man what is good saith the Prophet Micah and what doth the Lord require of thee but to do justice and to love mercie and to walk humbly with thy God Micah 6.8 Such are the works which Christians are to look upon as good works such works as God requireth to be done such works as are consonant and agreeable to his mind and will So the Apostle explains it Heb. 13.21 where he thus prayeth for those to whom he writeth That God saith he would make you perfect in every good work to do his will working in you that which is well-pleasing in his sight Est explicali◠ejus quod praecedit Grot. Annot. in loc Where the latter words as Grotius and some others rightly observe are Exegetical and Expositorie to the former shewing what those good works were which he desireth they should be made perfect in viz. such works as God willeth and is well pleased with And to the same purpose serveth that other Text Rom. 12.2 where Saint Paul exhorts his Romans Be ye not conformed to this World saith he but be ye transformed by the renewing of your minde that ye may prove what is that good that acceptable and perfect will of God The will of God being in it self perfectly good it is the Rule of goodness and consequently what ever he willeth must needs be good God doth not will things because they are good but they are therefore good because he willeth them These then are those which we call good works Such works as God willeth to be done Not only permitteth for so he doth the worst of evils but requireth and injoyneth willeth Which will of his he maketh known in and by his word Which is his revealed will whereby he sheweth unto his people what is good These are Good works All these And only these As for other works which are devised by men Onely such be the pretence or intention never so specious and fayr yet having no warrant from the word they cannot be called good works much less being directly or indirectly contrarie to it That act of the Peoples which Saul pleadeth by way of excuse for himself 1 Sam. 15.21 their reserving of the spoil Sheep and Oxen the chief of the things which should have been utterly destroyed to sacrifice them unto the Lord in Gilgal it had a very fair and spetious pretence with it seeming to savour of a great deal of piety but what saith Samuel to it in the next verse v. 22. And Samuel said Hath the Lord as great delight in burnt offerings and sacrifices as in obeying the voice of the Lord Behold to obey it better than sacrifice God having commanded that all those things should be destroyed they transgressing of that command what ever their pretence or intention was this was a Capital sin in them and proved fatal to Saul who had the chief hand in it however he would have put it upon the people as Samuel tels him in the verse following v. 23. Because thou hast rejected the word of the Lord he hath also rejected thee for being King Good works are only such as God willeth and requireth As for other works how promising so ever they are but vain works Such are Traditions and humane inventions in the worship and service of God In vain do they worship me teaching for doctrins the commandements of men so our Saviour citeth that Text of the Prophet Isai Math. 15.9 And Saint Peter speaking of that course and manner of living which the Jews in his time had received by tradition from their fathers he calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vain conversation Good works are such all and only such as have warrant from the word Now these good works are of divers kinds Good works of diverse kinds Some Inward others Otward Inward in the Heart mind good thoughts Outward in the Tongue and Hand good words and good Actions All which are comprehended under this general Head of good works the word works being hereto be looked upon in the latitude the largest extent of it And again these good works of all these kinds they are reducible to two heads Reduced to two heads Holiness and Righteousness even those two which our Saviour himself reduceth them to Math. 22.37 39. Where he Epitomizeth giveth us the sum of the Law in those two comprehensive Commandements Thou shalt love the Lord thy God c. And thy Neighbour as thy self On these two Commandements hang all the Law and the Prophets Two general heads under which are comprehended all those respects and duties which Christians do ow and are to perform to the one and to the other First duties towards God whom they are to honour in their thoughts words Actions works of Holinesse duties of the first Table Then towards their Neighbour to whom they are to wish well and do well doing all good offices unto them as they have ability and opportunity in reference to their Lives Liberties Estates good names Bodies Souls works of Righteousnesse and mercy duties of the second Table But I shall not go about to reckon up particulars which are many So are evill works for the kinds of them they are many even all sinfull thoughts words and Actions And so is it with good work To which all which those who are Christs peculiar people Redeemed and Purified Justified and Sanctified by him are seriously devoted Not to dwell any longer upon the Doctrinal part That which I aym at being chiefly Application Which let it be directed in the 1 place by way of Conviction If this be the Qualification of those who belong unto Christ then may it hence be concluded against many that as yet they are none of this number Divers convinced not to belong to Christ none of these Peculiar ones whom Christ hath given himself for Alas the evidence is but too clear Qui non tenentur serio studio honorum operum illi hoc ipso significant se non esse in numero eorum quos Christus sua morte redemit Piscator Observ in Text. Their works testifie against them or at least do not testifie for them These are the things which our Saviour saith testified of him his good works The works which I do in my fathers name they bear witnesse of me Joh. 10.15 they shewed to whom he belonged declared him to be what he was the Son of God And so they do of every man The tree is known by his fruits saith our Saviour Math. 12.33 And so are men by their works To themselves by their thoughts the workings of their hearts To others by their words and Actions known what they are and to whom they belong whether to Christ or Satan What are you barren Trees Barren trees none of Christs planting bearing no good fruit surely you are none of Christs planting Every plant that abideth in him bringeth forth much fruit Joh. 15.5 And what have you none of this fruit have you no good
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
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
such in your own eyes as you are in his That seeing your own filthiness you might come to abhor your selves So did Iob though a holy man yet being convinced of his impatience and other his errors after that God had so clearly revealed himself unto him Now saith he I abhor my self Job 42.6 What cause then have you to do the like having nothing but Corruption in you You whose sins and iniquities testifie against you as the Prophets Ieremy Isai speak of the Iews Isa 59.12 Ier. 14.7 Oh what cause have you to abhor to loath your selves Which till you do never look to be made partakers of this Benefit which we are now speaking of Christ never Purifieth any never freeth them from the guilt and power of sin but he bringeth them to such a loathing of themselves for it So much we may learn from that of the Prophet Ezekiel cap. 36. where the Lord making promise to his people that he would save them from all their uncleanness v. 29. free them from the guilt and slavery of their sins he subjoyns in the verse next but one v. 31. Then shall you remember your own evil waies and your doings that were not good and shall loath your selves in your own sight for your iniquities and for your abominations Never doth God exercise his grace and mercy upon a poor sinner in Iustifying and Sanctifying of him but he brings him to such an abhorrence such a loathing of himself for his sins maketh him vile in his own eyes Behold I am vile saith Iob Iob 40.4 What did you never yet see your selves to be such surely such you are and the more vile because you see it not Now the Lord who openeth the eyes of the blind open your eyes that you may see it Which when once you come to do then look up to your Purifier Then look up to their Purifier even the Lord Iesus who gave himself to Redeem such as you are that he might purifie them free them as from the Guilt so from the Contagion of sin from the one by Iustifying from the other by Sanctifying of them Who gave himself for us that he might Redeem us from all iniquitie and Purifie Loe This is the work of Iesus Christ thus to purifie his people by way of Sanctification Obs 3. Christ purifieth his Redeemed ones by way of Sanctification Hence it is that we find him called by the name of a Refiner and Purifier Mat. 3.3 He shall sit as a Refiner and Purifier of silver and he shall purifie the sons of Levi. A Refiner is one that purifieth mettals silver or gold from the dross that is in them And thus doth the Lord Christ purifie his people from the Corruption of sin Quest And how doth he this Quest How doth he this Answ Why this he doth properly and principally by his Word and Spirit Answ By his Word and Spirit Even as Refiner worketh by his fire so doth Christ by his Word and Spirit both which we find compared to fire Is not my word like as a fire saith the Lord. Jer. 23.29 He shall Baptize you with the Holy Ghost and with fire Mat. 3.11 That is with the Holy Ghost which is like unto fire Both so called as upon other so upon this account in as much as they have a refining purifying separating property in them Even as the Refiners fire separates the dross