two thus go together then may diverse from hence take notice that they can have no assurance of any interest in the former in as much as they have no share in the latter Not being purified let not them reckon themselves among the Lords Redeemed ones Not being freed from the filth of sin let not them flatter themselves that they are freed from the Guilt of it Not being sanctified by the Spirit of Christ let not them perswade themselves that they are justified by his Merit Which let it take hold of all presumptuous sinners who not withstanding they live and go on in a course of sin yet will call Christ their Redeemer pretending to rest securely upon him for Iustification Salvation Such was the security of the Princes Priests Prophets of Iudah as the Prophet Micah sets it forth Mick 3. v. 9 10 11. the one abhorred Iudgement and perverted all equity c. the other taught for hire and divined for mony the whole state both Political and Ecclesiastical were all corrupted given over to Covetousness Oppression Bribery c. Yet saith the Prophet they will lean upon the Lord and say is not the Lord among us none evil can come upon us Notwithstanding that they committed such horrid and execrable sins yet they would presume upon the presence of God with them and his grace and favour towards them that he would be a Saviour unto them And is it not so with too many among us who though they take liberty to indulge themselves in their sinfull waies and courses not at all indeavouring any Reformation in their hearts or lives As for Purity it is a thing they abhor the very name is odious to them much more the thing yet they will lean upon the Lord they will profess confidence in Iesus Christ looking upon him as their Saviour and their Redeemer But as for such whilst such let them know that what ever acquaintance they may take of this their Redeemer he will take none of them neither let them ever expect to receive any benefit from his death No Christ will either be a Perfect Saviour or no Saviour where he saveth from the Guilt of sin he will also save from the Power of it whom ever he Redeemeth he Purifieth Art thou then still an impure wretch one that lyest and wallowest in the mire of an impure and filthy conversation allowing thy self in any sinfull practice what ever take this as an evidence that thou art one who as yet hast no part or portion in this great benefit of Redemption I will not say but Christ might intend it unto thee might shed his blood for thee and that upon Repentance and Reformation the merit thereof may be applyed unto thee But as yet I say unto thee as Simon Peter once did to Simon Magus Act. 8.21 Thou hast neither part nor lot in this matter Which that we may all of us have and be assured of let us in the second place be exhorted and excited to seek after this Purification Vse 2. All excited to seek after Purification that the Lord Christ may thus wash us It is that which our Saviour told Peter when out of modesty he refused to let him wash his feet If I wash thee not saith he thou hast no part with me Joh. 13.8 If we be not washen by Christ never look for any benefit from him And therefore let all of us say unto him what Peter upon second and better thoughts there did v. 9. Lord not my feet only but also my hands and my head Thus do we yeeld up our selves to the Lord Iesus that we may be washen by him as from the Guilt of sin by his Blood so from the filth of it by his Spirit This is Davids prayer in that Penitential Psalm of his Ps 51. v. 2. Wash me throughly from mine iniquity and cleanse me from my sin And such a through-washing let all of us seek after not only to have our sins pardoned but mortified that so we may not ly under any defilement but may be cleansed not only from open but even from secret sins as he elsewere prayeth Psal 19.12 For which mercy look we up unto the Lord Iesus by faith that so we may receive this benefit from him which he hath merited for his people waiting upon him in the use of all holy means for the obtaining of it so seeking after an entire and perfect sanctification Perfect Sanctification to be sought after both the Negative and Positive parts of it 1. The Negative part 1. The Negative part of that we may be freed and delivered from the power of Corruption so as there may not be a sin left to reign or yet to bear any sway in us Let not sin reign in your mortal bodie that ye should obey it in the lusts thereof Rom. 6.2 But that all may be mortified In which work be we subservient to the design of Jesus Christ Washing and purifying our selves Chsists people to wash themselves This indeed is Christs work which he worketh in his people yet so as he doth not work it without them Christ never purifieth a man but he maketh him willing to be purified And having wrought his will to desire it he
worketh in him sutable indeavours setting him on work for the purging and purifying of himself And this let all of us in the fear of God seriously set about The washing of our hands This David resolves upon I will wash mine hands in innocencie Ps 26.6 And this the Lord calleth for from his people Wash ye make ye clean put away the evil of your doings from before mine eyes ceas to do evil Isai 1.16 And washing our hands wash our hearts also wash thine heart from wickedness that thou mayest be saved Jer. 4.14 wash hands and hearts cleanse your hands ye sinners and purifie your hearts ye double minded Jam. 4.3 Thus put away not only sinfull words and Actions out of the life but sinfull lusts out of the heart Let us cleanse our selves from all filthiness of the flesh and Spirit 2 Cor. 7.1 if a man purge himself from these things he shall be a vessel unto honour sanctified and meet for the Masters use 2 Tim. 2.21 2. The positive part of it 2. But rest not in the Negative that we are not so and so as some others are but seek after a positive Purification He that hath this hope in him or on him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is on Christ purifyeth himself as he is pure saith John 1 Ioh. 3.3 All those who look for salvation by Christ besides his righteousness imputed they must be made partakers of his holiness Heb. 12.10 And this do we all of us seek after Cleanse our selves from all filthiness in of the flesh and Spirit perfecting holiness in the fear of God as it there followeth 2 Cor. 7.1 that we may be adorned with all those graces which may render us such as becometh the Redeemed of the Lord to be a holy people Those Virgins which I speak of which were to be brought into the King they were not only to be washen from Bodily defilements but they were to be purifyed by Myrrh and other fragrant spices Thus think we it not enough to free our selves from sinfull lusts which are the pollutions of the soul but seek after such a Positive purification that our souls may be indued with all such graces as may render us acceptable to our heavenly Husband the Lord Iesus and fit us for Communion with him In such a way Saint Peter speaking of beleevers to whom he writeth saith that they had purified themselves 1 Pet. 1.21 Seeing ye have purified your selves in obeying the truth through the Spirit unto unfeigned love of the brethren Thus it is not enough to free the heart from rancour and malice but it must be purified to unfeigned love love to God and Jesus Christ and love to his Saints for his sake And so for other graces of the Spirit see we that our souls be adorned with every of them so as what the Apostle saith of his Corinthians 1 Cor. 1.7 it may be made good in us That we come behind in no gift no grace Christians to express purity in their lives in word and deed And being thus laid in with this inward purity of soul being as it is said of the Kings daughter the Church Psal 45.13 glorious within now let us expresse it outwardly in the course of our lives and conversations endeavouring to approve our selves as to God so to the world true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure and holy in word and deed In word having a pure language which the Lord promiseth to his people Zeph. 3.9 In deed This Paul presseth upon Timothy as a Minister 1 Tim. 4.12 Be thou an example of the Believers in word in conversation in charity in spirit in faith in purity And so again in the Chapter following Cap. 5. v. 2. he bids him that having to deal in the instructing of young women he should do it with all puritie so as his carriage might not give ground for the least suspition of levity And thus let all as Publick persons in special who are herein to be exemplary to others so all private Christians carry themselves towards others in all their dealings with them with all purity thereby shewing themselves to be in the number of those for whom Christ hath given himself which he did to this end that having Redeemed them he might purifie them Thus let all of us seek after Purity and Holinesse Negative and Positive Inward and Outward purity of hâ—art and purity of life learning and practising this lesson which our Apostle here teacheth us v. 12. to deny ungodlinesse and worldly lusts and to live soberly and righteously and godly in this present world Which if we shall not do what do we but therein cross the design of Jesus Christ in giving himself which was that Redeeming his people from all Iniquity he might Purifie them And Wherefore purifie them That is the last Particular in the Text which holdeth forth to us the End or the Design wherefore it was that Christ was and is at this Cost and Paines as in Redeeming so in Purifying of this people Branch 3. Christs design in Redeeming and purifying his people This he hath done and doth as with an eye to them so to himself So it followeth Purfie to himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sibiipsi This was the design of Jesus Christ in what he hath done and doth for the sons of men in Redeeming Purifying Iustifying Sanctifying of them that so he might acquire unto himself a people Obs That he might acquire unto himself a people a people who being serviceable to him here might reign with him hereafter So our Apostle elswhere setteth forth the End of his giving himself for the Church sanctifying and cleansing it which speaketh the very same thing with this in the Text. This he did saith he That he might present it to himself a glorious Church not having spot or wrinkle c. Eph. 5.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Present it to himself Which he doth first in his Kingdom of Grace then of Glory In his Kingdom of Grace as serviceable tâ— him in his Kingdom of Glory to have an everlasting Communion with him Even as King Ahashuerus in causing those Virgins to be separated and Purified as they were he did it that so they might in due time be presented unto himself and so Purified them unto himself Hest 2.12 Even thus doth the Lord Christ purifie those whom he hath Redeemed purifie them unto himself that they may be presented to him in his Kingdom of Grace and Glory It is the former of these which our Apostle here speaketh of in the Text And Purifie unto himself a peculiar people zealous of good works Obs Christ purifieth his Redeemed ones that they may be set to be his people Therefore it is that Christ purifieth those whom he hath Redeemed Sanctifieth those whom he Iustifieth that so they may be a people fit for himself fit for him to own and fit for him to use To own as his People to make use of in his service
