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
not to take vengeance for their sins past but to correct and instruct them for the future Obj. Obj. Death being the punishment of sin stil remaineth But how is it then that death which is the proper punishment of original sin still remaineth alike to all A. Ans The quality altered by Christ To this it is Answered as to the former True it is Death at the first came in by sin and in it self it is a punishment of sin but not so to those that are in Christ to true believers To them it is Medicinalis non poenalis not properly penal but Medicinal Death remaines but the sting is pulled out which is sin Even as it is with sin it self that remains in the Regenerate as to the being of it whilest the guilt and power are taken away So it is with Death That remaines as to the power of it Gods Saints being subject to it as well as others but the poyson the bitterness is taken away To them it is no longer a punishment of sin from which all which Christ hath Redeemed them 2. That man is bound to make satisfaction for himself 2. Again If Christ hath Redeemed his people from all Iniquities how is it that they tell us that they are yet bound to make satisfaction for themselves Redeeming and delivering themselves from Temporal yea from Eternal punishment by their own doings or sufferings by their good works prayer fasting alms-deeds by inflicting corporal punishments upon themselves or undergoing what Penances are injoyned them by the Priest Which what is it still but to derogate from this work of Redemption as if Christ had done it but by halves He satisfied for some sins and left us to satisfie for others and so in part to be our own Redeemers to Redeem our selves from our Iniquities Obj. But how is it then that Daniel giveth this Counsel to King Nebuchadnezzar Dan. 4.27 Dan. 4.27 explained Peccata tua Eleemosynis redime U. L. Redeem thy sins by righteousnesse and thine iniquities by shewing mercy to the poor A. So indeed the vulgar Latin as also Montanus and other their Expositors read that Text but Tremellius whom our own Translations therein follow renders it more properly Abrumpe Break off thy sins That is the proper signification of the word Parach Rupit abrac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pit c. which we find so used and rendered Gen. 27.40 where Isaac speaking to his son Esau tells him When thou shalt have the dominion thou shalt break the yoke from off thy neck Vparacta franges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 franges jugum saith Montanus Excutias solvas saith the vulgar Latin thou shalt break off shake off And thus Daniel there adviseth that cruel Tyrant that he should break off his former sinnes of Tyranny and Oppression by betaking himself to the practice of Righteousnesse and Mercy Which doing with an upright heart he might thereby hope to divert those judgments of God which hung over his head Divert them though not by way of merit no It is not one good work or yet many being all but Duties that can make satisfaction to the Justice of God for the least sin But by a way of a gracious Remuneration God being free in rewarding what ever services are done to his name 3. That one may satisfie for the sins of another One may bear the burden and discharge the debt of another c. And it was a ridiculous heresie of Wickleffe to deny the same Rhem. Annotat. 〈◊〉 1 Col. 24. Yet again in the third place If Christ have redeemed his people from all Iniquity how is it then that they affirm that one may satisfie for the sins of another So the Rhemists in express terms lay it down in their Annotation upon Col. 1.24 Censuring it for a ridiculous heresie in Wickleff that he denyed it But what is this again but to make others sharers with Christ in this great work of Redemption As if he had not given himself to this end to redeem his people from all iniquities As for us know we no other Redeemer but him As for Man not being able to Redeem himself how shall he redeem another A thing which we may hear the Psalmist in express terms disclaiming Psal 49.7 No man can redeem his Brother nor give unto God a ransome for him Not redeemed him from Temporal death much less from Eternal But I shall not any longer detain you in the refutation of these Errors which having been so fully discovered by many hands already I hope there is no fear of any infection from them A word in the third place for those whom at present you are in more danger of Arminians 2. Arminians who teach a universal Redemption Whose Doctrine is as you have heard that Christ dyed and dyed alike for all earnestly contending for an Vniversal Redemption Vniversal Redemption This in a good sense we readily grant viz. in that which the Text holdeth forth that Christ gave himself to Redeem his people from all iniquity But not so in their sense that he dyed alike for all impetrating and obtaining the like benefits for all Which if so then must all be Redeemed from all iniquity All not redeemed from all iniquity not onely from Original sin which they look upon as wholly discharged by the death of Christ so as none are condemned for it but from all Actual sins Commissions Omissions And if so how is it then that they are not all made partakers of this benefit to have their sins actually pardoned and persons reconciled unto God A. To this I know they will readily Answer The Cause of this is onely the want of faith Ans Want of faith the cause of this because men do not beleeve on Christ who dyed for them This is it that renders his death ineffectual unto them Repl. But to this we rejoyn Is this Infidelity of theirs an Iniquity Repl. Infidelity an Iniquity or no Surely this they will not deny And if so how is it that they are not redeemed by Christ from it both from the Guilt and Power of it Both these did Christ merit as you have heard for all those for whom he gave himself Giving himself to this end that he might redeem them from all iniquity not onely from sin against the Law but sins against the Gospel Christs people redeemed from sins against the Gospel as well as against the Law Christ meriting faith for his people In particular from this of Vnbelief from which Christ hath merited and obtained that those for whom he gave himself should be freed having among other things merited faith for them and that not onely a power to beleeve that so they may beleeve if they will as they would have it but also the Habit and Act of faith that they shall beleeve To you it is given on the behalf of Christ not onely to beleeve an him but also to suffer for his