from the pure mettal even so doth the Word of which the Apostle to the Hebrews saith that it is quick and powerful and sharper than any two-edged sword piercing even to the dividing asunder of soul and spirit and of the joynts and marrow This doth the Word being accompanied by the Spirit Even as the Refiners fire being blown up now it melts the Mettals and separates betwixt the drosse and it even thus doth the Lord Christ melt the hearts of his people with godly contrition for sin and so purge out Corruption out of them by the work of his Spirit accompanying the Word Afflictions made use of in this work Other means there are which also he maketh use of oft times in this work among other of Afflictions and Tryals which are as his Fining pot into which he brings his people for this end This course he tooke with his people the Jewes as the Prophet Jeremie sets it forth Ier. 9.7 Therefore thus saith the Lord of Hosts Behold I will melt them and try them viz. as the finer doth his Oar in the furnace and fire of Affliction And so the Prophet Zacharie expresseth it Cap. 13. v. last I will bring the third part through the fire and will refine them as silver is refined and will try them as gold is tryed Two parts of the people being destroyed and consumed the third part the remainder which the Lord intended to make his peculiar people he brings them through the fire of affliction for the refining and purifying of them So the Prophet Isai explains the Metaphor Isai 48.10 where the Lord speaking to the same people tells them Behold I have refined thee but not with or as Silver I have chosen thee in the furnace of affliction This is the Lords firing-pot into which he oft times brings those whom he intends to make choice of so for his peculiar people He brings them into the furnace of affliction Where though he do not refine them with Silver or as silver which the finer useth to keep in the fire till all the dross be wasted and wrought out of it not refining them exactly and perfectly yet he beginneth and maketh some progress in this work making their Afflictions subservient thereunto as Preparatives to and furtherances in this their purging and purifying By this therefore shall the iniquitie of Iacob be purged and this is all the fruit to take away his sin Isa 27.9 This is the end which God aymeth at in afflicting his people whom he loveth and intendeth good to that he may thereby purge sin out of them But this is but an Occasion as also the word is but an instrument which God is pleased to make use of in effecting of this work In the mean time the proper and principal efficient is the Spirit of Christ The Principal efficient herein the Spirit concurring and working together with and by these meanes Which is therefore called the Spirit of holinesse Rom. 1.4 And Sanctification is ascribed unto it as its proper and peculiar work being called the Sanctification of the Spirit 2 Thess 2.13 1 Pet. 1 2. And by this Spirit it is that Christ purifieth his people Christ having by his death impetrated the holy Spirit for his people conveyeth it unto them Having first impetrated and obtained it for them by his death he then communicateth it unto them Thereby first working Faith in them to apply the merit of his death unto themselves whereby they come to draw this purifying vertue from him their hearts being purified by faith as
Peter saith of the beleeving Gentiles Acts 15.9 faith in Christ whose Blood is by this meanes made effectual unto them for the purging of their consciences from dead works to serve the living God as the Apostle hath it Heb. 9.14 And then pouring out other Graces upon them the fruits and effects of the same Spirit which is the Clean water spoken of Ezek. 36.25 wherewith the Lord promiseth to besprinkle his people Then will I sprinkle clean water upon you and you shall be clean from all your filthinesse and from all your Idols will I cleanse you Meaning that he would communicate his Grace and Spirit unto them whereby he would purge and purifie them as from the Guilt so from the Filth of their sins And this doth the Lord Jesus doe unto all those whom he hath given himself for Redeeming them he also purifieth Obs 4. The Redeemed of the Lord all purified by him sanctifieth them Mark it this is the Bird which I have been so long beating the bush for Those whom Christ Redeemeth he also purifieth Redemption and Purification Iustification and Sanctification are inseparable companions So we find them here joyned together the one as a Consequent of the other Who gave himself for us that he might Redeem and Purify And so we find them elsewhere as 1 Cor. 1.30 Of him are ye in Christ Iesus who is made unto us of God Wisedom and Righteousnesse and Sanctification And so again Cap. 6. of that Epistle v. 11. Such were some of you viz. unrighteous persons polluted with divers kinds of lusts but ye are washed but ye are sanctified but ye are justified in the name of the Lord Iesus and by the spirit of our God Both these wayes were these beleeving Corinthians washed and purified by the Blood of Christ unto Justification and by his Spirit unto Sanctification Thus doth the Lord Jesus come unto those whom he intendeth to make his people he cometh to them by Water and Blood So St. Iohn describeth the manner of his coming 1 Iohn 5.6 This is he that cometh by water and blood even Iesus Christ not by water onely but by water and blood Both these in a literal sense we find issuing out of his side in his Passion upon the Crosse as the story hath it Iohn 19.34 And both these we find Typically in the Sacraments of the New Testament instituted by him where in one Element is water in another wine a Type of the Blood of Christ the Mystery of both which is to shew how Christ cometh unto his people by water and blood by way of Sanctification as well as Iustification as well washing away the filth of their sins by his Spirit as the Guilt of them by his Blood This he doth for all his Elect people whom he chooseth and calleth out of the world to be a peculiar people to himself So much we may take notice of from that of St. Peter 1 Pet. 1.2 where he describeth those believers to whom he writeth after that manner Elect according to the fore-knowledge of God the Father through Sanctification of the spirit unto obedience and sprinkling of the blood of Iesus Christ Thus the Blood and Spirit of Christ go together the one Justifying the other Sanctifying To this end it was that Christ gave himself for his Church as the Apostle hath it Eph. 5.26 27. That he might sanctifie and cleanse it with the washing of water by the word that he might present it unto himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish This was Christs design in giving himself that he might procure this double benefit for his Church of Justification and Sanctification washing them as from the Guilt so from the Filth of sin the one by his Blood the other by his Spirit both like unto water for the cleansing property of them Which in effect speaketh the very same thing with this in the Text. Who gave himself that he might Redeem and Purifie Quest Quest Why Christ purifieth his people And why is Jesus Christ so intent about this work the Purifying and Sanctifying of his people Ans For this divers Reasons may be assigned 1. One of which the Text holdeth forth This he doth that they may be a Peculiar people to himself Reas 1. That they may be a peculiar people to himself a people whom he may make his choise Treasure Now men will not take base Metal Silver or Gold to make their Cimelium their choise Treasure of but they will have it refined purified But of this God willing more hereafter 2. This Christ doth that he may conform his people to himself 2. That they may be conformable to himself This was the design of God the Father in giving his Elect people unto his Son Christ Whom he did foreknow saith the Apostle he did also predestinate to be conformed to the Image of his Son Rom. 8.29 made like unto him in their Sanctification as well as Glorification And to this design Christ himself was and is subsernient giving himself that he might execute and bring about what his Father had decreed and determined procure not only the Redemption but the Sanctification of his people that so they might be therein like unto himself resembling him in that his Perfection of holiness A perfection eminent in him Whncee he is called by the Angel that holy thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 1.35 Such he was here upon earth perfectly pure and holy free from all sin Original Actual The Lamb without blemish and without spot 1 Pet. 1.19 Who did no sin neither was there guile found in his mouth Cap. 2. v. 22. Such was Christ in his own Person And such as himself is such he will have those whom he taketh to be his people his peculiar people to be in measure like unto himself that so it may be known to whom they belong Upon this ground it is that the Lord requireth that his people should be a holy people Be ye holy for I am holy Lev. 11.44 c. And upon this ground the Lord Christ maketh his people such maketh them holy because he himself is holy 3. 3 That he may bring them to glorie This he doth that so he may bring them to Happiness to which Holiness is the way Without which as the Apostle tells us no man shall see the Lord Heb. 12.14 be made partaker of that beatifical vision see the Lord Christ where he is so as to be with him in his Kingdom of glory This is that which Christ saith he willeth Father I will that they also whom thou hast given me be with me where I am that they may behold my glorie Joh. 17.24 Now we know what is said of the new Jerusalem Rev. 21. last There shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination So it shall be in a great measure upon earth In
