such in your own eyes as you are in his That seeing your own filthiness you might come to abhor your selves So did Iob though a holy man yet being convinced of his impatience and other his errors after that God had so clearly revealed himself unto him Now saith he I abhor my self Job 42.6 What cause then have you to do the like having nothing but Corruption in you You whose sins and iniquities testifie against you as the Prophets Ieremy Isai speak of the Iews Isa 59.12 Ier. 14.7 Oh what cause have you to abhor to loath your selves Which till you do never look to be made partakers of this Benefit which we are now speaking of Christ never Purifieth any never freeth them from the guilt and power of sin but he bringeth them to such a loathing of themselves for it So much we may learn from that of the Prophet Ezekiel cap. 36. where the Lord making promise to his people that he would save them from all their uncleanness v. 29. free them from the guilt and slavery of their sins he subjoyns in the verse next but one v. 31. Then shall you remember your own evil waies and your doings that were not good and shall loath your selves in your own sight for your iniquities and for your abominations Never doth God exercise his grace and mercy upon a poor sinner in Iustifying and Sanctifying of him but he brings him to such an abhorrence such a loathing of himself for his sins maketh him vile in his own eyes Behold I am vile saith Iob Iob 40.4 What did you never yet see your selves to be such surely such you are and the more vile because you see it not Now the Lord who openeth the eyes of the blind open your eyes that you may see it Which when once you come to do then look up to your Purifier Then look up to their Purifier even the Lord Iesus who gave himself to Redeem such as you are that he might purifie them free them as from the Guilt so from the Contagion of sin from the one by Iustifying from the other by Sanctifying of them Who gave himself for us that he might Redeem us from all iniquitie and Purifie Loe This is the work of Iesus Christ thus to purifie his people by way of Sanctification Obs 3. Christ purifieth his Redeemed ones by way of Sanctification Hence it is that we find him called by the name of a Refiner and Purifier Mat. 3.3 He shall sit as a Refiner and Purifier of silver and he shall purifie the sons of Levi. A Refiner is one that purifieth mettals silver or gold from the dross that is in them And thus doth the Lord Christ purifie his people from the Corruption of sin Quest And how doth he this Quest How doth he this Answ Why this he doth properly and principally by his Word and Spirit Answ By his Word and Spirit Even as Refiner worketh by his fire so doth Christ by his Word and Spirit both which we find compared to fire Is not my word like as a fire saith the Lord. Jer. 23.29 He shall Baptize you with the Holy Ghost and with fire Mat. 3.11 That is with the Holy Ghost which is like unto fire Both so called as upon other so upon this account in as much as they have a refining purifying separating property in them Even as the Refiners fire separates the dross from the pure mettal even so doth the Word of which the Apostle to the Hebrews saith that it is quick and powerful and sharper than any two-edged sword piercing even to the dividing asunder of soul and spirit and of the joynts and marrow This doth the Word being accompanied by the Spirit Even as the Refiners fire being blown up now it melts the Mettals and separates betwixt the drosse and it even thus doth the Lord Christ melt the hearts of his people with godly contrition for sin and so purge out Corruption out of them by the work of his Spirit accompanying the Word Afflictions made use of in this work Other means there are which also he maketh use of oft times in this work among other of Afflictions and Tryals which are as his Fining pot into which he brings his people for this end This course he tooke with his people the Jewes as the Prophet Jeremie sets it forth Ier. 9.7 Therefore thus saith the Lord of Hosts Behold I will melt them and try them viz. as the finer doth his Oar in the furnace and fire of Affliction And so the Prophet Zacharie expresseth it Cap. 13. v. last I will bring the third part through the fire and will refine them as silver is refined and will try them as gold is tryed Two parts of the people being destroyed and consumed the third part the remainder which the Lord intended to make his peculiar people he brings them through the fire of affliction for the refining and purifying of them So the Prophet Isai explains the Metaphor Isai 48.10 where the Lord speaking to the same people tells them Behold I have refined thee but not with or as Silver I have chosen thee in the furnace of affliction This is the Lords firing-pot into which he oft times brings those whom he intends to make choice of so for his peculiar people He brings them into the furnace of affliction Where though he do not refine them with Silver or as silver which the finer useth to keep in the fire till all the dross be wasted and wrought out of it not refining them exactly and perfectly yet he beginneth and maketh some progress in this work making their Afflictions subservient thereunto as Preparatives to and furtherances in this their purging and purifying By this therefore shall the iniquitie of Iacob be purged and this is all the fruit to take away his sin Isa 27.9 This is the end which God aymeth at in afflicting his people whom he loveth and intendeth good to that he may thereby purge sin out of them But this is but an Occasion as also