a Coat of many colours Gen. 27.3 Even thus the Lord Iesus loving his Church with a peculiar love he puts upon it a peculiar Garment even that spoken of Rev. 19.8 To her was graunted that she should be arrayed in fine linnen clean and white for the fine linnen is the righteousnesse of Saints A twofold Righteousnesse the one of Justification the Righteousness of Christ imputed the other of Sanctification the graces of the Spirit imparted which render true beleevers beautifull in the eyes of God Angels and Saints Peculiar Garments 6. And so again a peculiar diet I have meat to eat that you know not of saith our Saviour to his Disciples Joh. 4.32 6. A peculiar Diet. viz. to do the will of him that sent him as the 34. vers explains it Even so may it be said of all the true Disciples of Christ they have meat which the world knoweth not of meat that perisheth not but endureth unto life everlasting which our Saviour exhorts his hearers to labour for Joh. 6.27 meat which the Son of Man giveth them as it there followeth viz. the true heavenly manna Christ himself his flesh The Bread that I will give is my flesh v. 51. This is the meat which true beleevers feed upon by faith applying the merits of Christ unto themselves whereby their souls are nourished up unto eternal life And as their meat so their Drink which is true Aqua vitae Water of life Living water which our Saviour tells the woman of Samaria if she had asked it of him he would have given it to her Ioh. 4.10 meaning thereby the Grace and Spirit of Regeneration Water not like other Waters which who so drinketh of shall thirst again But who so drinketh of this Water which Christ giveth he shall never thirst But this water shall be in him a Well of water springing up unto Eternal Life as it there followeth v. 14. such full satisfaction doth the Soul of the Beleever find in and from Iesus Christ Thus as the Israelites being Gods peculiar people they had in the wilderness peculiar meat and drink such as never any other peole were fed with their Bread coming from heaven as we have it Ioh. 6.31 He gave them bread from Heaven to eat and their Water fetched out of the Rock in a miraculous way so is it with all true Israelites true Beleevers being unto Christ a peculiar people they have peculiar meat and drink even the Bodie and Blood of Christ whereof as the Apostle tells us 1 Cor. 10.3 4. that Manna and that Rock were types 7. A peculiar Countrie 7. And Lastly to name no more they are peculiar as to their Country of which they are and for which they seek How ever they are Upon the Earth yet are they not of the earth but of a heavenly extraction being born from above as that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred Ioh. 3.3 heaven born Thus are they Citizens of the heavenly Ierusalem as the Apostle hath it Heb. 12.22 That is properly their Countrie Here they are but strangers and Pilgrims so the Patriarchs confessed of themselves Heb. 11.13 And therefore they desired and sought for another Countrie a better Countrie that is an heavenly as it followeth v. 16. And so is it with those that are Christs they look at heaven as their home where their hearts are as also their Conversation Our Conversation is in heaven Phil. 3.20 As they mind heavenly things so their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their chief trading and commerce is there even in the new and heavenly Jerusalem where they converse and have communion with God and Jesus Christ with whom they hope to live and dwell to all eternitie To proceed no farther Thus may Beleevers upon a manifold account be fitly called what here they are a peculiar people to which end Christ having Redeemed purifieth them Which being thus explicated as to the Doctrinal part of it let it now be brought home by way of Application Applic 1. Comfort to beleevers And that 1. by way of Comfort and Incouragement to all those who can approve themselves to be of this number such as Christ hath purified sanctifyed Being such now are you Christs peculiars Which let it bear up your hearts and spirits 1. Against the contempt of the world 1. Against the sleight estimation and contempt which you may meet with in and from the World What matters it what account that hath of you so long as you are in esteem with Jesus Christ So long as he accounts you his peculiar Treasure his Iewels what matters it though the world look upon you as drosse and dung So were the Apostles esteemed of as Paul tells us in that known Text 1 Cor. 4.13 We are made as the filth of the World and are the of-scouring of all things unto this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verie offall and shreds of the World Such are the dearest and preciousest of Gods Saints oft times made Thou hast made us as the of-scouring and refuse in the midst of the people so we may hear the Church complaining Lam. 3.45 But let not this be any discouragement So long as Iesus Christ looks otherwise upon you which he doth if Saints let this be enough for you Paul writing to his Corinthians among whom as it seemeth there were some who thought and spake very meanly of him a lot which the Ministers of Christ often meet with he telleth them with me it is a very small thing that I should be judged of you or of mans judgment 1 Cor. 4.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the least thing a matter of no moment what they or any other judged of him And how so For he that judgeth me is the Lord so he giveth the Reason in the next verse v. 4. And so look you upon the Worlds Judgement Let others censure you as they please so long as your Lord and Master Christ to whom you must stand and fall as the Apostle saith Rom. 14.4 hath another esteem of you let this be enough to you So long as a favorite is near and dear to his Prince highly esteemed of him what careth he what opinion the ignobile vulgus the vulgar rout hath of him 2. And as against the opinion of the World so against what ever wrongs and injuries you are exposed to in it 2. Against wrongs and injuries from the world Being Christs peculiar he will have a peculiar eye upon you a peculiar care over you So will a man have of his peculiar Treasure his choice pieces of Gold or Silver his Iewels he will have a Cabinet for them where he will keep them under lock and key having a more special regard unto them than to the rest of his substance And so hath the Lord Christ over his Saints They being near and dear unto him his peculiar Treasure his Iewels he wil have a special care of them for the securing of them He hath a
Cabinet for them a hiding place in the midst of whatever troubles In the time of trouble he shall hide me in his Pavilion in the secret of his Tabernacle shall he hide me so saith David of himself Psal 27.5 And the like he saith of all others who truely fear the Lord Psal 31.19 20. O how great is thy goodnesse which thou hast laid up for them that fear thee Thou shalt hide them in the secret of thy presence from the pride of man thou shalt keep them secretly in a pavilion from the strife of tongues Such Repositories hath Christ for his Saints Such as the Closets of Kings and Princes which are looked upon as sacred and inviolable or as the Sanctum Sanctorum the Holy of holies the inward most part of the Sanctuarie which was inaccessible a place which none might enter or look into and thereupon called Gods Secret or Hidden place Ezek. 7.22 Such Coverts such Sanctuaries such hiding places hath the Lord for his Saints who are thereupon called his hidden ones Psal 83.3 They have taken crafty counsel against thy people and consulted against thy hidden ones Gods people they are his Abscondity his hidden ones whom he hideth in the secret of his Tabernacle having a special care of them for their protection And therefore though those who wish ill unto them take crafty counsel consulting against them yet let them rest secure committing themselves to the care and custody of this their Redeemer who having been at so much cost and pains with them as to buy them at so dear a rate and to purifie them unto himself a peculiar people will not be regardless of them This by way of Incouragement Which that we may all of us have a right unto Vse 2. Christians to make sure that they are of this number and take hold upon see that we be of this number in the number of Christs peculiar people Where content we not our selves that we are outwardly and visibly such So were all the people of the Iews they were all Gods people and his peculiar people as we find them often called being all under an outward visible Covenant yet there were many among them who deserved nothing less than to be so owned by God being some and many of them Hypocrites and others openly profane In so much as the Lord though he call them his people which he doth Is 1.3 My people Yet in the verse following he calleth them a sinfull Nation a seed of evil doers Children that were corrupters And so may it be said of all Christians who are members of the visible Church being under a visible Covenant outwardly purified by the Sacrament of Baptism having their Bodies washen with that clean water as some understand that of the Apostle Heb. 10.22 they are hereby severed from Heathens and Infidels and so may be called Christs people being dedicated to him and such as to an outward profession But see that we be such inwardly really such as are truly washen by the Blood and Spirit of Christ such whose hearts are purified by faith Act. 15.9 such whose Consciences are purged from dead works to serve the living God Heb. 9.14 Being such now take we hold of this Privilege of being Christs peculiar people indeed And being so Vse 3. Christians to walk after a peculiar manner now see that we walk answerably hereunto approving and shewing our selves to be of this number by our peculiar walking This is that which Paul presseth upon his Ephesians Cap. 4. v. 17. This I say therefore and testifie in the Lord that ye henceforth walk not as other Gentiles walk in the vanity of their mind c. And the like let me press upon you who lay claim to this Privilege See that you walk not as other Gentiles walk that you no longer walk after the course of this World Remember that you are a peculiar people and therefore see that you walk after a peculiar manner No longer living the rest of your time in the flesh but to the will of God as Saint Peter there presseth it 1 Pet. 4.2 Which while you do regatd not what the men of the world think of you Though they think it strange which they will be ready to do that you run not with them into the same excess of riot and so speak evill of you as it there followeth v. 4. branding you with opprobrious names of Precisians Puritanes or what they please yet hold you on your course Living Soberly Righteously and Godly walking precisely strictly which Paul calls for from his Ephesians Eph. 5.15 See that