those Acts which they call ad Extrà works which God worketh out of himself for or upon his Creature they are all indivisa common to all the three Persons all concurring in them So was it in the work of Creation In the beginning God Created the Heaven and the Earth Gen. 1.1 God essentially considered Elohim a word of the Plural number which being joyned with Barah a verb singular is commonly conceived to denote the Trinity of Persons in the unity of Essence Whether so or no sure we are all the three Persons were interested in that work Not only the Father to whom the Apostle ascribeth it 1 Cor. 8.6 Vnto us there is but one God even the Father of whom are all things But also the Son All things were made by him Joh. 1.3 seconded by Saint Paul Col. 1.16 By him were all things Created And even so is it here in this work of Redemption the repairing of the Microcosm the little world Man-kind Here was a concurrence of Persons The Father gave his Son the Son gave himself there being the same will and the same work in both The same will I can of my self do nothing I seek not mine own will but the will of the father which hath sent me c. 5. v. 30. I came down from heaven not to do mine own will but the will of him that sent me c. 6. v. 38. And as the same will so the same work Whatsoever things the Father doth these also doth the Son likewise Joh. 5.19 So he doth and that not by way of imitation but cooperation Not doing the like things but the same There being as one will so one power of working in both And so was it in this great work of Redemption Even as it was in Abrahams offering up of his Son Isaack a representation of this mystery Gods offering his Son Christ there was a concurrence betwixt the Father and the Son The one not more willing to offer than the other to be offered So was it here God the Father giveth his Son and his Son giveth himself The Father made his soul an offering for sin yet he himself poured out his soul unto death as the Prophet Isai there sets it forth Is 53.10 12. Being therein obedient to his Father Phil. 2.8 Obj. 2. Obj. 2. Christ delivered up by others But we find him delivered up by others also as viz. by Iudas who betrayed him into the hands of the High Priests and Elders and by them delivered unto Pilate and that bound So we have it recorded Matth. 27.2 When they had bound him they led him away and delivered him to Pontius Pilate By whom he was delivered into the hands of the Iewes to be crucified as we have it v. 26. of that Chap. which was by them accordingly done He being delivered to their will as Saint Luke hath it they led him away Luke 23.25 26. Thus was he led as a Lamb to the slaughter as the Propher Isai hath it Is 53. How then can it be said that he gave himself Ans They herein but his Instruments Ans To this the Answer is as obvious as the former All these were Instrumental in bringing him to the Crosse being therein subservient to the great design of God the Father and of Christ himself concurring with them in the same Action though to different ends What God the Father and his Son Christ intended out of love to mankind they executed out of base and sinister respects Iudas out of Covetousnesse Pilate out of Fear the High-Priests and Elders out of malice the people many of them out of Ignorance In the mean time as herein they did nothing but what the Father had before decreed and determined to be done as that known Text speaks it fully Act. 4.27 Of a truth against thine holy Child Iesus whom thou hast anointed both Herod and Pontius Pilate with the Gentiles and people of Israel were gathered together for to do whatsoever thy hand and thy Council determined before to be done So they did nothing but what the Son was willing withall Which had he not been it was not all their power that could have compelled him to it So much he gave them to take notice of when the High-Priests Officers came to attach him in the Garden where w th a word of his mouth he strikes them to the ground as we find it Ioh. 18 6. And when Peter in a forcible way began to attempt his rescue he tels him Matth. 26.53 Thinkest thou that I cannot now pray to my Father and he shall presently give me more than twelve Legions of Angels viz. to be a guard about his Person So impossible was it for all the power of Men and Devils to have brought him to the Cross had he not voluntarily yeeldded up himself to it Which he expresly tells his Disciples that he did Joh. 10.17 18. I lay down my life No man taketh it from me but I lay it down of my self I have power to lay it down c. Obs Thus then was this Offering of Iesus Christs a freewill Offering Obs Christs Sacrifice a Free-will-Offering who gave himself saith the Text importing a voluntary Act. Such are Gifts properly things freely bestowed And such was this Offering of Christs a free will Ossering So it may be said to be upon a double account in reference both to Compulsion and Merit Where either of these two are that a man is compelled to do what he doth or that it is a thing demerited deserved at his hands it cannot properly be called a Gift But such was Christs giving himself for us a Gift a free gift 1. Free as to Compulsion 1. Free as to Compulsion What herein he did he did it not as compelled thereunto Whether by his Father to whom he was in all things obedient Obedient to death as we have it Phil. 2.8 willingly complying with his will Loe I come to do thy will O God Heb. 10.7 This was his Meat as he tels us Joh. 4.34 a thing which he desired more than his bodily food Or yet by his Enemies Which as it hath been already shewed so if need were it might be further cleared Mr. Tho. Taylor Com. in Text Christs dâ—aâ—h voluntary declared in divers particulars And indeed as one well noteth writing upon the Text it is a thing well worth the observing how the Holy Ghost throughout the whole History of our Saviours Life and Death hath set forth divers circumstances serving to confirm and make good this truth that this was in him a voluntary Act. Take we notice of some of the most obvious As 1. His going up to Jerusalem First His going up to Jerusalem notwithstanding that he knew what he should there expect So much he acquaints his Disciples with Mat. 16.21 From that time forth began Jesus to shew unto his Disciples that he must go to Ierusalem and suffer many things of the Elders and chief Priests and
hands of all their enemies Sin Satan Hell Death and bringing them to everlasting life This is the Fathers will which hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last day John 6.39 Thou hast given him power over all flesh that he should give eternal life to as many as thou hast given him John 17.2 These are the principal Ends to which there are many other that are subordinate God giveth his elect unto Christ that he may perform unto them that three-fold Office of a Prophet a Priest a King A Prophet to make known to them the mind and will of his heavenly Father A Priest to reconcile them unto God by his death and to keep them in grace and favour with him by his Intercession A King to govern them as his subjects in his Kingdom of grace and afterwards to bring them to reign as Kings with himself in his Kingdom of glory But I shall not give way to any further inlargements upon this subject remembring that this first Proposition is here only implyed Make some Application of it Which in the first place may be directed by way of Information Applic. Information touching the Doctrines In which way it may be useful to us for the rectifying and setling of our judgments in some controverted points concerning those two great Doctrines of Election and Redemption 1. Touching Election 1. Of Election we may here take notice of divers particulars 1. That it is not Vniversal 1. That it is not Universal of all Mankind Which if it were it were no Election The very word Election importeth and signifieth a separating and culling of some from the rest Elegit qui è multis aliquos legit To choose is to take some out of many And such is Gods Election his choosing of some out of the world of mankind and giving them to his Son Christ to be saved by him All that the Father giveth me saith the Text clearly intimating that all were not given unto him but a part a select company some out of mankind Election is not Vniversal True indeed there is as Augustine somewhere saith Inter electos specialis quaedam universitas a kind of special universality among Gods Elect in as much as they are gathered out of all conditions of persons in all Nations through all the Ages of the world out of which is made up this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this All here in the Text. But yet this All is but some some among mankind Election is only of some 2. Not only indefinite 2. And that 2ly of some particular individual persons This Arminians at least some of them deny making Election to be only Axiomatical not Personal a choosing and designing of the meanes not