worketh in him sutable indeavours setting him on work for the purging and purifying of himself And this let all of us in the fear of God seriously set about The washing of our hands This David resolves upon I will wash mine hands in innocencie Ps 26.6 And this the Lord calleth for from his people Wash ye make ye clean put away the evil of your doings from before mine eyes ceas to do evil Isai 1.16 And washing our hands wash our hearts also wash thine heart from wickedness that thou mayest be saved Jer. 4.14 wash hands and hearts cleanse your hands ye sinners and purifie your hearts ye double minded Jam. 4.3 Thus put away not only sinfull words and Actions out of the life but sinfull lusts out of the heart Let us cleanse our selves from all filthiness of the flesh and Spirit 2 Cor. 7.1 if a man purge himself from these things he shall be a vessel unto honour sanctified and meet for the Masters use 2 Tim. 2.21 2. The positive part of it 2. But rest not in the Negative that we are not so and so as some others are but seek after a positive Purification He that hath this hope in him or on him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is on Christ purifyeth himself as he is pure saith John 1 Ioh. 3.3 All those who look for salvation by Christ besides his righteousness imputed they must be made partakers of his holiness Heb. 12.10 And this do we all of us seek after Cleanse our selves from all filthiness in of the flesh and Spirit perfecting holiness in the fear of God as it there followeth 2 Cor. 7.1 that we may be adorned with all those graces which may render us such as becometh the Redeemed of the Lord to be a holy people Those Virgins which I speak of which were to be brought into the King they were not only to be washen from Bodily defilements but they were to be purifyed by Myrrh and other fragrant spices Thus think we it not enough to free our selves from sinfull lusts which are the pollutions of the soul but seek after such a Positive purification that our souls may be indued with all such graces as may render us acceptable to our heavenly Husband the Lord Iesus and fit us for Communion with him In such a way Saint Peter speaking of beleevers to whom he writeth saith that they had purified themselves 1 Pet. 1.21 Seeing ye have purified your selves in obeying the truth through the Spirit unto unfeigned love of the brethren Thus it is not enough to free the heart from rancour and malice but it must be purified to unfeigned love love to God and Jesus Christ and love to his Saints for his sake And so for other graces of the Spirit see we that our souls be adorned with every of them so as what the Apostle saith of his Corinthians 1 Cor. 1.7 it may be made good in us That we come behind in no gift no grace Christians to express purity in their lives in word and deed And being thus laid in with this inward purity of soul being as it is said of the Kings daughter the Church Psal 45.13 glorious within now let us expresse it outwardly in the course of our lives and conversations endeavouring to approve our selves as to God so to the world true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure and holy in word and deed In word having a pure language which the Lord promiseth to his people Zeph. 3.9 In deed This Paul presseth upon Timothy as a Minister 1 Tim. 4.12 Be thou an example of the Believers in word in conversation in charity in spirit in faith in purity And so again in the Chapter following Cap. 5. v. 2. he bids him that having to deal in the instructing of young women he should do it with all puritie so as his carriage might not give ground for the least suspition of levity And thus let all as Publick persons in special who are herein to be exemplary to others so all private Christians carry themselves towards others in all their dealings with them with all purity thereby shewing themselves to be in the number of those for whom Christ hath given himself which he did to this end that having Redeemed them he might purifie them Thus let all of us seek after Purity and Holinesse Negative and Positive Inward and Outward purity of hâ—art and purity of life learning and practising this lesson which our Apostle here teacheth us v. 12. to deny ungodlinesse and worldly lusts and to live soberly and righteously and godly in this present world Which if we shall not do what do we but therein cross the design of Jesus Christ in giving himself which was that Redeeming his people from all Iniquity he might Purifie them And Wherefore purifie them That is the last Particular in the Text which holdeth forth to us the End or the Design wherefore it was that Christ was and is at this Cost and Paines as in Redeeming so in Purifying of this people Branch 3. Christs design in Redeeming and purifying his people This he hath done and doth as with an eye to them so to himself So it followeth Purfie to himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sibiipsi This was the design of Jesus Christ in what he hath done and doth for the sons of men in Redeeming Purifying Iustifying Sanctifying of them that so he might acquire unto himself a people Obs That he might acquire unto himself a people a people who being serviceable to him here might reign with him hereafter So our Apostle elswhere setteth forth the End of his giving himself for the Church sanctifying and cleansing it which speaketh the very same thing with this in the Text. This he did saith he That he might present it to himself a glorious Church not having spot or wrinkle c. Eph. 5.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Present it to himself Which he doth first in his Kingdom of Grace then of Glory In his Kingdom of Grace as serviceable tâ— him in his Kingdom of Glory to have an everlasting Communion with him Even as King Ahashuerus in causing those Virgins to be separated and Purified as they were he did it that so they might in due time be presented unto himself and so Purified them unto himself Hest 2.12 Even thus doth the Lord Christ purifie those whom he hath Redeemed purifie them unto himself that they may be presented to him in his Kingdom of Grace and Glory It is the former of these which our Apostle here speaketh of in the Text And Purifie unto himself a peculiar people zealous of good works Obs Christ purifieth his Redeemed ones that they may be set to be his people Therefore it is that Christ purifieth those whom he hath Redeemed Sanctifieth those whom he Iustifieth that so they may be a people fit for himself fit for him to own and fit for him to use To own as his People to make use of in his service
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
unto so as not willing to over look or neglect any of them Such was Davids obedience I shall not be ashamed saith he whilest I have respect unto thy commandements Psal 119.6 And the like we read of Zacharie and Elizabeth They were both righteous before God walking in the Commandements of the Lord blameless Luk. 1.6 And such must the obedience of a Christian be an universal obedience such in desire and indeavour so as not willingly to balk or neglect any commandement That Ruler which we speak of how strict soever he had been as he said of himself in observing of the rest of the Commandements yet withdrawing his obedience **** to that one which our Saviour for Probation or conviction sake propounded unto him that he should go and sell all that he had and give it to the poor he thereby shewed himself to be no better than an Hypocrite And so do they who pick and choose their Duties yeelding a partial respect to the Law of God obeying in some things not in other For which that of Saint Iames is express Iam. 2.10 Whosoever shall keep the whole Law and yet offend in one point he is guilty of all Suppose a man so exact as that he should strictly observe the whole Laws except only in some one particular therein required or forbidden yet allowing himself in that one particular breach of it that declareth him not to be what he would be thought a righteous person That general Maxim holdeth true in this case A quatenus ad omne He that yeeldeth obedience to one Commandement because it is a command of God upon that account will yeeld the like obedience to all And this are Christians to do And this being sincere they will do Being such as are truly Sanctified now as the Apostle saith they are prepared to every good work 2 Tim. 2.2 Ready to do what ever their God requireth fromt hem And such see that your obedience be as to desire and indeavour an Vniversal obedience doing that all that which the Lord requireth in his word Here is the Matter of good works which Christians are to have an eye at in the first place 2. And then secondly have an eye to the Order first looking at the more weighty duties Dir. 2. Good works to be done in right Order It was that which our Saviour chargeth upon the Pharisees denouncing a woe against them for it Mat. 23.23 woe unto you scribes and Pharises hypocrites for ye pay tithe of Mint and Annise and Cumin and have omitted the weightier things of the Law Judgment Mercie Faith To be carefull in small matters but regardlesse in those of greater importance is a sure sign of an Hypocrite Not but that these things also are to be regarded These things ought ye to have done saith our Saviour there to them but not to leave the other undone Those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weightier things of the Law duties of greatest importance Christians must have an eye at in the first place Not slighting not neglecting them however Yea and if it happen that there be any competition these are to have the precedence First look at the more weighty duties preferring them 3. Doing these works in a right Order that they may be truly good works