you walk circumspectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exactly Precisely so much that word properly imports which being compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est quod ab imo ad supremum ascendatur quod est exquisitae prefectae diligentiae Beza in Luk. 1.3 Gr. Annot. signifieth a proceeding and going to the height the extremity of a thing And such let your walking be therein indeavouring to go to the utmost of every Commandement Thus did that Religious pair Zacharie Elizabeth walk They were both righteous before God walking in all the Commandements and Ordinances of the Lord blamelesse Luk. 1.16 They were persons of upright hearts and so accepted of God and they were desirous of approving themselves both to God and Man blameless by the conscionable indeavour of an universal obedience having a regard to all his Commandements and Ordinances And the like see that you do To this end it was that God took the people of the Iews to be a peculiar people that they should keep all his Commandements as we find it in that Text forecited Deut. 26.11 And you looking upon your selves as such see that you have a regard hereunto now living in such a peculiar way living to him who hath taken you into so near a relation made you a peculiar people to himself Acknowledging the Lord Jesus for your Peculiar Lord Christians to own Christ as their peculiar Lord. having a peculiar interest in you which he hath purchased with his Blood Now yield your selves up unto him whose wholly you are serving him glorifying of him Serving him not Men. Serving him So the Apostle presseth it upon his Corinthians 1 Cor. 7.23 Ye are bought with a price be ye not the servants of men viz. so as to enslave your selves your consciences unto them to obey their wills in any thing that is contrary to the will of your Lord and Master Christ whose servants you are as the verse there fore-going hath it And being so serve you him This is a true Character of a true Believer he is one that serveth the Lord Christ Col. 3.24 And this do you serving him not onely with the outward man by performing of external duties and services unto him but with the Inward serving him in your Spirits as Paul saith he
did his God Rom. 1.9 doing his will from the heart as he exhorteth servants to do Eph. 6.6 And doing his work Seeking his honour seek his honour and glory Which do you also upon the same account as being his Peculiar people bought by him for such an end that you might be to the praise of his glory as the Apostle hath it Eph. 1.12 and that in a peculiar way To this end it was that he made all things and will make them all serve to this end in a general way See that you whom he hath made his Peculiar people do this in a peculiar way Live you to the glory of him who hath Redeemed bought you Ye are bought with a price saith the Apostle Wherefore glorifie God in your Body and in your Spirit for they are Gods 1 Cor. 6.1 Thus do you seek the glory of this your Redeemer making this your chief design Being willing upon this account to do or suffer any thing for Iesus Christ Of this mind was the blessed Apostle who tells his Philippians cap. 1.20 that this was his Confidence that whatever happened unto him yet Christ saith he shall be magnified in my Body whether it be by life or death And this let every of us seek after that the name of our Lord Iesus Christ may be glorified in us and by us as the same Apostle prayeth for his Thessalonians 2 Thess 1.12 which whilest we endeavour doubt not but as it there followeth we shall be glorified in him and with him Having thus as his peculiar people endeavoured to glorifie him upon earth he will hereafter own us as his peculiar people glorifying us with himself in heaven When the rest of the world as Goats shall be set upon his left hand as slighted not regarded by htm then will he own us for his sheep setting us on his right hand honouring us before God Angels and men saying unto us as there we have it Come ye blessed of my Father inherit the Kingdome prepared for you from the foundation of the world Mat. 25.34 When wicked and ungodly men all profane persons and hypocrites who have onely a shew of Religion shall be cast forth as Chaff and burned with fire unquenchable then shall we as Wheat be gathered into the Garner as Iohn the Baptist describeth the different conditions of Believers and others Luke 3.17 Then will the Lord Christ make it known to all the world what esteem he hath of his Saints that he accounteth them his Segullah his peculiar Treasure his Iewels which he will do by sending his Angels to gather them together from the four winds from one end of heaven to the other as we have it Mat. 24.31 where-ever their bodies lie scattered and so laying them up as his Iewels in the Cabinet of Eternity his Kingdom of Glory Many other uses might be yet made of this Vse 4. Christians to make Christ their peculiar Treasure Hath Christ taken us for his Peculiar people esteeming highly of us above others who have deserved as well or better than we have done Why then in answer hereunto let us set the like Peculiar Affection upon him taking him for our peculiar Treasure prizing and esteeming him above all accounting all but losse and dung that we may win Christ and be found in him as the Apostle saith of himself that he did Phil. 3.8 9. And making such account of him Vse 5. Highly esteeming of the Saints next to him make the like account of his Saints Taking heed of offending them which who so doth even the least of them he may hear Christ telling him that it were better for him that a mill-stone were hanged about his neck and that he were drowned in the depth of the sea Mat. 18.6 Take heed of wronging injuring them by word or deed knowing how dear and precious they are unto Iesus Christ even as the Apple of his eye So we find them called Zach. 2.8 He that toucheth you toucheth the Apple of his eye What is done unto them either for or against them Christ taketh it as done unto himself In as much as ye have done it to one of the least of these my brethren ye have done it unto me Mat. 25.40 45. They are Christs Peculiar people his choise favourites therefore offend them not wrong them not nor yet slight them Take heed that ye despise not one of these little ones Mat. 18.10 But let them be precious in our eyes look upon them as the Iewels of the world highly esteeming of all those in whom we see aliquid Christi any thing of Christ The more of Christ the more precious they are And therefore highly account of such looking upon them as the truly excellent ones delighting in them being ready to do all offices of love unto them Thus was holy David affected as he sets it forth Psal 16.3 My goodnesse O Lord exeendeth not unto thee but to the Saints that are in the earth and to the excellent in whom is all my delight And let the like affection be in every of us which express we in the like way looking upon the Saints as the Excellent ones delight we in their society and let our goodness extend unto them communicating of our goods unto them suitable to their Necessity and our Ability Which who so doth he shall have Christ himself for his Insurer Whosoever shall give to drink unto one of these little ones a cup of cold water onely in the name of a disciple do the least office of love to him for Christs sake verily I say unto you he shall not lose his reward Mat. 10. last Thus let the same mind be in us which was and is in Iesus Christ as the Apostle presseth it upon his Philippians c. 2. v. 5. Those whom he hath given himself for and purified to be a peculiar people unto himself let them also be a peculiar people unto us But I passe on to that which remaines the last clause in the Text. Wherein we have the Qualification and Temper of this people whom Christ thus appropriateth being his Peculiar people they are also a People zealous of good works Zealous of good works A Clause fitly added and annexed to the former Adjicit hanc partem Apostulus ut insinuet ità demùm nos fore populum acceptabileus peculiarem Christo si bonorum operum studiosi fuerimus Estius Comment in Text. Veruntamen sicut per gratiam Redemptionis ipse nos facit populum peculiarem ità facit sectatores bonorum operum Ibid. Not to intimate unto us what Estius would have that in this way and by this meanes men become acceptable unto Christ and his Peculiar people by being forward in good works No they are not any works of ours that can ingratiate us bring us into grace and favour with him they being the fruits of his grace in us So much the same Author there upon second better thoughts cannot but acknowledge
these Ahab did by his humbling himself in that manner 1 Kin. 21. last Because he humbleth himself before me saith the Lord to Elijah I will not bring this evil in his dayes By his external and temporary humiliation he obtained the deferring of a temporal judgment and that so as himself felt not of it The latter Jehu got whom the Lord telleth 2 Kin. 10.30 Because thou hast done well in executing that which is right in mine eyes and hast done unto the house of Ahab according to all that was in mine heart thy children of the fourth generation shall sit upon the throne of Israel Shewing himself zealous for God in destroying of Idolatry he obtained a temporal reward for that his service the intailing of the Crown upon his Posterity to the fourth generation which was accordingly performed and made good to him Thus God will not be indebted to any man for what ever service he doth to him Unbelievers they may obtain a temporal reward for such services as they do unto God to his Church or People by their acts of outward Piety Charity Mercy But as for that Eternal recompence of reward that they will fall short of This belonging onely to those that are in Christ to those that are Redeemed Purified Justified Sanctified by him And therefore to press what was propounded let this be the first work that you set about Seek you out for your interest in the Lord Iesus First seek after an in interest in Jesus Christ that you may be made partakers of these benefits by him and so become his Peculiar people Being such thus made trees of Righteousness now are you in a capacity of bringing forth such good fruit of being fruitful in every good work This I take up by the way from the Order of the words The words divided Which come we now to look upon in themselves Therein taking notice of two particulars Res Modus the Action and Affection The Action Affection The Action or service wherein this people is to be imployed and occupied viz. the doing of good works The Affeâ—tion or Disposition wherewith they are to do them viz. a holy fervor and zeal Zealous of good works Begin with the former The service of Christs people the service and imployment which is expected from and performed by this peculiar people whom the Lord Christ hath thus Redeemed and Purified They are a people devoted and addicted to good works to works to good works Obs Christs people addicted to good works So we may subdivide the words 1. To works 1. To works They are an active stirring working people Such a one was Christ himself when he was here upon earth My Father worketh hitherto and I work saith he Iohn 5.17 And eswhere he tells his Disciples that he must work I must work the work of him that sent me while it is day John 9.4 whilest I live here and whilest I have opportunity Such was he And such in measure are those that are his Not such as spend their time in doing of nothing idle persons Why stand ye all the day idle saith the Husbandman in the Parable to those whom he found in the Market-place Mat. 20.6 So is it with the men of this world many of which are as St. Luke calls them Acts 17.