:i^ r^mM^^mm v:';>^T|K'-'^- 4' ■*'-./7 "^ #^^^ ^ ^^ /y ■r .t 0- GOSPEL-MARROW, CHE^iiUNT Great God giving himfelf for f, ,jk the ions of Men: OR, The Sacred My ftery of Redemption by Je- Jki Chrifi^ with two of the Ends thereof^ Juftification 6c Sanftification* DoSirinally Opened^ AND Tragically Applied. Wherein f among many other ufeful and profit table Truths ) the unhappy Controverfie of the Times about the Extent of Chrifts Death is mo- deftly and plainly Hifcofled and determined for the fa* tisfadion of thofc who are willing to rcceire it. To which is added ^hree Link^ of a Golden Chain. \ As it was lately held forth to the Church j of God %t Qr^t Tar mouth. — I I gT T %\i ^^ -> ! ^^^ John ^f^t^'i^pfit^Jl^^the Gofpd there. London^ Printed hy S. Griffin iox Rjchard To»$' lins^ and are to be fold at the Sign of the Stiti and Bible near P ye- Corner, 1 65 9. t To the Redeemed of the Lord in the Town of Great Tarmouth^ Grace and Peace. ( Dearly Beloved) Bat the great DoSor of the Gentiles der dared to hii Corin- thians, I Cor. 2.^. that he determined not to know any thing among them, favcJefusChrift, and him crucified, let me in lih^ manner free- h P'^^fifi imtoyoHy that in the conrfe of my Minifiery it hath been my chiej dejtgn to hold forth the Lord Jefus, de firing and endea^vonring according to my weah^abilities^ that he might he in my Preaching evidently fet forth before your eyes, and even A 2 cru-^ SZ52S7 J ThcEpiaie prucih-^d among you (as that A* pofllc jpeah^s to his Galathians , Gal 2 . i.^: looking upon no X^odcxm e p> pipoper and profitable for me to Freacby and yon to hear^ as the Do - ftrine of t'^at Golpel whereof (^ he alfo faith of himfelf), I am ^Epl^g.y. ^madea Minifler, And upon this ground it ts that I hazfe purpojely Jingled out divers choifi portions of Scripture (offom ti^ hereof I ha which L knorv rione that ha^t done it more fuUy than this which is herenowfet before you. A Text wher- in C as the'title prefixed makgth pro- vnfe of^ youfhail meet with Mar- TO A' 5 ez^en that Marrow where- fPith the Lord promifeth to Feaft his people^ Ifa. *:>;. 6, Gofpel- K^arrov^ ^ there beins^ here much l« Dedicatojfyr in a little , divers precious frufM ef great foul concernment held forth unto yoH^ as VIZ. Ji?/. 11. Decorrept. (fytgrstia^ cap. 14. AngHfi, T^a^. in Evang. Jun^ 5 <, . Tra^.in Evang.Joan. ^7. 1 Tra!l,inEv4ni. ftan, i.Si $. ',j, I doth ICo the Keaderl doth promife his fervicc, not only to them for whom he was delivered un- to death, but to him that delivered him unto death. In the i Sth of John Ghrift faith to his Difciples, If ye were of the vporld ihe world would love you. Where C faith Augujiin) he fpcaks of t\it Church Hniverfal^ which Ghrift of- tentimes calls the World : As in that Scripture, Oodwat in Chrifi reconciling the world unto himfelfi, and in that Scripture? The Son of man came not to Artie, i. Quod condemn^ hutto fave theworld^ and in^o**""* "Q* that Scripture, We have an Advocate q^^-^^I^I^^ mththe Father^ Jefus Chrifi^ who is fAe pro omnium Propitiation, not for our fins only ^ i«^ |]o™»«!^"^/^- ^ *L /• T^r ''i. 1 -^ti T-^^ • demptione lie for thepns of the whole world. That is, paffus. the churchy fo called, becaufe fcatter- ^^//'<'«- Qii^d ed throughout the world. And where^ Sinem & as he was charged by the Velagians^oitm^m with denying that Chrift fufFcred forP^<^c"'&q^°^ -.1. n J ^» z' 11 • , . ad unam pcr- tne ivedcmption or all men, he plam- tinet cauiam gcnciishuma- nitfanguis ChriHi Redemptio cfl tocius mnndi, fed qui hoc feculutn fine fide Chrifli , & fine regeneracionis Sacramento pertranfeunr, redempdouis aliena funtj Cum icaq; per unam omnium naturam, omnitim caufam a Domino noftro in veritate fufcepram, redemti rede omnes dicantut, non camen omnes captivitate funt libcrati ^ Rc- dcmptioBis proprictas baud dubium penes illos cft,de qeibus princeps nrnndi hujus miifus efl foras, & jam non vafa diaboli, fed membra JChrifti func. Augufi. liber refellens articuhsfalfo ipfi impofitos, Articu trofp, ad capit,ohje^, Vincent. Re fponf. ti To the Reader. lygave his fenfe therin thus. As for the greatnefs and fufficiency of the price? the blood of Chrift is the Redemp- tion of the whole world ^ but they that die without Faith and Regenera- tion , are aliens » from Redemption All men (faithhej are rightly faidto be redeemed in rcfpeftof one nature of all, andtheoner4«/eof all, which the Lord did truly take upon h;m,and: yet all are not not delivered from ca- ptivity. The proprictv of Redem- ption without doubt belongeth unto them out of whom the Prince of this world is caft, who are not veffels of Satan , but the members of Chrifl:. And herein Proffer doth totidem verbis concur with him. This ergo was the fenfe of the Orthodox ("for by AugHJiins , judgment you may meafure the reft) ^ in thofe times. In the 8th Century this truth of Chrift was defended and maintained by Gottefchalchui^ and for which, with ' other truths of the fame concernment, ! hefufFered imprifonmcnt 20. yeares, asappcares by the Articles which his Adveifaries charged him with> accu» fed him of^ and condemned him for^ viz. To the Reader. vih. C/)thathefaid3thatasGod hathfO i. siccr predeftinatedfome to eternal life, fof/^^Xlt" be hath predeftinated fome to eternal nsm, itaquof- death. 2. That God would not have all dam prxdcfti- men to be fa ved , but only thofe that eTrnam.""'''^ are faved^becaufe whatever God wil- 2. Non vuic kth, that* doth he in heaven and in J>^"^o«^"« ? ^. ^1 '/n I- • J homines falvos earth. 5. That Chnudid not dye^^ri, kd nn- forall, but only thofe that are fa ved. tum cos qui Another Article there was alfotabout^^I^"^^^^^^ thelrzmty, but that was not inhlted luic don inus on. His great Adverfaries v/ere i?^-^citincCEb bafius Maurus^ and Htncmarns'^ but ^* Nonpro though he was condemned by a Sytiod toim mun'di of their packing, yet he was defend- r^^^n^ptionc* ed and julrified by Remgius^ ^^orns^^^^^^^^ i^o. TrMdentiusy Sfrahs^ the Church of Lyons ^ minum faluce and the F^/e;//^;?^ C^«;:ce/ in thcfelf/'^^J^."^" particulars. As for the truth '^novv mu & faivatcr id hand Remigius faith {m^ ^^"' ci^frt Jeft' cerning the price of Chrifts bloodj^^fycif^^^j, g^ that it is given onely for thofe thaCmorcuus,fed Ihall believe is the tnanifeft fenrehce"";^;"^^^^''^ qui lal^ancur. EAron Annual anno dom. 848. Ca'vii. Crono'og. anno dom.S^^d, Vofii hiftor. Pelag. lib. 'J. Pf./^; Vfljerihiflor.Gottefchal. p. \$. (fn) Dedofninidfanguinisprctio, quod pro hJsranrdm tjui cre- dere volucrinc datura fit, rraoifcflaeftbeacorumPacrum fenrenri^, quam ifte (ur puwmus^ &kgendo didlccrac & daamarc nf>eru€bac. VJher. hjftor, Gottes, p; 64, a of To the Reader. oi the bleffed Fathers^ which Gottgfr chalcuf (as we think) in reading hath learned and dareth not condema : the ^^^^^^^^^ Church of Lyons {dXth (n) whileftmcn uTerVadc- fay ^hat Chrift died for all men , let liter pcnfare them take heed that they do not fo"^cminus"^{p^^ own confcienccs $ coaiiderando ior can they believc that Ghrift died qu^ dvcen- for them that were dead , and in trTfilemT hell befcre Chrift was born > then confcientiam why may It not be as well faid that ah!^rinf & Chrift died for the Devils > and faith fcripfcrint,nec^he Valentine Councel (o) concerning ipfosqaihaEc the Redemption ofChrifts blood, by Suram^J^^f^n of the exceeding errors that quod pro lis in have grown m refped thereof, mfo- lua iinpierarc iDortuis & JEtcrno jam )u?licio condemnatis donainus pafTus cffc crc- deadus fit j fi cnim p: o cis cur non pro diabolo ? VJher, Hifior. Got- tcf. p.io, (o) Dc redemptionc fanguinis ChriQi propter nimium errorem qui de hac caufa exortus eft, ita uc qoidaniCficuceorumfcripta indicant} <'tiam pro illisimpiis, qui a mundi exordi:> ufq; ad pafiionem domini in fua impieracc morcui & arerna dafiinacione pnniri funt, effufupi fktiniunc > contra illud Prophericum, ero mors tua 6 mors,eron»orrus ruys infcrne. Illud nobis iimplicircr & fidelirer tenendum & doccn- dum placer,Hixra Evangclica & Apoftolica verirate, quod pro illis hoc datum pretium teneamus, de quibus ipfedominusnofterdicici ficat Moyfcs exiltavicferpenremindefcrto,itaexaItari oportet filiuna ho- minis, uc oranis qui credit in ipfo non pereat, fed habcat vitam ztcr- nam, ficcnim Dcus dilexic mundum, &c. & Apoftolus inquic, fciiiel cblarus eft ad nuilrorum exhaurienda pcccata. CmtU Valenttn, fub Pap. Leo 4. cap. 4. Binius Tom. 6, l/cjf. kifter. Felag, lib. ^.p, 4, Vjksr, hift.Qon, p, i?r. much Ti? the Keadet. tmch as fome (as your own wri- tiiigs declare) do hold , that it wag (hed even for thofe ungodly ones^ who from the beginning of the world until the paffion of our Lord were dead in their ungodlincfs, and puniflied v/ith eternal damnation^ contrary to the faying of the Prophet, O death I will be thy deaths and thyfting 6 bell. We do decree that it ought fino- ply and faithfully to be held and taught according to the Evangelical and Apoftolical truth ^ that this ran- fom was given for them of whom the Lord himfelf faith. Even as MoJesUfU ed up theferpent in the vpHdernefi^ fo muji the Son of man he lifted up^ that every one thdt believes in hint may notperiflo but have elernal life. So God loved the world, that he gave his only begotten Son^ thdi everyone that belt eveth in hint might not fcrifl) 3 but have everlafiing life. And the Apoftle faith, chrijiwas once offer- red for the taking away of the fins of ma* ny. And in thofe dayes was the ordi^ uaryGloJs compiled (for strabur (p)CP^'^Mi^t^ the great admirer of G^ttefchdcHs\N3i%^]^^^^^^^^ CalvkChronoLB^o. ♦ ShtHS Sen ens, btbliofb. Tlo the Kidder. Qni onines vult lalvos fieri, non quod nullus hominom cflcr, qncm (alrum fieri nolicc, qui vircatcs miraculoruna faccrc noluit apudcos, quosdicica^urosfHiflepQenucntiamfifeciiTet j fed uc omnes homis nes, omne hdminuip genus intelligimos per quifcanq*, difrercacia& di- ftribatum. Ghfs. or din. in i Ttm, a. Ucgu(\arec morrempro oaintbus, przdeAinatis, vel omnibus ho- minibus generaliter, quia omnibus predum fufficic. Ghff. ordin in 2 Hib* , the compiler of it ) which fpeaking ia the very words of Augujiin on Tint. 1.2. faith s Whereas it is faid that God would have all men to befaved^ the rreaning is not that there is none whom God would not have favcd, but all, that is, all forts of men. So HeL 2. IVho tajied death for every ntatt^ or all men^ that is, (faith the common Glojs) for all that are prcdeftinated^ or for all men generally, becaufe the -pnceis fiificient for all. Neither can it be thought that the ordinary Gloffi fhould hold forth any other doftrine, feeing the Compiler thereof was fo great an Admirer of Gottefchalchuf , and his Doftrine. Now who doth not know that this ordinary Glofs hath been generally received in the Church of God ^ efpecially in thofe times wherein it was made and publi(bed« la the icth and 1 1 th Centuries this truth To the Keaderl truth lived, and was owned by An» felmus CantHarienJis^ for he faith ( ^ ) ^ > „ that Chrift is faid to die for all men^Vs^^^°^J^ that he was a facrince fufficicnt for the mortuus ctt fins of all s and whereas the ApomeV«"^^,h"\^^» laith. Ash) the offence of one judgment hen^ omnino came upon all to condemnation^ evenfo by pcccatum, qal that righteoufnefs of one the free gift came [^fficic^nffulc' upon all to JHJiification of life^ that is, pro pcccacis Cfaith Anfelm) not becaufe all men do ^!^f^^: cometojalnhcationor lite by Chriir, corWs. Sic jufloju- dicio etiam per unios juftitiam vcnienrcm in omnes homines eledo* icomcA in juftificarioncm, &c. qua? juftificatio tranfic in omnes honni- nes, non quia omncs liomiDes venianc ad gratiam juflificacionis ChriHi, cum tarn multi alienari ab ilia in xcernum moriantur, (cd quia omncs qui rcnzfcuntor in juftificarioncm non nifi per Chriftum rcnafcuncur. Sicuc omncs qui nafcuncur in condemngtionem non ni(i per Adam nafcuntur. Idco di^um ei\ omnes & omncs ; cofdcm au- tcm omncs poftca multosdicir. Anfelm. in him. $. Scd per omnes homines omne genus hominum incelligamus per quafcunq-, diflfcrcncias difti ibutum. Anfdm* in i Tim, 2. ("but becaufe none arc juftified but by Chrift) as none are generated but by Addm 5 and therfore it is faid All&cAll^ butthcfe ^//arebythe Apoftle called many^ and are the EleQ. And where- as it is faidj who vpould have all men to befaved^ that is (faith he) not becaufe there are none whom God would not have faved , but by All we are ,to underftand all forts of men. , By the a 3 V^/- fc Ta the Reader. PFdldenfes, who fay in their confeffi- A -.. on (r) that Chrift is our life, and ory of the truth, and peace, and juftice, Advo- \Vaidenfes cate and Sacrifice, who died for the qttcnch l^y 'alvation of all thofe that believe^ and SamfonLeu' whofe Doftriiie was the fame with ^mrd.lib.i. Cdlvms. V>y Veter Lombard^ who faith t/j i^eoq'fa'foAvith Jlngnfim (fj that whereas I cum audimus, it is faid, God would have all to be faved^ Sh^' ifatt ^hat is to be underftood of all forts ot tens legifBUS, - "^ , quodvciitom- raen, not that there are none whom ncs homines God would not have faved. And by incdfigcrc'dc^ ^^^ Interlinear y Glofs^ which was com- beraus, tanqua piled by Jlrtfelmus (^t^ LaudunenSs^ diccrcrnr nul- ^hieh faith that Chrifi gave himfelf lum hommcm r r i ~^ » r '^ d falvum fieri, d ranjom jor many^ that is, not lot all, nifi quern fai- but for fuch 3S (hould belicve. And yoluerK^^^^^^ whodoth not know alfo that the Inter- qucd nullus linear J Olojs was generally received ? fit hominum lajfi qucm falvum fieri velir, ^c. Pet. [.ombarel fatten, lib. t. difl^ 4^. (t) Anfdmus Laudunenps gl(jjjtm interlin. com^^fnit. Sixtus Senenfis bibivtht, J , r , Pojfevinjipparat. i AnfclmuS. Filius horHJnis venit uc darec aniaiam Cuain rcdcmprioncm pro multis, non prooinnibus;fcdpro his qui crcdcrc voluerunt. Ghfs inteyUtt* in Marc. lo. Jho. BraJwardi/iMS Volhr profmuins. Gre. Arimwenfis ScholaflkorumfublHilftfnns. Jo, Wulephus AngloYiiin diciis., Bohcn.ia defidemmt Referttiatorum facile trinctps. Jo, Hi'ff. Martyr fy Fropijcta, In 'to the Reader. Id the 13th and 14th Centuries li- ^ ved Thomas BradwardinuSy Gregorins A^ rimihenjis-, John fV/cleffe^ John Hujfe^^nd Hierom of Prague, Eradxvardinc ma- keth it his work and bufinefsthrough- out his Book de caufa Dei^ to prove and demonftrate the jmrnutability and ipt' f edibility of the willofGod^ that Gods will and decrees are abfolute and in- conditioriatej and the efficacy of grace determining mans will , againft the Telagiam zwA Semi- Pelagians, GregO^ riu^ Arimiitenfis layeth down 5 Propo- fitions (n) i. Thatnomanis prede-C«Ji- Niiiltis ftifiated for the good ufe of free- will, ^^^P[^^^^^^^^^^^^ which God fore"^- knew that he fhould bonunf ufam "^ hlvd. 2. That no man is predeftina- lib. arbicrii ted becaufe he was fore-known top^^^.;;*.,!^^^^' continue to the end without let to ha- habiturum, bitual grace* 3. That whomfoeverS^^j!^^^^^';"^^ God hath predeftin. .ted, he hath mer* bonicar^us^. cifully and moft freely predeftinated. 2. Naiiui 4. That no man is reprobated for the^^^P^^^^^^" illufeof free will) which Goi did fore- praftlwcQsfi- fee he would beguiky of. 5. That no^aiitcr fore, man is reprobated becaufe he was fore-^^J^^^gf,^^^^^ known to have finally an impediment g. Qucm- of grace, whether original or ad'uaL ^""^'^?^•'i^ gratis tamammodo St mifencordicerprsB^eftinavic. 4. Nailus ell rcprobacus propccr malum nfu.-n libcri arbitrii cjuem Deas prsridic illa:ii habiruruna. 5- Hui- Tf? the Readef. ^ . N jIIus eft rcprobams qoia prarvifus fore finaliccr cum ohicc gr;|- tl«, five original!, five a^uali. Gregor, Ariminenf. infenten. fol. 162: Ocusnon vulc omncs homines falvos fiers & ad vcrbum Apoftoli 4iCo, ficuc dicit i4//^i<^//j2^^incelligen that Chrijiis the propitiation for thejinsoftbe V^hole world in regard of fufficiencji^ but for the EleS cnely in regard of effi^ (rp)Nontan-<^^9' (^}, jtiim pro nO' ^ ftris'Tedctianjpro totiiis rmindi : /a/, quantum ad fuffidcntiam, fed clevis tanmmqManmm ad efficaciam. ' EvplJcat. Joan Hhs in Epijf. Joan cap. 2. f/ufsi operd. In the 1 5th and 1 6th Centuries this truth was maintained and defended hy Luther^ Calvin^ Beza^ refer Martyr^ Mufculm^ Zanchius^ Vifcator^ Junm^ RoU lock.y Verkins^ Whitaker ^ P^lK^ ^^''^- rvri^ht^ Vareu^^ MoUneus^ IVillet^ Temble^ Vrideaux^ Rivet ^ Ames^TwiJJe^ theSy* pod of Dort^ and many other of great worfh to the Reader. worth for learning and holiocfs^ which is fo well known, that it needs not my proof. And thus fgoodRca* der j by this tafte you fee how this truth hath one time after another de- fccndedupon you as your right and inheritance 5 and will you readily lofc or eafily part with your Inheritance ? I (hall not ufe any arguments or reafons to demonftrate this truth.that is the work of this Treatife 5 neither (hall I endeavor to vindicate all thofc Scriptures which are brought to provs ' Vmverfal Redemption^ for that would be the work of another Treatife ; on.' Jy, whereas it is faid in Scripture that C hnji died for all^ or for the world^ thou may ft be pleafcd to confider the ground, occafion, or rife of thefe ex* preflions : In the times of the 01dn''??T34?l> Teftament it was faid , He ( that is, 0?lV chriji ) fhall confirm the Covenant for m^^y-' Dan. 9 . 27. In the Englifli it is, •pp^hmany*^ but in the Hebrew it is^ •fQY^ or unto many : In Chrifts time, wh^l^ftfae lived on earth it was faid, for many^ He gave himfelf a rat^om for many: If you ask the Merchant him- felf 1[ faith ^i^S#'/^) who thofe were that To th/$ Reackf. Dc hoc antem that hc paid the price fof, ht will tellfjl &a.l'^"dy'^^f^''^^''^^ Mar. 10.45. For even intcrrogamus the Son of m^n came to give hk life aran^ alium/ Re- fom for many *^ not iot all ^hxxtlox fUany, ^T^l^t^o Mat. 26. 28. Chriftfaid,TAix ismy cat ipfc mcr- blood afihe mvo Tejia^ment whichisjfjedfir caror ,^ hie eft f^any'-^notlox dlljbut (ot x»aHy'^but when ScusV^pro Chrift was rifen from thedead^and had maitiscffun- fent out his Apofties to preach the Scm'" Gofpel, not only to the Jemf, but to pecatorum. all Nations 3 or UQto evefy ctredtnre^ Auguft, cmra and when the Gentiles did receive the Sr^^'S 3.®^^P^^ ^"^ believe on Ghrift, then the Apofties in their Preachirig faid^ God would have aii to he faved^ and that Chr/JI died for all, and for the World. Whyfo? not becaufehe died fore- very particular man in the worldj but for the Gentiles as well as the jf^m/. No fooner thei-efore did Cornelius 2i Gentile believe^ but the Apoftle Peter faith of Ghrift, Heisthe Lord of ally AjA, i6:^>9. 1 And Paul fpeakingboth of jfezre/and Gentiles^Kom, 5. 9. faith. But now the righteoufnejj'e of God is manifejied^ even the righteoufneffe of God which is by the faithofJefufChrifl untoall^ even upon ' all thef9$ that believe^ for there is no diffe^ \ remedy. 21^22. So£l/>».a.3. he faith ' God T(? the Reader • hmodwouldhaveallmentobefavQd^ v. 4, iitmndChrifi gave hmfelfa ranfomefor all^ ri/^k 6, [which he plainly fpcaks in re* ^ gard of the Gentiles^ for he faith in the i^crfcj vpherennto I am orddiued a Fred'- :her and an Apfile^ a Teacher of the Cen^ Hles^ V. 7. So alfo i John 2. And he is the propitiation for ourfms^ and not for mrfins onelj^ hut alfo for the fins of tht whole world :^ that is, not for ours only who are believing jfen?e/3 but alfo for the fins of the Gentiles^ the world of the Gentiles. Thus Cyril interprets the ^qrdsj becaufe 'john ("faith he) was by Nation a ^ew^ and left it Ihould be thought that he taught that Ghrift was Mily a Propitiation for the '^ewes^ fay« Dg, Whois the VropitiaiionfoT our fins^ be addeth (x) ^ndfortUfinsofthe^^j^^,^^^ whole wcrld^ that he might fignihe the quia liatione ^entiles. And you may obferve. that >^^«45^*f» ;ur dotuifl^, ^ro Judais ranthm ChriOum pr opitiadoocm ciTe^quando jixic eft propiciacio pro peccatis nqAris, adjccit, pre tocius cdatt mujidi peccatis, uc etiam Genres fignificarer. Cyril, lib. 1 1, cap, 1^, ivhed an Epiftle is entituled the Epifle enetal^ then it is dirededtto the Jevps that were fcattercd up and down throughput the world. So iFeM.i. Teter ItotheKeadirl Ttter anAfofikfo the flrangers featured through Tontmy &c. And that Epiftk is ftilcd the CatboHqne^ or Epijile Gene^ raL So alfo James 1. 1. Now this Epi- ftle of Jobft is CDtitaled the Epijik Ge- neral^ and therefore direfted or fent to the Jerx>es fcartered throughout the world 5 and therefore the Apoftle faith, wkoisthepropitiationi not for owr Jim only:, who are believing 'jewes^ but for the finncs of the Gentiles^ or the whole world. Herein alfo our learned Dr. Light food will help you with fome lighr^ for (faith he) t\x^ world was by Sr^rll^^lr^JbuJewifli C^; Writers divided into//- populum di- rael , and the 'Nations or the world h ftribqnr^m ^ which Phrafiology the Evangclifts do ifraciiras & acknowledge, i^^^ 6.? 2. j^fter all theft tlh'^^in things do the Nations feek,^ which Luke „atk)n^^mu^ ^2.30. 19 the Nations^ of the J^orld. Hence diiiftametiam the word morld(faith he)ismofl:ordi- ^^nofdc «dT "^"^y ^^^^ ^^^ ^^^ Gentiles^ John 3. i5, JSginaEvan! '7- iJohn2.2. Now bccaufc men do gchci Mat, ^- , , 3t. xttf}ct.ra.vh ra.'^B^ptf ewijujw quod Luc. 12. 50. eik rd'^B^ta rv KorfCK hinc vox mendus uficarilTime pro Gcntibus, Jstm. g. 1^, 17. I JoMit. 2,2, Ccntwr.Chotiiraph.cMp.i. not diligently dbferve or weigji the Ground and Rife of thefe expreffions, they are miftaken into the Do^rine of unL Td the Reader. Vniviffal Redcmftioff. Neither {hall I fay any thing in anfwer to thofc ream fom that are ordinarily brought to prove the umverfality of Redemption^ zndjufficiencj/ of grace given to all. Bel^ larmne himfeif hath faid enough^ ' who after he had earneftly laboured ; to prove a fufficiency of gracej given ' to all, becaufe elfe all men would not be capable of admonitions, exhorta- tions, and reprehenfions, or of Gods dtfplcafure for t heir fin s^ he grantcth two Propofition$. The one is this, Ccs) There (hould be no iniquity in(0 ^'fUro God though he (hould deny fufEcien- 'Z%\tlft cy of grace, not only to foii>e,but unto in beo iniqm- ras, fi non fo- luir. aliquibus, fed etiam rmnibas hominibus auxilium fufficiens ad falutem negarer, hxc certiiTima efi apud omncs qui ex divbis litq^is pcccacum criginale noverunt , aam cum per pcccacnn prinrii hoininis nafcantur omncs filii ira?, nihil nobis jcrc debctur jsifi poena. Qoarra Propcfitio : five detur fufficiens acxilium omnibus* five t2itu(D aliquibus., nosrafr.ende nullius falure , donee in hacvi i. fu- crir, dclpcrarc debcmas, ncqi ab uilo fubtrahcrc correpwoncra,[cx- horrationrm, & alia chariratis officii - Hxc quoq-, fine conrroirerfia rccipltur ab omnibus; nam tamcrli nonnulli ira defcrcrcmui- a Deo, omaiqi auxilio prorfus defticucrcn- lur, utnulIarationeconvertipolTuiti nos tamen qui nefcimus qui faat illi, de ciraiibus bene fperare dcbcmus, & Apoftolum Paulttm audire, ^ui jobet ut cum paticntia corripiamus eos qui refiflunc vcritati. Bellarm.de gratia fy Hb, arbitr. lib, 2. cap, 4. all 5 for Cfaith he) feeing by the fin of the firft man we are all born the children TatbeReaJer. children of wrath , nothing is due unto us but puni(fament. The other Propofition is this, whe-* thertberebea fufficiency of grace or help given to all, or only to foooe, we are not to defpair of the falvation of any, while they are in this life 5 faei^ ther are we to withdraw our admoni- tion, exhortations, or reprehcnfions. For (faith he}- though fome be forfa< ken of God, yet we know them not. ♦ Neither (hall I fay much in refe- rence to, or of the perfons engaged in thisGontroverfie. I know there are Learned men of both perfwa(ions5 only I wifli. That (according to the praftice of this Judicious Author ) the Controverfie may be fo managed^ that there be no tranfgreflion of the law of peace and moderation 5 for as the church ef Lyons fpeakes in this (4) Qui noncafe ("^) he that doth not quietly tranquiilc & ^^^ peaceably moderate his ludg* picince mo- *, . •' ^ n • \'cr ^ • ^ dcracur quod mcut^but IS apt to fall mto duTentions fentic, fed lU- tim paracus cfl ad costeotiones, dilTeQtiones 8c fcandaU \ crlamli ■•n habeac barreticum renfum , ccrciiTiiR^ habcc hxreticam ani- mum: vSi*tu biflor, Chnef, fs^. 77. and Tf^ the Reader. and fq^Bclals, though he have not an heretk^lfinje , yet he hath an heretical mind. 3, That in the management of thi« Qaufe there may be no reflexion uppp Cp4 himfelf, as to fay if it be (p, orfp, then God is the Author of fip, or thep God is cruel, or not fin- ^^re^ or not wife, or not juft, &c. for \^ not QqA able to make out his ju^ ft ice, wifedome, or fincerity, though J ynderftandit not> Jugujiin fpeaks well uato this matter. In one Scrip- ture (faith he) it is faid, God mil have merey m vohom he mil have mercy. In atiQ^h^r Scripture it is faid. Be would kamallmen to he fofved (i>) it may be ^^. occurrit fpn^e will fay, why then, do any pe* cnim, cur pe- lifb, if Ood would have all to be f^' '^^.*"„i*'^c^i^ ved > and why doth he then harden IXl^otTJ!^ Pcus onnnes homines falvos 6eri velit, & in agni^ioiiem vcritartis ve- nire; dciDde cur rur^is indo«t alios, mifertv* aliorum, aucquomo- doorr.nes falvos fieri velit honQines, cum ipfe nonnuUos ne falvcntur indurcp: hoc quantum ad humanani juftitiam,vidctur injufturo,led quis it^ dcfipiar, velpotias quis ita blafphemct, ut dicaf de juftitia dei lege humana: juftitia? difpqtandum ? quae profed6fi)uftiti«dei adverfatur injufta eft j ab illo cnim qui fumme juftus eft,omjic quQ4 qualitercotqi juftum eft maHare manifeftum eft. No« eft ergo de Ula npajcA^ce divine fgp^niia;, human* vwucacU arbicrio difpucan^ duiR. Aumfi^ de pxdeftinats ifgraUit. cap, 2. fowe^ 9pd (hew mercy to othcfs ? or how Ta the Kidder. how doth he will that all fliould bi faved/ feeing he hardens fooie that they may not be faved? This as ta ^ mans juftice feemesunjuft^ but who • is fo mad, or rather^ who doth fo blaf* phemej as to difputc of Gods juftice ^ by the rule of humane juftice ? or who willmeafure Gods wifedome by the wifedome of man ? We are not to difpute of the Majefty of Divine Wifedome^ by the vanity of humane wvfedome ^ for the wifedome of the flefh is enmity to God. 3. That there may be no reflexions upon mens perfons that are now li- Pcritjadiciom ving^ for when it comes toperfonal cumrcstran- reflexion, an afFcftion and heat isbe- ficmaffcaum. g^^^^^^ and when affeaion prevailed the matter and judgment is loft. The Apoftle Paul faith , Bnt fooUflj talking andjejiiftg^ let it not he once named among yoH^ as hecometh Saints^ Ephef. 5. 5^ 4. The word (or jejiing is tulfcivt^U, which Ariftot. Ethic, by uiriflotle is ufed for the vertue of ft5. 4.^^.3. urbanity and facetious deportment^ but bccaufe this facetioufnefs doth often degenerate into evil, he faith the word is ufed for dieacity ^nd fcurrL titj^ and fo it is fbrbiddea by the Apo- ftle Ta f^e Keadiir. file in thisScripture. No mani^ id inake himfelf or oihers merry with the fins pr reproach of another. This kind of jeftine; in Print doth neither ^ . ,.l a- ^ ^ J • f. , Qui talibas cls- commcnd a mans cauie, nor become aisfcatcnt>i. hispcrfoB, cfpcciallyif hebea Mini* HeTWioi grsc- fter of the Gofpel. Surely Gods caufefj;;;,i^f £^ hath no need of cur paffions or vani- veropcrfonara ties. graviorctn^ . qualiseftho* irilnif Chriftiani, noh decent* iSmim h locuihi 4. That thefe may be no wrong done to the pcrfons that are dead^ by making them to fpeak when they are dead what they never thought tvhilethey lived, or what is contra* ty to the general fcope and fen fe of their Writings 5 forihis Cif willing- ly done ) will be found at the great day to be no better then falfe wit- nefs; But if there (hall any word or line drop from their pen that may oc- cafion fuch a Citation, let men take the Counfel of the church of Lyons^ who farther fpcaks thus in this cafe f^) As for the reft (fay they) which fc) be c^rtrh having perfevered in their infidelity..^^/^^.""'^*?^* impietatc fua p«f rcvcrantcs , funt |seritori^5 fide ScripmrsB fanfla: antoficate, quod ctiam pro ralibu^ dcnsinus paflus fit, certiflTiniii & dariffunis tcftiihoniis nobis dcmonftrarc poriictunt boni viri qui b tall To the Reader 4 tali J (ScAQleruqt) digniifn omnino cd uc aedamusSe nos : Si Vei5 non poruerinr, ceflfcnt contendere pro co, quod non legonc i pudctt^ cos definircqabd nefciuAt, timeant Oatuere quod nullum Sanaorum i'acrum Coociliuni, nullum Apoftolicx fcdis Fontlficurn, nullum Eo- clcfiafticorum Dogmacum dtcrctam ha^cnus invenianc datuiffc s qaod ctfi quid a fanftis & vcncrabiiibus Ecclcfiac Dodoribus vcl fcri- pcum vcl diftum, unde hujufmodi fenfus occafio fumi polfe videator, invenianr ; f^lva eorum dcbira Kcvcreocisl cohibcanc fe potius, & fob- f^-lccancfe humilitcr divinx audoricati, & rem cam obicuranis umqi mufitawm, diviosc rcfcrvent humilircr Maicftati. Vfl/erihiftor^GottefchaLpa^. Si, and periQied in their ungodlinefs, if it can be proved by Teftimony of Scripture that Chrift died for them, it is fit that we alfo (hould believe it 5 but if men cannot fo prove it, then let them -ceafe to contend for that which they read not, let them bea- fhamed to define that which they know nor, and let them be afraid to afiirm that which no Councel of Far- thers 5 none ot the Apoftolical Sea, and no Ecclefiaftical Decree hath af- firmed or eftabliflied 5 and if they find any word in the holy andEleverend Doftors of the Church from whence the occafion of fuch a fenfe may atife> let them rather contain themfelves, humbly fubmitting to Divine Autho- rity, and refer themfelves in fo ob- fcurc a matter to the Divine Majefty: Wherefore Cgood Reader) being com- 'totheKfiadet2 compafled about with fo great a cloud of witneffesjam not un wiling to bear myTeftimony alfo, though of fmall moment, unto this Truth prefented to thee, and to accompany my Reve- fend and Learned Brother to the Piefs. Now the Lord give thee an heart to receive this and all other tiudiin the love thereof. l^hineinthefervice ]toaoath. cffbeGoply WlUUM BUXOOI. Errata^ *- I. Treatifel PAge 2. Hae $. r. there propoooded. p.7« Lp. t\ to^ knowledge, p. g^.l.^.r. fpeciatsnu p. 57. i, 29. n poflcflfion. p. 38. 1. $. m. r. crederent, ibid. 1. 3). m. n in uno, 1. 28. r. the maia. p.gf . 1.2. r. cenfared. p. $ t. 1 1 5. r. Texts, ibid* m. r. couarerpoized. p. 5 9. 1, 8. r.' fo as to. ibid. I.28. r. Abrahaml p.o). i.i2. r. ia it (eUl p. 6$, 1. 12. r. this is. p. 87. 1. 3. r. as our. pi 97.1. 12. r. AfTurance. p.ioi.l*2. rchore.p.102. l.i« r. red a going, p. 104. 1.$. m. r. diminicums ibid. I. lo. r. ccelejiem, p. 10^.' L 17. r. afcertain. p. 107. 1.- 16. r. immcrge. p. 1 1 1. l.i. m. r. pocuUtm. 1. 18, r. himfclf* U a^.r.ftavethofe.p. 112. l.i4,r.todo. p. ii5. 1 i). r is it p. 1 20.1 18 r.faQaing.p. igi.l 20. r, and Tyranny of. p. 14$. 1- 24. ni. r. abrupit. p. i$o m. r. arietins. p. 1^2 1 II. del. of p 161 1 14. r. thepraife.p 16^ I.5. r. and leaning, p. 154. 1. 19 r. for their, ibid 1. 24. r« and fiery, p 166.I 10. r. it bccometh. p i57 1 20. r« thoughtful, p. 1^9 1.8. r. purifying. 1. 15. r. A7r^. p. 17® 1 9. r »t«fllp9)}o/M/.p 218 1.28.r.ff>aV«roii. p. 2^7. 1. 9$« r. all thy. p.245.1. 22 r to a Difciple. p. 2$i. 1. 14. r* ^nAof , ZelM. 1 I S . r. li» ibid m. r. Cape^entem l.)i > r i^o< (TV, p. I s 2. 1. 1 g. r.it is written, p.256. L 6. r. makerh it p 269. 1 7. r. from whence, ibid. m. r. flIUJp 270,1 g.r. this fenrice. p. 27 6. 1. 1 9. r. to this. p 277. 1. II del. it. p 287. 1. le. r. mocking of God. p« 29$. 1. 1, r. be drawn, 2. Treatife. PAge 4 1 4. r. find him p. 7. 1. 2I. del. and. p. 8. !. 5. r. inall.ibid 1. 28 r Thine they were Cfaich tiQT Saviour p i f.l. 9. m r. hk cumctff^^ii |. it. r previous, p. 22. 18. r. profefs. p. j». I.14. r. to the p.55. 1.25. r. may br. p.47.1.4 r. in the like. .1 4^,i 1 or f GOSPEL-^MARROJT. THE Great God giving him- felf for the Sons of Me,:). T I T: 2. I4» Who^^ave himfelf for m, that he might re^ deem us .from all iniquity , andpurifie unto himfelf te pecfillar people^ x^ealous of good works. N the Verfe next but one pre- cedent to the Text, we have Cohcrface, a practical XfjJo«,held forth in, and by the Gofpel-^ a LefTon which all thofe, who expeft to have any (bare, orintereftin that Grace of God which bri'/jgeth Salvation, zvt to learn and :ake forth* This we iiave there fet down , .rft Negatively^ fhewing them what they are "• efchew , and abandon [^Th^.t denying un- ^ 2 The Myjiery of Redemption. godUnefs and worUlj/ lufis^ ] then Pofitivelj^ direding them what to praftife , how to live, \jve JhoiiUUve [obcrlj^ and righteon[lj ^ and Godlj in this frefent world.'] And what is thence propounded , in the two verfes following we have profecuted ^ndprejfed ^ and that by a douhle Argument^ each ferving as an cffcdual Motive to put Chriftians upon, and to conti- nue them in , fuch a Godly and Religious courfe. The former taken from the Jecond coming of Chrlft , his coming in Glory , at which time they who fo live fliall receive the endof their faith, t\en th^t hie jjed hope ^ eter- nal Salvation, which they not onely may, but ought to look for [ looking for that bleffed hope ^ and the glorious appearing of the great God^ and our Saviour lefm Crtft^ v. 1 3 .] The latter from his j/r^ ro»*/;?^, his coming in the fle/h, and there doing and fuffering what he did ^ which as it was for them, for their be- nefit, their Salvation , and fo layeth a great engagement upon them, fo it was for this very end, that he might redeem and* deliver them, as from the guilty and punijhment^ fo from the power SLud dominion of fm ^ as luftifying, fc fanElifjing of them. This you have in the words now read [rohogave himfelffer us, thai he might redeem us, &c. ] A pa(rage,of which we may fay, (as one hatt Jfrnin^ Cm: ^^"^ before us ) fingula verba fingnUren in lAc. emphafn habent^ there is fcarfe a word to hi found'in it, which hath not a fpeciai Emphafis fomc the'M^eryofKedemptiori. a fomewhat that is well worthy the taking nor tice oft. Reduce we the Particulars here held pi^ifioii, forth to thefe 4. Princifds, i. Domm or DonativHm , the (7i/t here faid to be given, which is, ChriFl;. 2. Donans, the Giver and be- flower of that Gift^ which is alfo, Chrift him- ielf, [ Kvho gave himfelf. ] 3 . Bonatii the Ver- fons on whom this gift is bellowed, hs^ [who gave himfelf for ^.] 4. Finis dortationis, the end^ wherefore this gift was thus given, which is double, i. Redempion, [^Thathe might re- deem us from all iniquitjy 3 2. Furificatiofs^ [^Attdfurifie unto himfelf a feculiar feofle ^zea- lous of good works {] Thefe are the Principal Branches of the Text, each of which we (hall find yeelding us fome fruit well worth the ga- thering Deal we with them fevcrally •, be- ginning with the firft. DoKum, ot Donativum, the Gift or Dotta" i p^y^t, t/t/^, the thing which is here faid to be ThcGifc^the^ given, which is ( as wee may learn from great God and the verfe fore-going , to which this re- ?"