their design so to be Lukewarm in their Religion Lukewarmness in some a politick design As for zeal it is a temper which their policy approves not of No a middle temper is the best neither hot nor cold But herein how are they mistaken Of all tempers Christ liketh it worst So he tells the Laodicean Church there Rev. 3.15 16. I would thou wert either cold or hot So then because thou art lukewarm c. I will spew thee out of my mouth Meats and drinks which are luke-warm are most offensive and displeasing to the stomach apt to provoke vomit And such are all Newters and Politick Time-servers unto Jesus Christ loathsome and detestable such as sooner or later he will cast out with loathing and detestation Here is a second sort Lukewarm Christians Besides these a third sort there are who are zealous I but of what Not of good works 3. Some zealous but not of good works What then Why either 1. Of things Indifferent which they superstitiously doting upon make necessary 1. Of things indifferent shewing more zeal for humane inventions than for any part of the instituted worship and service of God Such was the zeal of the Pharisees who found fault with the Disciples of Christ and quarrel with him their Master about it because they did not observe their Traditions Why do thy Disciples transgresse the Tradition of the Elders say they For they wash not their hands when they eat bread Matth. 1.2 Thus were they very zealous for those ceremonious observances which being in themselves indifferent they putting a Religion in them made necessary preferring them before divine Institutions and Commands So our Saviour there chargeth it upon the v. 6. Thus have ye made the Commandements of God of none effect by your Traditions And such was Pauls zeal before his Conversion as himself acknowledgeth it Gal. 1.14 I was then saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more exceedingly zealous of the Traditions of my Fathers And such a zeal may we see at this day among those great Zelots of the Roman Church who are transcendently more exceedingly zealous than others But whereof is it Why of the Traditions of their Fathers humane Inventions Rites Ceremonies such as have no warrant from the Word And would to God there were not too much of this zeal to be found amongst some Protestants at this day even amongst our selves who are still so much addicted to old Customes and Rites and Ceremonies as that their zeal to them maketh them overlook the substance of Religion and to neglect as I said some of the Ordinances of God Being zealous for Humane they neglect Divine Institutions 2. Of evil works 2. Others there are worse than these who are zealous about things in themselves evil Such are persons openly wicked who are zealous Actors of sin committing it with greediness Such were some of the Gentiles whom the Apostle describeth Eph. 4.19 Being past feeling they have given themselves over unto lasciviousnesse to work all uncleannesse with greedinesse Would to God there were not some such to be found among Christians amongst us Riotous Intemperate Luxurious persons such as Run to all excess of Riot as St. Peter hath it 1. Pet. 4.4 And such zeal shall we find amongst Idolaters Those of old whom we read of among whom some thought nothing too dear for their Idols not sparing some of them to sacrifice their Children unto them So did the worshippers of Molech or Baal of whom the Prophet Jeremie speaketh Jer. 19.5 They have built also the high-places of Baal to burn their sons with fire for burnt offerings unto Baal And such are the prime Zelots of the Church of Rome at this day such as are zealous for their Idolatry and Superstition as Invocating of Saints Worshipping of Images Adoring the Sacrament c. 3. Another sort there are who are zealous against good works 3. Against good works speaking evill of them and persecuting those that do them Such was Pauls zeal before his Conversion as himself acknowledgeth it Phil. 3.6 Concerning zeal persecuting the Church Such zeal our Saviour tels his Disciples they should make account to meet with from those who liked not their way John 16.2 They shall put you out of the Synagogues Yea the time cometh that whosoever killeth you will think that he doth God service And such zeal may we find among Papists at this day who care not what cruelties they exercise upon the true Professors of Gods Religion And would to God there were not some of this zeal to be found among our selves in such as are zealous against the wayes of God and those that walk in them not sparing to revile the Ministers of God for doing their duty and to rail upon his servants for being so forward so zealous as they are of good works Thus their zeal is against zeal which they look upon as no better than folly and madness in those who express it in the course of their lives and conversations by being more forward and zealous than others Now to close up this Branch of the Application as for all these let them here take notice that being such we cannot reckon them in the number of this peculiar people whom Christ hath Redeemed and Purified to this end that they should be zealous and zealous of good works Vse 2. Exh. Be zealous Which let all of us in the second place be exhorted and excited to That we may approve and evidence our selves to be of this blessed number such as belong unto Jesus Christ be we zealous zealous for God in doing his will Be zealous saith the Spirit to the Laodicean Church And such let us be 1. Motives and means for the kindling of this fire For the kindling of which fire in our hearts do but consider in the first place how zealous God hath been and is for us for his people Thus saith the Lord of hosts I am jealous for Jerusalem and for Zion with a great jealousie Zach. 1.14 1. Consider Gods zeal for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kinnethi saith the Original zelatus sum I have been zealous for them with a great zeal Such is Gods affection towards his Church and people like that of a most affectionate husband towards his beloved wife whom he cannot endure to see wronged Such is Gods zeal for his people Which as it induceth him to make so to perform and make good his promises unto them This it was that moved him to give his Son Christ for them to send him into the world to do what he hath done and shall do for them To us a child is born to us a son is given saith the Prophet Esay speaking of Christ Isa 9.6 And what moved God to do this Why The zeal of the Lord of hosts shall perform this so the Reason is rendred in the verse following Thus hath God been zealous for us great reason then that we should be zealous for him
worketh in him sutable indeavours setting him on work for the purging and purifying of himself And this let all of us in the fear of God seriously set about The washing of our hands This David resolves upon I will wash mine hands in innocencie Ps 26.6 And this the Lord calleth for from his people Wash ye make ye clean put away the evil of your doings from before mine eyes ceas to do evil Isai 1.16 And washing our hands wash our hearts also wash thine heart from wickedness that thou mayest be saved Jer. 4.14 wash hands and hearts cleanse your hands ye sinners and purifie your hearts ye double minded Jam. 4.3 Thus put away not only sinfull words and Actions out of the life but sinfull lusts out of the heart Let us cleanse our selves from all filthiness of the flesh and Spirit 2 Cor. 7.1 if a man purge himself from these things he shall be a vessel unto honour sanctified and meet for the Masters use 2 Tim. 2.21 2. The positive part of it 2. But rest not in the Negative that we are not so and so as some others are but seek after a positive Purification He that hath this hope in him or on him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is on Christ purifyeth himself as he is pure saith John 1 Ioh. 3.3 All those who look for salvation by Christ besides his righteousness imputed they must be made partakers of his holiness Heb. 12.10 And this do we all of us seek after Cleanse our selves from all filthiness in of the flesh and Spirit perfecting holiness in the fear of God as it there followeth 2 Cor. 7.1 that we may be adorned with all those graces which may render us such as becometh the Redeemed of the Lord to be a holy people Those Virgins which I speak of which were to be brought into the King they were not only to be washen from Bodily defilements but they were to be purifyed by Myrrh and other fragrant spices Thus think we it not enough to free our selves from sinfull lusts which are the pollutions of the soul but seek after such a Positive purification that our souls may be indued with all such graces as may render us acceptable to our heavenly Husband the Lord Iesus and fit us for Communion with him In such a way Saint Peter speaking of beleevers to whom he writeth saith that they had purified themselves 1 Pet. 1.21 Seeing ye have purified your selves in obeying the truth through the Spirit unto unfeigned love of the brethren Thus it is not enough to free the heart from rancour and malice but it must be purified to unfeigned love love to God and Jesus Christ and love to his Saints for his sake And so for other graces of the Spirit see we that our souls be adorned with every of them so as what the Apostle saith of his Corinthians 1 Cor. 1.7 it may be made good in us That we come behind in no gift no grace Christians to express purity in their lives in word and deed And being thus laid in with this inward purity of soul being as it is said of the Kings daughter the Church Psal 45.13 glorious within now let us expresse it outwardly in the course of our lives and conversations endeavouring to approve our selves as to God so to the world true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure and holy in word and deed In word having a pure language which the Lord promiseth to his people Zeph. 3.9 In deed This Paul presseth upon Timothy as a Minister 1 Tim. 4.12 Be thou an example of the Believers in word in conversation in charity in spirit in faith in purity And so again in the Chapter following Cap. 5. v. 2. he bids him that having to deal in the instructing of young women he should do it with all puritie so as his carriage might not give ground for the least suspition of levity And thus let all as Publick persons in special who are herein to be exemplary to others so all private Christians carry themselves towards others in all their dealings with them with all purity thereby shewing themselves to be in the number of those for whom Christ hath given himself which he did to this end that having Redeemed them he might purifie them Thus let all of us seek after Purity and Holinesse Negative and Positive Inward and Outward purity of hâ—art and purity of life learning and practising this lesson which our Apostle here teacheth us v. 12. to deny ungodlinesse and worldly lusts and to live soberly and righteously and godly in this present world Which if we shall not do what do we but therein cross the design of Jesus Christ in giving himself which was that Redeeming his people from all Iniquity he might Purifie them And Wherefore purifie them That is the last Particular in the Text which holdeth forth to us the End or the Design wherefore it was that Christ was and is at this Cost and Paines as in Redeeming so in Purifying of this people Branch 3. Christs design in Redeeming and purifying his people This he hath done and doth as with an eye to them so to himself So it followeth Purfie to himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sibiipsi This was the design of Jesus Christ in what he hath done and doth for the sons of men in Redeeming Purifying Iustifying Sanctifying of them that so he might acquire unto himself a people Obs That he might acquire unto himself a people a people who being serviceable to him here might reign with him hereafter So our Apostle elswhere setteth forth the End of his giving himself for the Church sanctifying and cleansing it which speaketh the very same thing with this in the Text. This he did saith he That he might present it to himself a glorious Church not having spot or wrinkle c. Eph. 5.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Present it to himself Which he doth first in his Kingdom of Grace then of Glory In his Kingdom of Grace as serviceable tâ— him in his Kingdom of Glory to have an everlasting Communion with him Even as King Ahashuerus in causing those Virgins to be separated and Purified as they were he did it that so they might in due time be presented unto himself and so Purified them unto himself Hest 2.12 Even thus doth the Lord Christ purifie those whom he hath Redeemed purifie them unto himself that they may be presented to him in his Kingdom of Grace and Glory It is the former of these which our Apostle here speaketh of in the Text And Purifie unto himself a peculiar people zealous of good works Obs Christ purifieth his Redeemed ones that they may be set to be his people Therefore it is that Christ purifieth those whom he hath Redeemed Sanctifieth those whom he Iustifieth that so they may be a people fit for himself fit for him to own and fit for him to use To own as his People to make use of in his service
〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is 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