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loose dissolute persons spending their time in doing of nothing or of that which is as bad or worse than nothing But so is it not with those whom Christ calleth to be his servants Those who are called into the Vineyard are called to work there Go work to day in my Vineyard saith the Father to his Son in that other Parable Mat. 21.28 Those whom Christ calleth effectually into his Church they are such as are not loyterers but labourers Workers all 2. And that of good works 2. To good works That was a Title which the Heathens gave unto some of their Kings Princes they called them as our Saviour tells the Iewes Luke 22.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benefactors Well-doers And such are all those whom Christ calleth to be Kings true believers they are all benefactors doers of good works Not Evil-workers So Paul calleth the false Teachers of his time Phil. 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beware of evil workers being such as were very active took great pains and toyl in preaching but it was to the end that they might sow the Devils tares vent and spread their dangerous and damnable Doctrines Such workers there are ynow and too many amongst us at this day And such in some kind or other are all wicked and ungodly men they are all workers of iniquity Luke 13.27 doing the works of their father the Devil as our Saviour tells the Iewes John 8.44 Being therein active and stirring But such are not they whom Christ taketh to be his people True it is they are not altogether free from these works sinful works There is not a just man upon earth that doth good and sinneth not Eccles 7.20 In many things we offend all Jam. 3.2 But this is not their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which they make their work that which they purpose and design This is to work the works of God This was that which Christ made his work whilest he was here upon earth to work the works of him that sent him as we had it Iohn 9.4 This was his Meat as elswhere he telleth us My meat is to do the will of him that sent me and to finish his work John 4.34 And herein those who are his are in measure conformable to him They are such also as work the works of God workers of good works Being created in Christ Jesus thereunto To this end it is that they are regenerated begotten and born anew made new creatures We are his workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them saith Paul of himself and other believers Eph. 2.10 Like as a man putteth grafts into a stock that they may bring forth fruit and good fruit Thus doth God ingraff his elect people into Christ creating them as it were anew in him regenerating them by his Spirit that so they may bring forth fruits in him Which also in measure they all do He that abideth in me and I in him the same bringeth forth much fruit Joh. 15.5 Beleevers having union and communion with Jesus Christ they are now made fruitfull and that in good works Quest And what works are these which we call good work Good Works what Ans In Answer hereunto it is not my purpose to dilate upon the Common place of good works Take it briefly Good works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Theological sense they are all and only such works as are required and commanded by God in his word Such things as God commandeth Mark it such things as God commandeth requireth He hath shewed thee O
are necessarie attendants upon and inseparable companions to that faith which purifieth which must be a working faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle calleth it in that Text forecited Gal. 5.6 An Energetical an operative working faith a faith working by love shewing it self in a ready performance of all offices and duties both to God and man And therefore to go on with the Exhortation propounded Good works how necessary let not any of us content our selves with such a faith a solitarie faith faith alone But withall Bona opera sunt necessaria ad salutem vel potius in salvandis sic enim praestat loqui vitandae ambiguitatis causâ Ursin Catech. Q. 91. have a regard unto works good works which are no less necessarie unto salvation or if we will speak more warily as some advise us to do in salvandis in those that are to be saved than faith it self is It it is but a slander and a groundlesse one which they of the Church of Rome cast upon those of the Protestant Reformed Religion that they cry up faith decrying works at least not regarding Extrà statum Justificationis â—emo potest bona opera satis magnifice commendare Luther but flighting them not looking upon them as in any kind necessarie Than which what more false Necessarie we hold them to be However not as they do who look upon them as meritorious causes of salvation yet upon a divers account as I. Necessitate praecepti in regard of Gods command 1. In regard of Gods Command which requireth them at the hands of his perple Thou hast commanded us to keep thy precepts diligently Ps 119.4 2. Necessitate Praesentiae as necessarie concomitants of faith 2. As Concomitants of faith without which a man cannot be justifyed and saved 3. 3. As the way and means leading to salvation Necessitate Medii as a necessary means to bring men to salvation Via ad Regnum though not Causa regnandi as Bernard rightly though not the cause of reigning yet the way to the Kingdome 4. 4. As evidences of faith and assurances of Election Necessarie as to a mans self for the justifying of his faith and assuring his election Justifying of his faith Faith justifieth the Person works justifie faith evidence it to a mans self to be a true lively faith As a man by feeling his pulse beat regularly he knoweth that his vitals are sound so by the working of his faith he taketh notice that it is a true faith And assuring his election Give diligence saith Saint Peter to make your Calling and Election sure 2 Pet. 1.10 And how shall this be done Why If ye do these things ye shall never fall those things which before he had spoken of viz. Adding to faith virtue v. 5. meaning moral virtues as Justice and Temporance and Charity of which he speaketh afterwards as also Godliness and so indeavour to perform all offices and Duties to God and Man So doing hereby may Christians be assured of their Election and so consequently of their salvation that they are in a state of grace and shall never fall from it 5. 5. In regard of others for the gaining of some And so again necessarie in regard of others For the winning of some Upon this ground Peter requires wives to be obedient to their Husbands to do their duties unto them that saith he if any obey not the word being as yet unbelievers they also may without the word be won by the conversation of the wives 1 Pet. he 3.1 And in the Chapter foregoing v. 12. requireth the beleevers to whom he writeth that they should have their conversation honest among the Gentiles that whereas saith he they speak against you as evil doers they may by your good works which they shall behold glorifie God in the day of visitation when God shall in mercie visit them calling them to the fellowship of the Gospel Thus sometimes unbelievers are won to a loving and liking of Gods Religion by beholding those who make a profession thereof to walk answerable to that profession living soberly righteously and Godly And as some may be won so others may be confirmed hereby Confirming of others who otherwise might be offended and scandalized and brought out of love and liking with that Religion whereof they see no fruits in the Professors of it However the mouths of wicked men shall hereby be stopped Stopping the mouths of wicked men and themselves ashamed Having a good Conscience saith the same Apostle Saint Peter that whereas they speak evil of you as of evil doers they may be ashamed that falsly accuse your good conversation in Christ 1 Pet. 3.16 Christians exhorted to be serious about good works In these and many other respects we look-upon good works not only as expedient but Necessarie And so looking upon them let all of us seriously set about them Being hearers of the Law be we doers of it Not the hearers of the Law are just before God but the doers of the Law shall be justified so the Apostle tells the Jews who looked for salvation by the Law Rom. 1.13 It was not their knowing but their doing that could benefit them in that way And so is it with Christians who look for salvation by Christ It is not their Knowledge and Profession but their Practice must render them acceptable unto him And therefore let all of us up and be doing Be ye doers of the word and not hearers only deceiving your own Souls saith Saint Iames Jam. 1.22 Not every one that saith unto me Lord Lord shall enter into the Kingdom of heaven but he that doth the will of my Father which is in heaven saith our Saviour Math. 7.21 Not every one that taketh acquaintance of Christ professing himself to be his Disciple and to look for salvation through him but such as bring forth the fruits of true Sanctification and new obedience indeavouring to do what both Law and Gospel requireth They and only they can look for salvation Quest Quest What good works to be done and how But what good works shall we do in order hereunto Ans Ans That was the question which the Ruler put to our Saviour Math. 19.16 Good Master saith he what good thing shall I do that I may inherit eternal life But this he propounded in a Pharisaical way with a wrong intention dreaming of a merit of works But let the thought hereof be abandoned by all Christians who propound the like question And then I shall return Answer to it as in part I have already done giving you some usefull directions concerning what works you are to do and how you are to do them 1. Good works to be performed by Christians are as I have said all such works as God requireth Dir. 1. All such works as God requireth in his word whether in the Law or Gospel All which Christians are to have an eye and regard
