and willing should Christians be in their services as to God so to their Brethren therein imitating their heavenly Pattern the Lord Jesus who in obedience to God his Father Gave himself And that for Them So it followeth in the third Particular To which I shall now pass Donati 3. Partic. The Persons for whom Christ gave himself The Persons for whom Christ thus gave himself For us saith the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So we find it elsewhere and that often as Rom. 5.8 Christ dyed for us 1 Cor. 5.7 Christ our Passeover is slain for us Gal. 3.13 Being made a Curse for us Eph. 5.2 Christ hath loved us and given himself for us 1 Thes 5.10 Who died for us 1 Pet. 2.21 Christ also suffered for us And 1 Joh. 3.16 He layed down his life for us All speaking one and the same thing with this in the Text Who gave himself for us Quest Quest What to be understood by Vs But what or whom shall we understand hereby Ans Answ Man-kind For us that is for us Men. So it must be here looked upon as excluding all other Creatures So much we may take notice of from that which we meet within the fourth verse of the Chapter following where Gods love in sending and giving his Son Christ is called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of God our Saviour towards man Such is this Gift proper unto man-kind There is one Mediator betwixt God and Men the Man Christ Iesus 1 Tim. 2.5 For their sakes it was that Christ came into the world taking their nature upon him Verily he took not on him the nature of Angels but he took on him the Seed of Abraham so our Translation renders that Text which is commonly understood of Christs taking the nature of man into a personal union with his God-head Heb. 2.16 In which nature also he suffered Being put to death in the flesh as Saint Peter hath it 1 Pet. 3.18 that is in his Humane nature so suffering for man-kind This is a truth agreed at all hands Quest Whether all Man-kind or no. Quest But whether for all man-kind or no Here is the Question A Question which as heretofore so of late times hath occasioned not a little trouble and disquiet to the Church of God and that as elsewhere so in this Nation and I wish I might not say in this place at this day For the seeling of your Judgements and stablishing of your hearts that you may not be carried away with that wind of doctrine which hath of late broke in among you whereby some unstable souls have been turned aside to the renouncing of that truth which they had been formerly taught and therewith of that Communion which heretofore they imbraced give me leave now having so just an occasion offered for it from this Text to spend a little time upon it Wherein I cannot make promise of much if ought which you may not upon enquiry receive from other hands This being a point which hath been already sufficiently agitated and discussed and I suppose as much said in it pro and con as can in an ordinary way be expected Only I shall affect all possible plainness speaking as near as may be to the apprehension of the meanest Capacity Begin we then with the Text we have now in hand Ans The word in the Text us examined and so those other forenamed where it is said that Christ gave himself for us dyed for us How shall we understand this us Whether of all men universally considered So the Arminian looketh upon it taking the word us here in the greatest latitude that may be from hence concluding their plausible Doctrine so eagerly sucked in by many who understand it not of Vniversal Redemption that Christ dyed for all and every one that alike Vs here restrained to the Elect. But herein I find them more confident tban some of the Romanists dare be Estius the Professor at Doway writing upon this Text professeth himself to be dubious in it expounding this us with a Sive Estius Com in Text. Pro nobis sive omnibus hominibus sivè spectatim Electis For us that is In quorum personâ Paulus saepè lequitur Ib. either for all men or specially for the Elect In whose person saith he the Apostle often speaeketh And surely so we may justly conceive him here to do where he restraineth this us to a peculiar people a people redeemed from all iniquity and purified a people Iustified and Sanctified And who are these but the Elect such as God hath from the beginning chosen unto Salvation through Sanctification of the Spirit as Saint Paul describeth believers 1 Thes 2.13 Elect according to the foreknowledge of God the Father through Sanctification of the Spirit unto obedience and sprinkling of the blood of Iesus Christ as Saint Peter hath it 1 Pet. 1.2 For such Christ gave himself for all such So much we yeeld may demonstratively be concluded from this Text but no more Quest Quest Whether Christ dyed only for his Elect But what then did Christ dye only for them did he not dye for others also yea for all alike the good and benefit of his death being by his Father and himself intended as as well to one Ans Difference of opinions about it as another So some Romanists Lutheranes and Arminians would have it Therin differing from some others some of them such as upon whose memories I shall write nothing but Blessed who out of a pious intention for the healing of this Breach the compremizing of this difference have with much study sought I cannot say found out a moderate and middle course viz. The middle way sought but not found Arch. B. B. of Armagh in Dr. Barnards vindication that Christ dyed in a general way for all to purchase a possibility of Salvation for them which he did by making satisfaction to the Justice of God for the sins of the whole world and so opening a door for the exercise of his Grace and Mercy towards and upon whom he pleaseth which before was shut It not being a thing consistent with the Justice of God to receive sinners to mercy till such time as satisfaction was made But this being done now the nature of man say they became salvable a subject capable of and fit for mercy which the Angelical nature in those that were fallen for want of such a Mediator is not cannot be Thus did God say they set forth his Son to be a propitiation through faith in his blood to declare his righteousness that he might be just aod the justifier of him which believeth in Iesus as the Apostle sets forth the end of Christs death I confess my self to hold fully with them who said Etsi Christus pro omnibus mortuus est tamen specialiter pro nobis passus est quia pro Eclesia passus est Idem ibid. p. 20 Qui
be also an Elect world 5. The Elect world And in this sense though Arminians are loath to see it we shall find the word more than once used in Scripture As Ioh. 17.21 where our Saviour maketh this his request to his Father That the world may believe that thou hast sent me And again v. 23. That the world may know that thou haw sent me and hast loved them as thou hast loved me Now what world was this Not the reprobate world for that he had plainly declared before that he did not would not pray for v. 9. But the Elect world even those which were given to him by his Father So the 24. v. doth clearly explain it Father I will that they also whom thou hast given me be with me This is the world which there he speaketh of even the Elect world the Believing world And so much Tolet though a Iesuite Attende Mundum hoe in loco non malos Incredulos sed credentes de Mundo vocatos significare Tolet Com. in Joh. 17.21 23. and a Cardinal writing upon it doth freely acknowledge declaring that the word there cannot be taken in any other sense To these adde those other known Texts Ioh. 6.33 where our Saviour speaking of himself saith The Bread of God is he which eometh down from heaven and giveth life unto the world What world why the Elect world So he elsewhere explains himself