!" ^Jj'°HJ lates,) the great God, and our Saviour lef us ^^^"^^^^^^^^ Chrtfi •, i. e. the great God , even our Saviour Jefus Chrift. So the particle [ ;^, Jnd] (as I fhewed you in opening oi thofe words) is fometimesto beconftrued, not difjunEHvely, hut exegitically •, [ And'] that is, [_Even7\ So our own Tranflation in fome * places rightly * 1 Cor.i f.24; renders it ♦, and I know not why it might not 2 Cor.i. j* have done fo here. He it is that is here fai>i to be givei^. Tht great God, t*^n our Sa* B z tjiouT A TIj^ Myftery of Kedempmn. vioi.r Jefus ChriH ^ tpIoq gave himjelf] Huefl. ^^fi' What then r did G^d^ the Son of How God is God^gi^t himielf after this manner that is here fa'-d ro give ^^^^^^ ^^ > j)i^ Q^^ f,,p^^ j)j, > deach '"^ M^' ^^'^f 'f^^ ^h^ GcdL^ad being imfuffi- ^^ Miw, hie : But that Ffr/o^? who was truly G"©^, dlfd. Communicati- So Pifcator here explains it , looking upon on of Proper- ^j^jg ^5 ^ Tropical manner of Speech, known tics in chnjt. ^^^ Antients bv the name of Ko/>«b/« il*ia»aa- hoc loco exem- '■**' iiCommmtcatton oj. Properties, wnich is, flHmilliusTro' when that which is proper to one Natnre in pifeumodi lo- Chrift,is atthbuted( not to the other nature^ as quendi^quia j-j^jg jg j^y fQnie miftaken, but ) unto his per/on deTsdlhfri- denominated from the other nature, fnftan- husmminatus ^^^ hereof are obvious, fome of them cited by eft Hsij-A'*;* him •, where fometimcs that which is proper U/«^^*-7a»y. CQ the Divine nature is attributed to the perfon jPifcjt. obfcr. denominated from the Humam^ Thus our ^^^ Saviour fpeaking to Nicodemus , John 3. 13. hetels him, No mAtt hath afcended np imo heaven^ hut he that came down from heaven^ even the Son ofman^ which is in heaven. Not that Chri^ as man was then in heaven, or be- fore that time had been : But as God he had been, and then was, filling heaven and earth with his prefence ; which ne there attributeth to his Person denominated from his humane nature. And fo again, fpeaking to his Dt/i:*- pUs, Joh. 6. 62. What , and if (faith he) je^ flidl fee the Son of man afcending up where he was before ? Not that C^Wj^everwas in hea- ven as man^ before his Afcenfion, but a$ God' he The Myfiery of Kedemption. 5 ' he was. And thus on the other hand, that which is proper unto the Man^hood is fome- times attributed to the Perfcn denominated from the Godhead. So hhs 20. 28.. it is faidjthat God (viz. the Son of God) furch^- fed the Church ^mh his o\\>n blood ^ And i Cer. 2. 8. it is faid.of the lewes, that they Crucified the Lord of Glory ^ that is the Son of God, ■who is called the God of Glory^ Ads 7. 2. be- ing as God^ coequal with his father in Majefty and glory. Not that he (uffered as God, but that Ferfon who was alfo truely Gcd^ fuffered as Man. And fo the alorefaid Author here * looketh upon this Text, where it is faid, [Ths great God gave himfelf ] viz. unto death. This .did he, ^iDeiu, fed non §^.n Beys \ He that was God, though not as God-^ilns being a thing proper to the H//;??^A7f Natpirc, thus to fuffer and Dye ; Onely here it is attributed to the , Perfon of Chrtfi denominated from his other Nature, his Godhetid.-^.l h^ great God gave him- felf -fx.t. that Perfon vihosNdiS both God and Man gave himfelf as Man, But I fee no juft caufe why we ihould thus The whole ftraighten the Text, reftraining that to one Perfon of Nature in Chrifl:, which here belongs to the Chrift theGifc vfhok Perfon. So much the words clearly im- |'^^"^^rthc port [The great God, and our Saviour lejus Chrift ; ] that is, Jefus Chriil: God and Man ^ the former denoting his Bivinitj^ the latter his Humanity^ both together his whole ?er- ' fen y which is properly the Gift here fpoken oi:,^hole Chrift. B 3 Thus ^ the Myfiery of Redemption. Ohf. Thiu is he /aid to be Mediator betwixt God Chrift racji.a- ^^^ ^ Man, not only according to one,but both iXth m"^ his Natures • Not only according to his Hu- tnrcs, as God- ^^^^^Jy as Man ( as Romanifls , and fome o- man. " thers would have it J but alfo according to his Divinity y as e-cAP^s^Tivs, God-Man. So much may convincingly be inferred and con- cluded from thofe forecited Texts, where it is f aid, that God p fin ha fed his Church ^ith his own blood ; and that the Lord of glory was crn- cified. Plainly afTerting the Godhead of ^ Chrift, to have an intereft in this great work of Mediatorftiip, which if it had not had, the Human Nature, as it bad not been far oneriy able to (land under fuch a burden as was layed upon it, the (ins of the world, fo much lefTe par operi^ able for fuch a work, to make fatis- fadion to an infinite Juftice. It was indeed the A^anhood which fuffered^ but it was the Godheadlh^tfuf ported \t in thofe fufferings, and gave validity to them, making that blood ViMtnttas fine to be of fuch an infinite valew. So as we may mnninitare.dy fafely conclude ( what Auguftine hath lorig ^dnita^ fme ^^^^^^ ^^^^ before us, ) that, as it was not the e^me^^ltrTx J^^'^^^^^y without the Hum4r^ity,{o neither was fed ivu-r Divi' It the Humanity without the Divinity ^ that un- nitatemf)!am dertook and effeAed this great work of Me- 6" hamanitd' diatorfhip betwixt God and Man. But be- ^utli'""^'i,i.i twixt the i)/V/w/V7 alone, and the Humanity tas ^ dtv'mn alone ( t. e. betwixt God and Mau) was mter- humauitai pofed the humane Divinity, and divine Huma' AnguflHomil. y/i^ /-j.^. Chrifl as God-man.) Each nature ^covibus,C.I^ ^.. ^Q^_ "the Myjiery of Redemption. 7 tributing what was congruovis and agreeable The Commu- to it, for the effeding of this gr^at work of »jj^" betwixt Reconciliation. Such a Communion there was JurVs^^Chrift. betwixt the two »^f^^«:£j-ir6m their firft union, i^ tanumuni- that the one did not ad without the other, not tatem nh ipfo the Divirte without the Humane^ nor yet the c^nceptu vngu Humane without the Divine •, ( which lome of ^" ^^^[^^ ^ our adverfaries in fome cafes are inforced to ^iZ^SI^CuL acknowledged.) ut nee fine Ha^ •As for what is by them alleged from that minedi'vind^ obvious text commonly taken up in this caufe, ^^(^fi'^'^ r>^o I Tim. 2, 5. where itisfaid. There is one Me- ^^^^^^y'*^'^^ diator bet\^ixt God and Man , the man Chrtfl £pj^ ^^ Jefus, it is foon and eafily anfwered. True it objcdion IS, Chrifi who was truly Man is this Media- from i Tim, u tor, but not ^a homo , not only as Man. 5- anfwered. Even as before it was faid in that other Text, that God Jhed his bloedyDeus^ fed non qun Deus •, He that was God^ but not as God. Both Natures being perfonally united did mutual- ly contribute to this great work : whileft the i one properly fuffered, the other ( as is faid) I fupported it in fuffering , and gave value to ihofefufferings. Let it then be concluded as a truth clearly and convincingly held forth by this Text, that whole Chrifi^ Chrift Gsd and Man^ is the Gift here fpokcn of» [^T he great God, even our Sa- viour lefus Chrifi^ who gave him f elf. ] Loe here then the Gift of Gifts ^ the greateft obf. Gift, that ever wasbeftowed upon any Crca- The Gift of turc. Such was the Lord lefus . Thence ^jf" j*^"* B4 called ^^'^^' 8 The Myfiery of Reden^ption. called by himfelf, the Gift of God, Joh.*4. to. Jfthofi (yiewrfi the Gift of God (faith he to the Samaritan woman ^ ) r^* (J'afio.", Donptm illud ( as Bez,a rightly readers it) that Gift, mean- ing himlelf, as the fequele "explains it, \^And who it is thxt faith unto thee, &c.] which words are moft fitly looked upon as exegeti- caij Expofitory to the former, (hewing what Gift he there fpake of, viz,, himfelf-, who may ^ well be called rWC7//t, being (as I fald) the* Gift ofGifts^ a Gift not to be parallelled. That ic is fo will eafily and plainly appear, if we do but confider, I . The value of the Gift it felf ; wherein it A gift in it felf infinicely exceeds all other gifts. As for o- fTtf accipien" dumeftpro exegefi : BczaGr* Annoc. in Loc. R; JDvaluable 2. Moft bencfici fi CO others. ther gifts, how rich foever , yet they are but Creature -gifts j this gift is the Creatour him- felf;,- The great God gave him j elf 2. The great benefit which accrueth to thofe to whom this gifc is given. As for other gifts, they are o^timts^a^a^tt^, GiftMfs gifts ^ though it may be of much worth and value iii tbemfelves, yet of no great ufe to the parties that are pofTeired of them ^ nay fometimes proving prejudicial to them, as the Preacher laith of Riches, which are oft kjft for the hurt of tkir owners ., Eccl. 5. 1 3. So is it notwithf this 6'//r •, which as it is of infinite value in it filf,fo ofunfpeakable benefit to thofe to whom it is given, they being hereby made happy for tvcr. Other gifts a man may injoy & yet peirifti with them -, As Feter faid to Simon Magm, wner T^heMyfiery of Redemption. 9 when he offered him a gift, Thj money perljh mth thee^ Ad. 8. 20. Not fo where this gift is given and received. So God loved the world^ that he gave his only begotten Son^ that whofo- ever believeth on him Jhoul'd notperlfi, hut have everlafting life ^ Joh. 3. 16. In this Gift^ all Other gifts are as it were bound up^ So as they who are interefted herein (hall not want any other gift,, which may any wayes conduce to their happinefs. How fh/tH not God mth him ( vpitk Chrift) alfo freelj give us all things ? (faith the ApofHe,) Rom, 8. 32. all things neceflary and expedient. Other gifts are but acceffaries^ this the Principal, Jpflic. O then let all of us look out for ..fPl^') our fhare'in this Gift ! Gifts, if of value, and ^i/ciftf '^ profitable, they are things which nature in- clines men to look after^ and that too often in an inordinate manner, and way. Everyone love'th gifts (faith the Prophet Ifai concerning thePrfnces of ludah) Ifai, i. 23. O that grace may incline all our hearts to be in love with this Gift ! As for other gips^ fome of them are not to be loved, but hated. Hee that hateth gifts Jhall live ( faith the wifeman) Prov. 15.27. fpeaking of JSr/^f/, which oft- times prove baneful to the receivers of ihem- whereas tbofe upright Judges who refufe them , live in grace and favour with God and men. And for other 6"^/^^ , gifs fi-om men, though happily they may lawfully be receiv- ed, yet fometitnes they are better refufed than accepted I © The Myjlery of Redemption. accepted. So are thofe Gifts which Princes fomedmes beftow upon ihtvc favourites^ upon whom they confer great Honours, and Digni- ties, and Eftates ; All which when offered by King Beifiaz:z,ar to Daniel , the ftory tels us they were refufedbyhim. Let thy gifts be to thy f elf O King ( faith hej Dart. 5. 17. But ice, here is a Gift^ which whofoever recciveth, {hall never have caufe to repent him of it. A Gift which alone is able to make him perfed- iy happy, and that unto all Eternity. Diet all of us look after this Gift •, not contenting ! our felves to hear that there is fuch a Gift gi- ven to, and for the Sons of men, but every of us labour to alTure our intcreft in it ^ to make this fure, that Chrift is given for us, and to us^ which how it may be done, I (hall ( God wil- hng J fhew you hereafter^ Such a Gift is fe- Uaefi. f^'Chri/^. How Chrift ^S^fi- But how was this Gift given f or how was given for did Chrift give hinifelf for the Sons of men ? the Sons of ^^^y; Jq x\\\s it may be anfwered, given he "^" i4nr». ^^^ ^^^ ^^^"^ throughout his whole courfe ^ He was ' I" ^^^ Incarnation ^Birth^ Life^ Death ^ Refnr- through his reElion, Afcenfion^ InterceJJJon. All which whole courfe. were, and are for their fakes. .. /• I. So was his /w^r«^r/W;, wherein he gave natidi. "'' ^^^^^^^ ^^ ^^ "^^^« ^^'^ ^ ^^^ '^^''^ ^^-^ ^^'^^^ pP)^]oh. 1. 14. that is, the Son of God, the fuhfianfial word o( his ]^^lhcr, by whom he deciaredhis will to the Church, as our minds are made known to others by our words, he was ' the l/lyfiery of Redemption. 1 1 pvas made many by taking the nature of man into a perfonal union with his God-head. Thus was he given to us, as a man that giveth himfelf in manage to another whom helov- eth. Thus did the Son of God^ out of his love to the Sons of men, he (as it were) mari- edhimfelf to their nature, taking it into an in- diflbluble union with his God-head. This he did in his Conception, • 2. And (fecondly) in his Birth. To as for *. for us) a Child is horn, to us d Son U given, ^" his Birth. Ifai. 9. 6. 3 . And (thirdly) in his Z^/^. Being born for ?• . , us, he lived for us , throughout nie whole ^n ^^^ Life* courfe of his life devoting himfelf to the feek- ing of our good, our benefit. To which end he willingly fubjcfted himfelf unto that Law^ whereof, as Go^, he was Zor^. God fent forth hU Son^made of a, -woman, made under the Law^ Gal. 4. 4. that is, fubjededto it^ which he was, as to the Morale fo to the Ceremonial Law ^ both which were fulfilled in, and by him. It beeometh us to fulfill all righteoufnefs^ Mat. 3.15. I am not come to deftroy the Laiv, hut to fulfil^ Mat. $.17. So he did the Cere- menial Law, which had the full accoraplifti- • ment in him. And fo he did the Moral Law, which was fulfilled by him, by his exaft obfer- vation of it, and perfed obedience to it : which was done, not only in reference to him- felf, but others •, that fo, The righteoufnefs of the Larv might be fulfilled in us, (as the Apoftlc hath 1 2 Th My fiery of Redemption^ hath it, Rom. 8. 4.) though not by us, f which it could not be,'being now made weak^through the flefi; (as the verfe there foregoing hath it,) not able to juftifie man before God, in as much as it could not be kept and fulfilled by him in this corrupted ftate,) yet m us^ through the imputation of Chrills Afiive , as well as Paf- yrz/^ obedience unto us. Thus, as by one mans difobedience ( vi<,. of the firfi Adam) many ' were made finners^ fo by the obedience ofone(yvi. Chrift th^fecond Adam) many are made righ- teous, viz. by the Imfntation , as of the fin of the one, fo the right eoufneffe of the other (as we have it) Rom, 5. ip. Thus was he given for us in his Life. 4. And fo in his Death ^ He offered up him- In his Death- ^elfa/zzcW^cc for us. Of which more anon. 5. 5. In like manner in his ReJurreBien -^ he In his Refur- rofe again for us. He dyed fer all, that they rcction. jvhich henceforth live ^{hould not live j^nto them- (ilvesy but tinto him which dyed for them, and rofe again, z Cor:. 5. 15. Thofe for whom Chrift dyed, he alfo rofe again for them.^f^;^^ delivered for onr offences, he was raifed again for our lujliflcation , Rom. 4, laft ♦, thereby evidencing, and afliiring unto his people, the truth of that reconciliation, which by his death he had purchafed, and obteined for them. In his Afcen- ^ ^^ ^^^^" ^^ ^^^ Afcenfion, wherein hec fion. "^^.^^ before to frepare a flace for US, as he tells his DifcipleSf Joh. 14. 2. 7. And , TheMyjiery of Redemption. 13 7. And in like manner in his InterceJfioH. ?• king afcended up iHto heaven, he there fit- ^"jll^s^ntcr- ethat the right hand of God his Father, as ^^"'''"• )ur Advocate ( as he is called, i Joh. 2. i.)to >lead our caufe. It is Chift that dyed^yea ra- her that is rifen again ^ -who is even at the right land of God , who alfo maksth intercejfion for is^ Rom. 8. 34. Thus hath Chri^ loved us^ wd hath given himfelffor us^ an offering and a 'acrificeto God for afweetfmeiling favour fas heApoftlc fets it forth^ Efh. 5. 2. An Ofe- 'ing and a Sacrifice^ •C^^rjCflg^Vi^OyeruF^ allu- Chriftan Of. ling tothofetwo kinVi oi Altars dtnd Of e-fcnngzjidtL ings which were in the Temple , the bloody Sacrifice. ^Jtcrlfr^ offered upon the Brazjn Altar ^ and he, }n-7cnfe ojferi^ig upon the Golden. Thus lid Otrift give himfejf for his people, as a ,, ^acriflti^ in his death, fo an offermg in his In- ereejhQA, perjfuming their prayers with that weet Incenfe^ the pretious odours of his me- lts, (as that Text is commonly expounded, fi^i^.S. 3.) All thefe wayesmay Chrift befaidtohave Chrifts giving riven hlmfelf for ^.Each of thefe tending to Jlj^^^JV" J ■' J ■' , ^ r, 1 ^ r Death here L pur good, our benefit. But there is one of py^periy i^, ijfttem which is here principally eyed and tended. . ntended in the Text, viz,, his giving himfelf a Sacrifice^ which he did in and by his death. This is the giving of Chrift, which we fo fre- , juently meet with in Scripture.lViJjo gave him- ' elf for our ftns-i Gal. 1.4./ live by the faith of ' he Son of God^ who loved me^ and gave himfdf for 14 the My fiery of Redemptm. for w^, Gal. 2. 20. Chrift loved his Chunk and gave hirrffelf for ityB^h. $*2$. AllwhicI (^with many the like Texts) are to be under flood of Chrifts giving himfelf to death. An^ fo underftand we it here in the Text, [ wAi ^ave himfelf for us ^] nz.Djingforfis^ (asw< haveit^ i^cr??. 5. 8.) Chrifts Death Which may well be called a Giving him f el fidy called a for m ^ In as much as what Chrift herein did giving himfcif l^e jj^j \iforus • «»' ^ Nof^ro bono^ & na fir Hs, Ic being j^^^ ^.^^^ hoih for our ^oo^,and in ourftead. I. I. For o/^r^W, our benefit. Somuch ^Joi For our good, cinians will readily ^^eeld us, that Chrift ir ty«K»f >OT^f yeelding himfelf to the death, intendeAchiefl^ TJJJ J'L the good of mankind, fuffering for their fakes: je mortt devo- ,& ■ i r n r t -n I vitnoflr^caufd. '^^z,, that he might firlt /ft them an Exampe , Grot, in Text. And fecondly, that he might the better knoii\ The Soeinians how to companionate and fncconr them in a)i Phr^f^^^^ their fufferings. Thefe are the two principa' (if not the only) ends which they affign ol Chrifts dying. And there is a truth in eacl of thefe. i: I. Chrifi dyedto fetus an Example, So To fct us an Saint Veter giveth it us in exprefs words , i Vet Example. 2.121. Chrvft alfofuferedfer us^ leaving us an example ^that we jhouU follow his fief s ; which Chriiliaus are to do, as in his AUive obedience, learning of him how to do the will of Godj which he taught tj|em in his Life •, fo in his Pajfive Obedience, learning of him how to fuf- fer that will, which he taught them, as in his Life, fo fpecially in his Deatn. 2. H< the Myfiery of Redemption. 1 5 2. He dyed and fuffered what he did , that That he might having experience of fuch fufferings he might ^ ^^^ ^°^^ the better kpow how to fity and fucconr others co^pa^^owt^ in their fofferings. This alfo the Apoftle dear- ^° "'' ly holdeth forth in that known Text, Heb. 2. 18. For in that he himfe If fuffered being temf- ted, he is able to fuccour them that are temped. Chrift was temfted, tryed. So he was in his XiJ/tf, having experiences of many Temptati- ons from Satan^ and fufferings from his Inftrtt- ntents. Being then, as the P^'op^fr calls him, /T" 5 3 • 3 • '^^^ dolor urn ^ ^ man of forroV^'s. But fpecially in his <^f^f ^. That was to him an Wr of temptation ( as that troublefome rime is cal- led, i^f*:/. 3. 10 J a time of Tryal wherein he was tempted both in Bodj and Soul, (as 1 (hail (hew you anon.) And having been thus temp- ted he is ^^&fo/^cfo//r them that are tempted, ^vrctTca ^o»^tlfAi,potefi anxiliari, propoteft mo» veriad auxiliandum (diS Grotius well inter- prets it.J jible, thatjis,the more readily m- dined thereunto, in regard of that experience which hirafelf hath had in his own perfon. Thus we read of every High Prieftr^ (Cap. 5. V. 2. of that Epiftle,) that he is one Vpho^ be- ing taken from among men, can have eompaffion on the ignorant, cfrc, for that he himfelf is alfo compaJfedwithinfirmity,AiwmiJLitii^potens, i.e. 8^<<*pr-An- '^Jt^^o^Casi?^^^ expounds itj aptHs&idonem^^V^^^'f^^^ one fit and meet to take compaflion. And fo rurfus nd affc is the Lord Jefus, our^r^^f High-Priefi, ren- ^Mspronitatem dercd by his fufferings. Having in his own per- referendum eft, fon ^^^^* '^*^* 1 6 'the My fiery of Redemption. fon had experience of them he is made more companionate towards others in like conditi- on •, as the fame Apoftle hath it, Hek 4.^t5. We have not an High Priefii rvhich cannot be touched with the feeling of our infirmities^ but was in all foints temped like A4 we are, yet with- out ft n. All this we acknowledge to be truth. 2: But not the whole truth. Chrift as he dyed Chrift giving for our good, fo (fecondly) in ourftead : ^tg himfclfin our 11 jn**'-, For us. Even zs David lamenting the ftcad,asour death of his Son Ahjalom is faid to have ^"^^^•" wilhed, would God I had d;^edfor thee^O Ahfa- lorn:, 2 Sam. 18. laft. thatis,dyedinhisftead.^ that fo by his own temporal death, he might jl^ve prevented the danger of his Eternal death. Thus the Lord lefus Chrifi, out of that wonderful love which he bare to man-kind, he gave himfelf for them, dying for them, that by his death he might prevent theirs, which 0- therwife he faw them bound over to. In this fenfe Chrilt is faid to have djed for us, in that Text, Rom. 5. 8. Godcommendeth his lovetc- •ppards us, in that while we were finners Chrifi dyed for us -^ that is, in our ftead, as our furety •, to fave and deliver us from death. So the verfe there foregoing explains it, where it is faid, fear fly for a righteous man will one dye^ yet for a good man fome would even dare to dye : wf j rf- >«®*, for a good man^ that is , in his ftead, to prevent his death. And thus did .the Lord Je- fus give himfelf for his people,dying for them, in 'the Myjiery ofKedemption. i7 in their room and ftead, fo to free and deliver them from death. And fo moft fitly and pro- perly are we to underftand the word in che Text. Who gave himf€lf[^for~] us: '^/-c. as our Surety, making fatisfadion to the Juftice of God for our fins. So the next words clear- ly explain it [who gave himfelffor us^ to re- deem us from all iniquity'] from the guilt and punifhraent of fin ^ of which (God willing) more hereafter. And in this way did Chriil give himfelffor Thus hegit^e us iixyjoi', his whole felf^ both Body and So^d his whole feir- (as was in part fhewed before ) Both which were partakers in his fufferings. Not only his Bodyy to which by a Synecdoche this is fome- times attributed and referred. Thus our Sa- viour fpeaking to his Difciples^ Joh. 6. 5 1. tels them,* The bread which I will give is my fiejh^ vi>hich I will give for the life of the world. And Heh. 10,10. we are faid to htfanBified through the offering of the Body of Chrifl •, Not by pre- fenting it in heaven ( as Grotim would ex- pound iu) but offering it upon earth,upon the Altar of the Croffe. Which Texts (and the like) we are to underftand Synecdochically -^ Not that only the Body of Chrift was intereft- ed in thefe his fufferings, but Mis foul alfo. So it was before his Paffion , having divers con- Aids, fpecially with the apprehenfion of that death which he was to undergo. Now is my foul troubled^ (faith he to his Difciples, loh. 12. 27.) mdwhatjhali I fay f Father fave me Q frem i8 'the Uyfiery of Kedemptm. from this hour. And lo again in the Garden he complaineth in the like manner to fome of them, My foul is exceeding forrowful^ even tmtodeath'l Matth. 26. 38. And as before, fo much more in his PaJJion, where confliding with the wrath of God, being under a cloud of fpiritual defertion , he cryeth out in the anguiftiof hisfoul. My Lord, my God, why haft thoti forfaken me f Matth. 27. 46. Thus was his foul alfo made a partner in thisfuffer- ing (as the Prophet I(ai expreffeth it ) in the three laftverfes of his 53. Chap. When thou /halt maks his foul an ojfering for fin, v. I O. He jhall fee of the travail of his foul, v. 1 1 . He hath pofpred out his foul mtodeath^v. 12. Thus did he in bis fnfferinggivehimfejf ttW/;, his whole humane nature, both Body and Soul ; The divine nature in the mean time fupporting of the Humane (as I faidjj and feeming (as it were) tofuffer with it. And thus you have Teen this firft ? articular in the Text fomewhat largely opened and ex- plained ; Vv/herein hath been fhewed unto you both what this Gift was , and how faid to be uiven. Now (adjourning the Application till afterwards, not having as yet fo full a rife for it as I defire) proceed we to the fecondj which acquaints us with 2. Panic . ^^^ Doner, who it was that thus gave this ThcGimof ^^'^^'^ which is , Chrifi himfelf So it is, the this Gift, Gift and Giver here are both one. [ who gave ChnHhimkK* himfelf O'f^StfmuuVor, So we find it ofteit elfcwhere The Myfiery of Bjsdempthn. 19 clfewhere ; Gal. 1.4. Vpho^ave himfelffor our fins : C.2. V. 20. who gave himfelf for wt: Eph. 5.25. Chrlfi loved his Churchy and gave himfelf fork : i Tim. 2. 6. who gave himfelf a ranfomc for all. All fpeaking the fame thing with this in the Text. [^The great God ^ even our Saviour lejus Chrifi, who gave him- felffor usr\ Obf Gave himfelf.^ But what, do we not ^^. ^- elfewhere read that he was given by his Fa- ocd thcFst- therf Godfo loved the world f faith that known ther gjirc his Text, Tqh. ^.16. God the Father) that he gave Son. his only begotten Son. In this was manifefled that lovk, of God towards hs^ (Taith the fame E- vangelift) buaufe that God fent his only begot- ten Son if^to the worldy that we might be faved through hi^^ I I oh. 4. 9. And again in the verfe following, Herein ut love , not th^t we love God, but that he Uvcd us, and fent his Son to be the propitiation for our fns. It was God the Father that fent his Son upon this errand. Him hath God the Father Sealed^ Joh. 6. 27. givenhimCogttiffiontodowhathedid. Yea and fending ^Mp into the world he delivered him up unto death. Hefpared not his oVcn Son^ hut delivered him up for us all^ Rom. 8. 32. And the Prophet J^ai defcribing his PalTion tels us^Ifai 5 3 . 10. 7f pleafedthe Lord to bruise him, he hath put him to grief -^ when thou /halt make his foul an offering for fn, (fpeaking of God the Father.) And fo much we may learn from Chrifis own mouth,who fpeaking to the C z woiT,ao ao The Myfiery of Redemption. woman of Samaria-^ calls himfclf , The -Gift of God, Joh. 4. 1 o. How then is he faid to give himfelf? Anf* To this the Anfwer is obvious. God the Father gave his Son, yet his Son gave him- felf, both concurring in the fame Ad. So it is in all thofe J^s which they call ad Extra;, works which God worketh out of himfclf, for, or upon his Creature, they are all indivifa, common to all the three Perfons, all concur- ring in them. So was it in the work of Crea- tion, In the beginning God Created the Hea- ven and the Earth, Gen. 1. 1. C7o^ eflentially confidercd. Elohim, a word of the Plural number, v/hich being joyned with Barah, a yftxhftngpilar, is commonly conceived to de- note the Trinity of Perfons in the unity of Ef- fence. Whether fo or no, fure we are all the three Perfons were interefted in that work. Not only the Father , to whom the Apoftle afcribeth it, I Cor.S.6, Vnto us there is but one God, even the Father^of whom are all things. _ But alio the Son. All thjfi^^ere made by him, Joh. I. 3. feconded b^BRlht P^///,Co]. I. 16. By him were all things Created. And even fo is it here in this work of Redemption^ the repairing of the Microcofm, the little world, Man-kind, Here was a concurrence of Perfons. The Father gave his Son^ the Son gave himfelf ^ there being the fame willy and the fame work, in both. The fame V^7/. / can of my f elf do nothing, Ifeek^not mine own will. the Myfiery of Redemption. a i rpilljfut the will of the father which hathfent me^ c. 5. V. 30. 1 came down from heave^ji^ not to do mine own wHl^Out the will of him that lent me. c. 6. V* 38. And as the fame-n;///, lb the fame WG'/Ji^ Whatfoever things the Father doth, thefe alfo doth the Son likewife, Joh. 5. 19, So he doth, and that not by way of imitation^ but cooperation. Not doing the /% things, butthe/^»^f. There being as one w//, fo one ■power oi working in both. And fo was it in this great work of Redemption. Even as it was in Abrahams offering up of his Son Ifaack. fa reprefentation of this myftery, Gods offering hisSonChrift) there was a concurrence be- - twixt the f ^?^er and the Son. The one not more willing to offer, than the other to be of- fered. So was it here, God the Father givetb his Son, and his Son giveth himfelf The Fa^ ther made his foal an offering for fin , yeJC he \\im{Q\i poured pit his foul unto death (ji%ih.Q Prophet 7/^^i there fees it forth) //. 53. 10, 12. Being therein obedient to his Father., Phil. 2. 8. Obj. 2. But we find him delivered up by 0- Oj?f z. thers alfo,as,^'j^. by Indas who betrayed him Chrilldeli- into the hands of the HighPriefis and Elders-^ Ithtt^ and by them delivered unto Pilate , and that hound. So we have it recorded, Matth. 27*2. When they had bound him , they led him away^ and delivered him to Pontius Pilate.^ By whom he was delivered into the hands of the lewes to be crucified., as we have it, v. 26.0! that Chap, whiqh was by them accordingly done. He C 3 being 22 Anf. They herein but his Inftru ncencs. The Myjiery of Redemption. being delivered to their ^'ill (as Saint Luks hathi:) iht"^^ led him away, Luke 23. 25, 16. Thus was he led as a Lamb to the daughter (as the Propher l[ai hath it) 7/! 5 3 . How then can it be faid that he gave himfelf f AnJ. To this the Anfwer is as obvious as the former. All thefe were Inftrnmental in bring- ing him to the Cro(fe^ being therein fubfervi- ent to the great deiign of God the Father, and of Chrift himfelf , concurring with them in the fame ABto?t, though to different ends. What God the Father and his Son Chrift in- tended out of lovexo mankind, they executed out of bafe and finifter refpeds, ludas out of Covhoufnejje^ PiUte out of Fear, the High- Fricfis and Elders out of malice^ the people many of them out of Ignorance. In the mean time, as herein they did nothing but what the Father had before decreed and determined to be done, as that known Text fpeaks it fully, AEl. 4. 27. Of a trnth againfi thine holy Child lefpis, Tvhom thou haft anointed^ both Herod and Pontius Pilate., nith the Gentiles ^ and ptof leaf Jfrael, were gathered together , for to do whatfo- ever thy hand^ and thy Council determined be- fore to be done. So they did nothing but what the ^o» was willing withalL Whicn had he not been, ic was not all their power that could have compelled him to it. So much he gave tbcm to take notice of, when the High-Priefts Officers came to attach him in the Garden, ^'hcre \\^ a word of his mouth he ftrikesthem to The MyJIery of Kedemption. 25 to the ground (as we find it , loh. 18 6jAod when ' Peter in a forcible way began to at- tempt his refcue, betels him, Matth. 26. 53*. Thinkefi thon that I cannot now praj to my Fa- ther^ and hejhall prefentiy give me more than twehe Legions of Angels f viz. to be a guard about his Perfon. So impoffible was it tor all the power of Men and Devils to have brought him to the Cro/j,had he not voluntarily yeeld- ded up himfelf to it. Which he expreily tells his Difciples that he did, Joh. 10. 17,18. / lay down my life. No ma/i taketh it from me, bat I lay it do^n of rnyfelf-^ I have power to lay it down ^ (y"c. Obf. Thus then was this Ofering of lefus Ohf, Chrifis a freewill Ojfering^ [^ who gave him- Chrifls Sacri- felf (faith the Text,} importing a voluntary ^^f'^J*"^.^" Aft. Such are Gifts properly, things freely ^iH- Offering, bellowed. And fuch was this Offering of Chrifts, 2ifree\^ill Offering. So it may be faid to be upon a double account,in reference both to Compfilfion^ and Aderit. Where either of thefetwo are, that a man is compelled to do what he doth, or that it is a thing dcmeritcd & deferved at his hands, it cannot properly be called 3, Gift. But fuch was Chrifts giving himfelf for us, ^ Gift ^^l free gift. I. Free as to Compulfion, What herein '• he did, he did it not as compelled thereunto* ^^^^ ^^ J? > Whether by his Father-.^ to whom he was in all ^^ ^°"' things obedient. Obedient to death fas we have it, Phil, 2. 8.) willingly complying with C 4 his H The Myjiery of Redemption. his will. Loe Icome todothjwUl, OGodjHth, 10.7. This was his Meat^ (as he tdsus, foh. ' 4. 34. ) a thing which he defired more than hs bodily food. Or yet, h^hxs Enemies. Which as it hath been already {hewed, fo if need were, it might be further cleared. Mr. tho.Taylor And indeed (as one well noteth , writing Com.inTexc. upontheText) itisa thing well worth the. Chrifis death obferving,how the Holj Ghofi throughout the ^°*r" d in^di^^" ^^^^^ Hiftory of our Saviours Life and Death TerTparticu- ^^^^^ ^^^ ^^^^^ divers circumftances, ferving to Jars. confirm and make good this truth , that this wasinhima voluntary Ad:. Take we notice of iome of the moft obvious. As, I. Yir^fiis goin£ uf to ^fr/s!/^/fw,notwithftand- Bis goiug cp ing that he knew what he (hould there exped. ^o Jerufakm. 50 ^luch he acquaints his Difciples with. Mat. 16.21. From that time forth began ^e fas to Jhcw unto his Difciplesy that he mufi go to leru- falem, andfafer manj things of the Elders, and chief iriefls, and Scribes, and be killed. Yet he undertakech the journey* Yea, though Peter ^ as a friend, took him afide, and advifed him to the contrary, faying, Beit far from thee, Lordj this /hall not be unto thee (as it there fo!loweth in the next verfe ) yet he ftill perfifted'in his refolutionj giving i*f/fr a tart check for that his well-meant, but ill-advifed Counfel, bidding him, (7^^ thee behind me Sa- tan, for thou art an ojfe nee unto me, V. 23 -y So not induring to hear any thing that might tend to the taking him off from profecuting of that defign. ^ Se- the Myfiery of Redemption. 25 Secondly ,Being come to lerufalem^though he . .*• . well knew that the lewes lay in wait to appre- "^ Qj^/en^'^^ hend him? and that ludas had made a compad with fome of them to deliver him into their hands, yet doth he not think of withdrawing himfelf. Which we read that at another time he did, viz.. when a Crown was offered him, Joh. 6. 15. yfh:n he perceived that they (the Jewes ) rpould come and take him by force to make him a King^ he departed again into a mountain himfelf alone. And furely had he pleafed,he could as well have withdrawn from the Crofs^ which he knew was intended for him. Yea,and this we find before he had done, when the Pharifees held a Council againft him, how they, might deftroy him, when lefus ks^ew this (faith the Text) he withdrew himfelf from fkw,Matth. 12. 15. But now, the hour being come (as he faith ) which then it was not, the time appointed by his Father, now he is fo far from withdrawing, that he goeth to meet thofe which were fent to apprehend him, re- tiring into the garden^hls ufual place of prayer, whither he knew Indas would bring his rout of Officer for that purpofe. Thirdly, Being come into the Garden, had |. he pleafed, he could eafily have refilled them Yeelding there,which he let them know by cafting them Jl*^^*^^^^^ down to the ground with a word, (as 1 ffiewed ^^^^' you •, ) or elfe have withdrawn himfelf from them,or elfe have hid himfelf^and gone through the midfi of them, as the il:ory tels us, that in a miracu- 76 Making a bold Confcfli- pn. Not appea- ling, nor de- prccaring the fcntcnce. the Myjiery of Redemption. miraculous way, he did through the mhdfioii thoie who had taks^ ^P ftones to caft at him, Joh.S.laft: But he inllead thereof, gbeth to meet them, calling unto them (as Saint lohn hath it, cap. i8. ^.)le[us therefore k^iovoingall things that Jhotild come unto him^ ^^ent forthy (that is/r©m that part of the Garden where he was, towards them that came to apprehend him) and faid unto them^ whomfeel^ye} To which when they, not knowing him,made an- fwer, Jefus of Nazareth, he replyeth to them, Jamhey(2iS the next verfe hath it.) And a gain. 1/. 7. after that he had raifedthcmup by the fame power , that he cafi: them down, he propoundeth the fame queftion to them a- gain, whom feek^ye ? To which when they make Anfwer, ( as before ) lefus of Naza- rethy he replyeth again, / have told you that I am he,w.S. All which clearly evidcnceth that he did willingly offer and yeeld himfelfunto them. Fourthly^ to go on, Being brought firft be- fore the High-Priejls^ and then before Pilate, he ufeth no fubteriuges or evafions, to dechne their malice, but ( as the Apoftle faith ) He Tvitnejfed a good Gonfeffion, i Tim. 6. 