from them what they are to do And this rule let all Christians observe in whatever works they do whatever duties they perform still do all with an eye to God setting the Lord alwaies before them as David saith he did Psal 16.8 so walking before him in uprightnesse and sincerity which he requireth Abraham to do Gen. 17.1 And which Hezekiah saith he had done Isa 38.3 Here are the Principles out of which we are to act in doing of good works Faith Love Obedience Dir. 4. In a right manner 4. Then in the Fourth place have a regard also to the Manner that doing good works we do them Willingly and Constantly 1. Willingly 1. Willingly Thus doth a man do what he doth out of Love That is as Oyl to the wheels which makes them go glib And thus do we perform what good works we do All kind of duties to God or our Neighbour Doing them out of a Principle of love do them willingly Thus Paul would have Philemon to do what he required from him Not as of necessity but willingly Philem. v. 14. And thus Peter requires Ministers to do the work of their Ministery 1 Pet. 5.2 Feed the flock of God which is among you c. Not by constraint but willingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thus are Christians to perform what duties they do as to God so to Man Not grudgingly but willingly It is the Testimony which Paul giveth to the Churches of Macedonia speaking of their charitable contributions 2 Cor. 8.3 I bear them record saith he that to their power yea and beyond their power they were willing of themselves And so should Christians be to every good work to works as of Justice so of Charity and Mercy Every man according as he purposeth in his heart so let him give not grudgingly or of necessitie so Paul adviseth his Corinthians in the Chapter following 2 Cor. 9.7 giving a reason for it For saith he God loveth a cheerful giver Grudged services are not acceptable to men much less to God If there be first a willing and ready mind it is accepted according to that a man hath saith the same Apostle in that 2 Cor. 8.12 It is so with God who looketh more at the inward man than the outward at the Heart than either Tongue or Hand at the Will than the Work Who also will reward all and onely such services as are so performed If I do this thing willingly saith he speaking of the work of his Ministery I have a reward but if against my will what is my reward then 1 Cor. 9.17 18. It is not the work or service it self be it what it will that will render the doer of it acceptable unto God and capable of an eternal reward from him unless it be performed freely willingly And therefore let me here do that to you which I find Titus required to do to those under his charge in the verse next but one after my Text Tit. 3.1 viz. Put you in mind to be ready to every good work And among other Workes of Charity recommended let me here recommend unto you works of mercy and charity which are looked upon among the chief of good works and therefore sometimes peculiarly so called Thus we read of that good woman Dorcas that she was full of good works and alms-deeds which she did Acts 9.36 And thus the Apostle shewing what is required of one that is to be accounted a widow indeed fit for the service of the Church he saith among other things she must be one well reported of for good works 1 Tim. 5.10 And what are those good works why in the next words he explaines it If she have lodged strangers if she have washed the Saints feet if she have relieved the afflicted c. These are the works which he calls peculiarly good works Works of charity peculiarly called good works and why And that not without good Reason in as much as that Love which is the sum of the Law and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fulfilling of it as the Apostle saith of it Rom. 13.10 is in this way expressed and shewed forth Now to these good works be you excited And that specially you to whom God giveth ability for such works be you willing and ready to do them That is the charge which Timothy is willed to hand to those that were Rich 1 Tim. 6.17 18. Charge them that be rich in this world c. that they do good that they be rich in good works ready to distribute ready to communicace For such to give what they cannot withhold onely what is extorted from them by rates and taxes and that against their wills this is not thank-worthy What is this way done let it be done readily willingly 2. Constantly And being willing with good works be constant in them not weary of them This Paul presseth upon his Galathians as also his Thessalonians Be not weary of well-doing Gal. 6.9 2 Thess 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faint not give not over Having set upon a religious course hold on be constant in the duties of Piety and Charity Working whilest it is day as our Savious saith he did so long as life lasteth They who were hired into the Vineyard must work till the Even Thus have an eye to the Manner of doing good works 5. And lastly Dir. 5. To a right end the glory of God have an eye to the End also that that be right and good even the Glory of God This is the proper and chief end which a Christian should aym at in whatever he doth So runs the Apostles direction 1 Cor. 10.31 Whatsoever ye do do all to the glory of God To this end serve good works Being filled with the fruits of righteousnesse which are by Iesus Christ unto the glory and praise of God Phil. 1.11 This is finis operis the end of the work let it be also finis operantis the end of the worker If any man Minister saith St. Peter let him do it as of the ability which God giveth that God in all things may be glorified 1 Pet. 4.11 This is that which Christians should chiefly look at in all their Ministrations in all the services which they perform as to God so to their Brethren that God may be glorified in them and by them Not but that there are also other subordinate ends Christians may have an eye at the recompence of reward which a Christian in doing of good works may have an eye at Among other he may have an eye at himself specially at his eternal Reward in heaven This had Moses an eye at in his sufferings for Christ he had therein a respect to the recompence of reward Heb. 11.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercedem illam Abrahamo promissam Gen. 15.1 terram illam excellentem Grot. Annot. in loc Not onely to that temporal reward which the Lord had promised to Abraham as Grotius expounds it the land
it is so Christians ought to be Zelots zealous of good works This is Good Acceptable to God and Profitable to themselves yea Necessary without which no acceptation of their services That which now remaines for the finishing of this Point and this Text is Application Applic. Which let it be directed in the first place by way of Conviction Vse 1. Divers not such as becometh the Redeemed of the Lord. If this be the Qualification of Christs peculiar people that they are Zelots zealous of good works then what shall we say to many who account themselves to be of this number professing themselves the disciples of Christ having his name called upon them they are Christians but where is this Affection where is this holy Zeal Alas not a spark of that heavenly fire to be found upon their hearths in their hearts Instance in three sorts of them Three sorts 1. Some there are who are Key-cold 1. Such as are key-cold Not any the least warmth to be felt or found in them As for the world and the matters thereof they are fire-hot zealous and forward enough and a great deal too much none shall go before them They are such as the Wiseman speaketh of Prov. 28.20 They make haste to be rich And for Honours and Promotions they are ambitious enough following them with an eager pursuit but as for the matters of God there is not the least warmth to be found in them They are cold at the Heart cold in the Mouth cold in the Hand 1. Cold at the Heart Cold at the Heart bearing no true affection to God to his worship and service Alas so far are they from affecting of God that they seldom or never think of him God is not in all their thoughts as David saith of the wicked man Psal 10.4 2. And being thus cold at the Heart no wonder if they be what also they are cold in the Mouth Cold in the Mouth not speaking either to God or for him Not speaking to him by prayer They are such as call not upon his name as the Prophet describeth Heathens Jer. 10. last Unless it be in the time of their affliction and distress Then it may be as the Lord speaketh of the Jewes Hos 5. last they will seek him early diligently then they will cry unto him but at other times he heareth not of them A plain indication that what therein they do is not out of any love to God but self-love And as they have no desire to acquaint them selves with God by speaking to him so they-have not a word to speak for him Let his Religion his truth his name his cause his servants suffer as they will this moveth not them They are herein of Gallio's mind not caring for any of these things as it is said of him Act. 18.17 3. And being thus cold in the Mouth they are as cold in the Hand Cold in the Hand Not having a good word for God they have not a good work for others Works of Charitie and Mercy are things which they neither have nor desire to have any acquaintance with What they do in this way it is extorted from them Being herein like Wells not Fountains What cometh from them must be drawn letting nothing go but what they cannot hold Now as for such let them not dishonour Jesus Christ so much as to call him their Master Which if they do he will not own them for his people A second sort there are who though they be not thus Key-cold yet they are at the best but lukewarm 2. Such as are Lukewarm This was Laodicea's temper Rev. 3.16 she was neither hot nor cold but luke-warm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a tepid lukewarm temper as to matter of Religion indifferent shewing no zeal for God for his truth for his worship and service And is not this the very temper of too many among us at this day who would be thought to be such as that name imports Laodiceans that is just and righteous persons and it may be as to dealings in the world such they are I but what are they as to Religion here at the best they are but lukewarm indifferent Indifferent as to their Profession whether Protestants or Papists That Religion which the State holdeth forth is their Religion Thus do they in stead of serving the Lord which the Apostle requires them to do Rom. 12.11 serve the time which that Text having been as it is conceived corrupted or mistaken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tempori servientes Erasmus in some Copies is made to speak and that in an ill sense too As for any true love to one Religion more than another they are not guilty of it And so is it in their Practice They perform publick duties come to Church joyn in prayer in hearing of the word and it may be also in receiving of the Sacrament but this they do meerly for custome and fashions sake not out of any zeal that they have to the worship and service of God So much they plainly declare as by their neglect of preparation before they come which is no other than if they were to go to an ordinary meeting a feast which for civilities sake they will grace with their best apparel and other preparation they make none when they are to come to the house of their God so also by their demeanor being come where they give themselves to sleeping or gazing or talking or eying of the clock or glass to see how the time passeth in the mean time little intending the businesse they come about Plain evidences that they bring no fire with them for the offering up of their Sacrifices Making the best of it they are but lukewarm in their Religion Some duties they do it may be and that not only in publick but in private I but they do them as if they cared not whether they did them or no. And thereupon it is that upon every trivial occasion they are taken off from them Such luke-warm Christians there are too many among us Lukewarm Temporizers Among whom it may be some of them are Professors such as would seem to be Religious I but it is not out of any true love which they bear to Religion but only as it may be some ways advantagious to themselves in point of honour or profit A disease which I fear many are sick of in these unsetled times which whilest they favour Religion they will seem to imbrace it But if that wind should turn so would they Which some misdeeming their policy is to stand Newters not to appear for any way In the mean time contenting themselves with the neglect of some Ordinances of God rs in particular that of the Lords Supper Too plain an evidence that they have not such a zeal to God and to his worship and service as the Redeemed of the Lord Christs peculiar people ought to have Thus many are yea and some make it