Ioh. 10.27 28. where speaking of his sheep I know them saith he and I give unto them eternal life Now who are these sheep but Gods Elect So much Arminians themselves will not deny This is then the world there spoken of And in this sense most fitly and properly may we understand the latter of those Texts alleged viz. 2 Cor. 5.19 God was in Christ reconciling the world to himself that is the world of his Elect who only are actually reconciled to God not having their sins imputed to them as it there followeth The word world Joh. 3.16 by some expounded of the Elect world And so is that other Text also looked upon by some and many Ioh. 3.26 God so loved the world that is say they the world of his Elect whom he loveth not only with a Common love wherewith he loveth all his Creatures willing their conservation Thou lovest all things that are and hatest none of them whom thou hast made saith that Apocryphal Author Wisd 11.21 but with a special a peculiar love loving them to Eternal life which love is proper to Gods Elect as we may learn from the Apostle who puts these two together Elect of God and beloved Col. 3.12 And should we herein concur with them so construing the word in that place I do not see any such absurdity to follow upon it as the Adversaries imagine God so loved the world the world of his Elect that he gave his only begotten Son that whosoever believeth on him should not perish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Original every one believing that is every one of them So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every one or whosoever may there without any violence be construed not as being Distributive but Collective Not as dividing the world of Gods Eled into two Ranks some of them believing and having everlasting life and others not but only as distinguishing their two fold state their state by nature what they were when he first loved them gave his Son for them viz like the rest of the world and their state by Grace what they are when he bestoweth eternal life upon them viz. believers believing on the name of his Son That Exposition not adhered to The world of man-kind indefinitely considered But I shall not adhere to this Exposition there being another to be found which may be fully satisfactory God so loved the world that is the world of man-kind but how Not Vniversally but Indefinitely considered not as comprehending every individual every particular person in the world but the several sorts and conditions of men some in all ages all Nations of all ranks and estates In this sense are we to understand the word in some other places As Ioh. 1.29 where Iohn espying of Iesus maketh that Proclamation Behold ihe Lamb of God that taketh away the sins of the world And so in that verse following the Text alleged Iohn 3.17 God sent his Son into the world not to condemn the world but that the world through him might be saved Not that Christ intended an universal Salvation of all of every particular person in the world but of some in all Nations not only of Iewes but of Gentiles And thus may God be said to have loved the world though he never intended to save all in it nor to give his Son for every particular person yet that he had such a gracious purpose towards any so as not to suffer the whole world of man-kind being fallen to perish as he did the Angels which were in the like estate this may be called his love to the world the world of man-kind Let it then be concluded as to these Texts which the Adversaries look upon as principal Pillars and main supporters of their cause that however they may be taking with vulgar apprehensions yet being rightly weighed they do not speak what they would have them Arg. 2. 1 Joh. 2.2 Christ the Propitiation for the sins of the whole world But say they if these do not yet there is one other that doth which speaks more home than the former viz. that which we meet with 1 Iohn 2.2 where we read expresly that Christ is the Propitiation for the sins of the whole world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Than which what can be more plain and full Answ 1. The whole world the world of Gods Elect. So indeed it may seem at the first hearing but let it be examined and we shall find it speaking no more than the former Texts did and so admitting the same Answers viz. 1. that by the whole world there we may understand the whole company of Gods Elect collectively considered all believers in all ages of the world So the sense may fitly be given He is the Propitiation for our sins And not for ours only that is us who are now alive and believe already but of the whole world of all believets which have been shall be from the beginning of the world to the end of it Repl. Repl. Gods Elect the least part of the world But is not this strange that those whom we look upon comparatively as a small number a little little flock as our Saviour calleth them Luke 12.32 where there are two diminutives put together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew the exceeding littlenesse of this Company a small part of the world should be called the whole world Ans Ans But the chief and principal part of it And why more strange than that unbelievers and Reprobates should be so called which we find them to be
meeting with him saluting him in that scornful manner as we find it there v. 20. How glorious was the King of Israel to day who uncovered himself to day in the eyes of the handmaids of his servants as one of the vain fellows shamefully uncovereth himself But what saith David this That we may read in the verses following v. 21 22. It was before the Lord saith he which chose me before thy Father and before all his house c. Therefore will I play before the Lord and I will yet be more vile than this So far was this from quenching or cooling his zeal that it inflames it so far from taking him off from such demonstrations of his affection to his God that it heightens his resolution that way And of like use let the reproaches and scorns which wicked men cast upon the wayes of God and those that walk conscionably in them be unto us every one as a blast to blow up this fire 3. This fire to be kept in Which being thus kindled and blown up then let our next care be to keep it in This was the Charge which God committed to his Priests under the Law concerning the fire upon the Altar That they should look to it to keep it in by day and by night so as it should never go out but be continually burning as we have the Law for it Lev. 6.12 13. And such care let all the Lords people have of this heavenly fire this holy zeal for their God Being once kindled in their hearts let them be careful to keep it in See that it do not die and go out As knowing it that they shall have occasion every day to make use of it Upon this account was that fire upon the Altar to be looked to in that manner Reason 2. Being of daily use in regard of the dayly use which they had of it in offering of Sacrifices And upon the like account let all the Lords people have a care to keep in this sacred fire in their hearts in as much as they shall have a daily use of it Use of it in all the services which they do to God or Man All which they are to do with a holy zeal and fervour And 2ly if it be not looked to Reason 1. Subject to die it is ready to go out So the Spirit tells the Church of Sardis concerning her graces Rev. 3.2 Strengthen the things which remain which are ready to die So is it with Graces themselves and so is it much more with zeal which is as I said not so much any distinct grace as the intension and heightning of other graces Now this Christians are subject to lose Though the fire be not quite put out yet the flame may Though believers shall never fall from grace it