2. And again consider how zealous Iesus Christ hath been for us 2. The zeal of Jesus Christ in giving himself What affection he hath shewn to us in doing what the Text mindeth us of giving himself for us and that to the Death even that accursed death treading the winepresse of his Fathers wrath for our sakes What zeal did he herein shew for us How earnest was his desire of effecting the work of our Redemption This is that which he telleth his Disciples Luke 12.50 I have a Baptism to be Baptized with saith he and how am I straitned till it be accomplished A Baptism meaning his Death and Passion whereby he was consecrated to be the Saviour of the world And concerning this he saith he was straitned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earnestly desiring the accomplishment thereof that so the work of mans Redemption which he made his grand design might be effected A work which he was very zealous of And hereupon it was that he was so far from declining of that bitter Cup as Peter would have had him to do that he even maketh haste as it were to drink it going into the Garden where he knew the High Priests officers would come to apprehend him and there going forth to meet them offering himself unto them not accepting of any attempt for his rescue as I shewed you in opening the first Branch of the Text how Christ gave himself for us Such was his zeal for us that he thought not his dearest blood too dear for us And oh how zealous then should we be for him Was he so zealous in suffering for us how zealous should we be in doing for him Let these Considerations serve as well they may for the kindling of this fire 2. Considerations useful for the blowing up of this fire Which being in this way kindled let our next work be to inflame and blow it up In which way among other make use of these Considerations 1. The zeal of Angels in serving their God 1. Look upon the blessed Angels considering how zealous they are in serving their God and us So much we are put in mind of by that name which is given to some of them who are called Seraphim So we find them Isa 6.2 where the Prophet describing the Majesty of God represented to him in a Vision as sitting upon his Throne with a guard of Angels about him he saith About it stood the Seraphims or rather Seraphim as the plural termination in the Hebrew requires it should be Seraphim a word coming from Saraph which signifieth to burn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ussit form whence they were so called as to import their singular splendor so also their fervency of love to God and zeal in his service Who maketh his Angels Spirits his Ministers a flaming fire Psa 146. Such are those glorious Spirits Whence it is that in the verse there following they are said to have each of them six wings two whereof were to fly withall as also the Cherubins in the Temple had 1 King 6.27 intimating their promptness to and swiftness in executing the will of their God doing whatsoever he putteth them upon Doing his commandements hearkning to the voice of his word as the Psalmist describeth those heavenly Spirits Psalm 103.20 And as they are zealous in doing service to their God so to his people In serving his people Being Ministring Spirits unto them sent forth to Minister unto them who shall be heirs of Salvation as the Apostle sets forth their office Heb. 1. last how intent are they about this work Take heed saith our Saviour that ye despise not one of these little ones the meanest of Gods servants For I say unto you that in Heaven their Angels do always behold the face of my Father which is in heaven Mat. 18.10 waiting for Gods command to be imployed for the meanest of his servants And are they so zealous in his service Why then should not they who hope to be like unto them another day which our Saviour tells us all true believers in the Resurrection shall be Matth. 22.30 strive to be herein like unto them 2. And as Angels so the Saints of God 2. The zeal of Gods Saints upon earth how zealous do we find many of them to have been How zealous for their God So was Moses and Phineas and Elias and David of whom I spake before And such was Iohn the Baptist A burning and a shining light John 5.35 burning in his zeal for God and shining in his doctrine and life before men And of the like spirit was Paul who when the Disciples understanding what troubles he was like to meet with at Ierusalem disswaded him from going up thither tells them I am ready not to be bound only but to die at Ierusalem for the name of the Lord Iesus Acts 21.13 And how zealous for their Brethren So was Moses who rather than Israels sin should not be forgiven them wisheth that God would blot his name out of his book of life Exod. 32.32 In like manner St. Paul being transported with the like affectionate zeal for his Countreymen the Iewes I could wish saith he that my self were accursed from Christ for my brethrens sake my kinsmen according to the flesh Rom. 9.3 And like zeal we find in other of the servants of God As in Mart. Luther who being disswaded by his friends from adventuring his person at the Council at Wormes took up that Heroick resolution that though there were as many Devils there as tiles to cover the houses yet would he in the name of the Lord Iesus present himself there And the like we read of Mr. Calvin how that bewailing the sad differences amongst the Churches in his time he professed Ne decem quidem maria that it was not the sailing over of ten Seas that would grieve him so he might but obtain an uniform draught of Religion Now setting these and the like Presidents and Examples before us let them be as so many provocatives unto us Such effect had the forwardness and liberality of the Corinthians in their charitable Contributions this their zeal provoked very many as the Apostle tells them 2 Cor. 9.2 And of such use let the zeal of Gods servants be unto us serving to blow up this heavenly zeal in our hearts 3. And such use make we of that zeal which we see betwixt Men upon Civil interests 3. Zeal betwixt men upon civil interests Thus when railing Shimei reviled and cursed the Lords Anointed King David in that base and unworthy manner that he did Abishai hearing it he could not endure it but presently he tenders his service to his Master for the revenging of his quarrel by taking off the head of the dead dog as he calls him as we have the story 2 Sam. 16.9 And like instances we meet with many of such as having espoused the interest of some other have been so zealous in the
perfunctory manner contenting our selves with the bare Opus operatum the doing of the work but have an eye to the manner of performance that there be a spiritual vigour in it that we come to these Ordinances with an eager appetite As new born babes desiring the sincere milk of the Word 1 Pet. 2.2 hungring and thirsting after Jesus Christ the eating of his flesh the drinking of his blood And so hearing attentively and receiving thankfully And such also let our works of Charitie be In duties of Charity Having a zeal for our brethren as St. Paul saith his Corinthians had for him 2 Cor. 7.7 They had a fervent mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a zeal towards him earnestly wishing his welfare Thus be we affected toward our Brethren See that ye love one another with a pure heart fervently saith St. Peter 1 Pet. 1.22 And again Cap. 4. v. 8. Above all things have fervent Charitie among your selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intense Charity so as earnestly to desire the good each of other And out of that affection taking all opportunities for the doing of good unto them Shewing mercy with cheerfulnesse as the Apostle requires it Rom. 12.8 So doing good as seeking to be Rich in good works being ready to distribute willing to communicate as he there willeth Rich men 1 Tim. 6.18 Thus put fire to every Sacrifice joyn zeal to every duty Only in the last place to draw towards a Conclusion see that this fire be right fire Caution See that our zeal be right zeal Not strange fire this zeal right zeal Where have an eye to two things 1. See that this fire be not strange fire Such is that fire said to be wherewith the sons of Aaron Nadab Abihu sacrificed Lev. 10.1 They offered strange fire before the Lord which he commanded them not Strange fire not that fire which at first coming down from heaven was proper for the Temple-service but Common Culinarie fire Take we heed that our fire our zeal be not such common fire a carnal zeal such as is to be found among too many who would it may be seem to be zealous But whence is it Out of some by and sinister Not carnal zeal some carnal respects as of Credit or Profit c But see that it be heavenly fire zeal from God and zeal for God wrought by his Spirit and seeking his Glory Thus see we that it be right zeal sincere not Hypocritical Not hypocritical zeal A great deal of such zeal there is to be found in the world Such was Jehu's zeal who meeting with Jehonadab Come saith he and see my zeal for the Lord 2 King 10.16 when as in truth it was rather for himself than for the Lord his heart whatever he pretended not being right in what he did which if it had been he would not having destroyed Baal have suffered the Calves at Dan and Bethel to stand still which the 29th v. there informs us that he did And such was the zeal of the Scribes and Pharisees as I have shewn you Take we heed that our zeal be not such but such as the Apostle requires our faith and love should be 1 Tim. 1.5 Rom. 12.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sincere unfeigned without dissimulation Which if it be not what do we but mock God whilest we seem to be zealous for him but are not A thing which let all of us beware of Is it good that he should search you out saith Job to his friends or as some man mocketh another do ye so mock God Job 13.9 This God will do sooner or later he will search men out discover them to be such as they are And therefore take heed of mocking him who will not cannot be mocked Be not deceived God is not mocked saith the Apostle Gal. 6.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 However men may think to mock him yet he is not cannot be mocked deluded deceived Neither will he suffer himself so to be but will take vengeance upon them that attempt it Now what greater working of God can there be than to pretend a zeal for him and not to be so in truth This take we heed of See that our zeal be a right zeal sincere unfeigned not Hypocritical Much less Diabolical Not Diabolical zeal Such is that zeal which St. James speakes of Jam. 3.14 calling it a Bitter Zeal so the Original hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bitter envying Of this kind of zeal I fear there is yet too much to be found in this Nation Among those who seem to be zealous for God there is too much bitter zeal Bitter zeal which sheweth it self in bitter invectives against those who are not every wayes of their mind and judgment whom they are ready with all eagerness to pursue as enemies Such zeal let Christians beware of Let all bitterness and wrath and anger c. be put away from you saith the Apostle Eph. 4.31 And elsewhere we are warned to beware lest any root of bitterness spring up amongst us Heb. 12.15 Among which this Bitter zeal may well be reckoned as one But whilest we are zealous for God be we meek and gentle towards our Brethren Such is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wisdome from above heavenly wisdome as St. James tells us it is first pure then peaceable gentle Christians to be meek and gentle towards their Brethren c. Jam. 3.17 And this wisdome seek we after that we may be such A Lesson which our Apostle requires our Evangelist Titus to press upon his Auditors in the Chapter following Tit. 3.2 Where having in the former verse minded them of being Ready to every good work he subjoynes To speak evil of no man to be no brawlers but gentle shewing all meekness unto all men Not that all persons are to be treated and dealt with after the same manner All not to be treated alike Paul who there giveth that charge to others yet himself being to deal with the obstinate Jewes who opposed his Doctrine and blasphemed He shook his raiment saith the Text and said unto them Your blood be upon your own heads I am clean from henceforth I will go to the Gentiles so turning his back upon them Acts 18.6 And before having to deal with Elimas the Sorcerer who withstood him in the course of his Ministery seeking to seduce the Deputie whom he had converted to the faith Paul being filled with the holy Ghost saith the Text set his eyes upon him and said O full of all subtilty and all mischief thou child of the Devil thou enemy of all righteousness wilt thou not cease to pervert the right ways of the Lord Acts 13.9 10. Thus as the Ministers of God so others having to deal with obstinate sinners or dangerous seducers now they both may and ought to shew their zeal for God in treating them in measure according to their demerits But not so with others whose errors and miscarriages
sine exceptione esse propositam utquicunque ad fidem ad baptismum accedere voluerint salvi esse possunt Pro universo autem humano genere mortuum esse dominum nostrum Jesum Christum neminem prorsus a redemtione sanguinis ejus exceptum etiamsi omnem hanc vitam alienissimâ ab eo mente pertranseat indifferenter universos Deus velit salvos fieri in agnitionem veritatis venire Prosper ibid. Christ died for all the particular men of the world This is saith Prosper their very opinion and profession that that Reconciliation which is in the Sacrament of Christs blood is without exception offered unto all men so that whoever will come unto Faith and Baptism may be saved Yea saith he They hold that our Lord Jesus Christ died for all mankind and that no man is excepted from his Redemption although he pass his whole life with a mind altogether estranged from Christ because the Sacrament of divine mercy doth extend to all yea they hold saith Prosper that God doth indifferently will the salvation of all In Answer whereunto Augustine wrote two Books the one de praedestinatione Sanctorum the other de bono perseverantiae In the first he layeth his axe to the root of the tree and proves at large that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very act of believing is the gift of God which truth (f) Disputans quid elegerit Deus in nondum nato ad hoc perduxi ratiocinationeÌ„ ut dicerem non ergo elegit Deus opera cujusquam praescientiâ quae ipse daturus est sed fidem elegit in praescientia ut quem sibi crediturum esse praescivit ipsum elegerit â—ondum diligentius quaesiveram nec adhuc inveneram qualis sit electio gratiae c. August Retracta lib. 1. cap. 23. de praedestinat Sanctorum cap. 3. saith he whilest I was ignorant of I held and wrote that God doth predestinate us upon the foresight of our faith which I would not have said if I had then known that faith it self is the gift of God and ergo I retract that opinion of Predestination upon faith foreseen In the other as elsewhere he proves at large and that out of Cyprian that (g) Sicut operatur ut accedamus sic operatur ne discedamus Post casum hominis non nisi ad gratiam suam Deus voluit pertinere ut homo accedat ad eum neque nisi ad gratiam suam pertinere voluit ut homo non recedat ab eo August de bono persever men being truly the children of God cannot fall from grace but shall certainly persevere And as for his judgment concerning the latitude of Christs Redemption the extent of Gods will in reference to mans salvation and the sufficiency efficacy and irresistibility of grace in reference to our conversion Jansenius Augustinus who had read over all Augustins works (h) Fassus est se decies c. Jansen Aug. vita ten times and those works of his which are against the Pelagians thirty times saith (i) Nunquam in scriptis suis c. Jansen August lib. 3. de gratia salvatoris cap. 20. that Augustin never did confess in his writings that Christ died for all men none excepted or that Christ gave himself a ransom or was crucified for all but onely for those whom his death profiteth But let us see this great light shining forth in his own expressions (k) Quid est omnis qui audivit a patre didicit venit ad me nisi nullus est qui audiat discat a patre non veniat ad me si enim omnis qui audivit a patre didicit venit profectò omnis qui non venit non audivit a patre nec didicit nam si audisset didicisset veniret Haec itaque gratia quae occultè humanis cordibus divinâ largitate tribuitur a nullo duro corde respuitur ideò quippe tribuitur ut cordis duritia primitùs auferatur omnis qui audivit a patre venit ad me Sicut integre loquimur cum de aliquo Magistro qui in Civitate solus est dicimus omnes iste hic literas docet non quia omnes discunt sed quia nemo nisi ab illo discit c. August de praedest Sanctorum Cap. 11. whereas our Saviour Christ saith John 6.45 And they shall be all taught of God Every man ergo that hath heard and learned of the Father cometh unto me What is saith Augustin every one that hath heard and learned of the Father cometh to me but that no man heareth or learneth of the Father and doth not come to me for if every one who hath heard and learned come then surely whoever doth not come hath not heard of the Father and learned For if he had heard and learned he would come And this grace cannot be refused by any hard heart because it is ergo given that hardness of heart may be first taken away yet saith he all are said to be taught of God as a Schoolmaster is said to teach all the children of the Town not because all learn of him but because none learnes but of him for God teaches all to come to Christ not because all come Cum audimus in sacris literis le gimus quòd Deus velit omnes homines salvos fieri ita intelligimus tanquam diceretur nullum hominem salvum fieri nisi quem salvum fieri ipse voluerit non quod nullus sit hominum nisi queÌ„ salvum fieri velit sed quod nullus fiat nisi quem velit aut certe sic dictum est quia omnes homines vult salvos fieri non quod nullus hominum esset quem salvum fieri nollet sed ut omnes homines omne genus humanum intelligamus per quascunque differentias distributum reges privatos nobiles ignobiles sublimes humiles doctos indoctos c. August Enchirid ad Laurent cap. 103. De praedestinat cap. 11. De corrept gratia cap. 14. August Tract in Evang. Joan. 55. Tract in Evang. Joan. 87. Tract in Evang. Joan. 1. 5. but because none come otherwise And in this sense saith he God would have all to be saved and to come to the knowledge of the truth For if God would teach them unto whom the cross of Christ is foolishness they also would come for he neither doth deceive nor is deceived that saith All that have heard and learned of the Father come unto me And again whereas it s said 1 Tim. 2. Who will have all men to be saved that is saith Augustin all sorts of men Not that there is no man whom he would not have saved for he would not work miracles before them who would have repented if he had wrought them In the 13. of John its said Christ began to wash his Disciples feet even Judas his feet also saith Augustin for being to suffer death he doth promise his service not