of the Persons God hath say they made choise of the way and meanes to bring men to salvation by viz. by believing on his Son Jesus Christ and he hath ordained that who so they are that shall apply themselves to the use of that meanes they shall be saved But the Text here speaketh more All that the Father giveth me clearly intimating a Personal Election a giving of some individual persons unto Christ Hence was it that some of these Capernaites some among the rest did not believe on him as some others did because they were not given to him as those others were They were such as God had no such gracious purpose towards they did not belong to his Election of grace Election is not Vniversal nor yet only Axiomatical and Indefinite 3. Nor yet in the third place simply conditional So again Arminians would have it 3. Nor simply conditional that men should be Elected upon the condition pf their believing and persevering so as it resteth in their power to null and make void the decree But the Text here speaketh it otherwise Telling us that those whom God electeth he giveth unto his Son Christ giveth them unto him not if they shall believe on him but that they may believe on him and so be saved by him 4. Again Election is not only to the End but also to the Meanes God electing his people unto life he by the same decree giveth them unto Christ that they by believing on him may be saved by him so ordaining them to the Means as well as the End This for Election which being the first Link in the Golden Chain the first and main wheel in the work of mans salvation the first in the order of the Causes thereof must be set right rightly apprehended otherwise the other links or wheels the subordinate causes will not rightly and orderly follow In the second place make we the like Observation touching the Doctrine of Redemption 3. Of Redemption which is not universal more than Election that it is not any more universal than Election So indeed some and not a few at this day would have it who cry up this Doctrine as if it were the very Basis and ground-work of all Religion That Christ died and died alike for all But how will this comply and agree with this Text where our Saviour speaketh of a certain select company which were given to him by his Father All that the Father giveth me clearly intimating that there were some among mankind whom God having a gracious purpose towards gave them to his Son Christ that he should undertake for them do what he did for them that he should be a surety for them making satisfaction for them redeeming them Such was the Fathers intention his will not that Christ should die for all If so he would have given all to him but for some And this will Christ came to perform In the volume of thy Book it is written of me Loe I come to do thy will O God Heb. 10.7 I came down from heaven not to do mine own will but the will of him that sent me saith he in the verse after the Text v 38. That is to redeem and save those all those and only those whom God my Father hath given me Thus it is as Divines justly determine it The work of the Son in Redemption doth not exceed the work of the Father in Election Such is the order of working betwixt the Persons in the Trinity as of being the Son being from the Father worketh from him This he doth as the Son of God And the like he doth as the Son of man as Mediator His work was to do his Fathers work I have finished the work which thou gavest me to do saith he to his Father Joh. 4.17 Now what that work was we have seen viz. he had imployed himself for the good and benefit of those whom his Father had given him for whom he was now ready to lay down his life So then Redemption is not Vniversal As for those Texts which seem to speak it so Texts seeming to make Redemption Vniversal how to be understood they admit
to as many as thou hast given him These they were whom Christ had such a peculiar eye upon in what he did and suffered even those that were given him by his Father given him by his Decree of Election Them he had a care of living and for them he dyed giving himself for them to redeem them save them For their sakes I sanctifie my self in the Text before made use of Ioh. 17.19 Thus did the work of the Son in Redemption exactly answer to the work of the Father in Election the one not exceeding or falling short of the other whom the Father Elected them the Son Redeemed Whence it is that Believers are said to be Chosen in him Eph. 1.4 in as much as the decree of Election is executed in by and through him To which in the third place subjoyn we the work of the Spirit in Sanctifying Arg. 3. The work of the Spirit in sanctifying answereth to the work of Christ in Redeeming which in like manner answers to the two former to the work of the Father in Electing and the Son in Redeeming being of the same extent not coming short of them Thence is it that we find all these three put together by Saint Peter 1 Pet. 1.2 Elect according to the foreknowledge of God the Father through Sanctification of the Spirit unto obedience and sprinkling of the blood of Iesus Christ Thus do Election Iustification Sanctification like so many Linkes in a Chain follow one upon another all belonging to the same persons Those whom God the Father Electeth the Son Reconcileth and the Spirit Sanctifieth Now the Spirit doth not undertake the sanctifying of all No more did the Son the Redeeming and Reconciling of all but only of those whom he intended as my Text hath it to purifie unto himself to be a peculiar people Arg. 4. Christ interceding for all those for whom he dyed Let a fourth Argument be that which is commonly made use of in this cause Those for whom Christ performeth one part of his Priestly Office for them he also performeth the other Those for whom he offered himself upon earth for them he intercedes in heaven So much we may collect from that Text forecited Eph. 5.2 where the Apostle sets forth how Christ is said to give himself for his people viz. as an Offering and a Sacrifice In which two words as I told you there seemeth to be an allusion to the two Altars and two kinds of Sacrifices in the Temple the Brazen Altar which was for bloody Sacrifices the Golden for the offering of Incense The former of which at our own new Annotator there observeth was a Type of Christs bloody offering upon the Crosse the other of his Intercession Now those for whom he giveth himself in one kind he also giveth himself in the other Those for whom he offered that his bloody Sacrifice upon the Altar of the Crosse for them he offereth up the sweet Incense of his Merits interceding for them in heaven And so much may be collected from that of Saint Iohn 1 Joh. 2.1 2. where he also puts these two together We have an Advocate with the Father Iesus Christ the righteous And he is the Propitiation for our sins Mark it those for whom Christ is a Propitiatour for them also he is an Advocate Interceding for those for whom he suffered For which most express is that Text commonly made use of in this cause Rom. 8.34 It is Christ that dyed yea rather that is risen again who is even at the right hand of God who also maketh intercession for us Now this last he doth not for all Christ not Interceding for all He did it not when he was upon earth I pray not for the world saith he Ioh. 17.9 Not for the Reprobate world For whom then why for those all those only those whom his Father had given him But for them whom thou hast given me His Apostles and Disciples which did then already believe on him as also those who afterwards should do the like As we have it v. 20. Neither pray I for these alone his Apostles but for them also which shall believe on me through their word that is for all his Elect who should believe on him in after ages And if Christ as Mediatour did not make Intercession for all whilest he was upon earth much less doth he now do it being in heaven And not interceding for them surely he dyed not for them He that would not breath out a prayer for them surely would not spend his blood for them The Distinction of General and special Intercession unscriptural Repl Yea but saith the Arminian there is a twofold Intercession of Christ the one General for all the other special for Believers Ans So they indeed have found out a distinction but where they found it they tell us not Surely not in Scripture nor yet in any approved writer whether Ancient or Modern Neither can they well tell us what they mean by it And therefore I shall forbear to trouble you with the examination of it Repl. Christ made Intercession for the Jewes that crucified him Repl. Why but say they do we not read that Christ made Intercession for others besides his Elect what means that of the Prophet Isai cap. 53.12 He made Intercession for the Transgressors which he did in his Passion when he prayed for them that crucified him as the Story tels us Luk. 23.34 Ans To this it is answered True Christ doth make Intercession for Transgressours viz. such sinners as have interest in him and belong unto him And he did pray for those that crucified him But how did he this Ans 1. Ans 1. This he did out of a humane Affection Why this he did either humano affectu out of a humane Affection wishing that to them as Man which as God he knew would not be granted to all of them Thus weeping over Ierusalem as man he wisheth for them that they had known in that their day the things which belonged unto their peace which yet as God he knew were then hid from their eyes Luk. 19.42 2. Or else this he did as an act of Obedience 2. As an act of Obedience as he did many other things that he might fulfil all righteousness which as he saith it became him to do Matth. 3.15 Herein doing that himself which he had taught his Disciples to do to pray for them which despitefully used them and persecuted them Matth. 5.44 Which accordingly in imitation of this his Lord and Master the Martyr Stephen did Act. 7.60 3. 3. Not for all but those who did it ignorantly among whom were some Elect. Or thirdly supposing him to put up this prayer as Mediatour yet will it not hence be concluded that he made Intercession for all those who had a hand in bringing him to the Cross but only those who did it ignorantly For so runs his prayer Father forgive them for they know not