13. ac- knowledging and aflercing that he was a King^ and the true Son of Ood, though he knew that Atteftatipn would be capital unto him, (as you find it) Matth, 26. 64. Fifthly, Having there received his fentence. he maketh ufe of no Jppeal ^ (which Paul did in the Myftery of Redemption. 27 n a like cafe , who appealed from Fefim to Cd&far ^ A(^.25. II.) noY yet Deprecation^ fo IS to fue for favour, but willingly fubmitted :o the Judgement pafTcd upon him. Sixthly, And being led to execution, he ,. ^' (hewed no reln^ancj^ but was led as a Lamb fjAancc."^ Ui the (laughter, and as ajheep that is dumb be- fore the Jhearers fo opened he not his mouthy Ifai S3- 7- Seventhly, And laftly in his Pajfp on upon 7- the Crofs, he was ftill the fame, not willing to ^oc ufing any ufe any means that might abate the fenfeof ^""^q^^^oj. his Torment •, to whicli end it is conceived, ten his fufFe- that ftupifying potion of Vinegar^ and fome o- riags. ther ingredients, was offered to him, which, till his SifFering was finifhed, he refiifed to taft of(asthe (lory fets it forth, J/^^zy* 34,48.) Thus did he willingly yeeld himfelf to the drinking of, & drinking off that bitter Cup^ w'^ was given him by his Father, according as he had told Peter ^ he was refolved to do^The Cup which my father hath given mejhall I not drinks it ? Joh. 1 8. 1 1. Drinking even the very dregs of it. Notceafing to fuffer untill he could fay, what he did, Confummatum efi, it is ftnijb- ed •, (viz. the work of Mans Redemption •, ) and then ( as the EvangeliFi hath it) he gave up the Ghdft^ Joh. J g, 30. pouring forth his foul unto death (as the Prophet expreffeth it in that Text forecited, Ifai. 58. v. laft.) Thus then was the fuffering of Chrift free as to any Compdfton, 2.And 28 J'he Myfiery of Redemption. 2. 2, Andfo it wasalfoas to any Merit ot Chrifts death Jefert, in, or from thole for whom he fuffered. Free as tome- ^QQQ^T^han ("not amifs J here expounds the' word i^ww, Ht^ave hmifelf,/r: gratis &fine meritisnofirisy freely, and without any merit| on our parts* For alas I what was there in| Man that could any wayes deferve fuch a fa- vour at the hands of this his Creator ? yea, or any favour f Man being then an Emmy to God. When we were Bnemief we were reconcilea ftntoGod^hj the dcathof his Son^ Rom. 5. I0.| So as we may well conclude this for an un-' queftionable truth, that this offering was every wayes a free-will -of ering. [^Chrip gave him- felfforui.^ Affli. u4pplie. And did he fo ? ("to make fome Chrift herein y^pp//V<^^jo« before we proceed any fiirther, as I'X^I'^^^^^ fo to overcharge your heads , as imitation. ^^^^ ^^ ^^Y ^" Somewhat inro your hearts, ) Let him then herein be propounded as a Pattern for opir Imitation. This was one end (as I' (hewed you) wherefore Chriflgave himfelf, that he might be a Patpcrn. So he was in his! Ltfc-) in the ordering of his Converfation. Learn ofii! ^ for lam meck^ and lowly in heart .^ . (faith he to all that come to him ) Matth. 1 1. 29. / haze given you an example, thatyejhould do as I have done unto you Cfaith he to his Dif- cifles^ when he had waihed their Yeet, ) loh. 13.15. fo teaching them to be ready to do all offices of love each to other And as in his life, fo m his Death, He fuffered for us^ leaving the Myfiery of Redemption^ 29 J ■s an examvle\, that voe fhould fallow his ifp/, (as we have it in that forecited Tcxc^ Yet. 2.21. And this let us do, all of us lear- ing of him, willingly to comply with the will four heavenly Father, yeelding up our felves ) him (^as he didj to be difpofed of by him ^ i. ccordingto his goodwill and pleafure. So ^^'^^^'^"^ ^o ^ id thofe believing Macedonldh , of whom fei7„"ro !^h"" Ud giveth that Teftimony to his Corinthi' l J^! ^^ ^ ^ «/, 2 Cor, 8. 5. They firfl gave their own 'ilves to the Lord, Before they gave of their oods to thQfoGr, they gave their Perfons unto rod, dedicating thenifelves to his fervice. And he like let us do every of us. Give onr fdves the Lord. Which do we, T. Wholly. So did our heavenly Pattern i. as you have heard J our bleffed Saviour 5 he Wholly; ave hi?nfelf y his tip hole felf, both Body and oul. And the like do we, give our felves to he Lord, our whole felves, both Soul and Bo- ly. This is the i'^cr/^c^ which the" Apoftle alls for, Rom. 12. i. / befeech you. therefore Brethren^ that ye prefent your Bodies a living Sacrifice, &c.(youT[ Bodies, i.^-youxfelpes^onQ Dart by a Synecdoche put for the whole). Un- der the Law men offered up the Bodies of o- her creatures ^ now they mull offer their own 5o^*a, themfelves. And this ^0 we. All of us dedicating and confecrating our felves wholly to the fervice of God, to be at his- command, his ordering and difpofing. 2. And doing this wholly, do we it alfo ml- .*' . . lingly. * *"^^' 30 the Myfiery of Kedemption. Ungly. So did our blefled Saviour alfo fas yet have heard.) He gave himfelf^offmng up him- felf as afreemli ejfering. And the like do we: what ever fervice we do unto God , or to our Brethren, do it willingly. So Peter exhort« Miniflers in fpecial to do their Minifterial fer vice,f*« <>fle>>4aw tf^ \M(ri^u Not hj confiratnt bm willingly^ I Pet, 5. 2. And the like let ali Chriftians be exhorted to in general ^ what*l ever fervice they do unto God, or to theiii Brethren, let them do it willingly, 1. I. Willingly, not by conftraint, not by confi Not by con- pulfion. Such is the fervice of Jlaves^ whc (irainc- ^^ ^^^^ ^^^y ^^ ^^^ f^^j.^ L^j. notChrifti ans do the like ^ who being the fervants o) Chrifi, di^Q the Lords freemen fas the Apoftlui' Divines (following promermteffi- the Sc holes) have unwarily yeelded, thac cacifime ut ere- Chriil dyed Jfijficicntlj for all, but Ejf'e^mlr derent (fyrc, ly only for his Eled:. Thus have fome indea- D. L'^venant youred to qualifie this Dodrine. But as for Chrl?iil%fine. o^-^'ei'S thofe with whom I have now to deal Qiiamvis m> (conceiving that errour which hath intang- ritum Chrijii led iome among us , not to be fpun with fo fine aqjtaliterfe a thred J they fpare not to affert f what the Ifs'VfdZL followers of^m/«w have done before them) ciemamy nm ^^-^^ Chrift Ajed alikj for all , as well for Cain tameti quottd and Ifidas, as for Peter and Paul, and that he efjicaciam; _ ftirchafed andobtcined Rerrdjfion of ftns, and qkn! intellu reconciliation mth God, as well for the one, as taatum t parte ^^^ ^""^^"'^ '■>. ^^^'^^^ ^^" ^^^^^^ ^" "^^ receiving effeclus]qui and believing on him, being the only caufe, inimofit^non why this Reconciliatifon is not applyedunto inaliojcdeti' all which othcrwife, as it was alike intended JJ^'^^'j^^/*''^^\'^'''forall, fo it would be alike effedual unto all '{p}eThr\^Ts ^^^^ ^^ ^^^ Bodrine which is by fome,(and not meruit., i; di- ^ ^^'^v,) with great zeal held forth at this day,, verfa modo ob as i F it were main the bafu and principal Pillar ^HlitfAamtnta cf Chriilian Religion, and thac which I fup- ^reg^.r/?., p^f^ ^^^h (among fome other; infed this ibid. '*^^"^"'^' place at this day. But as for this Dodrine, as ^ Chrijliy! omnitifs per mortem impetravit reconciliationem fy remijiionem peccatcrum. Collar. Hig p. i8?. Chnfium omnibus pcccatorttmr emijji' ^nenj vnpi:trajfen:(}racfi fcnteiwa: lb d« p 1 7 ^ The Arminiw Do- ^fincof U:ii vrrfil Rtdcnopiion difcUmed. The Myfiery of Kedemption. 39 upon a due tryal, it hath fometime fince been fenfured and condemned by a Synod, (^as tru- gynod. Dord- ly venerable , as pious and learned as any the rcc: Anm^ world hath feentor fome hundreds of years i^i8- by-paft, convocated for that purpofe (I mean ' that 0^ Dort,) fo we muft profefs that wc cannot afTent unto it. Which that we may not feem to do without juft warrant, give me leave, fas briefly as I may, ) to bring it to the teft, firft examining the grounds whereupon they aflert it, and then declaring the lieafons, why we rejed it. For the former, the grounds whereupon Argumcitsfor thofe of this perfwafion build this their faith, 1-^nivcrfal Rc- they are reducible to two heads , Scripture^ dempaonexa- eind Reajofj. Begin with the former. ""^"^ Scripture-^ wherein there are many Texts i. which they make ufe of •, and thofe fome of ^foro Scrip- themfuchas (at the firft hearing J feem to ^"*'"^\^^*|5^^** fpeak much for them. Seled we the choyceft '^ ^' '*^^'*^- of them, which we may reduce into thefe four Ranks •, Such as affirm that Chrift dyed for the worlds the whole world, for J II men^ for Every man. Examine we them feverally, and briefly. Firft, Chrift is faid to be given for the ^^^-i* world. So we have it in that Text , which is Chrift given looked upon as the Palmarium, the Prime f"^ the world, and principal evidence in this caufe, fo much infifted on by all that are Advocates for xiyK,. Joh. 3. 16. Godfo loved the world^ that he e gave his only begotten Son^ &c. As alfo in that o- therofnolcfs note, 2 Cor. 5. 19. God was in Chrijt reconciling the world to himfelf. In D 4 which, 40 The word The Myfiery of Redemptm. which, and other Texts of like nature, thje Dodrine of Vniverfal Redemption (as they conceive) is clearly held forth. Ayif. For anfwcr vvhereunto let that word be examined, which founds fo loud in the ears irerii taken in of the vulgar, [ world.'] A word diverfly ufed, 4ivcrs fenfcs; ^ 35 j^ common language-, fo) in Scripuvo phrafe •, where v/e find it j^ 1. Sometimes put for the whole Creatiort^ for the whole the whole frame of Heaven and Earth , with Creation. all the Creatures in them. So it properly fig- nia cth The world was made hy them^ Joh. i- 10. that is. All things, (as the third verfe hath it.) 2. Sometimes it is ufed more rcftrainedly for the chief Inhabitants of it, the world of Reafonable Creatures, Angels ^nd Men. So we find it, iCor. 4. 2. where P^^/ faith of himfelf, and other of his fellow labourers, ^e are made a fpe^acle to the world^lhdit is (as the next words expound it, J to Angels and Men : This is the Reafonable world. 3 . Sometimes (in the third place) it points The worI<^ cf at one part of this world, the world of man- ^f nl"i""'** ki-idunwQX^dW^ confidered, even all the Sons " and daughters of Adam. So theApoftle ufeth it^ Rom. 5. 12. where he tells us, that by one man ft n entered into the world -^ And again in ihc verfe following, untill the La^ fin^asin the world: meaning that All men were involv- ed in the Sin of their firR Parent, finning in him, (as the 12th. verfe explains itfelf. ) 4. Sometianes again (in the fourth and iifLh place j it is put for apart of this world ; which 2. The Reafona blc world, Angels and Mert. a. verfally con fidcrcd 4: ^hc Rcpro- ^te world* 7be Myjiery of Redemption. 4^ which is divided into two, two worlds in one. The EleB world, the Refrobate world ♦, Each called the world. So we find the latter, and that undeniably, in many Texts. Ksloh, 7.9. where our Saviour declares that he frayed not for the world : So again, loh. 14. 17. where fpeaking of the Spirit of truth, he faith. The \ world] copild not receive it : And again, "i/. Zi.vjh^tliidAs^ (not Ifcariot, nottheTrai- tor,but another of the Apoftles fo named)puts the Queftion to his Mafter, Lord (faith he,) hovsf is it that thoH wilt manifefl thy felf to hs, and not uuto the world f In which, and divers o- cher Texts of like kind, we are to underftand, the unbelieving , wicked, reprobate world, which are the greateft part of the world. And if th^re be a Reprobate, there muit be f. alfo an EleU world.And in this fenfe fthough Th€ Elcft Arminians are loath to fee it)we (hall find the world. word,more than once ufed in Scripture. As, hh, 17. 21* where our Saviour raaketh this his requeft to his Father, IT hat the world may believe that thou hafi fent me, ] And again, 'y. 23. [That the world may kno^, that thou haw fent we, and haft loved them^ as thou haft loved me,"] Now what world was this ? Not the reprobate "^orld^ for that he had plainly decla- red before that he did not, would not pray for^ V. 9. But the Ble^ world^ even thofe which - were given to him by his Father. So the 24. V. doth clearly explain it. Father IwiU^that they alfo Vphom thou haft given me^ be with me. This is the world, which there he fpeaketh of, even the EU^ worlds the Believing world. And - Mundo vJcatos fignificare Tolet : Com. m Job. IT 21, &23. 42 The Myjiery of Kedemption. Attende /^un- And fo much Toirt ( though a lefnite^ and a dum hoc in loco, Cardinal) writing upon it, doth freely ac- ron "^^^l^r^ knowledgcdeclaring that the word there can- crtLmsdt "^^ ^^ 'Ui>.^z\'. in any other fenfe. To thefe adde thofe other known Texts, loh, 6. 33. where our Saviour, fpeaking of himfelf, faith. The Bread of God is /7f, which eometh down from heaven^andgiveth life unto the world. What rvorld f why, the Ele[l world. So he elfe- wherc explains himfelf, loh. 10. 27, 28. where fpeaking of Wisjhcei^ •, / kriow them (faith he) and I give unto them. eternal life. Now who are t\\tkjheef^ but Gods EleEh f So much Ar- minians themfelves will not deny. This is then the world there fpoken of. And in this fenfe molt fitly and properly may we underftand the latter of thofe Texts alleged , viz.. 2 Cor. 5.19. God was in Chrifh reconciling the world to himfelf '^ that is, the world of his EleB-, who only are adually re- conciled to God, not having their /»/ imputed to them (as it there followcch.) And fo is that other Text alfo looked upon by fome, and many, loh. 3 . 26. God fo loved the world ^ that is ( fay they ) the world of his Eleft, whom he loveth , not only with a Com- monloYC^ wl^ercvvirh he ioveth all his Crea- tures, willing their confervation, Thou loveft all thingr that are^ and hate(i none of them whom thu- fi<'fl made ( faith that Apocryphal Author; Wifd. 11 . 21. but with zfpecial, z pe- culiar love Ao\ing them to Eternal life •, which love is pro per to Gods Ele^l, as we may learn from the Apofile , who puts thefe two toge- ther The word. world t]o\i. 3. ) 6. by fomc expounded , oftheElcd world. T'he Myfiery of Redemption. 43 ther, EleBof God^ and beloved^ Col. 3. 12. And ftiould we, herein concur with them, fo conftruing the word in that place, I do not fee any fuch abfurdity to follow upon it, as the Adverfaries imagine. God fo loved the world, the world of his EleU:^ that he gave his only begotten Son^ that rphofoever believeth on himJhouU not perl/b • mslm^lvuv faith the O- riginal ) ever) one believing^ that is, every one of them. So the word «wf. Every one^ or whofoever^ may there, without any violence, be conftrued •, not as being JDiftribfttive^ but ColleBive, Not as dividing the Vccrldoi Gods Eled into two Ranks, fome of them believing, and having evcrlafting life, and others not ^ but only as diftinguifhing their two fold ftate ^ their ftate by natnre^ what they were when he firft loved them, & gave his Son for them,i//^ like the reft of the roorld-^ and their ftate by Grace ^ what they are when he beftoweth eter- nal life upon them, vi:z.. believers ^ believing on the name of his Son. ThatExpofi. But I {hall not adhere to this Expo- "on not ad* fition , there being another to be found , ^^J^^ ^°* , which may be fully latisfadory. God Co loved '^^ iT^f • ""^ the yporU-, that is, the world of man-kind •, but definitely con- how ? Not Vniverfally^ hut Indefinitely con- fidcred. fidered ; not as comprehending every indivi- dual, every particular perfon in the world, but the feveral forts and conditions of men, fome in all ages,all Nations, of all ranks and eftates. In this fenfe are we to underftand the word in fome other places : As loh. i . 29. where John cfpying of leffts^ makech that Proclamation, Behold 44 The Myjiery of Redemption. BchoU the Ldimh of Gad that takcth airajf the ftns of the -world. And fo in that vcrfe follow- ing the Text alleged, lohn 3. 17. Godfent his Son into the world .^ not to condemn the world^ bnt that the world throfi^h him might he faved.Not that Chrift intended an univerfal Salvation of all, of every particular perfon in the world, but of fome in ail. Nations , not only of lerpcs^ but of Gentiles. And rfius may God be faid to have loved the world, though he ne- ver intended to fave all in it , nor to give his Son for every particular perfon -, yet that be had fuch a gracious purpofe towards any,fo as not to fuffer the whole world of man-kind be- ing fallen, toperifh, (as he Ad the Angels^ which were in the like eifate, ) this may be called \\\slove tothercorld^ the world of man' kind. Let it then be concluded as to thefc Texts, which the Adverfaries look upon as principal Pillars, and main fupportersof their caufe, that, however they may be taking with vulgar apprehen{ions,yet being rightly weigh- ed, they do not fpeak what they would have them. Arg. 2. But f fay they) if thefe do not, yet there is i loh.2.2 i one other that doth, which fpcaks more home Chriftthc than the former ;t;/i. that which we meet the whole that C.nnit is the Propttiatton for the ftns of the world. whole world, Sak to wV/xw^ Than which what caji ^ be more plain and full .-* Th Th / ^^ indeed it may feem at the firft hearing,- world the ^^^ let it be examined, and we (ball find it world of Gods ^pc^'^^'-i^S "^ ^^^^"^ ^^^" ^^^^ former Texts did, Elcd. and the Mffiery of Kedemption. 45 and fo admitting the fame Anfwers , viz. i . that by the whole world there we may undcr- ftand the whole company of Gods EleB col- kdivcly eoniidered, all believers in all ages of thc'worldf Sp the fenfe may fitly be given. Jie is the Profhiaticnfor ow fins •, And nst for ours ortlj, that is, us who are now alive , and believe already, l^ut of the whole ^vorld, of all bclicvets, which have been , fhall be, from the beginning of the world to the end of ic. Refl. But is not this ftrange , that thofe Repl, whom wc look upon comparatively as a fmall Gods Eleft number, a little Jhtle, floe k.^ (as our SavioMr the leaft pare calleth them, Luke 12. 32. where there are o^* the world, two diminutives put together,f*ixj«j' jn)/H>i«y, to {hew the exceeding littlenefTe of this Compa- ny, ) a fmall part of the world, fhould be cal- led the whole world? Anf. And why more ftrange than thatun- Anf, believers 2ind Reprol^ates fhould be fojcalled , Butthechfcf which we find them to be, i lohft 5.19. where ^^^ prmcipa! it is f aid. The whole world lyethin wickednefs,^^^^"^^ "'- owV/xoj oKqs^ meaning the unregencrate world, all men out of Chriil Now if they be fo called becaufe they are the ^re^r^r part, why may not Gods Ele^ be fo, in as much as they, though they be the lefTer, yet they are the bet' ter part ? Thus we find the Roman Empire cal- led, iJ^t/. 12. 9. where it is faid of zh^ great Dragon^ the Devil, that he deceived the V^hole -fiforld^ 1ii9 invfAitft ?Aifi., meaning that he drew all the Roman Empire into Idolatry, which be- ing a great, and the moft confiderable part of the world, is there called the fW* world. And 4^ the Myfiery of Kedemption. Synecddche^ fo Coiof. i. 6: Paul telleth his Colojftans^ ^i^^m^^ ^^^^ ^^^ 6'o/pf / w^j rowf unto them, 04 it was iisfl^tZ^h '^^^^ the world, t^wifUi^r^L^, meaning the ' GrocCom: w moft eminent parts of it, (^s Grotius cx^ loc pounds it. J In which fenfe alfg it is ufed ( as he notes J Rom. i.8. where the fame Apoftle telleth hiS Romans , that their faith was Jpokejf of thropighofit the whole florid. E*i» 9\^rutjS(ryi»^ meaning the chief- parts of it. And thus may In Elects ir Gods Ele^, being the flower, and choycelt prsfcitU fpecia' part of the world, be called the yip hole world. its qudiam There being among them ( as Proffer faith) a cenfetur ml- ^^^^ ^f fp^^i^i miverfJity^ a world in the totomundoto^ WOrld. sMi mundus Uberatus^ (^ de omnibus hominibusj omnes homines videantur Jfnmpti: Profper de vocat- Gent. Lib. i. Jnf. 2. ^»/« 2. But ( lecondly J if this fatisfie not. The whole by the whole world there we may underftand world, ail Na- all Nations in the worlds both lewes and Gen- tion^]c\ycs ^//^^ Chrift is the propitiation fsr om ftns,' wntilcs. ^yj\^Q ^f g Ievpes)& not for ours only, but for the fins of the whole world, that is, of the Gentiles' alfo. Thus doth Saint /o^» there (as Chrift^ and other of the Apoflles often didj crofs that high conceit, which the lewes had of themfelves, who looked upon themfelves as the only people beloved of God, and thought that the promife of the Mejfta, belonged on- ly to them. Not fo ( faith this our Apoftle,). for how ever ihtGentiks in times paft had been over- looked, yet now he would have them to know, that they were called to the participation of the Covenant of grace, as well as themfelves and that the benefit of Chrifts T'heMyjiery of Redemption. 47 Chrifts death and Interceflion belonged as - .^well to theni, as any other. '^ y^'^f. 3 . Yet fin the third place) if this con- ^„f^ ^ ; tent not, Chrift may truly be laid to be the chrift the on- Froptiation for the fins of the whole rporld^ in ly Propitiator as much as he is the only Propitiator, there be- ^^r the whole ing none made partaicersof that benefit, to ^°"°* have their fins remitted, but by and through him. In fuch a fenfe it is, that Saint Paul faith, I Cor, I $,12. In ChriJi-Jha/l all be made alive ^ that is, all thofe who are fo made alive, quick- ned up unto that eternal life, (hall be made a- live by him. And fo Saint lohn fpeaking of Chrift, faith, Thi^ is the trne light y^hick in^ lightneth every ' man that cometh into the world, John 1. 9. that is, every man that is inlightned. And in fuch a fenfe may he fitly here be laid to be the Propthtion for the fmsef the whole I weridyin as much as all who are reconciled unto God, they receive that benefit by and through him, and no other. Thus (to make ufeof a i plain Illuftration) he who was the firft Fom- der of fome Invention (2iS of Printing or Guns^ mnv be faid to have tanght the whole world that Arc : not that every man in the world b?>tk learned it from him, but that all who have learned it, they are beholding to him for it. Even thus may Chrift be faid to be the Propitiation for the fins of the whole world, not that all perfons have their fins pardoned, but that all thofe who are partakers of this bene- fit, they have it by and through him. , But they go on, (in the third place J telling jf^^\ ^\ us, that Chrift is iaid to dye for all men. So ^^ aii men L . Scrip- 48 TheMyjiery of Redemption. Scripture fpeaketh it exprefly and frequently, as Rom. 8.32. God /pared not his own Son^ hut delivered him ptf for hs all. So i Tim, 1,6. Who gave himfelfa ranfomejor all-^ vn^f wmr^u Than which what can be more full for a Vni- verfal Redemption ? ^^r Anf. So indeed it may feem at the firft hea- The word AU ^^"S» ^^^ ^^^ ^^ "P^" more advifed thoughts-, difcrily taken which will let us know, that this word [^Alf] is in Seripcure. not alwayes to be taken in fuch a latitude as it founds, and as vulgarly apprehended, viz.. as 1 a note of univerfalhy^ taking in every parti- cular perfon in the world. But fometimes re- ftri^ivcly^ with limitation and determination to fome kind of Perfons. And fometimes Inde- finitely, for fome of all forts and kinds. Now Rcftriaivdy ^" ^^^ former of thefe fenfes may the fnrmer for chc ;EJcft. ^^ ^^^^^ Texts be moil fitly underftood. He delivered him uf for m all ^ vaafii»/-i.«i'»»/7*'' \ Not for y///, but for m all-^ us Beleevers, or us, and all other the Ele& people of God. So the next verfe there expounds it, Who (hall lay any thing to the charge of Gods Elect ? Rom. 8 • 33. Thefe are the All there fpoken of, for whom God delivered up his Son, viz,, his Cho- fen ones. Thofe for whom Chrift makcth In* terceffion. So the verfe next following hath it, ^'. 3 4 It is Chrifl that dyed^ yea rather that 16 ri/en again y who is even at the right hand of God^ who alfo maketh inter ceffion for us. Now this is a favour which Arminians thcmfelves will not allow to all univerfally fat leaftnoc all alike J that Chrift (hould perform that part ofhisPrieftly OfRce for theni, tomercedefot chem^ Ithe Myjiery of Kedemption. 49 them, but only for his Elect, ^Mch as believe on him. So as v^e may well conclude them to be the All there fpoken of, for whom Chrift was delivered up. In the latter fenfc underfland we the word Indefinitely^ in that ©ther Text. Chrift (rave himfelf a^oTzWiorth rafifome for all '^']th2Ltis^ All'kinds and forts ^"^)^^"^s of of men. So the word All is elfewhere fre- ""^'^' quently ufed, Pro generibus ftngulorum, not finqulis genemm^ for feme of all forts. So we find it, /of/ 2. 28. where the Lord promifeth, / rvill four out mj Sprit nfon all flejh , that is, upon all forts of perfons. So the words fol- lowing explain it. And jour Sons and daiigh^ ters /hall prophefte^ jour old men (hall dream dreams ^jour Jong menjhallfee vificns. And ah fo upon the f^rvants^ and upon the handmaids in thofedajes will I pour e out my Spirit^ v. 29. that is, upon all forts and conditions of per- fons. So again, Luke 3 . 6. Our Saviour ci- ting the Text of the Prophet Jfai , c. 40* 3 . faith. All fleJh Shall fee the Salvation of the Lord ; that is, all forts of men, fomeof all Nations, to whom Chrift the Saviour of the world (hould be revealed. And in fuch a fenfe muft we underftand thatpaflage, Matth. 3.5. where it is faid, that There went out to John the Baptift^ to hear him preach, lerufalem^and all Indea^ and all the Region^ round about Jordan, Not that all the people wenr forih, but great multitudes, fome of all forts, from all places. And fo that of Peter-i Act. 10. 12. where he tells us, that in the Jheet which he faw in his Vifton, there were All four-footed heafts of the E earthy 50 the Myjlery of Redemption. earth, and wild heafts, &c^ ^h'briredi^U All that IS, io^to^ ^\\V.m^\^' All manner of teafls ( as our Tranaation explains iC ) And in this fenfe is the word moft fit y to be under- , ftood in the Text alleged. Chr^H^ve hm- felfara.fmeforalL ^k^>'^ Tor all forts of men, of all Nauons- Gentiles ^^ well as lewes. Sothe Apoftle clearly explains his own tneanino in the verfe there next following •, V 7. Who h^ «Vfly«77wy. What^ ? for all and every particular perfon?Not fo. There being fome whom Saint hhn will not allovy ChrdUans to pray for, i loh. 5. 16. Butall kinds of Men, lewes and Gentiles , Cbriftians i)^ In f dels, Publick^^' Private ^tdons, So^ the next verfe explains it, inftancingin one rank of men-, whom he would have in a fpeci- al manner remembred, For Kings andfsr all that be in Authoritj. And in fuch a fenfe we yceld it •, Chrift gave him [elf a ranfomefor all, all forts of men, fome of all Nations • herein joyning in Confort which that heavenly the Myfiery ofKedemptioh. S ^ ^ire^ who are brought in finging this Hale^ Ifijah unto the Lamb, Rev. 5. 9. Thou waSi: flain, and haft redeemed us unto God by thy blood, out of every kjndred , and tongue, and feopie, and Nation, Here is the All, which Chrifi: hath redeemed •, not univerfally all par- ticular perfons, but fome of all Nations, all Conditions. In which fenfe the Apoftle tells us, Gal. 3 . 28. There is neither /f W nor Greekj^ there is neitJier bond nor free, there is neither male nor female, for vpe aire all one in Chrift U' fpts. Repl: Yea but (faith the Adverfary) though j^epl, thefe Texts may feem to be thus eluded, yet Rom. 5. 18. & fome o;:her there are, which will not be fo 2 Cor. 5.1 4« evaded -, as i/i^. that which we meet with, explainc«^and Rom, 5. 18. and that other which anlwers to ^'"***c*^*^- k,2Cor. 5. 14, 15. In the former of v;hich we read,that,y^.f by the offence of one Indgement came upon all men unto condemnation ^even fo by the righteoufnefs of one the free gift came upon all men unto lufiif cation of life. In the latter^ We thus judge, that if one dyed for all, then were all dead. And that he dyed for all. Hence they infer, that as all men were dead in, and by finj i fo Chrift dyed for ^//, all that were fo dead. I Anf, But neither will thefe Texts carry it. Anf. Not, the former , where, by All men upon whom \\szx.free Gift of lufttf cation is bellow- *£j$ TOr7o« cd,weareto underftand, not all univerfally, «'*»'9f«'W] butallthofewhoare given unto Chrift, and ^^'.^^^|^.^^ are ingrafted into him by Gods decree before T}Juxfr?dmn time, and by faitk in time, even all true be- Grot. Com; ii^ lievers. So much the learned Grotim, fnolocj^ E 2 " ba^\^ 5« the Myflery of Kedemptim^ back friend to t\xQ Remonftrants^) doth freely there acknowledge. And it muft needs be fo underftood, in as much as no others are made partakers of that Gift. Nor yet the latter, which clearly admits the fame Expofition. Chrift dyed for all. Not all that were dead in the firft Adam, but all who did belong unto him, and were by Gods decree ingrafted into him (^as aforefaid J who by nature were in the common condition of man-kind, dead in the firft Adam, as well as others. For them , All them, he ^jf^ and rofe again, (as it there fol- loweth J which Arminians will not fay,that he did for any but \i\s EleB, intending the ^/?- ■plication of his death only to them. Thofc Texts' Thus you fee alfo thefe Text cleared,which counter- fpcak of Chrifi; dying for all men. For the P?*^*j counterpoizing whereof (if need were, ) we ^fJi^^^an. ^^^^^ y^^ ^^^^ "'^^ ^^^ oppofite Balance, ^' that which is no lelTe remarkable in Scripture than this, viz.. that whereas in Tome places it is faid Chrifl dyed for all^m others again it is faid that he dyed for ma^fy. So we find it If at 5 3 . Where the Propliet having firft faid (fpeaking of Chrift, ) The Lord hath layed en him t^ iniquity of us all, v. 6. in the two laft verfes, he reftrains that univerfal particle, by putting Many for All, By his knowledge fiall my righteous fervant juftifie many, for he fhall bear their iniquities^ v. 11. He bare the fin of many, v* 1 2. Which latter may be looked upon as an Explication of the former- fhewing what before he meant by All -, not generally the whole world, but the decreed number of the Eleft the Mjjiery of Redemption. S? Elcft, ( zsDiodate there expounds it J And fo we find itelfewhere ^ as Manh. 20. 28, where it is faid, The Son of man came to give himfelfa ra'/ifome for many. And Cap. 26. 28. Chriftble/ling the Sacramental Cup, This f faith he J is mj blood of the New Teftament^ fphich wasjhedfor many for the remiffion of fins. Which Texts to an unprejudiced fpirit, ieera to put a limitation upon this AIL reftraining it to fome amongft man-kind^ viz.. to Gods BleH:. Repl. I am not ignorant what the Adverfary ji^pi^ doth hereunto reply ^ that this word Many^ is Many fomc- foraetimes put for AU ^ as Dan. 12. 2. Many times pat for of them that flee f in the dufi of the earthjhalla- ^^' wake., that IS all. And fo Rom. 5.15. Through tht offence of one many are dead. Which, how- g^ imKhitylc: ever Grotins qualifies it with a/f re omnes., Al- feri omnes, ex" nf oft all, except Enoch^ and fome other, who cepo Enocho^ were tranflated without feeing of death, vet it &fif-e pundually and exprefly than any of the ry man. former, and that fo fully, as it admits of no contradi(fti^>n, vU. that which we find, Heh, 2. 9 where it is faid of Chrifl: that he tafted death for every man. -fiPff An^. A Text which I confefs at the firft figh feemeth to make much for the Adverfa- ry, more than any other that I know. Yet let it be examined, we fhall not find what is ex- pected from it. !• I. Vorthe word there rendred, Every one^ f P*^f "* it is not \}cy*? 6<^V«<, pro nnijHoqfde^ or quoiihet, ^i^wlli ^^^ every individual perlon , but ssutk^lt^ pro sits i ^ mu- T^^ omni^ for ^//,Wr9( being there put for r«»' : B-x*, xfav7«»f, (as i,V^<«, and Grot ins note upon it,and Gro. in lac. (as L.ifide conjediires) polTibly miftaken for EtitafoYtein j^^ So cHe vulgar i.^ri;?f , as alfo our former dHmeft^Lapi/: ^"g^^^ Tranflation, with all others whom I ibidt * " meet wit, here render it, /Voo;??;^^;//, for all men. And fo looking upon it , we (hall find no more in this SinqnUr^ than was before in ih2Xfltiral. And lo may fitly expound it. Either, of allfvrtso'i Perfons. Sowefindthis word 'W', Jill, ev(rj one^ elfewhere ufed : As in thofe Texts comnionly alleged for this pur- pofe i viz.. Matth.g. 3 5. Where it is faid, that IcfHswer.c about healing every fickl^efs, and e- very difeafe ammg the people, mvacf 9oci«i', Omnem morbum^ Not that he cured every one that was fick, but fome or o- ^ ther of every kind of ficknefs. And fo Lttke ^^'^^ 7^^ ^^^ II 42; (which^...^^^ notke 01) :^;:;'^^^^^^^^^^ where it is laid of the Pharifes, that they nthed itk fy '^« ow- Mint ar.d Rue , and alt manner of Herbs , nes homines^ 9mf' Adx^itc^yOmne olus-, every herb^ that is, of e- ^^^^ hminum very kind. And in fuch a fenfe may the fame «''''' ^^-^^^' word there very fitly be underftood* He ta- l^gSTchi- fted death for every man, " over whom Chrift hath a fpecial and peculiar >'^^,^'^'f';'- JurildiCtion, yet ( as F^r^^w notes) it may be ^^^^ p^reus ad extended unto all, over whom as God and icc. Man, 2,s Mediator^ he hath an univerfaldo- /er morfKoj^* minion, which he obteined by his death. He viventesuni-,^ humbled himfelf, "^""^ ^'^''^' '^'^''''^ ^'^^''I7mhcs\^^^^^ death^ the death of the Crofs •, wherefore God al- lipaffunr^ quia fo hath highly exalted him^ and given him a univerfi huk name above every name ^ PhiU 2. 8, 9. ] Su- Domm funt preme Authority and Dominion over all /"^J^^'f.^^^"* Chriftusper mortem fy RefurreBmem fyam jure^ ^tuerhoque hmc fi^ dominatHm comparavjt: P. Martyr Com: in Iog. Creatures. 64 ThofefalJe Prophets in their own opi- nion Chrifts Redeemed ones. Such in the opinion of, others. The Myjiery of Kedemption. Creatures. Infuch a fenfe, Chrift may be faid te have bought thofe who by denying of him, bring everlafting deftrudion upon them- felves, and fo in this fenfe to have dyed for all men. 2. Or ( fecondly) we may look upon them as being fuch as layed claim to this Privilege^ fuch as having been Baftiz^ed, profefled them- felves the fervants of Chrift , and gloryed in their Redemption by him, hoping andexpe- ding to have a (hare in the merit of his death as well as any others. 3 . And ("thirdly) they were fuch alfo in the Opinion of others, looked upon as in the num- ber of Chrifts redeemed ones, being dedicated to him by Baptifm^ where the Blood of Chrift was facramentally fprinkled upon them 5 whereby he came to have the Right and Title of their Lord and Maftey*-, And thus they went for fuch as were redeemed ^ though they were never truly owned by him. Thus Scrip- ture fometimes fpeaks of things, not as in truth they are , but as they feem to be. From him that hath (^ faith Saint Mar 10 Jhall be ta- ken away that which he hath , Mark. 4. 25. which Saint Lukf reporting explains, That Vphichhefeemeth to have, Luk. 8. 