only to them for whom he was delivered unto death but to him that delivered him unto death In the 15th of John Christ saith to his Disciples If ye were of the world the world would love you Where saith Augustin he speaks of the Church universal which Christ oftentimes calls the World As in that Scripture God was in Christ reconciling the world unto himself and in that Scripture Artic. 1. Quod Dominus noster Jesus Christus non pro omnium hominum Redemptione sit passus Respon Quod ergo ad magnitudinem potentiam precii quod ad unam pertinet causam generis humani sanguis Christi Redemptio est totius mundi sed qui hoc seculum sine fide Christi sine regenerationis Sacramento pertranseunt redemptionis aliena sunt Cum itaque per unam omnium naturam omnium causam a Domino nostro in veritate susceptam redemti recte omnes dicantut non tamen omnes captivitate sunt liberati Redemptionis proprietas haud dubium penes illos est de quibus princeps mundi hujus missus est foras jam non vasa diaboli sed membra Christi sunt August liber refellens articulos faâ—so ipsi impositos Artic. 1. Prosp ad capit object Vincent Respons 1. The Son of man came not to condemn but to save the world and in that Scripture We have an Advocate with the Father Jesus Christ who is the Propitiation not for our sins only but for the sins of the whole world That is the Church so called because scattered throughout the world And whereas he was charged by the Pelagians with denying that Christ suffered for the Redemption of all men he plainly gave his sense therin thus As for the greatness and suffciency of the price the blood of Christ is the Redemption of the whole world but they that die without Faith and Regeneration are aliens from Redemption All men saith he are rightly said to be redeemed in respect of one nature of all and the one cause of all which the Lord did truly take upon him and yet all are not not delivered from captivity The propriety of Redemption without doubt belongeth unto them out of whom the Prince of this world is cast who are not vessels of Satan but the members of Christ And herein Prosper doth totidem verbis concur with him This ergo was the sense of the Orthodox for by Augustins judgment you may measure the rest in those times In the 8th Century this truth of Christ was defended and maintained by Gotteschalchus and for which with other truths of the same concernment he suffered imprisonment 20. yeares as appeares by the Articles which his Adversaries charged him with accused him of and condemned him for viz. (l) 1. Sicut Deus quosdam ad vitam aeternam ita quosdam praedestinavit ad morteÌ„ eternam 2. Non vult Deus omnes homines salvos fieri sed tantum eos qui salvantur quia quaecunque voluit dominus fecit in coelo in terra 3. Non pro totius mundi redemptione i. e. non pro omnium hominum salute redemptione Dominus salvator noster Jesus Christus est crucifixus mortuus sed tantum pro his qui salvantur Baron Annual anno dom 848 Caâ—vis Cronoâ—og anno dom 848. Vossii histor Pelag. lib. 7. Ps 4. Vsheri histor Gotteschal p. 15. that he said that as God hath predestinated some to eternal life so he hath predestinated some to eternal death 2. That God would not have all men to be saved but only those that are saved because whatever God willeth that doth he in heaven and in earth 3. That Christ did not dye for all but only those that are saved Another Article there was also about the Trinity but that was not insisted on His great Adversaries were Rabanus Maurus and Hinomarus but though he was condemned by a Synod of their packing yet he was defended and justified by Remigius Flerus Prudentius Strabus the Church of Lyons and the Valentine Councel in these particulars As for the truth now in hand Remigius saith (m) De dominici sanguinis pretio quod pro his tantum qui credere voluerint datum sit maâ—ifesta est beatorum Patrum sententia quam iste ut putamus legendo didicerat damnare metuebat Vsher histor Gottes p. 64. concerning the price of Christs blood that it is given onely for those that shall believe is the manifest sentence of the blessed Fathers which Gotteschalcus as we think in reading hath learned and dareth not condemn the Church of Lyons saith (n) Admoneamus ut vigilanter fideliter pensare studeant ne sorte minus considerando quod dicendum erat contra fidem conscientiam suam talia dixerint scripserint nec ipsos qui haec dixerunt credere putamus quod pro iis in sua impietate mortuis aeterno jam judicio condemnatis dominus passus esse credendus sit si enim pro eis cur non pro diabolo Vsher Histor Gottes p. 80. whilest men say that Christ died for all men let them take heed that they do not speak against their own consciences for can they believe that Christ died for them that were dead and in hell before Christ was born then why may it not be as well said that Christ died for the Devils and saith the Valentine Councel (o) De redemptione sanguinis Christi propter nimium errorem qui de hac causa exortus est ita ut quidam sicut eorum scripta indicant etiam pro illis impiis qui a mundi exordio usque ad passionem domini in sua impietate mortui aeterna damnatione puniti sunt effusum definiunt contra illud Propheticum ero mors tua ô mors ero morsus tuus inferne Illud nobis simpliciter fideliter tenendum docendum placet juxta EvangelicaÌ„ ApostolicaÌ„ veritateÌ„ quod pro illis hoc datum pretium teneamus de quibus ipse dominus noster dicit sicut Moyses exaltavit serpentem in deserto ita exaltari oporter filium hominis ut omnis qui credit in ipso non pereat sed habeat vitam aeternam sic enim Deus dilexit mundum c. Apostolus inquit semel oblatus est ad multorum exhaurienda peccata Concil Valentin sub Pap. Leo 4. cap. 4. Binius Tom. 6. Voss histor Pelag. lib. 7. p. 4. Vsher hist Gott p. 181. concerning the Redemption of Christs blood by reason of the exceeding errors that have grown in respect thereof insomuch as some as your own writings declare do hold that it was shed even for those ungodly ones who from the beginning of the world until the passion of our Lord were dead in their ungodliness and punished with eternal damnation contrary to the saying of the Prophet O death I will be thy death and thy sting O hell We do decree that it ought simply and
in praedâ—cato verbo fit distributio non pro singâ—lis generum sed pro generibus singulorum quia de quolibet geneâ—e statu hominum vult aliquos salvos fieri Greg. Ariminens fol. 165. 1. That no man is predestinated for the good use of free-will which God fore-knew that he should have 2. That no man is predestinated because he was fore-known to continue to the end without let to habitual grace 3. That whomsoever God hath predestinated he hath mercifully and most freely predestinated 4. That no man is reprobated for the ill use of free will which God did foresee he would be guilty of 5. That no man is reprobated because he was foreknown to have finally an impediment of grace whether original or actual And saith he God would not have every particular man to be saved And whereas the Apostle saith God would have all men to be saved John Wicleffe was of the same judgment with John Husse and John Husse saith expresly that Christ is the propitiation for the sins of the whole world in regard of sufficiency but for the Elect onely in regard of efficacy (w) Non tantum pro nostris sed etiam pro totius mundi scil quantum ad sufficientiam sed electis tantum quantum ad efficaciam Explicat Joan Hus in Epist Jean cap. 2. Hussi opera In the 15th and 16th Centuries this truth was maintained and defended by Luther Calvin Beza Peter Martyr Musculus Zanchius Piscator Junius Rollock Perkins Whitaker Fulk Cartwright Pareus Molineus Willet Pemble Prideaux Rivet Ames Twisse the Synod of Dort and many other of great worth for learning and holiness which is so well known that it needs not my proof And thus good Reader by this taste you see how this truth hath one time after another descended upon you as your right and inheritance and will you readily lose or easily part with your Inheritance I shall not use any arguments or reasons to demonstrate this truth that is the work of this Treatise neither shall I endeavor to vindicate all those Scriptures which are brought to prove Vniversal Redemption for that would be the work of another Treatise only whereas it is said in Scripture that Christ died for all or for the world thou mayst be pleased to consider the ground occasion or rise of these expressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the times of the Old Testament it was said He that is Christ shall confirm the Covenant for many Dan. 9.27 In the English it is with many but in the Hebrew it is for or unto many In Christs time whilest he lived on earth it was said for many He gave himself a ransom for many If you ask the Merchant himself saith Augustin who those were that he paid the price for De hoc autem precio quare sit susum quid interrogamus alium Redemptor ipse respondeat dicat ipse mercator hic est inquit sanguis meus qui pro multis effundetur in remissionem pecatorum August contra Julian Pelag lib. 3. cap. 3. he will tell you for many Mar. 10.45 For even the Son of man came to give his life a ransom for many not for all but for many So Mat. 26.28 Christ said This is my blood of the new Testament which is shed for many not for all but for many but when Christ was risen from the dead and had sent out his Apostles to preach the Gospel not only to the Jewes but to all Nations or unto every creature and when the Gentiles did receive the Gospel and believe on Christ then the Apostles in their Preaching said God would have all to be saved and that Christ died for all and for the world Why so not because he died for every particular man in the world but for the Gentiles as well as the Jews No sooner therefore did Cornelius a Gentile believe but the Apostle Peter saith of Christ He is the Lord of all Act. 10.36 And Paul speaking both of Jewes and Gentiles Rom. 3.9 saith But now the righteousnesse of God is manifested even the righteousnesse of God which is by the faith of Jesus Christ unto all even upon all them that believe for there is no differenee v. 21 22. So 1 Tim. 2.3 he saith God would have all men to be saved v. 4. And Christ gave himself a ransome for all v. 6. which he plainly speaks in regard of the Gentiles for he saith in the verse whereunto I am ordained a Preacher and an Apostle a Teacher of the Gentiles v. 7. So also 1 John 2. And he is the propitiation for our sins and not for our sins onely but also for the sins of the whole world that is not for ours only who are believing Jewes but also for the sins of the Gentiles the world of the Gentiles Thus Cyril interprets the words because John saith he was by Nation a Jew and lest it should be thought that he taught that Christ was only a Propitiation for the Jewes saying Who is the Propitiation for our sins he addeth (x) Joannes quia natione Judaeus erat ne existimaretur docuisse pro Judaeis tantùm Christum propitiationem esse quando dixit est propitiatio pro peccatis nostris adjecit pro totius etiam mundi peccatis ut etiam Gentes significaret Cyril lib. 11. cap. 19. and for the sins of the whole world that he might signifie the Gentiles And you may observe that when an Epistle is entituled the Epistle General then it is directed to the Jews that were scattered up and down throughout the world So 1 Pet. 1.1 Peter an Apostle to the strangers scattered through Pontus c. And that Epistle is stiled the Catholique or Epistle General So also James 1.1 Now this Epistle of John is entituled the Epistle General and therefore directed or sent to the Jewes scattered throughout the world and therefore the Apostle saith who is the propitiation not for our sins only who are believing Jewes but for the sinnes of the Gentiles or the whole world Herein also our learned Dr. Lightfood will help you with some light for saith he the world was by Jewish (y) Universum terrarum orbis populum distribuunt in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israelitas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nationes mundi istam etiam phrasiologiam agnoscit eadeÌ„ pagina Evangelica Mat. 6.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod Luc. 12.30 est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hinc vox mundus usitatissimè pro Gentibus Joan 3.16 17. 1 Joan. 2.2 Centur. Chorograph cap. 1. Writers divided into Israel and the Nations of the world which Phrasiology the Evangelists do acknowledge Mat. 6.32 After all these things do the Nations seek which Luke 12.30 is the Nations of the world Hence the word world saith he is most ordinarily used for the Gentiles John 3.16 17. 1 John 2.2 Now because men do not diligently observe or weigh the Ground and Rise of these expressions they are mistaken