〈◊〉 〈◊〉 〈◊〉 in the hand that is by the hand which is to be referred not only to the word Sent that Moses was sent by this Angel receiving his Commission from him as Grotius looketh upon it but also to the word Redeemer or Deliverer God sent him to be a Redeemer by the hand of the Angel the Angel of the Covenant Iesus Christ in whose strength he acted and by whose power he was inabled to that great work 2. And as of Temporal 2. Spiritual so of Spiritual deliverances Wherein however others again may be Instrumental and so upon that account may be called by the name of Redeemers or Saviours as we finde the Ministers of the Gospel stiled in that Text Obad. 21. Saviours shall come upon Mount Sion which however literally as Diodate notes upon it may be understood of the Machabees who subdued the Idumeans of which we read 1 Mach. 5.3 yet spiritually it is to be reserved to the Apostles and other Ministers of the Gospel who were to preach the Gospel for the salvation of Gods Elect He that converteth a sinner from the errour of his way saith Saint Iames shall save a soul from death Jam. 5. last in so doing saith Paul to Timothy viz. in taking heed to his Doctrine and Life thou shalt both save thy self and them that hear thee 1 Tim. 4. last But these are but Instrumental Saviours sent by Christ and working by his power The Proper and Principal Saviour and Redeemer is Iesus Christ the only Author of eternal salvation as the Apostle calleth him Heb. 5.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Principal Efficient cause of it Christ the fittest person to undertake the work of Redemption to which he had a double right of Propriety of Propinquity And who so fit to undertake this work the work of Redemption as he To which he had a double right Ius Proprietatis Propinquitatis a right of Propriety and a right of Propinquity Of Propriety as God the Sons of men being his Creatures made by him and for him as the Apostle tels us Col. 1.16 Of Propinquity as Mau being neer akin unto mankind whose nature he had taken into a personanal union with his Godhead Now such was the Law of Redemption it belonged properly to the quondam Owner or else to the nearest of kin as we find it Lev. 25.25 Which Hanameel having an eye at speaks to Ieremie after that manner when he profered him his field to sale The right of Inritance is thine saith he and the Redemption is thine Jer. 32.7 8. And with such a right was Christ invested Being near akin to the Sons of men and the Inheritance being his by his Fathers graunt I will give thee the Heathen for thine Inheritance c. Psal 2.8 who then so fit to undertake this work of Redemption as he He gave himself that he might Redeem Redeem whom There is the second thing Redeem us that is his people his Elect. 2. The Redeemed Gods Elect Those whom he gave himself for to them he intended this benefit of his death He gave himself for us that he might Redeem us So it was Such was the condition of all the sons of men by nature they were all Captives Obs All men by nature captives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 talem liberationem significat quae captivitatem oppressionem praesupponit Chemnit Harm Luk. 1.68 So much is here plainly intimated and necessarily implied Redemption presupposeth Captivity Bondage And such was and is the state of all men by nature even of Gods Elect before the grace of God meet with them a state of Captivity Like as it was with Israel in Egypt before Moses wrought their deliverance so is it with all men Even Gods Elect people as well as others they are a Captived people So much we may learn from that Text of the Prophet Isaies Is 61.1 Where giving an account of his Commission wherefore he was sent to Preach he saith it was to proclaim liberty to the Captives and the opening of the Prison to them that are bound Which Text however literally it may have an eye at the temporal freedom of the Iewes by Cyrus from their Babylonish Captivity of which we find express mention afterwards Cap. 45.13 where the Lord speaking of Cyrus saith He shall let my Captives go yet mystically and principally it is to be understood of that spiritual deliverance which is wrought by Christ for his Elect people whose condition by nature is like unto that of the Iewes in Babylon They are all Captives Prisoners So we find them called Cap. 49. of that Prophecy v. 8 9. where the Lord designing to send forth his Son Christ upon the great arrand of his Mediatorship unto the Gentiles I will saith he give thee for a Covenant of the people the Mediator of the new Covenant betwixt God and his people That thou mayest say to the Prisoners go forth both procure and proclaim a spiritual liberty for his Elect who of themselves were no better than others Captives Prisoners A Doctrine which our Saviour applies to and inculcates upon the Iewes Joh. 8.32 where he tells some of them who professed to believe on him that if they so continued If ye continue in my word saith he ye shall know the truth and the truth shall make you free 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liberabit set you at liberty make you freemen Thereby giving them to take notice that of themselves what ever they thought such they were not A thing which indeed they could not digest and thereupon reply unto him in the next verse we be Abrahams seed and were never in bondage to any man How sayest thou then yee shall be made free Thus did they stand upon their native privilege looking upon themselves as the only free people in the world being descended from Abraham so from Iacob of whom it was foretold The Elder shall serve the Younger Gen. 25.23 the posterity of Esau should be subject to the posterity of Iacob Thus did they look upon themselves as the freest people upon Earth Yet our Saviour persisteth in what he had sayd inculcating it again v. 36. If the Son shall make you free ye shall be free indeed giving them to know that unless they were set at liberty by him and made partakers of his Redemption what ever they were in their own opinion and perswasion they were nothing less in truth than free-men they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free indeed As they were not at that time Corporally free being then vassalls to the Romans so much less spiritually And such is the conditition of all men without Christ what ever they may think of themselves or what ever their outward condition be they are no better than slaves and vassals all under a spiritual Captivity and Bondage Captives all Q. Captives to whom or How Quest Captives to whom A. Ans To this I may answer They may be said so to be
