As Christ himself saith he by the grace of Redemption maketh us his peculiar people so also he maketh us followers of good works Obs So it is Good works are fruits and consequents of Justification and Sanctification So much we may fitly and truly collect from the Order of the words here Where first we hear of Redemption and Purification and of a people thereby appropriated unto Christ made his Peculiar people And then followeth their zeal for good works So it is as I said Good works they are Fruits and Consequents of Justification and Sanctification 1. Of Iustification 1. Of Justification Bona opera non praecedunt justificandum sed sequuntur justificatum Good works they do not precede go before Justification but follow after it Being not the cause but consequents of it A graft or cions must first be ingrafted put into the stock before it can bring forth fruit And so must a Christian be ingrafted into Christ by faith made one with him before he can be fruitful in good works Express to this purpose is that Text Iohn 15.5 where our Saviour making use of this similitude comparing himself to the Vine and his disciples to the Branches I am the Vine saith he ye are the Branches he tells them Without me ye can do nothing Without me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Extra me Out of me Ye can do nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye can do nothing at all nothing that is truly good no work that may be acceptable and pleasing unto God The hand cannot move without the head from whence it receiveth those animal spirits which are the principle of motion no more can a man without Christ unless first he have union and communion with him which he cometh to have by and through faith applying him and his merits to himself whereby he cometh to be actually Redeemed from all iniquity to be justified Good works are Consequents of Iustification 2. And fruits of Sanctification 2. Of Sanctification If the founntain be impure and filthy it cannot be expected that the streams should be otherwise And so it is with an impure sinner who is not purified washed cleansed from the guilt and filth of sin by the Blood and Spirit of Christ that is not Iustified and Sanctified it is not possible that he should bring forth fruits of holiness Who can bring a clean thing out of an unclean saith Iob not one Job 14.4 To bring a clear stream out of a dirty puddle this is above the power of nature And so is it for a meer natural man lying in a state of sin under the power of corruption to do works that are truly good pure and holy No there must first be a change in the Person First make the tree good and then his fruit good Mat. 12.33 Quest But what it may be said may not an unregenerate person do a good work Quest Whether an unregenerate person may do good works Ans Yes Materially Answ Materially not Formally good he may Quoad substantiam operis It being a thing which the Law requireth now the work in it self is good but not so as it cometh from him Under the Law whatever the Leper or polluted person touched it became thereby unclean Lev. 15. And so do the best of works passing through the hands of an impure and unclean sinner they receive a taint thereby which renders them unclean Vnto them that are defiled and unbelieving is nothing pure Tit. 1.15 and so unacceptable unto God Such are all the works of unbelievers it being impossible without faith to please God as the Apostle tells us Heb. 11.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be the work it self never so good never so commendable yet being performed by an unbeliever it shall never find acceptance with God This it was that put the difference betwixt Cains sacrifice and Abels Both perform the same duty each sacrificeth but the one accepted not so the other as we find the story Gen. 4.4 The Lord had respect unto Abel and to his offering but unto Cain and his offereng he had not respect And how so what was it that made the difference Why not any thing that we read of in the offering it self but the qualification of the Person Abel was a Believer not so Cain So the Apostle giveth the reason of it Heb. 11.4 By faith Abel offered unto God a more excellent sacrifice than Cain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more full sacrifice not in respect of the substance of the thing sacrificed as if Cain offered but a little of his fruits but Abel much of his flock as some look upon it but of Gods acceptation A sacrifice more acceptable to Ood than Cains was And that in regard the one was offered up by a Believer a faithful godly person not so the other Thus God first looketh at the Person then at the service So run those words there Gen. 4.4 The Lord had a respect to Abel and to his offering Mark it first to Abel then to his Sacrifice first to his Person then to his Service Abels person was accepted of God because of his lively faith in the promised Redeemer and for his persons sake his Sacrifice Which taking notice of let it be useful Applic. Direction to and that both to Ministers and People to the one in their Preaching to the other in their Practising 1. To Ministers in their Preaching 1. Ministers in their Preaching wherein let them from hence learn what method to observe First to begin with Christ holding forth what he hath done labouring to bring their people unto him to seek for these benefits of Redemption and Purification by and through him so preaching and pressing the Doctrines of Iustification and Sanctification Then put them upon the doing of good works which if they shall not do what do they but build without a foundation This is Pauls course in that his Epistle to the Romans as also that to his Galathians first he preacheth Iustification by Faith then he presseth good works And this method let the Ministers of Christ observe in their Preaching 2. And the same let private Christians observe in their Practice 2. To Christians in their practice where let their first care be to get an interest in Christ that they may partake of these Benefits from him be such as are Redeemed and Purified Iustified and Sanctified by his Blood and Spirit And then let them set upon good works Quest But what then Quest Whether unregenerate persons may expect a reward for their good works may not unregenerate persons be put and pressed upon the doing of such works And doing hereof may not they expect a reward for them Ans Ans Temporal not Eternal Yes put upon good works they may be and doing of them they may meet with a Reward but what a Temporal reward Hereby they may divert some temporal judgments and procure unto themselves or others some temporal blessings The former of
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-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
with all those who truly believe on Jesus Christ and are justified and sanctified by him they do now serve the living God working his works the works of God as they call good works Iohn 6.28 With their minds serving the Law of God as Paul saith of himself Rom. 7. last However sometimes the flesh the corruption of their nature carryeth them another way to the serving of the Law of sin of which he there complaineth even as a strong wind drives the vessel against the Tides and streames yet the bent and inclination of their hearts is towards the Law of their God They are seriously addicted and constantly inclined unto good works And so see that it be with every of us Vse 2. Believers exhorted to have a regard to good works Are we such as lay claim to an interest in Christ and expect to receive any benefit by his death see that we be such as have a regard to good works so as to set upon the serious and conscionable practice thereof Obj. Obj. Christ hath wrought what is needful for them But happily may some say what need this be pressed upon Christians for whom Christ hath wrought whatever is needful so as there is no more required from them in order to their Iustification and Salvation but onely to believe on his name This is the Commandement saith St Iohn that we should believe on the name of his Son Iesus Christ 1 John 3.23 And when the Iaylor demanded of Paul and Silas Sirs what