self totally and finally yet from the degree they may So was it with languishing Ephesus against whom the Son of Man the Lord Jesus bringeth that Action Rev. 2.4 Neverthelesse I have somewhat against thee because thou hast left thy first love Though not her Love yet her first love her zeal was gone This is a fire which if not looked to will quickly go out especially having so many Quench-coals as it meeteth with in and from the world which should make Christians looking upon this as heavenly fire as that upon the Altar was fire which came down from Heaven to be the more carefull of it Quest How kept in Quest What then shall we do for the keeping of it in A needful Question in these declining Apostatizing times wherein how many may we see every where sick of Ephesus's disease having lost their first love Times too like those which our Saviour foretold of Mat. 24.12 Because iniquitie shall abound saith he the love of many shall wax cold Love to God and love to man shall grow cold not shewing it self as before in offices of Piety and Charity A truth which we see too sad an experience of everywhere So as this Question as it is useful at all times so needful at this Ans The Metaphor followed Ans In Answer hereunto I shall still follow the Metaphor which the word in the Text leadeth me to which as I have shewn you is taken from fire Now for the keeping in of fire there are three things principally useful and needful viz. the Stirring of it Blowing of it Feeding of it And every of these let us in a spiritual sense practice as to our zeal 1. Stirring up this fire Dir. 1. This fire to be stirred up That is the advice which Paul giveth to Timothy concerning his Ministerial gift 2 Tim. 1.6 I put thee in remembrance that thou stir up the gift of God which is in thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Metaphor taken from fire which being ready to go out is revived by stirring it up And this do we concerning those graces which we have received stir them up And as all other so specially our love whereof as I said zeal is the flame the Intension of it Stir we up this Grace Which do we as by other means so specially by working those aforesaid considerations upon our hearts touching the love of God and Iesus Christ to us manifested in giving himself for us Which was Love in the height of it Zeal love beyond all our Comprehensions So God loved the world that he gave his only begotten Son John 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So so as cannot be parallell'd nor yet expressed Often call we to mind this Love this Zeal of God and Jesus Christ for us This will be of singular efficacie in stirring up the like intense affection in us towards them again The love of Christ constraineth us 2 Cor. 6.14 2. Stirring up the fire blow it Dir. 2. This fire must be blown by Prayer Which is done by Prayer Prayer is as the Bellows for the blowing of this fire which Christians upon that account are every day to make use of Pray without ceasing 1 Thes 5.17 Begging from God not only Grace to do his will but Zeal in doing it This course took Baals Priests when they would have fire to consume their sacrifice They cryed unto their God for it They called on the name of Baal from morning to evening saying O Baal hear us 1 King 18.26 What they did in an impious way to their deaf and dumb Idol do we the like in a Religious way to the true and living God as Elias there did v. 37 38. Being every day to offer up the sacrifice of some good works or other unto him beg we from him this heavenly fire that he would inflame our hearts with affections suitable to the services which we are to do Dir. 3. This fire to be fed 3. And then in the third place Feed this fire This course took the Priests for the keeping in of the fire upon the Altar they fed it with wood every morning as we find them ordered to do Lev. 6.12 And
he himself is also compassed with infirmity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potens Beza Gr. Annot in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic rursus ad affectus pronitatem referendum est Grot. ibid. i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Beza expounds it aptus idoneus one fit and meet to take compassion And so is the Lord Jesus our great High-Priest rendered by his sufferings Having in his own person had experience of them he is made more compassionate towards others in like condition as the same Apostle hath it Heb. 4.15 We have not an High Priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sin All this we acknowledge to be truth 2 Christ giving himself in our stead as our Surety But not the whole truth Christ as he dyed for our good so secondly in our stead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For us Even as David lamenting the death of his Son Absalom is said to have wished would God I had dyed for thee O Absalom 2 Sam. 18. last that is dyed in his stead that so by his own temporal death he might have prevented the danger of his Eternal death Thus the Lord Iesus Christ out of that wonderful love which he bare to man-kind he gave himself for them dying for them that by his death he might prevent theirs which otherwise he saw them bound over to In this sense Christ is said to have dyed for us in that Text Rom. 5.8 God commendeth his love towards us in that while we were sinners Christ dyed for us that is in our stead as our surety to save and deliver us from death So the verse there foregoing explains it where it is said scarsly for a righteous man will one dye yet for a good man some would even dare to dye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a good man that is in his stead to prevent his death And thus did the Lord Jesus give himself for his people dying for them in their room and stead so to free and deliver them from death And so most fitly and properly are we to understand the word in the Text. Who gave himself for us viz. as our Surety making satisfaction to the Justice of God for our sins So the next words clearly explain it who gave himself for us to redeem us from all iniquity from the guilt and punishment of sin of which God willing more hereafter And in this way did Christ give himself for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his whole self Thus he gave his whole self both Body and Soul as was in part shewed before Both which were partakers in his sufferings Not only his Body to which by a Synecdoche this is sometimes attributed and referred Thus our Saviour speaking to his Disciples Joh. 6.51 tels them The bread which I will give is my flesh which I will give for the life of the world And Heb. 10.10 we are said to be sanctified through the offering of the Body of Christ Not by presenting it in heaven as Grotius would expound it but offering it upon earth upon the Altar of the Crosse Which Texts and the like we are to understand Synecdochically Not that only the Body of Christ was interested in these his sufferings but his soul also So it was before his Passion having divers conflicts specially with the apprehension of that death which he was to undergo Now is my soul troubled saith he to his Disciples Ioh. 12.27 and what shall I say Father save me from this hour And so again in the Garden he complaineth in the like manner to some of them My soul is exceeding sorrowful even unto death Matth. 26.38 And as before so much more in his Passion where conflicting with the wrath of God being under a cloud of spiritual desertion he cryeth out in the anguish of his soul My Lord my God why hast thou forsaken me Matth. 