these Ahab did by his humbling himself in that manner 1 Kin. 21. last Because he humbleth himself before me saith the Lord to Elijah I will not bring this evil in his dayes By his external and temporary humiliation he obtained the deferring of a temporal judgment and that so as himself felt not of it The latter Jehu got whom the Lord telleth 2 Kin. 10.30 Because thou hast done well in executing that which is right in mine eyes and hast done unto the house of Ahab according to all that was in mine heart thy children of the fourth generation shall sit upon the throne of Israel Shewing himself zealous for God in destroying of Idolatry he obtained a temporal reward for that his service the intailing of the Crown upon his Posterity to the fourth generation which was accordingly performed and made good to him Thus God will not be indebted to any man for what ever service he doth to him Unbelievers they may obtain a temporal reward for such services as they do unto God to his Church or People by their acts of outward Piety Charity Mercy But as for that Eternal recompence of reward that they will fall short of This belonging onely to those that are in Christ to those that are Redeemed Purified Justified Sanctified by him And therefore to press what was propounded let this be the first work that you set about Seek you out for your interest in the Lord Iesus First seek after an in interest in Jesus Christ that you may be made partakers of these benefits by him and so become his Peculiar people Being such thus made trees of Righteousness now are you in a capacity of bringing forth such good fruit of being fruitful in every good work This I take up by the way from the Order of the words The words divided Which come we now to look upon in themselves Therein taking notice of two particulars Res Modus the Action and Affection The Action Affection The Action or service wherein this people is to be imployed and occupied viz. the doing of good works The Affeâ—tion or Disposition wherewith they are to do them viz. a holy fervor and zeal Zealous of good works Begin with the former The service of Christs people the service and imployment which is expected from and performed by this peculiar people whom the Lord Christ hath thus Redeemed and Purified They are a people devoted and addicted to good works to works to good works Obs Christs people addicted to good works So we may subdivide the words 1. To works 1. To works They are an active stirring working people Such a one was Christ himself when he was here upon earth My Father worketh hitherto and I work saith he Iohn 5.17 And eswhere he tells his Disciples that he must work I must work the work of him that sent me while it is day John 9.4 whilest I live here and whilest I have opportunity Such was he And such in measure are those that are his Not such as spend their time in doing of nothing idle persons Why stand ye all the day idle saith the Husbandman in the Parable to those whom he found in the Market-place Mat. 20.6 So is it with the men of this world many of which are as St. Luke calls them Acts 17.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loose dissolute persons spending their time in doing of nothing or of that which is as bad or worse than nothing But so is it not with those whom Christ calleth to be his servants Those who are called into the Vineyard are called to work there Go work to day in my Vineyard saith the Father to his Son in that other Parable Mat. 21.28 Those whom Christ calleth effectually into his Church they are such as are not loyterers but labourers Workers all 2. And that of good works 2. To good works That was a Title which the Heathens gave unto some of their Kings Princes they called them as our Saviour tells the Iewes Luke 22.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benefactors Well-doers And such are all those whom Christ calleth to be Kings true believers they are all benefactors doers of good works Not Evil-workers So Paul calleth the false Teachers of his time Phil. 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beware of evil workers being such as were very active took great pains and toyl in preaching but it was to the end that they might sow the Devils tares vent and spread their dangerous and damnable Doctrines Such workers there are ynow and too many amongst us at this day And such in some kind or other are all wicked and ungodly men they are all workers of iniquity Luke 13.27 doing the works of their father the Devil as our Saviour tells the Iewes John 8.44 Being therein active and stirring But such are not they whom Christ taketh to be his people True it is they are not altogether free from these works sinful works There is not a just man upon earth that doth good and sinneth not Eccles 7.20 In many things we offend all Jam. 3.2 But this is not their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which they make their work that which they purpose and design This is to work the works of God This was that which Christ made his work whilest he was here upon earth to work the works of him that sent him as we had it Iohn 9.4 This was his Meat as elswhere he telleth us My meat is to do the will of him that sent me and to finish his work John 4.34 And herein those who are his are in measure conformable to him They are such also as work the works of God workers of good works Being created in Christ Jesus thereunto To this end it is that they are regenerated begotten and born anew made new creatures We are his workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them saith Paul of himself and other believers Eph. 2.10 Like as a man putteth grafts into a stock that they may bring forth fruit and good fruit Thus doth God ingraff his elect people into Christ creating them as it were anew in him regenerating them by his Spirit that so they may bring forth fruits in him Which also in measure they all do He that abideth in me and I in him the same bringeth forth much fruit Joh. 15.5 Beleevers having union and communion with Jesus Christ they are now made fruitfull and that in good works Quest And what works are these which we call good work Good Works what Ans In Answer hereunto it is not my purpose to dilate upon the Common place of good works Take it briefly Good works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Theological sense they are all and only such works as are required and commanded by God in his word Such things as God commandeth Mark it such things as God commandeth requireth He hath shewed thee O
man what is good saith the Prophet Micah and what doth the Lord require of thee but to do justice and to love mercie and to walk humbly with thy God Micah 6.8 Such are the works which Christians are to look upon as good works such works as God requireth to be done such works as are consonant and agreeable to his mind and will So the Apostle explains it Heb. 13.21 where he thus prayeth for those to whom he writeth That God saith he would make you perfect in every good work to do his will working in you that which is well-pleasing in his sight Est explicali◠ejus quod praecedit Grot. Annot. in loc Where the latter words as Grotius and some others rightly observe are Exegetical and Expositorie to the former shewing what those good works were which he desireth they should be made perfect in viz. such works as God willeth and is well pleased with And to the same purpose serveth that other Text Rom. 12.2 where Saint Paul exhorts his Romans Be ye not conformed to this World saith he but be ye transformed by the renewing of your minde that ye may prove what is that good that acceptable and perfect will of God The will of God being in it self perfectly good it is the Rule of goodness and consequently what ever he willeth must needs be good God doth not will things because they are good but they are therefore good because he willeth them These then are those which we call good works Such works as God willeth to be done Not only permitteth for so he doth the worst of evils but requireth and injoyneth willeth Which will of his he maketh known in and by his word Which is his revealed will whereby he sheweth unto his people what is good These are Good works All these And only these As for other works which are devised by men Onely such be the pretence or intention never so specious and fayr yet having no warrant from the word they cannot be called good works much less being directly or indirectly contrarie to it That act of the Peoples which Saul pleadeth by way of excuse for himself 1 Sam. 15.21 their reserving of the spoil Sheep and Oxen the chief of the things which should have been utterly destroyed to sacrifice them unto the Lord in Gilgal it had a very fair and spetious pretence with it seeming to savour of a great deal of piety but what saith Samuel to it in the next verse v. 22. And Samuel said Hath the Lord as great delight in burnt offerings and sacrifices as in obeying the voice of the Lord Behold to obey it better than sacrifice God having commanded that all those things should be destroyed they transgressing of that command what ever their pretence or intention was this was a Capital sin in them and proved fatal to Saul who had the chief hand in it however he would have put it upon the people as Samuel tels him in the verse following v. 23. Because thou hast rejected the word of the Lord he hath also rejected thee for being King Good works are only such as God willeth and requireth As for other works how promising so ever they are but vain works Such are Traditions and humane inventions in the worship and service of God In vain do they worship me teaching for doctrins the commandements of men so our Saviour citeth that Text of the Prophet Isai Math. 15.9 And Saint Peter speaking of that course and manner of living which the Jews in his time had received by tradition from their fathers he calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vain conversation Good works are such all and