the word is but an instrument which God is pleased to make use of in effecting of this work In the mean time the proper and principal efficient is the Spirit of Christ The Principal efficient herein the Spirit concurring and working together with and by these meanes Which is therefore called the Spirit of holinesse Rom. 1.4 And Sanctification is ascribed unto it as its proper and peculiar work being called the Sanctification of the Spirit 2 Thess 2.13 1 Pet. 1 2. And by this Spirit it is that Christ purifieth his people Christ having by his death impetrated the holy Spirit for his people conveyeth it unto them Having first impetrated and obtained it for them by his death he then communicateth it unto them Thereby first working Faith in them to apply the merit of his death unto themselves whereby they come to draw this purifying vertue from him their hearts being purified by faith as
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
have trespassed against the Lord saith he yet now there is hope in Israel concerning this thing And so upon the like ground it is that the Prophet Ioel exhorts the people to turn unto God by Repentance For who knoweth saith he if he will return and repent and leave a blessing behind him Joel 2.13 14. They were not sure that upon their Reformation and Repentance the Lord would presently free them from those temporal judgements which then lay upon them Yet knowing that there was no other way for the obteining of such a mercy but this and that there was hope in this way therefore they will have them put themselves upon it So standeth it with all poor sinners be their state and condition whatever it will be yet there is hope in Israel concerning this thing God hath provided a means of Salvation for such as they are And who knoweth but that he intendeth upon their coming to his Son Christ to apply it unto them So as were there nothing else yet this alone should be sufficient to put poor sinners upon this way of coming unto Christ and believing on him 3. But to this adde in the third place the All-sufficiency of this Sacrifice 3. The Al-sufficiency of his Sacrifice The death of Christ is sufficient for all Mark it Though we do not say what hath commonly but unwarily been received from the Schools and so asserted by many Orthodox Divines that Christ dyed sufficiently for all for that intimates that there was a purpose and intention in God the Father in giving his Son and in Christ giving himself that he should dye for all and so become a surety for all dying in their room and stead which will not be safe in any sense to yeeld Yet we affirm what I suppose will not be denyed or questioned that his death was and is in it self sufficient for all So it must needs be This Blood being the blood of God as the Apostle calleth it in that Text formerly made use of Act. 20.28 God purchased the Church with his own blood And so Saint Iohn 1 Joh. 3.16 God layed down his life for us that is that person who was truly God as well as Man Hence it is that the death and passion of Christ was and must needs be of an infinite value and vertue being the suffering of an infinite person Thus was it sufficient for all men for the whole world yea for thousands of worlds Now were it so that there were such a receit as would cure all diseases who is there but being sick would make tryal of it not standing to question whether it was prepared for him or no. Thus standeth the Case here All men by reason of sin are sick sick unto death Now the Blood of Iesus Christ is such a Panacea a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a true Catholicon The Blood of Iesus Christ cleanseth us from all sin 1 Joh. 1.7 How it is then that any poor sinners who are sensible of this spiritual aylement should make any demur about the drinking of this blood the applying of the merit of Christs death unto themselves by faith 4. The experience of all who have thus come unto Christ 4. To this in the fourth place add the experience which others have had those who have put their souls upon this way of whom never any one miscaried All have found cure who have rightly applyed this remedy And why then should not others do the like As it was with the Brazen Serpent set up in the wilderness as a cure for the stinging of the fiery Serpents there however at the first erecting of it happily some might look upon it as a meer Pageant having no such vertue in it and so would not trouble themselves to go up to it yet when once they saw by experience that all who came unto it received benefit from it now we may suppose that none should need to perswade those who felt themselves stung to repair unto it Thus standeth the case here For such an end was the Lord Iesus of whom that was a Type lifted up upon the Cross that whosoever believeth on him should not persh but have eternal life as our Saviour himself explains the mystery of it Ioh. 3.14 15. And of the vertue of this mystical Brazen Serpent the Saints in all ages have had experience Those before Christ after The one looking upon him as to come the other as already come Yet believing on him they were all saved by him Even as the Israelites which looked upon that Serpent whether it was before or behind or on which side soever we do not find but they were all cured Thus have the Ages before Christ since the Fathers under the old Testament and Saints under the New both alike found benefit by coming unto Christ and looking up unto him by faith We believe saith Peter that through the grace of our Lord Iesus Christ we shall be saved even as they Act. 15.11 We Iewes as they