he himself is also compassed with infirmity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potens Beza Gr. Annot in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic rursus ad affectus pronitatem referendum est Grot. ibid. i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Beza expounds it aptus idoneus one fit and meet to take compassion And so is the Lord Jesus our great High-Priest rendered by his sufferings Having in his own person had experience of them he is made more compassionate towards others in like condition as the same Apostle hath it Heb. 4.15 We have not an High Priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sin All this we acknowledge to be truth 2 Christ giving himself in our stead as our Surety But not the whole truth Christ as he dyed for our good so secondly in our stead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For us Even as David lamenting the death of his Son Absalom is said to have wished would God I had dyed for thee O Absalom 2 Sam. 18. last that is dyed in his stead that so by his own temporal death he might have prevented the danger of his Eternal death Thus the Lord Iesus Christ out of that wonderful love which he bare to man-kind he gave himself for them dying for them that by his death he might prevent theirs which otherwise he saw them bound over to In this sense Christ is said to have dyed for us in that Text Rom. 5.8 God commendeth his love towards us in that while we were sinners Christ dyed for us that is in our stead as our surety to save and deliver us from death So the verse there foregoing explains it where it is said scarsly for a righteous man will one dye yet for a good man some would even dare to dye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a good man that is in his stead to prevent his death And thus did the Lord Jesus give himself for his people dying for them in their room and stead so to free and deliver them from death And so most fitly and properly are we to understand the word in the Text. Who gave himself for us viz. as our Surety making satisfaction to the Justice of God for our sins So the next words clearly explain it who gave himself for us to redeem us from all iniquity from the guilt and punishment of sin of which God willing more hereafter And in this way did Christ give himself for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his whole self Thus he gave his whole self both Body and Soul as was in part shewed before Both which were partakers in his sufferings Not only his Body to which by a Synecdoche this is sometimes attributed and referred Thus our Saviour speaking to his Disciples Joh. 6.51 tels them The bread which I will give is my flesh which I will give for the life of the world And Heb. 10.10 we are said to be sanctified through the offering of the Body of Christ Not by presenting it in heaven as Grotius would expound it but offering it upon earth upon the Altar of the Crosse Which Texts and the like we are to understand Synecdochically Not that only the Body of Christ was interested in these his sufferings but his soul also So it was before his Passion having divers conflicts specially with the apprehension of that death which he was to undergo Now is my soul troubled saith he to his Disciples Ioh. 12.27 and what shall I say Father save me from this hour And so again in the Garden he complaineth in the like manner to some of them My soul is exceeding sorrowful even unto death Matth. 26.38 And as before so much more in his Passion where conflicting with the wrath of God being under a cloud of spiritual desertion he cryeth out in the anguish of his soul My Lord my God why hast thou forsaken me Matth. 27.46 Thus was his soul also made a partner in this suffering as the Prophet Isai expresseth it in the three last verses of his 53. Chap. When thou shalt make his soul an offering for sin v. 10. He shall see of the travail of his soul v. 11. He hath powred out his soul unto death v. 12. Thus did he in his suffering give himself wholly his whole humane nature both Body and Soul The divine nature in the mean time supporting of the Humane as I said and seeming as it were to suffer with it And thus you have seen this first Particular in the Text somewhat largely opened and explained wherein hath been shewed unto you both what this Gift was and how said to be given Now adjourning the Application till afterwards not having as yet so full a rise for it as I desire proceed we to the second which acquaints us with 2. Partic. The Giver of this Gift Christ himself The Doner who it was that thus gave this gift which is Christ himself So it is the Gift and Giver here are both one who gave himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So we find it often elsewhere Gal. 1.4 who gave himself for our sins c. 2. v. 20. who gave himself for me Eph. 5.25 Christ loved his Church and gave himself for it 1 Tim. 2.6 who gave himself a ransome for all All speaking the same thing with this in the Text. The great God even our Saviour Iesus Christ who gave himself for us Obj. Gave himself But what Obj. 1. God the Father gave his Son do we not elsewhere read that he was given by his Father God so loved the world saith that known Text Ioh. 3.16 God the Father that he gave his only begotten Son In this was manifested that love of God towards us saith the same Evangelist because that God sent his only begotten Son into the world that we might be saved through him 1 Ioh. 4.9 And again in the verse following Herein is love not that we love God but that he loved us and sent his Son to be the propitiation for our sins It was God the Father that sent his Son upon this errand Him hath God the Father Sealed Joh. 6.27 given him Commission to do what he did Yea and sending him into the world he delivered him up unto death He spared not his own Son but delivered him up for us all Rom. 8.32 And the Prophet Isai describing his Passion tels us Isai 53.10 It pleased the Lord to bruize him he hath put him to grief when thou shalt make his soul an offering for sin speaking of God the Father And so much we may learn from Christs own mouth who speaking to the woman of Samaria calls himself The Gift of God Joh. 4.10 How then is he said to give himself Ans Father and Son concurring in this Donation Ans To this the Answer is obvious God the Father gave his Son yet his Son gave himself both concurring in the same Act. So it is in all
morte suâ omnibus sufficientissimè promeruit vitam aeternam donandam utique omnibus ex pacto Evangelico si crederunt is aliquibus ex peculiari meritorum suorum applicatione promeruit efficacissimè ut crederent c. D. Davenant de morte Christi in sine Quamuis meritum Christi aequaliter se habeat ad omnes quoad sufficientiam non tamen quoad efficaciam quod intelligendum est non tantum ex parte effectus qui in imo sit non in alio sed etiam ex parte voluntatis quâ ipse Christus meruit diverso modo obtulit sua merita pro diversis D. Davenant ibid. Christus omnibus per mortem impetravit reconciliationem remissionem peccatorum Collat. Hag p. 183. Christum omnibus peccatorum remissionem impetrasse nâ—stra est sententia Ib d. p 172. The Arminian Doctrine of Universal Redemption disclaâ—med Rom. 3.25 26. Iustice and Mercy here meeting together and sweetly imbracing each other But in a more special way say they he dyed for some amongst mankind even Gods Elect people who were given to him by his Father to be his purchased possessions For them he gave himself that he might as our Text hath it actually redeem them frem all Iniquity and purifie them to be a peculiar people unto himself applying to them the merit of that his death making it effectual for their Justification Sanctification and Salvation Or as others express it Christ dyed for all Conditionally meriting for them Salvation upon the condition of their believing but for some viz. his Elect absolutely meriting for them that they should believe Which in effect speaketh the same thing with that which others of our Divines following the Schooles have unwarily yeelded that Christ dyed sufficiently for all but Effectually only for his Elect. Thus have some indeavoured to qualifie this Doctrine But as for others those with whom I have now to deal conceiving that errour which hath intangled some among us not to be spun with so fine a thred they spare not to assert what the followers of Arminius have done before them that Christ dyed alike for all as well for Cain and Iudas as for Peter and Paul and that he purchased and obteined Remission of sins and reconciliation with God as well for the one as the other Man 's own fault in not receiving and believing on him being the only cause why this Reconciliation is not applyed unto all which otherwise as it was alike intended for all so it would be alike effectual unto all This is the Doctrine which is by some and not a few with great zeal held forth at this day as if it were main the basis and principal Pillar of Christian Religion and that which I suppose doth among some other infect this place at this day But as for this Doctrine as upon a due tryal it hath sometime since been sensured and condemned by a Synod Synod Dordrec Anno 1618. as truly venerable as pious and learned as any the world hath seen for some hundreds of years by-past convocated for that purpose I mean that of Dort so we must profess that we cannot assent unto it Which that we may not seem to do without just warrant give me leave as briefly as I may to bring it to the test first examining the grounds whereupon they assert it and then declaring the Reasons why we reject it For the former Arguments for Universal Redemption examined the grounds whereupon those of this perswasion build this their faith they are reducible to two heads Scripture and Reason Begin with the former Scripture 1. From Scripture reduced to 4. heads wherein there are many Texts which they make use of and those some of them such as at the first hearing seem to speak much for them Select we the choycest of them which we may reduce into these four Ranks Such as affirm that Christ dyed for the world the whole world for All men for Every man Examine we them severally and briefly First Arg. 1. Christ given for the world Christ is said to be given for the world So we have it in that Text which is looked upon as the Palmarium the Prime and principal evidence in this cause so much insisted on by all that are Advocates for it viz. Joh. 3.16 God so loved the world that hee gave his only begotten Son c. As also in that other of no less note 2 Cor. 5.19 God was in Christ reconciling the world to himself In which and other Texts of like nature the Doctrine of Vniversal Redemption as they conceive is clearly held forth Ans The word world taken in divers senses Ans For answer whereunto let that word be examined which sounds so loud in the ears of the vulgar world A word diversly used as in common language so in Scripture phrase where we find it 1. Sometimes put for the whole Creation 1. For the whole Creation the whole frame of Heaven and Earth with all the Creatures in them So it properly signifieth The world was made by them Joh. 1.10 that is All things as the third verse hath it 2. Sometimes it is used more restrainedly for the chief Inhabitants of it the world of Reasonable Creatures Angels and Men. 2. The Reasonable world Angels and Men. So we find it 1 Cor. 4.2 where Paul saith of himself and other of his fellow labourers we are made a spectacle to the world that is as the next words expound it to Angels and Men This is the Reasonable world 3. Sometimes in the third place it points at one part of this world the world of mankind universally considered 3. The world of man-kind universally considered even all the Sons and daughters of Adam So the Apostle useth it Rom. 5.12 where he tells us that by one man sin entered into the world And again in the verse following untill the Law sin was in the world meaning that All men were involved in the Sin of their first Parent sinning in him as the 12th verse explains it self 4 The Reproate world 4. Sometimes again in the fourth and fifth place it is put for a part of this world which is divided into two two worlds in one The Elect world the Reprobate world Each called the world So we find the latter and that undeniably in many Texts As Ioh. 7.9 where our Saviour declares that he prayed not for the world So again Ioh. 14.17 where speaking of the Spirit of truth he saith The world could not receive it And again v. 22. where Iudas not Iscariot not the Traitor but another of the Apostles so named puts the Question to his Master Lord saith he how is it that thou wilt manifest thy self to us and not unto the world In which and divers other Texts of like kind we are to understand the unbelieving wicked reprobate world which are the greatest part of the world And if there be a Reprobate there must
Scripture Arguments from Reason Arg. 1. Every man bound to believe that Christ dyed for him the assertors of this Doctrine come to Reason arguing after this manner That which every one is bound to believe must needs be true But is this a thing which every man is bound to believe that Christ dyed for him Therefore this is true This is the Argument which is taken up at all hands by the Adversaries and cryed up as unanswerable But upon a due weighing of it it will be found to be but a shadow without a substance For Answer let the Minor the Assumption Ans be examined viz. Whether every man be bound to believe this that Christ dyed for him This they assume and take for granted But this we deny Taking notice 1. That there are some 1. Not Heathens who never heard of Christ yea the greatest part of the world who never heard of the name of Christ And not having heard of him how is it possible that they should thus believe in him as the Apostle concludeth it Rom. 10.14 So then all and every man is not bound to believe this that Christ dyed for him Repl. Yea but say they all those to whom the Gospel is Preached are 2. Nor yet all Christians absolutely Ans Not so neither not to believe this absolutely and without Condition True it is all those to whom the Gospel is Preached are bound to believe that Christ is the Saviour the only Saviour of the world the Saviour of all that shall be saved Neither is there Salvation in any other c. Act. 4.12 This they are bound to believe As also that he is an All-sufficient Saviour that he hath paid a price in it self sufficient for them and that he is able perfectly to save all those that come unto God by him And that upon their coming to him receiving of him as their Saviour and Lord he will do this for them applying the merit of his death unto them for their Justification and Salvation But that all should believe that these benefits of Christs death belong unto them we find no where injoyned Nay for some to believe this viz. wicked and ungodly persons continuing in their sins and resolving so to do it were no other but a groundlesse presumption a thing which they have no warrant to do As for such let it be said to them as Iehu once spake to Ioram when he enquired of him concerning Peace Is it Peace Iehu What hast thou to do with Peace saith he so long as the whordoms of thy Mother Iezabel and her witchcrafts are so many 2 King 9.22 So say I concerning this Prince of Peace the Lord Iesus who hath shed his blood to make peace betwixt God man what have you to do with him or with his blood to lay any claim to the merit of his death to believe that this blood was shed for you whilest you thus trample it under your feet by your continuing going on in your sinful provocations So then all are not bound to believe this that Christ dyed for them Not they who thus daily crucifie him afresh as the Apostle speaketh Heb. 6.6 Nay thus continuing in their impenitency they are rather bound to believe the contrary that Christ never intended to spend any drop of his blood for them that any benefit of his death should redound unto them and so that he dyed not for them Thus to apply the death of Christ and bring it home to a mans self is a thing which is peculiar to some viz. to broken-hearted humbled sinners Such Christ calleth to come unto him Come unto me ye that labour and are heavy laden For such it was Christ gave himself whereof they may rest assured Not so others Repl. Yea but it may be said upon repenting and believing they may Ans True herein we shall close with them concluding it as an undoubted truth that Christ dyed for all such and consequently that if all were such Christ dyed for all But this I shall have occasion to deal with more fully afterwards For the present passe it by Taking notice of another Argument as trite and common as the former Arg. 2. Christ offered to all in preaching of the Gospel and all required to believe on him If Christ did not dye for all and every one why then is he offered to all and every one to whom the Gospel is Preached and they required under the penalty of eternal condemnation to believe on him This is his Commandement that we should believe on the name of his Son Iesus Christ 1 Joh. 3.23 We All and every one to whom the Gospel is Preached He that believeth not is condemned already because he hath not believed in the name of the only begotten Son of God Joh. 3.18 Now if Christ did not dye for all to what purpose is this offer this command or what justice in this doom Ans 1. Christ offered to all for the Elects sake For the former first Christ is thus offered unto all for the Elects sake Thus many things are done in the world and in the Church for their sakes For their sakes it is that the Gospel is Preached For their sakes it is that God sends forth his Ministers Even as at the last day he shall send forth his Angels to gather together his Elect from the four winds from one end of the heaven to the other Matth. 