only such as have warrant from the word Now these good works are of divers kinds Good works of diverse kinds Some Inward others Otward Inward in the Heart mind good thoughts Outward in the Tongue and Hand good words and good Actions All which are comprehended under this general Head of good works the word works being hereto be looked upon in the latitude the largest extent of it And again these good works of all these kinds they are reducible to two heads Reduced to two heads Holiness and Righteousness even those two which our Saviour himself reduceth them to Math. 22.37 39. Where he Epitomizeth giveth us the sum of the Law in those two comprehensive Commandements Thou shalt love the Lord thy God c. And thy Neighbour as thy self On these two Commandements hang all the Law and the Prophets Two general heads under which are comprehended all those respects and duties which Christians do ow and are to perform to the one and to the other First duties towards God whom they are to honour in their thoughts words Actions works of Holinesse duties of the first Table Then towards their Neighbour to whom they are to wish well and do well doing all good offices unto them as they have ability and opportunity in reference to their Lives Liberties Estates good names Bodies Souls works of Righteousnesse and mercy duties of the second Table But I shall not go about to reckon up particulars which are many So are evill works for the kinds of them they are many even all sinfull thoughts words and Actions And so is it with good work To which all which those who are Christs peculiar people Redeemed and Purified Justified and Sanctified by him are seriously devoted Not to dwell any longer upon the Doctrinal part That which I aym at being chiefly Application Which let it be directed in the 1 place by way of Conviction If this be the Qualification of those who belong unto Christ then may it hence be concluded against many that as yet they are none of this number Divers convinced not to belong to Christ none of these Peculiar ones whom Christ hath given himself for Alas the evidence is but too clear Qui non tenentur serio studio honorum operum illi hoc ipso significant se non esse in numero eorum quos Christus sua morte redemit Piscator Observ in Text. Their works testifie against them or at least do not testifie for them These are the things which our Saviour saith testified of him his good works The works which I do in my fathers name they bear witnesse of me Joh. 10.15 they shewed to whom he belonged declared him to be what he was the Son of God And so they do of every man The tree is known by his fruits saith our Saviour Math. 12.33 And so are men by their works To themselves by their thoughts the workings of their hearts To others by their words and Actions known what they are and to whom they belong whether to Christ or Satan What are you barren Trees Barren trees none of Christs planting bearing no good fruit surely you are none of Christs planting Every plant that abideth in him bringeth forth much fruit Joh. 15.5 And what have you none of this fruit have you no good
Scribes and be killed Yet he undertaketh the journey Yea though Peter as a friend took him aside and advised him to the contrary saying Be it far from thee Lord this shall not be unto thee as it there followeth in the next verse yet he still persisted in his resolution giving Peter a tart check for that his well-meant but ill-advised Counsel bidding him Get thee behind me Satan for thou art an offence unto me v. 23 So not induring to hear any thing that might tend to the taking him off from prosecuting of that design Secondly Being come to Ierusalem 2. His going into the Garden though he well knew that the Iewes lay in wait to apprehend him and that Iudas had made a compact with some of them to deliver him into their hands yet doth he not think of withdrawing himself Which we read that at another time he did viz. when a Crown was offered him Joh. 6.15 when he perceived that they the Jewes would come and take him by force to make him a King he departed again into a mountain himself alone And surely had he pleased he could as well have withdrawn from the Cross which he knew was intended for him Yea and this we find before he had done when the Pharisees held a Council against him how they might destroy him when Iesus knew this saith the Text he withdrew himself from them Matth. 12.15 But now the hour being come as he saith which then it was not the time appointed by his Father now he is so far from withdrawing that he goeth to meet those which were sent to apprehend him retiring into the garden his usual place of prayer whither he knew Iudas would bring his rout of Officers for that purpose Thirdly Being come into the Garden 3. Yeelding himself to the Officers had he pleased he could easily have resisted them there which he let them know by casting them down to the ground with a word as I shewed you or else have withdrawn himself from them or else have hid himself and gone through the midst of them as the story tels us that in a miraculous way he did through the midst of those who had taken up stones to cast at him Joh. 8. last But he instead thereof goeth to meet them calling unto them as Saint Iohn hath it cap. 18.4 Iesus therefore knowing all things that should come unto him went forth that is from that part of the Garden where he was towards them that came to apprehend him and said unto them whom seek ye To which when they not knowing him made answer Iesus of Nazareth he replyeth to them I am he as the next verse hath it And again v. 7. after that he had raised them up by the same power that he cast them down he propoundeth the same question to them again whom seek ye To which when they make Answer as before Iesus of Nazareth he replyeth again I have told you that I am he v. 8. All which clearly evidenceth that he did willingly offer and yeeld himself unto them 4. Making a bold Confession Fourthly to go on Being brought first before the High-Priests and then before Pilate he useth no subterfuges or evasions to decline their malice but as the Apostle saith He witnessed a good Confession 1 Tim. 6.13 acknowledging and asserting that he was a King and the true Son of God though he knew that Attestation would be capital unto him as you find it Matth. 26.64 5. Not appealing nor deprecating the sentence Fifthly Having there received his sentence he maketh use of no Appeal which Paul did in a like case who appealed from Festus to Caesar Act. 25.11 nor yet Deprecation so as to sue for favour but willingly submitted to the Judgement passed upon him Sixthly And being led to execution 6 Making no resistance he shewed no reluctancy but was led as a Lamb to the slaughter and as a sheep that is dumb before the shearers so opened he not his mouth Isai 53.7 Seventhly 7. Not using any means to abate or shorten his sufferings And lastly in his Passion upon the Cross he was still the same not willing to use any means that might abate the sense of his Torment to which end it is conceived that stupifying potion of Vinegar and some other ingredients was offered to him which till his suffering was finished he refused to tast of as the story sets it forth Mat. 27.34 48. Thus did he willingly yeeld himself to the drinking of drinking off that bitter Cup which was given him by his Father according as he had told Peter he was resolved to do The Cup which my father hath given me shall I not drink it Joh. 18.11 Drinking even the very dregs of it Not ceasing to suffer untill he could say what he did Consummatum est it is finished viz. the work of Mans Redemption and then as the Evangelist hath it he gave up the Ghost Joh. 19.30 pouring forth his soul unto death as the Prophet expresseth it in that Text forecited Isai 58. v. last Thus then was the suffering of Christ free as to any Compulsion 2. Christs death Free as to merit 2. And so it was also as to any Merit or desert in or from those for whom he suffered So Gorrhan not amiss here expounds the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He gave himself sc gratis sine meritis nostris freely and without any merit on our parts For alas what was there in Man that could any wayes deserve such a favour at the hands of this his Creator yea or any favour Man being then an Enemy to God When we were Enemies we were reconciled unto God by the death of his Son Rom. 5.10 So as we may well conclude this for an unquestionable truth that this offering was every wayes a free-will-offering Christ gave himself for us Appli Christ herein propounded as a pattern for imitation Applic. And did he so to make some Application before we proceed any further as not willing so to overcharge your heads as not to lay in fomewhat into your hearts Let him then herein be propounded as a Pattern for our Imitation This was one end as I shewed you wherefore Christ gave himself that he might be a Pattern So he was in his Life in the ordering of his Conversation Learn of me for I am meek and lowly in heart saith he to all that come to him Matth. 11.29 I have given you an example that ye should do as I have done unto you saith he to his Disciples when he had washed their Feet Ioh. 13.15 so teaching them to be ready to do all offices of love each to other And as in his life so in his Death He suffered for us leaving us an example that we should follow his steps as we have it in that forecited Text 1 Pet. 2.21 And this let us do all of us learning of him willingly to comply with the will of our