Gentiles None that ever came to Christ in a right way but have been saved by him So was it when he was here upon earth None came to him for cure of their Bodies but received it And so hath it been since his removal to heaven None ever came to him for the Cure of their souls but have found what they came for And what an incouragement then should this be to all poor sinners to take the same course to come unto him upon the same account These are all strong inducements to put Christians upon this way But behold yet more yea and stronger Arguments drawing more forcibly as viz. 5. Gods purpose in giving his Son 5. In the 5th place consider what is the Intimation which we have of God the Fathers purpose in giving his Son which we have in that Text before insisted on Ioh. 3.16 God so loved the world that he gave his only begotten Son that whosoever believeth on him should not perish c. Now then taking notice what is the Condition whereupon depends the benefit of Christs death and which being performed it shall undoubtedly be made effectual what remains but that without any over-curious enquiry concerning the former part of that verse what is there meant by the world which God is said to have loved or how he may be said to have loved that world you apply your selves to the latter to the performance of what is there required Which shall you through the grace of God inabling make good on your parts do not doubt but God will make good unto you what he hath engaged on his part 6. Christs serious Invitation 6. To which add the Sons Invitation Christs calling you to come unto him which you may hear him doing in that known Text Matth. 11.28 Come unto me ye that labour and are heavy laden viz. under the burden of sin seriously desiring as I said to be freed from the guilt and power of it As also in that
these Ahab did by his humbling himself in that manner 1 Kin. 21. last Because he humbleth himself before me saith the Lord to Elijah I will not bring this evil in his dayes By his external and temporary humiliation he obtained the deferring of a temporal judgment and that so as himself felt not of it The latter Jehu got whom the Lord telleth 2 Kin. 10.30 Because thou hast done well in executing that which is right in mine eyes and hast done unto the house of Ahab according to all that was in mine heart thy children of the fourth generation shall sit upon the throne of Israel Shewing himself zealous for God in destroying of Idolatry he obtained a temporal reward for that his service the intailing of the Crown upon his Posterity to the fourth generation which was accordingly performed and made good to him Thus God will not be indebted to any man for what ever service he doth to him Unbelievers they may obtain a temporal reward for such services as they do unto God to his Church or People by their acts of outward Piety Charity Mercy But as for that Eternal recompence of reward that they will fall short of This belonging onely to those that are in Christ to those that are Redeemed Purified Justified Sanctified by him And therefore to press what was propounded let this be the first work that you set about Seek you out for your interest in the Lord Iesus First seek after an in interest in Jesus Christ that you may be made partakers of these benefits by him and so become his Peculiar people Being such thus made trees of Righteousness now are you in a capacity of bringing forth such good fruit of being fruitful in every good work This I take up by the way from the Order of the words The words divided Which come we now to look upon in themselves Therein taking notice of two particulars Res Modus the Action and Affection The Action Affection The Action or service wherein this people is to be imployed and occupied viz. the doing of good works The Affeâ—tion or Disposition wherewith they are to do them viz. a holy fervor and zeal Zealous of good works Begin with the former The service of Christs people the service and imployment which is expected from and performed by this peculiar people whom the Lord Christ hath thus Redeemed and Purified They are a people devoted and addicted to good works to works to good works Obs Christs people addicted to good works So we may subdivide the words 1. To works 1. To works They are an active stirring working people Such a one was Christ himself when he was here upon earth My Father worketh hitherto and I work saith he Iohn 5.17 And eswhere he tells his Disciples that he must work I must work the work of him that sent me while it is day John 9.4 whilest I live here and whilest I have opportunity Such was he And such in measure are those that are his Not such as spend their time in doing of nothing idle persons Why stand ye all the day idle saith the Husbandman in the Parable to those whom he found in the Market-place Mat. 20.6 So is it with the men of this world many of which are as St. Luke calls them Acts 17.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loose dissolute persons spending their time in doing of nothing or of that which is as bad or worse than nothing But so is it not with those whom Christ calleth to be his servants Those who are called into the Vineyard are called to work there Go work to day in my Vineyard saith the Father to his Son in that other Parable Mat. 21.28 Those whom Christ calleth effectually into his Church they are such as are not loyterers but labourers Workers all 2. And that of good works 2. To good works That was a Title which the Heathens gave unto some of their Kings Princes they called them as our Saviour tells the Iewes Luke 22.