must I do to be saved they return him no other answer but this Believe on the Lord Iesus Christ and thou shalt be saved Acts 16.30 31. not making any mention of good works And our Saviour himself maketh this the onely condition of obtaining eternal life Iohn 3.14 15. As Moses lift up the serpent in the wildernesse so must the Son of man be lift up That whosover believeth on him should not perish but have eternal life And again in the verse following God so loved the world that he gave his onely begotten Son that whosoever believeth on him should not perish but have everlasting life v. 16. And again v. last He that believeth on the Son hath everlasting life So then what need is there of works Ans Answ Needful in a meritorious way To this the Answer is obvious 1. True it is Christ hath wrought whatever is needful for his Elect People in a meritorious way having fulfilled the righteousnesse of the Law for them So much we may learn from the Apostle Rom. 8.4 where he setteth forth this as one end wherefore God sent and gave his Son That the righteousnesse of the Law might be fulfilled in us The righteousnesse of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which the Law requireth to the making of a man righteous before God might be fulfilled in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by us but in us viz. by the imputation of Christs obedience unto us By this meanes come believers to stand as righteous before God Believers not freed from obedience of the Law yet are they not hereby freed from the obligation of the Law However from the Curse and rigorous exaction of it they are yet not so from the obligation But the rather they are hereby engaged to it the more by this Example which Christ hath given them What St. Peter saith of the Passive obedience of Christ 1 Pet. 2.21 Christ suffered for us leaving us an example that we should follow his steps being ready to suffer for him as he did for us we may say the same of his Active obedience his observing the Law in so strict a manner This did he leaving us an example that we should follow his steps And this do we Herein follow him though it be as Ascanius the child is said to do Aeneas his father haud passibus aequis not with a like stride or pace This is not to be expected from the holiest men upon earth that they should follow Christ fulfilling the Law as he did Yet this they are to endeavour to walk exactly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go up to the top of every Commandement as before I expounded the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this do we Applying inclining our hearts to perform fulfil the statutes of our God as David saith he did Psal 119.112 Seriously desiring it vigorously endeavouring it This is an Evangelical fulfilling of the Law which by way of duty to their God is required from all true believers Fear God and keep his Commandements for this is the whole duty of man Eccles 12.13 Thus then Christians are not taken off from the practice of good works by what ever Christ hath done for them Faith alone cannot justifie Ans 2. Neither in the second place is it faith alone that can justifie and save them In the clearing of which that known distinction will be usefull of Fides sola and solitaria faith only and faith alone True it is it is faith only that justifieth which it doth not qua Fides as Faith as a work as Arminius would have it but as an Instrument laying hold upon Christ and applying his Merit by which we are justified But not Faith alone not a naked faith faith without works which as I have already shown you from Saint James is no other but a dead a mock-mock-faith no true faith And so not being able to justifie it self much less can it justifie the person in whom it is Faith without works justifieth not Obj. No what say we then to that obvious Text of the Apostles Rom. 4.5 Rom. 4. v. 5. cleared Where he seemeth expresly to determine the contrary To him that worketh not but beleeveth on him that justifieth the ungodly his faith is counted for righteousnesse Ans To this the Answer is soon returned True it is faith is counted for righoeousnesse to such a one as worketh not viz. upon such an account as looking to be justified and saved by his works In such a way the true beleever renounceth works not placing any affiance or confidence in them knowing that he is not able to perform the condition which the Law requireth And therefore putteth himself upon another way for the obtaining of Justification and Salvation which is through faith in Jesus Christ In the mean time not renouncing works as to the practice of them in way of obedience unto God without which a man can neither be Justified nor saved Upon this account it is that Saint James joins works together with faith in the business of Justification in that known Text causlesly stumbled at by some even to the rejection of the whole Epistle Jam. 2.24 Ye see then how that by works a man is justified and not by faith only Not that works have any proper efficiencie in or influence upon the work of justification which is proper unto faith as the only Causal Instrument therein applying Christ with his merits unto the Soul But they
are necessarie attendants upon and inseparable companions to that faith which purifieth which must be a working faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle calleth it in that Text forecited Gal. 5.6 An Energetical an operative working faith a faith working by love shewing it self in a ready performance of all offices and duties both to God and man And therefore to go on with the Exhortation propounded Good works how necessary let not any of us content our selves with such a faith a solitarie faith faith alone But withall Bona opera sunt necessaria ad salutem vel potius in salvandis sic enim praestat loqui vitandae ambiguitatis causâ Ursin Catech. Q. 91. have a regard unto works good works which are no less necessarie unto salvation or if we will speak more warily as some advise us to do in salvandis in those that are to be saved than faith it self is It it is but a slander and a groundlesse one which they of the Church of Rome cast upon those of the Protestant Reformed Religion that they cry up faith decrying works at least not regarding Extrà statum Justificationis â—emo potest bona opera satis magnifice commendare Luther but flighting them not looking upon them as in any kind necessarie Than which what more false Necessarie we hold them to be However not as they do who look upon them as meritorious causes of salvation yet upon a divers account as I. Necessitate praecepti in regard of Gods command 1. In regard of Gods Command which requireth them at the hands of his perple Thou hast commanded us to keep thy precepts diligently Ps 119.4 2. Necessitate Praesentiae as necessarie concomitants of faith 2. As Concomitants of faith without which a man cannot be justifyed and saved 3. 3. As the way and means leading to salvation Necessitate Medii as a necessary means to bring men to salvation Via ad Regnum though not Causa regnandi as Bernard rightly though not the cause of reigning yet the way to the Kingdome 4. 4. As evidences of faith and assurances of Election Necessarie as to a mans self for the justifying of his faith and assuring his election Justifying of his faith Faith justifieth the Person works justifie faith evidence it to a mans self to be a true lively faith As a man by feeling his pulse beat regularly he knoweth that his vitals are sound so by the working of his faith he taketh notice that it is a true faith And assuring his election Give diligence saith Saint Peter to make your Calling and Election sure 2 Pet. 1.10 And how shall this be done Why If ye do these things ye shall never fall those things which before he had spoken of viz. Adding to faith virtue v. 5. meaning moral virtues as Justice and Temporance and Charity of which he speaketh afterwards as also Godliness and so indeavour to perform all offices and Duties to God and Man So doing hereby may Christians be assured of their Election and so consequently of their salvation that they are in a state of grace and shall never fall from it 5. 