24.31 So to bring them into his Kingdom of Glory even so now he sendeth forth his Ministers the Angels of the Churches to gather together his Elect to gather them out of the world and to bring them into his Kingdom of Grace So as were it not for their sakes the Ministers of Christ should not be sent forth neither should the Gospel be Preached at all This was the Reason which the Lord giveth unto his Servant Paul why he would have him abide at Corinth and Preach the Gospel there For saith he I have much people in that City many who belonged to his Election of grace whom he intended to bring home effectually to call by his Ministery Act. 18.10 intimating that had it not been for their sakes Paul should not have Preached there And upon this ground it was that Paul himself both did and suffered what he did Therefore saith he I endure all things for the Elects sake that they may also obtein the Salvation which is in Christ Iesus so he tels Timothy 2 Tim. 2.10 And for their sakes it is that in the Preaching of the Gospel Christ is offered unto all and every one In as much as the Election of God is secret known only to himself The Lord knoweth who are his 2 Tim. 2.19 Not so to others not to Man And therefore is it that the Ministers of Christ must Preach the Gospel to every creature as their Commission runs Mark 16.15 Offering Christ to all and every man that so Gods Elect may be gathered out of all
name saith Paul to his Philippians Cap. 1.29 To beleeve in Christ it is a Gift a Gift of God given to his Elect in the behalf or for the sake of Christ as that may be expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Christ for his Cause or for his Sake Thus are all spiritual blessings given to Gods Elect in Christ as the Apostle hath it Eph. 1.3 Vobis donatum est pro Christo V L. i. e. Per Christum Cajetan Propter Christum h. e. per propter merita Christi Anselm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Per Christum as Grotius expounds it by and through Christ And that as the Meritorious Cause of them Now among these blessings Faith is one and that a prime one it being the Mother-blessing which bringeth forth all the rest According as his divine power hath given us all things that pertain to life and godliness through the knowledge of him that hath called us to glory and vertue 2 Pet. 1.3 that is through faith in Christ made known to us So then he who hath merited the rest must also have merited this without which the rest are not conferred And if so why then are not all made partakers of this grace A. Ans Unbelievers reject this grace To this they will and must answer be cause some refuse it will not beleeve Repl. But to this we again rejoyn Is this refusal of theirs an Iniquity Repl. This refusal an iniquity If so Christ gave himself to redeem them from this also And so we may pursue and follow them whithersoever they go An Argument which I desire it may be taken special notice of as being alone sufficient to stop the mouth of whatever adversary But I shall hold you no longer in Controversals More usefully Hath Jesus Christ thus given himself to Redeem poor lost sinners Vse An acceptable Doctrine to lost sinners let this Doctrine then be hearkned to by all those who see and feel themselves to be in this number So would the like tidings be by poor Prisoners and Captives Should the newes be brought unto them that one had undertaken their Redemption and he such a one as was able to effect it how welcome how acceptable would this be unto them Even so let this Doctrine be unto you which brings you the like tidings of a Redeemer one that hath undertaken this work for you and hath given himself for that end This hath the Lord Jesus done He hath given himself for a Ransome a Counterprice for such as you are having paid a price in it self sufficient for your Redemption made a full and plenary satisfaction unto the justice of God for all your sins Now let the hearing hereof be welcome and acceptable unto you Such was the fiftieth year to the Jewes being a year of general releasement wherein all bondages and morgages were to be freed it was to them a year of Jubilee A Iubilee shall that fiftieth year be unto you saith Moses Lev. 50.11 A time of great solemnity and festivity proclamed by the sound of the Trumpet And from thence called Iubilee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buccina ex cornu erietino from Iobel which signifieth a Ram because that feast was proclamed with Trumpets of Rams-horns which it was through all the Land as you may there read it v. 9. Such a year was that to them the most welcome time the most acceptable year which they celebrated as I said with greatest solemnity abstaining from their ordinary labours neither sowing nor reaping that year And such a time let that be wherein the Grace of God bringing salvation hath appeared unto poor sinners in giving his Sonne for their Redemption which is proclamed by the sounding of the silver Trumpet the Preaching of the Gospel let this be to them a welcome an acceptable year So the Prophet Isay calleth it in that Text formerly made use of Isa 61.1 2. The Lord hath sent me to proclame liberty to the Captives c. To proclame the Acceptable year of the Lord. A Text which our blessed Saviour falling with in the Synagogue Luke 4.17 tells the Iewes This day is this Scripture fulfilled in your ears v. 21. So it was in his preaching of the Gospel wherein he declared and held forth unto them that full Redemption which poor sinners might expect by and through him who was to give himself for that end to Redeem them And this it is which is there with an eye to that year of Iubilee which was a Type hereof called the Acceptable year So it was in respect of God being the time wherein he was pleased to exhibite and tender his grace and favour to shew his good will towards the sons of men Shenath Catzon Annus voluntatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annus voluntatis Montanus Annus Bénevolentiae Tremell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id quod gratum acceptumque est Grot. Annot. in Luk. 4.21 or Benevolentiae as the Hebrew word signifieth The year of good will And so it was to his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. Luke hath it Annus acceptus a welcome and acceptable year the joyfullest time that ever the world heard of So the Angel represented it to the shepherds when he brought them tydings of the Birth of Christ Behold saith he I bring you tidings of great joy that shall be unto all people For unto you is born this day in the City of David a Saviour which is Christ the Lord Luke 2.10 And so let the tidings of his death be unto you Taking notice how therein he gave himself for the Redemption of poor lost sinners let this be to you tidings of great joy welcome tidings So I say let it be to all of you who are made truly sensible of your spiritual Captivity see and feel your selves sold under sin lying under the tyranny of Satan under the rigorous obligation of the Law bound over unto eternal death Loe here is tidings of a Redeemer one that hath undertaken your Redemption having given himself for that end And who is that Why one that is able to effect what he hath undertaken I have laid help upon one that is mighty saith the Lord Psal 89.19 speaking Typically of David mystically of Christ who is a mighty Saviour a mighty Redeemer wanting neither Price nor Power His Blood being precious blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Saint Peter calls it 1 Pet. 1.19 infinitely more worth than all the silver and gold in the world a price sufficient for the Redemption of ten thousand worlds And such as the Price was which he payed such is his power no less than Omnipotency Their Redeemer is strong Jer. 50.34 And he must needs be so being what the Prophet there saith of him The Lord of hosts is his name Even the great God of our Saviour Iesus Christ as our Apostle here describeth him God as well as man Such a Saviour such a
Neither of which they could be were they not thus purified Unclean vessels are not meet to be brought into the presence of a Prince neither are they fit for any honourable service until they be washed and sweetned And so is it with impure sinners till they be washen by the Blood and Spirit of Christ as they are not fit for his presence so much less for his use So much we may take notice of from that fore-cited Text of the Apostle 2 Tim. 2.21 If a man therefore purge himself from these viz. impure Doctrines and Practises he shall be a vessel unto honour sanctified and meet for the Masters use None are fit for the service of Christ or for Communion with him to honour him or to be honoured by him but such as are purified sanctified But I shall not insist upon this General Come we to the Particulars here assigned in this End Which are two Christ purifieth this people to himself 1. That they may be a Peculiar people 2. Zealous of good works In the former we have their Appropriation in the latter their Qualification Deal with them severally beginning with the Former A Peculiar people SUch is the Church for which Christ gave himself a Peculiar people Obs The Church a peculiar people So we find the people of the Iewes often called Deut. 14.2 The Lord hath chosen thee to be a peculiar people to himself above all the Nations that are upon the earth So again Cap. 26. v. 18. The Lord hath avouched thee this day to be a peculiar people All Nations they were a people yea in a general sense they were Gods people his by Creation and by a generel Government but the Israelites were his by a special Appropriation a special people to him So we find the same word rendred Cap. 7. v. 6. The Lord thy God hath chosen thee to be a special people to himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Populus peculii seu peculiaris A people whom God having Redeemed from their Egyptian Captivity he had taken into a special Covenat with himself so as they were more nearly related unto him than any other people in the world What Nation hath God so nigh unto them c. Deut. 4.7 Now what the Apostle saith of other things which befel that people 1 Cor. 10.11 we may also say of this It happened unto them for a figure they being herein a Type of the true Church which being by Christ Redeemed from spiritual captivity is to him a Peculiar people So our Apostle alluding to those Texts of the Old Testament where the Iewes are so called here applyeth it unto Christians true Believers calling them Christs peculiar people As also St. Peter 1 Pet. 2.9 where setting forth the Saints privileges among other stiles which he giveth them The word Peculiat explained Saepè mecum considerans quid sibi vellet verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â sapientibus hujus soeculiinterrogans si fortè alicubi legissent nunquam invenire potui qui mihi quid significaret exponeret Hieron Com. in Text. Hoc vocabulum finxerunt Graeci Interpretes Beza Gr. Annot. in loc Scultet ibid. he calls them A Peculiar people A Peculiar people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Text. A word concerning which Ierom in his Commentary on this place tells us that having with himself often considered what should be the sense and meaning of it he consulted with the most learned of his time about it whether they had met with it in any of their Authors but could not receive satisfaction from any of them about it Whereupon he concluded as others after him have done the Apostle to have borrowed this word from the Old Testament where the 70. Interpreters not finding a word fitly answering to the Hebrew Segallah they coyned this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as the Hebrew word also doth properly signifieth a Choise Treasure somewhat which a man for some apprehended excellency in it setteth a special affection upon and so severing it from the rest of his substance layeth it up reserving it for some other use and purpose This is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the choisest and most precious part of a mans substance a peculiar Treasure So we find it used in the proper signification of it Eccles 2.8 where Solomon setteth forth how he gathered unto himself Silver and Gold and the peculiar Treasure of Kings and of Provinces Segullah saith the Hebrew rendred by the 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most choise and precious Rarities wherewith Princes and Provinces did use to present him And such a peculiar Treasure is the Church unto Iesus Christ As the Israelites were unto God his Segullah his Peculiar Treasure So our Translation renders the word Exod. 19.5 Ye shall be a Peculiar Treasure unto me above all people All people were his as it there followeth All the Earth is mine that is all the people of the earth but they his Segullah his Peculiar Treasure The Lord hath chosen Iacob to himself and Israel for his Peculiar Treasure saith the Psalmist Psal 135.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the 70. Even such is the Church for which Christ gave himself even all true Believers unto him Believers called a peculiar people upon a divers account They are his Peculiar Treasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Peculiar people And so they may be called upon a divers account Being 1. 1. Being chosen out of the world A Chosen Generation The Lord hath chosen thee to be a special a Peculiar people to himself saith Moses to Israel in those Texts forenamed Deut. 7.6 14.2 Ye are a Chosen Generation a Peculiar people saith Peter there of Believers 1 Pet. 2.9 Chosen out of the world and so distinguished from others by the grace of Election whereby they are given unto Christ to be his Peculiar people 2. Being redeemed out of the world .2 As they are chosen so they are Redeemed out of the world Thou hast Redeemed us to God by thy Blood out of every Kindred and Tongue and People and Nation so sing the 24. Elders Rev. 5.9 They are a people whom Christ hath paid a peculiar price for a people which have cost him dear more than all the world besides That cost him but a word of his mouth He spake and it was done Psal 33.9 But these the Blood of his heart A dearly purchased Possession So the Apostle calleth them Eph. 1.14 To the Redemption of the purchased Possession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such are true Believers and upon that account called by St. Peter a Peculiar people in that Text 1 Pet. 2.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Populus ad acquisitionem or acquisitionis A Purchased people whom God that is Christ God and Man purchased with his own blood as we have it Act. 20.28 3. Of high esteem with Jesus Christ 3. A