meeting with him saluting him in that scornful manner as we find it there v. 20. How glorious was the King of Israel to day who uncovered himself to day in the eyes of the handmaids of his servants as one of the vain fellows shamefully uncovereth himself But what saith David this That we may read in the verses following v. 21 22. It was before the Lord saith he which chose me before thy Father and before all his house c. Therefore will I play before the Lord and I will yet be more vile than this So far was this from quenching or cooling his zeal that it inflames it so far from taking him off from such demonstrations of his affection to his God that it heightens his resolution that way And of like use let the reproaches and scorns which wicked men cast upon the wayes of God and those that walk conscionably in them be unto us every one as a blast to blow up this fire 3. This fire to be kept in Which being thus kindled and blown up then let our next care be to keep it in This was the Charge which God committed to his Priests under the Law concerning the fire upon the Altar That they should look to it to keep it in by day and by night so as it should never go out but be continually burning as we have the Law for it Lev. 6.12 13. And such care let all the Lords people have of this heavenly fire this holy zeal for their God Being once kindled in their hearts let them be careful to keep it in See that it do not die and go out As knowing it that they shall have occasion every day to make use of it Upon this account was that fire upon the Altar to be looked to in that manner Reason 2. Being of daily use in regard of the dayly use which they had of it in offering of Sacrifices And upon the like account let all the Lords people have a care to keep in this sacred fire in their hearts in as much as they shall have a daily use of it Use of it in all the services which they do to God or Man All which they are to do with a holy zeal and fervour And 2ly if it be not looked to Reason 1. Subject to die it is ready to go out So the Spirit tells the Church of Sardis concerning her graces Rev. 3.2 Strengthen the things which remain which are ready to die So is it with Graces themselves and so is it much more with zeal which is as I said not so much any distinct grace as the intension and heightning of other graces Now this Christians are subject to lose Though the fire be not quite put out yet the flame may Though believers shall never fall from grace it self totally and finally yet from the degree they may So was it with languishing Ephesus against whom the Son of Man the Lord Jesus bringeth that Action Rev. 2.4 Neverthelesse I have somewhat against thee because thou hast left thy first love Though not her Love yet her first love her zeal was gone This is a fire which if not looked to will quickly go out especially having so many Quench-coals as it meeteth with in and from the world which should make Christians looking upon this as heavenly fire as that upon the Altar was fire which came down from Heaven to be the more carefull of it Quest How kept in Quest What then shall we do for the keeping of it in A needful Question in these declining Apostatizing times wherein how many may we see every where sick of Ephesus's disease having lost their first love Times too like those which our Saviour foretold of Mat. 24.12 Because iniquitie shall abound saith he the love of many shall wax cold Love to God and love to man shall grow cold not shewing it self as before in offices of Piety and Charity A truth which we see too sad an experience of everywhere So as this Question as it is useful at all times so needful at this Ans The Metaphor followed Ans In Answer hereunto I shall still follow the Metaphor which the word in the Text leadeth me to which as I have shewn you is taken from fire Now for the keeping in of fire there are three things principally useful and needful viz. the Stirring of it Blowing of it Feeding of it And every of these let us in a spiritual sense practice as to our zeal 1. Stirring up this fire Dir. 1. This fire to be stirred up That is the advice which Paul giveth to Timothy concerning his Ministerial gift 2 Tim. 1.6 I put thee in remembrance that thou stir up the gift of God which is in thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Metaphor taken from fire which being ready to go out is revived by stirring it up And this do we concerning those graces which we have received stir them up And as all other so specially our love whereof as I said zeal is the flame the Intension of it Stir we up this Grace Which do we as by other means so specially by working those aforesaid considerations upon our hearts touching the love of God and Iesus Christ to us manifested in giving himself for us Which was Love in the height of it Zeal love beyond all our Comprehensions So God loved the world that he gave his only begotten Son John 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So so as cannot be parallell'd nor yet expressed Often call we to mind this Love this Zeal of God and Jesus Christ for us This will be of singular efficacie in stirring up the like intense affection in us towards them again The love of Christ constraineth us 2 Cor. 6.14 2. Stirring up the fire blow it Dir. 2. This fire must be blown by Prayer Which is done by Prayer Prayer is as the Bellows for the blowing of this fire which Christians upon that account are every day to make use of Pray without ceasing 1 Thes 5.17 Begging from God not only Grace to do his will but Zeal in doing it This course took Baals Priests when they would have fire to consume their sacrifice They cryed unto their God for it They called on the name of Baal from morning to evening saying O Baal hear us 1 King 18.26 What they did in an impious way to their deaf and dumb Idol do we the like in a Religious way to the true and living God as Elias there did v. 37 38. Being every day to offer up the sacrifice of some good works or other unto him beg we from him this heavenly fire that he would inflame our hearts with affections suitable to the services which we are to do Dir. 3. This fire to be fed 3. And then in the third place Feed this fire This course took the Priests for the keeping in of the fire upon the Altar they fed it with wood every morning as we find them ordered to do Lev. 6.12 And
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
of a fair construction consistent with this truth As that of the Apostle 1 Tim. 2.6 where it is said that Christ gave himself a Ransom for all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is for this All here in the Text All those whom his Father had given him who are elsewhere called many Mat. 20.28 The Son of man came to give his life a ransom for many viz. his Elect who are also elsewhere called a world 2 Cor. 5.19 God was in Christ reconciling the world unto himself that is the world of his Elect made up of Jewes and Gentiles And so look we upon the Text which of all other as our last Translation renders it seemeth to speak most fully for the Adversary Heb. 2.9 where it is said of Christ that he by the grace of God tasted death for every man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all that is still for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this All here in the Text All and every one whom his Father had bestowed upon him as Diodate rightly expounds it Thus doth this word All here as sometimes elsewhere denote the universality not of Mankind but of Gods Elect. For them it was Christ died intentionally only for the Elect and only for them that Christ intentionally died I lay down my life for my sheep saith the obvious Text Joh. 10.15 Which whatever evasions are sought out to elude it speaks this truth so clearly so fully as putteth it beyond contradiction whilest it restraineth the Intention of Christ in laying down his life unto a select company his sheep viz. those that were given him by his Father Which truth being thus bottomed I desire you to take notice of that you may not be carried away with that wind of Doctrine that plausible error which is so taking with many at this day who cry up the Doctrine of universal Redemption as the most comfortable truth and glorious Doctrine that can be held forth tending highly as they apprehend to the magnifying of the grace and mercy of God and merit of Christ which are thus extended unto all But herein how are they mistaken In thus extending this grace how do they extenuate it Grace extenuated by extending it Of all Doctrines I know none that in truth more derogates from this grace of God in Christ than this whilest it asserts alike respect to all that all being alike given to Christ by his Father are alike owned by him the Redemption and Salvation of all alike intended by both of Esau as of Jacob of Judas as of Peter so as the one is not more beholding to God and Jesus Christ than the other This whatever any may conceive is in truth no small derogation from and extenuation of this grace which being confined as it ought to be to a narrower channel riseth higher Being restrained only to a certain number a small number comparatively of Gods Elect it is thereby rendred the more glorious And so let it be in the eyes of all the Lords people Vse 2. The grace of Election glorious grace to whom God hath evidenced and made known this his gracious purpose that they are in the number of those whom he hath thus given to his Son Christ Let them give unto him the glory of this his Grace Free Grace Such it was as I have shewen you All men being alike in Adam in the same state and condition by nature all alike children of wrath that God should single out some some few to make them objects of his grace ingrafting them into another stock the stock of the second Adam giving them unto his Son Christ to be reconciled redeemed and saved by him whilest he passed by others the greatest part leaving them to themselves to work out their own everlasting condemnation and to