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benefactors Well-doers And such are all those whom Christ calleth to be Kings true believers they are all benefactors doers of good works Not Evil-workers So Paul calleth the false Teachers of his time Phil. 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beware of evil workers being such as were very active took great pains and toyl in preaching but it was to the end that they might sow the Devils tares vent and spread their dangerous and damnable Doctrines Such workers there are ynow and too many amongst us at this day And such in some kind or other are all wicked and ungodly men they are all workers of iniquity Luke 13.27 doing the works of their father the Devil as our Saviour tells the Iewes John 8.44 Being therein active and stirring But such are not they whom Christ taketh to be his people True it is they are not altogether free from these works sinful works There is not a just man upon earth that doth good and sinneth not Eccles 7.20 In many things we offend all Jam. 3.2 But this is not their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which they make their work that which they purpose and design This is to work the works of God This was that which Christ made his work whilest he was here upon earth to work the works of him that sent him as we had it Iohn 9.4 This was his Meat as elswhere he telleth us My meat is to do the will of him that sent me and to finish his work John 4.34 And herein those who are his are in measure conformable to him They are such also as work the works of God workers of good works Being created in Christ Jesus thereunto To this end it is that they are regenerated begotten and born anew made new creatures We are his workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them saith Paul of himself and other believers Eph. 2.10 Like as a man putteth grafts into a stock that they may bring forth fruit and good fruit Thus doth God ingraff his elect people into Christ creating them as it were anew in him regenerating them by his Spirit that so they may bring forth fruits in him Which also in measure they all do He that abideth in me and I in him the same bringeth forth much fruit Joh. 15.5 Beleevers having union and communion with Jesus Christ they are now made fruitfull and that in good works Quest And what works are these which we call good work Good Works what Ans In Answer hereunto it is not my purpose to dilate upon the Common place of good works Take it briefly Good works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Theological sense they are all and only such works as are required and commanded by God in his word Such things as God commandeth Mark it such things as God commandeth requireth He hath shewed thee O
man what is good saith the Prophet Micah and what doth the Lord require of thee but to do justice and to love mercie and to walk humbly with thy God Micah 6.8 Such are the works which Christians are to look upon as good works such works as God requireth to be done such works as are consonant and agreeable to his mind and will So the Apostle explains it Heb. 13.21 where he thus prayeth for those to whom he writeth That God saith he would make you perfect in every good work to do his will working in you that which is well-pleasing in his sight Est explicali◠ejus quod praecedit Grot. Annot. in loc Where the latter words as Grotius and some others rightly observe are Exegetical and Expositorie to the former shewing what those good works were which he desireth they should be made perfect in viz. such works as God willeth and is well pleased with And to the same purpose serveth that other Text Rom. 12.2 where Saint Paul exhorts his Romans Be ye not conformed to this World saith he but be ye transformed by the renewing of your minde that ye may prove what is that good that acceptable and perfect will of God The will of God being in it self perfectly good it is the Rule of goodness and consequently what ever he willeth must needs be good God doth not will things because they are good but they are therefore good because he willeth them These then are those which we call good works Such works as God willeth to be done Not only permitteth for so he doth the worst of evils but requireth and injoyneth willeth Which will of his he maketh known in and by his word Which is his revealed will whereby he sheweth unto his people what is good These are Good works All these And only these As for other works which are devised by men Onely such be the pretence or intention never so specious and fayr yet having no warrant from the word they cannot be called good works much less being directly or indirectly contrarie to it That act of the Peoples which Saul pleadeth by way of excuse for himself 1 Sam. 15.21 their reserving of the spoil Sheep and Oxen the chief of the things which should have been utterly destroyed to sacrifice them unto the Lord in Gilgal it had a very fair and spetious pretence with it seeming to savour of a great deal of piety but what saith Samuel to it in the next verse v. 22. And Samuel said Hath the Lord as great delight in burnt offerings and sacrifices as in obeying the voice of the Lord Behold to obey it better than sacrifice God having commanded that all those things should be destroyed they transgressing of that command what ever their pretence or intention was this was a Capital sin in them and proved fatal to Saul who had the chief hand in it however he would have put it upon the people as Samuel tels him in the verse following v. 23. Because thou hast rejected the