Peculiar people unto Iesus Christ in regard of that esteem which he hath of them they are his Segullah his Iewels so called Mal. 3.17 They shall be mine saith the Lord in that day when I make up my jewels Such account doth Christ make of his Saints however others may esteem meanly and basely of them looking upon them as the drosse and dung of the world trampling them under foot by a base undervaluing of them yet Christ esteemeth highly of them looking upon them as his Iewels as his Crown Thou shalt be a Crown of Glory in the hand of the Lord and a royal Diadem in the hand of our God saith the Prophet of the Church Isa 62.3 4. Again a Peculiar people in themselves 4. A precious people being through the Grace of God bestowed upon them the preciousest people in the world If thou take forth the precious from the vile thou shalt be as my mouth saith the Lord to his Prophet Ieremie Jer. 15.19 That is in thy teaching put a difference betwixt the godly and the wicked The one of which are vile In whose eyes a vile person is contemned Psal 15.4 That is a wicked man who how great soever he may be in the worlds estimation and account yet in the eyes of God and in truth he is vile nothing worth The other Precious However the world which judgeth of things onely by the outside accounts meanly of them yet they are the precious ones The precious Sons of Zion comparable to fine Gold how are they esteemed as earthen pitchers So the Church complaineth Lam. 4.2 Such are the true sons of Zion the true sons and daughters of God all true believers though the world look upon them as earthen pitchers as things of no repute or worth yet being refined and purified from their sinful corruptions and endued with the graces of the Spirit every of which is a precious stone they are precious comparable to fine Gold 5. Differing from all orher People 5. A peculiar people differing from all other people in the World So said Balaam concerning Israel Numb 23.9 Lo the people shall dwell alone and shall not be reckoned among the nations they should be severed from them as Gods peculiar people I am the Lord your God which have separated you from other people Lev. 20.24 And so may it be said of the Church and people of God all true beleevers they differ from all other people Which they do in many particulars 1. in their Laws Ordinances So Haman told King Ahasuerus concerning the Jews There is saith he a certain people scattered abroad 1. In their Laws and Ordinances and dispersed among the people in all the Provinces of the Kingdom and their Laws are diverse from all people Hest 3.8 And such they were more righteous Laws than any other Nation had as we have it Deut. 4.8 And so may it be said of all true beleevers They have such Laws as no other people have even the Laws of God written in their hearts So runs the tenor of the New Covenant Jer. 31.33 I will put my Law in their inward parts and write it in their hearts Other people they have their Laws Civil Laws written in Tables or Books which serve for the regulating of the outward man the binding of the hand and Tongue to the good behavour but Gods people they have their spiritual Laws which being written by the finger of Gods Spirit upon the Tables of their hearts they serve for regulating of the inward man the Conscience 2. As they have peculiar Laws so also peculiar promises which belong only unto them 2. Having prculiar Promises even great and precious promises as Saint Peter calleth them 2 Pet. 1.4 There are given to us exceeding great and precious promises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 promises of very great matters of things of highest concernment Promises not only of the life that now is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the present life but also of that which is to come Temporal Eternal promises both which are made unto Godlinesse as the Apostle telleth us 1 Tim. 4.8 the former conditionally if expedient for the persons the other Absolutely In which respect it is that they are called the Children of the promise Gal. 4.28 Now we Breehreen we beleevers as Isaac was are Children of the Promise having peculiar promises belonging unto them which others have nothing to do with 3. As they have peculiar Laws and Promises so they have a peculiar language 3. A peeuliar language Being a purified people they have a pure language This is that which the Lord promiseth to his Church under the Gospel Zeph. 3.9 Then will I turn to the people a pure language So is it with all that are Christs people Qui in Christum credunt linguis loquuntur novis True beleevers having new hearts they have also new Tongues speaking a new language the language of Canaan So it was foretold concerning those five Cities Isai 19.18 In that day shall five Cities in the land of Egypt speak the language of Canaan A promise made good under the Gospel where Heathens being converted unto the faith they come to speak a Gospel language their Communication is no longer profane but pure and holy And so is it with all that are truly brought home unto Christ however before they were vain and loose in their language it may be swearers filthy speakers or the like yet now it is otherwise with them Now they are observant of the Apostles rules not suffering any Corrupt communication to proceed out of their mouth which he chargeth Eph. 4.29 But their speech is with grace seasoned with salt as that other text Text hath it Col. 4.6 gracious and savory 4. A peculiar cariage 4. As they have a peculiar language so a peculiar cariage and behaviour They are such as walk after an other manner by another Rule than others do They are such as walk not after the flesh but after the Spirit so the Apostle describeth them Rom. 8.1 4. No longer walking according to the course of this World so as to have their conversation in the lusts of the flesh fulfilling the desires of the flesh Eph. 2.2 But their Conversation is Vpright Psal 37.14 Honest 1 Pet. 2.12 Chast cap. 3.2 Good v. 16. Such as becometh the Gospel of Christ Phil. 1.27 Thus have they in measure done what the Apostle requires from all Christians Eph. 4.22 24. Put off concerning the former conversation the old man which is corrupt according to the deceitfull lusts and being renewed in the spirit of their minds they have put on that new man which is created after God in righteousness true holinesse Thus is their Cariage Peculiar 5. And such is their Attire 5. Peculiar Garments they have peculiar Garments As the story tells us of Joseph that his father bearing a pecular affection unto him loving him more than all his Children he bestowed upon him a peculiar Garment
a Coat of many colours Gen. 27.3 Even thus the Lord Iesus loving his Church with a peculiar love he puts upon it a peculiar Garment even that spoken of Rev. 19.8 To her was graunted that she should be arrayed in fine linnen clean and white for the fine linnen is the righteousnesse of Saints A twofold Righteousnesse the one of Justification the Righteousness of Christ imputed the other of Sanctification the graces of the Spirit imparted which render true beleevers beautifull in the eyes of God Angels and Saints Peculiar Garments 6. And so again a peculiar diet I have meat to eat that you know not of saith our Saviour to his Disciples Joh. 4.32 6. A peculiar Diet. viz. to do the will of him that sent him as the 34. vers explains it Even so may it be said of all the true Disciples of Christ they have meat which the world knoweth not of meat that perisheth not but endureth unto life everlasting which our Saviour exhorts his hearers to labour for Joh. 6.27 meat which the Son of Man giveth them as it there followeth viz. the true heavenly manna Christ himself his flesh The Bread that I will give is my flesh v. 51. This is the meat which true beleevers feed upon by faith applying the merits of Christ unto themselves whereby their souls are nourished up unto eternal life And as their meat so their Drink which is true Aqua vitae Water of life Living water which our Saviour tells the woman of Samaria if she had asked it of him he would have given it to her Ioh. 4.10 meaning thereby the Grace and Spirit of Regeneration Water not like other Waters which who so drinketh of shall thirst again But who so drinketh of this Water which Christ giveth he shall never thirst But this water shall be in him a Well of water springing up unto Eternal Life as it there followeth v. 14. such full satisfaction doth the Soul of the Beleever find in and from Iesus Christ Thus as the Israelites being Gods peculiar people they had in the wilderness peculiar meat and drink such as never any other peole were fed with their Bread coming from heaven as we have it Ioh. 6.31 He gave them bread from Heaven to eat and their Water fetched out of the Rock in a miraculous way so is it with all true Israelites true Beleevers being unto Christ a peculiar people they have peculiar meat and drink even the Bodie and Blood of Christ whereof as the Apostle tells us 1 Cor. 10.3 4. that Manna and that Rock were types 7. A peculiar Countrie 7. And Lastly to name no more they are peculiar as to their Country of which they are and for which they seek How ever they are Upon the Earth yet are they not of the earth but of a heavenly extraction being born from above as that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred Ioh. 3.3 heaven born Thus are they Citizens of the heavenly Ierusalem as the Apostle hath it Heb. 12.22 That is properly their Countrie Here they are but strangers and Pilgrims so the Patriarchs confessed of themselves Heb. 11.13 And therefore they desired and sought for another Countrie a better Countrie that is an heavenly as it followeth v. 16. And so is it with those that are Christs they look at heaven as their home where their hearts are as also their Conversation Our Conversation is in heaven Phil. 3.20 As they mind heavenly things so their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their chief trading and commerce is there even in the new and heavenly Jerusalem where they converse and have communion with God and Jesus Christ with whom they hope to live and dwell to all eternitie To proceed no farther Thus may Beleevers upon a manifold account be fitly called what here they are a peculiar people to which end Christ having Redeemed purifieth them Which being thus explicated as to the Doctrinal part of it let it now be brought home by way of Application Applic 1. Comfort to beleevers And that 1. by way of Comfort and Incouragement to all those who can approve themselves to be of this number such as Christ hath purified sanctifyed Being such now are you Christs peculiars Which let it bear up your hearts and spirits 1. Against the contempt of the world 1. Against the sleight estimation and contempt which you may meet with in and from the World What matters it what account that hath of you so long as you are in esteem with Jesus Christ So long as he accounts you his peculiar Treasure his Iewels what matters it though the world look upon you as drosse and dung So were the Apostles esteemed of as Paul tells us in that known Text 1 Cor. 4.13 We are made as the filth of the World and are the of-scouring of all things unto this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verie offall and shreds of the World Such are the dearest and preciousest of Gods Saints oft times made Thou hast made us as the of-scouring and refuse in the midst of the people so we may hear the Church complaining Lam. 3.45 But let not this be any discouragement So long as Iesus Christ looks otherwise upon you which he doth if Saints let this be enough for you Paul writing to his Corinthians among whom as it seemeth there were some who thought and spake very meanly of him a lot which the Ministers of Christ often meet with he telleth them with me it is a very small thing that I should be judged of you or of mans judgment 1 Cor. 4.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the least thing a matter of no moment what they or any other judged of him And how so For he that judgeth me is the Lord so he giveth the Reason in the next verse v. 4. And so look you upon the Worlds Judgement Let others censure you as they please so long as your Lord and Master Christ to whom you must stand and fall as the Apostle saith Rom. 14.4 hath another esteem of you let this be enough to you So long as a favorite is near and dear to his Prince highly esteemed of him what careth he what opinion the ignobile vulgus the vulgar rout hath of him 2. And as against the opinion of the World so against what ever wrongs and injuries you are exposed to in it 2. Against wrongs and injuries from the world Being Christs peculiar he will have a peculiar eye upon you a peculiar care over you So will a man have of his peculiar Treasure his choice pieces of Gold or Silver his Iewels he will have a Cabinet for them where he will keep them under lock and key having a more special regard unto them than to the rest of his substance And so hath the Lord Christ over his Saints They being near and dear unto him his peculiar Treasure his Iewels he wil have a special care of them for the securing of them He hath a
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