18. Thus it is faid of Jhaz, that he Sacrificed to the Gods of DamafcHs , that fmote him^ and that the Gods of the Kings of Syria helped them^ 2 Chro. 28.23. Not that their /^o//, (which arc cal- led by the name oi Gods,) did either hurt him, or help them, but fuch was the Opinion of him and other Idolaters concerning them. And T'he Myjiery of B^demption. H And thus it may there be faid of thofe Apo^ flates'y they were fuch as the Lord had boptght^ fo looked upon &: accounted, both by them- felves and others. Thus have you thofe Scripture Texts (^X leaft the chief and principal of them) which feem to fpeak for fuch an Vniverfal Redemf' tion^ fairly examined. Every of which I hope hath received a full fatisfadion. From Scripture, the aifertors of this Do- Arguments drine come to Reafon,arguing after this man- from Reafon: ner. T hat which every one is bopind to believe^ Arg. l. muft needs be true. But is this a thing which eze- Every man ry man is bound to believe^ that Chrifi dyed for J^;0«nd to be- him. Therefore this is true. Thisis the Argu- ch^rlft dyed ment which is taken up at all hands by the Ad- for him. verfaries, and cryed up as unanfwerable. But upon a due weighing of it* it will be found to be but a jfhadow without a fubftance. For Anfwer, let the Minor ^ the Afj'umption^ Anf: be examined, viz.. Whether every man be bound to believe this, that Chrifidjedfor him. This they afl'umc, and take for granted. But this we deny. Taking notice, I. That there are fome,yea the greatejR: part *V ^ of the worlds who never heard of the name of ^^*^ Heathens Chrift. Andnot having heard of him, how is ^^f'^ it pofliblc that they ftiould thus believe in chrift. him f (as the Apoftle concludeth it, Rom, i o. .14.) So then, all and every man is not bound to believe this, that Chrift dyed for him. ^fp/. Yea but (fay they) all thofe to whom ^; the Gofpel is Preacned are. Nor yet z\\ Anf Not fo neither j not to believe this ab- Chrrf^Uns,aM F folutely.^^^^^^^y- 66 'the Myjlery of Redemption. folhtely^ 2i\\di without Condition* True it is, all thofe to whom the Gofpel is Preached, are bound to believe, that Chnft is the Saviour^ the only Saviour of the world, the Saviour of all that (hail be faved. Neither U there Sal- vation in anj other ^ (^'c. Ad, 4. 1 2. This they are bound to believe. As alfo that he is an All'fufficient SAviour^ that he hath paid a price in it felf fufficient for them ^ and that he is able ferfeBly to fave all thofe that come unto God hy him ; And that upon their coming to him, receiving of him as their Saviour and Lord, he will do this for them, applying the merit of his death unto them, fur their JuOification and Salvation. But that all fhould believe that thefe benefits of Chrifts death be- long unto them, we find no where injoyned. Nay, for fome to believe this, W^.wicked and ungodly perfons, continuing in their fins, and reiSlving fo to do, it were no other but a groundlefic prefumption, a thing which they nave no warrant to do. As for fuch let it be faid^to them , as Jehu once fpake to loram, when he enquired of him concerning Peace, Js it Peace lehu ? What hafl thon to do with Peace {" faith he) fo long as the whordoms of thy Another le^abel, and her rpitchcrafts arefo ma- ny?! King.9.22.So fay I concerning thisPrince of Peace, the Lord leftis^ who hath fhcd his blood to make peacebetwixcGod & man,what have you to do with him, or with his blood, to lay any claim to the merit of his death, to believe that this blood was (hed for yon, whilcit you thus trample it under your feet by yeur The Myfiery of Redemption. 6j yourcontinuing& going on in yourfinful pro* vocations ? So then^ all are not bound to be- lieve this, that Chrift dyed for them. Not they who thus daily crucifie him afrejh fa^the A- -- poftle fpeaketh, Heh. 6. 6.) Nay thus conti- nuing in their impenitency, they are rather bound to believe the contrary, that Chrift ne- ver intended to fpend any drop of his blood for them, that any benefit of his death (hould redound unto them , and fo that he dyed rloc for them. Thus to apply the death of Chriflj and bring it home toamansfelf, is a thing which is peculiar to fome, viz,xo hrok^n-hear- ted^ humbled ftnners. Such Chrifl: calleth to come unto him. Come unto me je that labour and are heavy laden. For fuch it was Chrift- gave himfelf^ whereof they may reft afTured-- Not fo others. Repl. Yea, but it may be faid, upon repen- ting and believing they may. ^nf. True, herein we (hall clofe with them, concluding it as an undoubted truth , rhat Chrift dyed for all fuch, and confequently chat ' if all were fuch, Chrift dyed for all. But this I fhall have occafion to deal with more fully afterwards. Forthe prefentpafFeic by. Taking notice of another Argument as Jrg. 2. trite and common as the former. X^f Chrifi Chr/ft offered did not dye for all and every one^ why then is he '^ ^^ |j^ offered to all and every one to whom the Co- fj^^ Gofbel° [pi is Preached, and they required under the p- andall requi- nalty of eternal condemnation to believe en red to believe himf'\ This is htho are his^ 2 Tim. 2. 19. Hot fo to others, not to Man. And therefore is it that the Minifters of ' Chrift muft Preach the Gofpel to every creature, as their Commiflion runs, Marl^i6. 15. Offering Chrift to all, and every man, that lo Gods E- le^ may be gathered out of all. 2. To which might be added, this is done 2: alfo for the fake of others, that they who be- '^hatothers lieve not may he left mthopit excufe. If I had wfjioutcx- not come andfpok^n mto them (faith our Savi- cufe, our concerning the Jewes) they had not had Jin ( comparatively, their fm had not been fuch as now it is-,or they might have excufcd them- ftlves by their ignorance) but now they have mcloakJ^noQKCiSe) for their Jin, Job. 15.22. Chrift coming and Preaching of the Gofpel a- mong them,and fo tendering himfelf to them, rendered them inexcufable. And fo doth the Preaching of the Gofpel, and the offering of Chrift to thofe that rejed him,will not believe on him, it leaves them without any n^^^a-a^ without any pretence or excufe, renders them inexcuiable* And upon this account again, is the Gofpel preached unto all. So as it can- not be inferred from this univcrfal offer, that : Chrift dyed for all. F. 3, For 70 Tbs My fiery of Redemption. ^Anf, 2. "For the latter, how can this ft and with the Unbelievers Juftice of God that they (hould be cpndemned re^ fing the "^^^ ^^^ believing on Chrift, for whom he did jl3ft[y°condcm. ^^^ ^^Y^ ^ ^^ Anftver, Yes, in as much as they ncd. do refift th£ Holj-Ghfi, ff^^^^g ^^^ word from them^ and fo judge thewfelves unworthy of ever' lafiing iije^ (as the Apolllcs Feter and Paul charge it upon the Jewes, AB. 7.51. and 13. 46.) refufmg that Salvation which is offered and tendered to them. Which they do, not upon any fuch account , becaufe Chrift dyed not for them, which is a thing that they are no wayes privy to , no more than others for whom he did dye. And upon this ground; ^7;c. their refufmg to accept of what is offered to them, they fall under a juft condemna- tion, RefU. Refl. Why, but they cannot receive this f hey cannot offer, though tendred unto them. So faith f^ci7c this Quj. Saviour himfelf concerning the Spirit of pttcr. ^^^^^ whom he promifed to fend, the world c annot receive him (fzxihht ) loh. 14.17. And even the like may be faid concerning himfelf, though he be tendered in the preaching of the Gofpel, yetthe Reprobate world cannot re- ceive him, cannot of themfelves believe on him , Faith being the Gift of God. 'Anf I . Anf. I . Suppofe it that they cannot of them- Thisimporea- felves do what is required from them, yet py is from nun whence is that im potency and inability ? Noc himltlf. fj.Qn^ ^^^^ but from themfelves^ who in Adam loft that ability which God had once given, and is r.ot now bound to reftore unto them being left. Secondly^ The My fiery of Redemption. 7 ^ Secondly, Here is not only a fimple impo- „ , ,.'• tency, hnt z-.ilf. I oh ftinacy. Not only i\r^ ^J^ljj;^,''^. gattve^ but alio Poftttve Infidelity. As of nace. themfelves, they cannot, fo they will not re- ceive Chrift, and believe on him. And for this voluntary refufing of him, being offered and tendered unto them, they are juftly con- demned. Eepi. Yea but ftill this Gr4ce doth not be- RepU long unto all. And therefore why fhould a- This Grace ny be condemned for refufing that which doth bclongech noc not belong to them ? ^^^^ *1^- , Artf. True, did they i know that this Grace Q^^fiJ^^f^ . belonged noc to them, and that Chrift did not, ^ju ^o pica in his own and his Fathers intention, dye for for thofe who them, now indeed, this might plead fomeex- obey not his cufe jfor their non-acceptance of this offer. R^^e^lcd. But this ("as I faid ) is to them a fecret. And therefore can be no warrant for what herein they do, who ai*e to attend only to the re- vealed will of God. Secret things belong unto the Lord^ hut thofe things which are revealed belong Hnto us^ and to our Children^ Deut. 29. 29. So it is, the Gofpel holdeth forth Chrilt unto them, wherein God commandeth them to believe on him ; promiiing life to all who obey that command. Now they voluntarily jcejeding that offer ,refufing to obey that com- mand, they juftly fall under the Cenfure of E- ternal Condemnation. "^ Arg. 5. To thefe adde one Argument more, a rrivi- In receiving alone. If Chrift did noc give hirnfeif^ and theSacrarr.ee that alike for all, how is it that in adminiftring J^j^^^^hrift oi the Sacrament of the Lords Sapper X died for thcno F 4 is 7 ? "the Myjiery of Redemption. is told all thofe chat receive it, that Chrift dyed for them, that his Body ^04 broken for them,his Bloodrvas (bed for them ^ Anf*. To this it is foon anfwered. Thus the Mi- This is fpokcn lifters of Chrift according to their Matters according to direction fpeak, looking upon thofe, to whom the Judge- jjj^, hold forth that Ordinance, zs Believers^ mentor ^na- ^ ^^:^^.^^^ ^^^^^^^ ^^^^^ ^^ ^^ ^^ whom that Sa- ' crament is difpenfed.j And fo looking upon them, they reach forth unto them this Seal of the Covenant to aflure them of their interell in the death of Chrift, that the merit thereof doth appertain unto them. To proceed no futher. Ye now fee what can be faid for and on the behalf of this plau- fibic Dodrine of Vniverfal Kedemjftion^hy the Patrons and defenders of it. Which finding infufncient to maintain it. Arguments a- Come we now ( in the fecond place j brief- gainfl Uni- ly to fee v;hat may be faid againft it. Where verfai Re - J fhj^lj proceed in the very fame Method. Firft demptioa. Arguing from Script nre^ then from Reafon. Begin with the former. From Scrip- Serif ture. Where we (liall frequently meet Itarc. ' with feme reftri<^ions, limiting and reftrain- ing the death of Chrift, as intended in a pecu.. l^^t^^%^^- ^^^^v^'^y^r fome among man-kmd. So arc ^^'^^olomtz^ we to underftand thole Texts forenamcd, fnongll ir.an- where it is faid of Chrift, that he bare the fins cfman"]^ If. 53. 12. Heb. 9. 28. that^f ^^i/c himfeifa ranjomefor many, M-atth. 20.28. Not llniverfally and Indifferently for all, but for lome among all • Even his Elc^ people, who being fimply confidered, are not a few, but Ma- Ithe Myfl^ry ofRedemftm. 73 'Many. So much may be demonftrated from fome other Texts, which do clearly and con- vincingly hold forth this truth, that God the Father in giving his Son , and Chrift in giving himfelf,^ had a feculiar eye upon a feleB comfa" ny^ whom God having fet his love^ (a peculiar love) upon, chofen out of the world, gave unto his Son to he Redeemed, lufiified, San^ifiedj Saved by him. For this begin with the Text we have now Arg.i. in hand, which plainly fets forth to us the From the Ends of Chriils death, for what he dyed, and Text, confequently for whom he dyed. He gave ^^^^ °^j^^.^ htmjelffor us, that he might redeem us jrom all gjj^^ himfelf iniquity , and purifie unto himfelf a peculiar he]uftifics, .people A Mark it, This was Chrifts defign in and Sanftifici giving himfelf, that he might Redeem,Iuftifie, and San^lifie thofe, for whom he gave him- felf; that Redeeming and delivering them from the guilt and power of fin, he might ^urifieuntohimjelf a peculiar people. Aaa» wi- jiSfffoy, a people exempt and feparate from the reft of the world, whom he might make his ^^j.j^.,^,. fpecial favourites. A privilege which he in- ».5*„^|,. " tented not to all, but to fome , even thofe Populusacquv whom his Father had given him, his Bkdfitiomsj people •, who are elfewhere called a peculiar ^(^ca^tir autem people, I Vet, 2, 9. Te are a chofen g^^^^^^f^' j^efrlffeau, en, ^c, a peculiar people. Aatofl/jTTsjiwouKtf'/i'^ qui earn acqui- Populus ad acquifitionem, ^ /7f(?p/f for pur^fmtperfan- chajing^ that is, a purchafed people , the pe- gummfuum^ culiarpurchafc of the blood oi Chrifl- Such j^^-^'.^'""^''' are Gods EleB, who being given to Chrift fij^j^^iQ^^^^ were redeemed by him, and fo are called, ad loc. 74 the My fiery ofKedemption. Tr*Si7roif\criSythe Purchafe^ ot Pptrchafed popJ/Jott^ Eph. I. 14. But of this (God willing) more hereafter in the fequele of the Text. ^^l- 2- Tothisjoyn we that other Text, which in r^/pWs Pro- ^flp^^ fpeaketh the fame thing, even that Pro^ ^ ^^^' phecy ofCaiphas^ which we meet with, loh. 1 1 . 51, 52. where it is faid, that he hemg High Priefl that year prophefied, that Jefus Jhould dye for that Nation^ and not for thM Nation only, btit that al jo he jhould gather together in one the Children of God that were fcattered abroad^ A Text which defcrveth to be taken fpecial no- tice of, as in regard of the fpeaker ^ who fpake what he meant not, God making 'ufe of his tongue to utter and pronounce an Oracle, befides^nay contrary to the intentions of his heart, fo of the matter there uttered and de- clared. Which doth plainly fee forth what was the grea defign of God the Pather in giv- ing his Son, and of his Son in giving himlelf, vi^. that he might gather together in one (in one body) the Children of Gody the whole company of his Eled , fcattered abroad throughout the world, whether lewes or Gen- tiles, So arc we there to underftand thofe words, [The Children of God'] not fuch as had a filial inclination in them, were of themfelves aptly dijpofed to become the Children of God T«'lUtai w C^^ Grotitis and other Arminians would have ee2]f^r/!, r^p, Joh. 10. i6,)h\xi fuch as were ^ the Myjlery ofKidemption. 79 were then his people , related to him by the grace of EleUion, given to him by his Father, though not as y^t brought home to him (as they (hould be) by an effedual vocation. And thus moft genuinely underftand we the word there, Hejhall fave his people -^ his Eled:,whofc Salvation he intended in giving himfelf. So again in thofe other Texcs,where Chrifts -^rj. j. giving himfelf is appropriated to his Church ^ Chrifts giving as we find it, Ja. zo.zS. God pfirchafed the ^^J^^^^'^'^i^i^ Church with his own blood. And Ephef. 5.25. ^^^ ' Chrifi Uved his Church , and gave himfelf for it. Repl. True (faith the' Armiman) he did fo, Repl^ but not ortlj. for it. So they go about to elude But ndt only this Text (as alfo that other forecited, of ^otit. Chrifts giving himfelf fovhis Jheep.) Anf But to this our judicious Ames re- ^^r turns a fitting Anfwer. This is even as if an ^^^^ corGnU Adulterer, wno beftowcs his love upon other de Redempt* women as well as upon his wife, (hould return Cap^ 5. chrift Anfwer to the Apoftles injundion there in^°J^^^^'^ the former part of that verfe, where he re- Hy"|J^„d? qaWcs Hufhdtuls to love their wives^ that he their wives, doth not injoyn them to love them onely, but fo as they may with the like love; love others befides them. Surely the Reafon is alike in both. Huf hands love jour wives ^ as Chrift loved his Churchy and gave himfelf for iV.Now Husbands are fo x.o love their wives, as not to love any other with the like love. And fo did Chrift love his Church with a peculiar love, which he expreffed in giving himfelf for it, which he didiiot for others. ^efl. 57 RefL In the Church maay Repro- bates. Anf. Not fo in the Church inyifi- ble, which Chrillgavc hlmfeitfor. Arg, 6. GhriiUanfti- fying himfclf for his Eled. XhiMyjiery of Redemption. Repl. Why,but(itis faid ) in the Church there are many Hypocrites^ ^n^ Reprobates. Anf. Not fo in this Chnrch^ which Chrift is faid thus to love, and to have given himfelf for : which he did fas the next verfe hath it, ) that he might fanUifie and cleanfe it with the "^ajbing of rooter by the word ♦, That he might prefent it to himfelf^ a glorious Churchy not having [pot or wrincle^ plainly fhewing what Church he there fpake of, viz,, the Church in- vifible, which is called his Body^ whereof he is faid to be the Saviour^ v* 23. of that 5 Eph, Thus we fee how Scripture reftrains the death of Chrift ^ holding it forth as proper and peculiar to fome among man-kind, viz., to Gods BleEh people, thole whom God his Fa- tber had given to him, to be redeemed and faved by him, his Sheep ^ his People^ his Church, his Body. For them Chrift gave himfclf in a peculiar way,intending atleaft the chief bene- fit of his death only to them. For this I prc- fume thefe alleged Texts to be fo clear and convincing, as that they may give full fatisfa- diontoany who delirc to receive it, or are willing to accept itf To which adde but one more, 'z^i^.that,Jo^. 17* 1 9. where our Saviour plainly declares for whom it was that he Sacrificed himfelf For thrir fakes {idAxhht) J fanBifiemy felf For their fakes ^'^thsitiSj forthofe whom he had before Ipoken of through the whole courfe of the Chapter, viz,, thofe whom his Father had iven him out of the yifforld^ V. 6. thofe for whom e faith he prayedy not fo for the vporld, v. 9. thofe The Myftery of Redemption. 9i thofe who were not of the worlds y. i^.for their fakes ( faith he) / San^ife myfelf-^ that is, I eonfecrate and offer up my fclf a holy and un- blemiflied Sacrifice for their Redemption ^ fo I the Fathers generally (all whom the Jefuite 2^"^f ^''•^''^ - Maldonate had met with, as Jiimfelf profcf- ^<, /^.y^^^'*''^ fcth) with one confcnt do interpret that word interpretanir^ j there. And qaeftionlefs (as he concludes) fo/^^ofwfgo j itmuftbe there underftood. So as we have ^^i^f^criM-^ there a clear account for whom it was ^hsLt'^J^^^ZVa^^-^ Chrift gave himfelf. Not for all, but for his TvZlf,^!! BleEh. Thus have we heard what Scripture nificent. Ipeaks in this Caufe. Maldon. ConH in loc. AV^Jw hie idem valet quod ^^9(r^\^%ip. Grot, ad loc. To which (m the next place) for further Arguraients convidion, fubjoyri we fome other ^r^/^- from Rcate ments^ or Reafons^ fuch as by Orthodox Di- 1 . vines are commonly made ufe of, all founded ^ upon Scripture, I fhall only fingle outfome of the moil: obvious. Taking the firft of them from the exprefH- Arg.ii on here inthe Text, in the words which I have Chriftgave now in hand: where it is faid , Chrifr zave "^t himfcif fof i-^rirr ^ ^ £ " ^ / r dll, as their himjelffor us. \saes n^m, fro nobis , for ■ m, f^^^^y^ j^^g that is, fas before I explained it, ) not only in their roonrf noftrs bono^ but mfirk vice, not only for our andftead# ^Wand benefit, but in our room and (lead. In fuch a fenfe is this Particle vS» «? , For, fome- jftiraesufed. So it is looked upon, (and that, ■^■ as I conceive not arhifs) in that obfcure Text of the Apoftle, one of the mofl: obfcure that we mp^twithallinhisEpiftles, i Cdr.i$, ig, Q where 8 2 The My fiery of Redemption. where bringing many Arguments to con- vince his Corinthians of the RefHrreEiion of the dead, (which feme of them denyed,v.i2.^ among other he maketh ufe of this. Elfe what fhall they do Vchich are Bapiz,ed for the dead f If the dead rife not at all, tvhy are they then Baptized for the dead f xxsigl^p ptufSv^ Pr$ mortHts (as the vulgar Latine hath it,) For the dead (faith our Tranflation,) that is , (as Gro- titis, and fome others, explain itj ipforum lice^ ac nomine. In their Name, in their room and (lead. For fo it feemeth fuch a cu- ftom there was, (whereof there is mention made in Antiquity, by Tertullian, Amhrofe, Si quisinflatu Chryfafiom^&c as he obfervcs,j that when IUn»x«/^w any one dyed in the faith of Chrifl: being un- e^etmortHHs^ baptized, fomc one of his kindred or friends wce^ac nomine was wont to bc Baptized for him, thereby te- hgpti:^0htttuu ftifying and fealing up the faith of the decea- ficmortuifidem fed, whereupon he was regiftred among thofe apudEcckfiam that dyed in the faith. A Cuftom of which Grm!com i -^'^^^^^ ^d^iih^ that however it was never alto- loci ' gether good and laudable, and in procels of time was fouly and fuperftitioufly abufed , yet at the firft it might bc tolerable. However, being in ufe among thefe Corinthians (as is conceived^ and pofiibly firft inftituted by them, it ferved as an Argmnent ad hominem, a good Argument againft them, who dcnyed the Rcfurredion of the dead. If fo that there were no Refurredion, to what purpofe did they make ufe of fuch a Rite, fuch a Ceremo- ny, in the behalf of the dead, for any to be thus Baptized for thera ? And in fuch a fenfe (zs TbeMyjieryofRedemptm. 83 ("as I told you J the phrafe muft be underftood in that forecited Text,5o*5.7.wherc to dye for a righteous man^for a good man^^h ^*j(flK«^,>jwij a'>»«t9*, is to dye in his room and ftead. And thus is Chrift here faid to Giv£ himfelffor us^ xiahiH^fj as our/po/z/or, our furety j in our . room, in our {lead, undertaking and ingaging for us. Now who is there that will fay, thac Chrift thus dyed for all ? that he ftood in the room of Jfidns that betrayed him, of Pi/ate that condemned him, of the /p^-fj that crucir ' fied him, and fo of all other Reprobates ? that he took upon him their (ins, and fuffered the puniihment due unto them, that he Redee- med them, was a Saviour to them? As for Jf/das 4n particular,Chnft looked upon him as loll, as a Son of Perdition^ fo he calleth him, Job 1 7. 12. 0' Mw A7ro\6ia(y not Only one that had deferved deftrudion ( as Grotim and Ar^ ^idignMmni minians would conftrue it,) for fo have all erat ob (nam men done, and upon that account may be cal- perfidiam len Sons of perdition^ but one chat for :hat foul f^c/rw. Grot, fad of his, which he had defigned againft his CQ«i,mIoe. ■Lord and Mafter, was deftinated and appoin- ted to everlafting deftrudion. And (hall we then imagin that Chrift fo looking upon him, fhouldyecin this fenfe givehimfelf for him, undertake for him, one whom he knew to be for ever loft ? And the like may we fay of tbofe who were then in Hell already. Shall we fay that in this fenfe Chrift dyed for them ? To which adde, that if Chrift as a furety did undertake for all, and make fatisfadion for all J then how ml that God ftpuid re. The former of which ("at our own new Anmtator there ob- ferveth) was a Type of Chrifts bloody offering upon the Croffe, the other of his Interceffion, Nowthofe for whom he giveth himielfin one kind, he alfo giveth himfelf in the other. Thofe for whom he offered that his bloody Sa- crifice upon the Altar of the CrofTe, for them heoffereth up the fweet Incenfe of his Merits, interceding for them in heaven. And fo much maybe colleded from that of Saint lohn, I Joh. 2. 1 , 2. where he alfo puts thefe two to- gether* VF^ have an Advocate with the Father^ lefns Chrifi the righteous. And he is the Pro- fttiation for onr ftns , ] Mark it , thofe for whom Chrift is a Propitiatour, for them alfo he is 2in Advocate '^Interceding for thofe for whom he fuffered. For which mod exprefs is that Text commonly made ufe of in this caufe, Rom. 8. 34. It is Chrifi that dyed^ yea rather that is rifen again ^ who is even at the right hand of God^whoalfo maketh inter cejfi on for «^.Now rur'a q^ t . this iaft he doth not for all. He did it not ferecding fo"* when he was upon earth. I pray .not for the ^\\, world (faith he) loh. 17. 9. Not for the Re- probate world. For whom then ? why for thofe . all thofe, only thofe, whom his Father had gi- ven him. 1^ But for them whom thou hafi gi^ ven me^ ] His Apoftles and Difciples, which did then already believe on him, as alfo thofe who afterwards (hould do the like ^ As we have it, v, 20. Neither pray I for thefe alone (his Apoftles) bfitfor them alfo whieh Jhull be- G 4 lievc B8 the Myjiery of Redemption. Ik^t on me through thtir word-^ that is, for all his Elect ^ who fhould believe on him in after ages. Andif Chrift as ^f^wfo/^r did noc make Interceffion for all whileft he was upon eaah, much lefs doth he now doit being in heaven. And not interceding for them,furely he djed not for them. He that would not breath out sprayer for them, furely would not fpend his hlood for them. The Diftinfti- R^^^ ' Yea but (faith the Jrminian ) there on of General is a twofold Interceilion of Chrift •, the one and fpccial Qencrd for all, the oihtvf^ecUl for Believers. IXi mrd. ^^''^' ^^ ^tiey indeed have found out a di- '^ * ftinc^ion, but where they found it they tell us nor. Snrt\y. not in Scripture, nor yet in any approved wnter,whether Ancient or Modern. Neither can they well tell us what they mean by it. And therefore I fhall forbear to trou- ble you with the exanr inuion of it. .ft ^j - ^7^« Why, but (fay they J do we not read rntcrceffioD ^^'^'^ ^^'^^^ ™^^^ Interceilion for others be- for the jcwes ^^tieshis Elect < what means that of the Pro- thtc crucified phet //>.j, c/rp. 53. 12. He made Intercejfion for the Tranfgrejfors f which he did in his Paf- //f>»,whenbc prayed for them that crucified him ("as the Story tels us) Luk: 23. 34. Anf. To this It is anfwered. True, Chrift doth mAks Intercejfion for Tranfgrejfours^viz, fucb finners as have intereftiii tiim,and belong unto bim. And he did pray for thofethac crucified him. But how did he this. > Anf. I. Why, this he did c'lzhcr humano pat'oilhu- ^F^^^^5 ^^^ of ^ humane Affe^ion, wifhing intoc Affefti- thaitocbtmas Man jwhich 3is God he knew '^-^- ' would h\ Anf I ThiJ he did Tfee My fiery 0fKedmpHm. 89 would not be granted to all of them. Thus weeping over lernfaUm^ as man he wiftiech for them, that they had kpoypn in that thetr day the things which belonged unto their pf/?ff, which yet as God he knew were then hid from their fjf^jLuk.ip. 42. 2. Or elfe- this he did as an act of Obedience^ 2; (as he did many other things) that he might as an aft of ffilfiUllrighteoftfnefs, which ("as he faith) /r 0^ Act, 7. 60. 3. Or (thirdly) fuppofing him to put up 5. this prayer as Mediatour^ yet will it not hence Not for all,buc be concluded, that he made Interceflion for all }^9^^ who did thofe who had a hand in bringing him to the "J^^^^'^^JJ^^^^^^ Crofs ^ but only thofe who did it ignorantly, were fomc For fo runs his prayer^ Father forgive them^ Elcd. for they k»ow not what they do^ Luk. 23. 24. Amongft whom there were fome that belong- ed to the Eledion of grace , and fo received the benefit of that prayer , being foon after converted to the Faith (as the Story tells us, Jet. 2. 3 7.) Here is a fourth Argument,taken from Chrifts Inter ceffion, which doth not alike extend to all, no more doth his death. To which adde a fifth. If Chrift dyed for all alike, then muft he ^^g^- ?- love all alike, love all with his greatefh /oz/e, ^^"^ "°5^°- For fuch was that love which he (hewed in with his grL thus tcft love. 90 Chrifts bc- ftdwing of Salvation not an aft of grea- ter lore than his mericing it. Mericing and conferring nor to be fevered. the Myfiery ofKcdemptm. thus giving himfelf. So he iiimfelf looke4 upon it. Greater love hath no man than this, that one lay down hu life for' his friends, fo he tells his Difciples, whom he cailech his friends^ Joh. 15. 13. A higher expreffion of love there cannot be than this , for one to dye for ano- ther. This was that which we find thofe two Pythagoreans , Damon and Pjtheas fo much cryed up for among the Heathens,that the one was fo willing to yeeld himfelf an fliW'+f;^®^ , a furetyfor the other, to dye for him in cafe he returned not. So then, if Chrifi thus became afurety for all, dying alike for (hem, then muft he bear and exprefs a like love to all. As much to Indasy as to Peter -^ as much to the damned in Hell, as to the Saints in Heaven. An Argument, which, whatever Evafions arc fought out for to elude it, will never be an- fwered. RefL As for that which by way of Reply is told us, that Chrifts befiowing of Salvation is an ad of greater love than his meriting oi it. As it is direftly contrary to what our Saviour himfelf there affirmed, and to the truth itfelf, there being greater love (hewn in fuffering much for the obteining of a thing for one, than in conferring it upon him afterwards ^ So it maketh nothing to the purpofe intended, in as much as thefc two cannot be fevered, the meriting and beftowing of Salvation. Thofe for whom Chrift hath obteined it by hi'^^ death, he will adually eftate them in it. // whenwervere enemies we were reconciled unto Codhj the death of hts Son, much mere being reconciled' Tibr Myfiery of Redemption. 9 « reconciled we fiall be faved by his life^ Rom. 5. 10. Refl. Neither will that diftindion, which is Chrifts Ante- here made ufe of, ought avail , viz,, of an ccdcnra»d Antecedent and Confequent love;a.love where- ^on^*^^""^ with Girift loveth men before they believe, °^^' and after. The former of which is faid to be alike unto all, but not fo the latter, in as much asftillthat Antecedent love (as they call it J that love which Chriftfhc wed unto his peo- ple in dying for them, and fo purchafing Sal- chrifts dying vation for them, is the greateft ad of love. So for his people the Apoftle looked upon it, Rom. 5. 8, 9. ^|J5 ^^"cft where comparing thefe two together , that ^^ ^ ^^^* love which goeth before Inftipcation with that which followeth after, maketh the former of thefe the greater. God commendeth hu love towards us (^rhpiaiunslyd'gi/ip^that his love, his tranfcendcnt and furpaffing love ) in that while we were yet ftnners Chrifi dyed for us. Much more then being jufti fie d by his blood ^ we /ball be faved front wrath through him. This was the higheft demonftration of love, that ever God ttiewed to the Sons of men, in gi- ving his Son to dye for them •, and fo of Chrifi in thus giving himfelf for them. Neither are chnfts Antc- thefc two difiinct kinds of love in Chrift, to be cedent and willing to fave before, and after faith. But ConCcquent they are onely two effeds and ifTues of one ^^ ^^^ **""* and the fame love, which (as I faid j manifefts ^^' it felf more in the former of thefe, which is al- fo the ground of the latter. So as ftiil the Ar- gument holdeth firm. If Chrift dyed alike for all, then did he bear and exprcfs alike love to all. 9 2 'The My fiery of Redemption. all, which how derogatory it is to that love which he bare to his Eled, I (ball God wil- ling) (hew you afterward. To thisadde but one more. yfr^ 6. It Chrift dyed alike for all, then why is not Chrift not this alikj mdde k»own to M ? that they might to*a1[but^" take notice of what is done for them. With- afcw. "^ ^^ ^^^ which the blood of Chrift may feem to be fpilt in vain as to thefe who never heard of him, who are hereby made altogether uncapa- ble of receiving any benefit from him, in as much as they are not capable of believing on him. HoKv Jhall they believe on him of whom . they have not heard ? Rom. le. But this is a fecret, made known but to a few. So it was before the coming of Chrift, A myfterj that was hidden from ages and generations fas the Apo- ftle faith of it) Col. i . 26. A mjflery which from the beginning of the world was hid in God . (as elfewherc he hath it) £}h. 5.19. A fecret hid in Gods own breaft and bofome , made known but to a few. And fo it is ftill in a great mt3i(me fine e the coming o^ Chrift, there be- ing many pans of the world, yea the grcateft part of it, which fcarfe ever heard of the name of lefw, which that it is done by a divine pro- vidence Co difpofing of it, is a thing not to be qucftioned. Now if Chrift dyed alike for all, and fo merited Salvation alike for all,why then is this kept fecret from fo many ? If Reconcilia- tion and Salvation were alike purchafed by him for all men, why is not this declared and publifhed, that all thofe who wtll (to fpeak in iheir language) might take'the benefit of it.> Why The Myfiery of Redemption. 63 Why is this jrrace of God hidden from fo many, to whom it belongeth as well as others ? and without the knowledge of which there is no poflibility of their Salvation ? RepL To this it is repiyed. This grace is not Repli. alike held forth to all, becaufe many fhew Somc fiiew themfelves mwerthy of it. That is the Rea- themfclves fon which Paul giveth of wich-drawing the unwordiy. Gofpel from the lewes^ AB. 1 3 , 46. Seeing ye put itfromyoH^ and judge yonr f elves unworthy ofeverlafiing life^ loe^ ^e turn to the Gentiles. And upon the like ground it may be with-held from fome of the Gentiles. ' Anf. Vnvfiorthy f Alafs I who is not fo when ^^f* this Grace firft mceteth with him ? (houldnot ^°^^^'^t^!l Chrift be made known but to fuch as are wor- l^SrS .^JL thy, he mult never be made known to any. to them. Surely when the Gofpel was tranfplanted from the levpes to the Gentiles , it was not becaufe they were in themfelves more w©rthy.Oftimes fo it is, that the Gofpel is preached, and Chrift made known to thofe thaf are moft unwor- thy. ^ Repl. But doth not the Commiffion, which .^^f •«. our Saviour gave unto his Difcipks when he ^ n^yi°e fcnt them forth to preach, run thus. Into ^ho were rfihatfocverCity orTownye Jhall enter ^ enquire svo:tby. Kvho in it is worthy, and there abide ^ Matth. 10. 1 1 . And again t/. 1 3 . If the houfe be worthy^ let your peace come upon it f Anf, True, fuch they were to enquire for, j^^tf, - • there taking up their lodging where they had Yet to preaeh hopes of a curteous reception and kind enter- thcGofpd tainmcntfortheir/j^r/i^/ and J)o^ri;;^v which ro others alfo. finding, 94 ^he My fiery of Redemption. finding, they were to abide with them,preach- ing the Gofpel of peace unto them •, Yet not fo, but that they were to preach it unto others alfo. The Lord fending his Prophet Exekjel to the people of the lewes^ he tells himafore- feand,what ones he fhouid find them, Ez.ekj. 2. 3 . Son ofm/tHy I fend thee to the Children of If- rael^ to a rebellious Nation. And v. 4. They are imfndent Children^ and ftif-hearted, I do fend thee unto them.and thoh /halt Jay unto them^ Thus faith the Lord God. And they ^ vphether they will hear^ »r whether they will forbear^ {for they are a rehelliot46 houfe) yet fhall they knoi» that there hath been a Profhet among them. And fuch did the Apofiles alfo find that people when they were fent by their Maftcr to preach the Gofpel unto them •, yet they were lent to them. And being fofent, they were not to decline that fcrvice. Jt was necefjary (faith Pa til) that the word of God Jbonld fir ft ha've heenffokentoyoH^ Ad. 13. 46. neceffary in re- gard of Chrifts Command. So then it is not the worthinefs or unworthinefs of a people that is the fole caufe why the Gofpel is preached unto fome, and not to others. Sometimes, yea eftimes, where ftn aboundeth gra$e fptfer^ ietindeth^ Rom. 5. 20. There muft then be fomc higher caufe which putteth this difference betwixt Nation, and Nation. And what (hail that be } Surely where God hath a feofle that do belong unto his Eledion of grace, he will reveal and make known his Son to them forac way or o^cr. Panl muft continue preaching thcGofpd ^xCarinth^ becaufe the Xo^^ hati WHch the Myjiery ofKedempthn. 