see that they be done out of a right Principle Dir. 3. Out of a right Principle viz. a threefold Principle of Faith and Love and Obedience 1. Of Faith 1. of faith without which the Apostle tells us it is impossible to please God Heb. 11.6 Faith as concerning the work which we doe that it is a thing required by God agreeable to his mind and will of which the Apostle speaks Rom. 14. v. last where he concludes whatsoever is not of faith is sin What-soever is done though the thing it self be indifferent or good yet being done with a wavering conscience without assurance that the work is in it self well-pleasing to God and that it hath good warrant from the Word it is sin in him that doth it so also concerning Gods acceptation of our persons and services that he doth and will accept whatever we do in the name of Christ Out of such a Principle did the Patriarchs do those works for which they are commended Heb. 11. What they did they did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in faith by faith 2. Of Love 2. Of Love In this sense see that Faith work by love What we are sure to be agreeable to the mind and will of God do it out of Love Love to God I will love thee O Lord saith David Psal 18.1 And love to his Law O how do I love thy Law saith he Psal 119.97 Love to his Testimonies I love thy Testimonies v. 119. Love to his Commandements and Precepts I love thy Commandements above gold yea above fine gold v. 127. Consider how I love thy Precepts v. 159. And out of this love keep and observe them My soul hath kept thy Testimonies and I love them exceedingly v. 167. And thus also what duties we do unto our Neighbour do them out of love Thou shalt love thy Neighbour as thy self Thus what good works we do do them out of a right Principle of Faith and Love 3. And Thirdly Obedience 3. Obedience Not out of any by and sinister respects but in way of Obedience unto God So did Abraham when he went out to seek a Country which he knew not where to find yet by Faith he obeyed saith the Text Heb. 11.8 So doe we taking notice what God would have us to do now not standing to consult with flesh and blood about it which Paul saith he did not Gal. 1.16 in obedience to him do it Thus did Peter though he had fished all night and caught nothing yet Neverthelesse saith he to his Master at thy word I will let down the Net Luke 5.5 Thus having a word from God now in obedience to him do what he requireth Thus did our blessed Saviour suffer what he suffered He was obedient to the death Phil. 2.8 And thus let us do what we do All our works do them in obedience unto God doing what we do to Man as unto God So the Apostle requires servants to do their duties unto their Masters Eph. 6.5 Servants be obedient to them that are your Masters according to the flesh with fear and trembling in singlenenesse of heart as unto Christ doing what they did in obedience to their supream Lord and Master Christ in serving them serve him Not with eye-service as men-pleasers but as the servants of Christ doing the will of God from the heart so he goeth on v. 6. Mark it In doing their Masters work they must have an eye at God doing what they do as his will With good will doing service as to the Lord and not unto men v. 7. Not looking onely or yet chiefly at their Masters on earth but at their great Lord and Master in heaven the Lord Christ who requireth
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
of Promise the earthly Canaan but the eternal reward And the like may Christians in their good works which they do they may have an eye to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Recompence of Reward which God hath promised to such workers And that both Temporal and Eternal reward Therefore is it that our Saviour propoundeth this as a motive unto them to put them upon the practice of good works setting their reward before them Love your Enemies saith he and do good and lend looking for nothing again and your reward shall be great Luke 6.35 And elsewhere he tells us that whosoever shall do the least office of love Disciple in the name of a Disciple but give a cup of cold water unto him he shall in no wise lose his reward Mat. 10. ult This Christians may yea and for their incouragement ought to have an eye at as in their sufferings so in their doings for Christ By patient eontinuance in well-doing seeking for Glory and Honour and Immortalitie as the Apostle describeth the true believer Rom. 2.7 Gods glory to be eyed in the first place not vain-glory But the chief and main end which they are to aym at is the Glory of God seeking that in the first place Not their own glory This was the Leaven which sowred whatever duties or services the Pharisees performed What they did they did it in an ambitious way out of vain-glory that they might be seen of men◠and have glory from them So our Saviour chargeth it upon them Mat. 6. v. 2. where also he tells his Auditors what they must expect for such services Verily saith he they have their reward v. 2 5 16. All the reward they must look for They must look for none from God Now this let us abandon Take heed that ye do not your Alms to be seen of men that is our Saviours caveat in the first v. there Not seeking our selves our own Glorie This we may hear our blessed Saviour disclaiming I seek not mine own glorie saith he Iohn 8.50 But the glory of his Father he did the glorie of him that sent him as he intimates there in the Chapter fore-going Iohn 7.18 And this let us in imitation of this our heavenly pattern seek after In whatever we do making this our Alpha and Omega our first and last the chief of all our ayms that God may be glorified in us and by us This was Pauls main design in whatever he did or suffered that God might be glorified in him whether by life or death as he telleth his Philippians c. 1. v. 20. And this let us make the main end of all our good works that God as I say may be glorified in us and by us Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven saith our Saviour to his Disciples Mat. 5.16 Let your light shine Manifest your inward graces by your outward actions which are as beams from the Sun Shine before men who cannot judge of your hearts but by your deeds That they may see your good works not onely hear your words but behold your works And so glorifie your Father which is in heaven And let this be the main design of every of us in whatever works we doe that God may be glorified in us as Paul saith he was in him Gal. 1. last So doing now doubt not but our works shal be acceptable to God and profitable to our selves of which more hereafter in the last particular to which I now come 2. Partic. The inward Affection in doing good works The Modus the inward Affection or Disposition of this peculiar people in performing of this service doing of these works and that is a holy fervour Zeal Zealous of good works Obs Christs people Zelots Such the Redeemed of the Lord Christs people are or ought to be Zelots Mark it this is the last Conclusion which the Text holdeth forth unto us Christs people must be zelots So was one of his Apostles sirnamed Quod Zelo ferveret Hieron Epl. 53. ad Riparium Simon called Zelotes Luke 6.15 Acts 1.13 Simon the zealous And such ought all his Disciples to be zelots all Such were the Iewes generally under the Law they were zealous of the Law So Iames tells Paul concerning them Acts 21.20 Thou seest brother saith he how many thousand of Iewes there are which believe and they are all zealous of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the Chapter following Paul speaking to the Iewes concerning himself he tells them how that being a Iew born and bred and taught according to the manner of the Fathers I was saith he zealous towards God as ye all are this day Such were they under the Law And such Christians ought to be under the Gospel though not in the same way yet zelots still Not key-cold nor yet tepid and lukewarm in their Religion but zealous That is the Charge which the Son of man giveth to lukewarm Laodicea Rev. 3.19 Be zealous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which if she were not he threatens to spew her out of his mouth Thus Christ will own none for his people but such as are zealous Quest And wherein zealous Quest Wherein to be zealous Ans Why generally in somwhat that is good It is good saith the Apostle to be zealously affected alwaies in a good thing Ans Generally in a good matter Gal. 4.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zeal in it self as it is with Affections and Passions whereof zeal is onely the Intension the heightning of them it is vox media indifferent so as it may be taken either in good or bad part according to the nature of the Object or matter whereabout it is exercised So much we may take notice of from that Apostle who as he there minds us of a good zeal so in the Chapter following he tells us of an evil one Gal. 5.20 where speaking of the works of the flesh among other he reckons this for one Emulations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zeals inordinate heats and contentions about matters not fit for Christians to contend about Thus then there is a double zeal Spiritus Carnis the one a fruit of the Spirit the other of the Flesh a spiritual a carnal zeal It is the former of these we have to deal with a spiritual zeal Which as it is proper so it ought to be common to those that are Christs They must be zealous in a good way in a good matter This in the General In Particular In Particular the good things whereabout they are to be zealous may be reduced to two heads either Gifts or Works that they may receive the one that they may act the other 1. For Gifts 1. For Gifts This the Apostle calleth for 1 Cor. 14.1 Desire spiritual Gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Original be zealous of them earnestly coveting them So we find the same word