27.46 Thus was his soul also made a partner in this suffering as the Prophet Isai expresseth it in the three last verses of his 53. Chap. When thou shalt make his soul an offering for sin v. 10. He shall see of the travail of his soul v. 11. He hath powred out his soul unto death v. 12. Thus did he in his suffering give himself wholly his whole humane nature both Body and Soul The divine nature in the mean time supporting of the Humane as I said and seeming as it were to suffer with it And thus you have seen this first Particular in the Text somewhat largely opened and explained wherein hath been shewed unto you both what this Gift was and how said to be given Now adjourning the Application till afterwards not having as yet so full a rise for it as I desire proceed we to the second which acquaints us with 2. Partic. The Giver of this Gift Christ himself The Doner who it was that thus gave this gift which is Christ himself So it is the Gift and Giver here are both one who gave himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So we find it often elsewhere Gal. 1.4 who gave himself for our sins c. 2. v. 20. who gave himself for me Eph. 5.25 Christ loved his Church and gave himself for it 1 Tim. 2.6 who gave himself a ransome for all All speaking the same thing with this in the Text. The great God even our Saviour Iesus Christ who gave himself for us Obj. Gave himself But what Obj. 1. God the Father gave his Son do we not elsewhere read that he was given by his Father God so loved the world saith that known Text Ioh. 3.16 God the Father that he gave his only begotten Son In this was manifested that love of God towards us saith the same Evangelist because that God sent his only begotten Son into the world that we might be saved through him 1 Ioh. 4.9 And again in the verse following Herein is love not that we love God but that he loved us and sent his Son to be the propitiation for our sins It was God the Father that sent his Son upon this errand Him hath God the Father Sealed Joh. 6.27 given him Commission to do what he did Yea and sending him into the world he delivered him up unto death He spared not his own Son but delivered him up for us all Rom. 8.32 And the Prophet Isai describing his Passion tels us Isai 53.10 It pleased the Lord to bruize him he hath put him to grief when thou shalt make his soul an offering for sin speaking of God the Father And so much we may learn from Christs own mouth who speaking to the woman of Samaria calls himself The Gift of God Joh. 4.10 How then is he said to give himself Ans Father and Son concurring in this Donation Ans To this the Answer is obvious God the Father gave his Son yet his Son gave himself both concurring in the same Act. So it is in all
what they do Luk. 23.24 Amongst whom there were some that belonged to the Election of grace and so received the benefit of that prayer being soon after converted to the Faith as the Story tells us Act. 2.37 Here is a fourth Argument taken from Christs Intercession which doth not alike extend to all no more doth his death To which adde a fifth If Christ dyed for all alike Argn. 5. Christ not loving all alike with his greatest love then must he love all alike love all with his greatest love For such was that love which he shewed in thus giving himself So he himself looked upon it Greater love hath no man than this that one lay down his life for his friends so he tells his Disciples whom he calleth his friends Joh. 15.13 A higher expression of love there cannot be than this for one to dye for another This was that which we find those two Pythagoreans Damon and Pytheas so much cryed up for among the Heathens that the one was so willing to yeeld himself an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a surety for the other to dye for him in case he returned not So then if Christ thus became a surety for all dying alike for them then must he bear and express a like love to all As much to Iudas as to Peter as much to the damned in Hell as to the Saints in Heaven An Argument which whatever Evasions are sought out for to elude it will never be answered Repl. As for that which by way of Reply is told us that Christs bestowing of Salvation is an act of greater love than his meriting of it Christs bestowing of Salvation not an act of greater love than his meriting it As it is directly contrary to what our Saviour himself there affirmed and to the truth it self there being greater love shewn in suffering much for the obteining of a thing for one than in conferring it upon him afterwards So it maketh nothing to the purpose intended in as much as these two cannot be severed the meriting and bestowing of Salvation Meriting and conferring not to be severed Those for whom Christ hath obteined it by his death he will actually estate them in it If when we were enemies we were reconciled unto God by the death of his Son much more being reconciled we shall be saved by his life Rom. 5.10 Repl. Neither will that distinction which is here made use of ought avail viz. of an Antecedent and Consequent love Christs Antecedent and Consequent love a love wherewith Christ loveth men before they believe and after The former of which is said to be alike unto all but not so the latter in as much as still that Antecedent love as they call it that love which Christ shewed unto his people in dying for them and so purchasing Salvation for them is the greatest act of love Christs dying for his people the greatest act of love So the Apostle looked upon it Rom. 5.8 9. where comparing these two together that love which goeth before Iustification with that which followeth after maketh the former of these the greater God commendeth his love towards us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that his love his transcendent and surpassing love in that while we were yet sinners Christ dyed for us Much more then being justified by his blood we shall be saved from wrath through him This was the highest demonstration of love that ever God shewed to the Sons of men in giving his Son to dye for them and so of Christ in thus giving himself for them Neither are these two distinct kinds of love in Christ Christs Antecedent and Consequent love the same Love to be willing to save before and after faith But they are onely two effects and issues of one and the same love which as I said manifests it self more in the former of these which is also the ground of the latter So as still the Argument holdeth firm If Christ dyed alike for all then did he bear and express alike love to all which how derogatory it is to that love which he bare to his Elect I shall God willing shew you afterward To this adde but one more If Christ dyed alike for all then why is not this alike made known to all Arg. 6. Christ not made known to all but to a few that they might take notice of what is done for them Without which the blood of Christ may seem to be spilt in vain as to these who never heard of him who are hereby made altogether uncapable of receiving any benefit from him in as much as they are not capable of believing on him How shall they believe on him of whom they have not heard Rom. 10. But this is a secret made known but to a few So it was before the coming of Christ A mystery that was hidden from ages and generations as the Apostle saith of it Col. 1.26 A mystery which from the beginning of the world was hid in God as elsewhere he hath it Eph. 3.19 A secret hid in Gods own breast and bosome made known but to a few And so it is still in a great measure since the coming of Christ there being many parts of the world yea the greatest part of it which scarse ever heard of the name of Iesus which that it is done by a divine providence so disposing of it is a thing not to be questioned Now if Christ dyed alike for all and so merited Salvation alike for all why then is this kept secret from so many If Reconciliation and Salvation were alike purchased