95 much people in that City, Ad:. i8. lo. And were it only mens own finpporthinefs that hin- ders the making known of Chrift unto them, and of that reconciliation which was obteined for them by him, the fame unwortliinefs fhould much more have hindered the obtein- ing of that Reconciliation. If it now hinder Chrifts making known himfelf to them, it (hould much more have hindered his giving himfelf for them. But I fhall proceed no fur- ther. • You now fee the fum of what is, and may be faid Fro and Con^ for and agakift this do- ctrine of Vniverfal Redemption, Which if you fhall but rightly coniider, duly weighing tlie Arguments on both fides, I (hall not doubt of the fuccefs. Which that it may be an- fwerable to my delire, give me leave to pro- pound one ^efiion unto you : which I fhall delire you ferioufly to confider before you give any entertainment to this Dodrine, vi^c. Qucft. What is to begot bj it ? This do all &fieR- wife traders, before they bargain for any what to be Com modi ty^they firft propound to the mfelves got by rccciy. what they fhall gain by it. And this do ing the Do- ^ you, before you receive this new DoElrine^ fee ^"ncof Um- whatyou fhall get by it, what fpiritual ad- J^|^pu^" vantage is to be made of it, more than of ^he Dofltine formerly received ? J?pjp/.Oyes (will fome fay,) very^much. '^ ^^pi^ Here is a ground of Comfort for poor finners, a ground of which is not to be found in any other way .For Conofortfor if Chrift did not dye alike for all , and every poorfwncrs.^ one, how fhall any be aiTurcd that he dyed for -, ' them : 96 Anf. The promi(e full to them chac believe. RepL How fliall a man believe on Chrifl tin- lefs he firft be- lieve that he dyed for him? Anf, To believe on Chriftthe dl- reft, and firft Aft of Faith. the My fiery of B^dempthn. them, and that they (hall receive any benefit from him ? Yea what do they know, but that coming unto him they may find the like inter- tainmcnt from him, that fome of thofe who take acquaintance of him at the laft day are faid to meet with, whom he difmifTeth with a Nefcio vosy Depart from me, I never kjtev^f jott^ Matth. 7.23. Even fo may he fay unto them coming to lay claim to the merit of his^Death- Depart from me^ I never kpetvyou •, never knew you for mine, never intended you any benefit by my death. So as it is but in vain for them to look after that which they have no right unto. This is the great and plaufible Argu- ment, which is moft taking with honeft and limplc hearts. Anf. But to this let the Anfwer be returned in one word, Only Believe, So doing, now the promife is full •, God fo loved the world that he gave his only begotten Son^that vphofoever be- lieveth on him Jball notperijh^ but have everU- fling life, .^..^^ Repl. Yea but (it will be faidj howTan a poor finner do this ? how can he believe on Chrift, unlefs firft he believe that he dyed for bim f which he cannot do upon any good ground, unlefs he firft intertain this Dodrine, and believe that Chrift dyed for all. Anf, So it is looked upon indeed, and that not only by Arminiansy ( who take this for one of the beft fhafts in their Qgiver,) but alfo by fome oth^r ^more moderate fpirits, who thus conceive of it, that a man muft firft hdievethat Chrifiis itis Saviour^ and that hc gave The Myjiery of Redemption. 9f gave himfelf for him, dyed for him, before he can believe on him^ refting upon him for Sal- vation. But herein, upon a more narrow fearch into it, we fhall find them unwarily miftaken. As will foon appear if we do buc look upon thefe two AU:s of Faith in theic right order. The one of which, vi:i, to he-^ lieve on Chrifi^ to take hold of him as a Savi- our, is the DireB: Aft, the other , to believd that he dyed for me ^ and th at he hath obtein- ed reconciliation for me, the Eepx aft, an aft of J^man/I, arifing from the foules refle- fting and looking back upon its own aft of be- lieving^ Which, if rightly confidered,v/^ll be ofgr^atufe and importance, as for the clea- ring of this fcruple , fo for the quieting of doubting fouls : who by their believing on Chrift may be aflured of this that he dyed for them, and that the merit of his death doth be- long unto them. This I fhall (God willing j fpeak to fomewhat more fully hereafter^ Where I (hall ihew you that there is more true folid comfort to be found in the other^ the old way^ than in this. For the prefent on- ly take notice, that you cannot alTign any fpi- ritual advantage that is to be made of this Doftrine, and confequently cannot give any good Reafon why you (hould give inteftain- menttoit. ^efi. Which feeing you cahnot do, can- ^^fi* not tell me what you may gain by it, ktme"^j^^ poftrinc (inthefecond place) briefly ofi thd other ^^^^^^^^^^^ nandftiew you what you Jball loofe by it^ what howdifadvad- difadvantage will be tfiade of it^if intettained. tageous* H Which 98 the Myjlery of Redemption. Which take m three or four particulars. ^*^f- I- I. This isa Dodrine which <^fro^^f/w?/^c/7 r It derogates from the Grace of God, in giving hiS Son. So from the love of Go ^^^^^ ^^^Y moR, but fpc- fpeak of ? Not ^nyf pedal grace which Chrift dal Grace. merited or intended for one more than ano^ tker, but a cornmon grace, fuch as is indiffe- rently readied forth to all, to whom the Go- fpcl is preached. Now how is it that this Grace is cjfe5iftai to one, not to another /Why this is not any thing that Chrift hath done, or intended more for the one than the other •, not that he hath merited faith for them , that they ftiould believe rather than others, but meerly from the liberty of their own will. So as the Efficacy of the death of Chrift is by this Do- drine, in the ultimate refolution of it, made wholy to depend upon the mil of man. A Coar which will ftick in the throats of wha ever they are that (hall fwallow this Doftrine ofVniverfal Redemption in fuch a fenfe as it is vulgarly held forth •, a Conjequence which they will never be able to free it, or themfelvcs from. Which I defirc that ic may be taken fpcci- TheMyfiery of Kidemption. loi fpccial notice of, that fo it may appear, that it is not without juft and weighty Reafon that we are fo averfe unto this DoHrine, which draweth fuch a train after it, upon which fol- lowfuch mcwtable inconveniences. A Do- drine which derogates fo much from 6'o^and Iefu$ Chrifl: , and Arrogates too much to a man^fclf. Both which Chriftians ought to be very wary of. 4. To this might be added fwhat alfo is J* k . confiderable) that this Do^rtW breakjin i?'^" jcc^^h '" ces that Golden Chain of Salvation. The firft Golden Chain Xf wi^whereof ( EleBion,) if it be not hereby of Salvirion. wholy broken of, yet is it difordered, made to come after Redemption* For foit runs. God did firft intend to give his Son for the re- deeming and faving fome among mankind, viju.thok which (hould believe on him. And then forefeeing who they were that would be- lieve, and perfevere in fo doing, he chufe them unto Salvation. Which how doth t pervert that Order which Scripture holdcLh forth in the Caufes of mans Salvation, the firft whereof is £/f^7i \ed, not that he fhall believe and perfevere unto Salvation. So as however he be in a ftat€ of grace for the prefent, yet he may fall away totally and finally, and fo perifh for ever, as Millions of others have done, for who«iyet Chrift dyed as well as for himfelf. Andj/ fo, where then is Pauls Triumph^ which he mak- ethinchat forecited Text, iiJo??^. 8. 34. Who IS lie that condemneth f Jt ts Chrift that djed. But to proceed no funherin this Contro- verfal way, let thefe confidcrations be feri- oufly weighed and applyed, and I hope they will ferve as aprefervative againft the Infecti- on of that Dodrine, which foiiie are fo car- neft to inftill into unwary foules among you. This hath been my defign in this large hand- ling of this point after this manner, which o- thervvife I ftiould not have fpent fo much time upon, not being willing to trouble the Pulpit with debates of this nature, unlefs where a preJing ncceffity requires it. The The Myfiery of Kedemption. ^^y The DoBrinalfart being thus Explicated and cleared by ihewing you whom we are to underftand by this 1// tor whom Chrift is here faid to have given himfelf, viz,. All true^^- lievers, come we now to Twhatl know you think long for J to make fome improvement hereof by way of y^ppAW/o^- . , ,. ^ , ^ ,. - Whichf in the firft place) I might direa by v^/>;/M. way of Information, from hence giving you to ^^^^^^^^^ take notice, that Chrift in dpng c^ta not feek^f^-^^^^ kimfelf. This he did not do in his hje. I ^^^^ Yiimk]^. feeinotmine own glory f faith he) M. 8, 50. No more did he in his death. True it is, there was an honour, which was not only a confe- quent of his fufferings, but it was dm to him and conferred upon him upon the account of them. So much is held forth unto us in thofe Texts, which are by Pafip fomewhat over- trained, andfoabufcd. As that of the Pro- phet Efai, Cap. 53. 'i/. laft ;, where God the Father maketh this promife to his Son Chnjt, Therefore will I divide him a portion with the Xreat,& he Jhall divide the {foil with the f^rong, becatife he hath fowred out hi6 foul unto death, Becaufe Chrift had (hewn himfelf fo obedi- ent unto God his Father in his fuffenngs,there- forehis Father would confer a fingular ho- nour and dignity upon him. So the Apoftle fpeaketh it more fully in thofe Texts formerly madeufeof, Rom. 14. 9- To this end Chrtfi bothdjed, and rofe.and revived, that he might be Lord both of thi dead and living. E/5 7«t». Thus was this Dliminion due unto him by his Fathers Decree, who therefore lufferedhim H 4 ^^ iP4 T'he My fiery of Redemption. to dye that be might raife him np again , and raifing him up give unto him eternal Hfe, with a Soveraign power over his Church, and over Vebettir ei he all things for his Church , ( as Cretins well ex- dommm ex plains that Text.) And fo, Phil. 2. 8, 9. He ^uuloeum'' hum'led bimfelf^c^c. wherefore God alfo hath mrifivit ut ^^l^^^J (^-"^'^^^^dhim ,and given him a name above frfcUarety every «^;wf ;c^<7.Tranrcendet, honour & digni- fnfcitayit ut vir ty, as arecopence for that his abafement. And fam (i ctUftam ^^ again, Beb.z.g. We fee leftufor the ftipring c i !.«!r^l!l';jj of death, crowned n>ith dory and honour. y^h^TCQ Sam cum regta, j • 1 b > t- "^ -l • j • potejiate in Ec'- that particle <*^««, Por^may be conceived to im- clefiam^ (^pre port more than that the Glory of Chrift was Ecchfi^, Grot. ^ bare confeqtiento'i his fufferings (as our Di- 50m. in loc. yjj^^g commonly look upon it J viz,, that God his Father looking upon him as worthy (!for fo he was, and that upon that account, as the 24. Elders acknowledge it in their Song, i^f'Z'. 5. c). T ho Pi art X\' or thy, &c. For then waft jlain^ and haft redeemed tu tin}o God by thy blood) conferred it upon him. But in the mean time this was not Cbriils aim, hisdefign in giving himfelf, thus to merit for himfelf. So much may plainly be colleded from the (cope, and the very words of that Text even now named, which PapiOs make ufe of to a contrary fenfe, Phil. 2^ where the Apoflle willing Chriftians not to look at their own things, v. 4. Look^not every man on his own things.^ ( M^tf"itowe«7«> Do not make this your mark, foas to aim only at your felves, your own honour and pro- fit, &:c.) but every man alfo look^ on the things of others , (fecking the welfare of your Brethren, ^fpccially tlieir cterpal welfare, though it be with T^he Mjfiery of Redemption. i o 5 with fome outward detriment and damage to yourfelves,) in the next verfc headdes^ Let this mind he injon which atfo was in Chrifl le- fu6:^ who being in the form of God, &c. made himfelf of no refutations and took^ufon him the form of a Servant ^ cfrc» He humbled himfelf and became obedienvto the death^ the death of the the Crofs. Thus did he humble himfelf not for himfelf, that he might merit for himfelf. True indeed (as it there followeth) hereupon God did exalt him, crowning him with that deferved reward of his obedience. Yet ftill this was not his defign in humbling himfelf. He did not therein feek^ his own things, in whole, or in part aim at himfelf. Which if he had done, his love which he pretended to his Church would thereby have been much ob- fcurcdand diminiftied. For now it fhould not have been a whole and entire love too- thers, but a divided, a half love, partly to them, and partly to himfelf^ Love ^nd felf- love : which to imagin is no fmall dilhonour unto lefm Chrifl^ that he under a pretence of feeking others (hould feek himfelf; dying for himfelf. A Tenent dirediy contrary to what Scripture fo frequently holdeth forth, which is (as you have heard) that he layed down his life for his Sheep ^ for his Churchy gave himfelf for «tf .But not to dwel up5 this. More ufefully. -^ , Inthe fecond place do we hear that Chrift ^^J/^' ^' gave himfelf for fome amongft mankind, why Ljbour'to then let it be the care and indevour of every make furc of us, to make this fure to our felves that we thatChrift are of this number. Not contenting our felves gave himfelf ^ with^^^"^- 10^ The My fiery ofKedemption. '^ with that general and unfound notion, that Chrifi dyed for ally and fo for u^^ but that he dyed for us. in particular , that we may be able upon good grounds every of us to take up th^ ApoiUes words, and fay, as he doth. Gal, 2,,: lo.thsxChrtfthath loved me ^ and given him- jelffcr me. This it is, and only this, that will Ipeak comfort unto the loul of a poor (Inner. Not fuch a general apprehenfion of an umver^ fal Redemption, that Chrift dyed for all, to open a door of hope for all, by making their Salvation poflible upon the condition of their believing, in the mjean time not meriting faith for them, that they fhould believe, and fo not intending that the nu^rit of his death {hould be made eflfedual to all' of them. But labour to evidence, and afcerting this to m^ ielves that Chrift gave himfelf for us in fuch a fLcaliar and efficatious way, as our furetj^ in our room and ftead , undertaking for us, making Reconciliation for us, and lo that we have intereft in the merit of his death. ^uef}-. ■ §^fi' I hut how ilxall we be able tod^ How ftiail this ^-^^is if This is a fecret. A thing known to God. be done. The Lord kjiowet^.vpho arehi^, zTim. 2.19. his by EleElion. And fo doth Chrifi alfo. / amthe good Shepheard, and k^w mj Sheep ^ Joh. 10. 14. his Jheen, not only by effedual Vocation y (of whom he fpeakcth, v.zj. My fheep hear my voice ^ and I know them^) bUt al- fo by EleQion. I know whom I have chofen^ Joh. 13. 18. Chofen to eternal life. And thus he knew who they were to whom he in- tended the benefit of his death. / lay down my theMyfieryofRede»$ption. 107 nfj life fof thejbee^ (faith he) loh, i o. 15. viz.- thofe fieep whom in the verfe foregoing he faith he k/terpy took fpecial notice of, and had fet a peculiar love upon. I, but how (hall this be made known to us ? How (hall we be allured that we are in this number > Anf.i. For anfwer hereunto let me firft Anfrf. i. inform you what you are not to do. Bo not Godsfeact attemft what you fiall never he able to comfafs, will not to be Do not think of afcending up into heaven^ihat co»^lied to fearch the Rolls and Records of Eternity, ^" * to fee whether your names be written in that Book.oflife^ whether you be in the lift of Gods BleH:, or no. I mean do not trouble your felves about Gois fecret mJl^ which belong- eth not to you. Do not immenge and plunge your felves into thofe unfaddomable depths, where you fhall never find the bottom,! mean thofe myfterious dodrines of Tredtftination^ BleBion^ Reprobation •, Which the great A- poftle having difcourfed of Rom. 11. clofeth up all with an^OiSfflSfif, the depth / v. 3 3 . So admiring what he could not comprehend. No nor yet of Redemption. Of which Hemin- gius ( writing upon the Text J faith truly ,that it is, Venerandum potiks quamjerutandum my- fterium. A my fiery rather to be adored than curloufiy pried into. But here (as in all other myfteries of like nature) content your felves with what God hath revealed. Hie conquief- cat car (faith he,) Here let flefh and blood reft, in what the word clearly holdeth forth. And this do you. Hearkning to fuch Coun- felsy and applying your felves to fuch tvayes and io8 Anf. 2. Come unto jcfus Chrift. How come un- to him. Anf, As to a Pro- phcf,Prieft and King» the Myjiery of Kedemption. and &ourfes, as you are there direded to, that fo you may be lure to have a (hare in all thofe benefits which Chrift by his death hath pur- chafed for his Eled:. Which what they are let me (in the fecond place) come to ihcw you, which I {hall do as plainly and briefly as I may, binding up all in this one general. Anf,Zy Would you be fure to have benefit by the death of Chrift , then Come je mto him. This is that which renders the death of Chrift in effectual to the greateft part of thofe to whom he is made known, they will not come unto him. So our Saviour chargeth it upon the unbelieving Jewes, loh. 5. 40* Tr mil not come unto me that ye might have life. And even fo is it with the greateft part of the world, thofe among whom Chrifi is crucified (asthcApoftle fpeaketh,(7/^/. 3. i.) hefore rvhofe eyes he ts evidently fet forth in the preach- injg of the Gofpel, and fo offered and tender- edunto them, they will not come unto him, that they might be made partakers of what he hath merited by his death. Let not the like be charged upon any of us. Hearing of Chrift, and of what he hath done, how he hath given him f elf ^ now come unto him , that we may partake of what he hath purchafed for all that (hall fo do. Huefl, But the queftion runs on. How/hall we come unto him ? Anf. A queftion well worth the Anfwering, to which let me beg the beft of your attenti- ons. Would you lo come unto Chrift as to be fure to receive benefit from him, Come unto him T'he Myjiery of Redemption. 109 How can I thus believe on him when as ^"j^^ are not I do not know whether he intendec^this for ^ffu^redTthac me, whecher he gave her Iclf for me or no ? he dyed tor This being dubious and uncertain what war- them, rant or incouragement have I thus to come unto him? thustolay my hand upon the head . of that facrifice, which I know not whether it was ofiered for me or no.? Thus do the Pa- trones of Vniverfal Redemption by this Argu- ment of theirs ftane thofe off from coming to Chriftj who are not of their perfwafion. But herein let them not be hearkned to. ^^r Neither let this difcourage or difhearten any ^^ fm-Jick from coming to him and believing on him. foules invited Art thou only fucha oneas feeleftthe needs andincou- thou haft of him, feeft thy felf loft without "g«dto come him ? One that feekft the weight and burden "«^^^»^»«' of (in, and art weary and heavy laden under it, fo as thou earneftly defireft to be Redeemed from 112 Arguments in- ducing poor fmnersthus to come unco ChriU. Their abfolutc NcccflTicy of a Sayiour. No other Sa- viour but ]c- (us Chrid. the Myflery of Redemption. from all iniquity^ and to be Purified to be freed and delivered from the guilt and power of fin, now come, and come boldly unto Je- fus Chrift, laying hold on him by faith as thy Saviour, as one who hath given hirafelf for thee, fo applying the merit of his death unto thy fell. In order whereunto, to put thee upon this attempt of fo igreat concernment^ take into confideration thefefew particu- lars. 1. Thine own frefflnf necejfity^ the need thou haft of a Saviour, 1)eing in thy felf a loft creature, and without a Saviour for ever loft, not being able to any thing of thy felf for thy felf) for thy recovery out of this loft eftate. Such is the condition of all men by nature. They are all at.VSti'itf, Im^oiQui^vpith- outftrength fas the Apoftle hath it) Rom, 5. 6. When Tve ^ereyet without flrength Chrift dyed for Hs. Not able to do any thing for the re- conciling of themfelves unto God. And it muft needs be fo •, Being all dead in fin (zs the fame Apoftle fets forth mans natural ftate, £ph.2, I, and elfewherej Now what can a dead man do for the railing up of himfelf ? No more can a poor finner do for the freeing of himfelf from that wretched, accurfedftate and condition wherein he is by reafon of fin. So as there is an abfolute neccffity of a Savi- our. 2. And (fecondly ) thus feeing and feeling, thy felf to ftand in need of a Saviour, now take notice that there is but one Saviour^ no other Saviour but Jefus Chrift, no other way or the My fiery of Kedemption. « 1 5 or means of Salvation but by & through hirru Neither is there [alvation in any other ^ for there is none other name mder htaven given among men whereby vpe mpifl he/aved^Ad:.^A2.Ko o- ther Mediator^ whether oi Redemption, or /«- tercejjfi on, hut only jQiusChYi{{.T here is oneijod^ And one Mediator betwixt God & man^the man Chrift Jefus^ i Tim. 2. 5. No hope in any o- ther way of obteining reconciliation with God. Now this thy condition being fo di^f- perate, as that there is but th^s one way left to lave thee,' whatfhould hinder thee from put- ting thy foul upon this v/ay ? Should a Ship- wrackt man floating among the waves of the Sea, ready to perilh , efpy a raft catt forth, and feeing no other way whereby he can pof- fibly be faved but by that, he Ihould not need to be perfwaded to taiie hold of it •, he would not fpend time in demurring whether it was caft forth for him, or whether ic would fave him or no, but he would forthwith caft hiui- felf upon' it, and there hang. Thus ftandeth the cafe, all men by nature are in sifiipwrackf condition^ all plunged into a Sea of mifery by reafon of fin, all in a perifhing ftate, ready every moment of time to fink into the bottom of hell. Now loe, lefus Chrifl is caft forth as fuch a Plank^^ to fuch an end. Him hath Godfet forth to be a Propitiation through faith in his blood, Rom. 3. 25. And other way or means of falvation there is none. What then fhould hinder poor finners, who fee them- felves in this condition, to put themfelves up- on this way ^ Not ftanding to reafon whether I this i 1 4 'the My fiery of Kedemption. this Plank was call torch for tbem ^ whether Chrift was given for them, and whether they (hall be fure to be faved by hiffi • but to take hold of him, cafting themfelves upon him •, as Knowing that if this way fave them not, they muftperifh, and that forever. Such adven- tures men often make in defperate cafes, they put themfelves upon any wayes which may give them any hope's of fuccour. And fuch is the cafe here. Poor finners are in a defperate condition, as to whatever themfelves, or any Creature, whether Man or Angel, is able to do for them. Onely in this way, it cannot be denyed, there is hope for them. And why then (hould they not put themfelves upon the adventure ? It was the incouragement, which . ShecanUh gave unto Ez.ra to fet upon a work of Reformation among the people, for the diverting of Gods judgements from them, Ezjra 10. 2. We have trefpajjed againfi the Lord (faith he, j yet »o\v there n hope in Ifrael^ concerning this thing. And fo upon the like ground it is that the Prophet loel exhorts the people to turn unto God by Repentance, For vfhoknoweth (faith he) ifheroill retnrn, and repent ^andt leave a blejfing behind him ? Jocl. 2. 13,14. They were not fure that upon their Reformation and Repentance the Lord would prefently free them from thofe temporal judgements, which then lay upon them. Yec knowing tliat there was no other way for the obteiningof fuch a mercy, but this, and that there was hope in this way, therefore they will have chemput themfelves upon it. So ftandeth "tbeMyJieryofKedemptioh. iij ftandeth it with all poor finners • be cheir ftate and condition whatever it will be , yet there is hope in Ifrael concerning tbu thing. God hath provided a means of Salvation for fiich as they are. And who knoweth but that he inten- deth, upon their coming to his Son Chrift, to apply it unto them ? So as were there nothing elfe, yet this alone (houid be fufficient to put poor finners upon this way of coming unto Chrift, and believing on him. 3. But to this adde ( in th^ third place) the -. .f*- ^ All'fufciencj of this Sacrifice. The death cicncyo'te' of Qhn{\.\s fufficient for all, Mark it ^ Though Sacrifice. we do not lay what hath commonly, (but un- warily J been received from the Scheols^ and fo affctted by many Orthodox Divines, that Chrifi dyed fufficientljf for all^ for that inti- mates that there was a purpole and intention in God the Father in giving his Son, and in Chrift giving himfelf, that he (hould dye for all, andfo become a (urety for all, dying in their room and ftead, which will not be iafe in any fenfe to yeeld ^ Yet we affirm ( what I fuppofe will not be denyed, or queftioned>) that his death was and is in it felf f fufficient for all. So it muft needs be. This Blood bemg the blood of God, dis the Apoftle calleth it in that Text formerly made ufe of* AB, 20 28. God purehafed the Church with hts own blood^ And fo Saint lohn^ i Joh. 3. 16. God lajed down his life for M^ that is, that perfon who was truly (7o^ as well as Man. Hence it is that the death and paflion of Chrift was, and muft needs be of an infinite value and vertue, i z being ii6 4- The experi- ence of all who have thus come un to Chrift. the My fiery of Redemption. bcin&the fufferingof an infinite perfon. Thus was itMc^^«?/oy ^^^ ^^^> for the whole world, yea for thoufands of worlds. Now were it fo, that there werefucha receitas would cure all difeafes, who is there but be- ins Tick would make tryal of it ? not {landing toqueftion whether it was prepared for him, or no. Thus ftandeth the Cafe here. All men by reafon of fin arefick, fick unto death. Now the Blooci of lefus Chrifi is fuch a P^- ^acea,?i^*' a true Catholicon, The Bholof Ie[m Chrift cleanfeth m from all fin : 1 Joh. I. 7.H0W it is then that any poor fm- ners, who are fenfible of this fpiritual aylc- ment, ibould make any demur about the drinking of this blood, the applying of the merit of Chrifts death unto themfclves by faith? , , s .. u 4. To this (in the fourth place) add the ex- perience which others have had , thofe who have put their fouls upon this way, of whom never any one mifcaried. All have found cure who have rightly applyed this remedy. And why then ihould not others do the like ? As it was with the Braz,en Serpem^ fet up in the wildernefs as a cure for the ftingingof the fiery Serpents there, hov/ever at the firft ere- ding of it, happily fome n^iight look upon it as a meer Pageant, having no fuch vertue in it, and fo would not trouble themfelves to go up to it, yet when once they faw by experience that all who came unto it received benefit from it,now we may fuppofe that none (hould need to perfwade thofe who felt themfelves ftung 'the Myfiery ofKedemption. 1 17 ftung to repair unto it. Thus ftandeth tlie cafe here. For fuch an end was the Lord /(?- fui ( of whom that was a Tyfe) lifted tip upon the Crofsy that whofoever believeth on him Jhould not perjhy but have eternal life (as our Saviour himfelf explains the myftery of it) loh. 3f 14, 15. And of the vertue of this mjftical Brazen Serpent the Saints in all ages • have had experiencCf Thofe before ChrifV, after. The one looking upon him as to come, the other as already come, Yet believing on him they were all faved by him. Even as the Ifraelites which looked upon that Serpent, whether it was before, or behind , or on which fide foever, we do not find but they were all cured. Thus have the Ages before Chrift& fince,thc Fathers under the old Tefta- ment, and Saints under the New, bothalike found benefit by coming unto Chrift, and looking up unto him by faith. ' We believe (faith Peter) that through the grace of our Lord lefm Chriji-wejhall befaved^even a^ thej, hdi, 15. II. We lewes^ ^sihey Gentiles, None that ever came to Chrift in a right way, but have been faved by him. So was it when he Was here upon earth. None came to him for cure of their Bodies^hut received it. Andfo hath it been fmce his removal to heaven.'^onQ ever came to him for the Cure of their fouls ^ but have found what they came for. And what an incouragement then fhould this be to all poor finners to take the fame courfe , to come unto him upon the fame account ? 1 hefe are all ftrong inducements to put I 3 Chrifti- 1 1 8 the My fiery of Redemption. Chriftians upon this way. But behold yet more, yea ^nd ft ronger Arguments, drawing more forcibly, as viz. 5- 5. Inthc 5th.place,con(ider whatisthe/^- S^tv'n^'hV ^'^^"^^^^^ ^^^'^^ ^^ ^^^^ ^^ ^''^ ^^^ Fathers Son. pivfofe in giving his Son, which we have in that Text before infiftedon, M. 3.16. Godfo loved the -worlds that he gave his only hegotte^t Son^ that whofoever kelieveth on him fhuuld not fcrijhy &c> Now then, taking notice what is the Condition^ whereupon depends the benefit of Chrifts death; and which being performed it (hall undoubtedly be made effedual, \yhat ^remains, but tbat without any over-curious enquiry concerning the former paft of that verfe, what is there meant by the world which God is laid to have loved, or how be may be faid to have /(?Wthat world, you apply your felves to the latter, to the performance of what is there required? Which fhail you, (through the grace of God inabling ) make good on your parts, do not doubt but God Will make good ur|to you \vhat he hath en- gaged on his parr. 5. 6. To which add ^^^ Sons Invitation^ Chrifts fcrious Chrifts calling you to come unto him , whicji Ij)vic4tion, you may hear him doing in that known Texc, Alatth. II. 28. Come ftnto^eje that labour and are heavy laden^ viz, under the burden of fin, feriouHy defiring (as I faid ) to be freed from the guilt and power of it. As alfo in that other, foh.'j, 37. Where Chrift himfelf being on earth maketh this openProclamation in the hearing of the Jewes, Ifanj man thirfi^ T^he Myftery ofKedemption. 3 19 let him come mto me and drwk^ And that there is the fame mindinhim ftill, being in heaven, you may cake notice from the like Proclamation, Rev. 22. 17. Let him that is a^ thirfl come, and whofoever ^ill, let him take the water of life freely. Thus doth he fet open xiidX Fountain i'i^o)^ttiO^^Zach, 13. i. Offe» ring all the benefits of his death, Graee^ and Glory, to all chat will come unto him for it. 7. And what he fo offereth he will certain- 7- lymake good, receiving and intertaimng z\\ Anuranceofi that come unto him. Vor this you have that cemionV^ ; known promife to aflure you, loh, 6. 37. Him IntcrraingKut^ that Cometh unto me, I will in no ^ife caft out, 0\ jLi« c4tC««A«, I will not at any hand rejed him, but receive and imbrace him, giving un- to him what bt cometh for, (there being a p#W«rin the Phrafe ("as you lately heard, J more intended than Taid, j I will bid him wel- come, giving him a gracious reception, and bountiful entertainment, communicating un- to him what ever I (hall merit. Ceme unto me ye that labour and are heavy laden, and I Tvill give you reft. A^vccmVTit i*tuLs, I will fecurc you againtt the guilt and power of fin, againft Hell and Death, and all* the enemies of your Sal vattoi^ giving you abundant fatisfaaion in what wf you do or can defire. Now had poor needy beggars in a Town iuch an Invi- tation to a Feaft, with fuch an affurance of welcome, which of them is there that would rcfufe to come upon this account, becaufehc is not invited bv n-"^- > -, « 14 8- To 1 20 T^hff My fiery of K^demption. 5- 8. To th/s yet add that which may ferve to "^^^cf^fG d fi^^"^^ ^^^ reafonings, even the Ccmmartdof SieFathcr! ^^^ ^^^^ Father concerning this. This Is the - • * Commandement^ that we jhofiU klleve on the flame of his Son fefu^ Chrifi ^ i Joh. 3. 23. *H erTDAd a(/7V, that Commandernent of his ^ the great Commandement of the GoJf^L Now who is there that queftions whether he ought to yeeld obedience to any Commandement of the Law I ^ And why then to any Command- inent of the G off el ? Efpecially to this, which is (as I faid) the great Commandement , that which the Lord requireth from all thofc to whom the Gofpel is preached ^ And that un- der the penalty of Eternal Condemnation. §. 9. \Vh;.ch let it be the laft nayl, fading all JJ^t to receive therelt. This is a Condemning fin^ Not to t^c^condcm! ^^^'^^^^ ^^^\^^ ^^^^g ^^^^ offered. Nay this is ning fm. ^^^ condemning fin. . Hejhall convince the world of fin ^ hecatifcthej Relieve not on me ^Joh.i6,S, 9. This is the fin, the great fin, and the con- demning fin under the Gofpel. He that be- fievcth not Is condemned already ^ becaufe he hath not believed in the name of the only begotten JlvAkMncYeii' Son of Gody Joh. 3. 18. Kad a man no other derunt^] i.e. fin, yet this alone of incredulity were enough ^oUmredn- ^0 condemn him-. And on the other hand, cM^Tco!^ were it not for this fin, all otherlN ^^ould demnationis : ^^^ condemn him. But who fo ftandeth guil- Arcc.Com.in ty-of d is fin, refufing to believe on Chrift be- toc. ing tendered to him, as he is in a ftat€ of con- demnation already upon the account of other fms. Original and Adual , fo continuing in ^his fin^ under this unbelief, he fhali as cer- "' tainly 'TbeMyfiery of Redemption. 1 2 1 tainly be condencd as if he were in hell al- ready. Put thefe confiderations together, and now fee what it is, that can have any coloiir to keep you off from coming to Chrift, from re^ ceiving him as a Prieft, believing on him. Only ( in the third place,) v^hileft you thus }. receive him in the two former Relations, for- Come onto get not the third ^ whileft you receive him as a ^.^"^ ** * Prophet and a Priefi^ receive him alfo as a "'^' Prince. ' Him hath God exalted with his right hand to be a Prince and a Saviour, Ad. 5. 31. And fo let him be to every of you. Would you have Chrift to be your SavionrMthim al- fo be your Prince^ your King^ ruling not only over you, but in you. Thus yeeld up your felves to his Government, that he may fetup his Sceper in your hearts, governing of you by his Laws^ his "^ord^ his Sprit, So doing, now doubt not to take up the Apoftles words here in the Tcxt,applying them to your felves, faying ^ The great God and our Saviour lefus Chrift^ who gave him/elf for us. Being affured that what Chrift hath done he hath done it for you, and that the merit of his death doth be- long unto you. Which being affured of, now ftand and ad- Vfe, 3^ ' mre that love which was expreffed and fhewn Admire the junto you herein. The \o\toH^ od the Father^ love of God and the love of God the Son; which wasthe if,f^|j[^* pnly ground and motive of beftowing this ^^uj g|y"„g -Gift* The love of God the Father. So God himfcU for us. loved the world , that he gave his only begotten .Son7\ Jli^loy^oi God the Son, Hereby per ^ ceive 122 CircumAances herein con fi* dei able. l;' The Pcrfon giving and given. 2. For whom given. I. For Ds Men. 2. Us Sinners. Us Enemies. Us rather than others. How given. The My fiery of^edeMptian. ceive ws the love of God towards us, becanfe he layed down his life for w^ i Joh. 3. 16. And what love like this love ^ So it will appear, if we do but ponder and confider chefe few cir- cumftances formerly touched upon. 1 . W^o it was that gave himielf. Even, the Great God onr Saviour lefns Chrift fas you have heard.) 2. For whom it was that he gave himfelf. For us. Wherein divers particulars. 1 . For us Men. Not for the Angels ^ fome of which ftood in as much need of a Saviour, as we did ; Yec he took^ not hold of them, but fuflfcred them that were fallen to lye & perifh everlaftingly. But he took^ hold of us, Heb.2. 