5. In regard of others for the gaining of some And so again necessarie in regard of others For the winning of some Upon this ground Peter requires wives to be obedient to their Husbands to do their duties unto them that saith he if any obey not the word being as yet unbelievers they also may without the word be won by the conversation of the wives 1 Pet. he 3.1 And in the Chapter foregoing v. 12. requireth the beleevers to whom he writeth that they should have their conversation honest among the Gentiles that whereas saith he they speak against you as evil doers they may by your good works which they shall behold glorifie God in the day of visitation when God shall in mercie visit them calling them to the fellowship of the Gospel Thus sometimes unbelievers are won to a loving and liking of Gods Religion by beholding those who make a profession thereof to walk answerable to that profession living soberly righteously and Godly And as some may be won so others may be confirmed hereby Confirming of others who otherwise might be offended and scandalized and brought out of love and liking with that Religion whereof they see no fruits in the Professors of it However the mouths of wicked men shall hereby be stopped Stopping the mouths of wicked men and themselves ashamed Having a good Conscience saith the same Apostle Saint Peter that whereas they speak evil of you as of evil doers they may be ashamed that falsly accuse your good conversation in Christ 1 Pet. 3.16 Christians exhorted to be serious about good works In these and many other respects we look-upon good works not only as expedient but Necessarie And so looking upon them let all of us seriously set about them Being hearers of the Law be we doers of it Not the hearers of the Law are just before God but the doers of the Law shall be justified so the Apostle tells the Jews who looked for salvation by the Law Rom. 1.13 It was not their knowing but their doing that could benefit them in that way And so is it with Christians who look for salvation by Christ It is not their Knowledge and Profession but their Practice must render them acceptable unto him And therefore let all of us up and be doing Be ye doers of the word and not hearers only deceiving your own Souls saith Saint Iames Jam. 1.22 Not every one that saith unto me Lord Lord shall enter into the Kingdom of heaven but he that doth the will of my Father which is in heaven saith our Saviour Math. 7.21 Not every one that taketh acquaintance of Christ professing himself to be his Disciple and to look for salvation through him but such as bring forth the fruits of true Sanctification and new obedience indeavouring to do what both Law and Gospel requireth They and only they can look for salvation Quest Quest What good works to be done and how But what good works shall we do in order hereunto Ans Ans That was the question which the Ruler put to our Saviour Math. 19.16 Good Master saith he what good thing shall I do that I may inherit eternal life But this he propounded in a Pharisaical way with a wrong intention dreaming of a merit of works But let the thought hereof be abandoned by all Christians who propound the like question And then I shall return Answer to it as in part I have already done giving you some usefull directions concerning what works you are to do and how you are to do them 1. Good works to be performed by Christians are as I have said all such works as God requireth Dir. 1. All such works as God requireth in his word whether in the Law or Gospel All which Christians are to have an eye and regard
unto so as not willing to over look or neglect any of them Such was Davids obedience I shall not be ashamed saith he whilest I have respect unto thy commandements Psal 119.6 And the like we read of Zacharie and Elizabeth They were both righteous before God walking in the Commandements of the Lord blameless Luk. 1.6 And such must the obedience of a Christian be an universal obedience such in desire and indeavour so as not willingly to balk or neglect any commandement That Ruler which we speak of how strict soever he had been as he said of himself in observing of the rest of the Commandements yet withdrawing his obedience **** to that one which our Saviour for Probation or conviction sake propounded unto him that he should go and sell all that he had and give it to the poor he thereby shewed himself to be no better than an Hypocrite And so do they who pick and choose their Duties yeelding a partial respect to the Law of God obeying in some things not in other For which that of Saint Iames is express Iam. 2.10 Whosoever shall keep the whole Law and yet offend in one point he is guilty of all Suppose a man so exact as that he should strictly observe the whole Laws except only in some one particular therein required or forbidden yet allowing himself in that one particular breach of it that declareth him not to be what he would be thought a righteous person That general Maxim holdeth true in this case A quatenus ad omne He that yeeldeth obedience to one Commandement because it is a command of God upon that account will yeeld the like obedience to all And this are Christians to do And this being sincere they will do Being such as are truly Sanctified now as the Apostle saith they are prepared to every good work 2 Tim. 2.2 Ready to do what ever their God requireth fromt hem And such see that your obedience be as to desire and indeavour an Vniversal obedience doing that all that which the Lord requireth in his word Here is the Matter of good works which Christians are to have an eye at in the first place 2. And then secondly have an eye to the Order first looking at the more weighty duties Dir. 2. Good works to be done in right Order It was that which our Saviour chargeth upon the Pharisees denouncing a woe against them for it Mat. 23.23 woe unto you scribes and Pharises hypocrites for ye pay tithe of Mint and Annise and Cumin and have omitted the weightier things of the Law Judgment Mercie Faith To be carefull in small matters but regardlesse in those of greater importance is a sure sign of an Hypocrite Not but that these things also are to be regarded These things ought ye to have done saith our Saviour there to them but not to leave the other undone Those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weightier things of the Law duties of greatest importance Christians must have an eye at in the first place Not slighting not neglecting them however Yea and if it happen that there be any competition these are to have the precedence First look at the more weighty duties preferring them 3. Doing these works in a right Order that they may be truly good works see that they be done out of a right Principle Dir. 3. Out of a right Principle viz. a threefold Principle of Faith and Love and Obedience 1. Of Faith 1. of faith without which the Apostle tells us it is impossible to please God Heb. 11.6 Faith as concerning the work which we doe that it is a thing required by God agreeable to his mind and will of which the Apostle speaks Rom. 14. v. last where he concludes whatsoever is not of faith is sin What-soever is done though the thing it self be indifferent or good yet being done with a wavering conscience without assurance that the work is in it self well-pleasing to God and that it hath good warrant from the Word it is sin in him that doth it so also concerning Gods acceptation of our persons and services that he doth and will accept whatever we do in the name of Christ Out of such a Principle did the Patriarchs do those works for which they are commended Heb. 11. What they did they did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in faith by faith 2. Of Love 2. Of Love In this sense see that Faith work by love What we are sure to be agreeable to the mind and will of God do it out of Love Love to God I will love thee O Lord saith David Psal 18.1 And love to his Law O how do I love thy Law saith he Psal 119.97 Love to his Testimonies I love thy Testimonies v. 119. Love to his Commandements and Precepts I love thy Commandements above gold yea above fine gold v. 127. Consider how I love thy Precepts