by him for all men why is not this declared and published that all those who will to speak in their language might take the benefit of it Why is this grace of God hidden from so many to whom it belongeth as well as others and without the knowledge of which there is no possibility of their Salvation Repl. To this it is replyed This grace is not alike held forth to all because many shew themselves unworthy of it Repli Some shew themselves unworthy That is the Reason which Paul giveth of with-drawing the Gospel from the Iewes Act. 13.46 Seeing ye put it from you and judge your selves unworthy of everlasting life loe we turn to the Gentiles And upon the like ground it may be with-held from some of the Gentiles Ans Vnworthy Ans Such are all when Christ is first offered to them Alass who is not so when this Grace first meeteth with him should not Christ be made known but to such as are worthy he must never be made known to any Surely when the Gospel was transplanted from the Iewes to the Gentiles it was not because they were in themselves more worthy Oftimes so it is that the Gospel is preached and Christ made known to those that are most unworthy Repl. Repl. The Apostles to enquire who were worthy But doth not the Commission which our Saviour gave unto his Disciples when
you what you shall loose by it what disadvantage will be made of it if intertained Which take in three or four particulars 1. This is a Doctrine which derogates much from the Grace of God in giving his Son Ans 1. It derogates from the love of God the Father in giving his Son So in truth it doth However it is vulgarly otherwise looked upon as a Doctrine that doth elevate and magnifie this grace far more than the other and that by extending and inlarging of it yet really it extenuates it and derogates much from it whilest it asserts it to be alike extended to and intended for all Which if so where is then that special that singular love of God to his Elect which is every where so highly extolled in Scripture In comparison of which that love which he beareth to others is little better than hatred And therefore so called by the Apostle Rom. 9.13 Iacob have I loved Esau have I hated that is not loved the one with the like love that I did the other Certainly whatever may be conceived of it to make Gods intention in giving his Son to be alike towards all it derogates not a little from that great love wherewith he loved his Elect people which far exceedeth that love which he bare to the rest of Man-kind 2. And as it derogates from the grace of God the Father so also from the love of God the Son 2 It derogates from the love of God the Son in giving himself Which certainly towards his Church his Body was a peculiar and transcendent love Thence is it that the Apostle compares it with the love of a Husband to his Wife Eph. 5.25 Husbands love your wives even as Christ loved the Church and gave himself for it Now that love which Husbands bear and shew to their wives is or ought to be greater than that which they bear and shew to any others For this cause shall a man leave his Father and Mother and cleave unto his wife Matth. 19.5 There being the neerest relation betwixt them there ought also to be the dearest affection And so was it betwixt Christ and his Elect there being a nearer Relation betwixt him and them than any other they being given to him by his Father and made one with him he bare a singular and peculiar love to them As the Father hath loved me so have I loved loved you saith he to his Disciples Ioh. 15.9 Now what love like that which God the Father bare unto his Son Christ who is therefore called The beloved Eph. 1.6 and Gods beloved Son Matth. 3.17 And such was that love which Christ shewed to his Elect people in giving himself for them Who loved us and gave himself for us Eph. 5.2 Certainly to make the love of Christ alike unto all is no small derogation from that love which he bare to his Elect And this do they who will have him to give himself alike for all in dying for them Which was as I have shewn you the greatest act and highest expression of love that ever Christ shewed to any 3. This Doctrine as it derogates much from God and Iesus Christ so it arrogates too much unto Man in as much as it layeth the ground of his differing from others in himself 3. It arrogates too much unto Man laying the ground of his differing from others in himself For so it runs As for Christ what he hath done he hath done it alike for all How is it then that some are saved by him others not What is it that maketh one to differ from another Why only because the one receiveth what the other rejecteth So as by this Doctrine it must be left meerly to the liberty of mans own will to difference and distinguish himself from others Which runs directly cross to that of the Apostle 1 Cor. 4.7 For who maketh thee to differ from another And what hast thou that thou didst not receive Repl. Yea but it will be said this is from the grace of God that any one cometh thus to receive what is offered to apply what is tendred to believe on Christ Faith a fruit not of Common but special Grace Ans But what Grace is this which they speak of Not any special grace which Christ merited or intended for one more than another but a common grace such as is indifferently reached forth to all to whom the Gospel is preached Now how is it that this Grace is effectual to one not to another Why this is not any thing that Christ hath done or intended more for the one than the other not that he hath merited faith for them that they should believe rather than others but meerly from the liberty of their own will So as the Efficacy of the death of Christ is by this Doctrine in the ultimate resolution of it made wholy to depend upon the will of man A Coar which will stick in the throats of who ever they are that shall swallow this Doctrine of Vniversal Redemption in such a sense as it is vulgarly held forth a Consequence which they will never be able to free it or themselves from Which I desire that it may be taken special notice of that so it may appear that it is not without just and weighty Reason that we are so averse unto this Doctrine which draweth such a train after it upon which follow such mewtable inconveniences A Doctrine which derogates so much from God and Iesus Christ and arrogates too much to a mans self Both which Christians ought to be very wary of 4. To this might be added what also is considerable that this Doctrine breaks in pieces that Golden Chain of Salvation 4. It breaketh in pieces the Golden Chain of Salvation The first Link whereof Election if it be not hereby wholy broken of yet is it disordered made to come after Redemption For so it runs God did first intend to give his Son for the redeeming and saving some among mankind viz. those which should believe on him And then foreseeing who they were that would believe and persevere in so doing he chuse them unto Salvation Which how doth it pervert that Order which Scripture holdeth forth in the Causes of mans Salvation the first whereof is Election Whom he did predestinate them he also called c. Rom. 8.30 God first chooseth some out of mankind whom predestinating and appointing unto eternal life he giveth unto his Son Christ All that the father giveth me shall come unto me Joh. 6.7 that he might execute that his gracious purpose concerning them Which accordingly he doth by Redeeming Iustifying Sanctifying Saving of them Now this being the first and great wheel which sets all the rest a rank if this be disordered as by this Doctrine it is it must needs breed a dangerous confusion 5. And again this Doctrine what ever may be conceived of it is not a little prejudicial to the Comfort and confidence of a Believer 5.