16. gavehimfelf/or; unto him. He dyed for all f faith the Apo- ^^"^ file J that they which live Jhould not ^^'^^^/^^''^^Giving out live unto themfelves^ but unto him which gave fdves tohiiDt him f elf for us, 2 Cor. 5. 15, Live according to his Prefcripts, to his Honour and Glory. Te are bought with a price •, wherefore Glorifie God in your Body^ and in your Spirit^ I Cor. 6.20. 2f And thus giving our fclves to him, be we 2. alfo ready to give our felvcs/or him. / 4m Being ready ready not only to be bound, but to dye at lerufa- ?^,^*^^"L- lemfcr the name of the Lord lefus, fuch was ^'^''"^' *"*"• P/i/z/j refolution, AH:, 2U 13. And let the like be ours. Not thinking our deareft blood too dear for him, who thought not his too dear for us. 3. Andthusgivingour felvcstohim, and ^j > ^^^ rprhim, in imitation of him , do we thelike fcivesto,and ? of Chrifts thus giving himfelfe Chrifts giving ^ Ofwhich there are many. Two of them we himfelf, Rc- have here affigned,as ferving theApoftles pur- derapcon and ^ok,\il.Redemption mdPurification.Oi which ^a^ncation> feverally^ beginning with the former^ . ; That he might redeem us from all Iniquity ] f^^ltion. Wherein we may take notice of three Particu- where ^.'par- lars. The Redeeemer^ThQ Redcemed^eind from ticulars. iy/?^f they are redeemed. i- I. The Redeemer. The great God and <^/^r The Rcdcc- ia6 theDo^rine of Jujiificdtion^ Two forts of Saviour fefus Chrifi^ who gave himfelfthat H Kedcemers Scripnire. 1. Inflrumetiul Temporal Sa< vkHiurs* 2* Principal, Jc- i(usChrift. The Aathor might ndeern^ . Two forts of Redeemers we meet withall in Scripture. Trincifal ^ and/«- ftmrnental, I. Inftrumental^ fuch as God made ufe of as his Inftruments in working of temporal [aI" vations for his People. Such a one iwas Mo^ fes^ whom we find fo called A^. 7. 3 $. H//w did God fend to be a Ruler and a Deliverer , /Un-imTKP ( faith the Original ) which Eraf^ mtis (following the vulgar Latin)renders,ac-i. cording to the proper figniiication of the word , Redemptorem, a Redeemer^ an Inftru- raent which God made ufe of for the working of that great deliverance for his people J/rad in bringing them out of Egypt. In wtiich fenfe other of the Ifidges are called by the name of Saviours^ Neh. 9. 27. ThoHgavefi them Sa- viours , Tpho favc'd them out of the hands of their Enemies. Inftrumental Saviours and Re^ deemers. 2. Principal , this is onely lefm Chrifi , whom we finde fometimes fo ftiled. / k^toyv that.my Redeemer liveth({mh lob) Job 19.25. The Redeemer Jball come unto Sion ( faith the Prophet Ifai,) I fa. 59. 20. pointing at Chrift, as the Apoftle ( citing that Text ) applies it, Rom. 1 1. 26. chrifi the Redeemer, And well may he be fo called , being the i all del^ -^«^W of all fuch deliverances as his people racccs. ^^' ^^ ™^^^ partakers oi(The Angel which redee^ med me from ail evil ( faith Jacob fpeaking of Chrift, C7(r«. i8. 1 1, ) both Temporal and Spirit Hal deliverances, U Temps'^ the DoSirine ofjujiification. 127 1. Temporal. Wherein whoever be the '• Inflrument^ he is the principal agent. So he "^^"^P^^*'- was in that deliverance of the If r^elites out of £gjpt , wherein Mofes was only his Inftru- ment,a/^jf i» h$4 hand. So much is held forth in that Text forenamcd, J^.j. 35. Where it is faid that God fent Mofes to he a Ruler and a deHverer{ot Redeemer)hj the hand of the ^^^ ^^ Jng:el which appeared in the Bufi. 'Evx^i^"^ AnU«] Hot ^yy^KW the hand , that is by the hand-^ which referendum eft is to be referred not only to the worc( [Sf»?], add-TriTuMp that Moles was fent bv this Angel , receiving ^-'"^^f^ et^er hisCommiffion from him (as Gr^r/;*^ boketh orftZm in upon it) but alfo to the word [ Redeemer or i^c, ' Deliverer ] ^ God fent him to be a Redeemer By the hand of the Angel , the Angel ot the Covenant , lefa^ Chrifi , in whole ftrehgth he aftcd, and by whofe power he was inabled to that great work. ^ 2. And as of Temporal , fo of Spiritual Spiritual, deliverances. Wherein however others a- gain may be Inllrumental , and fo upon that account may be called by the nameofi^f^f- mers or Savio^trs 9 as we finde the Minifters of the Gofpcl ftiled in that Text,0^^^. 2U Sa- viours /hall come upon Mount Sion •, which however literally (as DtW/«?f notes upon it) may be underftood of the Machahes , who fubdued the Idumeans^ of which we read i Much. 5. 3. yet fpirituallj it is to be refer- ved to the Apoftles and other Minivers of the Gofpel, v/ho were to preach theOofpel for the falvationof GodsElec^: He that cgnverteth a finner from the e ^^mrof his ivaj (faith Saint I^mes A 1 23 the Do&rine ofjHJiipaH0n. lames ) Jhall favea fonl from deaths Jam. 5. laft, info doing, (faith faul to Timothy ^ viz. in taking heed to his DoHrine and Life) thou Jhalt both fave thy felf and them that hear thee , i Tim. 4. laft. But thefe arc but Infirumental Saviours, fcntby Chrift, and working by his power. The Proper 2Lnd Principal S^iViour and Redeemer is lefpts Chrifi , the only Author of eternal falvation ( as the Apoftle calleth him) Heh. 5. 9. AiTwsff-itniec'ie^^thc Principal Effi- Chrift the fit- ^^^"^ ^^^^^ ^^ ^^* left pcrfoB to -^^^ who fo fit to undertake this work, the tmdcrtakc the viork of Redemption, 2iS ht? To which he had work of Re- a double right. Jus Proprietatis & Tropin- Sthl^ff".' "''^^'^l P'-r'^O', ^n, un- j^ der which all men are. An unqueftionable Under fin.' truth , which the Apoftle fets down with a frobatHm efi , Rom. 3 . 9. ire have before pro- ved both lewes and Gentiles that they are all finder fin^ So again Gal. 3.22. The Scriptu re hath concluded all under fm, declared them fo to be ^ W d^Afuttk, as under the guilt, fo un- der the power of (in. God be thankedl(^2ikh the fame Apoftle to his Romans )ye were the jer- 1/ ants of (in. Rom. 6. 17. And again z/. 20. When ye ^ere the fervants offinye were free from righteoufnejfe. Such is the condition of all men before the grace of God meet with them to K 2 fee 1 3,^ ' thepoStriiff of JnUi^^cation. fee : them at liber jy\ they are zWfervantsof Cerrnftion , (as Peter faith of thofe Saduces, 2 . Pet. z.ig )Servlng dlverfe Lufts aud Pleafures ( as Faui faith of hirafelf and otjier believers before their converfionj Tit. 3.3. And what greater fla very can there be in the world than this ? No drudgery hke that of. Sin. If the Law of God be (what it is) The per-' fefl Law of liberty (zs Saint lames c^W \t)Iam. I. 25. Then the Layp of fin m\i{\. needs be a perfed Law of fer.vitude and flaverie. And " under this ilavery are all men by nature. Even fold under ftnSo faith regenerate P^/// of him-^ felfjin regard of the remainders of Corrupti-" on which he found in himfelf , Rom. 7. i. T am Carnal, fold under Sin. So he was,fo far forth as he w^s Carnal.' What are they then who are wholly fuchfnothing but C^r;;^/?they muft needs be no other but perfed flave^, f«ch as Ahah was, of whom it is faid, that .He fold himfelf to workjrvkksdne^e^i King. 21. 22. 2. And being thus under the Tyranny of 2. fm , they, are alfo nr^dit'cxhQpwerof SaWnt Under the^^ p^^/ being fent to the G entiles. h^ was fent up- on this errand, to turn them from the power of Satan unto God^Ad. 26. 18. Such is the condi- tion of all men by nature , they are under the powerof Satan •, tha^i God of this world, who blindeth the mindi of them which believe not( as Paul fpeaks, 2 Cor. 4. 4. )Being in thefnare of the Devil and t^ckjn Captive by him at his Will ( as the fame Apoftle faith of impenitent finj nersj 2 Tim. 2. lafl:. 3 . To this addjthey arc alfo under the Lar»^ Te power of Sa tan T^he DoSirine ofjujiiflcation. 1 3 5 Te are not under theLa^^l^ut tfnderGrace/Jsiith ^ atil to his htlttvlngRomans) c. 6. I4.1ncima- Under the Ri- ting that before they were under Grace they gorous exafti- were under theZ^^r-And fc^are aU men, before ^" °^^^^^ ^^^ • the Grace of God meer wi3i thera.to put them under another Covenant , they are under the Law ^thc Law and CoV£nant ofworkj. Which like an Egyptian Tafkjn after , requireth chat from them, and that under the penalty of e- ternal condcmriation , which of themfelves '. they are no ways able to perform. By reafon ■whereof they ly under the la fh, and Cfirjetf the Law. As manj ai are of the 7vorkj of the Law they are Mnder the Carfe ,Gal. 3 . IG. 4* 4. And to this add,they are alfo in bondage ^"^^'" the fear under fear of death. So the Apoftle fets forth ^^ "^^^^^^ "their Condition, Heb. 2. 15. They are fuch as through fear of death (death Tempral and ' Eternal^are all their lift timefuhjec} unto bon- dage^ Heb, 2. 1 5. Like (laves who are ever a- fraid of being caft into the Dungeon. Such is ' tjie condition of all men by nature. "' " ^. But how Cometh it fo to be f What §^ueil. • did God make man in this eftate? Howcoracth A. Not fo. Man at the firft was made a free- man irfto this many in an honourable eftate •, Lord over the Captirity. teftof the Creatures, and over himfelf, a fer- ^^f* vant to none but to his God, v:hok fervice ^ Byfallragfrom 'perfeH: liberty. But in this eftate he continued *^ ° * not. Man being in honour abideth not ^ Pfal. 49- 12. But falling from his God by his dif- loyalty and difobedience , he fell from his ftate of Perfedion, forfeiting and lofing that freedom which he had, and fo inflaving himfelf K 3 and 1 54 the Do^rine of Japjicatton. and all his Poftenty : who being then in bis lovns, and finning in him, are made juftly Ivable to the punilhment of that his fin. Thus did Man at the firft fell himfelf and all his Poftericv,even as Efan did,who by felling his Birth-right for a mefs of Pottage, made him- felf a fervanttohis younger Brother, accor- didg to thatforenamedProphecie,^f».25.23. The Elder Jhallferve the Tonnger, which as to ftiritual privileges was made good in the per- ionoiJEfm himrelf,and as to Cor f oral \n his PoRenty, who were afterwards fubdued, and brought into fubjedion by the pofterity of /rf- . coh , as the (lory fets it forth , 2 Sam.?^. 14. After the farae manner did our fifft Parent A- dam fell himfelf and all his Pofterity for an Apvie, bv the eat ng whereof contrary to the command of his God, he forfeited all hispri- Yile^^'es, making himfelf, and all his pofterity, Serv'ants and Slaves in fuch manner as yoa . . -. have Leardf . ^^r^' Jpplic. A truth whichi wifhit might in a All to be con- ^. , J. f^,^-^,^^ ^,^y ^.g brought home to the Caffi and hear:s of all thofe whom it concerns, that they aflfeacd wichic might be throughly convinced of it. You who are yet in your natural eftatcs , not changed and renewed by Grace, know that this is y om: condicion. Such (laves are you , in bondage under all thefe Tyrants , Sin, ^^f^«,the Law, DeMth,And O that you might be trulv affeded herewith? This being the very firft ftep to your deliverance , fo to fee and feel this your fcrvitude,as that you may groan under it, and fo be brousjht to feek after a Redeemer, V^Uch till thcDoSirineofJufi^cation. '35 till yt)u do, never look to be made partakers of this hkdkdRedemption here fpoken of.Efpe- cially labour to fee and feel your felves to be under the Tyranny and Bondage of Sin^ un- the power ofit, fervants to it, fold under it. A condition how mifcrable? Even regenerate Pattl^ though freed from the Dominion of fin, yet feeling che workings of the remainders of Corruption in him, he thereupon cryeth out, Tthfuw^ioi ei»Sf«Tct^ O mifer able man that I am I And did this make him look upon his prefent condition as wretched? how wretched then muft yours be , in whom fin ruleth and reigneth? who are not in any degree fas he wa5)freed and delivered from the power of ic Mofl miferable is this your flaverie. So you look upon the condition of the Ifraelites in Egjft^2inii the Jerves in Babylon and fo upon TurkifbGallie-jlaves. But alas/ what is their fervitude to yours f They might be may be • free in the midftof their flaverie, their lervi- tude reaching only to the outward man , the Body, yours CO the inward, to the ^S't?///, your fouls being hereby inflaved. Their fervitude is temporaries but for a time , fuch as death will put an end to, but fo is not yours.Death fhall not fet you at liberty , but let you in to a farther bondage, even the bondage of .Hell, where you fhall for ever ly bound and fettered in thofe everlafting chains of darkftefs. O then be excitedjin thefcnfe and apprehenfion here- of, to look out f«r your Redemption , your deliverance , betimes. Which where you are to look for thisText will inform you,poin- K 4 ting 1 3 5 The DoSlrine of jHjiijicatm* ting out unio you the one and only Re^dfemer, even the Lcyd lejm , who ,gave himfelffqr ns that he might redeem HsJ^ ■ ^^J^ ^ Redeem us, /row? T?^/?,!^ f That lea'deth v^hatthe ^^^^ '"^'^ third Branch. : • . • . Lcndsp-rpic ^' To which I might return Anfwer, from arcRedcrmcd. all th^ aforefaid Particulars, whereinthatour Anf, bondage conflfteth, Sin^ Satan^ Law^ Deaths From all thefe the Lord Chrift redecmeth thofe for whom he gave himfelf. As, '• I. ('Tobeginfirltwithth;elaft)fromZ)f4(^^ - prom death, tliough not from the fevper^ yet from the fear of it. This was one end of his affuming the nature of Man , of being made Man , as the ' Apoftle telbus in that Text forecited, Beh. 2* J4, 15. That through death he might deliver them who through fear of death tvere all their life time [nhjeEi mto bondage. Which he di4 by conquering of death, and taking away the j^ing of it, which was fin. So as they who pelieve on him now, have no more caufe to iear that enemie, which he hath fa conquered and difarmed , as it (liall not be able to hurt them , and from the power whereof in due feafon they Ihall be fully' delivered. ^ Thankj be to G0d(imh P^Wfpeaking in the perfon of iall believers ) which gtveth m the viElorj throfjgh our Lord bfm Chrifi^ I Cor. 15. 57, vi<.. both over Sin ^nd Death. z. And fo for the Law. When the fnllnefs u*| of time Tpa6 romefiodfent forth his Soft made of promthcLaw- ^ Woyf^an.made nrJer the Law, to Redeem them . thAt were mder the Law^ Gal. 4. 5. Chrift be- ing himfelf made under the Law by a volunta- * ' n the DeSime of Jufiijication. 1 37 ry fobjcftion, undertaking the fullfilling of it, {orhimfelf^ and his Eled people, he thereby hathRedeemed them from that flavery where- in they were under it,byreafon of the rigorom exa^ion of it,requiring that from them which they are not able to perform-, as alfo from the Curfe of it. Chrlfi hath Redeemed m , from the Curfe of the Law^ being made a Curfe for ^,Gal. 3. 13. undergoing that penalty which tlie Law had denounced againft all the Tranf- grefforsofit. 3 . And the like for Satan, Who hath deli' p^^^ ^^j^'^ 'Vered mfrom thepow^r of darknefs^ Col. 1. 1 3 . power of Sa- that is,)from the power of Satan who is the tan. Frime of darknefs. Him did Chrift deftroy in and by his death. Through death he deflroyed him that had thefower of death, the Devil, Yith, 14. Here did that promifed/fe^ of the Woman brui^ and break the ferments head, according as it was| foretold Gen, 3.15. Chrifi; trampled upon Satan that oldferpent ♦, Him he conque- red in his death ; Which he manifefted in his RefurreUion and Afcenfton , wherein he tri- umphed over him. Having fpoiled Principali- ties and Powers, he made a fhe^ of them openlj, triumphing over them^Col. 2* 15. When he a- fcended up on high, he led Captivitie Captive, Eph.4. 8. leading /Captive all the fpiritual Enemies of his Church , which before had held his people Captive 5 Satan among the reft. 4. But I (hall not infift upon any of thefe ; 4. My Text direding and confining me to the From Sin. firftofthera, Redemption from aS'/;;. Here be- gins 138 T'heDoSirweof Jujlijieation. gins all ithat fervitude and bondage to which man is now fubjed:. And from this hath Chrift redeemed his people. He gave himfelffor m Chrifts people ^(aich the Text) that he might redeem us from Rcdecmtd ^^ iniquity. ] Yromlmquity , from All mKim" i^w^^iw?' ^y y ^^ I ^^^^ divide the words. In the one I. * taking notice ofthe/lf^^/^w^ip of this benefit From Iniquity, in the other of the Extent of it. Deal with them feveral ly. That he might redeem- hs from Iniquity'^ d^ MPofiks that is, from Sw. Which is fitly expreir fed by this word,properly fignifying an Illega* lity, what evens donebeudes, or contrary to the Law. Such is Sin. So Saint John defines it, I John 3 . 4. Sin is the tranfgrejfion of the Law , 'A/x««fW4 «»9ft/«. Iniquity, And from this Chrill hath redeemed his people. There Jhall com e out ofS ion the Deliverer , and he [hall turxa^ay ungodlinef s from lacob^ fo the Apo- flle citcth that Text of the Prophet /p/f/,poin- tingatChrifl:,/?o»/. 11. 26. Which ineffed ^e(l, fpeaketh the fame thing with this in theText, How rcdemcd He gave himfelffor HS^ihat he might redeem ut firom Iniquity, from Iniquity,'] f ^^f' §^ And how is Chrift faid to have done. The Soclnians or to do this ? ^m'^It^J'^' ^' ^^^^ ^^^^ ^^^^ hearken to Socinians wrmt ] Nempe (whom Grotim herein complycth with) they fer pddicatio' Will tell us (what he doth) that this was done mem Apoflolo-^ by the preaching of the Apoftles, who being rumfHltam illo fupported and enabled by that Spirit which cb^ftuVi^is ^^^^^ ^^^ impetrated and obtained for them, impetraverat ^^^^^ Miniftery became effedji^l to fuch an Grtti Anmt.ai end, for the turning of men from thofe ini- '•«• quitics the DoSiritte of Jujiificationl 139 quities,*thofc finfulwayes and courfes which formerly tbey were given over to. But this I leC go, as favouring of a fpirit which is but too willing to conceal and darken the truth, whileft it holdeth forth but a part, a fmall part of it. J. For a more full and fatisfaftory An- j^f^ fwer, confult we the word which is here and The word elfewhere made ufc of. That he might Re- Redemption deem m. To Redeem^ in common ufe, we opened.- know what it is , to procure the liberty of a Captive. Now this may be done two wayes. which is by By PnVf , or Vower. By frice^ paying a Ran^ price or Pow- fome for him. By pwer, freeing him by a cr. ftronghand. Both of thefc in Scripture we find called by the name of Redemption. The former moft commonly and^ properly. So the word in the Text naturally fignifieth, 'l»«' ^vTsmnmh that he might Redeem, viz. by pay- ing of a Price. That is the proper fignifica- tion of the word Au'Tfov, which coming of A««, which fignifieth fas the Latin word Sol- vo^ anfwering to it, alfo doth J both to fay^ and to loofe, it properly imports a Ranfome^ the Price which is payed for the Redeeming of one. This is ^«T jei*, Redemftionis precium, i/^nd fo Ai^Tjwwj it is properly a Redemption in fuch a way, by the paying of a price . Of fuch Redemption we often read. As elfewhere, io in that Chapter, Lev.i^. where we read of the Redeeming of land that is fold or morga- ged, V. 25. and of Perfons who have fold themfelves for flaves, by paying the price of their Redemption, v. 5 1,52. Sometimes we ifnd 1 40 .The Vo^^ Sf Jt^ifcatil^n: fifljl 'it in that oi;her way. Redemption iy Fomr.' . Jn tj^isfenfe God -is faid to have been the Rcdccmr of his people ifrael^ whom by a ftronp fiand he brought out of Bnp. They rememhred that Godwas their Rock^y and the high God their Redeemer, Pfal. 78. 3 J. And in fuch a fcnfe God is (aid to Redeem the lives of men, by working temporal deliverances; and falvations for theih. Who redeem^th thj life from deftrtitlion (faith r)/?'Z//^of Kimfelfj Pfal, 103. 4. He redeemed them from the hand of the enemy '^ (it is fpoken of Gods delivering Ifrael Iromthehandsof the Egyptians 2it the red Tea) F/4/. 106.10. Chrift rcdec- ^ Now in which of thefe fenfes iliall We «;*»"8hU Pf^; take the word hcr^jn the Text ? tlyT - ^- Why take it which way we will, wc cannot take it amifs, both fui'ting well with the inatter in hand. Both thefe wayes may Chrift trulj and fitly be faid to Redeem his people from their Jni^uiiie. This he hath done, and doth, by Vrlee and foyper ^ by the one, freeing them from the Gnllt^ by the o- fn^tmfndu' ^^'^"^ ^^^ Dominion of fin. In thefe twocon- •bm^afflau ^ ^i^^ei^h the fervit fide and bondage of men un- Retttu, Eftias oer fin , that they lie under 3ie Guilt and Conuin Text. Power of it. And from both thefe Believers are freed and delivered by Chrift. By Price free- ^' ^^&^ ^^^^ ^^^ former. Chrifts freeing ing them' from ^"^ delivering his people from the guilt and the Guilt of .- funijhment of fin. This he hath done, and ^w« that by paying a Frice for thenl, the Trice of hie have redemption through his bloody the forgi've^ nefs of fins. Chrift thereby making fatisfadion ' ur^to the Juftice of God, hath merited andt obtained the Remiffion of. fins for his:Ele(5t:^ In this way it was that he fat away pn^ as the Apoftle hath it, Heb. 9.26. Now once in the end of the world hath he appeared to put away fin by the facrifice of himfelf. To pnt away fin, 2U»Hrtifivatict^TLAi^ to the abolifhing of it, as to the guilt and obligation thereof, whereby it 'bindethfinners over unto eternal condemnation. This hath Chrift taken away by that Sacrifice vihich he offered up upon the Crofs , the Sacrifice of himfelf Upon this account it is that Chrift is called the Pro- pitiatien, I ]ohn ^.10. Godfenthis Son to be the Propitiation for our fins, I John 2.2. He is the Propitiation for our fins. "IhAo-^ot, a means to Propitiate, to appeafc the wrath of God due unto man for fin. This hath Chrift done by that facrifice of himfelf, by (bedding his Blood. Him hath God Jet forth to be a Pro* pitiation through faith in his ^/oo^,Rom. 3.25. 'UfltrHdof, A Propitiatorie , Placatorie-^ allu- ding unto the Mercy-feat under the Law, which covered the Ark^ of the Covenant^ wherein the Tables of the L^w were, which is called by that name. The Propitiatory, be- ing a token of Gods Reconciliation to his people, and ef his grace and favour towards ^em, (hadowed out by thc_ Cloptds fitting andrefttng uponit. This Propitiatory, this Mercy fiat,v^z.% a type of Chrifi , the ttue Pro^ i4« the DoSirim of hfiipatun. Propitiatory, through whom God is recon- ciled, and made propitious unto his people, by the (bedding of his blood, and their fins covered from his fight, as the Tables of the La^ were covered by the Mercj-feat from the eyes of men. Chriftgivcth And thus hath Chrift redeemed his people himfelfaran- by paying z Price ^ givinghimfelf a JR^/^/owe fom f<^h»s fQj. them. So he himfelf fets down the end of P^*^^" his coining into the world, Math^ 20.28 . The Son of man came to give himfelf a Ranfomfor Many, ^^Tfop^ the price of their Redemption which is ("as I faid) the proper fignification of that word. And fo in that other Tcxt^iTim 2. 6. Who gave himfelf a Ranfom for ally where the word is A>^t^yrf of, ( a word never ' elfewhere met with in the New-Teftament ) properly fignifying a Comterprice, when one giveth himfelf for another, body for Body, engaging himfelf to do or fuffer what he (hould have done fortheobtaning of his li- berty, or faving his life. Andfucha Ranfom ' did the Lord Jefus give himfelf for all his Eled people, laying down his life for them , that lb making fatisfadion to the Juftice of God for their fins,he might redeem them, free and _ .^- . deliver them from the Gnilt znd^ mijhment of Freeing them .u fromthe Do- ^^^'^- . . u ^ r r tr f u minion of fin 2. And as from the C7/<*/t,lo alio from the which he me- Po'^er and Dominion of them. This benefit rited for them he merited for his people by his death.^7"^ rvere by his death, j^^f^ redeemed with corruptible things ^as Silver & Gold J from jotir vain 'converfationjfut with the preeioHi blood of Chrift ^ (faith Saint fm>^ to the theDoBrimofjHjUJicaiion. '45 the believers to whom he writcth)i Pet.i. i8, i^. Such was their Converfation before their convey fion , Mrtt* ftVarj»^»j a vain converfati- on •, Tney then walked in the vanity of their minds, (asP^///faithoftheunbeleevingC/f;?- tiles, Eph. 4. 17.) being given over to thofe unfrtiitfHll Vcorks of darknefs^ ( as he calleth finfull waies and courfes, £pfe. 5.ii.Jdoing thofe things whereof they had no 'fruit but jlti fljame^ (as he fells' his Remans^ Rom. 6. 2 1 . ) ^^^ Such was their Converfation before Conver- \ fion. A vair\,|yca and a Wri^?^ converfation. I We alfo had otw converfation in times fafj- in the Ifffis of the fie Jhyfnl fining the defires of the fiefh, and of the mind (fo he telleth his Ef he fans , >t Cap. 2. V. 3 .J But from this converfation they were redeemed by the blood ofChriH^t having ; merited tliis benefit for them ,that they (hould ; be freed, as from the Guilty fo from the Fo-wer and Dominion of of fin. And what he hath thus Merited for his E- left, he alfo ejfeSieth in them , which he doth by the powcrfull operation of his Spirit , ^^^^^u^ whereby he fctteth them free from the fervice ^^^JJ^^ ^ of fini Being then made free from fin,ye became thefervants of right eoufnefsy Rom. 6. i%.Now heing made free from fin and become fervants to Cod , ye have your frnit mto holinefs^ v. 22. tree^ though not from the in-being, in-dwel- ling and working of fin, yet from the power and dominion fo it, fo as though it did ftill a- bidc in them, yet it did not rule over them. And thus are all believers made freemen , and that by the ffirit of Ch rifi. Where the ffirit of 144 l^he DoBrine ofjHjiificamn* cf the Lor d is ^ there ii liberties 2 Cor. 3. 17,;' Liberty, as from the yoakof the Ceremonial, and Rigmr of the Moral LaM , fo much more LibertMtcmhic fj-Qj^ the Law of fin, which no longer ruleth Gm%not'^Td ^" ^^^ belce ver. The Law of the Spirit of life loc, ' """ * yfhich is inChrifi fefus hath made me free from the Larp of fin (faith Vanl of himfelf ) Rom. 8. 2. Thus doth Chrift fet his Eled people ac j^ liberty from thofe fins wherin they were be- %* fore intangled. Such were fome of yon (faith the fame Apollie to his Corinthians^ viz. forni-- cators , Idolaters^ &c-) but je are tvajked^ but ye are fan^ilfied, hntje are jufiifiedin the name. of the Lord fefus^ and by the Spirit of our God, I Cor. 6. II. A? they were jufii fed, by his Merit , fo fanclified by his Spirit, Thus is Chrift made unto all true beleevers, as Righ^ teohfnefsy fo SanUipcation , (as the fame Apo- ftletels them, i Cor. i. ^o. ) Righteoufnejfe by his Satisfa^ion and perfed: obedience for their ]u{)iiRc3itlon.SanSI:ification fey the gift and work of the Spirit of Regeneration-^whQre- by he iubdueth Corruption in them. So Puri' fyi^g them to be a peculiar people to himfelf y as it foiloweth in the Text. Of which CGod willing^ I (hall fpeak more fully when I come to handle that latter Branchy to which this ipSLtt of Redemption more properly belongeth. 2. 2. Thvis you fee how Chrift may be faid to Chrift Rcdec- Redeem his people from Iniquity. And this ming hrspco- he hath done and doth from All Iniquitie. pie from All jh^j-e is the Extent of this Benefit , of which iniqaity. ^^^ ^ word. This Redemption reacheth to aU Sin, ' Atto ;roV)i5 *Vofu*f, J^rom all Iniquity. Iniqui- the DoUrine of JnUtJlcatm. §41 Iniquity , or Sin , is twofold Original , and AUnd^ Original, Adams fin irtiputed, with Natural Corruption inherent. A^ml^ ac- cutfed fruits fpringing from that Root, fmfull thoughts, words, Adions. Every of which is'Awfil*, 2iTraf}fgreJfion of the Law^ and M fin , Iniquity. Now from all thefe doth Chrift Redeem his people. The bloud of le J lis Chrifi-, cleanfeth m from all fin, i Joh. 1.7. from Original Cm y ABual^m. Taking away the guilt of it. He hath loved us , and wafljed us from our fins in his blood. Rev. 1.5. Yea and the filth and pollution of it. If the blood of Bulls and of Goats ^ &c. fanGified tothefw rifying oftheflejh^ how much morejhall the blood of Chrifi , who through the eternal fpirit ojfc" red himfelf without fpot unto God purge your confidences from dead workj to fervi. the living God ? Heb. 9. 1 3 . 14. Such vertue there is in iht blood of lefns Chn^, being ap- plyed to the Soul by faich *, Now it both fa- tisfies , ^nd JanEiifies-^ freeth both from the guilt and power of fin. And that of ^// fin. He fiallfave his people jrom their /Jw^Matth. i . 21. Not from one, or many, but ail fins. To this end he gave himfelf for his people, that he might Redeem them from All ini^aitie. r. ft. And fo it muft be,otherwife his Rcdem- This Rcdemp;^ don had been an itnperfeU- Redemption. One ^'°" i^ pcrfe^ debt not difcharged is fufficient to keep a pri-^ ^<=^empticn . foner in the goal. One foot in the fnare is - h^ enough to detain the intangled bird. But* Chrift is a perfe^ Saviour, a perfed Redee- mer •, And therefore , thofewhofeRedemp- L tion J 4^ The DoSirim of J$^ijication. tion he undercaketh, he redeemeth them from aHimqmtj^ from the Guilt andPcw^frof aU fm. ' Thus have -^onihtBoBrlnal part opened, with a touch of Jpplication by fhe way^ wfcich come we now to profecute. u4pplic ^fplic. Diredingit (inthefirft place)by Confutation of way of Conflation. Here taking up aftone a three-fold to caft at athree^fold Adveriary, Soeinians, Adverfary. Papfis^ArmimaKs. Socinians op- ^- Begin with the firft and v/OT:i\:,Socimarts pofmg Chrifts who will not indure to hear of any fuch Re- Xirisfju&ion. ^;»pm«,properly fo called,that Chrift (hould thus Redeem his people by fajing a price for them, making faciffad:ion unto the Juftice of God for their fins. Againft them we take up this word in the Text, (which we oft meet with elfewhere) where Chrift isfaidtogivc' himfelf for his people , '!»« Ai/r juiVs/ai, that he might Redeem them, which word fas you have heard ) properly (ignifieth fuch a Re^ dew f tion ^\\z. by pap»£ a price. And that it muli be fo taken in this, and the like places , not Metaphorically (as they would have it) hut properly^ we may learn from tht Apoftle, who plainly expounds this phrafe in^that known Text, i Cor. 6.20. repeated Cap. 7. 1/. 23. where he iheweth us how Believers arc faid to be Redeemed. Je are bought vithn Price ('faith he) Ti/aU; r\)M^^7% , viz. ^ith Senfm eft •• '^^ precious blood of Jeftis Chrift^ as St. Peter cbriftm vosi cxplaincs it, I Pet, 1.19. A Text fo cicar,that peccgtk redem- totfibi TMnci- pavitjfedmoffit elftAtis^rmte ipjim ^i^mr4. CrocAniocJ in I Cor,6.9». Grotim I The VoBrine of jH0cath. H3 GrotiM, though but too willing to evade ali Texts of , that nature, is enforced to interpret it in fuch a fenfe. To which mightbe added the Context here , Be gave himfelj for Hfy that he mi^ht redeem us. Where the Apoitle plainly fheweth how and in what way Chm Redeemed his people, viz. by ghiy^g hmfelf for them; giving himfelf a Ranfome^ a Com^ terprice for them , AyTe?" oMJif^vreM^ ^ as we found it it thefe forecited Texts, Matth. 20. 28. 1 Tim. 2, 6. But as for this pernicious and damnable dodtrine of theirs^, I have to fully difculTed it heretofore among you;, m _ ^ handlingof thatText, iri^.2 5. ^ ,f ''' TheoieaM I have alfo given an account to the world, as-^Jje ^^^^^^ that I hope I (hall not need to inliit upon it ^^^.^ p^l^^^^j again. To leave them. • Annoi6$i* -i. In the next place corne we to the Fa- 2. 0s Did Chnft thus g.ve /'^t'lfHow-^*^' people, to Redeem them from alt lyaquitj^novj is it then that they they tell us f I I. That though the /« be forgiven , yet ^j^^ finbclii| the fHniJhment may remain f Though not jjjrdoncd, the Eternal, yet Temporal. The 'former being punifhem mi fatisfiediorbyChrift, vet the other miiy be remain, left for us to undergo and fuffer , either m this Life or in Purgator\T. Which if fo, then mull: Chrill: be but a parnd Redeemer, not ha- ving redeemed his people , ai^ii^nq «vo^kff, from All, and the All of Iniquity. Which how doth it derogate from the merit of his death ? /. .1^ ohj* Ohj. But why then was 2)4t^i^ puniflied in l>avid jfjinifc the death of his Child, notwithftandm^ ^^^ofhb^«^^ 14+ T'heDoSlrmeof Jnjiijicatian. Prophet had aflured him that God had for given his fin f as we find ir, 2 Sam. 11, v. i^ ,14. -^^I' A. This was not to him any wayes a [a- Achaftifcment tisfauory , but Caftigatorj punifhment. A "^^'•ftimcru" ^ Chafi-ijement rather tKan a Fumjhment, as ma- ' ny of the tryals and aftlidions wherewith Propter hoc itrt' Q-^^Qy^QYc'ikthh'iS people, are. Propter hoc n^^^^nondT' ^'^P^^^"^ ^^his fcenam. For thiscaufe (Taith ^ceatl'^fumens Chrjfofiome) doth God infiid punifhments fupplicium, fed upon his people, not to take vengeance for adfutura nos their (ins pad, but to corrcd: and inilrud them ^JI^Tau for the future. dc Pen" * ^^J' ^"^ ^^^^ '' '^ t^'^" ^^'-'^ ^^'^^^' ^vhich Qlpj^ is the proper pumjhmeni of original fin, ftill Dcith being remaineth alike to all f the punifh- A, To this it is Anfvvered (as to the for- mcntot fm mcrj True it is. Death dx the riril came in ftilrcmamech. ^^y^^^ ^^^ initfelf it \s2ifMniJhment of fm, Th V ^^^ ^^^ ^*^ ^^ ^^^^^ ^^^^ ^^^ ^" Chrift, to true aicered by beUevers. To them it is Medicinalis^ non Chrift. pxnalis^ not properly pcnd^ but Medicinal. Death rc.naines, but the fiing is pulled out, which is fin. Even as it is witn fin itfelf, that remains in the Regenerate ^as to the being of it, whileft the^^i/f and pwer are taken away. So it is with Death. That remaines as to the forper of it, Gods Saints being fubjed to it as well as others-, but the pojy^;?? the bitter- nefs is taken away. To them it is no longer 2ipH'fiifi}ment of lin, from which, all which, Chrift hath Redeemed them. *• . 2, A^atn , IfChrill hach Redeemed his ^Sm'akc people from all Iniquities, how is it that they uti^faaioii for ^^H us, that they are yet bound to maks fanf- Iiiiufclf. «. faBioH The DoSirine of Juftipcation, '45 fa^ion for themfe Ives ? Redeeming and deli- vering themfelves from Temporal-^ yea from Eternal pHmjhmtnt by their own doingt or fufferingsy by cheir good works, pruyer, fa^ ftingy almf deeds ^ by inflidmg corporal punljh- ments upon themfelves, or undergoing what Penances are injoyned them by the Prieft. Which what is it lliil, bat to derogate from this work of Redemption , as if Chrift had done it but by halves. He fatisfied for fome (ins, and left us to facislie for others, and fo in part to be our own Redeemers^ to Redeem our felves from our Iniquities. P^^ Oh], Buthowis it then that D^;7ff/ giveth pijin^^, this Counfel to King iVf^w^4^«f^^/?r, Dan. Feccatatua E* 4*27. Redeem thy Jinsby righteoufneffe^ and leemofynisrs' thine iniquities by JbeWing mercy to the ^'"^^* ^* ^* foor ? A. So indeed the vulgar Latin, as alfo Mon- tanus^ and other their Expoiitors read that Text •, but Tremellim (whom our own Tran- flations therein follow) renders it more pro- perly, Abrpimpe, Breaks off thy fins. That is the proper fignification of the word, Parach; Rnpit^ abrac. which wcfind foufed and rendered, G^-w. 27. P"]^ fit.Scc^ 40. where //^;ic fpeaking to his fon Efau, tells him. When thon Jhalt have the dominion^ thou Jhalt breaks the yoke from off thy neck^-^ C'Rl^^ \Vparacta] ^ /ranges jugum (i^mh Mon- fran^es*^' tanus •, ) Excutias &folvas (faith the vulgar Latin) thou Ihalt break^off, Jhake of. And thus D4»/f/ there advifeth that cruel Tyrant, that he fhould break off his former finnes of Tyranny and Opprcilion, by betaking him- L 3 felf %^6 T/;> DoSirine of hjiificatim. felf to the pradice of Righteoufneffe and Mercy. Which doing with an upright heart, he might thereby hope to divert thofe judg^ nientsof God which hung over his head. Di- vert them, though not by way of merit ^ no. It is not one good work, or yet many, being all but Duties, that can make fatisfadion to the Juftice of God for the leaftfin : But by a way of a gracioiis Remmeration^ God being free in rewarding what ever fervices are done Xk> his name. |. Yet again (\n the third place) If Chrift THitoncmty [i^^y^ redeemed his people from all Iniquity, fins^^another ^^^^5 it then that' they affirm that om may One may bear f^f^^fi^ fi^ ^^^ fi'^^ <^f another ? So the Rhe~ tht. bvNTden, mifts in exprcfs terms lay it down in their An- an4 difcharge notation upon O/. 