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
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
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
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
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
works to speak for you I mean to speak to the World and your own consciences so as to evidence the truth of your faith never reckon your selves in the number of true beleevers For this Saint James speaketh fully and expresly in that known place Jam. 2. Where he sheweth how faith without works is but a mock-faith a dead faith Faith if it have not works is dead being alone v. 17. Being alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by it self not being accompanyed with good works works of Holiness and Righteousness which are the inseparable companions of a true justifying faith it cannot be a true living faith Which if it were it would be a working faith True faith a working faith So Paul describeth it Gal. 5.6 Faith working by love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word being taken Passively as it proPerly signifieth it imports a faith actuated by love thereby quickned and moved to the doing of good works or Actively as it is commonly understood it denotes an active operative faith which putteth forth and sheweth it self in the exercises of love love to God love to his Saints in doing of good works works of Piety and Charity Hereby faith sheweth it self to be a true living faith So doth the Body by the Operations of it it sheweth it self to be a living body And so doth faith shew it self to be a living faith by its works which are Indicativa fidei I will shew thee my faith by my works saith St. Iames Jam. 12.18 No such sure and certain token of a true saving justifying faith as an uniform impartial and universal obedience Which where it is not in an unfeigned desire and endeavour it is a clear evidence of a dead faith As the body without the spirit is dead so faith without works is dead also so that Apostle there closeth up that Chapter Iam. 2.26 As the body without the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not that works are to faith as the soul is to the body the form of it and giving life to it which some would from hence infer that were to stretch the similitude beyond the staple beyond the scope and intent for which it is here made use of which is onely to illustrate what before was laid down viz. that Faith without works is dead So is the body without the soul or without breath as that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred which our new Translation in the Margin mindeth us of Where there is no breathing there can be no life breath being though not a Cause yet an Indication of it And so where faith doth not breath forth and shew it self by good works the evidence is plain it is no other but a dead faith Solitary faith not to be trusted to Which in the fear of God let it be brought home to you who reckon your selves in the number of true believers putting your confidence in Christ hoping that as you are Redeemed so you shall be saved by and through faith What is this your faith fides solitaria a solitary faith faith alone having no good works to attend it do not think that Christ will ever own you for his True it is it is not for your works sake that he will own and accept you but he will not do it without them But what then shall we say to those evil workers Evil workers none of Christs people whose works testifie against them shewing to whom they belong Good works they have none to speak for them but evil ones too many to speak against them Being such as our Apostle speaketh of in the last verse of the Chapter fore-going Tit. 1.16 Such as professe that they know God but in works they deny him being abominable and disobedient and to every good work reprobate Such as it may be give over themselves unto all lasciviousnesse to work all uncleannesse with greedinesse as he saith of the impure Gentiles Eph. 4.19 working the works of the flesh which what they are we may learn from the same Apostle who giveth us a bedroll of them Gal. 5.19 20 21. Now the works of the flesh are manifest which are these Adultery Fornication c. And are not these the works which some and too many who bear the names of Christians are given over to Evil works which they live and lie in and make a trade of A plain evidence that whatever acquaintance they may take of Jesus Christ calling him their Saviour yet they are in truth strangers to him It is that which Paul saith of his Colossians before their conversion Col. 1.21 They were then alienated and enemies in their minds by wicked works And surely so are all they who are workers of iniquity Giving themselves over unto wicked works to the practice of them whatever their profession be this their practice sheweth that they have no true acquaintance with God and Jesus Christ They are alienated from him and enemies to him So as whatever acquaintance they may take of him as I said he will take none of them Depart from me all ye workers of iniquity That is the answer which the Master of the house giveth unto some who would take acquaintance of him as you have it Luke 13.26 We have eaten say they and drank in thy presence and thou hast taught in our streets they had had familiar acquaintance with him But he shall say to them as it followeth I tell you I know you not whence you are Depart from me all ye workers of iniquity Workers of iniquity such as make a trade of sin living in the practice of it for such are properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not every one that falleth into sin but such as live in a course of sin they are workers of iniquity And being such whatever outward visible communion they have had with Christ in his Ordinances in his Word and Sacraments yet let not them think that he will own them for his another day No those that are Christs are such as have their Consciences purged from dead works to serve the living God as the Apostle describeth them Heb. 9.14 From dead works that is sinful works which are fitly so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in as much as they naturally proceed from a man that is spiritually dead and make him that doth them lyable unto death From such works true believers have their consciences purged being freed as from the guilt so from the habit and power of them so as henceforth they do not serve sin which sometimes they did God be thanked that ye were the servants of sin saith Paul of his believing Romans Rom. 6.17 Such they were before their conversion but not such now Now they served another Master From the time that they came to obey that form of doctrine which had been delivered unto them to receive and imbrace the doctrine of the Gospel now being freed from sinne they became the servants of righteousnesse as it there followeth v. 18. And so is it