Neither of which they could be were they not thus purified Unclean vessels are not meet to be brought into the presence of a Prince neither are they fit for any honourable service until they be washed and sweetned And so is it with impure sinners till they be washen by the Blood and Spirit of Christ as they are not fit for his presence so much less for his use So much we may take notice of from that fore-cited Text of the Apostle 2 Tim. 2.21 If a man therefore purge himself from these viz. impure Doctrines and Practises he shall be a vessel unto honour sanctified and meet for the Masters use None are fit for the service of Christ or for Communion with him to honour him or to be honoured by him but such as are purified sanctified But I shall not insist upon this General Come we to the Particulars here assigned in this End Which are two Christ purifieth this people to himself 1. That they may be a Peculiar people 2. Zealous of good works In the former we have their Appropriation in the latter their Qualification Deal with them severally beginning with the Former A Peculiar people SUch is the Church for which Christ gave himself a Peculiar people Obs The Church a peculiar people So we find the people of the Iewes often called Deut. 14.2 The Lord hath chosen thee to be a peculiar people to himself above all the Nations that are upon the earth So again Cap. 26. v. 18. The Lord hath avouched thee this day to be a peculiar people All Nations they were a people yea in a general sense they were Gods people his by Creation and by a generel Government but the Israelites were his by a special Appropriation a special people to him So we find the same word rendred Cap. 7. v. 6. The Lord thy God hath chosen thee to be a special people to himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Populus peculii seu peculiaris A people whom God having Redeemed from their Egyptian Captivity he had taken into a special Covenat with himself so as they were more nearly related unto him than any other people in the world What Nation hath God so nigh unto them c. Deut. 4.7 Now what the Apostle saith of other things which befel that people 1 Cor. 10.11 we may also say of this It happened unto them for a figure they being herein a Type of the true Church which being by Christ Redeemed from spiritual captivity is to him a Peculiar people So our Apostle alluding to those Texts of the Old Testament where the Iewes are so called here applyeth it unto Christians true Believers calling them Christs peculiar people As also St. Peter 1 Pet. 2.9 where setting forth the Saints privileges among other stiles which he giveth them The word Peculiat explained Saepè mecum considerans quid sibi vellet verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â sapientibus hujus soeculiinterrogans si fortè alicubi legissent nunquam invenire potui qui mihi quid significaret exponeret Hieron Com. in Text. Hoc vocabulum finxerunt Graeci Interpretes Beza Gr. Annot. in loc Scultet ibid. he calls them A Peculiar people A Peculiar people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Text. A word concerning which Ierom in his Commentary on this place tells us that having with himself often considered what should be the sense and meaning of it he consulted with the most learned of his time about it whether they had met with it in any of their Authors but could not receive satisfaction from any of them about it Whereupon he concluded as others after him have done the Apostle to have borrowed this word from the Old Testament where the 70. Interpreters not finding a word fitly answering to the Hebrew Segallah they coyned this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as the Hebrew word also doth properly signifieth a Choise Treasure somewhat which a man for some apprehended excellency in it setteth a special affection upon and so severing it from the rest of his substance layeth it up reserving it for some other use and purpose This is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the choisest and most precious part of a mans substance a peculiar Treasure So we find it used in the proper signification of it Eccles 2.8 where Solomon setteth forth how he gathered unto himself Silver and Gold and the peculiar Treasure of Kings and of Provinces Segullah saith the Hebrew rendred by the 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most choise and precious Rarities wherewith Princes and Provinces did use to present him And such a peculiar Treasure is the Church unto Iesus Christ As the Israelites were unto God his Segullah his Peculiar Treasure So our Translation renders the word Exod. 19.5 Ye shall be a Peculiar Treasure unto me above all people All people were his as it there followeth All the Earth is mine that is all the people of the earth but they his Segullah his Peculiar Treasure The Lord hath chosen Iacob to himself and Israel for his Peculiar Treasure saith the Psalmist Psal 135.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the 70. Even such is the Church for which Christ gave himself even all true Believers unto him Believers called a peculiar people upon a divers account They are his Peculiar Treasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Peculiar people And so they may be called upon a divers account Being 1. 1. Being chosen out of the world A Chosen Generation The Lord hath chosen thee to be a special a Peculiar people to himself saith Moses to Israel in those Texts forenamed Deut. 7.6 14.2 Ye are a Chosen Generation a Peculiar people saith Peter there of Believers 1 Pet. 2.9 Chosen out of the world and so distinguished from others by the grace of Election whereby they are given unto Christ to be his Peculiar people 2. Being redeemed out of the world .2 As they are chosen so they are Redeemed out of the world Thou hast Redeemed us to God by thy Blood out of every Kindred and Tongue and People and Nation so sing the 24. Elders Rev. 5.9 They are a people whom Christ hath paid a peculiar price for a people which have cost him dear more than all the world besides That cost him but a word of his mouth He spake and it was done Psal 33.9 But these the Blood of his heart A dearly purchased Possession So the Apostle calleth them Eph. 1.14 To the Redemption of the purchased Possession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such are true Believers and upon that account called by St. Peter a Peculiar people in that Text 1 Pet. 2.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Populus ad acquisitionem or acquisitionis A Purchased people whom God that is Christ God and Man purchased with his own blood as we have it Act. 20.28 3. Of high esteem with Jesus Christ 3. A