1,24.. Cenfuring it for a Dotht'^r^fl?^ ^" ^'^^'^''^^^'^ ^^^^fi^ m Wickleff \h2.x. he denyed Andlt'wasa ^'"* ^"^ ^^^^ ^"^ ^^^^ again but to make others ridiculoKs he- Carers with Chrift in this great work of Re-. tt^oiWichj dffnption} As if he Jiad not given himfelf to Uffeto deny this end, to redeem his people from all ini- ^nl^nTA ^^^ties f As for us, know we no other Redet- niCdL.%// ^^r but him. A^for M^n^ not being abk to Pvedeem himfcif, how fhall he redeem ano- ther ? A thing which we may hear the Pfali- mid: in exprefs'terms difclaiming,P/;?/. 49. 7. Norn An can redeem his Brother^ nor give unto God a ranfome for him. Not redeemed him Iron) Temporal death, much lefs from Eterr pal. But I (liall not any longer detain you in the refutation of thefe Errors, which ha- ying been fo fully difcovered by many bands already, I hope there is no fear of any infer jftion frori} them A word the DoBrine of Juftifkafim. « 47 A word fin the third place) for thofe whom 2. at prefcnt you are in more danger of, Jr' Armmans, minians. WhofeDodrine is (^as you have ^J'^;^.^;^^ heard) that Chriil dyed, and dyed alike for all, JemSon earneftly contending for an Vnmrfal Re- dempion. Vniverfal Redemption \ This in a good fenfe we readily grant,vi2. in that which the Text holdeth forth , that Chrift gave him- felf to Redeem hi^ people from all iniqaity^ But not fo in their fenfe, that he dyed alike for all, imperrating and obtaining the like benefics for all. Which if fo, then muft all be Redeem- ^l^f^l^^T ed from all imqaity, not onely from ^^^^^*»^^ iUfquiJy.'" ^ fin, which they look upon as wholly difchar- gcd by t^e death of Chnll ^ fo "as none are condemned for it, but from all ABud fins, Commiffions^ Omijjions. And if fo, how is it then that they are not all made partakers of this benefit, to have their fins adually pardo- ned, and perfons reconciled unto God. A. To this I know they will readily An- Attf, fwer. The Caufe of this is onely the want Wane of faith of faith, becaufc men do not beleeve on Chrift ^'^iV °^ who dyed for them. This is it that renders his death ineffedual unto them. Repl. But to this we rejoyn ^ Is this Infi^ ^^r; ddity of theirs an Iniquity or no ? Surely this Jn^^^hty an they will not deny. And if fo, how is it that "'^*^*^y* they are not redeemed by Chrift from it f both from the G^^i/^ and i^ower of it. Both thefe did Chrift merit ("as you have heard) for all thofe for whom he gave himfelf : Giving him- felf to this end,that he might redeem them from all iniquity^ not onely from fin againft the L 4 Law^ 1 48 j'lye DoSirine ofjnjiijtcation. Chrifls people Law^ but fins againft the Gofpel ^ In particu- rcdccmed j^r from this of Vnbelief^ from which Chrift gSthc Go- ^^^^ merited and obtained that thofe for ^el, as well as whom he gave himfelf ftiould be freed, having againft the (among Other things) merited pir/? for them^ l-^w* and that not onely a ^ower to beleeve, tin'faiTf ' ^^^^ ^^ '^^y ^^y htWtM^ if they will, IiisVopic^'^ ( ^5 ^^^y would have it ) but alfo the H^- ^>f and ^^ of faith, that they (hall beleeve. To jm it is given on the behalf of Chrifi, not onelj to beleeve on him^ but alfo toJHJferfor his nams (faith ^ml to his F hilippians ^Czp. 1.29. To beleeve in Chrift it is a Gift, a Gift of God given to his Eled:, in the behalf, or for the fake of Chrift fas that may be expounded ^ vVsf :tp'5"»i for Chrifl, for his Caufe , or for his Sake.) Thus are all ffiritml bleffmgs given to Gods Eled: /'« C/^W/ (as the Apoftle hath Vohii donatum it) J^ph. I. 3. 'EfyjiTa, id eft. Per Chrift urn e^prochrjfto; ^^^ Grotitis expounds it) by and through CInijittm, ^Ca- ^^^^^' And that as the Mmtoriom Caufe of Kran: Fr;>rrr them. Now among thefe bleffings Faithis chriflum-y !i.e. one, and that a prime one, it being the Mo- per (fyt propter ther-hlefjfing, which bringeth forth all the reft, Tnerna Chrift t, According as his divine power hath given ns alt i- * things that pertain to life and godlinefs ^through the knowledge ofhirti. that hath called us to glory andvertuey^'VQt. i. 3. that is, through faith in Chrift made known to us. So then, he who hath merited the reft, muft alfo have merited thi$ ; without which the reft are . r not conferred. And if fo 5 why then are Unbeniv c not all made partakers of this grace ? ttle^ ll^tl" ^' ^ this they will and muft anfwer, be grace. ?^"f?~ Ithe DeSlrine ofjnfiijieation. 1^9 caufe fome refufe it , will not beleevc. Refl. But to this we again rejoyn. Is this Refl. rcfufal oF theirs an Irnqnitj/f If fo,Chrift gave This refulklan himfelf to redeem them from this alfo. And fo iniquity* we may purfuc and follow them whitherfoe- ver they go. An Argument which I dehre it may be taken fpecial notice of, as being alone fufficient to flop the mouth of whatever advcr- fary. But I (hall hold you no longer mContro- verfais. More ufefully. Hath Jefus Chrift thus given himfelf to Re- ^ / deem poor loft fmners, let this Doftrine then ^^^ acceptable behearknedto by all thole who fee and feel Doftrincto themfclves to be in this number. So would loft fmners. the like tidings be by poor Prif oners and Caf- fives. Should the neives be brought unto them, that one had undertaken their Rede m- ftion, and he fuch a one as was able to cffeift it, how welcome, how acceptable would this be unto them ? Even fo let this Dodbrine be unto you , which brings you the like tidings of a Redeemer, one that hath under- taken this work for you, and hath given him- felf for that end. This hath the Lord Jefus . done. He hath given himfelf for a Ranfome , a CoHiiterprice for fuch as you are , having paid a price in it felf fufficient for your Re- ademption J made a full and plenary fatisfadi- on unto the juftice of God for all your fins. Now let the hearing hereof be welcome and acceptable unto you. Such was the fiftieth year to the fewes^ being a year of general releafement, wherein all bonHages and mor- gages were to be freed, it was to them a year o£ I so The DoBrine of JnfiificMion. of Jubilee'^ A Inbilee Jhall that fiftieth year he fintQjoH {{d^Mh. Mofes) Lev, 50.11. A time of great folemnity and feftivity, proclanaed I by the found of the Trumpet. And from Buccin7excor' whence called Inbilee^ from lobel, which fig- m er'mm. nifieth a Ram^ becaufe that feaft was. procla- med with Trumpets of Rams-horHs, which ic was through all the Land, as you may there read it, v. 9. Such a year was that to them^ the mod welcome time , the moft accef table J ear, which they celebrated fas I faid) with greateft folemnity, abftaining from their or- dinary labours, neither fowing nor reaping that year. And fuch a time lee that be where- in the Grace of God bringing falvatkn hath ap* feared unto poor (inners, in giving his Sonne for their Redemption, which is proclamed by the founding of the filver Trumpet, the Prea- ching of the Gofpel ; let this be to them a ■welcome, an acceptable year. So the Pro- phet Ifay calieth it in that Text formerly made ufe of, Ifa^ 61. 1,2. The Lord hath fent me to f roc lame liberty to the Captives, dec To pro-^^ dame the Acceptable year of the Lord. ATexC which our bleffed Saviour falling with in th^ Synagogue, Luke 4., 17. tells the 7-?>v^/, This day is this Scripture fulfilledin your ears, v.21. So it was in his preaching of the Gofpel, wherein he declared and held forth unto them that full Redemption which poor finners might expedby and tnrough him who was to give. himfelf for that end, to Redeem them. And this it is which is there (with an eye to that year of lubilee, which was a Type hereof) called "the DoBrine of Jufiification. i s i failed the Ace ef table year. So it was in re- fpeft of God, being the time wherein he was pleafed toexhibite and tender his grace and favour, to (hew his good will towards the fons -^«-.— - of men, Shenath\Catz.on, Annus 'Voluntatu^ " ^^ or BenevolenttA (as the Hebrew word fignifi- ^^^^ 'oolma- eth. The year cf goodwill. And fo it was to ^f,' 12°of""'- his people, 'Ernvv^t^nTof (as St. Luke hath /^„f,>^ Trc- it^ Anntis acceftui^ a welcome and accef table niell. year,, the joyfulleft time that ever the world l^t^lhv eft^l heard of. So the y/»f f/reprefcnted it to the ^Vra^s ii qmi fhepherds, vvh^n he brought them tydings oi fJ^J^'^y'^'P' the ^^rf/^of C/;n;/?. Behold (faith hej / GrTAnnot. bring yoH tidings of great joy that Jhall be unto jn Luk^ 4, 2U all feople. For unto yon is born this day in the City of David a Saviour^ which is Chrifi the Lord.LukQ 2. 10. And fo let the tidings of his death be unto you. Taking notice how therein he gave himfelf for the Redemption of poor loft fmners, let this be to you tidings of great joy, welcome tidings. So ( I fay J let it be to all of you who are made truly fenfible of your fpiritual Captivity, fee and feel your felves fold under (in, lying under the tyranny of Satan , under the rigorous obligation of the Law, bound over unco eternal death, Loe^ here is tidings of a Redeemer, one that hath undertaken your Redemption, having given himfelf for that end. And who is that ? Why one that is able to effcd what he hath under- taken. / have laid help upon one that is migh* ty ffaith the Lord, ?faL 89.19. fpeaking Ty- pically of D^z^wi, myftically of Chrijir, who is a mighty Saviour, a mighty JLtdeemer, want- ing 15^ The Do^rine of lufiification. ing neither Price ^ nor Power, His Biood being precioHs bUod, ?<><•»• ^ay. And thus be we af- feded with the apprehenfion of this unfpeaka- ble benefit obtained for us by Jefus Chrift, our fpiritual Redemption , let it affed our hearts with joy and gladnefTe-iJcjoycing in this more than in all our other Temporalinioyments ^ herewith drowning all our carnal fears and forrows Fear not for I have redeemed theelia., ' a 43-I- .... ' Give unto 2,. And rejoycing in it, give unto our B-C"' their Redee- deemer the Glory of this his work* mcr the Glory i . Admiring the love which the Lord Jefus ; hereof. ^l^^^ herein expreffed to us ., ) that he ftiould . AdmirVng th^ ^^"^ ^"S^g^ ^^^ us,piving himfelf toRedeem us love of Jefus purchaling our Redemption at fo dear a rate. Chrift. Not the DoSirineofJutl'ificattoff, ^^^ i^Qt rpith corrupihle things^ as Silver andGdA bntrnth his own pretious bleod^ fas Saint Pt^f^ there hath it, i Vet. i. 19. ) O what love was this / So a poor Trifoner would look upon it^' Should Another come and freely ingage for him, for the payment of his debt, though it were but fome fmall iijm of ten or twenty poiTnd , which himfelf was no waies able to have payed, he would never forget thislovd What caufe then have we to admire and adore this love , which the Lord lefus hath herein Ihewed unto us , in this giving himfelf to re- deem us? 2. Admiring it, return unto him the promife ^1 which is due unto him for it. This David cal- Giririg thapfe leth upon himfelf to do for his Tempord lie- ^o ^^\ demftion-^ Pfal. 103. 1,2,4. Blef^e the Lord O mj Soul , and all that is roithin me hlejje his holy name '^ Blejfe the Lord O'my SohI , an A forget not all his benefits-^ Who Redeemeth thy life from deftruElion. And was he fo thankfiill for a Temporal , Q how thankfuU fliould we be for this Spirit ml, this eternal Redemption , which we have obtained by lefus Chn{}i? Foi: this let our Souls for ever blefs him , giving thanks unto him. O give thankj unto the LoM for he 16 good , &c. Let the Redeemed of the -Lord fay fo ( faith the fame Pfalmift) Pf.107.1 2. acknowledging his goodnefs in their tem-^ poral deliverances. And this do we much rnore, who are the Redeemed of the Lord lefui five we thanks unto him for thisfo unfpeaka^ le a benefit. 3 . And giving thank:^ to hira let it be our id M devoui*- 1 62 The DoBrine of Jufiijicatm. '^', ' devour to exfrefs thin ourT hankfulnef s,\/hicU Ejcprcls their do we. thaokfulncfs to j. ]^y anfwering this love with love ^ loving *^*"^ him who hath exprefled fuch love to us. This Bv lovine of ^^ ^^^' ^"^ ^"^^ ^^*^» ^^^^ induced hftn toun- hiiL dertakc this worii for us, his Love, This it was that moved God to work that Redempti- on for his people Ifrael out of Bgyft 5 Jn hk love and in hU titty he redeemed them , If. 63'. 9. And what elfe was it chat moved the Lord Jefus to undertake this work of eternal Re-» demption for us f He loved us-, and gave him* felfan offering for us^ Eph. 5. 2. He loved the church and gave himfelffor it^ v.iy who hath loved us, and wafhed us from our (ins in his blood Rev. 1.5.0 then let us labour to anfwer this love with love;^ loving this our Redeemer, who thus meerly out of his iove hath given himfelf to Redeem us, • f • \ h'm ^' And loving him Z/tT to him. Let this . "^ * 'loveofChrijlconftrain'M^^c, That feeing he dyed for us ^ to Redeem us, X^ewho live do not henceforth live unto ourfelves^ but unt$ him . Tpho thus dyed for us (as the Apoftle applies it J' 2 Cor. 5. 14, 15. Living unto him, accordiiTg to his Frefcrmions, and to his Glory (as you heard that phrafe opened before.^ ?• , 3 . And living to him, let us alio Dje to him 0ymgto him. i^hether we live we live unto the Lord, or Whe- ther we die we dy unto the Zor^,Rom.i4. 8. In both dedicating our felves unto him. As ii| life fo in death. As living to him, fo dying m him. Bleffed are the dead which dy in the Lerd, even fo faith the Spir^,KQy. 14, 1 3 . that is jp The DoSirine of Jujiification, iH th e faith of Chr ifl:. Thus dyed the Patriarcti All thefe djed in the faith , Heb. II. 15, in the faith of the promifed Mejfiah. And fo fee that we Dy. Not only in the Profefiion of the do^lrine of faith , the Gofpel , but in the pra- Aice and exercife of it ^ Refting ^nd learmnt upon this our Redeemer. Even as lacob is faiS to have done upon the tof ofhisfiajf\,]r{Qh. 1 1 J 21. Bequeathing and commending our fpirit^ unto him, as the Martyr Stephen did,who brea- thed out his Soul with thefe words, Lord lefus recieve my Spirit, Ads 7. 29. Thus living,thus djin^, now doubt not but that in due time we Ihall be made partakers of that fulfand pef- fefh \ Redemption , which Chrift is faid to be made unto all Beleevers, i Cor. 1.30.. Even that Redemption of our Bodies^ of which thd fame Apoftle fpeaketh,Ro7». 8, Z3 . Our So^ts being here Redeemed from the Guilt andpoTP- er of fin, both Souls and Bodies (hall be here- after freed from all the Confequents of it. 4. Hath Chrift given himfelf to redeem us ^ • ^, from Iniquity. O then far be it fromanyof _.'^/^4* , us which are fo Redeemed to return to this ^^^^^^^j^^' Bondage again, by inflaving our felves to ^ny lq^^ not to bafe luit. Which who fo fhall do, they there- inflav^ thcni' by (hew themfelves unworthy of fuch a Bene- rdvcsby re- fit. So we would think of a Captive ;^]\o be- JP^^^"t «^^® ing redeemed out of the hands of his Enemies ^^^ by a great ranfom, (hould ( being in his righc wits) put himfelf under their power again, re-, turning to his former flavery,- who but wouldf judge him worthy there to remain, iiftworthy^ ^fucbf a fecond favour*? And truly fuch at J4 z mr. x6 ithiV^Brineof Jujiijieatm. Judgment hath the fpirit of God pafTed upon ypilfiill Jfofiates^ whofe doom we may read in thofe two known lerrible Texts. The one, Hf^. 6. 4, ^ , 6. It is urtpojfihle for thofe who TPere once enlightned ( with the knowledge of the truth) and hdiVe taftedof the heavenly, gift of Chrift^ that gift of God , and of this great benefit of Redemption by him, having a gene- ral knowledge thereof, and made fome parti- cular application of ic to themfelves,not with- out fome delight ) If they /hall fall away , to renew them again unto repentance^ f^i^g they crucifie tot hem fe Ives the Son ofGodafreJh^and pHt him to an open fh^ime. If they return to to their former en:ate,there is little or no hope of fuch, in as much as by this their wilful! A- poftacy they offer fo high an affront to him whom once they owned and acknowledged eor their Saviour and Redeemer^ treading mm underfoot:^ As that other Text hath it. Heb, ID. 26. &c. If we fn wilfully after that we have received the knowledge of the truth , there rcmaineth no more facrifice for fin, but a certain, fearfull looking for of judgement and fierce in- dignation. He that defpifed Mofes Law dyed without mercy '^ Of how muc h f oarer funijhment Jhall he be thought worthy who hathtrodden' under foot the Son of Gody and counted the blood of the Covenant an unholy thing? Now this in a degree do all prcfumptuous Backfliders, who having been facramentally wafhen in the blood of Chrift , and profeffed faith in him , to look for Redemption through him, do af- terwards return ^'ith the Dog to the vomit ^ and The DoSlrine of Jnjlification, ' ^5 "^ith the Sow that is vpap^en to the Wallowing in the mire ( as Saint Veter defcribes fuch hind, of perfons, 2 ?et. 2. laft , ) what do they herein but trample upon theij Redeemer ? O take heed it be not fo with any of us f T^ks heed brethren', left \herc be in any ofjoH an evil heart of unbelief ^in dcp^rtin,^^ (or todepart , 'Ei'7» be- ing put for iiiV> fas Grotipu obferves) from the livingGod^Uth 3.T2.SuchApoftaciebeware of, left thereby we put our fclves into a defperate & hopelefscondrion.As for fuch how can they exped: any benefit from the death of Chrift, whileft they thus diredly crofs the end for which he dyed ? which was to redeem thofe for whom he gave himidi from i/iiqmty , free them as from the ^^//7r fo from th^ power oi fin. Which let all thofe who expedtohavc any fhare in this benefit have a fpecial regard unto. Being Redeemed byChrift, bought with bis blood Tas you believe j do not now fell jour felves (as Jbab did J to work^wicksd'- nefs^ fo as to give ovet your felves to any fin- full way or courfe whatfocver. Info doing vih^idLO-^owhwifeil your felves fur nought-^ As the Lord tells his people the lews Ifa. 52. 3. By their fins they had 'fold themfelves into the hands of the Babylonians^ for which they had not fo much as thanks from thofe their hard Mafters. And truly fo do all revolting and backflding Cbriftians , by returning to their former finfull wayes they fell themfelves for nought^ yea that which is worfc than nouhht , for naughty for that which without fpedy re- pentance will bring them to nought, prove M 3 their l66 ' 'thtVoHrine of lujiijlcatkn. their utter ruinc. Which far*be it (I fay ) from every of us. Is it fo that we profefs our felves to be in the numh&coi thtkKcdee?7iedoM£s^ now let this Grace of God bringing falvation , y»hkh hathijrcin appeared unto m^ teach tis^ and that effedually, this great Gofpel-Leflbn here held forth, that den jing mgodlinefs and 'Worldly lufis^we /ive fokrlj^Kighteoufly c^god-^ h U this frefent vtorld.lhis is ourApoitles drift Jand fcope in the Text, where he maketh ufe of- this as anArgument to prefs and enforce that Leflbn upon Chriftians, that they fhould fo live , in as much as Chrift gave himfelf for them for this end, viz.. to Redeem tbem from Iniquity. And fuch ufe let all of us make of it. ]Not tHrning this Grace of God into wontonnefs ^ taking liberty to (in , becaufe Chrift hath re- 'deemed us from it, but therefore denie all un^ gedlinefs and Worldly lufts , living jobcrlie^ righteeujlie^ and Godlie. Such it becomed the Lords^^ Redeemed ones to be* They Jhall call them the holy people ^ the Redeemed of the Lord (faith the Prophet fpeaking of the lewes, wh^a returned from their Babilonian Captivity) I fa, 62. laft. And fuch let all the Lords people be, fuch as lay claim to this Benefit. Being theRe^ deemed oft he Lord^Qi them be a holy people fuch a, arc redeemed from their vain converfatiott (as Saint Feter defcribes true belcevers,i Pet.i. ^ 19.) fo walking as becometh thofc who have T^/f 5<. intereft in fo great a mercy, iruebclec?" To clofc up all, in the 5th. andlaft placc , ^^^hoare^^he"* ^^^^ the Lord Jefus given himfelf for his peo- ^ords Redcc- P^^^ ^0 redeem them from All imquitie ? Why mcdo!Ki8a- * then 'the DoSirine of Jnftijicati9nl '- i^7 then let me hear^fij;^^ ^^^ Comfort and Confo- lation of all true Deleevers, take lip the Apo"* {lies Ik oKtf Tcti^jiWr, ivho p$ he that condem^eth? It is Chnfi that dyed. Rom. 8. 54. wha,C though Satan ihQ great AccuferAo now bring againft you many indidments,charging upon you many and great (ins, yet let none of them difmay or difcourage you. Remember what you heard from Saint ^o^;? , that the blood of Jefm Chrift cleanfeth us from all [in. Which in effeft fpeaketh the fame thing with this in the Text. Chrift gave himfelf, to redeem us from allimquitj. Who then is it that fhall lay any thing to the charge of Gods chofenf Ha- ving fuch a Surety^ who hath undertaken for them , and difcharged their debt, to the ut* termoft farthing. True indeed, had he made fatisfadion in part,and left them to do the reft, fas Vapfts would have it , ) well might they the beftof them, be thought full about their condition- The leaft fum undifcharged by the furety, and left upon the account of the Deb- tor,who hath nothing to pay it with, is enough to keep him indurance. And fo would the leaft fin left unfatisfied for be enough to detain us xihder the Curfe of the La\^ , which runs in that latitude, Curfedh every one that continur eth not in every thing , Gal. 3. 10. But here is the Comfort of true beleevers. The Re- demption which Chrift hath purchafed for them is a full and plenary Redemption , even from Jli iniquity^ and the All of iniquity. And therefore whileft blinded Pafifis bufie them- felves about their Labour in vain, ftudying M 4 how f 68 "tfje poSirineofJpiJlijtcation. bow to make facisfaftion for their fins , let thq Lord? people onely fludy now to tefiifie tkeir tk^nkjulncfs unto him who hath taken this ivork out of their hands, and done it for them, jTo this Great God and our Saviour Jeftu Cbrifi^ who hath thus given himfelf for us, to Redeemtis from all Iniquitie^ To him with che Father, 3.n(l Eternal Spirit, be praifc, ho- nour and gioty now and for ever , Amen. jThus have I done with the former of thofe 'JBnds wherefore Chrift gave himfelf, the firft ^nd immediate end, Redemption. Come we now to the latter, which is a confequent foU lowing upon it, viz. PurlficatictJ, And p fir i fie unto himfelf a Tecdiar people, &C- f #" ^ I' 'w^ ^l^g handling of which words I (hall pro- jLpound thefe 3 . things to be confidered. 1 he Ageyit, A[t, End. The Purifier, the Furifi^ cation and the Defign therein^ Who it is that doth this, How he doth it, and Wherefore ■ p^^j ,, he doth it. Deal with them feverally. The purifier ^- 'X\^^ Agent ^ l\\iiV mi fier, who it is that Chrift himfelf. undertake ch this work, which i§ even he that undertook the former. Redeemer and Puri- fucr are both one,even the great God&' our Sa- ziour Iefu4 Chrift. He it is that Purifieth thofe v^hom he hathi To which Anfwer rjfication. j^ay be returne4. Tfiis he mjiy |)e laid to dQ two the DoUrine ofSanSiifieatm. 1 69 two wayes. Sacrament ally. Really. Chrift kid to I. Sacr^mentally. Such were the Jewlfh P"r»fyhispeo. TurificAHons under the Law, which were made P^^^ ^° fr^i* by divers kinds of Offerings and ^7^y&/»^/, O- sacramcntally blations and Ablntiorts, and other Ceremoni- al obfervances. Of which the Apoftle fpeak- ing, Heb. 9. 1 3 . tells us that they fan^ified to the hnrifjing of the flefi, making thofe who made ufe of them externally and Ecclejiafti- cdlj pure and holy. And thus are Chriftians now purified under the Gofpel, in and by the Sacrament of Bapifm^ which is fas our A- poftle is conceived to call it. Tit. 3.5.) aSkpop TrxMyyivttnsii^ the Laver of Regeneration, vihcrc- in Chriftians being wafhed, are Purified^ San- Bified (as the fame Apoftle hath it, Eph, 5. 26.) made Sacramentallj, and externally fure and holy , fuch in foro Eccle/ia , as to the Church, into which they are thereby incorpo- r;itcd. But to let this pafs, 2. 7 he P//nJ5'^*;z^ which here we meet with ^, is an Inward and Real Purification, the thing g^eally. * reprefented and (ignified by thofe (ignes. The Inward and Spiritual Tvafbing and purifying of the foul. . Which confifteth in two things, the which confi- taking away the Guilt and Fower of (in •, the ftcth in two one in lufiiflcation, the other in SanCiifica- things. tion. Both which are the works of Jefus ^ Chrift. I. The Purifying of his people in their lu- , . *• ftiflcation^ by taking away the Guih of fin.™Q?j *^*y \yhich is fometimes called a Purifying^ orfmin jpj^i^gg. Purging. So we find it, H^^. I. 3. When hetion^ ^^^d hy himfelf purged our fin; ( fpeaking of ijo The DoSirim of SanSiifzcation. Chrift) K(x^ci€ffffd.i¥ Tninfftt iitkoty having made 4 Tvrgation^ a Vuripcation ("the word being the fame with that in the Text) that is, taken a* way i\\^ guilt of them, by making facisfadion to the juftice of God for them, which Chrift did by the facrifice of himfelf. And fo un- derftand we that of St. lohn^ i John 1.7. The blood of leftis Chrlfi cleanfeth hs from all fin, KA^z(m($4: And fo again that of his. Rev, 1.5. To him that loved U6^ and vpajhed ta from our fins in his bU^d •, viz. from the gnilt of them. This hath Chrift /m^ited by his death , by (bedding his Blood •, which being applycd to the foul through faith, now it becometh ef- fedual for this end, for wafhing and clean- fing of the foul. This is ihufoHntain of Pur* gAtion fpoken of Zach^ 13. i. In that day there Jhall be a fountain opened to the honfe of David^ and to the inhabitants of lerufalemt for ftnne and for uncleannejje ; viz. Jefus Chrift, whofe blood ihcd is as a living, ever-running fountain, for the wa(hing of beleevers from finftil impurities. Tliis is the Wajhing , the Purging which David makech fuch earneft fmtlor, Pfal. 51* 7. Purge me with Hyfop, and JJball he clean. ^ Wajh w^^ and I fhall be •pphiter thanjno^. In fuch a way were Legal furl fie ations fome of them effcded by a Bunch «tev.4.4: ^^ ^yf^P ^^P^ ^" (^) ^^ood, or (h) Water, h Num.15. 18. wherewith the things or perfons to be purifi- ed were /jpW;;)^/^^, And thus ^rcfpiritualFw rifications, the Purif^^ing of the foul from fin, effecSed, by fprinkjing of the blood of Chrifi upon it, applying the merit of his death uuto it, the DoBrint ofSan^ification* ^7^ it, which was the thing that David fought for. But this I (hall not now infift upon, ha- ving dealt with it already in the former Brmch, which properly holdech forth to us the Dodrine of lufiificatioH. 2. Thereis afecondwayof P«ri/3'/;?^»viz# ,. ^' by taking away the Ji/^/? and <^o^^^£^o^^^ t^cBth^^fm fin ♦, which is done in and by SantlificatioH. in Sanitificati- And this we find frequently fet forth by this on. jvordinthe Text, called K«fl«iew/Ae5, a P//rg- But not more frequently than fitly, Sinne Obf. i. being ^fpiritml Defilement-, VollHtion^ Filthi- Sin afpiritiMl 9tejfe^ Vncleanneffe. So we have it often fet defilcmcati forth under thefe terms. As by the Prophet Ez,ekkl,C2Lp. 36. 1/. 25. From all your FU^ thinefs, and from all your Idols ^ill I cleanft yon. And again, ^'. 29. 1 vpHI fave you from all your uncleartejjes. So by St- Peter , z Pet- 2. 20. where fpeaking of fuch (inful wayes and courfes as the men of this world are given over to, he calleth them MittVfxarat, the Pollutions or defile me fits of the world. And £o St. Fauly zCor. 7. 1, where he exhorts Chriftians to cleanfe themfelves from all filthinejj'e offlejh 4»^ xyprnV, making ufe of another word, Mo- Kvr^i^ Ingrimamentum.^ Defilement. And St. lames the like, lam. 1.2 1. Wherefore lay apart all filthinejfe md fuperfimty of naughtinefje. Where the word is c^c/^jia, Sordes , Filth, Soile y fitly expreffing the nature of 7?»,wbich defilcth the loul, and tnaketh it loathfome in the eyes of God, as filth dodi the Body, or Garments in the eyes of Man. This doth all Siff» » 7 ^ T'be DoSiiine ofSanSiificatm. Sift. Original fin , which defileth the Na- ture of man. Atlml fins , which defile the_ T erf on. Every one being a new hlot or f pot up on the foul. Like as fo me fins are in the eyes of men, fo are all in the fight o{God. If any blot hath cleaved to mj hands ^ faith loh, cap. 317, anyadof injuuice, which being a fin, is a blot in the fight of God. Such is all /»i- quitie^ all fin, XJ^icleannefs. Obf, 2. -^"^ ^'^^ ^^^^ Vncleanneffe are all the fond AH men by ^^ ^^^ defiled and polluted. Even Gods E- nararc un. led as well as others, before the grace of God ckin, meet with them, they are no better than o- thers, they are Vnclean. So much is plainly intimated andinfinuated in this word [that he might Furifie,'] ?Hrifjing prefuppofeth Pol- Intion. Things which are pure already can- not be faid to be Purified. Purif cation im- ports a mixture of foile and filth. And fuch is the condition even of Gods Eled before Chrift coraeth to furifie them, they are im- pure creatures. Such they are by nature. So we have the Churches condition fet forth, E^ek^. 16. 6. When I pajfed by thee, and faw thee polluted in thy bloody I [aid unto thee when thou wafl in thy blood, live •, Tea I faid unto , thee when thou wafi in thy blood, live. Such is the condition or Gods own people, before the regenerating grace of God come to fan- difie them, they are like a new-born Infant weltring in the blood of its Nativity ^ impure, polluted creatures ^ defiled with Original cor' ruption^ which overfpreading the whole man, maketh the perfon uncleao , and leavcth a cainc "the DoBrtne ofSanBificatim. i73 taiiit upon the beft of duties that can be performed by him. Such is the Churches ac- knowledgement in that other obvious Text, J fa, 64.6. We are all as an mclean things All our righteonfneffes are as filthy rags. Their Fer- [ons & their aEiions were all contaminated with fin. And fo is it with all unregenerated per- fons, there is nothing but uncleanenjfe in them. Affile. Which let it be brought home to Affli. - you, all of you, who are as yet in thiseftate. Unregcncrate being in a ftate of unregeneracy, having no P'^^" V ^® . more than what nature hath contributed to fcfvcs, "*"' you, know that you are vile^ loathfome crea- tures. And being fuch, how do you think that you (hall (land before that holy God, y^ho is of furer eyes than to behold evil^ and cannot look^ Hfon iniqmtie ^ viz. without deteftation and abhorrences fas the Prophet Habakh^k. faith of him) Hab, 1.13. O that you might come to be fuch in your own eyes as you are in his! That feeing your own fikhinefs, you might come to abhor your felves. So did lob^ though a holy man,yct ieing convinced of his impatience,and other his errors,after that God had fo clearly revealed himfelf -unto him : Now (faith he) I abhor my feif^ Job 42. 6. What caufe then have you to do the like, ha- ving nothing but Corruption in you ? You whofey^^j and iniquities tejlijie againftyou fas the Prophets leremy & Ifai ipeak of the le^s^ Ifa. 59.12. ler. 14.7 J Oh what caufe have you to abhor, to loath your felves } Which till you do,never look to be made partakers of th% Benefit which we ara now fpcaking of. Chrift never 174 The DoSirine ofSanSiification. never Purifieth any, never freeth them from die gtiih and pwer of fin, but he briogeth them to fuch a loathing of themfclves for it. So much we may learn from that of the Pro- phet E^ekjel^c^p. $6. where the Lord ma- king promife to his people, that he would fave them from all their mcleannefs^\. 29. free them from the guilt and flavery of their fins, he fubjoyns in the verfe next but one, 'v.'^i, Thn jhal I jou remember jour own evil ^aies, and your doings that were not good^ and /hall loath yofirf elves in your own fight for jour ini- quities , and for jour abominations. Never doth God exercife his grace and mercy upon a poor finner in Iufiifjing2indi SanUifjing of him, but he brings him to fuch an abhorrence, fuch a loathing of himfelf for his fins, maketh him vile in his own eyes. Behold I am vile (faith lob^ lob 40.4. What did you never yet fee your felves to be fuch •, furely fuch you are, and the more vile becaufe you fee it not. Now the Lord, who openeth the eyes of the blind, open your eyes that you may fee it / Which when once you come to do. Then look up then look up to your Purifier, even the Lord tt) their Puri- jef^ss ^v/ho gave himfelf to Redeem fuch as you ^^' arc, that he might purifie them, free them, as from the Guilty fo from the Contagion of fin, from the one by luftifjing, from the 0- ther by Sanctifying of them. [Who gave Obf. 3.'^ himfelf for w that he might Redeem us from all f^^^w ^S"" »«^*^^^'^^>, ^nd Purified dTemcdonel ^oc. This is the wor^of lefni Chrift, thm byway of Saa- to fftrifie his feopU by wd] of San^ificatjon- ^tifjcadon. Hence th DeBrine ofS^nSiificaiim. '75 Hence it is that we find facm called by the name of a Refiner and Ptsrifier, Mat. 3.3, H^ fhall fit as a Refiner and Purifier of filver^ artd hejhtdl f fir i fie thefons of Levi, A Refiner is one that purifieth mettals, (liver or gold from the drofs that is in them. And thus doth the LordChrift purifie his people from the Cor- ruption of fin. Q^^n. ^efi. And how doth he this? Ho^doth he Anfw. Why this he doth properly and this ? principally by his fVord and Sptrit. Even as Jnfw, Refiner worketh by his^fire^ fo doth Chrift by By his Word his Word and Spirit^ both which we find com- and Spirit, pared to fire. Is not my ^^ordlikeas a fire ^ faith the Lord. Jer. 23 .29, He fhall Baptiz,e jcfi with the Holy Ghoft and with fire^ Mat. 3 . II. That is, with the Holy Ghoft ^ which is like unto fire. Both fo called, as upon other, fo upon this account, in as much as they have a refining, purifying, feparating property in them. Even as the Refiners fire feparates the drofs from the pure mett^l ^ even fo doth the Wordy of which the Apoftlc to the Hebrews faith, that it is quicksand powerful ^ andjharper than any twe-edged fword^percing even to the dividing afmdtr of foul and fpirit, and of the joynts and marrow. This doth the Word be- ing accompanied by the Spirit, Even as the • Refiners fire being blown up now it melts the Mettals, and feparates betwixt the droffe and it •, even thus doth the Lord Chrift melt the hearts of his people with godly contrition for fin, and fo purge out Corruption out of them fcy the worK of hU Spirit accompanying the W.^rA, Qthec' . 1 7^ ^be DoSirme ofSaSiificatm. Affliftions Other means there are, which alfo he ma- made ofe of keth ufe of oft ti mes in this work among other ui this work, of AffiiEliens and Tryals ^ which are as his Fining fot^ into which he brings his people for this end.This courfe he tooke with his peo- ple the fe^es , as the Prophet feremie fets it £arih /#r. 9. 