of Promise the earthly Canaan but the eternal reward And the like may Christians in their good works which they do they may have an eye to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Recompence of Reward which God hath promised to such workers And that both Temporal and Eternal reward Therefore is it that our Saviour propoundeth this as a motive unto them to put them upon the practice of good works setting their reward before them Love your Enemies saith he and do good and lend looking for nothing again and your reward shall be great Luke 6.35 And elsewhere he tells us that whosoever shall do the least office of love Disciple in the name of a Disciple but give a cup of cold water unto him he shall in no wise lose his reward Mat. 10. ult This Christians may yea and for their incouragement ought to have an eye at as in their sufferings so in their doings for Christ By patient eontinuance in well-doing seeking for Glory and Honour and Immortalitie as the Apostle describeth the true believer Rom. 2.7 Gods glory to be eyed in the first place not vain-glory But the chief and main end which they are to aym at is the Glory of God seeking that in the first place Not their own glory This was the Leaven which sowred whatever duties or services the Pharisees performed What they did they did it in an ambitious way out of vain-glory that they might be seen of men◠and have glory from them So our Saviour chargeth it upon them Mat. 6. v. 2. where also he tells his Auditors what they must expect for such services Verily saith he they have their reward v. 2 5 16. All the reward they must look for They must look for none from God Now this let us abandon Take heed that ye do not your Alms to be seen of men that is our Saviours caveat in the first v. there Not seeking our selves our own Glorie This we may hear our blessed Saviour disclaiming I seek not mine own glorie saith he Iohn 8.50 But the glory of his Father he did the glorie of him that sent him as he intimates there in the Chapter fore-going Iohn 7.18 And this let us in imitation of this our heavenly pattern seek after In whatever we do making this our Alpha and Omega our first and last the chief of all our ayms that God may be glorified in us and by us This was Pauls main design in whatever he did or suffered that God might be glorified in him whether by life or death as he telleth his Philippians c. 1. v. 20. And this let us make the main end of all our good works that God as I say may be glorified in us and by us Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven saith our Saviour to his Disciples Mat. 5.16 Let your light shine Manifest your inward graces by your outward actions which are as beams from the Sun Shine before men who cannot judge of your hearts but by your deeds That they may see your good works not onely hear your words but behold your works And so glorifie your Father which is in heaven And let this be the main design of every of us in whatever works we doe that God may be glorified in us as Paul saith he was in him Gal. 1. last So doing now doubt not but our works shal be acceptable to God and profitable to our selves of which more hereafter in the last particular to which I now come 2. Partic. The inward Affection in doing good works The Modus the inward Affection or Disposition of this peculiar people in performing of this service doing of these works and that is a holy fervour Zeal Zealous of good works Obs Christs people Zelots Such the Redeemed of the Lord Christs people are or ought to be Zelots Mark it this is the last Conclusion which the Text holdeth forth unto us Christs people must be zelots So was one of his Apostles sirnamed Quod Zelo ferveret Hieron Epl. 53. ad Riparium Simon called Zelotes Luke 6.15 Acts 1.13 Simon the zealous And such ought all his Disciples to be zelots all Such were the Iewes generally under the Law they were zealous of the Law So Iames tells Paul concerning them Acts 21.20 Thou seest brother saith he how many thousand of Iewes there are which believe and they are all zealous of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the Chapter following Paul speaking to the Iewes concerning himself he tells them how that being a Iew born and bred and taught according to the manner of the Fathers I was saith he zealous towards God as ye all are this day Such were they under the Law And such Christians ought to be under the Gospel though not in the same way yet zelots still Not key-cold nor yet tepid and lukewarm in their Religion but zealous That is the Charge which the Son of man giveth to lukewarm Laodicea Rev. 3.19 Be zealous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which if she were not he threatens to spew her out of his mouth Thus Christ will own none for his people but such as are zealous Quest And wherein zealous Quest Wherein to be zealous Ans Why generally in somwhat that is good It is good saith the Apostle to be zealously affected alwaies in a good thing Ans Generally in a good matter Gal. 4.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zeal in it self as it is with Affections and Passions whereof zeal is onely the Intension the heightning of them it is vox media indifferent so as it may be taken either in good or bad part according to the nature of the Object or matter whereabout it is exercised So much we may take notice of from that Apostle who as he there minds us of a good zeal so in the Chapter following he tells us of an evil one Gal. 5.20 where speaking of the works of the flesh among other he reckons this for one Emulations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zeals inordinate heats and contentions about matters not fit for Christians to contend about Thus then there is a double zeal Spiritus Carnis the one a fruit of the Spirit the other of the Flesh a spiritual a carnal zeal It is the former of these we have to deal with a spiritual zeal Which as it is proper so it ought to be common to those that are Christs They must be zealous in a good way in a good matter This in the General In Particular In Particular the good things whereabout they are to be zealous may be reduced to two heads either Gifts or Works that they may receive the one that they may act the other 1. For Gifts 1. For Gifts This the Apostle calleth for 1 Cor. 14.1 Desire spiritual Gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Original be zealous of them earnestly coveting them So we find the same word
elswhere more fully and fitly rendered Cap. 12. v. last of the same Epistle where we meet again with the same Injunction Covet earnestly the best gifts With such earnestness of affection are Christians to seek after spiritual Graces and Gifts Graces which may be beneficial to themselves Gifts whereby they may edifie others desire them with zeal and holy emulation 2. Works 2. And as Gifts so Works As to Receive so to Doe This the Text points at A people zealous of good works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sectatorem bonorum operum so the Vulgar Latin renders it A people that are followers of good works A truth Such Christs people must be Followers of that which is good as St. Peter hath it 1 Pet. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imitators as that word properly signifieth Imitating and following of God Be ye followers of God Eph. 5.