v. 159. And out of this love keep and observe them My soul hath kept thy Testimonies and I love them exceedingly v. 167. And thus also what duties we do unto our Neighbour do them out of love Thou shalt love thy Neighbour as thy self Thus what good works we do do them out of a right Principle of Faith and Love 3. And Thirdly Obedience 3. Obedience Not out of any by and sinister respects but in way of Obedience unto God So did Abraham when he went out to seek a Country which he knew not where to find yet by Faith he obeyed saith the Text Heb. 11.8 So doe we taking notice what God would have us to do now not standing to consult with flesh and blood about it which Paul saith he did not Gal. 1.16 in obedience to him do it Thus did Peter though he had fished all night and caught nothing yet Neverthelesse saith he to his Master at thy word I will let down the Net Luke 5.5 Thus having a word from God now in obedience to him do what he requireth Thus did our blessed Saviour suffer what he suffered He was obedient to the death Phil. 2.8 And thus let us do what we do All our works do them in obedience unto God doing what we do to Man as unto God So the Apostle requires servants to do their duties unto their Masters Eph. 6.5 Servants be obedient to them that are your Masters according to the flesh with fear and trembling in singlenenesse of heart as unto Christ doing what they did in obedience to their supream Lord and Master Christ in serving them serve him Not with eye-service as men-pleasers but as the servants of Christ doing the will of God from the heart so he goeth on v. 6. Mark it In doing their Masters work they must have an eye at God doing what they do as his will With good will doing service as to the Lord and not unto men v. 7. Not looking onely or yet chiefly at their Masters on earth but at their great Lord and Master in heaven the Lord Christ who requireth
from them what they are to do And this rule let all Christians observe in whatever works they do whatever duties they perform still do all with an eye to God setting the Lord alwaies before them as David saith he did Psal 16.8 so walking before him in uprightnesse and sincerity which he requireth Abraham to do Gen. 17.1 And which Hezekiah saith he had done Isa 38.3 Here are the Principles out of which we are to act in doing of good works Faith Love Obedience Dir. 4. In a right manner 4. Then in the Fourth place have a regard also to the Manner that doing good works we do them Willingly and Constantly 1. Willingly 1. Willingly Thus doth a man do what he doth out of Love That is as Oyl to the wheels which makes them go glib And thus do we perform what good works we do All kind of duties to God or our Neighbour Doing them out of a Principle of love do them willingly Thus Paul would have Philemon to do what he required from him Not as of necessity but willingly Philem. v. 14. And thus Peter requires Ministers to do the work of their Ministery 1 Pet. 5.2 Feed the flock of God which is among you c. Not by constraint but willingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thus are Christians to perform what duties they do as to God so to Man Not grudgingly but willingly It is the Testimony which Paul giveth to the Churches of Macedonia speaking of their charitable contributions 2 Cor. 8.3 I bear them record saith he that to their power yea and beyond their power they were willing of themselves And so should Christians be to every good work to works as of Justice so of Charity and Mercy Every man according as he purposeth in his heart so let him give not grudgingly or of necessitie so Paul adviseth his Corinthians in the Chapter following 2 Cor. 9.7 giving a reason for it For saith he God loveth a cheerful giver Grudged services are not acceptable to men much less to God If there be first a willing and ready mind it is accepted according to that a man hath saith the same Apostle in that 2 Cor. 8.12 It is so with God who looketh more at the inward man than the outward at the Heart than either Tongue or Hand at the Will than the Work Who also will reward all and onely such services as are so performed If I do this thing willingly saith he speaking of the work of his Ministery I have a reward but if against my will what is my reward then 1 Cor. 9.17 18. It is not the work or service it self be it what it will that will render the doer of it acceptable unto God and capable of an eternal reward from him unless it be performed freely willingly And therefore let me here do that to you which I find Titus required to do to those under his charge in the verse next but one after my Text Tit. 3.1 viz. Put you in mind to be ready to every good work And among other Workes of Charity recommended let me here recommend unto you works of mercy and charity which are looked upon among the chief of good works and therefore sometimes peculiarly so called Thus we read of that good woman Dorcas that she was full of good works and alms-deeds which she did Acts 9.36 And thus the Apostle shewing what is required of one that is to be accounted a widow indeed fit for the service of the Church he saith among other things she must be one well reported of for good works 1 Tim. 5.10 And what are those good works why in the next words he explaines it If she have lodged strangers if she have washed the Saints feet if she have relieved the afflicted c. These are the works which he calls peculiarly good works Works of charity peculiarly called good works and why And that not without good Reason in as much as that Love which is the sum of the Law and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fulfilling of it as the Apostle saith of it Rom. 13.10 is in this way expressed and shewed forth Now to these good works be you excited And that specially you to whom God giveth ability for such works be you willing and ready to do them That is the charge which Timothy is willed to hand to those that were Rich 1 Tim. 6.17 18. Charge them that be rich in this world c. that they do good that they be rich in good works ready to distribute ready to communicace For such to give what they cannot withhold onely what is extorted from them by rates and taxes and that against their wills this is not thank-worthy What is this way done let it be done readily willingly 2. Constantly And being willing with good works be constant in them not weary of them This Paul presseth upon his Galathians as also his Thessalonians Be not weary of well-doing Gal. 6.9 2 Thess 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faint not give not over Having set upon a religious course hold on be constant in the duties of Piety and Charity Working whilest it is day as our Savious saith he did so long as life lasteth They who were hired into the Vineyard must work till the Even Thus have an eye to the Manner of doing good works 5. And lastly Dir. 5. To a right end the glory of God have an eye to the End also that that be right and good even the Glory of God This is the proper and chief end which a Christian should aym at in whatever he doth So runs the Apostles direction 1 Cor. 10.31 Whatsoever ye do do all to the glory of God To this end serve good works Being filled with the fruits of righteousnesse which are by Iesus Christ unto the glory and praise of God Phil. 1.11 This is finis operis the end of the work let it be also finis operantis the end of the worker If any man Minister saith St. Peter let him do it as of the ability which God giveth that God in all things may be glorified 1 Pet. 4.11 This is that which Christians should chiefly look at in all their Ministrations in all the services which they perform as to God so to their Brethren that God may be glorified in them and by them Not but that there are also other subordinate ends Christians may have an eye at the recompence of reward which a Christian in doing of good works may have an eye at Among other he may have an eye at himself specially at his eternal Reward in heaven This had Moses an eye at in his sufferings for Christ he had therein a respect to the recompence of reward Heb. 11.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercedem illam Abrahamo promissam Gen. 15.1 terram illam excellentem Grot. Annot. in loc Not onely to that temporal reward which the Lord had promised to Abraham as Grotius expounds it the land