receive the just reward of their demerits this he did meerly out of his own good pleasure his free grace there being no other motive out of himself that might induce him to it Let him then have the glory of it from all those who apprehend their interest in it Let them acknowledge the freenesse And as the freeness so the Greatnesse of it admiring and adoring it blessing and magnifying God for it Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all spiritual blessings in heavenly places or things in Christ According as he hath chosen us in him Eph. 1.3 4. Indeavouring to express their thankfulness unto him by walking answerably thereunto living to the praise and glory of God and Jesus Christ This is that which the Apostle presseth upon his Corinthians 1 Cor. 6.19 20 Ye are not your own c. Therefore glorifie God in your body and in your spirit which are Gods And so let me press it upon you all you who lay any claim to an interest in this blessed priviledge of being thus given to Christ Know you now that ye are no longer your own at your own dispose so as to serve what Masters you please No you are Christs So Paul tells those his Corinthians 1 Cor. 3.23 Ye are Christs And so are all believers and that by a double right as of purchase of which he there speaketh in that former Text Ye are bought with a price the blood of Christ so of Donation being given unto him by God his Father And being thus his now live to him None of us liveth to himself and no man dieth to himself saith the same Apostle Rom. 14.7 8. speaking de jure what Christians ought to do For whether we live we live unto the Lord or whether we die we die unto the Lord. And O that all of us may thus live and thus die not to our selves but to Jesus Christ shewing our selves his loyal subjects and obedient servants in our lives seeking his honour and glory and then yielding up our selves unto him in our death being ready to die for him if he should call us to that service This let all of us do who expect any benefit by him and that as upon the account of what Christ himself hath done for us in redeeming us so of what God the Father hath done for us in giving us unto him Thus I have done with the first of these Propositions which holdeth forth unto us this gracious Donation Gods giving of his Elect people unto Christ Come we now to the second which informes us that All those who are thus given unto Christ by his Father they shall come unto him Prop. 2. All who are given to Christ shall come to him Here is the second Proposition which sets forth unto us Mans effectual Vocation following upon Gods Election as an undoubted consequent of it So the Apostle sets it forth in that known Text Rom. 8.30 Whom he did predestinate them also he called Which in effect speaketh the same thing with this of our Saviour here All that the Father giveth me shall come unto me Quest How come unto him Ans For the explicating of
whether ever they shall have a second invitation Just is it with God to withhold his grace from those who thus reject it and to harden their hearts confirming them in their infidelity who have first hardened their own hearts against the tenders of grace and mercy in Christ This is that which our Evangelist St. John saith of the Jewes John 12.37 Though Christ had done so many miracles before them yet they believed not on him And why not how came they to be so stupid The reason is rendered v. 39 40. Therefore they could not believe because Isaias said He hath blinded their eyes and hardened their hearts c. They had first wilfully shut their own eyes against the light of the Gospel maliciously withstanding and rejecting of Christ And thereupon God in his most just and righteous judgment giveth them over to a reprobate sense taking from them those abilities which they had of believing unto salvation O take heed that the like do not happen to any of you which you may justly expect shall you dare upon this or any other pretence whatever to reject and refuse the gracious offers of Christ tendred to you No ground of Despair Obj. 3. But in the third place may not this Doctrine minister matter of despair to some drooping spirits who may thus reason against themselves If only they shall come unto Christ who are given to him by God the Father then with what confidence can they come to him not knowing whether they be of that number which they fear they are not and if so then all their attempts and endeavours this way will be to no purpose Hereupon they fear that they shall never come to him to receive any benefit by him and from him Ans For Answer to this A wrong way of reasoning to begin with Gods decrees know we that this is a wrong way of reasoning to begin with Gods decrees which being secret to us and hidden from us until God shall be pleased to make them known in and by the execution of them may perplex and trouble but no wayes profit or advantage any by their immediate enquiries into them And therefore let none attempt to unlock that Cabinet to look into that Ark. Gods revealed Will mans Rule Secret things belong unto the Lord but revealed things to us and to our children Deut. 29.29 Now what Gods revealed will is that all either do or may know viz. that they should come unto his Son Christ that they should believe on him This is the Commandement that we should believe on the name of his Son Jesus Christ 1 John 3.23 And to this command we have a gracious promise here annexed They who so come unto Christ shall not be rejected He that cometh unto me I will in no wise cast out Now then wherefore should any perplex and trouble their spirits in searching after that which they shall never in any other way find whether they be given to Christ Temeritatis est velle pervestigare divini consilii arcanum Hoc faciendum est quod praecipit Deus Praecipit autem credi in Christum Ferus Annot. in Text. Why do they not rather in obedience to that great Gospel-command and in confidence of so gracious a promise put their soules upon this way apply themselves to the doing of what is so required of them viz. To come unto Jesus Christ Which let me now press upon all and every of you by way of Exhortation Vse 2. Exhortation to all to come unto Christ that you would come unto Jesus Christ This is that which he himself inviteth all to do Mat. 11.28 Come unto me all ye that labour and are heavy laden And again John 7.37 In the last day that great day of the Feast Jesus stood and cried saying If any man thirst let him come unto me And let all hearken to this Invitation closing with it Many Arguments and Motives Motives to it might I make use of to press this Motion to set on this Exhortation In no other way is life to be expected Ye will not come unto me that ye might have life saith our Saviour to the Iews John 5.40 They went to Moses seeking salvation by the works of the Law but alas it was not there to be found I am the way the truth and the life John 14.6 Christ is the only true way which leadeth unto eternal life This is life eternal to know thee the only true God and Iesus Christ whom thou hast sent Joh. 17.3 To know God in Christ this is the saving knowledge Cominh unto Christ you shall find a fulnesse in him so as you shall not need to seek any thing out of him He that cometh unto me shall never hunger saith the verse next but one before the Text v. 35. he shall find a full satisfaction in me Here and only here is true rest and peace to be found Come unto me ye that labour c. and ye shall find rest to your souls Here is that wine and milk to be had which the Prophet Isai speaketh of Isa 55.1 whatever is requisite for the refreshing and nourishing of the Soul But I shall confine my self to that one Argument which I have here put into my hand Coming to Christ an assurance of being given to him Hereby shall you come to know that you are given to Christ by God his Father This is the one and only way whereby you may come to be assured of Gods gracious purpose towards you Adhaerens Christo certus es de praedestinatione tuâ Ferus Annot in Text. that your names are written in the book of life that you are in the number of Gods Elect. A thing which it standeth all Christians in hand to make sure unto themselves Give diligence to make your Calling and Election sure So St. Peter presseth it upon those to whom he writeth 2 Pet. 1.10 And who is there among you but would be glad to have this assurance Now in what way may this be obtained Why in vain it is to think of ascending up into Heaven there to search the Rolls and Records of Eternity Only then put your selves upon this way of coming unto Iesus Christ Hereby may a Christian come to be undoubtedly assured hereof So much we may learn from the Text. All that the Father giveth me shall come unto me So then invert the words All that do come unto Christ are given to him by his Father Thus may Christians safely pass a Notiore ad ignotum from that which is known to what is otherwise unknown reasoning from their Vocation to their Election from their coming to Christ to their being given to him As for their coming unto Christ Coming to Christ a thing which may be known that is a thing which they may certainly know The heart cannot be a stranger to its own Affections especially if they be intense Quid enim cordi nostro perspectius esse poterit quam
let them see that herein they imitate their Master not turning either of these keys against any of those that would come to Christ This it was as I shewed you that our Saviour rebuked his Apostles for their rebuking of those that would have brought young children unto him Mark 10.14 Let not the like be charged upon any of the Ministers of Christ that they should be any wayes instrumental in keeping back any that would come unto him so as to discourage them by their Doctrine or repel them by their Discipline A Cavil answered about Ministers not receiving all to Sacramental Communion Obj. But how is it then that you do so may some happily here say How is it that you repel and reject those from coming to have communion with Christ in the Sacrament of his Supper who are willing to come Ans But who are they It may be such as are not fitting to come to that Ordinance Such was that Guest in the Parable fore-named forward to come to the Supper but not fitting And such it may be are they persons whose lives and conversations being scandalous do proclame to the world that they are such as have not put on the wedding garment And being such if the servants shall cast them out the Ministers of Christ refuse and reject them it is no more than what their Master both allowes and requires them to do Reply Yea but they are such as Christ himself will not cast out being such as the Father hath given unto him and such as are come to him believing on him such as making a Profession of faith walk answerably to that profession Ans Repelling of any fit for Communion not justly charged upon the Ministers in this place But if such who is it then that casts them out Sure I am Sure I am not the Ministers in this place If any such be kept from this Ordinance it is not they that have cast them out No their desire hath been and is that all those who