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imitating him in doing good unto all Zeal imports an intense Affection Thus ought Christians to be followers of good works Followers after Charity 1 Cor. 14.1 But the word in the Text imports more Vides inquit Chrysost ut non simpliciter opera virtutis a nobis exigantur Ait enim aemumulatorem h.e. magna cum alacritate ingenti studio animo vtrtutis opera crpessentem Esti ad loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to Boyl per Onomatopaeiam because when liquor boyles it maketh an hissing noise Vnde fortasse Anglicum Seeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zealous of good works Giving us to take notice as Chrysostom well observes upon it that it is not sufficient for Christians to do good works but they must do them with an intense affection They must be Emulatores bonorum operum as Jerome and Ambrose here render the Word or as Beza Studiosi bearing a fervent affection to them and earnestly striving to go before others in them This is the proper signification of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zealous zeal the same in all thre Languages which coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a verb which signifieth to boyl or seeth a word answering it both in sound and sense and so may be conjectured to be taken from it or to make a hissing noise as water doth when hot Iron or burning Coals are cast into it it imports a fervent heat in the Soul an earnest and vehement Affection And with such an affection are Christians to go about good works to be zealous of them and in them zealously to Affect them Thus are they to be affected towards their God loving him with an intense Affection Christians to be zealous towards their God So the Law requireth it Thou shalt love the Lord thy God with all thine heart and with all thy Soul and with all thy mind and with all thy strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Saint Mark and Luke have it Mark 12.30 Luk. 10.27 And being thus affected towards him they are in like manner to be thus affected for him This is Phineas's commendation He was zealous for his God Numb 25.13 zealous for his sake as the 11th verse there hath it He could not indure to see such dishonour done to his God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zelando Zâ—latus sum Montan and therefore steppeth forth to execute Justice upon the offenders And the like saith Elijah of himself I have been very jealous or zealous for the word is the same for the Lord God of Hosts 1 King 19.10.14 And the like we read of David Psal 69.9 who was therein a type of Christ of whom it written the Zeal of thine house hath eaten me up Joh. 2.17 Such was his Zeal for the worship and service of God that it was as a fire within him burning in his breast and breaking forth as occasion was offered as at that time it did when he whipped the buyers and sellers out of the Temple And thus ought those who profess themselves to be his people to be affected towards their God Being zealous for his honour and glory in and about his worship and service Zealous towards their Brethren And in like manner are they to be affected towards their brethren being Zealous of them So Paul telleth his Corinthians that he was for them 2 Cor. 11.2 I am jealous over you with a godly jealousie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am zealous of you ardently affecting you earnestly desiring your wellfare So ought the Ministers of Christ to be affected towards the people committed to their charge desiring their good That is the Testimony which Paul giveth to his Colossians concerning Epaphras or Epaphroditus for they are conceived to be both one a faithfull minister of Christ as he calls him Col. 1.7 Epaphras idem qui Epaphroditus contractione pronunciationis sic Demas est Demetrius Grot. Annot. in loc I bear him record saith he that he hath a great zeal for you Col. 4.13 And thus ought all Christians to be affected towards their brethren earnestly desiring their good being readie to express their Affection to them by being forward to all good offices readie to every good work as we haue it in the verse next but one after the Text Tit. 3.1 With such Zeal are Christians to perform all duties All duties to be performed with Zeal to do all kind of good works of Piety and Charity works of Holinesse and Righteousnesse Being good works and proper for them they are be zealous in performing of them So was our blessed Pattern the Lord Jesus in doing the will of his father of which he saith that it was his Meat Joh. 4.34 My meat is to do the will of him that sent me and to finish his work This he desired more than his bodily food which a hungry man maketh haste to feeding upon it with an eager appetite and with great complacency and contentment And thus are Christians to go about Gods work the doing of his will making haste to it I made hast and delayed not to keep thy Commandements saith David Psal 119.60 making it their delight I delight to do thy will O my God saith he Psal 40.8 Thy Testimonies are my delight Psal 119.16.24 and often in that Psalm And so is it with every truly godly man he is one whose delight is in the Law of the Lord as David describeth him Psal 1.4 as in Meditating of it so in Practising it doing it with alacrity and chearfulness and some spiritual vigor desiring to run Gods waies I will run the way of thy Commandements when thou shalt inlarge my heart saith that holy man v. 32. of that Psalm A Runner in a race is zealous in his way putting himself forward what he can putting all his strength to the work that he is about And so ought Christians to be in Gods waies being zealous of and in good works R. This is R. And great reason they should be so this being a thing both Good and Necessarie 1. Good 1. Good 〈◊〉
2. And again consider how zealous Iesus Christ hath been for us 2. The zeal of Jesus Christ in giving himself What affection he hath shewn to us in doing what the Text mindeth us of giving himself for us and that to the Death even that accursed death treading the winepresse of his Fathers wrath for our sakes What zeal did he herein shew for us How earnest was his desire of effecting the work of our Redemption This is that which he telleth his Disciples Luke 12.50 I have a Baptism to be Baptized with saith he and how am I straitned till it be accomplished A Baptism meaning his Death and Passion whereby he was consecrated to be the Saviour of the world And concerning this he saith he was straitned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earnestly desiring the accomplishment thereof that so the work of mans Redemption which he made his grand design might be effected A work which he was very zealous of And hereupon it was that he was so far from declining of that bitter Cup as Peter would have had him to do that he even maketh haste as it were to drink it going into the Garden where he knew the High Priests officers would come to apprehend him and there going forth to meet them offering himself unto them not accepting of any attempt for his rescue as I shewed you in opening the first Branch of the Text how Christ gave himself for us Such was his zeal for us that he thought not his dearest blood too dear for us And oh how zealous then should we be for him Was he so zealous in suffering for us how zealous should we be in doing for him Let these Considerations serve as well they may for the kindling of this fire 2. Considerations useful for the blowing up of this fire Which being in this way kindled let our next work be to inflame and blow it up In which way among other make use of these Considerations 1. The zeal of Angels in serving their God 1. Look upon the blessed Angels considering how zealous they are in serving their God and us So much we are put in mind of by that name which is given to some of them who are called Seraphim So we find them Isa 6.2 where the Prophet describing the Majesty of God represented to him in a Vision as sitting upon his Throne with a guard of Angels about him he saith About it stood the Seraphims or rather Seraphim as the plural termination in the Hebrew requires it should be Seraphim a word coming from Saraph which signifieth to burn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ussit form whence they were so called as to import their singular splendor so also their fervency of love to God and zeal in his service Who maketh his Angels Spirits his Ministers a flaming fire Psa 146. Such are those glorious Spirits Whence it is that in the verse there following they are said to have each of them six wings two whereof were to fly withall as also the Cherubins in the Temple had 1 King 6.27 intimating their promptness to and swiftness in executing the will of their God doing whatsoever he putteth them upon Doing his commandements hearkning to the voice of his word as the Psalmist describeth those heavenly Spirits Psalm 103.20 And as they are zealous in doing service to their God so to his people In serving his people Being Ministring Spirits unto them sent forth to Minister unto them who shall be heirs of Salvation as the Apostle sets forth their office Heb. 1. last how intent are they about this work Take heed saith our Saviour that ye despise not one of these little ones the meanest of Gods servants For I say unto you that in Heaven their Angels do always behold the face of my Father which is in heaven Mat. 18.10 waiting for Gods command to be imployed for the meanest of his servants And are they so zealous in his service Why then should not they who hope to be like unto them another day which our Saviour tells us all true believers in the Resurrection shall be Matth. 