Peter saith of the beleeving Gentiles Acts 15.9 faith in Christ whose Blood is by this meanes made effectual unto them for the purging of their consciences from dead works to serve the living God as the Apostle hath it Heb. 9.14 And then pouring out other Graces upon them the fruits and effects of the same Spirit which is the Clean water spoken of Ezek. 36.25 wherewith the Lord promiseth to besprinkle his people Then will I sprinkle clean water upon you and you shall be clean from all your filthinesse and from all your Idols will I cleanse you Meaning that he would communicate his Grace and Spirit unto them whereby he would purge and purifie them as from the Guilt so from the Filth of their sins And this doth the Lord Jesus doe unto all those whom he hath given himself for Redeeming them he also purifieth Obs 4. The Redeemed of the Lord all purified by him sanctifieth them Mark it this is the Bird which I have been so long beating the bush for Those whom Christ Redeemeth he also purifieth Redemption and Purification Iustification and Sanctification are inseparable companions So we find them here joyned together the one as a Consequent of the other Who gave himself for us that he might Redeem and Purify And so we find them elsewhere as 1 Cor. 1.30 Of him are ye in Christ Iesus who is made unto us of God Wisedom and Righteousnesse and Sanctification And so again Cap. 6. of that Epistle v. 11. Such were some of you viz. unrighteous persons polluted with divers kinds of lusts but ye are washed but ye are sanctified but ye are justified in the name of the Lord Iesus and by the spirit of our God Both these wayes were these beleeving Corinthians washed and purified by the Blood of Christ unto Justification and by his Spirit unto Sanctification Thus doth the Lord Jesus come unto those whom he intendeth to make his people he cometh to them by Water and Blood So St. Iohn describeth the manner of his coming 1 Iohn 5.6 This is he that cometh by water and blood even Iesus Christ not by water onely but by water and blood Both these in a literal sense we find issuing out of his side in his Passion upon the Crosse as the story hath it Iohn 19.34 And both these we find Typically in the Sacraments of the New Testament instituted by him where in one Element is water in another wine a Type of the Blood of Christ the Mystery of both which is to shew how Christ cometh unto his people by water and blood by way of Sanctification as well as Iustification as well washing away the filth of their sins by his Spirit as the Guilt of them by his Blood This he doth for all his Elect people whom he chooseth and calleth out of the world to be a peculiar people to himself So much we may take notice of from that of St. Peter 1 Pet. 1.2 where he describeth those believers to whom he writeth after that manner Elect according to the fore-knowledge of God the Father through Sanctification of the spirit unto obedience and sprinkling of the blood of Iesus Christ Thus the Blood and Spirit of Christ go together the one Justifying the other Sanctifying To this end it was that Christ gave himself for his Church as the Apostle hath it Eph. 5.26 27. That he might sanctifie and cleanse it with the washing of water by the word that he might present it unto himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish This was Christs design in giving himself that he might procure this double benefit for his Church of Justification and Sanctification washing them as from the Guilt so from the Filth of sin the one by his Blood the other by his Spirit both like unto water for the cleansing property of them Which in effect speaketh the very same thing with this in the Text. Who gave himself that he might Redeem and Purifie Quest Quest Why Christ purifieth his people And why is Jesus Christ so intent about this work the Purifying and Sanctifying of his people Ans For this divers Reasons may be assigned 1. One of which the Text holdeth forth This he doth that they may be a Peculiar people to himself Reas 1. That they may be a peculiar people to himself a people whom he may make his choise Treasure Now men will not take base Metal Silver or Gold to make their Cimelium their choise Treasure of but they will have it refined purified But of this God willing more hereafter 2. This Christ doth that he may conform his people to himself 2. That they may be conformable to himself This was the design of God the Father in giving his Elect people unto his Son Christ Whom he did foreknow saith the Apostle he did also predestinate to be conformed to the Image of his Son Rom. 8.29 made like unto him in their Sanctification as well as Glorification And to this design Christ himself was and is subsernient giving himself that he might execute and bring about what his Father had decreed and determined procure not only the Redemption but the Sanctification of his people that so they might be therein like unto himself resembling him in that his Perfection of holiness A perfection eminent in him Whncee he is called by the Angel that holy thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 1.35 Such he was here upon earth perfectly pure and holy free from all sin Original Actual The Lamb without blemish and without spot 1 Pet. 1.19 Who did no sin neither was there guile found in his mouth Cap. 2. v. 22. Such was Christ in his own Person And such as himself is such he will have those whom he taketh to be his people his peculiar people to be in measure like unto himself that so it may be known to whom they belong Upon this ground it is that the Lord requireth that his people should be a holy people Be ye holy for I am holy Lev. 11.44 c. And upon this ground the Lord Christ maketh his people such maketh them holy because he himself is holy 3. 3 That he may bring them to glorie This he doth that so he may bring them to Happiness to which Holiness is the way Without which as the Apostle tells us no man shall see the Lord Heb. 12.14 be made partaker of that beatifical vision see the Lord Christ where he is so as to be with him in his Kingdom of glory This is that which Christ saith he willeth Father I will that they also whom thou hast given me be with me where I am that they may behold my glorie Joh. 17.24 Now we know what is said of the new Jerusalem Rev. 21. last There shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination So it shall be in a great measure upon earth In
worketh in him sutable indeavours setting him on work for the purging and purifying of himself And this let all of us in the fear of God seriously set about The washing of our hands This David resolves upon I will wash mine hands in innocencie Ps 26.6 And this the Lord calleth for from his people Wash ye make ye clean put away the evil of your doings from before mine eyes ceas to do evil Isai 1.16 And washing our hands wash our hearts also wash thine heart from wickedness that thou mayest be saved Jer. 4.14 wash hands and hearts cleanse your hands ye sinners and purifie your hearts ye double minded Jam. 4.3 Thus put away not only sinfull words and Actions out of the life but sinfull lusts out of the heart Let us cleanse our selves from all filthiness of the flesh and Spirit 2 Cor. 7.1 if a man purge himself from these things he shall be a vessel unto honour sanctified and meet for the Masters use 2 Tim. 2.21 2. The positive part of it 2. But rest not in the Negative that we are not so and so as some others are but seek after a positive Purification He that hath this hope in him or on him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is on Christ purifyeth himself as he is pure saith John 1 Ioh. 3.3 All those who look for salvation by Christ besides his righteousness imputed they must be made partakers of his holiness Heb. 12.10 And this do we all of us seek after Cleanse our selves from all filthiness in of the flesh and Spirit perfecting holiness in the fear of God as it there followeth 2 Cor. 7.1 that we may be adorned with