elswhere more fully and fitly rendered Cap. 12. v. last of the same Epistle where we meet again with the same Injunction Covet earnestly the best gifts With such earnestness of affection are Christians to seek after spiritual Graces and Gifts Graces which may be beneficial to themselves Gifts whereby they may edifie others desire them with zeal and holy emulation 2. Works 2. And as Gifts so Works As to Receive so to Doe This the Text points at A people zealous of good works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sectatorem bonorum operum so the Vulgar Latin renders it A people that are followers of good works A truth Such Christs people must be Followers of that which is good as St. Peter hath it 1 Pet. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imitators as that word properly signifieth Imitating and following of God Be ye followers of God Eph. 5.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imitating him in doing good unto all Zeal imports an intense Affection Thus ought Christians to be followers of good works Followers after Charity 1 Cor. 14.1 But the word in the Text imports more Vides inquit Chrysost ut non simpliciter opera virtutis a nobis exigantur Ait enim aemumulatorem h.e. magna cum alacritate ingenti studio animo vtrtutis opera crpessentem Esti ad loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to Boyl per Onomatopaeiam because when liquor boyles it maketh an hissing noise Vnde fortasse Anglicum Seeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zealous of good works Giving us to take notice as Chrysostom well observes upon it that it is not sufficient for Christians to do good works but they must do them with an intense affection They must be Emulatores bonorum operum as Jerome and Ambrose here render the Word or as Beza Studiosi bearing a fervent affection to them and earnestly striving to go before others in them This is the proper signification of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zealous zeal the same in all thre Languages which coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a verb which signifieth to boyl or seeth a word answering it both in sound and sense and so may be conjectured to be taken from it or to make a hissing noise as water doth when hot Iron or burning Coals are cast into it it imports a fervent heat in the Soul an earnest and vehement Affection And with such an affection are Christians to go about good works to be zealous of them and in them zealously to Affect them Thus are they to be affected towards their God loving him with an intense Affection Christians to be zealous towards their God So the Law requireth it Thou shalt love the Lord thy God with all thine heart and with all thy Soul and with all thy mind and with all thy strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Saint Mark and Luke have it Mark 12.30 Luk. 10.27 And being thus affected towards him they are in like manner to be thus affected for him This is Phineas's commendation He was zealous for his God Numb 25.13 zealous for his sake as the 11th verse there hath it He could not indure to see such dishonour done to his God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zelando Zâ—latus sum Montan and therefore steppeth forth to execute Justice upon the offenders And the like saith Elijah of himself I have been very jealous or zealous for the word is the same for the Lord God of Hosts 1 King 19.10.14 And the like we read of David Psal 69.9 who was therein a type of Christ of whom it written the Zeal of thine house hath eaten me up Joh. 2.17 Such was his Zeal for the worship and service of God that it was as a fire within him burning in his breast and breaking forth as occasion was offered as at that time it did when he whipped the buyers and sellers out of the Temple And thus ought those who profess themselves to be his people to be affected towards their God Being zealous for his honour and glory in and about his worship and service Zealous towards their Brethren And in like manner are they to be affected towards their brethren being Zealous of them So Paul telleth his Corinthians that he was for them 2 Cor. 11.2 I am jealous over you with a godly jealousie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am zealous of you ardently affecting you earnestly desiring your wellfare So ought the Ministers of Christ to be affected towards the people committed to their charge desiring their good That is the Testimony which Paul giveth to his Colossians concerning Epaphras or Epaphroditus for they are conceived to be both one a faithfull minister of Christ as he calls him Col. 1.7 Epaphras idem qui Epaphroditus contractione pronunciationis sic Demas est Demetrius Grot. Annot. in loc I bear him record saith he that he hath a great zeal for you Col. 4.13 And thus ought all Christians to be affected towards their brethren earnestly desiring their good being readie to express their Affection to them by being forward to all good offices readie to every good work as we haue it in the verse next but one after the Text Tit. 3.1 With such Zeal are Christians to perform all duties All duties to be performed with Zeal to do all kind of good works of Piety and Charity works of Holinesse and Righteousnesse Being good works and proper for them they are be zealous in performing of them So was our blessed Pattern the Lord Jesus in doing the will of his father of which he saith that it was his Meat Joh. 4.34 My meat is to do the will of him that sent me and to finish his work This he desired more than his bodily food which a hungry man maketh haste to feeding upon it with an eager appetite and with great complacency and contentment And thus are Christians to go about Gods work the doing of his will making haste to it I made hast and delayed not to keep thy Commandements saith David Psal 119.60 making it their delight I delight to do thy will O my God saith he Psal 40.8 Thy Testimonies are my delight Psal 119.16.24 and often in that Psalm And so is it with every truly godly man he is one whose delight is in the Law of the Lord as David describeth him Psal 1.4 as in Meditating of it so in Practising it doing it with alacrity and chearfulness and some spiritual vigor desiring to run Gods waies I will run the way of thy Commandements when thou shalt inlarge my heart saith that holy man v. 32. of that Psalm A Runner in a race is zealous in his way putting himself forward what he can putting all his strength to the work that he is about And so ought Christians to be in Gods waies being zealous of and in good works R. This is R. And great reason they should be so this being a thing both Good and Necessarie 1. Good 1. Good 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is good to be zealously affected saith the Apostle there Gal. 4.18 To be zealous in good works is a good thing Good 1. In as much as it is acceptable to God 1. Acceptable to God That is Pauls Argument which he maketh use of to bring Christians upon their knees to pray for Magistrates supreme and subordinate For Kings and all that are in authoritie For saith he this is good and acceptable in the sight of God our Saviour 1 Tim. 2.3 And so is such a zealous performance of duties it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good acceptable in the sight of God So was Phinehas's zeal whereby he made an atonement for the people and procured to himself and his the Covenant of an everlasting Priesthood as the Lord tells Moses Numb 25.11 12 13. Phinehas hath turned my wrath away from the Children of Israel while he was zealous for my sake among them Wherefore say Behold I give unto him my Covenant of peace And he shall have it and his seed after him even the Covenant of an everlasting Priesthood because he was zealous for his God c. Nothing more acceptable unto God than zeal for him Which he hath such a regard unto that for the sake thereof he oft times overlooks many infirmities in his people So was it in that act of Moses of which we read Exod. 32.19 When being transported with a holy zeal for God and his glorie he cast the Tables of the Law which God had newly written with his own finger out of his hands and brake them An Act however by some excused and defended as being done by a divine Instinct and so rather out of deliberation than Passion to signifie the Breach of Covenant betwixt God and his people whom they had so highly provoked by their Idolatrie yet it is more probably looked upon as unadvisedly done His spirit being exasperated by what he saw tending so highly to the dishonour of his God as thereupon he spakes unadvisedlie with his lips which the Psalmist saith he did Psal 106.33 so he also did unadvisedly with his hands But in as much as it was a holy zeal for the glory of God that thus transported him we do not any where find that God was angry with him for it So well pleased is God with such a Zeal in his people a holy zeal a religious zeal zeal for his glory that where that is he overlooketh any imperfections and faylings in their performances And secondly as it is acceptable to God so profitable to a mans self being very advantagious to a Christian in the course of his obedience 1. Fitting him for good works 1. Fitting him for it preparing him to every good work Of such use is Natural heat in the Body it maketh fit for motion and Action which otherwise being cold it is indisposed to and unfit for And of like use is this Spiritual heat a holy fervour in the Soul it fitteth and prepareth it for well doing the doing of what ever service to God or Man 2. And secondly preparing a man for it it putteth him upon it 2. Putting him upon them causeth him not to delay but