22.30 strive to be herein like unto them 2. And as Angels so the Saints of God 2. The zeal of Gods Saints upon earth how zealous do we find many of them to have been How zealous for their God So was Moses and Phineas and Elias and David of whom I spake before And such was Iohn the Baptist A burning and a shining light John 5.35 burning in his zeal for God and shining in his doctrine and life before men And of the like spirit was Paul who when the Disciples understanding what troubles he was like to meet with at Ierusalem disswaded him from going up thither tells them I am ready not to be bound only but to die at Ierusalem for the name of the Lord Iesus Acts 21.13 And how zealous for their Brethren So was Moses who rather than Israels sin should not be forgiven them wisheth that God would blot his name out of his book of life Exod. 32.32 In like manner St. Paul being transported with the like affectionate zeal for his Countreymen the Iewes I could wish saith he that my self were accursed from Christ for my brethrens sake my kinsmen according to the flesh Rom. 9.3 And like zeal we find in other of the servants of God As in Mart. Luther who being disswaded by his friends from adventuring his person at the Council at Wormes took up that Heroick resolution that though there were as many Devils there as tiles to cover the houses yet would he in the name of the Lord Iesus present himself there And the like we read of Mr. Calvin how that bewailing the sad differences amongst the Churches in his time he professed Ne decem quidem maria that it was not the sailing over of ten Seas that would grieve him so he might but obtain an uniform draught of Religion Now setting these and the like Presidents and Examples before us let them be as so many provocatives unto us Such effect had the forwardness and liberality of the Corinthians in their charitable Contributions this their zeal provoked very many as the Apostle tells them 2 Cor. 9.2 And of such use let the zeal of Gods servants be unto us serving to blow up this heavenly zeal in our hearts 3. And such use make we of that zeal which we see betwixt Men upon Civil interests 3. Zeal betwixt men upon civil interests Thus when railing Shimei reviled and cursed the Lords Anointed King David in that base and unworthy manner that he did Abishai hearing it he could not endure it but presently he tenders his service to his Master for the revenging of his quarrel by taking off the head of the dead dog as he calls him as we have the story 2 Sam. 16.9 And like instances we meet with many of such as having espoused the interest of some other have been so zealous in the
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
neither Jew nor Gentile there is neither bond or free there is neither male nor female for ye are all one in Christ Jesus Gal. 3.28 These make some difference as to Men not so to God and Iesus Christ As the Father hath Elected so the Son hath Redeemed some out of all these Thou hast Redeemed us to God by thy blood out of every kindred and tongue and people and Nation so sing the 24. Elders Rev. 5.9 Of such latitude and extent is this All here in the Text of which our Saviour saith All that my Father giveth me shall come unto me And that Certainly Non dicit ad me venire potest aut ad me veniat sed per affirmationem Ad me veniet Muscul in loc Shall come and that Certainly So our Saviour here layeth it down not as a Probable but as a Certain an indubitable truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad me veniet Not venire potest or veniat not He may come or let him come but he shall come asserting and concluding it as a most certain thing Quest Quest The ground of this certainty But how cometh it so to be How cometh it to pass that there should be such a certainty herein that all and every of those who are thus given to Christ should thus come unto him that all that are Elected should believe on him Ans Ans Not in themselves Non est hoc naturali cuidam dispositioni dandum Muscul ibid. For Answer Know that we are not to expect any ground or reason hereof in and from themselves as if there were any thing in their natural dispositions that should incline them hereunto rather than others As if they were of themselves wiser than others to know what belonged to their eternal wellfare No herein all are alike Gods Elect before their Conversion are no wiser than others We our selves also were sometimes foolish saith the Apostle Tit. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without understanding Non intelligentes rerum divinarum as Grotius well explaines it having no understanding in divine matters So was it with the then believing Gentiles at whom the Apostle is conceived there principally to have an eye But not only with them but with the Iewes also Paul though before his Conversion as intelligent as most of his time yet he rankes himself in the number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We. And so is it with all the Elect people of God before his Grace come to put a difference betwixt them and others there is no difference as to their understanding in divine and heavenly mysteries And as for wordly wisedom if there be a difference commonly it lieth on the other side God hath chosen the foolish things of the world saith the Apostle in that Text even now cited 1 Cor. 1.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish things of the world that is foolish persons so accounted in and of the world And in the verse there foregoing he tells us v. 26. Not many wise men after the flesh are called to believe on Christ men worldly wise Herein those who are given to Christ they sometimes oft-times fall short of others How is it then that they come unto him whilest others keep off from him being strangers or enemies to him Ans 2. Ans 2. But in God the Father Jesus Christ The Ground and Reason hereof being thus wholly out of themselves we shall find it partly in God the Father and partly in his Son Christ In God the Father who hath 1. Decreed it In God the Father who 1. Hath decreed it given them to Christ by his Eternal Decree Now Gods decrees are like as is said of those Lawes of the Medes and Persians unchangeable unalterable I am the Lord I change not Mal. 3.6 Men are mutable the best and wisest of them they change and alter their purposes upon second thoughts So doth not God His Counsel shall stand Isa 46.10 So shall this his Eternal Counsel his Decree of Election The foundation of God standeth sure Sicut qui palatia struunt solent firma subjicere fundamenta ità Deus moliens civitatem illam aeternam decreta quaedam substravit velut fundamenta quae manent inconcussa Grot. in loc saith the Apostle speaking of this Decree Which is the first ground-work of Mans salvation layed by God himself 2 Tim. 2.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sure and steady foundation not to be shaken much less overturned Gods decrees being passed must come to passe Thus it is even in things wherein there is the greatest contingencie as to secondary causes yet if we look at this first cause there is a necessity in that contingencie Things must happen as they do All that are given unto Christ by God his Father must and shall come to him the absolutenesse of Gods decree requires it should be so 2. And 2ly as God hath Decreed it so he effecteth it 2. Effecteth it Having elected some to salvation by Christ he doth not only propound and offer Christ unto them so leaving it to the liberty of their own will whether they will come unto him believe on him or no but he causeth them to come unto him drawing them No man cometh unto me saith our Saviour except the Father which hath sent me draw him v. 44. of this Chapter that is powerfully and effectually work upon him For so we are to understand the word there Not as if God did offer any violence to any in bringing them to Christ in forcing them to come to him against their wills No as the will of man cannot be forced which if it should be it should cease to be a will so neither doth God work upon any in the work of Conversion in any such way but in a sweet and swasory way congruous and agreeable to their liberty and nature Drawing them with the cords of a man as the Prophet hath it Hos 11.4 yet powerfully and effectually of unwilling making them willing So much the word in the Text imports 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall come viz. willingly And thus doth God the Father work upon all those whom he hath given to his Son Christ all his Elect people making them willing to believe on him Which he doth by revealing him unto them and in them Thus was Paul that chosen vessel as he is called Acts 9.15 brought unto Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieron Erasmus Grot. in loc Videtur eo dicendi genere significari dei gratiam coelitùs in animum ipsum illabi ut Graeca etiam Scholia Annotarunt Beza Gr. Annot. ad loc When it pleased God to reveal his Son in me saith he Gal. 1.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only by me as some have construed it or yet to me but in me that is as Beza after the Greek Scholiasts explaines it by an inward and effectual Revelation not only to his
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