are hopefully such such as are come unto Christ in such a way should come to his Table to have Communion with him in this Ordinance Only they desire they should come to it in an orderly way not so as to make a gap for others to break in upon it who have no right to it So as if any so qualified want this Ordinance they must charge it upon themselves not us who desiring to imitate our Lord and Master shall not willingly cast out any to whom he saith Come But having lately had occasion to fall upon this Vindication I shall not insist upon it again In the second place 2. Christians to receive what God giveth to them applyed in special whilest we receive those that are given to Christ and come to him let us also in imitation of him receive those who are given to us and come to us Which let it be applyed in a special manner to those whom God hath set over others to Magistrates Ministers Parents 1. For Magistrates 1. To Magistrates who are not to eject their subjects whether Supreme or subordinate let them be like-minded towards those whom God giveth to them by his providence putting them under their Government themselves also being willing to submit thereunto let not them cast them out out of their protection but receive them and take care of them improving their Authority and Power for their security and welfare both temporal and spiritual doing Justice to them It was Absaloms insinuation to the people when he aspired to the Crown O saith he that I were made Iudge in the Land that every man which hath any suit or cause might come unto me and I would do him justice 2 Sam. 15.4 What he politickly there promiseth let all Rulers and Governors really and cordially perform Those who come to them for justice let them do it them hearing their grievances righting their wrongs not rejecting not slighting them though never so mean This is that which the Lord calleth for from the Iudges of Iudah Isa 1.17 Seek judgment relieve the oppressed judge the fatherless plead for the widow And this let all Magistrates and Rulers do those that are in such a way given to them committed to their charge and come unto them submitting to their Government let them not cast them out 2. To Ministers who are not to neglect their people 2. In like manner for Ministers those whom God hath given to them put under their charge being such as come unto them attending upon their Ministery professing a voluntary submission thereunto let not them cast them out or cast them off neglecting their duties towards them It was that which Eliab said to his brother David when he came up to see the Battel With whom saith he hast thou left those few sheep in the wildernesse 1 Sam. 17.28 so checking and reproving him for neglecting of his charge What he spake to him by way of disparagement in scorn and contempt let it be seriously hearkened to by all the Ministers of Christ He having made them his Shepherds committed his sheep his people unto them let them take heed how they neglect or cast off the care of them leaving them in the wildernesse of this world exposed to so many dangers by reason of their spiritual enemies This will not their Master do the Lord Christ the great Shepherd of the sheep He calleth his own sheep by name and leadeth them out as he saith of himself Iohn 10. v. 3. that is as Diodate explaines it his care is not only for the general body of his Church but it extendeth it self also to every particular member as need requireth leading them forth into green pastures providing for them spiritual refection and comfort And as it there followeth when he putteth forth his own sheep he goeth before them that is guiding and protecting them being alwayes present with them and vigilant over them going before them in Doctrine and Example as our new Annotation hath it This Christ did when he was here upon earth therein setting a pattern for all his Ministers his under-shepherds who according to their ability are to do the like to the sheep the people committed to them Those whom God hath given to them coming to them let them not cast them out 3. To Parents who are not to cast out their children specially if obedient 3. And the like may be said for Parents to whom God hath given children they coming to them in a way of duty and obedience let not them cast them out This David speaks of as a thing possible and supposable though himself had not experience of it Psal 27.10 When my father and my mother forsake me that is though they should And so it sometimes is natural Mothers forget their Children Can a woman forget her sucking child that she should not have compassion on the son of her womb Yea they may forget saith the Lord c. Isa 49.15 A thing
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
Scribes and be killed Yet he undertaketh the journey Yea though Peter as a friend took him aside and advised him to the contrary saying Be it far from thee Lord this shall not be unto thee as it there followeth in the next verse yet he still persisted in his resolution giving Peter a tart check for that his well-meant but ill-advised Counsel bidding him Get thee behind me Satan for thou art an offence unto me v. 23 So not induring to hear any thing that might tend to the taking him off from prosecuting of that design Secondly Being come to Ierusalem 2. His going into the Garden though he well knew that the Iewes lay in wait to apprehend him and that Iudas had made a compact with some of them to deliver him into their hands yet doth he not think of withdrawing himself Which we read that at another time he did viz. when a Crown was offered him Joh. 6.15 when he perceived that they the Jewes would come and take him by force to make him a King he departed again into a mountain himself alone And surely had he pleased he could as well have withdrawn from the Cross which he knew was intended for him Yea and this we find before he had done when the Pharisees held a Council against him how they might destroy him when Iesus knew this saith the Text he withdrew himself from them Matth. 12.15 But now the hour being come as he saith which then it was not the time appointed by his Father now he is so far from withdrawing that he goeth to meet those which were sent to apprehend him retiring into the garden his usual place of prayer whither he knew Iudas would bring his rout of Officers for that purpose Thirdly Being come into the Garden 3. Yeelding himself to the Officers had he pleased he could easily have resisted them there which he let them know by casting them down to the ground with a word as I shewed you or else have withdrawn himself from them or else have hid himself and gone through the midst of them as the story tels us that in a miraculous way he did through the midst of those who had taken up stones to cast at him Joh. 8. last But he instead thereof goeth to meet them calling unto them as Saint Iohn hath it cap. 18.4 Iesus therefore knowing all things that should come unto him went forth that is from that part of the Garden where he was towards them that came to apprehend him and said unto them whom seek ye To which when they not knowing him made answer Iesus of Nazareth he replyeth to them I am he as the next verse hath it And again v. 7. after that he had raised them up by the same power that he cast them down he propoundeth the same question to them again whom seek ye To which when they make Answer as before Iesus of Nazareth he replyeth again I have told you that I am he v. 8. All which clearly evidenceth that he did willingly offer and yeeld himself unto them 4. Making a bold Confession Fourthly to go on Being brought first before the High-Priests and then before Pilate he useth no subterfuges or evasions to decline their malice but as the Apostle saith He witnessed a good Confession 1 Tim. 6.13 acknowledging and asserting that he was a King and the true Son of God though he knew that Attestation would be capital unto him as you find it Matth. 26.64 5. Not appealing nor deprecating the sentence Fifthly Having there received his sentence he maketh use of no Appeal which Paul did in a like case who appealed from Festus to Caesar Act. 25.11 nor yet Deprecation so as to sue for favour but willingly submitted to the Judgement passed upon him Sixthly And being led to execution 6 Making no resistance he shewed no reluctancy but was led as a Lamb to the slaughter and as a sheep that is dumb before the shearers so opened he not his mouth Isai 53.7 Seventhly 7. Not using any means to abate or shorten his sufferings And lastly in his Passion upon the Cross he was still the same not willing to use any means that might abate the sense of his Torment to which end it is conceived that stupifying potion of Vinegar and some other ingredients was offered to him which till his suffering was finished he refused to tast of as the story sets it forth Mat. 27.34 48. Thus did he willingly yeeld himself to the drinking of drinking off that bitter Cup which was given him by his Father according as he had told Peter he was resolved to do The Cup which my father hath given me shall I not drink it Joh. 18.11 Drinking even the very dregs of it Not ceasing to suffer untill he could say what he did Consummatum est it is finished viz. the work of Mans Redemption and then as the Evangelist hath it he gave up the Ghost Joh. 19.30 pouring forth his soul unto death as the Prophet expresseth it in that Text forecited Isai 58. v. last Thus then was the suffering of Christ free as to any Compulsion 2. Christs death Free as to merit 2. And so it was also as to any Merit or desert in or from those for whom he suffered So Gorrhan not amiss here expounds the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He gave himself sc gratis sine meritis nostris freely and without any merit on our parts For alas what was there in Man that could any wayes deserve such a favour at the hands of this his Creator yea or any favour Man being then an Enemy to God When we were Enemies we were reconciled unto God by the death of his Son Rom. 5.10 So as we may well conclude this for an unquestionable truth that this offering was every wayes a free-will-offering Christ gave himself for us Appli Christ herein propounded as a pattern for imitation Applic. And did he so to make some Application before we proceed any further as not willing so to overcharge your heads as not to lay in fomewhat into your hearts Let him then herein be propounded as a Pattern for our Imitation This was one end as I shewed you wherefore Christ gave himself that he might be a Pattern So he was in his Life in the ordering of his Conversation Learn of me for I am meek and lowly in heart saith he to all that come to him Matth. 11.29 I have given you an example that ye should do as I have done unto you saith he to his Disciples when he had washed their Feet Ioh. 13.15 so teaching them to be ready to do all offices of love each to other And as in his life so in his Death He suffered for us leaving us an example that we should follow his steps as we have it in that forecited Text 1 Pet. 2.21 And this let us do all of us learning of him willingly to comply with the will of our