to make haste to take every opportunity that is offered for the doing of good Even as fire being in a flame now it layeth hold of whatever combustible matter commeth near it So doth Zeal which is nothing but Love in a flame it readily taketh hold of all opportunities of doing good works making men not sloathfull but diligent in the work and service which they have to do Thus it is said of Apollos Act. 18.25 that being fervent in spirit he spake taught diligently the things of the Lord. Tuhs where there is this zeal in the heart it will set the head and hands on work making men as I said not sloathfull but diligent in the service of their God So much the Apostle insinuates in the Text Rom. 12.11 where he conjoines those Precepts Not sloathfull in businesses fervent in spirit serving the Lord. 3. Carrying him through them 3. And thirdly thus putting a man upon good works it will carrie him thorow them not withstanding what ever difficulties he may meet with in his way So is it with the Traveller having as we say a good will in his way now he goeth through thick and thin through all wayes and weathers And even so is it with a Christian that is zealous in the service of God this carrieth him through whatever opposition or discouragements he may meet with Such effect it had in and upon the blessed Apostle S. Paul who notwithstanding he took notice what rubs lay in his way how that Bonds and Affliction did abide him wait for him as the Holy Ghost witnessed in every City as himself telleth the Elders at Miletum Acts 20.23 Yet saith he none of these things move me neither count I my life dear to my self that I might finish my course with joy and the Ministerie which I have received of the Lord v. 24. Being zealous for his Lord and Master Christ that carrieth him through the service which he had to do for him maugre all opposition And so will it do the Christian in whose heart it lodgeth Thus is this zeal a good thing acceptable to God and profitable to a mans self preparing him to good works putting him upon them and carrying him through them And not only good but Necessary Reas 2. Zeal necessary without which good works cannot be done well so done as that they may be acceptable to God As it was before and under the Law the Sacrifices could not be offered without fire And therefore Abraham being to offer his son he carrieth fire with him He took the fire in his hand and went Gen. 22.6 And to this end was it that the sacred fire which first came down from heaven was continually kept in upon the Altar that they might alwayes have it at hand to offer their sacrifices with upon all occasions Even of such use is zeal to the Christian who must himself be salted with fire So our Saviour expresseth it Mar. 9.49 Every one shall be salted with fire have his heart seasoned with the fire of divine love and zeal without which he cannot offer up a sacrifice unto God It was the fire which made the smoke of the Incense-offering to asscend up unto heaven And so it is the zeal of the person in doing good works that maketh them come up before God As the Angel telleth Cornelius Acts 10.4 Thy prayers and thine alms are come up for a memorial before God How so why he was zealous of those good works A devout man and one that feared God with all his house giving much alms to the people and praying to God alwaies as the second verse there describeth him He was a true Zelot And being so his services were accepted To proceed no further in the Doctrinal part You see that it is so and why
it is so Christians ought to be Zelots zealous of good works This is Good Acceptable to God and Profitable to themselves yea Necessary without which no acceptation of their services That which now remaines for the finishing of this Point and this Text is Application Applic. Which let it be directed in the first place by way of Conviction Vse 1. Divers not such as becometh the Redeemed of the Lord. If this be the Qualification of Christs peculiar people that they are Zelots zealous of good works then what shall we say to many who account themselves to be of this number professing themselves the disciples of Christ having his name called upon them they are Christians but where is this Affection where is this holy Zeal Alas not a spark of that heavenly fire to be found upon their hearths in their hearts Instance in three sorts of them Three sorts 1. Some there are who are Key-cold 1. Such as are key-cold Not any the least warmth to be felt or found in them As for the world and the matters thereof they are fire-hot zealous and forward enough and a great deal too much none shall go before them They are such as the Wiseman speaketh of Prov. 28.20 They make haste to be rich And for Honours and Promotions they are ambitious enough following them with an eager pursuit but as for the matters of God there is not the least warmth to be found in them They are cold at the Heart cold in the Mouth cold in the Hand 1. Cold at the Heart Cold at the Heart bearing no true affection to God to his worship and service Alas so far are they from affecting of God that they seldom or never think of him God is not in all their thoughts as David saith of the wicked man Psal 10.4 2. And being thus cold at the Heart no wonder if they be what also they are cold in the Mouth Cold in the Mouth not speaking either to God or for him Not speaking to him by prayer They are such as call not upon his name as the Prophet describeth Heathens Jer. 10. last Unless it be in the time of their affliction and distress Then it may be as the Lord speaketh of the Jewes Hos 5. last they will seek him early diligently then they will cry unto him but at other times he heareth not of them A plain indication that what therein they do is not out of any love to God but self-love And as they have no desire to acquaint them selves with God by speaking to him so they-have not a word to speak for him Let his Religion his truth his name his cause his servants suffer as they will this moveth not them They are herein of Gallio's mind not caring for any of these things as it is said of him Act. 18.17 3. And being thus cold in the Mouth they are as cold in the Hand Cold in the Hand Not having a good word for God they have not a good work for others Works of Charitie and Mercy are things which they neither have nor desire to have any acquaintance with What they do in this way it is extorted from them Being herein like Wells not Fountains What cometh from them must be drawn letting nothing go but what they cannot hold Now as for such let them not dishonour Jesus Christ so much as to call him their Master Which if they do he will not own them for his people A second sort there are who though they be not thus Key-cold yet they are at the best but lukewarm 2. Such as are Lukewarm This was Laodicea's temper Rev. 3.16 she was neither hot nor cold but luke-warm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a tepid lukewarm temper as to matter of Religion indifferent shewing no zeal for God for his truth for his worship and service And is not this the very temper of too many among us at this day who would be thought to be such as that name imports Laodiceans that is just and righteous persons and it may be as to dealings in the world such they are I but what are they as to Religion here at the best they are but lukewarm indifferent Indifferent as to their Profession whether Protestants or Papists That Religion which the State holdeth forth is their Religion Thus do they in stead of serving the Lord which the Apostle requires them to do Rom. 12.11 serve the time which that Text having been as it is conceived corrupted or mistaken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tempori servientes Erasmus in some Copies is made to speak and that in an ill sense too As for any true love to one Religion more than another they are not guilty of it And so is it in their Practice They perform publick duties come to Church joyn in prayer in hearing of the word and it may be also in receiving of the Sacrament but this they do meerly for custome and fashions sake not out of any zeal that they have to the worship and service of God So much they plainly declare as by their neglect of preparation before they come which is no other than if they were to go to an ordinary meeting a feast which for civilities sake they will grace with their best apparel and other preparation they make none when they are to come to the house of their God so also by their demeanor being come where they give themselves to sleeping or gazing or talking or eying of the clock or glass to see how the time passeth in the mean time little intending the businesse they come about Plain evidences that they bring no fire with them for the offering up of their Sacrifices Making the best of it they are but lukewarm in their Religion Some duties they do it may be and that not only in publick but in private I but they do them as if they cared not whether they did them or no. And thereupon it is that upon every trivial occasion they are taken off from them Such luke-warm Christians there are too many among us Lukewarm Temporizers Among whom it may be some of them are Professors such as would seem to be Religious I but it is not out of any true love which they bear to Religion but only as it may be some ways advantagious to themselves in point of honour or profit A disease which I fear many are sick of in these unsetled times which whilest they favour Religion they will seem to imbrace it But if that wind should turn so would they Which some misdeeming their policy is to stand Newters not to appear for any way In the mean time contenting themselves with the neglect of some Ordinances of God rs in particular that of the Lords Supper Too plain an evidence that they have not such a zeal to God and to his worship and service as the Redeemed of the Lord Christs peculiar people ought to have Thus many are yea and some make it