all those graces which may render us such as becometh the Redeemed of the Lord to be a holy people Those Virgins which I speak of which were to be brought into the King they were not only to be washen from Bodily defilements but they were to be purifyed by Myrrh and other fragrant spices Thus think we it not enough to free our selves from sinfull lusts which are the pollutions of the soul but seek after such a Positive purification that our souls may be indued with all such graces as may render us acceptable to our heavenly Husband the Lord Iesus and fit us for Communion with him In such a way Saint Peter speaking of beleevers to whom he writeth saith that they had purified themselves 1 Pet. 1.21 Seeing ye have purified your selves in obeying the truth through the Spirit unto unfeigned love of the brethren Thus it is not enough to free the heart from rancour and malice but it must be purified to unfeigned love love to God and Jesus Christ and love to his Saints for his sake And so for other graces of the Spirit see we that our souls be adorned with every of them so as what the Apostle saith of his Corinthians 1 Cor. 1.7 it may be made good in us That we come behind in no gift no grace Christians to express purity in their lives in word and deed And being thus laid in with this inward purity of soul being as it is said of the Kings daughter the Church Psal 45.13 glorious within now let us expresse it outwardly in the course of our lives and conversations endeavouring to approve our selves as to God so to the world true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure and holy in word and deed In word having a pure language which the Lord promiseth to his people Zeph. 3.9 In deed This Paul presseth upon Timothy as a Minister 1 Tim. 4.12 Be thou an example of the Believers in word in conversation in charity in spirit in faith in purity And so again in the Chapter following Cap. 5. v. 2. he bids him that having to deal in the instructing of young women he should do it with all puritie so as his carriage might not give ground for the least suspition of levity And thus let all as Publick persons in special who are herein to be exemplary to others so all private Christians carry themselves towards others in all their dealings with them with all purity thereby shewing themselves to be in the number of those for whom Christ hath given himself which he did to this end that having Redeemed them he might purifie them Thus let all of us seek after Purity and Holinesse Negative and Positive Inward and Outward purity of hâ—art and purity of life learning and practising this lesson which our Apostle here teacheth us v. 12. to deny ungodlinesse and worldly lusts and to live soberly and righteously and godly in this present world Which if we shall not do what do we but therein cross the design of Jesus Christ in giving himself which was that Redeeming his people from all Iniquity he might Purifie them And Wherefore purifie them That is the last Particular in the Text which holdeth forth to us the End or the Design wherefore it was that Christ was and is at this Cost and Paines as in Redeeming so in Purifying of this people Branch 3. Christs design in Redeeming and purifying his people This he hath done and doth as with an eye to them so to himself So it followeth Purfie to himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sibiipsi This was the design of Jesus Christ in what he hath done and doth for the sons of men in Redeeming Purifying Iustifying Sanctifying of them that so he might acquire unto himself a people Obs That he might acquire unto himself a people a people who being serviceable to him here might reign with him hereafter So our Apostle elswhere setteth forth the End of his giving himself for the Church sanctifying and cleansing it which speaketh the very same thing with this in the Text. This he did saith he That he might present it to himself a glorious Church not having spot or wrinkle c. Eph. 5.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Present it to himself Which he doth first in his Kingdom of Grace then of Glory In his Kingdom of Grace as serviceable tâ— him in his Kingdom of Glory to have an everlasting Communion with him Even as King Ahashuerus in causing those Virgins to be separated and Purified as they were he did it that so they might in due time be presented unto himself and so Purified them unto himself Hest 2.12 Even thus doth the Lord Christ purifie those whom he hath Redeemed purifie them unto himself that they may be presented to him in his Kingdom of Grace and Glory It is the former of these which our Apostle here speaketh of in the Text And Purifie unto himself a peculiar people zealous of good works Obs Christ purifieth his Redeemed ones that they may be set to be his people Therefore it is that Christ purifieth those whom he hath Redeemed Sanctifieth those whom he Iustifieth that so they may be a people fit for himself fit for him to own and fit for him to use To own as his People to make use of in his service
Cabinet for them a hiding place in the midst of whatever troubles In the time of trouble he shall hide me in his Pavilion in the secret of his Tabernacle shall he hide me so saith David of himself Psal 27.5 And the like he saith of all others who truely fear the Lord Psal 31.19 20. O how great is thy goodnesse which thou hast laid up for them that fear thee Thou shalt hide them in the secret of thy presence from the pride of man thou shalt keep them secretly in a pavilion from the strife of tongues Such Repositories hath Christ for his Saints Such as the Closets of Kings and Princes which are looked upon as sacred and inviolable or as the Sanctum Sanctorum the Holy of holies the inward most part of the Sanctuarie which was inaccessible a place which none might enter or look into and thereupon called Gods Secret or Hidden place Ezek. 7.22 Such Coverts such Sanctuaries such hiding places hath the Lord for his Saints who are thereupon called his hidden ones Psal 83.3 They have taken crafty counsel against thy people and consulted against thy hidden ones Gods people they are his Abscondity his hidden ones whom he hideth in the secret of his Tabernacle having a special care of them for their protection And therefore though those who wish ill unto them take crafty counsel consulting against them yet let them rest secure committing themselves to the care and custody of this their Redeemer who having been at so much cost and pains with them as to buy them at so dear a rate and to purifie them unto himself a peculiar people will not be regardless of them This by way of Incouragement Which that we may all of us have a right unto Vse 2. Christians to make sure that they are of this number and take hold upon see that we be of this number in the number of Christs peculiar people Where content we not our selves that we are outwardly and visibly such So were all the people of the Iews they were all Gods people and his peculiar people as we find them often called being all under an outward visible Covenant yet there were many among them who deserved nothing less than to be so owned by God being some and many of them Hypocrites and others openly profane In so much as the Lord though he call them his people which he doth Is 1.3 My people Yet in the verse following he calleth them a sinfull Nation a seed of evil doers Children that were corrupters And so may it be said of all Christians who are members of the visible Church being under a visible Covenant outwardly purified by the Sacrament of Baptism having their Bodies washen with that clean water as some understand that of the Apostle Heb. 10.22 they are hereby severed from Heathens and Infidels and so may be called Christs people being dedicated to him and such as to an outward profession But see that we be such inwardly really such as are truly washen by the Blood and Spirit of Christ such whose hearts are purified by faith Act. 15.9 such whose Consciences are purged from dead works to serve the living God Heb. 9.14 Being such now take we hold of this Privilege of being Christs peculiar people indeed And being so Vse 