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
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
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
number was this guest who here crowded in for companies sake a hypocrite joyning himself to the visible Church not being that in truth which he made profession of So much we may learn from the 11th verse which informs us that he had not on the wedding garment he was one that was not regenerated one that had not put on Christ by faith And therefore no wonder that he was cast out So shall all Hypocrites be sooner or later But so shall not they who come unto Christ in sincerity So coming to him he will receive them 2. Christ receiving those that come to him retaines them with him 2. And receiving them in the second place he will retain them So much also is conceived to be implied in this phrase I will not cast him out he shall be with me dwelling with me having an everlasting communion with me He that eateth my flesh and drinketh my blood dwelleth in me and I in him saith the 56. v. of this Chapter whereof the Text is part Those that receive Christ by faith for that is meant by eating his flesh and drinking his blood he will not only come and sup with them but dwell in them having a constant and continued communion with them Non solum amanter ad se venientes suscipit sed susceptos ità constanter ac perseveranter complectitur tuetur conservat ut nunquam illos abjiciat Aliud est Principum hujus seculi ingenium c. Musc Com. in Text. Having once received them into grace and favour with himself which he doth upon their believing on him he will never cast them out of it Herein saith Musculus doth this our King differ from other Kings and Princes who are often inconstant in their affections loving to day loathing to morrow What more common with them than â—o cast their favourites out of favour But so will not the Lord Christ do by his favourites Those whom he once affecteth he never rejecteth Having loved his own which were in the world he loved them unto the end saith our Eavngelist Joh. 13.1 Not only his Disciples but all his Elect who are there called his own in as much as they were given to him by his Father having set a peculiar affection upon them he continued it to them unto the end the end of his life expressing it as by taking care of them keeping them Whilest I was with them in the world I kept them in thy Name Those that thou gavest me I have kept John 17.12 so by dying for them And like affection doth he still bear to all those who being given to him come to him believe on him Loving them once he loveth to the end to the end of their lives and to eternity once affecting them he will never cast them out of his affection Thus you see that it is so Those that come unto Jesus Christ he will not cast them out he will both receive and retain them as his Quest And why will he do so Ans For this take two or three Reasons or Grounds 1. This is his Fathers will that he should thus receive those whom he giveth unto him Reas 1. This is the Fathers will This is the Fathers will which hath sent me that of all that he hath given me I should lose nothing v. 39. of this Chapter Now with this will doth Christ perfectly and exactly comply I came down from heaven not to do mine own will but the will of him that sent me v. 38. And hereupon it is that he so readily and constantly embraceth all those who being thus given to him by his Father come unto him 2. As this is his Fathers will so his own disposition inclineth him to it Reas 2. Christs clemency inclining him hereunto He being a gracious a merciful a tender-hearted Saviour he pitieth the condition of poor perishing sinners When he was here upon earth the story tells us how when he beheld the City of Jerusalem he wept over it Luke 19.41 Taking notice of the sad condition of it what a dreadful judgment hung over the head of that people his heart melted into tears And with such an eye of tender pity and compassion doth he look upon poor sinners lying in their natural estate and therupon he readily receiveth those that come to him accepting the least beginnings of faith This is that which the Prophet Isai fore told of him Isa 42.3 A bruised reed shall he not break and smoking flax shal he not quench Such is the clemency of Jesus Christ in dealing with poor sinners that where he seeth any good desires any beginnigs of grace though never so weak and slender he is ready to accept them Being herein like that Roman Emperour of whom it is reported that whoever came to him he never sent them away discontented Thus whoever they are that come unto Jesus Christ come unto him in sincerity such is his Clemency his Gentlenesse he will in no wise cast them out 3. Which if he should do in the third place it would be cross to the end of his coming into the world Reas 3. To reject those that come were cross to the end of his coming his taking upon him the office of a Mediator which was to seek and to save that which was lost as he tells Zacheus Luke 19.10 Now coming to seek after those that seek not after him I was found of those that sought me not saith the Prophet Isay setting forth Gods preuenting mercy in calling of the Gentiles Isa 65.1 he will not reject those that come unto him This being his work to bring in lost soules into his Kingdom of Grace which it is Other sheep have I which are not of this fold them also must I bring John 10.16 He will not refuse them when they come unto him But to dwell no longer upon Doctrinal Confirmation or Illustration Come we now to Application Where in the first place let me again take up that former Motion Vse 1. The grand duty pressed of coming to Christ pressing what before I propounded exhorting and perswading all to come unto Jesus Christ This is the great and principal errand about which the Ministers of Christ are or ought to be imployed They are the servants sent forth to call the guests unto that great Supper their Master putting this word into their mouthes Say unto them that were bidden Come Luke 14.17 their chief work being to perswade men to come unto Jesus Christ to have communion with him And this let me press upon all you this day For which what greater encouragement can you have than that which Christ himself here holdeth forth to you even the assurance of a gracious Reception Were subjects assured of the like from their Princes that coming to them they should not be rejected but graciously received who is there but would have recourse to them as occasion were offered Now this assurance have all poor sinners from Jesus Christ that coming