like course take we for the keeping in of this holy fire in our hearts By the Fewel of divine Meditation Three useful Considerations Feed it every morning every day and that by the fewel of Divine Meditation frequently meditating as upon what hath been already propounded so also upon these two or three other Considerations 1. Whose work it is that we do Even the work of the Great God Such are all good works 1. Good works are Gods work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The works of God Joh. 6.28 His works because commanded by him and done for him Which being duely considered it cannot but quicken the soul up to this service wherein we serve so great so good a Master This we do in whatever the work be if a good work Servants in serving their Masters they serve the Lord as I shewed you And so do Christians in whatever duties as of Pietie which immediately respect God so of Charitie He that hath pitie upon the poor lendeth unto the Lord Prov. 19.17 So God taketh what is done for his sake as done unto himself In as much as ye have done it unto one of the least of these my brethren ye have done it unto me Math. 25.40 2. And being thus his work consider how acceptable it is to him Acceptable to him So Paul tells his Philippians concerning their charitable contribution which he had received from them Phil. 4.18 where he calleth it an odour of a sweet smell a sacrifice acceptable and well-pleasing to God And so is it with all other good works being good they are acceptable Thence is it that the Apostle puts these two together 1 Tim. 2.3 This is good and acceptable in the sight of God our Saviour speaking of praying for Governors Now this is a thing which Christians in their whole course should still have an eye at Proving what is acceptable to the Lord Eph. 5.10 And knowing it so to be this should make them forward and zealous in doing it To do good communicate forget not for with such sacrifices God is well pleased saith the Apostle Heb. 13.16 3. And being so acceptable to him he will not forget it Shall be rewarded by him God is not unrighteous to forget your work and labour of love which ye have shewed unto his Name in what ye have ministred to the Saints and do Minister saith the Apostle to the Hebrews Heb. 6.10 So unrighteous are men oft-times what service is done unto them they forget it But so is not God Whatever service is done unto him or to others in his name and for his sake it shall not be lost The assurance whereof should make Christians more forward in his work Finally my brethren be ye stedfast unmoveable alwaies abounding in the work of the Lord forasmuch as ye know that your labour is not in vain in the Lord so Paul closeth up that Chapter 1 Cor. 15. last Oft-times as to men men labour in vain I have laboured in vain and spent my strength for nought saith Isai Isa 49.4 But not so as to God who hath promised that if it be but a cup of cold water yet being given in his name it shall not lose its reward Mat. 10. last A consideration which cannot but be of special force to make men zealous of good works This is that which men generally have in their eye in going about any work What they shall get by it what profit there is in it Now of all things there is nothing so profitable as Godlinesse Of which the Apostle tells us it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profitable for all things 1 Tim. 4.8 So false groundlesse is that imputation which those Hypocrites cast upon the service of God of whom the Prophet Malachy speaketh Mal. 3.14 Ye have said it is vain to serve God and what profit is it that we have kept his Ordinance What profit in this service Nay what profit is there in all other things besides it As for the service which men do unto this world how unprofitable What profit hath a man of all his labour which he taketh under the Sun saith the Preacher Eccl. 1.3 3.9 Whatever he thereby gets at the grave it leaveth him But so do not good works they follow the doers of them Blessed are the dead which die in the Lord from henceforth yea saith the Spirit that they may rest from their labours and their works do follow them Rev. 14.13 follow them to Heaven where they shall receive the reward of them Thus do men by doing of good works lay up in store for themselves a good foundation for the time to come so as they may lay hold on eternal life as the Apostle hath it 1 Tim. 6.19 Not that Christians may so build upon their good works as Papists do expecting to receive eternal life by way of merit for them this is a rotten foundation but yet they may make these a ground or argument of their hope which they have of eternal life in regard of the gracious promise which God hath made to those that practice them who thus sowing to the Spirit shall of the Spirit reap life everlasting as the Apostle hath it Gal. 6.8 This is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Recompence of reward which they may assuredly expect after they have done their work And this let all the Lords people continually have in their eye as Moses is said to have had Heb. 11.26 setting it before them This will be as fewel to this fire useful for the continuing and keeping in of this holy fervour in the soul Which being thus kept in now in the next place as occasion is let us make use of it So did the Priests of their holy fire which when ever they were to sacrifice or offer Incense they took from the Altar The like do we in all the services which we do to or for God in every good work that we do make use of this fire make use of our zeal Cold services yield but cold comfort and shall find but cold acceptance Cold prayers bespeak their own denial Qui frigidè rogat And cold Charity must expect but a cold reward And therefore whatever service we do do it in a zealous way with inward fervour of soul Being fervent in Spirit serving the Lord as the Apostle puts them together Rom. 12.11 In Duties of Piety Thus perform we duties of Piety Thus Pray bringing fire in our Censers without which the smoke of our Incense will never ascend up to Heaven The effectual fervent prayer of a righteous man availeth much saith St. James Jam. 5.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a faint languid prayer made in a formal and perfunctory way which is no other but lip-labour but a devout a zealous prayer Such let our prayers be Remember still to put fire under the Incense And so in our hearing and receiving of the Sacrament see that we perform not these duties in a formal and
was what he hath done and to what end but Believe in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Believe on me He that believeth on him shall not be confounded 1 Pet. 2.6 He that believeth on him is not condemned but he that believeth not is condemned already because he hath not believed in the name of the only begotten Son of God Joh. 3.18 This it is and only this which must make the death of Christ to become effectual unto you so it is agreed at all hands even your applying the merit thereof to your selves by faith Be a plaister or potion never so soveraign yet if it be not applyed if it be not drunk it will never do the Cure which it is proper for Even so is it with the blood of Christ which in it self as we find the Ancients often comparing it is such a Soveraign Medicine of vertue sufficient to cure all sin-sick soules in the world yea were they ten thousand times more than they are so as if all did take it Populum hoc immortalitatis habet quidem in se ut omnibus prosit sed si non bibitur non medetur Prosper Resp 1. ad Object Vincent all should certainly be recovered But as Prosper adds Si non bibitur non medetur If it be not drunk it cures not Not being applyed by faith it becomes in effectual And therefore as ever you desire to receive any benefit from the death of Christ see that you apply it by believing on him receiving him as your Saviour resting and relying on him for the obteining of what he hath merited Remission of sins and eternal Salvation Object Obj. How can they thus come unto Christ who are not assured that he dyed for them I but here a poor soul taking a shaft out of the Arminian quiver to wound it self with will hapily reply How can I do this How can I thus believe on him when as I do not know whether he intended this for me whether he gave her self for me or no This being dubious and uncertain what warrant or incouragement have I thus to come unto him thus to lay my hand upon the head of that sacrifice which I know not whether it was offered for me or no Thus do the Patrones of Vniversal Redemption by this Argument of theirs stane those off from coming to Christ who are not of their perswasion But herein let them not be hearkned to Ans All sin-sick soules invited and incouraged to come unto him Neither let this discourage or dishearten any from coming to him and believing on him Art thou only such a one as feelest the needs thou hast of him seest thy self lost without him One that feelest the weight and burden of sin and art weary and heavy laden under it so as thou earnestly desirest to be Redeemed from all iniquity and to be Purified to be freed and delivered from the guilt and power of sin now come and come boldly unto Jesus Christ laying hold on him by faith as thy Saviour Arguments inducing poor sinners thus to come unto Christ as one who hath given himself for thee so applying the merit of his death unto thy self In order whereunto to put thee upon this attempt of so great concernment take into consideration these few particulars 1. Thine own pressing necessity the need thou hast of a Saviour 1. Their absolute Necessity of a