word of the Lord he hath also rejected thee for being King Good works are only such as God willeth and requireth As for other works how promising so ever they are but vain works Such are Traditions and humane inventions in the worship and service of God In vain do they worship me teaching for doctrins the commandements of men so our Saviour citeth that Text of the Prophet Isai Math. 15.9 And Saint Peter speaking of that course and manner of living which the Jews in his time had received by tradition from their fathers he calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vain conversation Good works are such all and only such as have warrant from the word Now these good works are of divers kinds Good works of diverse kinds Some Inward others Otward Inward in the Heart mind good thoughts Outward in the Tongue and Hand good words and good Actions All which are comprehended under this general Head of good works the word works being hereto be looked upon in the latitude the largest extent of it And again these good works of all these kinds they are reducible to two heads Reduced to two heads Holiness and Righteousness even those two which our Saviour himself reduceth them to Math. 22.37 39. Where he Epitomizeth giveth us the sum of the Law in those two comprehensive Commandements Thou shalt love the Lord thy God c. And thy Neighbour as thy self On these two Commandements hang all the Law and the Prophets Two general heads under which are comprehended all those respects and duties which Christians do ow and are to perform to the one and to the other First duties towards God whom they are to honour in their thoughts words Actions works of Holinesse duties of the first Table Then towards their Neighbour to whom they are to wish well and do well doing all good offices unto them as they have ability and opportunity in reference to their Lives Liberties Estates good names Bodies Souls works of Righteousnesse and mercy duties of the second Table But I shall not go about to reckon up particulars which are many So are evill works for the kinds of them they are many even all sinfull thoughts words and Actions And so is it with good work To which all which those who are Christs peculiar people Redeemed and Purified Justified and Sanctified by him are seriously devoted Not to dwell any longer upon the Doctrinal part That which I aym at being chiefly Application Which let it be directed in the 1 place by way of Conviction If this be the Qualification of those who belong unto Christ then may it hence be concluded against many that as yet they are none of this number Divers convinced not to belong to Christ none of these Peculiar ones whom Christ hath given himself for Alas the evidence is but too clear Qui non tenentur serio studio honorum operum illi hoc ipso significant se non esse in numero eorum quos Christus sua morte redemit Piscator Observ in Text. Their works testifie against them or at least do not testifie for them These are the things which our Saviour saith testified of him his good works The works which I do in my fathers name they bear witnesse of me Joh. 10.15 they shewed to whom he belonged declared him to be what he was the Son of God And so they do of every man The tree is known by his fruits saith our Saviour Math. 12.33 And so are men by their works To themselves by their thoughts the workings of their hearts To others by their words and Actions known what they are and to whom they belong whether to Christ or Satan What are you barren Trees Barren trees none of Christs planting bearing no good fruit surely you are none of Christs planting Every plant that abideth in him bringeth forth much fruit Joh. 15.5 And what have you none of this fruit have you no good
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
it is so Christians ought to be Zelots zealous of good works This is Good Acceptable to God and Profitable to themselves yea Necessary without which no acceptation of their services That which now remaines for the finishing of this Point and this Text is Application Applic. Which let it be directed in the first place by way of Conviction Vse 1. Divers not such as becometh the Redeemed of the Lord. If this be the Qualification of Christs peculiar people that they are Zelots zealous of good works then what shall we say to many who account themselves to be of this number professing themselves the disciples of Christ having his name called upon them they are Christians but where is this Affection where is this holy Zeal Alas not a spark of that heavenly fire to be found upon their hearths in their hearts Instance in three sorts of them Three sorts 1. Some there are who are Key-cold 1. Such as are key-cold Not any the least warmth to be felt or found in them As for the world and the matters thereof they are fire-hot zealous and forward enough and a great deal too much none shall go before them They are such as the Wiseman speaketh of Prov. 28.20 They make haste to be rich And for Honours and Promotions they are ambitious enough following them with an eager pursuit but as for the matters of God there is not the least warmth to be found in them They are cold at the Heart cold in the Mouth cold in the Hand 1. Cold at the Heart Cold at the Heart bearing no true affection to God to his worship and service Alas so far are they from affecting of God that they seldom or never think of him God is not in all their thoughts as David saith of the wicked man Psal 10.4 2. And being thus cold at the Heart no wonder if they be what also they are cold in the Mouth Cold in the Mouth not speaking