other Ioh. 7.37 Where Christ himself being on earth maketh this open Proclamation in the hearing of the Jewes If any man thirst let him come unto me and drink And that there is the same mind in him still being in heaven you may take notice from the like Proclamation Rev. 22.17 Let him that is athirst come and whosoever will let him take the water of life freely Thus doth he set open that Fountain spoken of Zach. 13.1 Offering all the benefits of his death Graee and Glory to all that will come unto him for it 7. 7. Assurance of a gracious reception and Intertainment And what he so offereth he will certainly make good receiving and intertaining all that come unto him For this you have that known promise to assure you Ioh. 6.37 Him that cometh unto me I will in no wise cast out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not at any hand reject him but receive and imbrace him giving unto him what he cometh for there being a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Phrase as you lately heard more intended than said I will bid him welcome giving him a gracious reception and bountiful entertainment communicating unto him what ever I shall merit Come unto me ye that labour and are heavy laden and I will give you rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will secure you against the guilt and power of sin against Hell and Death and all the enemies of your Salvation giving you abundant satisfaction in what ever you do or can desire Now had poor needy beggars in a Town such an Invitation to a Feast with such an assurance of welcome which of them is there that would refuse to come upon this account because he is not invited by name 8. The Command of God the Father 8. To this yet add that which may serve to silence all reasonings even the Command of God the Father concerning this This is the Commandement that we should believe on the name of his Son Jesus Christ 1 Joh. 3.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Commandement of his the great Commandement of the Gospel Now who is there that questions whether he ought to yeeld obedience to any Commandement of the Law And why then to any Commandment of the Gospel Especially to this which is as I said the great Commandement that which the Lord requireth from all those to whom the Gospel is preached And that under the penalty of Eternal Condemnation 9. Not to receive Christ offered the condemning sin 9. Which let it be the last nayl fasting all the rest This is a Condemning sin Not to receive Christ being thus offered Nay this is the condemning sin He shall convince the world of sin because they believe not on me Joh. 16.8 9. This is the sin the great sin and the condemning sin under the Gospel He that believeth not is condemned already because he hath not believed in the name of the only begotten Son of God Quid non crediderunt i.e. Sola incredulitas sufficiens causa est condemnationâ—s Aret. Com. in Loc. Joh. 3.18 Had a man no other sin yet this alone of incredulity were enough to condemn him And on the other hand were iâ— not for this sin all other sins should not condemn him But who so standeth guilty of this sin refusing to believe on Christ being tendered to him as he is in a state of condemnation already upon the account of other sins Original and Actual so continuing in this sin under this unbelief he shall as certainly be condened as if he were in hell already Put these considerations together and now see what it is that can have any colour to keep you off from coming to Christ from receiving him as a Priest believing on him Only in the third place whilest you thus receive him in the two former Relations 3. Come unto Christ as a King forget not the third whilest you receive him as a Prophet and a Priest receive him also as a Prince Him hath God exalted with his right hand to be a Prince and a Saviour Act. 5.31 And so let him be to every of you Would you have Christ to be your Saviour let him also be your Prince your King ruling not only over you but in you Thus yeeld up your selves to his Government that he may set up his Scepter in your hearts governing of you by his Laws his word his Spirit So doing now doubt not to take up the Apostles words here in the Text applying them to your selves saying The great God and our Saviour Iesus Christ who gave himself for us Being assured that what Christ hath done he hath done it for you and that the merit of his death doth belong unto you Which being assured of Vse 3. Admire the love of God and Jesus Christ in thus giving himself for us now stand and admire that love which was expressed and shewn unto you herein The love of God the Father and the love of God the Son which was the only ground and motive of bestowing this Gift The love of God the Father So God loved the world that he gave his only begotten Son The love of God the Son Hereby perceive we the love of God towards us because he layed down his life for us 1 Joh. 3.16 And what love like this love Circumstances herein considerable So it will appear if we do but ponder and consider these few circumstances formerly touched upon 1 The Person giving and given 1. Who it was that gave himself Even the Great God our Saviour Iesus Christ as you have heard 2. For whom 2. For whom given it was that he gave himself For us Wherein divers particulars 1. For us Men. 1. For us Men. Not for the Angels some of which stood in as much need of a Saviour as we did Yet he took not hold of them but suffered them that were fallen to lye perish everlastingly But he took hold of us Heb. 2.16 gave himself for us 2. Us Sinners 2. For us Sinners Herein God commendeth his love towards us that while we were yet sinners Christ dyed for us Rom. 5.8 3. Us Enemies 3. For us Enemies Greater love hath no man than this that a man should lay down his life for his friends Joh. 15.13 Yet behold here greater love than this When we were Enemies we were reconciled unto God by the death of his Son Rom. 5.10 4. Us rather than others 4. And fourthly for us rather than others When the world of Man-kind lay in the same condition of sin and miserie Christ layed hold on us giving himself for us whilest he hath passed by many others of equal nay it may be of far better deserts than our selves 3. How given 3. To which I might add How he gave himself Not only to be born and live but to dye for us to dye that painful shameful accursed death the death of the Cross 4. As also to
2. To which might be added 2 That others may be left without excuse this is done also for the sake of others that they who believe not may be left without excuse If I had not come and spoken unto them saith our Saviour concerning the Jewes they had not had sin comparatively their sin had not been such as now it is or they might have excused themselves by their ignorance but now they have no cloak no excuse for their sin Joh. 15.22 Christ coming and Preaching of the Gospel among them and so tendering himself to them rendered them inexcusable And so doth the Preaching of the Gospel and the offering of Christ to those that reject him will not believe on him it leaves them without any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any pretence or excuse renders them inexcusable And upon this account again is the Gospel preached unto all So as it cannot be inferred from this universal offer that Christ dyed for all Ans 2. Unbelievers refusing the offer of grace justly condemned For the latter how can this stand with the Justice of God that they should be condemned for not believing on Christ for whom he did not dye We Answer Yes in as much as they do resist the Holy-Gbost putting the word from them and so judge themselves unworthy of everlasting life as the Apostles Peter and Paul charge it upon the Jewes Act. 7.51 and 13.46 refusing that Salvation which is offered and tendered to them Which they do not upon any such account because Christ dyed not for them which is a thing that they are no wayes privy to no more than others for whom he did dye And upon this ground viz. their refusing to accept of what is offered to them they fall under a just condemnation Repli They cannot receive this offer Repl. Why but they cannot receive this offer though tendred unto them So saith our Saviour himself concerning the Spirit of truth whom he promised to send The world cannot receive him saith he Ioh. 14.17 And even the like may be said concerning himself though he be tendered in the preaching of the Gospel yet the Reprobate world cannot receive him cannot of themselves believe on him Faith being the Gift of God Ans 1. This impotency is from man himself Ans 1. Suppose it that they cannot of themselves do what is required from them yet