Saviour being in thy self a lost creature and without a Saviour for ever lost not being able to any thing of thy self for thy self for thy recovery out of this lost estate Such is the condition of all men by nature They are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impotent without strength as the Apostle hath it Rom. 5.6 When we were yet without strength Christ dyed for us Not able to do any thing for the reconciling of themselves unto God And it must needs be so Being all dead in sin as the same Apostle sets forth mans natural state Eph. 2.1 and elsewhere Now what can a dead man do for the raising up of himself No more can a poor sinner do for the freeing of himself from that wretched accursed state and condition wherein he is by reason of sin So as there is an absolute necessity of a Saviour 2. And secondly thus seeing and feeling thy self to stand in need of a Saviour now take notice that there is but one Saviour no other Saviour but Jesus Christ 2. No other Saviour but Jesus Christ no other way or means of Salvation but by through him Neither is there salvation in any other for there is none other name under heaven given among men whereby we must be saved Act. 4.12 No other Mediator whether of Redemption or Intercession but only Jesus Christ There is one God and one Mediator betwixt God man the man Christ Iesus 1 Tim. 2.5 No hope in any other way of obteining reconciliation with God Now this thy condition being so desperate as that there is but this one way left to save thee what should hinder thee from putting thy soul upon this way Should a Shipwrackt man floating among the waves of the Sea ready to perish espy a raft cast forth and seeing no other way whereby he can possibly be saved but by that he should not need to be perswaded to take hold of it he would not spend time in demurring whether it was cast forth for him or whether it would save him or no but he would forthwith cast himself upon it and there hang. Thus standeth the case all men by nature are in a shipwrackt condition all plunged into a Sea of misery by reason of sin all in a perishing state ready every moment of time to sink into the bottom of hell Now loe Iesus Christ is cast forth as such a Plank to such an end Him hath God set forth to be a Propitiation through faith in his blood Rom. 3.25 And other way or means of salvation there is none What then should hinder poor sinners who see themselves in this condition to put themselves upon this way Not standing to reason whether this Plank was cast forth for them whether Christ was given for them and whether they shall be sure to be saved by him but to take hold of him casting themselves upon him as knowing that if this way save them not they must perish and that for ever Such adventures men often make in desperate cases they put themselves upon any wayes which may give them any hopes of succour And such is the case here Poor sinners are in a desperate condition as to whatever themselves or any Creature whether Man or Angel is able to do for them Onely in this way it cannot be denyed there is hope for them And why then should they not put themselves upon the adventure It was the incouragement which Shecaniah gave unto Ezra to set upon a work of Reformation among the people for the diverting of Gods judgements from them Ezra 10.2 We
have trespassed against the Lord saith he yet now there is hope in Israel concerning this thing And so upon the like ground it is that the Prophet Ioel exhorts the people to turn unto God by Repentance For who knoweth saith he if he will return and repent and leave a blessing behind him Joel 2.13 14. They were not sure that upon their Reformation and Repentance the Lord would presently free them from those temporal judgements which then lay upon them Yet knowing that there was no other way for the obteining of such a mercy but this and that there was hope in this way therefore they will have them put themselves upon it So standeth it with all poor sinners be their state and condition whatever it will be yet there is hope in Israel concerning this thing God hath provided a means of Salvation for such as they are And who knoweth but that he intendeth upon their coming to his Son Christ to apply it unto them So as were there nothing else yet this alone should be sufficient to put poor sinners upon this way of coming unto Christ and believing on him 3. But to this adde in the third place the All-sufficiency of this Sacrifice 3. The Al-sufficiency of his Sacrifice The death of Christ is sufficient for all Mark it Though we do not say what hath commonly but unwarily been received from the Schools and so asserted by many Orthodox Divines that Christ dyed sufficiently for all for that intimates that there was a purpose and intention in God the Father in giving his Son and in Christ giving himself that he should dye for all and so become a surety for all dying in their room and stead which will not be safe in any sense to yeeld Yet we affirm what I suppose will not be denyed or questioned that his death was and is in it self sufficient for all So it must needs be This Blood being the blood of God as the Apostle calleth it in that Text formerly made use of Act. 20.28 God purchased the Church with his own blood And so Saint Iohn 1 Joh. 3.16 God layed down his life for us that is that person who was truly God as well as Man Hence it is that the death and passion of Christ was and must needs be of an infinite value and vertue being the suffering of an infinite person Thus was it sufficient for all men for the whole world yea for thousands of worlds Now were it so that there were such a receit as would cure all diseases who is there but being sick would make tryal of it not standing to question whether it was prepared for him or no. Thus standeth the Case here All men by reason of sin are sick sick unto death Now the Blood of Iesus Christ is such a Panacea a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a true Catholicon The Blood of Iesus Christ cleanseth us from all sin 1 Joh. 1.7 How it is then that any poor sinners who are sensible of this spiritual aylement should make any demur about the drinking of this blood the applying of the merit of Christs death unto themselves by faith 4. The experience of all who have thus come unto Christ 4. To this in the fourth place add the experience which others have had those who have put their souls upon this way of whom never any one miscaried All have found cure who have rightly applyed this remedy And why then should not others do the like As it was with the Brazen Serpent set up in the wilderness as a cure for the stinging of the fiery Serpents there however at the first erecting of it happily some might look upon it as a meer Pageant having no such vertue in it and so would not trouble themselves to go up to it yet when once they saw by experience that all who came unto it received benefit from it now we may suppose that none should need to perswade those who felt themselves stung to repair unto it Thus standeth the case here For such an end was the Lord Iesus of whom that was a Type lifted up upon the Cross that whosoever believeth on him should not persh but have eternal life as our Saviour himself explains the mystery of it Ioh. 3.14 15. And of the vertue of this mystical Brazen Serpent the Saints in all ages have had experience Those before Christ after The one looking upon him as to come the other as already come Yet believing on him they were all saved by him Even as the Israelites which looked upon that Serpent whether it was before or behind or on which side soever we do not find but they were all cured Thus have the Ages before Christ since the Fathers under the old Testament and Saints under the New both alike found benefit by coming unto Christ and looking up unto him by faith We believe saith Peter that through the grace of our Lord Iesus Christ we shall be saved even as they Act. 15.11 We Iewes as they Gentiles None that ever came to Christ in a right way but have been saved by him So was it when he was here upon earth None came to him for cure of their Bodies but received it And so hath it been since his removal to heaven None ever came to him for the Cure of their souls but have found what they came for And what an incouragement then should this be to all poor sinners to take the same course to come unto him upon the same account These are all strong inducements to put Christians upon this way But behold yet more yea and stronger Arguments drawing more forcibly as viz. 5. Gods purpose in giving his Son 5. In the 5th place consider what is the Intimation which we have of God the Fathers purpose in giving his Son which we have in that Text before insisted on Ioh. 3.16 God so loved the world that he gave his only begotten Son that whosoever believeth on him should not perish c. Now then taking notice what is the Condition whereupon depends the benefit of Christs death and which being performed it shall undoubtedly be made effectual what remains but that without any over-curious enquiry concerning the former part of that verse what is there meant by the world which God is said to have loved or how he may be said to have loved that world you apply your selves to the latter to the performance of what is there required Which shall you through the grace of God inabling make good on your parts do not doubt but God will make good unto you what he hath engaged on his part 6. Christs serious Invitation 6. To which add the Sons Invitation Christs calling you to come unto him which you may hear him doing in that known Text Matth. 11.28 Come unto me ye that labour and are heavy laden viz. under the burden of sin seriously desiring as I said to be freed from the guilt and power of it As also in that