maintaining of it as that they have not spared to expose themselves to the greatest of hazards Sir Henry Slingsby Dr. Hewet beheaded on Tower-Hill June 8. 1658. even to the losing of their lives in the service Of which kind this week last past furnisheth us with two sad examples in this Nation Now shall men be so zealous for men and shall not Christians be as zealous for their God Who as he is able to protect and bear them out in whatever they do for him so he will not be wanting in recompencing of them Neither of which men are sure of from whomsoever else they engage and undertake for 4. And like use make we of the zeal which we see or hear of in evil workers as viz. 1. In Satan who ceaseth not to compass the earth as himself declares it Iob 1.7 The Question being put to him by God Satan whence comest thou he presently returns Answer which he doth once and again Cap. 2.2 From compassing the earth to and fro or as our new Translation hath it from going to and fro in the earth and from walking up and down in it Such is his zeal to do mischief that he is continually ranging to and fro seeking opportunities and advantages Like a roaring Lion walking about seeking whom he may devour as St. Peter expresseth it 1 Pet. 5.8 So greedy is he of his prey zealous to do mischief 2. And the like zeal we may see in his Instruments 2. His Instruments Seducers With what zeal do they serve this their Lord and Master False Teachers subtle seducers how zealous are they in propagating and spreading of their pernicious errors They compass sea and land to make proselytes as our Saviour sayes of the Scribes and Pharisees Mat. 23.15 And thus Saint Paul speaking of false Teachers which opposed him and his Doctrine he tells his Galathians that they zealously affected them Gal. 4.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were very zealous in seeking to gain them and bring them over to their way And as Seducers so Persecutors Persecutor◠How zealous shall we find them in persecuting the truth and the sincere professors of it Concerning zeal persecuting the Church saith Paul of himself before his conversion in that Text forecited Phil. 3.6 A Persecutor he then was and that a zealous one Breathing out threatnings and slaughters against the Disciples of the Lord as it is said of him Acts 9 1. So vehement was the heat of his inraged heart against Christ and his followers that he discovered it both in his words by his menacing and threatning language and also in his actions taking upon him the office of an Apparitor and procuring a Commission from the High Priests that if he found any of that way professed Christians whether they were Men or Women he might bring thē bound to Ierusalem as it there followeth in the next verse v. 2. So zealous then was he against Christ and against all that professed the name of Christ And what he was then against them the like were others afterwards against him some combining and banding themselves against him So we read of those Iewes Act. 23.12 They banded together and bound themselves under a curse saying that they would neither eat nor drink till they had killed Paul Such was their zeal against the way which he then held forth And may we not see the like among those of the Romish Religion who spare not to prosecute whoever they are that dissent from them with fire and faggot Witnesse the Marian Persecution in this Nation in the last Age which spared neither Sex nor Age. So zealous are the Devils Instruments in serving of him in doing of his work 3. His servants false worshippers 3. And like Zeal shall we find in his Servants Idolaters and false worshippers how zealous shall we find them in their way So were the Ephesians for their Diana whom we may hear crying out for two houres together Great is Diana of the Ephesians Acts 19.34 And so are the Papists at this day for their Superstitious and Idolatrous worship And so are profane persons Profane Persons who willingly make themselves slaves to their lusts serving divers lusts and pleasures as the Apostle hath it in the Chapter after the Text Tit. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Addicti Mancipati Addicted Mancipated inslaved to them which they are in a spontaneous and voluntary way selling themselves to work evil as it is said of Ahab 1 King 21.20 giving over themselves to the committing of sin and that with greedinesse as the Apostle speaketh of the Gentiles Eph. 4.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an unsatiable desire or as it were striving how they may do most evil Thus are wicked men in doing of wicked works they are zealous resolved in their way so bent upon their will in it that nothing shall take them off or turn them aside Ye are of your father the Devil and the lusts of your father ye will do saith our Saviour to those malicious Iewes Iohn 8.44 Being of the like temper and disposition with the Devil and resembling him as the Child doth the Father his lusts they would do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quicquid collibitum est as Grotius explaines it whatever he pleased So forward are wicked and ungodly men in serving of sin and Satan in doing of wicked works which they do in a zealous way Their feet run to evil as the Wiseman saith of them Prov. 1.16 And are all these so zealous in evil works O then how zealous should we be in good works What shall the servants of Satan be more zealous in serving their Master than we in serving ours Let all these serve as Incentives to our zeal to stir and blow up this heavenly fire in our souls 4. And whilest we make this use of their zeal 4. The zeal of wicked men against zeal in for evil works make we the like also of their zeal against good works and against the Actors of them Wicked men they cannot endure those that are zealous of good works they are a mote in their eye they are ready to speak evil of them to revile them and upbraid them with this their zeal But let this be so far from quenching or yet cooling hereof that let it rather be an Incentive to it Like as the wind is to the fire or water to the Smiths forge which make it burn and flame so much the more such use make we of the scornes and obloquies which men of the world cast upon the zealous profession and practice of Godliness Let this make us so much the more zealous Such use did David make of that jeer which scoffing Michal put upon him for his zeal which he shewed in bringing the Ark of God into its place when she saw him dancing before the Lord with all his might which the Text tells us he did 2 Sam. 6.14 This she maketh a jeer of upon her next
like course take we for the keeping in of this holy fire in our hearts By the Fewel of divine Meditation Three useful Considerations Feed it every morning every day and that by the fewel of Divine Meditation frequently meditating as upon what hath been already propounded so also upon these two or three other Considerations 1. Whose work it is that we do Even the work of the Great God Such are all good works 1. Good works are Gods work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The works of God Joh. 6.28 His works because commanded by him and done for him Which being duely considered it cannot but quicken the soul up to this service wherein we serve so great so good a Master This we do in whatever the work be if a good work Servants in serving their Masters they serve the Lord as I shewed you And so do Christians in whatever duties as of Pietie which immediately respect God so of Charitie He that hath pitie upon the poor lendeth unto the Lord Prov. 19.17 So God taketh what is done for his sake as done unto himself In as much as ye have done it unto one of the least of these my brethren ye have done it unto me Math. 25.40 2. And being thus his work consider how acceptable it is to him Acceptable to him So Paul tells his Philippians concerning their charitable contribution which he had received from them Phil. 4.18 where he calleth it an odour of a sweet smell a sacrifice acceptable and well-pleasing to God And so is it with all other good works being good they are acceptable Thence is it that the Apostle puts these two together 1 Tim. 2.3 This is good and acceptable in the sight of God our Saviour speaking of praying for Governors Now this is a thing which Christians in their whole course should still have an eye at Proving what is acceptable to the Lord Eph. 5.10 And knowing it so to be this should make them forward and zealous in doing it To do good communicate forget not for with such sacrifices God is well pleased saith the Apostle Heb. 13.16 3. And being so acceptable to him he will not forget it Shall be rewarded by him God is not unrighteous to forget your work and labour of love which ye have shewed unto his Name in what ye have ministred to the Saints and do Minister saith the Apostle to the Hebrews Heb. 6.10 So unrighteous are men oft-times what service is done unto them they forget it But so is not God Whatever service is done unto him or to others in his name and for his sake it shall not be lost The assurance whereof should make Christians more forward in his work Finally my brethren be ye stedfast unmoveable alwaies abounding in the work of the Lord forasmuch as ye know that your labour is not in vain in the Lord so Paul closeth up that Chapter 1 Cor. 15. last Oft-times as to men men labour in vain I have laboured in vain and spent my strength for nought saith Isai Isa 49.4 But not so as to God who hath promised that if it be but a cup of cold water yet being given in his name it shall not lose its reward Mat. 10. last A consideration which cannot but be of special force to make men zealous of good works This is that which men generally have in their eye in going about any work What they shall get by it what profit there is in it Now of all things there is nothing so profitable as Godlinesse Of which the Apostle tells us it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profitable for all things 1 Tim. 4.8 So false groundlesse is that imputation which those Hypocrites cast upon the service of God of whom the Prophet Malachy speaketh Mal. 3.14 Ye have said it is vain to serve God and what profit is it that we have kept his Ordinance What profit in this service Nay what profit is there in all other things besides it As for the service which men do unto this world how unprofitable What profit hath a man of all his labour which he taketh under the Sun saith the Preacher Eccl. 1.3 3.9 Whatever he thereby gets at the grave it leaveth him But so do not good works they follow the doers of them Blessed are the dead which die in the Lord from henceforth yea saith the Spirit that they may rest from their labours and their works do follow them Rev. 14.13 follow them to Heaven where they shall receive the reward of them Thus do men by doing of good works lay up in store for themselves a good foundation for the time to come so as they may lay hold on eternal life as the Apostle hath it 1 Tim. 6.19 Not that Christians may so build upon their good works as Papists do expecting to receive eternal life by way of merit for them this is a rotten foundation but yet they may make these a ground or argument of their hope which they have of eternal life in regard of the gracious promise which God hath made to those that practice them who thus sowing to the Spirit shall of the Spirit reap life everlasting as the Apostle hath it Gal. 6.8 This is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Recompence of reward which they may assuredly expect after they have done their work And this let all the Lords people continually have in their eye as Moses is said to have had Heb. 11.26 setting it before them This will be as fewel to this fire useful for the continuing and keeping in of this holy fervour in the soul Which being thus kept in now in the next place as occasion is let us make use of it So did the Priests of their holy fire which when ever they were to sacrifice or offer Incense they took from the Altar The like do we in all the services which we do to or for God in every good work that we do make use of this fire make use of our zeal Cold services yield but cold comfort and shall find but cold acceptance Cold prayers bespeak their own denial Qui frigidè rogat And cold Charity must expect but a cold reward And therefore whatever service we do do it in a zealous way with inward fervour of soul Being fervent in Spirit serving the Lord as the Apostle puts them together Rom. 12.11 In Duties of Piety Thus perform we duties of Piety Thus Pray bringing fire in our Censers without which the smoke of our Incense will never ascend up to Heaven The effectual fervent prayer of a righteous man availeth much saith St. James Jam. 5.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a faint languid prayer made in a formal and perfunctory way which is no other but lip-labour but a devout a zealous prayer Such let our prayers be Remember still to put fire under the Incense And so in our hearing and receiving of the Sacrament see that we perform not these duties in a formal and
I said may be called his people and that upon a special a peculiar account The Lord knoweth them that are his his by Election 2 Tim. 2.19 saith our Saviour speaking to his Father of his Apostles John 17.6 Thine not by a pious kind of disposition as Grotius fouly corrupteth that Text but by a gracious pre-election Pietatis quodam affectu Grot. Annot. ad loc And such are all those who are given to Christ to believe on him and to be saved by him they are Gods chosen ones a chosen generation as St. Peter hath it 1 Pet. 2.9 chosen by him out of the world before the world was As he hath chosen us in him before the foundation of the world Eph. 1.4 And thus are they his people Even as the people of Israel were in an outward and visible way whom Moses tells Deut. 7.6 Thou art an holy people unto the Lord thy God the Lord thy God hath chosen thee to be a special people unto himself So are all Gods Elect ones in an inward and invisible way God having set a special love upon them and chosen them they are his people And being thus his by Election 2. Gods Elect given to Christ now in the third place in order to the executing and bringing to pass his gracious purpose towards them he giveth them to his Sonne Christ Thine they were and thou gavest them to me saith our Saviour there of his Apostles Ioh. 17.6 And so is it with all those who are ordained to eternal life being God the Fathers by Election he giveth them unto his Son Christ So we find believers frequently described as in the verse next but one after the Text v. 39. This is the Fathers will which hath sent me that of all that he hath given me I should lose nothing And so in that 17. of Iohn the Disciples are divers times set forth under that Periphrasis Those whom thou hast given me v. 9 11 12. And so all other believers all that then did or afterwards should believe on him Of them speaketh the 24th v. Father I will that they also whom thou hast given me be with me All believers are given to Christ Quest But how are they said so to be Ans To this it may be Answered they may be said so to be two wayes Intentionally and Actually Intentionally before time Actually in time 1. Intentionally before time 1. Before time in Gods eternal purpose and decree In his Decree of Election God ordaining them to the end to obtain salvation ordaineth them also to the meanes giving them unto his Son Christ choosing them in him So saith the Apostle in that Text forecited Eph. 1.4 As he hath chosen us in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Christ whom God his Father constituted and appointed to be as it were the Head and Root of the Election into whom his elect people were by his decree as it were ingrafted as all mankind by nature was into the first Adam that so they might be made partakers of those saving benefits by and through him of Grace here and Glory hereafter as before all men were of sin and death brought in by the first Adam Thus they are given to Christ before time 2. Actually in time 2. In time in the execution of that decree when they are brought actually to believe on Christ to receive him as their Saviour and Lord. Behold I and the children whom the Lord hath given me saith Christ speaking of his Disciples as that Text is by many expounded Isa 8.18 And upon this account our Saviour saith of his Apostles in some of those Texts forecited Iohn 17.9 11. that they were given to him by his Father viz. actually given to believe on him to follow him to own and acknowledge him for their Lord and Master Quest Now of which of these shall we understand our Saviour here to speak in the Text Ans Here Expositors are not all agreed The former here understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his cum affectu aliquo intelligitur Grot. ad loc Tradit autem pater cum effectu Christo eos qui