either to God or for him Not speaking to him by prayer They are such as call not upon his name as the Prophet describeth Heathens Jer. 10. last Unless it be in the time of their affliction and distress Then it may be as the Lord speaketh of the Jewes Hos 5. last they will seek him early diligently then they will cry unto him but at other times he heareth not of them A plain indication that what therein they do is not out of any love to God but self-love And as they have no desire to acquaint them selves with God by speaking to him so they-have not a word to speak for him Let his Religion his truth his name his cause his servants suffer as they will this moveth not them They are herein of Gallio's mind not caring for any of these things as it is said of him Act. 18.17 3. And being thus cold in the Mouth they are as cold in the Hand Cold in the Hand Not having a good word for God they have not a good work for others Works of Charitie and Mercy are things which they neither have nor desire to have any acquaintance with What they do in this way it is extorted from them Being herein like Wells not Fountains What cometh from them must be drawn letting nothing go but what they cannot hold Now as for such let them not dishonour Jesus Christ so much as to call him their Master Which if they do he will not own them for his people A second sort there are who though they be not thus Key-cold yet they are at the best but lukewarm 2. Such as are Lukewarm This was Laodicea's temper Rev. 3.16 she was neither hot nor cold but luke-warm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a tepid lukewarm temper as to matter of Religion indifferent shewing no zeal for God for his truth for his worship and service And is not this the very temper of too many among us at this day who would be thought to be such as that name imports Laodiceans that is just and righteous persons and it may be as to dealings in the world such they are I but what are they as to Religion here at the best they are but lukewarm indifferent Indifferent as to their Profession whether Protestants or Papists That Religion which the State holdeth forth is their Religion Thus do they in stead of serving the Lord which the Apostle requires them to do Rom. 12.11 serve the time which that Text having been as it is conceived corrupted or mistaken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tempori servientes Erasmus in some Copies is made to speak and that in an ill sense too As for any true love to one Religion more than another they are not guilty of it And so is it in their Practice They perform publick duties come to Church joyn in prayer in hearing of the word and it may be also in receiving of the Sacrament but this they do meerly for custome and fashions sake not out of any zeal that they have to the worship and service of God So much they plainly declare as by their neglect of preparation before they come which is no other than if they were to go to an ordinary meeting a feast which for civilities sake they will grace with their best apparel and other preparation they make none when they are to come to the house of their God so also by their demeanor being come where they give themselves to sleeping or gazing or talking or eying of the clock or glass to see how the time passeth in the mean time little intending the businesse they come about Plain evidences that they bring no fire with them for the offering up of their Sacrifices Making the best of it they are but lukewarm in their Religion Some duties they do it may be and that not only in publick but in private I but they do them as if they cared not whether they did them or no. And thereupon it is that upon every trivial occasion they are taken off from them Such luke-warm Christians there are too many among us Lukewarm Temporizers Among whom it may be some of them are Professors such as would seem to be Religious I but it is not out of any true love which they bear to Religion but only as it may be some ways advantagious to themselves in point of honour or profit A disease which I fear many are sick of in these unsetled times which whilest they favour Religion they will seem to imbrace it But if that wind should turn so would they Which some misdeeming their policy is to stand Newters not to appear for any way In the mean time contenting themselves with the neglect of some Ordinances of God rs in particular that of the Lords Supper Too plain an evidence that they have not such a zeal to God and to his worship and service as the Redeemed of the Lord Christs peculiar people ought to have Thus many are yea and some make it
perfunctory manner contenting our selves with the bare Opus operatum the doing of the work but have an eye to the manner of performance that there be a spiritual vigour in it that we come to these Ordinances with an eager appetite As new born babes desiring the sincere milk of the Word 1 Pet. 2.2 hungring and thirsting after Jesus Christ the eating of his flesh the drinking of his blood And so hearing attentively and receiving thankfully And such also let our works of Charitie be In duties of Charity Having a zeal for our brethren as St. Paul saith his Corinthians had for him 2 Cor. 7.7 They had a fervent mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a zeal towards him earnestly wishing his welfare Thus be we affected toward our Brethren See that ye love one another with a pure heart fervently saith St. Peter 1 Pet. 1.22 And again Cap. 4. v. 8. Above all things have fervent Charitie among your selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intense