whence is that impotency and inability Not from God but from themselves who in Adam lost that ability which God had once given and is not now bound to restore unto them being lost Secondly 2. Unbelievers wilfully obstinate Here is not only a simple impotency but a wilful obstinacy Not only Negative but also Positive Infidelity As of themselves they cannot so they will not receive Christ and believe on him And for this voluntary refusing of him being offered and tendered unto them they are justly condemned Repl. Repl. This Grace belongeth not unto all Yea but still this Grace doth not belong unto all And therefore why should any be condemned for refusing that which doth not belong to them Ans Answ Gods secret will no plea for those who obey not his Revealed True did they know that this Grace belonged not to them and that Christ did not in his own and his Fathers intention dye for them now indeed this might plead some excuse for their non-acceptance of this offer But this as I said is to them a secret And therefore can be no warrant for what herein they do who are to attend only to the revealed will of God Secret things belong unto the Lord but those things which are revealed belong unto us and to our Children Deut. 29.29 So it is the Gospel holdeth forth Christ unto them wherein God commandeth them to believe on him promising life to all who obey that command Now they voluntarily rejecting that offer refusing to obey that command they justly fall under the Censure of Eternal Condemnation Arg. 3. In receiving the Sacramēt all are told that Christ died for them To these adde one Argument more a trivial one If Christ did not give himself and that alike for all how is it that in administring of the Sacrament of the Lords Supper it is told all those that receive it that Christ dyed for them that his Body was broken for them his Blood was shed for them Ans This is spoken according to the Judgement of Charity To this it is soon answered Thus the Ministers of Christ according to their Masters direction speak looking upon those to whom they hold forth that Ordinance as Believers which they all ought to be to whom that Sacrament is dispensed And so looking upon them they reach forth unto them this Seal of the Covenant to assure them of their interest in the death of Christ that the merit thereof doth appertain unto them To proceed no futher Ye now see what can be said for and on the behalf of this plausible Doctrine of Vniversal Redemption by the Patrons and defenders of it Which finding insufficient to maintain it Arguments against Universal Redemption Come we now in the second place briefly to see what may be said against it Where I shall proceed in the very same Method First Arguing from Scripture then from Reason Begin with the former From Scripture Scripture Where we shall frequently meet with some restrictions limiting and restraining the death of Christ as intended in a peculiar way for some among man-kind The death of Christ restrained to some amongst man-kind So are we to understand those Texts forenamed where it is said of Christ that he bare the sins of many Is 53.12 Heb. 9.28 that he gave himself a ransome for many Matth. 20.28 Not Universally and Indifferently for all but for some among all Even his Elect people who being simply considered are not a few but Many So much may be demonstrated from some other Texts which do clearly and convincingly hold forth this truth that God the Father in giving his Son and Christ in giving himself had a peculiar eye upon a select company whom God having set his love a peculiar love upon chosen out of the world gave unto his Son to be Redeemed Iustified Sanctified Saved by him For this begin with the Text we have now in hand Arg. 1. From the Text. Those for whom Christ gave himself he Justifies and Sanctifies which plainly sets forth to us the Ends of Christs death for what he dyed and consequently for whom he dyed He gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people Mark it This was Christs design in giving himself that he might Redeem Iustifie and Sanctifie those for whom he gave himself that Redeeming and delivering them from the guilt and power of sin he might purifie unto himself a peculiar people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a people exempt and separate from the rest of the
are necessarie attendants upon and inseparable companions to that faith which purifieth which must be a working faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle calleth it in that Text forecited Gal. 5.6 An Energetical an operative working faith a faith working by love shewing it self in a ready performance of all offices and duties both to God and man And therefore to go on with the Exhortation propounded Good works how necessary let not any of us content our selves with such a faith a solitarie faith faith alone But withall Bona opera sunt necessaria ad salutem vel potius in salvandis sic enim praestat loqui vitandae ambiguitatis causâ Ursin Catech. Q. 91. have a regard unto works good works which are no less necessarie unto salvation or if we will speak more warily as some advise us to do in salvandis in those that are to be saved than faith it self is It it is but a slander and a groundlesse one which they of the Church of Rome cast upon those of the Protestant Reformed Religion that they cry up faith decrying works at least not regarding Extrà statum Justificationis â—emo potest bona opera satis magnifice commendare Luther but flighting them not looking upon them as in any kind necessarie Than which what more false Necessarie we hold them to be However not as they do who look upon them as meritorious causes of salvation yet upon a divers account as I. Necessitate praecepti in regard of Gods command 1. In regard of Gods Command which requireth them at the hands of his perple Thou hast commanded us to keep thy precepts diligently Ps 119.4 2. Necessitate Praesentiae as necessarie concomitants of faith 2. As Concomitants of faith without which a man cannot be justifyed and saved 3. 3. As the way and means leading to salvation Necessitate Medii as a necessary means to bring men to salvation Via ad Regnum though not Causa regnandi as Bernard rightly though not the cause of reigning yet the way to the Kingdome 4. 4. As evidences of faith and assurances of Election Necessarie as to a mans self for the justifying of his faith and assuring his election Justifying of his faith Faith justifieth the Person works justifie faith evidence it to a mans self to be a true lively faith As a man by feeling his pulse beat regularly he knoweth that his vitals are sound so by the working of his faith he taketh notice that it is a true faith And assuring his election Give diligence saith Saint Peter to make your Calling and Election sure 2 Pet. 1.10 And how shall this be done Why If ye do these things ye shall never fall those things which before he had spoken of viz. Adding to faith virtue v. 5. meaning moral virtues as Justice and Temporance and Charity of which he speaketh afterwards as also Godliness and so indeavour to perform all offices and Duties to God and Man So doing hereby may Christians be assured of their Election and so consequently of their salvation that they are in a state of grace and shall never fall from it 5. 5. In regard of others for the gaining of some And so again necessarie in regard of others For the winning of some Upon this ground Peter requires wives to be obedient to their Husbands to do their duties unto them that saith he if any obey not the word being as yet unbelievers they also may without the word be won by the conversation of the wives 1 Pet. he 3.1 And in the Chapter foregoing v. 12. requireth the beleevers to whom he writeth that they should have their conversation honest among the Gentiles that whereas saith he they speak against you as evil doers they may by your good works which they shall behold glorifie God in the day of visitation when God shall in mercie visit them calling them to the fellowship of the Gospel Thus sometimes unbelievers are won to a loving and liking of Gods Religion by beholding those who make a profession thereof to walk answerable to that profession living soberly righteously and Godly And as some may be won so others may be confirmed hereby Confirming of others who otherwise might be offended and scandalized and brought out of love and liking with that Religion whereof they see no fruits in the Professors of it However the mouths of wicked men shall hereby be stopped Stopping the mouths of wicked men and themselves ashamed Having a good Conscience saith the same Apostle Saint Peter that whereas they speak evil of you as