3. Christians to walk after a peculiar manner now see that we walk answerably hereunto approving and shewing our selves to be of this number by our peculiar walking This is that which Paul presseth upon his Ephesians Cap. 4. v. 17. This I say therefore and testifie in the Lord that ye henceforth walk not as other Gentiles walk in the vanity of their mind c. And the like let me press upon you who lay claim to this Privilege See that you walk not as other Gentiles walk that you no longer walk after the course of this World Remember that you are a peculiar people and therefore see that you walk after a peculiar manner No longer living the rest of your time in the flesh but to the will of God as Saint Peter there presseth it 1 Pet. 4.2 Which while you do regatd not what the men of the world think of you Though they think it strange which they will be ready to do that you run not with them into the same excess of riot and so speak evill of you as it there followeth v. 4. branding you with opprobrious names of Precisians Puritanes or what they please yet hold you on your course Living Soberly Righteously and Godly walking precisely strictly which Paul calls for from his Ephesians Eph. 5.15 See that you walk circumspectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exactly Precisely so much that word properly imports which being compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est quod ab imo ad supremum ascendatur quod est exquisitae prefectae diligentiae Beza in Luk. 1.3 Gr. Annot. signifieth a proceeding and going to the height the extremity of a thing And such let your walking be therein indeavouring to go to the utmost of every Commandement Thus did that Religious pair Zacharie Elizabeth walk They were both righteous before God walking in all the Commandements and Ordinances of the Lord blamelesse Luk. 1.16 They were persons of upright hearts and so accepted of God and they were desirous of approving themselves both to God and Man blameless by the conscionable indeavour of an universal obedience having a regard to all his Commandements and Ordinances And the like see that you do To this end it was that God took the people of the Iews to be a peculiar people that they should keep all his Commandements as we find it in that Text forecited Deut. 26.11 And you looking upon your selves as such see that you have a regard hereunto now living in such a peculiar way living to him who hath taken you into so near a relation made you a peculiar people to himself Acknowledging the Lord Jesus for your Peculiar Lord Christians to own Christ as their peculiar Lord. having a peculiar interest in you which he hath purchased with his Blood Now yield your selves up unto him whose wholly you are serving him glorifying of him Serving him not Men. Serving him So the Apostle presseth it upon his Corinthians 1 Cor. 7.23 Ye are bought with a price be ye not the servants of men viz. so as to enslave your selves your consciences unto them to obey their wills in any thing that is contrary to the will of your Lord and Master Christ whose servants you are as the verse there fore-going hath it And being so serve you him This is a true Character of a true Believer he is one that serveth the Lord Christ Col. 3.24 And this do you serving him not onely with the outward man by performing of external duties and services unto him but with the Inward serving him in your Spirits as Paul saith he
Ear but to his Heart The like doth God to all his Elect people having by his decree given them to Christ before time he thus revealeth him to them and in them in time teaching and instructing them by his Word and Spirit By his Word outwardly by his Spirit inwardly And so teaching them he draweth them sweetly overpowering their wills making them willing to come unto him So our Saviour himself giveth the reason of it v. 45. of this Chapter It is written in the Prophets And they shall all be taught of God All Gods Elect Every man therefore that hath heard and hath learned of the Father cometh unto me Gods Elect whom he hath in his Eternal Decree given to his Son Christ being thus effectually taught of him by his Word and Spirit revealing Christ to them and in them now they come unto him This it is that maketh the Decree to bring forth even Gods effectual operation in calling those whom he hath predestinated as the forecited Text hath it Rom. 8.30 Whom he predestinated them also he called Called not only outwardly by his Word for so many are called who were never chosen as our Saviour declareth it Mat. 20.16 but inwardly causing them to believe on his Son Thus doth God call all those whom he hath predestinated working faith in them Which is his Gift By grace ye are saved through faith and that not of your selves it is the gift of God Eph. 2.8 It as salvation it self so that faith whereby men are saved it is the gift of God Though it be in them yet not of them Both Habit and Act are from God To you it is given not only to believe saith Paul to his Philippians intimating that this was given them Phil. 1.29 This is his Gift and his Work This is the work of God that ye believe on him whom he hath sent so our Saviour tells the Jewes v. 29. of this 6th of John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The work of God not only required and commanded of him but also wrought by him as our New Annotator explaines it Which it is in all his Elect this being not only a Consequent but a fruit depending upon and issuing from their Election As many as were ordained to eternal life believed Acts 13.48 God ordaining to the End salvation he ordaineth also unto the meanes which is faith in Jesus Christ And having ordained to it he worketh it so bringing them to Christ whom he hath given to him And thus you see how the certainty of this Event of all Gods Elect coming to Christ depends upon God the Father upon his Will and Work his Will in appointing them his Work in causing them to believe on him 2. And in the second place as God the Father hath a special Efficiency in this 2. In Jesus Christ who executeth his Fathers Counsels so also hath God the Son his Son Christ who being of Counsel with his Father as God as Mediator he seeth to execution of his Counsels specially of this his great Counsel touching the salvation of his elect people who being given unto Christ they are known to him 2 Tim. 2.19 The Lord the Lord Christ knoweth them that are his viz. by Election So was Paul though then a Persecutor yet he was known to Christ to be a chosen vessel He is a chosen vessel unto me so he tells Ananias concerning him Acts 9.15 And so are all others though before their Conversion not known to others nor yet to themselves that they are given to Christ yet they are known to him And being known to him he taketh care of them and that first to bring them home unto himself to bring them as subjects into his Kingdom as sheep into his fold Other sheep have I which are not of this fold and them also must I bring and they shall hear my voice saith he meaning his Elect among the Gentiles whom he would in his time bring into his Kingdome of grace causing them to believe on him And so dealeth he by all those who are given him by his Father They being by nature all of them lost sheep wandring in the by-paths of sin leading to destruction not having so much as an animum revertendi any disposition any inclination of returning of coming unto Christ the shepherd of their souls he seeketh them The Son of man is come to seek and to save that which is lost Mat. 18.11 poor lost sinners Such Jesus Christ came to seek And being in Heaven he hath now an eye to them such among them as are given unto him Whilest they do not seek after him yet he seeketh after them drawing them to himself This doth God the Father as you have heard And thus also doth Christ When I am lift up saith he I will draw all men unto me John 12.32 Christ being lift up first upon the Crosse then upon the Throne set at the right hand of his Father he then saith he would draw all men to himself What he had before done to the Jewes he would now do to Jewes and Gentiles drawing his Elect out of both bringing them to believe