Charity so as earnestly to desire the good each of other And out of that affection taking all opportunities for the doing of good unto them Shewing mercy with cheerfulnesse as the Apostle requires it Rom. 12.8 So doing good as seeking to be Rich in good works being ready to distribute willing to communicate as he there willeth Rich men 1 Tim. 6.18 Thus put fire to every Sacrifice joyn zeal to every duty Only in the last place to draw towards a Conclusion see that this fire be right fire Caution See that our zeal be right zeal Not strange fire this zeal right zeal Where have an eye to two things 1. See that this fire be not strange fire Such is that fire said to be wherewith the sons of Aaron Nadab Abihu sacrificed Lev. 10.1 They offered strange fire before the Lord which he commanded them not Strange fire not that fire which at first coming down from heaven was proper for the Temple-service but Common Culinarie fire Take we heed that our fire our zeal be not such common fire a carnal zeal such as is to be found among too many who would it may be seem to be zealous But whence is it Out of some by and sinister Not carnal zeal some carnal respects as of Credit or Profit c But see that it be heavenly fire zeal from God and zeal for God wrought by his Spirit and seeking his Glory Thus see we that it be right zeal sincere not Hypocritical Not hypocritical zeal A great deal of such zeal there is to be found in the world Such was Jehu's zeal who meeting with Jehonadab Come saith he and see my zeal for the Lord 2 King 10.16 when as in truth it was rather for himself than for the Lord his heart whatever he pretended not being right in what he did which if it had been he would not having destroyed Baal have suffered the Calves at Dan and Bethel to stand still which the 29th v. there informs us that he did And such was the zeal of the Scribes and Pharisees as I have shewn you Take we heed that our zeal be not such but such as the Apostle requires our faith and love should be 1 Tim. 1.5 Rom. 12.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sincere unfeigned without dissimulation Which if it be not what do we but mock God whilest we seem to be zealous for him but are not A thing which let all of us beware of Is it good that he should search you out saith Job to his friends or as some man mocketh another do ye so mock God Job 13.9 This God will do sooner or later he will search men out discover them to be such as they are And therefore take heed of mocking him who will not cannot be mocked Be not deceived God is not mocked saith the Apostle Gal. 6.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 However men may think to mock him yet he is not cannot be mocked deluded deceived Neither will he suffer himself so to be but will take vengeance upon them that attempt it Now what greater working of God can there be than to pretend a zeal for him and not to be so in truth This take we heed of See that our zeal be a right zeal sincere unfeigned not Hypocritical Much less Diabolical Not Diabolical zeal Such is that zeal which St. James speakes of Jam. 3.14 calling it a Bitter Zeal so the Original hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bitter envying Of this kind of zeal I fear there is yet too much to be found in this Nation Among those who seem to be zealous for God there is too much bitter zeal Bitter zeal which sheweth it self in bitter invectives against those who are not every wayes of their mind and judgment whom they are ready with all eagerness to pursue as enemies Such zeal let Christians beware of Let all bitterness and wrath and anger c. be put away from you saith the Apostle Eph. 4.31 And elsewhere we are warned to beware lest any root of bitterness spring up amongst us Heb. 12.15 Among which this Bitter zeal may well be reckoned as one But whilest we are zealous for God be we meek and gentle towards our Brethren Such is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wisdome from above heavenly wisdome as St. James tells us it is first pure then peaceable gentle Christians to be meek and gentle towards their Brethren c. Jam. 3.17 And this wisdome seek we after that we may be such A Lesson which our Apostle requires our Evangelist Titus to press upon his Auditors in the Chapter following Tit. 3.2 Where having in the former verse minded them of being Ready to every good work he subjoynes To speak evil of no man to be no brawlers but gentle shewing all meekness unto all men Not that all persons are to be treated and dealt with after the same manner All not to be treated alike Paul who there giveth that charge to others yet himself being to deal with the obstinate Jewes who opposed his Doctrine and blasphemed He shook his raiment saith the Text and said unto them Your blood be upon your own heads I am clean from henceforth I will go to the Gentiles so turning his back upon them Acts 18.6 And before having to deal with Elimas the Sorcerer who withstood him in the course of his Ministery seeking to seduce the Deputie whom he had converted to the faith Paul being filled with the holy Ghost saith the Text set his eyes upon him and said O full of all subtilty and all mischief thou child of the Devil thou enemy of all righteousness wilt thou not cease to pervert the right ways of the Lord Acts 13.9 10. Thus as the Ministers of God so others having to deal with obstinate sinners or dangerous seducers now they both may and ought to shew their zeal for God in treating them in measure according to their demerits But not so with others whose errors and miscarriages