of evil doers they may be ashamed that falsly accuse your good conversation in Christ 1 Pet. 3.16 Christians exhorted to be serious about good works In these and many other respects we look-upon good works not only as expedient but Necessarie And so looking upon them let all of us seriously set about them Being hearers of the Law be we doers of it Not the hearers of the Law are just before God but the doers of the Law shall be justified so the Apostle tells the Jews who looked for salvation by the Law Rom. 1.13 It was not their knowing but their doing that could benefit them in that way And so is it with Christians who look for salvation by Christ It is not their Knowledge and Profession but their Practice must render them acceptable unto him And therefore let all of us up and be doing Be ye doers of the word and not hearers only deceiving your own Souls saith Saint Iames Jam. 1.22 Not every one that saith unto me Lord Lord shall enter into the Kingdom of heaven but he that doth the will of my Father which is in heaven saith our Saviour Math. 7.21 Not every one that taketh acquaintance of Christ professing himself to be his Disciple and to look for salvation through him but such as bring forth the fruits of true Sanctification and new obedience indeavouring to do what both Law and Gospel requireth They and only they can look for salvation Quest Quest What good works to be done and how But what good works shall we do in order hereunto Ans Ans That was the question which the Ruler put to our Saviour Math. 19.16 Good Master saith he what good thing shall I do that I may inherit eternal life But this he propounded in a Pharisaical way with a wrong intention dreaming of a merit of works But let the thought hereof be abandoned by all Christians who propound the like question And then I shall return Answer to it as in part I have already done giving you some usefull directions concerning what works you are to do and how you are to do them 1. Good works to be performed by Christians are as I have said all such works as God requireth Dir. 1. All such works as God requireth in his word whether in the Law or Gospel All which Christians are to have an eye and regard
from them what they are to do And this rule let all Christians observe in whatever works they do whatever duties they perform still do all with an eye to God setting the Lord alwaies before them as David saith he did Psal 16.8 so walking before him in uprightnesse and sincerity which he requireth Abraham to do Gen. 17.1 And which Hezekiah saith he had done Isa 38.3 Here are the Principles out of which we are to act in doing of good works Faith Love Obedience Dir. 4. In a right manner 4. Then in the Fourth place have a regard also to the Manner that doing good works we do them Willingly and Constantly 1. Willingly 1. Willingly Thus doth a man do what he doth out of Love That is as Oyl to the wheels which makes them go glib And thus do we perform what good works we do All kind of duties to God or our Neighbour Doing them out of a Principle of love do them willingly Thus Paul would have Philemon to do what he required from him Not as of necessity but willingly Philem. v. 14. And thus Peter requires Ministers to do the work of their Ministery 1 Pet. 5.2 Feed the flock of God which is among you c. Not by constraint but willingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thus are Christians to perform what duties they do as to God so to Man Not grudgingly but willingly It is the Testimony which Paul giveth to the Churches of Macedonia speaking of their charitable contributions 2 Cor. 8.3 I bear them record saith he that to their power yea and beyond their power they were willing of themselves And so should Christians be to every good work to works as of Justice so of Charity and Mercy Every man according as he purposeth in his heart so let him give not grudgingly or of necessitie so Paul adviseth his Corinthians in the Chapter following 2 Cor. 9.7 giving a reason for it For saith he God loveth a cheerful giver Grudged services are not acceptable to men much less to God If there be first a willing and ready mind it is accepted according to that a man hath saith the same Apostle in that 2 Cor. 8.12 It is so with God who looketh more at the inward man than the outward at the Heart than either Tongue or Hand at the Will than the Work Who also will reward all and onely such services as are so performed If I do this thing willingly saith he speaking of the work of his Ministery I have a reward but if against my will what is my reward then 1 Cor. 9.17 18. It is not the work or service it self be it what it will that will render the doer of it acceptable unto God and capable of an eternal reward from him unless it be performed freely willingly And therefore let me here do that to you which I find Titus required to do to those under his charge in the verse next but one after my Text Tit. 3.1 viz. Put you in mind to be ready to every good work And among other Workes of Charity recommended let me here recommend unto you works of mercy and charity which are looked upon among the chief of good works and therefore sometimes peculiarly so called Thus we read of that good woman Dorcas that she was full of good works and alms-deeds which she did Acts 9.36 And thus the Apostle shewing what is required of one that is to be accounted a widow indeed fit for the service of the Church he saith among other things she must be one well reported of for good works 1 Tim. 5.10 And what are those good works why in the next words he explaines it If she have lodged strangers if she have washed the Saints feet if she have relieved the afflicted c. These are the works which he calls peculiarly good works Works of charity peculiarly called good works and why And that not without good Reason in as much as that Love which is the sum of the Law and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fulfilling of it as the Apostle saith of it Rom. 13.10 is in this way expressed and shewed forth Now to these good works be you excited And that specially you to whom God giveth ability for such works be you willing and ready to do them That is the charge which Timothy is willed to hand to those that were Rich 1 Tim. 6.17 18. Charge them that be rich in this world c. that they do good that they be rich in good works ready to distribute ready to communicace For such to give what they cannot withhold onely what is extorted from them by rates and taxes and that against their wills this is not thank-worthy What is this way done let it be done readily willingly 2. Constantly And being willing with good works be constant in them not weary of them This Paul presseth upon his Galathians as also his Thessalonians Be not weary of well-doing Gal. 6.9 2 Thess 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faint not give not over Having set upon a religious course hold on be constant in the duties of Piety and Charity Working whilest it is day as our Savious saith he did so long as life lasteth They who were hired into the Vineyard must work till the Even Thus have an eye to the Manner of doing good works 5. And lastly Dir. 5. To a right end the glory of God have an eye to the End also that that be right and good even the Glory of God This is the proper and chief end which a Christian should aym at in whatever he doth So runs the Apostles direction 1 Cor. 10.31 Whatsoever ye do do all to the glory of God To this end serve good works Being filled with the fruits of righteousnesse which are by Iesus Christ unto the glory and praise of God Phil. 1.11 This is finis operis the end of the work let it be also finis operantis the end of the worker If any man Minister saith St. Peter let him do it as of the ability which God giveth that God in all things may be glorified 1 Pet. 4.11 This is that which Christians should chiefly look at in all their Ministrations in all the services which they perform as to God so to their Brethren that God may be glorified in them and by them Not but that there are also other subordinate ends Christians may have an eye at the recompence of reward which a Christian in doing of good works may have an eye at Among other he may have an eye at himself specially at his eternal Reward in heaven This had Moses an eye at in his sufferings for Christ he had therein a respect to the recompence of reward Heb. 11.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercedem illam Abrahamo promissam Gen. 15.1 terram illam excellentem Grot. Annot. in loc Not onely to that temporal reward which the Lord had promised to Abraham as Grotius expounds it the land
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