on him This he hath in all Ages done But now under the Gospel he doth it more vigorously than ever by setting up his Standard holding forth himself in the preaching of the Gospel and withall sending forth his Spirit which accompanying the Word maketh it effectual Thus is Jesus Christ as the Loadstone to the Iron by a secret vertue the vertue of his Spirit attracting his Elect people who being thus drawn by him do now willingly come unto him Draw me and we will run after thee saith the Church unto Christ Cant 1.4 promising a willingness in all her members to follow him upon his putting forth his effectual power in them And upon this ground also it may be concluded that All those who are given to Christ by his Father they shall come unto him All they And secondly Only they 2. Only Gods Elect come unto Christ So much is here implyed This being here rendred as the Reason why these Capernaites did not come unto Christ did not believe on him because they were not given to him by his Father Ye have seen me and beleive not How so why All that the Father giveth me shall come unto me All they and only they Of which number whilest ye are not I cannot wonder that ye do as you do stand out against me not coming into me not believing on me A thing which none but those who are given to Christ by God his Father will or shall ever do Quest And why not Man cannot come of himself Ans The ground hereof you have heard it already This is Gods work which man cannot do of himself No not so much as will to come unto Christ It is God that worketh in you both to will and to do saith our Apostle to his Philippians Phil. 2.13 As the Act of faith so much more the Habit is Gods
such in your own eyes as you are in his That seeing your own filthiness you might come to abhor your selves So did Iob though a holy man yet being convinced of his impatience and other his errors after that God had so clearly revealed himself unto him Now saith he I abhor my self Job 42.6 What cause then have you to do the like having nothing but Corruption in you You whose sins and iniquities testifie against you as the Prophets Ieremy Isai speak of the Iews Isa 59.12 Ier. 14.7 Oh what cause have you to abhor to loath your selves Which till you do never look to be made partakers of this Benefit which we are now speaking of Christ never Purifieth any never freeth them from the guilt and power of sin but he bringeth them to such a loathing of themselves for it So much we may learn from that of the Prophet Ezekiel cap. 36. where the Lord making promise to his people that he would save them from all their uncleanness v. 29. free them from the guilt and slavery of their sins he subjoyns in the verse next but one v. 31. Then shall you remember your own evil waies and your doings that were not good and shall loath your selves in your own sight for your iniquities and for your abominations Never doth God exercise his grace and mercy upon a poor sinner in Iustifying and Sanctifying of him but he brings him to such an abhorrence such a loathing of himself for his sins maketh him vile in his own eyes Behold I am vile saith Iob Iob 40.4 What did you never yet see your selves to be such surely such you are and the more vile because you see it not Now the Lord who openeth the eyes of the blind open your eyes that you may see it Which when once you come to do then look up to your Purifier Then look up to their Purifier even the Lord Iesus who gave himself to Redeem such as you are that he might purifie them free them as from the Guilt so from the Contagion of sin from the one by Iustifying from the other by Sanctifying of them Who gave himself for us that he might Redeem us from all iniquitie and Purifie Loe This is the work of Iesus Christ thus to purifie his people by way of Sanctification Obs 3. Christ purifieth his Redeemed ones by way of Sanctification Hence it is that we find him called by the name of a Refiner and Purifier Mat. 3.3 He shall sit as a Refiner and Purifier of silver and he shall purifie the sons of Levi. A Refiner is one that purifieth mettals silver or gold from the dross that is in them And thus doth the Lord Christ purifie his people from the Corruption of sin Quest And how doth he this Quest How doth he this Answ Why this he doth properly and principally by his Word and Spirit Answ By his Word and Spirit Even as Refiner worketh by his fire so doth Christ by his Word and Spirit both which we find compared to fire Is not my word like as a fire saith the Lord. Jer. 23.29 He shall Baptize you with the Holy Ghost and with fire Mat. 3.11 That is with the Holy Ghost which is like unto fire Both so called as upon other so upon this account in as much as they have a refining purifying separating property in them Even as the Refiners fire separates the dross from the pure mettal even so doth the Word of which the Apostle to the Hebrews saith that it is quick and powerful and sharper than any two-edged sword piercing even to the dividing asunder of soul and spirit and of the joynts and marrow This doth the Word being accompanied by the Spirit Even as the Refiners fire being blown up now it melts the Mettals and separates betwixt the drosse and it even thus doth the Lord Christ melt the hearts of his people with godly contrition for sin and so purge out Corruption out of them by the work of his Spirit accompanying the Word Afflictions made use of in this work Other means there are which also he maketh use of oft times in this work among other of Afflictions and Tryals which are as his Fining pot into which he brings his people for this end This course he tooke with his people the Jewes as the Prophet Jeremie sets it forth Ier. 9.7 Therefore thus saith the Lord of Hosts Behold I will melt them and try them viz. as the finer doth his Oar in the furnace and fire of Affliction And so the Prophet Zacharie expresseth it Cap. 13. v. last I will bring the third part through the fire and will refine them as silver is refined and will try them as gold is tryed Two parts of the people being destroyed and consumed the third part the remainder which the Lord intended to make his peculiar people he brings them through the fire of affliction for the refining and purifying of them So the Prophet Isai explains the Metaphor Isai 48.10 where the Lord speaking to the same people tells them Behold I have refined thee but not with or as Silver I have chosen thee in the furnace of affliction This is the Lords firing-pot into which he oft times brings those whom he intends to make choice of so for his peculiar people He brings them into the furnace of affliction Where though he do not refine them with Silver or as silver which the finer useth to keep in the fire till all the dross be wasted and wrought out of it not refining them exactly and perfectly yet he beginneth and maketh some progress in this work making their Afflictions subservient thereunto as Preparatives to and furtherances in this their purging and purifying By this therefore shall the iniquitie of Iacob be purged and this is all the fruit to take away his sin Isa 27.9 This is the end which God aymeth at in afflicting his people whom he loveth and intendeth good to that he may thereby purge sin out of them But this is but an Occasion as also the word is but an instrument which God is pleased to make use of in effecting of this work In the mean time the proper and principal efficient is the Spirit of Christ The Principal efficient herein the Spirit concurring and working together with and by these meanes Which is therefore called the Spirit of holinesse Rom. 1.4 And Sanctification is ascribed unto it as its proper and peculiar work being called the Sanctification of the Spirit 2 Thess 2.13 1 Pet. 1 2. And by this Spirit it is that Christ purifieth his people Christ having by his death impetrated the holy Spirit for his people conveyeth it unto them Having first impetrated and obtained it for them by his death he then communicateth it unto them Thereby first working Faith in them to apply the merit of his death unto themselves whereby they come to draw this purifying vertue from him their hearts being purified by faith as