pietati student Idem ibid. Quos per inspirationem internam inclinat ad me Carthus Com. in loc Dari â Patre est docibilem esse Dei. Maldonat ad Text. Omne quod dat mihi pater per aeternam electionem temporalem vocationem Gorran Enac in Text. Donandi verbum perindè valet ac si dixisset Christus Quos elegit Pater c. Calvin in Text. Donat viz. pro aeterno suo decreto eligens in me ad vitam aeternam Piscat Schol. ibid. Innuit hoc verbum quod Deus ab aeterno aliquos elegerit c. Ferus ibid. Vel quos ab aeterno elegit praedestinavit in me Carthus ibid. Some understanding it of the latter of these So Grotius who interprets it of an effectual giving Gods preparing men for Christ and working faith in them in such saith he as have a precious disposition thereunto And so Carthusian conceives it may be here looked upon All that he giveth me i. e. saith he such as by his secret inspiration he inclineth to come unto me And so Maldonate and some other Romish Commentators would have it But this were to confound these two parts of the Text Gods gracious Donation with mans Effectual Vocation his Giving with mans coming which are here set forth as two distinct acts the one of them antecedaneous to the other going before as in Order so in Time All that the Father giveth me shall come unto me Gods giving goeth before mans believing Others there are who put both together Gods Election before time and his calling in time So Gorran But others and that more rightly restrain it rather to the former of these Gods giving before time in his decree of Election So our Protestant Divines generally look upon it not without the consent of some Romanists And with them I shall choose to go along as I assure my self I warrantably may hereby understanding as judicious Diodate and our own Annotators have it all Gods Elect who are given unto Christ by God his Father before they come to him before they actually believe on him And hence it is that our Saviour speaking of the Elect among the Gentiles he calleth them his sheep John 10.16 Other sheep have I which are not of this fold them also must I bring and they shall hear my voice Though as yet they were not come into his fold they did not own him for their Shepherd yet he had an interest in them they were his sheep given to him by God his Father Wherefore God gave his Elect unto Christ Quest And wherefore did God thus give his elect people unto Christ Ans Here for further illustration I might shew you the several ends of this Donation the principal whereof is that he might be a Prince and a Saviour unto them saving and delivering them out of the
quod non nisi corde eoque ardenti cupido geritur Musc Com. in Text. If there be an earnest desire a longing of the soul after Christ an earnest desire of Union and Communion with him an intense love to him so that the soul is enamoured with him a serious and fixed resolution in the heart to rest upon him to trust in him for the pardon of sins and eternal salvation all which accompany a true saving faith the soul cannot be ignorant of it This is a thing which upon the enquiry every one may know of his own heart whether he hath thus come to Christ thus received him How else is it that the Apostle putteth his Corinthians upon this trial 2 Cor. 13.5 Examine your selves whether you be in the faith Prove your own selves know ye not your own selves how that Iesus Christ is in you And once knowing this now may they conclude and that certainly that they are within the compass of Gods gracious Election that they are by him given to his Son Jesus Christ Christiās make sure their Election by coming to Christ Which let every of us I say labour in this way to make sure to our selves The world being divided into two parts one part given to Christ the other part left to Satan the Prince of this world see we to which of these it is that we belong whether to Christ or Satan Is it so that we have renounced Satan abandoned his service and given our selves to the Lord Jesus taking him for our Saviour and Lord now may we conclude that we are in the number of them whom God hath given to him appointed to salvation by and through him Only see that this our coming to him be Inward and Real See that this Coming be real Not such as the coming of these Capernaites was who came unto Christ but it was as I shewed you out of a by and sinister respect And thus surely do the greatest part of Christians at this day come unto him They make a profession of his name But wherefore is it why they do it pro formâ for fashion-sake or they expect some outward advantage by it They follow Christ Vix quaeritur Jesus propter Jesum August in Joh. 6.26 as these Capernaites did for the loaves Take heed it be not so with us If we come unto Christ see that we come with upright and sincere hearts out of an earnest desire of having Union and Communion with him So coming unto him now take this as an evidence of Gods gracious Donation that we are by him given to his Son as also of Christs gracious reception So coming unto him we shall not be rejected of him So it followeth in the last branch of the Text. And him that cometh unto me I will in no wise cast out There have we the third and last Proposition or Doctrine Those who come unto Christ he will in no wise cast out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prop. 3. Casting out what Non ejiciam for as To open the Phrase To cast out properly it imports an Ejection or Expulsion a casting out of some place or company Thus we read how the Jewes cast Stephen out of the City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 7.58 And our Saviour out of the Synagogue John 9.34 35. They cast him out saith the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. out of the Synagogue as the 22. verse explaines it Augustines Interpretation not allowed Quale est illud intus unde non exitur foras Magnum penetrale dulce secretum August Tract in loc And in such a sense do some here understand it I will in no wise cast out That is say some out of my Kingdom of Glory So Augustine here looketh upon it Hither it is that all those who are given to Christ all Gods Elect shall come they shall come unto him in his Chamber of presence his magnum penetrale as he calls it that is his Marriage-chamber and being once entred there he shall never eject never cast them out again But this Maldonate excepts against as not being so proper to this Text Cum dicit ad me venit non significat ad se in coelo ubi fides non est Maldon in Text. where Christs promise is unto those who come to him by faith Now there is no room for no use of faith in heaven where all shall live by sight We walk by faith and not by sight saith the Apostle 2 Cor. 5.7 intimating faith to be proper for earth and sight for heaven where faith and hope shall be swallowed up of vision and fruition And therefore let we that go though in it self a truth And not unlike is that Interpretation of Cyril Nor yet Cyrils who understands this of the last Judgment at which time all wicked and ungodly ones all unbelievers shall be cast out So our Saviour tells the unbelieving Jewes Math. 8.12 The children of the Kingdom meaning them who looked upon themselves as such being the only people then under a visible Covenant shall be cast out into outer darknesse And so shall it be with all other ungodly persons Then shall Christ say to the Goats on his left hand Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels Mat. 25.41 But so shall it not be with his Elect his Sheep whom he shall then set upon his right hand speaking to them in another language Come ye blessed of my Fathtr inherit the Kingdom prepared for you c. v. 34. Then shall not they be cast out but admitted and received into those everlasting mansions Which is also there set forth in the same Chapter under the Parable of the wise and foolish Virgins the one of which are said to be kept out the other received into the Mariage-chamber v. 11 12. fitly representing the different entertainment of believers unbelievers at the day of the general Judgment A truth also but liable to the same exception with the former which also the aforesaid Author puts in The coming which our Saviour here speaketh of is by faith Non enim illuc homines ad Christum per fidem venient de quo adventu his loquebatur Maldon in Text. But so shall not men come unto him at that day The souls of Gods Saints being once entred into their glory living by sight which they do being separated from their bodies they shall henceforth have no more use of faith Now abideth faith saith the Apostle 1 Cor. 13.13 viz. whilest we live here not so after death not so at the last Judgment when men shall see and feel what now they do or will not believe So then what our Saviour here saith of his not casting forth those that come to him must be understood of this life Those who here come unto him by faith believing on him he will in no wise cast out
let them see that herein they imitate their Master not turning either of these keys against any of those that would come to Christ This it was as I shewed you that our Saviour rebuked his Apostles for their rebuking of those that would have brought young children unto him Mark 10.14 Let not the like be charged upon any of the Ministers of Christ that they should be any wayes instrumental in keeping back any that would come unto him so as to discourage them by their Doctrine or repel them by their Discipline A Cavil answered about Ministers not receiving all to Sacramental Communion Obj. But how is it then that you do so may some happily here say How is it that you repel and reject those from coming to have communion with Christ in the Sacrament of his Supper who are willing to come Ans But who are they It may be such as are not fitting to come to that Ordinance Such was that Guest in the Parable fore-named forward to come to the Supper but not fitting And such it may be are they persons whose lives and conversations being scandalous do proclame to the world that they are such as have not put on the wedding garment And being such if the servants shall cast them out the Ministers of Christ refuse and reject them it is no more than what their Master both allowes and requires them to do Reply Yea but they are such as Christ himself will not cast out being such as the Father hath given unto him and such as are come to him believing on him such as making a Profession of faith walk answerably to that profession Ans Repelling of any fit for Communion not justly charged upon the Ministers in this place But if such who is it then that casts them out Sure I am Sure I am not the Ministers in this place If any such be kept from this Ordinance it is not they that have cast them out No their desire hath been and is that all those who are hopefully such such as are come unto Christ in such a way should come to his Table to have Communion with him in this Ordinance Only they desire they should come to it in an orderly way not so as to make a gap for others to break in upon it who have no right to it So as if any so qualified want this Ordinance they must charge it upon themselves not us who desiring to imitate our Lord and Master shall not willingly cast out any to whom he saith Come But having lately had occasion to fall upon this Vindication I shall not insist upon it again In the second place 2. Christians to receive what God giveth to them applyed in special whilest we receive those that are given to Christ and come to him let us also in imitation of him receive those who are given to us and come to us Which let it be applyed in a special manner to those whom God hath set over others to Magistrates Ministers Parents 1. For Magistrates 1. To Magistrates who are not to eject their subjects whether Supreme or subordinate let them be like-minded towards those whom God giveth to them by his providence putting them under their Government themselves also being willing to submit thereunto let not them cast them out out of their protection but receive them and take care of them improving their Authority and Power for their security and welfare both temporal and spiritual doing Justice to them It was Absaloms insinuation to the people when he aspired to the Crown O saith he that I were made Iudge in the Land that every man which hath any suit or cause might come unto me and I would do him justice 2 Sam. 15.4 What he politickly there promiseth let all Rulers and Governors really and cordially perform Those who come to them for justice let them do it them hearing their grievances righting their wrongs not rejecting not slighting them though never so mean This is that which the Lord calleth for from the Iudges of Iudah Isa 1.17 Seek judgment relieve the oppressed judge the fatherless plead for the widow And this let all Magistrates and Rulers do those that are in such a way given to them committed to their charge and come unto them submitting to their Government let them not cast them out 2. To Ministers who are not to neglect their people 2. In like manner for Ministers those whom God hath given to them put under their charge being such as come unto them attending upon their Ministery professing a voluntary submission thereunto let not them cast them out or cast them off neglecting their duties towards them It was that which Eliab said to his brother David when he came up to see the Battel With whom saith he hast thou left those few sheep in the wildernesse 1 Sam. 17.28 so checking and reproving him for neglecting of his charge What he spake to him by way of disparagement in scorn and contempt let it be seriously hearkened to by all the Ministers of Christ He having made them his Shepherds committed his sheep his people unto them let them take heed how they neglect or cast off the care of them leaving them in the wildernesse of this world exposed to so many dangers by reason of their spiritual enemies This will not their Master do the Lord Christ the great Shepherd of the sheep He calleth his own sheep by name and leadeth them out as he saith of himself Iohn 10. v. 3. that is as Diodate explaines it his care is not only for the general body of his Church but it extendeth it self also to every particular member as need requireth leading them forth into green pastures providing for them spiritual refection and comfort And as it there followeth when he putteth forth his own sheep he goeth before them that is guiding and protecting them being alwayes present with them and vigilant over them going before them in Doctrine and Example as our new Annotation hath it This Christ did when he was here upon earth therein setting a pattern for all his Ministers his under-shepherds who according to their ability are to do the like to the sheep the people committed to them Those whom God hath given to them coming to them let them not cast them out 3. To Parents who are not to cast out their children specially if obedient 3. And the like may be said for Parents to whom God hath given children they coming to them in a way of duty and obedience let not them cast them out This David speaks of as a thing possible and supposable though himself had not experience of it Psal 27.10 When my father and my mother forsake me that is though they should And so it sometimes is natural Mothers forget their Children Can a woman forget her sucking child that she should not have compassion on the son of her womb Yea they may forget saith the Lord c. Isa 49.15 A thing