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
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
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
under Ordinances wherein they have had an outward visible Communion with Christ not only hearing his Word but partaking of his Sacrament there eating and drinking in his presence this will make nothing for them but much against them This is that which they must then make account to hear from the mouth of Jesus Christ I tell you I know you not depart from me ye workers of iniquity Thus shall he then cast them out who would not here receive him in They that would not here receive him into their hearts that he might rule there he will not then receive them into his house his Kingdom there to dwell and reign with himself but he shall then cast them out into that outer darkness where shall be weeping and wailing and gnashing of teeth And in so doing who shall charge him of injustice or yet rigour That wicked men are excluded and cast out as at that day they shall be they can charge it upon none but themselves Not upon Christ It was not he that first rejected them he offered himself to them and was ready to receive them upon their coming to him That they are cast out they may thank themselves Such was their stubbornness they would not come when they might and therefore their exclusion is just Thy destruction is of thy self saith the Lord to Israel Hos 13.9 And so is this their exclusion Because thou hast rejected the Word of the Lord therefore he hath also rejected thee saith Samuel to Saul 1 Sam. 15.23 And so may it be said unto them Because you rejected the Lord Christ here would not hearken to him would not receive him therefore he hath also rejected you Here is terror Vse 4. Christ a pattern for the Christians imitation In the fourth and last place having heard what is the mind of Jesus Christ here let me now propound him as a pattern for imitation to all those who own him and desire to be owned by him let them be like minded with him Let the same mind be in you which was also in Christ Jesus saith the Apostle to his Philippians Phil. 2.5 And so say I to you all of you and whoever they are that profess the name of Jesus Christ Be you like-minded with him And that as in other respects 1. In receiving those that are given to him so 1. in this of receiving and embracing those who are given to him and come to him even all true believers such as professing the faith of Christ walk answerably to that profession Seeing Christ is pleased to own them to receive and embrace them so do you Do not you cast out any of those whom he saith he will not cast out but receive them into your hearts and as occasion is into your houses making much of them delighting in them So did David My goodnesse saith he extendeth not unto thee O Lord but unto the Saints that are in the earth the excellent in whom is all my delight Psal 16.3 And so let it be with us However we converse occasionally with others the men of this world which cannot be avoided so long as we are in the world as the Apostle yeilds it 1 Cor. 5.10 yet let our delight be in the Saints And let our goods also according to our abilities and their necessities extend unto them They being near to Christ let them be dear to us Let us in no wise cast them out but let them have a room in our hearts which let it be as an open house to receive all those who have aliquid Christi any thing of Christ in them Seeing Christ hath received them so do we It matters not what otherwise they be Though outwardly mean though despicable as to the world in regard of the meanness of their outward condition or inward abilities yet let them not be so to us Such they are whom God oft-times maketh choise of to give to his Son Christ Hath not God chosen the poor of this world saith St. James Jam. 2.5 God hath chosen the weak things of the world saith St. Paul 1 Cor. 1.27 Homines de plebe persons weak as in estate so in parts And such they are whom oft-times we may see forwardest in coming to Christ Such they were who most an end followed him in the dayes of his flesh to whom he Preached Go and shew John saith he to those Disciples of his the poor have the Gospel Preached unto them Mat. 11.5 Persons of inferiour rank and quality the vulgar common sort of people Them the Teachers of those times Pharisees and Lawyers contemned and vilified calling them Populum terrae the people of the earth having a Proverb in use among them a proud and a foolish one Proverbium stultum superbum Grot. Annot in Mat. 11.5 as Grotius writing upon that Text justly censures it Spiritum non requiescere nisi super divitem The spirit resteth only upon the rich mans head so as they disdained to teach and instruct them But so did not our blessed Saviour He most commonly made choice of them for his Auditors finding his Ministery most powerful and effectual among them And so did his servant the Apostle St. Paul after him who tells his Corinthians Not many wise men after the flesh men carnally and worldly wise not many mighty not many noble are called And if so take we heed how we despise any of them upon the account of the meanness of their outward condition or inward abilities If they be dear to Christ which they are if they be such as are come to him believe on him let them be so also to us Yea though infirm and weak in grace Though weak in Grace Though bruised reeds and smoaking flax yet do not break do not quench them This will not Christ do let not any other dare to do it Who hath despised the day of small things saith the Prophet Zacharie speaking concerning the building of the material Temple Zach. 4.10 This did not God who favoured and intended to bless and prosper those weak beginnings And therefore let not any others do it So say I concerning this spiritual Temple which is built in the hearts of those who are given to Christ true believers who are the Temple of God as the Apostle sometimes calls them 1 Cor. 3.16 17 c. Who shall here despise the day of small things This will not Jesus Christ do this let not any of us do Where there is any thing of Christ own it making much of the least beginnings of grace where we apprehend them to be in truth and sinceritie Which as it concerneth all In special applyed to the Ministers of Christ who are not to reject any that come to him so in a special manner the Ministers of the Gospel whom Christ hath made as it were his door-keepers in his house his Church having put the keyes of the Kingdom of Heaven into their hands as the key of Doctrine so of Discipline