7. Therefore thtu faith tht Lerd ofHof^S'^ Behold I ypill melt them and try them ^ viz. as the finer doth his Oar, intheturnacc and fire of Afflidion. And fo the Prophet Zacharie cxprcikthitf Cap. 13. v.h{\^Ivill bring the third part through the fire,andrvill re. fine them as ftlver is refned^and will try them as gold is tryed,Two parts of the people being d^ iiroyed and confumed, the third part, the re- mainder , which the Lord intended to make his peculiar people, he brings them through the fire of afflidion for the refining and puri- fying of them. So the Prophet Ijai explains the Metaphor, 7/^/48. lo-, where the Lord fpcaking to the fame people tells them . Behold J have refined thee, bnt not ypith (or oi) Silver, I have chofen thee in the furnace of affliEiion. This is the Lords firing-m, into which he oft times brings thofe whom he intends to make choice of fo for his peculiar people. He brings them into the ftirnacc of affliftion. Where though he do not refine them with Sil- "ver ^ or as ftlver • which jthe finer ufeth to keep in the fire till all the drofs be wafted and wrought out of it , not refining them exactly and perfedly , yet he beginneth and maketh foHie progrefs in this work, raakmg their Af- fliftions fubfervient thereunto, as frejaratives CO, theDoSirmof SanSiijlcaimy ^^ft to, ^Tidt furtherances in this their purging and purifying. Bj thi^ therefore jhall the iniquitie ef Jacob be purged^ and this is all the frnit^ to. take away his fin ^ Ifa. 27.9. This is the end which God aymcth at in affliding his people whom he loveth and intendeth good to, thaC he may thereby purge (in out of them. But this.is but an Occafion^ as alfo the word\^ butan mfirument^vjhkh God is pleafed to make ufeof in effeding of this work. In the meant time the proper and principal efficient \s the The Pntici^jil Sfiritof Chrifir^ concurring and working to- efficitnt i\re-» getherwith and by thefe meanes. Which is 'n, theip^rir. therefore called the Sprit of hoUneffe^ Rom, 1.4; And San fit fication is afcribed-untoitas its proper and peculiar work, being called ^^(^ SanElification of 'the Spirit^ zThcff. 2* 13. I Pet. 1,2. ■And by this Spirit it is that Chrift purifieth chrift hz^vmg his people. Having firft imperrated and ob- by his dearh tained it for them by his death, he then com- »"^ Pirated municateth it unto them. Thereby firft work- '^^^^o^y Spine 'm^Faithm them to apply the merit of his co'„veya^^^^^ death unto themfelves, whereby they tome untochem, to draw this purifying vertue from him, their hearts being purified by faith fas Feter faith of the beleeving Gentiles, AEls 15-. 9,; faith ih Chrift^^^ whofe ^/W is by this meanes made Cffedlual unto them for the pnrgiHg of they< confciences from dead workj^ toferKfe the living ' God ("as the Apoftle hath it, Heb, 9, 14.) Aild then pouring ou^ther Graces upon them,the? fruits and effects of the fame Spirit \ which is ^ jthe GU^n water ipoken of £^^. 36.: 254 ' M wfeere- iz8 TheDoSirineofJufiificatm. wherewith the Lord promifeth to befprinklc his people . Then witi I .(prinkje clean water upon you, and J OH Jhall be clean, from allyotir flthinejfe, antdfrom alljottr Idols ^ill Icleanfe jofi. Meaning that he would communicate his Grace and Sprit unto them, whereby he would purge and purifie them, as from the Guilt, fo from the Filth of their fins. Ohf. Ai And this doth the Lord Jefus doe unto all The Redeem, ^f^^fe whom he hath given h\m{t\i iouRe^ tdoithf^horddsemm^ iioem , he aljo furifieth,* Jantttfieth all purified by them. Mark it, this is the Bird which I hare him. been fo long beating the hftjh for. Thoje jfhom Chrifl Redeemeth he\al[o furifieth. Re-^ dempion and turification , lufiification and SanSifi cation are u feparable companions. So we find them here joyned together, the one as a Confequent of the other. [Who gave himf elf for Hi, that he might Redeem and Pu- rify — ] And fo we find them elfewhere'} . as I Cor, 1 . 3 Oj Of him are ye in Chrifl le- fns, TV ho is made unto us of God Wifedom and Righteofifneffe and Sanctification. And fo a- gain Cap, 6. of that Epiftle, t^. 1 1 . Such were fome of you viz. unrighteous perfons, pollu- ted with divers kinds of lulls) hut ye are waflr ed, but ye are fan&ified , but ye are jufiified in the name of the Lord lefm, and by the jfi^ rit of our God, Both thefe wayes were thefc dc- leeving Corinthians waihed and purified » by the Blood oi Chriftunto fuftification, and by his Spirit unto SanUif cation. Thus doth the Lord Jefus come unto thofe whom he intend- e^h CO make his people, he cometh Co diem by ^ The DoSirine of jHjiificafidn. ij^ by WistterdinA Blood. So St. lohn defcribeth the manner of his coming, i lohn 5. 6. 7"/?^^ is hethMcomethhj^aterand blood, even h" fpts Chrlft^ mt by ^ater onelj^ but bj jvater and blood. Both thefe in a literal fenfe we find ifluing out of his fide in his Paffion upon the Crofje ("astheftory hath it, John 19. 34.^ And both thefe we find Typically in the Sa^' craments of the New Teitament inftitiited by him, where ift one Element is jvater^ in ano- ther wwe, a Type of the Blood of Chrift ^ the Myftery of both which is to (hew how Chrift comcth unto his people by water and bUod^ by way of SanBification as well as luHifica" tion •, as well walhing away the filth of their fins by his Sprit ^ as the Guilt of them by his Blood. This he doth for all his BleEi peofle^ whom he choofeth and calleth out of the world to be a peculiar people to himfelf So much we may take notice of from that of St. Peter^i Pet. 1.2. where he defcribeth thofc believers to whom he writeth after that man= ner, EleSi according to the fore-k/^ovpledge of God the Father^ through SanQification of the ffirit unto obedience^ and fpr inkling of the blood oflefusChrifi; Thus the Blood and Spirit of Chrift go together, the one Juftifying, the other Sandifying. To this end it was that Chrijt gave himfelf for his Church ('as the Apoftle hath it J Eph.$f26^zy, That he might fancti fe andcleanfe it with the wafhing of water by the word y that he might prefent it nnto him" felf a glorious Church , not having Ifot or Tfrinkle^or any fuch thing, but that it fboptld Na bt 1 8o the. DoSirine ofSanSiijicatm. be holy and without hlemijh. This was Chrifls defign in giving himfelf, that h^ might pro- cure this double benefit for his Church, of Jw fli fication 2ind Sanctiflcatio'/i'^ walhing them, as from the Guilt, fo from the Filth of fin, the one by his Blood, the other by his Spirit-^ both like unto ''^■'ater for the cieanfing proper- ty of them. Which in effed fpeaketh the ve- ry fame thing with this in the Text. Who gave himfelf that he might Redeem and Pw rifie. - §ueft. ^efi. And why is Jefus Chrift fo intent why Chrift about this work, the Vurifjiug and Sanctifying purificth his ^f j^jg people ? V^^"^' I ^^-^* ^^^ ^^*^ divers Reafons may be af- beayeculiar ^- One of which the Text holdeth forth, people to him- This he doth that they may be a Peculiar Iclf. jeofle to himfelf , a people whom he may make his choife Treafure, Now men will not take bafe Metal, Silver or Gold, to make their Cimeliur,^^ their choife Treafure of, but they will have it refined, purified. But of this (God willing J more hereafter. 2^ 2. This Chrift doth, that he may conform his That they may p^^p/f to himfelf This was the defignof God be confornfla- ^^ -pother in giving his Eled people unto his bic to hjmicif ^^^ ^j^^.^ ^^^^ ^^ did foreknow (faith the A- poftle) he did alfo fredeflinate to be conformed to the Image of his Son^ Rom. 8. 29^ made like unto him in their SanBification,2iS well as Glorification. And to this defign Chrift him"^ felf was , and is fublernient , giving himfelf that he might execute and bring about what the DoBrine of San^t^ation. ' 18 1 his Father had decreed and determined , pro- cure not only the Redemption but the Sanhifi' cation of his people, that fo they might be * therein like untohimfelf, refembling him in that his PerfeElion of holinefs. A perfection eminent in him. Whncee he is called by theAn- ^Q\^that holy things T3 myiw^ £ul^, i . 3-5.Su ch he was here upon earth , perfediy pure and holy, free from -all fin, Original^Adual. T'k Lami? Vcithout blewifh and without f pot , I Pet. I. 19. Who did no fin , neither was there guile found in his mouthy Cap. 2. v. 22. Such was Chriil: in his own Perfon. And fuch as himfelf, is fuch he will have thofe whom he taketh to be his people, his peculiar people , to be, in meafure like unto himfelf, that fo ic may be known to whom they belong. Upon this ground it is that the Lord rcquireth thaC his people fhoufd be a holy people ^ Be ye holjy for lam holy ^ Lev. 11. 44. e^c And upon this ground the Lord Chrift makech his peo- ple fuch, maketh them holy^ becaule he him- felf is holy. 3. This he doth,thatfo he may bring them . \ ^<>Hminefs to which Holinefs is the way. S„Vhcm?c Without whtch{z.s the Apoitle tells usj no man gioric. Jhail fee the Lord. Heh. 12. 14. be made par- taker of that beatifical vifion , fee the Lord Chrift where he is, fo as to be with him in his Kingdom of glory. This is that which Chrift faith he willeth , Father, I will that they alfo whom thofi hafi given me he -with me -where I am- that they may behdd my glorie^^ah, ij. 24. Now we know what is faidof ih^new ferufa- N 3 /^»> lB2 T^heDoSirine of lufiipcatiotts lem^ Rev. 21 . laft. There Jhall in no ^^ife enter into it any thingthat defileth^ neither "^hatfo^ fver ycorksth ahon^ixiation. So it (hall be in a great mcafure upon earth. In the Church , before the coming of Chrift , there fhall be a J)ifcifline( Oihzt our eyes might fee it)fo exad as that no profane perfon (hall be tolerated in it. But much more in heaven , where no unclean thing fhall enter. No unrighteous yerfanjijall inherit the Kingdom of God. i Cor. 6. 9. So then, Chrift that he may in due fea- fon bring his people thither, he there pre- pares them for it , by this his Purifying of them. Even as it was with the Maides which were to go in to King Ahafuerus^ to bed with him, they were firft to be p//r;/jf^ for a certain time , for twelve monethf togecher -, which was to be done with Myrrh and other fweet Odours (as we may read the manner of it, Hefi. 2. 12. ) Thus nuift it be with all thofe who are to have Communion with Chrift in his Kingdom of glorie, they muft firft be pu- pfied , by way of SanHification, by wafhing them, and pouring out tlie fweet graces of the Spirit upon them. And in order hereunto Chrift undertaketh and effedeth this work. Ha- ving Redeemed his people by ]\\shlood from Death and Hell , and pur chafed eternal life for them , now he purify eth and fandtifieth them by his Sp/Wf , that lo they may be f re fa- red 04 a Bride adorned for her Husl^and ( as we Jiave it^ Rev. 21.2. made meet to be partakers cfthe inheritance of the Saints in light ( as the ApoftlehaihirjO/. i. 12. Thus theDoSirineofJiifiification: ' 183 Thus you fee thaf it is fo -, and why it is fo that Chrift having Redeemed his people he SiiioPmfyeth ^SartSiifieth them. That which remains of this is AffUcation. ^Affile] Vfe. I. Whichfinthefirftplace)letitbcWn^°^'ficd dircfted by way of ConviElion. Do thefe two ^nnerscan thus go togetherPthen may diverfe from hence ra^n^cc cf thc?r take notice that they can have no afTurance of Redemption, any intereft in the former, in as much as they have no fhare in the latter. Not htlng fur i- fied let not them reckon themlelves among the Lcrds Redeemed ones. Not being freed from the filth of fin let not them flatter themfel ves that they are freed from th^'Gnilt of it. Noc htmg fanEiified by the Sfirit of Chrift let not them perfwade themfelves that they are jufli-' fed by his Merit. Which let it take hold of allprefumptuous/^^wfr/, who not withftan- ding they live and go on in a courfe of firi,yec will call Chrifi their Redeemer ^ pretending to reft fecurely upon him for luftification & Sal^ vatiort. Such was the fecurity of the Frinces ^ Trie ft s^^ & Prophets^ oi hidah^ (as the Prophet Micah ktsii^onh) M'ick: S'V. 9, 10, ii.the one Morred Judgement ^and perverted all equi- ty ^&c. xX\QOlhtt taught for hire and divined ^ for many, the whole ftate both Political and JEccle/iafticalyVrQiCQ all corrupted, given over toCovecoufnefs, Oppreflion, Bribery, &c, Tff (faith the Prophet J they ^ill lean upon the Lardy and fay yis not the Lord among us ? fione evil can come upon m. Notwithftanding that they committed fuch horrid and execrable fins yet they would prefume upon the prefence of N 4 God 1 84 "the DoEirine of SanSiijication. iGod with theqi> and his grace and favour to- wards them, that he would be a Saviour unto tfeera. And i? it not fo with too many among us? who though they take liberty to indulge diemfelves in their finfuli waies andcourfes, nijZ at all indeavouring any Reformation in tlielr hearts or lives^ As foi" Fttntj, it is a thing they abhor , the very name is odious to them, ^uch more the things yet they will lean lifon the Z'jr^jthcy will profefs confidence in lefm Chrift, lookmg upon him as fheir Savi- tffir^ and their Kedeemer. But as for fuch (whilft fuch)let them know, that what ever acquaintance they may take of this their Re- deemer , he will take none of chem • neither l^t them ever exped to receive any benefit from his death. No, Chriil will either be a TcrjeH; Saviour ^ or np Saviour-^ where he fa- yettr from the Gmlt of fin he will alfo fave from the Popa?' of .it, whomcverhQ Redee- metb he Purific'th. Arc thou then fiill an im- pure wretch , one that lyelt and wallowed in the mire of an impure and filthy converfati- on , allowing tby fclf in any finfuil pradice what ever , take this as an evidence that thou art otie who as yet hafi: no part or portion in tfiis great benefit 0^. Redemption. I will not fifiy but ChrKl: might iniend it unto thee,might f^ied his blood for thee,and th^it upon Repen- tance and Reformation the merit thereof may be applyed unto thee ^ But asyet I fay unto thee,a5 Simon^etcr once did to Simon Magus ^ All, 8. 21. ThoH haft neither fart nor lotint :hH matter. the DoBri m ofSanSiification. 185 Which that we may all of us have and be affurcd of, lee us ( in the fecond place ) be ex- Vfez. hortcd and excited to feck after this ^f^'^'^fi' f'\^Y^ll l\ (nation, xhdX the LordChrift may thus wajh us. It ^catk)n! " ' isjthat which our Saviour told Pf/f r,when out of modefty he refufed to let him wa(h his feet, IfJwaJhtheemt (faith he) thou hafi no fan yokh me , Joh. 1 3 . 8. If we be not wajhen by Chrift, never look for any benefit from him. And therefore let all of us fay unto him, what Tetar upon fecond and better thoughts there did, V, 9. Lord, mtmj feet only, hut dlfo my hands and my head. Thus do we yeeld up our felves to the Lord lefus, that we may be wafben by him, as from the Guilt of lin by his Blood f.0 from the ^Ith of it by his Sprit. This is Davids prayer in that Penitential Pfalm of his, F/. %i.v. 2. Wafh me throughly from mine iniquity , and cleanfe me from my (in. And fuch a through-^wajhing let all of us (eek after , not only to have our ixm far done d^\xx. mortip- " ed , that fo we may not iy under any defile- ment,but maybe cleanfed,not only from of en but even from fecret fins ( as he elfewere pray- eth, Tfal. 19.12.) Tor which mercy look '> wc up unto the Lord lefm by faith , that fo we may receive this benefit from him, which he hath merited for his people •, waiting upon him in the ufe of all holy means for the ob- PerfeftSanfti- taining of it, fo feeking after an entire and ficationtobc ferfeafanmfcation , both the Negative and ^^^&^^^^^^^' iofitive ^ZXtso{ it. I . The Negative part,that we may be freed ^^^ Negative^ amd delivered from the former of Corruption , part of. " fo 1 86 the DoSirine of San^ijicathth fo as there may not be a fin left to reign or. yet to bear any fway in us. Let not fin reign in yohr mortal bodie , that je fhould obey it in the iufts thereof y Rom. 6. 2. But that all may be mortified. In which work be we fubfervient to the defignof JefusChrift • Wz.Mngand Chsifts people furifjing our [elves. This indeed is Chrifts to walh them- work which he worketh in his people, yet fa fclvcs. ^5 i^g ^Q^ ^Qj. ^Qj.]^ jj. ffithoHt them. Chrift never purifierh a man but he mdketh him w7- ling to be purified. And having wrought his Voill to defire it, he worketh in him futable in' deavours^ letting him on work for the purging and puri^ing of himfelf And this let all of us in the fear of God ferioufly fet about. The walhing of our hands. This David refolves upon, / will fvajh mine hands in inmcencie^ Pf. 26.6. And this the Lord cailethfor firomhis people. Wajb je , make ye clean , fut arvay the evil of your doings from before mine eyes^ceaf to do evil. Ifai 1. 16. And wafliing our hands wa(h our hearts alfo. wajh thine heart from mckednefs that thou mayefi befaved. Jer. 4. 14. W2i{i\ hands Sind hearts, clean fey our. hands je finnersiand pftrifie yofir hearts ye donble min" ded^ Jam. 4. 3 . Thus put away , not only finfull words and AQions^ out of the///^, but finfuU Iufts, out of the heart. Let us cleanfe our felves from all filthinefs of the flejh and Spirit ^2 Cor. 7. i. if a man purge him f elf from thefe things hejhall be a veffel unto honour ^ fan- ^^ £lified and meet for the Mafters ufe^ 2 Tim. Thcpcficlrc ^•^^• part of k. 2. But reft not in the Jiegmtve^ that wc are HOC 'theDoBvinc ofSa^Bification, 187 not fo and fo as fome others are, but feck zi^ teiC9.pofitive Furification. He that hath thit hofe in him ( or on him, tit* dvlS^ that is , on Chrifi ^ fnrifjeth himjelf as he is pure ( faith John) I loh. 3.3. Ail thofe who look for fal^ vation by Chrift , bdides his righteoufnefs im- puted, they muft be made partakers of his ho- linefs y Heb.^12. 10. And this do we all of us ^ feek after, Cleanje our f elves from all filthi- »efs in oftheflejh aud Spirit, perfecting holinefs in the fear of God (as it there followeth,2 Cor. 7. i.)thatwemay be adoroed with allthofe graces, which may render us fuch as becom- .eth the Redeemed of the Lord to be a holy peo- ^\t.^\\okVirgins whichi fpeak ofjwhichwerc to be brought into the King , they were not only to be wajhen from Bodily defilements,but they were to be pnrifjed by Mjrrh and other fragrant fpices. Thus think we it not enough to free our felves from (infuU lufts ^ which are the pollutions of the foul , but feek after fuch a fofttive pHriftcation-^ that our fouls may be in- dued with all fuch graces as may render us ac- ceptable to our heavenly Husband the Lord lefm and fit us for Communion with him. In fuch a way Saint Peter fpeaking of beleevers , to whom he writeth, faith that they had puri- fied themfelves,i Pff, I. 21. Seeing je have furi fed your felves in obeying the truth through the Spirit mto unfeigned love of the brethren. Thus It is not enough to free the heart from rancour and mafice, but it muft be purified to unfeigned love^ love to God and jefw Chrift y and ioye to his Saints for hisfake, Andfo for 1 88 J^be DoSirine ofSan^ijication. for other graces of the Spirit, fee we that our fouls be adorned with every of theni ^ fo as what the Apoftlc faith of his Corinthians, I Cor. 1.7. it may be made good in us, That ype come behind in fJogift^ no grace. Chriftians to And being thus laid in with this inward exprefs purity purity of foul, being, asit isfaidof theiC/^^/ ,n ^hcir lives, ^^^^^hter, the Church, PA/.45. 13. glorious accd. vpithm^ now let us exprefle it ofitWardlf in thecourfeof our lives and converfations, en- deavouring to approve ourfclves, as to God, fo to the world ^ true Ka9a?oi, pure and holy in word and deed. ]n word^ having a pure Ian- gftage, which the Lord promifeth to his peo- ple, -2^?/?/?. 3.9. Indeed. This P^^/ preffeth upon Timothy as a Minifier, i Tim. 4. 12. Be thoH an example of the Believers in word, . inconverfation, in charity^ in I first, in faith, infurity. And fo again in the Chapter fol- lowing, Cap. 5. Z/.2. he bids him, that having to deal in the inflruding of young women, he (hould do iivpith allpuritie, fo as his carri- age might not give ground for the leaft fufpi- tion of levity. And thus let allfas Tublickj^^t' fons in fpecial,who are herein to be exemplary to others ,fo J all private Chriftians^cai'ry them- felves towards others in all their dealings with them, with all purity •, thereby (hewing themfelves to be in the number of thofe for whomChrift hath given himfelf, which he did to this end, that having Redeemed them, he might p/^r/j?f them. i Thus let all of us feek after Vurity and Ho- lineffe^ Negative and Pojitive, Inward and Ofit- l^heVoSlrmeofSanciificatton. 189 Outward'^ purity o'i heart d^n^^uniy oUife learning and pradifing this lefTon which our Apoftle here teacheth \xs,v. 12. to deny, m- godlinejfe and worldly lufts^ and io live fob erly and nghteeujly and godly in this frefent world, . Which if wefhall not do, what do we but therein crofs the defign of Jefus Chriftin gi- ving himfelf ? which was, ihdx. Redeeming his people from all Iniquity ^ he might Furiiie them. ^ And Wherefore purifie them ? That is the laft Particular in the Text, which holdeth ^/"^f*^ ^' forth to us the End, or the Defm, wherefore ?^"^! ^'^.^° It was that Chrift was , and ts at this Coft ^t^ andPainds, as in Redeeming, foin Purifyina hh^o^ll of this people. This he hath done and dothT as with an eye to them, fo to himfelf. So it followeth. Furfie to himfelf] '^v%Jbiipfi^ This was obf. A /^u '-^^^•^'^ ^^^^fi ^" what he hath done That he might and doth for the fons of men, in i?f^fm/«^, acquire unco Pfirifying, Itiftifjing, SanBifying of them, ^{""^^If apco- that fo he might acquire unto himjelf a people^ P^^'^ a people who being ferviceable to him here, might reign with him hereafter. So our A- poftle elfwhere fetteth forth the End of his ^i- vmghtm/elffor the Churchy fanHifying and cleanfing n (which fpeaketh the very fame i^\ T^ *'^ '^ ^^^ Text.). This he did (laith he) That he might pre fent it to himfelf ii glorious Churchy not having ^ot or wrinkle^ &c. Eph, 5.27. «E«i/72 m^raffij, Prefent it to himfelf, -] Which he doth firft in his Kingdom of Cwf,thenof ^/cr7. In his Kingdom of Grace ^00 'the DoSirine ofSanSlifcatm. Grace as fervkeable to him, in his Kingdom of Glory to have an everlalHng Communion with him. Even as King Ahajhuerm in cau- fing thofe Virgins to be feparated and Pmiji' edyds they were,he did it that fo they might in due time be prefented unto himfelf, and fo Fftrified them unto hmfelf^ Heft. 2.12. Even thus doth the Lord Chrift purifie thofe whom he hath Redeemed, purifie them unto himfelf, that they may be prefented to him in his King- dom of Grace and Glory. It is the former of thefe which our Apoftle here fpeaketh of in the Text : And Purifie unto himfelf a peculiar people^ z^ealom of good workj- Ohf. \ Therefore it is that Chrift purifieth thofe Chrift purifi- whom he hath Redeemed , SanElifieth thofe cthhisKcdcc- ^.j^om he Juftifieth, that fo they may be a thcymay be"' W^^ fi^ fir himfelf , fit for him to .>.«, and fee to be his ^^ ^^^ him to ufe. To own as hi^ People^ to people. make ufe of in his fervice. Neither ot" which they could be, were they not thus purified. Unclean veffels are not meet to be brought into theprefence of a Prince^ neither ar^they fit for any honourable fervice until they be wafhed and fweetned. And fo is it with im- pure finnersjtill they be wafhen by the Blood and Spirit of ChriB, as they are not fit for his prejence^ fo much lefs for his ufe. So much we may take notice of firom that fore-cited Textofthe Apoftle, 2 Tiw^. 2.21. Jf a man therefore purge himfelf from thefe (vvi. impure Doorines and Pradifes) hefhall be a veffel un- to hononr^ fanQified^ and meet for the Mailers ftfe. None arc fit for the fervice of Chrift, orii the Do^rinc ofSanBification. 201 or for Communion with him, to honour him or to be honoured by him, but fuch as are tu^ rified, fandified. But I (hall not infift upon this General. Come we to the Particulars here affigned in this End. Which are two. Chrift purifieth this people tohimfelf, i. That they may be a PecHliar people. 2. Zealopu of good works. In the, former we have their Appropriation^ in the latter their ^alifieation. Deal with them feverally , beginning with the For- mer. A Peculiar people. SUch is the Church for which Chrift gave ^,r hmk\(, a Peculiar people. So we find the ^.^^V . people of the ley^es often called, Deut. 14.2. pe^cu£^^ The Lord hath chofen thee to he a peculiar, peo- pie. pie to kimf elf above all the Nations that are fiponthe earth. So again Cap. 26. v. 18. The Lord hath avouched thee this day to be a peculiar people. All Nations they were a people ^ yea in a general fenfe they were Gods people, his by Creation, and by a generel Government • but the Ifraelites were his by a fpecial Appro* friation^ a fpecial people to hm. So we find the fame wordrendred, C4j).7,^.6. The Lord thj God hath chofen thee to be a fpecial »^^4P WS feople to himfelf. A people whom God ha- VepulmfecHliu vuig Redeemed from their Egyptian Captivi- feH,per/V/^^/Z^w/, which being written by the finger of Gods Spirit up^ on the Tables of their hearts, theyfervefofi regulating of the inwar4 man, ^ Conft*^ jnsK a. M A fecdiar people: I97 2. As they have peculiar Laws, foalfof^- €Hliarpromifes, which belong only unto them, ^^^^^' ^^^^.^ c\cn great ttrtd frecioHS fronfifes^ as Saint Pr. jirPromilcs. ter calleth them , 2 Ff r. i . 4. There are gtven to Hi exceeding great and precious fromifes-^ Tl- ftifltjg liiyvet, i7r«nfAf4*»'*ipromifes of very great matters, ot -things of higheft concernment. Promiles not only of the life that now is^ 1»5 *^* C^*s » the prefent life, iut aljo of that rrhich is to fow^, Temporal, Eternal promifes , both which are made unto GodUnejfe, as the Apo* file telleth us , iTim. 4. 8. the former co;?- ditionally , if expedient for the perfons, the other Abjolutely. In which refped it is that they are called the Children of the fromifefidX, 4. 28. ISloTv we Breehreen ( we beleevers ) as Jfaac was^ are Children oftbe Promife -^h^Ving peculiar promifes belonging unto them , which others have nothing to do with. 3. As they have peculiar Laws and Promi- fes,fo they hsLYC a peculiar language. Being a a peculiar I purified people they have a pure language. This language. is that which theLord promifeth to his Church under the Gofpel, Zf^ ^. 3 . g,Then will I turn to the people a pure language. So is it with all that are Chrifts people, ^iin Chriftumcre^ dunt Unguis lo^uuntur novis. True beleevers having new hearts, they have alfo new Tongues , fpeaking a new language, the lan- guage ef Canaan. So it was foretold concer- ning thofe five C^/w,Ifai 19.18. /?/ that day fhall five Cities in the land of Egypt ^eak^ the language of Canaan. A promift made good under th^ Gofpel, where Heathens being con^ O 3 ver- 198 'the Kedeemdofthi Lord verted unto the faith , they come to fpeak a (jofpel Un^udge -^ their Coniniunication is no longer profane, but pare and holy. And fo is it with all that are truly brought hottienn*- to Chrill, however before they were vain and loofe in their language, it may be fwearers, filthy fpeakers,or the like, yet now it is other* Wife with them. Now they are obfervantbf theApoftles rules, not (u^cnng a njCorriKft communiciitkn to proceedottt of their mouthy (which he chargeth Efh^ 4. 29. J But their fpeech IS with grace feaf one d mtbfalty ( aS that Other text Text hathii, Ci?/, 4. 6.)gracious and favory. ir 4. As they iiavc a peculiar language^fo a A peculiar ca- peculiar cartage and behaviour. 1 hey art fuch '''^^* as w^lk. after an other manner , by another Muie^ than others do. They ard fuch as i»Ali^ not after the fie fh, hut after the i'pm>, (fo the ApoiHedefcribeththem)i?cw?. 8. 1,4. No longer Walking according to thecourfe of this World ^^o a$to hr^t their converfati^nm the hfi-s cf the fie [h, fulfilling the de fires dftheflejb, Eph. 2. 2^ " r^ut their Converfation is tJ fright^ Pfal. 37. i\. Honefi , I Pet, 2. 12. Chafi^ CHp. 3. 2. Gor,d, V. 16. Such asbecotneththe Oojj^dofChrifl, Phil. I. 27. Thushavethey in meal'jre done what the ^poftle requires fromaliebriftians, Eph. 4. 22,24. fm^^ ccnctrning /he former con^crfation the old fUdli^ yvhich is cc/rtift according to the deceit fttll ififi't^ and being r:neyi>ed in the fpirit of their r)iinds they have p»t en that new matt^ rphich is cfenti4 i^fterGod in rightcoftfnefs & true holinefclhas is their C^r/^ff Peculiar, 5- Ap4 A Pecnliar people. ip9 5. And fuch is their Attire^ they have^^^- culiar Garments . As the ftery tells us of Jo- Peculiar Gar- fefh , that his father bearing a pccular affedi- ments. on unto \(imJtQving him more than all his ChiL dren^ he beftowed upon him a peculiar Gar- ment, a Coat of many colours^ Gen. 27, 3 .Even thus the Lord lefus loving his Church with a peculiar love, he puts upon it a peculiar Gar- ment, even that fpoken of Rev. i^.^.Toher ■was graunted that Jhe Jhodd he arrayed in fine linnen , clean and rvhite ^ for the fine linnen u the righteoufneffe of Saints, A twofold K igh^ teoufnejje^ the one of fufti fie ation^ theKigh- teoufnefs of Chrift imfuted , the other of SanEhification^ the graces of the Spirit /;??;?^r. tedf which render true beleevers beau ti full in the eyes of God, Angels and Saints. Peculiar Garments. 6. And fo again a peculiar diet. I have meat to eat that joH know not of ( faith our Saviour ^^ CO his Difciples , foh, -^,.32. mxzao do the will of k peculiar hitn that fent him(2iS the 34. verf. explains it) Dice Even fo may it be faid of all the true Difci- pies of Ghrift, they have meatv/hkh the world knowethndtof-, meat that ferjjhethnot ^ but endureth unto life everUfting , (which our Savi- ; our exhorts his hearers to labour for ) foh. 6^ 27. meat which the Son of Man giveth them (a$ it there followeth)z'/^. the xmt heavenly manna, C/?r//?himfelf, his flejh. The Bread that I will give k my fiejh, v. $1. This is the pjeat which true beleevers feed upon by faith , applying the merits of Chrift unto themfelves, whereby their fouls are nouriftiedupunto e- O 4. ternal ?of "the Redeemed of the Lord ternal life. And as their meat, fo theirDmky which is true Aqua vitae. Water of life ^ Living ypatsr, which our Saviour tells the woman of Samaria^ if (he had asked it of him, he would have give>} it to her,/o^. 4. lo.meaning there- by the Grace and Spirit of Regeneration . Water not like other Waters, which who fo drinketh of fhall third again^ But whofo drift- keth of tht4 Water which Chrift giveth, he Jha/l fiever thirfi •, But th^ water Jhall be in him a Well of water fpringing up unto Eternal Life, ( as it there folio weth, v, 14. ) fuch full fatis- fadion doth the Soul of the Beleever find in, and from lefi^ Chrift. Thus, as the Ifraelites^ being Gods peculiar people , they had in the wildernefs peculiar meat ^nd drinks, fuch as ne- ver any other peole were fed wit h, their j?rf that is^ an heavenh ('as it folio we th v. 16.) And fo is it witn thofe that are Chrifts^ they look at heaven as their home •, where their hearts are , as alfo their Converjatien, Onr Converfation is in heaven , Phil. 3 . 20. As they mind heavenly things^ fo their ^wAlriupt, their chief trading and commerce is there •, even in the new and heavenly Jerufalem, where they converfe and have communion with God and Jefus Chrift, with whom they hope to live and dwell to all etcrnitie. To proceed no farther. Thus may Beleevers upon a manifold ac- count be fitly called, ( what here they arc J a feculiarfeofle , to which end Chrift , having Redeemed, fftrifieth them* Which being thus explicated as to the DoMnal part of it, let it j v nowbebroughtihomeby'wayof JffUcation. P l^^' Andthatf jjbywayof Comfort and /«- ^"J°Jf,7 ' conragement to all thofe who can approve themfelves to be of this number,fuch as Chrift hath purified , fandtifyed. Being fuch, now areyouChriftspfr/^/wr/. Which let it bear up your hearts and fpirits, i . I. Againft the [leight eflimation and con- Againft thc^ temft^ which you may meet with in and from contempt of , the World. What matters it what account ^"«^^"^' that hath of you, fo long as you are in efteem with Jefus Chrift.^ So long as he accounts you his ao 2 the Redeemed of the Lord his peculiar Treafure, his Iiw€ls,what matters it though the world look upon you as drojje aod dftn^^ i' So were the Apoftles efteemed of, as fa;ilit[\s us in chat knownTexc,iCor.4.i3. We are made as the filth of the World ^ andar( the ef'fcotiriiig of all things unto this da'j^^^iMt^ fl*f f*t, «§f l^ifwt, the vene offall and flireds of the World. Such arc the deareft and preci*. oufeft of Gods Saints oft times mdidcThou hajk made hs as the offcotiring and refufe in tht midfi of the people , ( fo we may hear the Church complaining Lam. 3- 45-) But let not this be any difcouragemenr. So long as le- fus Chrifi looks other wife upon you ( which he doth if Saints)\cz this be enough for you. Faul writing to his Corinthians , among whom (as it feemeth) there were fome who thought and fpake very meanly of him fa lot which the Minitkrs of Chrift often meet with^he tel- leth them-, with me it is a. verj fmall thing that I (hoidd l?e judged of jm dr of mans jj^dgment^i Cor.4. 3. \K*x*^ov '!$•/», the leaftthing,a mat- ter of no moment, what they or any other judged of him. And how fo.^ For he that judgeth me is the Lord^ fo he giveth the Rea- fon in the next verfe v. 4. And fo look you up- on the Worlds Judgement Let others cenfure you as they pleafe, fo long as your Lord and M after Chrifl; , to whom you rauft ^and and fall f astheApoftlefaith,ilo?w. 14. 4.) hath another efteem of you, let this be enough to you. So long as a favorite is near and dear to his Prince^ highly efteemed of him,what ca- rech he what opinion the ignobile Vfilgns, the vulgar rout hath of him^ 2. And jrf TecHliat people. 205 ' 2. hn&$s ^gB,ir\9i the ofinionoi the World » fo againft what ever vprongs and injuries you , a. are expofed to in it. Being Chrifts peculiar he ^f ^"^ ^^^ ^ will have a peculiar eye upon you, a peculiar ^^^^^^f^ ^^^^^ care over you. So will a man have of his pe- the world Cftliar Tr^afure ^ his choice pieces of Gold <♦ Silver , his llevpels , he will have a Cabinet for them, where he will keep them under lock and key j having a more fpecial regard unto them than to the reft of his fubftance. And fo hath the Lord Chrift over his Saints, They being near and dear unto him , his peculiar Treafure^hi^ Jewels^ he wil have a fpecial care of'them, for the fecuring of them. He hath a Cabinet for them, a hiding place in the midft of whatever troubles. Jn the tim^ of trouble hefiallhide me in his Pavilion , in the fecret of his Tabernacle fhall he hide me, fo faith David of himfelf, ffal.ij, 5. And the like he faith of all others who truely fear the Lord , ffal. 31.19, 20. how great is thy goodneffe Vpbich thouhaft laid up for them that fear thee f Thou /halt hide them in the fecret of thy prefence,from the pride of man, thoujhalt keep them fecret ly in apavilion from the firife of tongues. Such JReps^ fitiries hath Chrift for his Saints , Such as the Clof€tsoiYdng% and Princes , which are fooK- ed upon as facred and inviolable , or as the Si^nUum San^otum^ihQ Holy of holies,the in- wardmoft part of the Sanduarie , which was inacceffible, a place which none might enter, orlookinto^ and thereupon called Gods i*)?- ftet or Hidden place, Ezek. 7. 22. Such O- veftr^^ ftch San^uariesj fuch biding places hath ao4 'theKedeemedofihe Lord. hath the Lord for his Saints > whoaretherc- opon called his hidden ones, Pfal. 83. 3 . They have taken crafty counfel againfl thy peofle^and confpiltedagainfi thy hidden ones* Gods people they are his Abfcondity, his hidden ones^hom \ehidcthinthe fecret of his Tabernacle , ha- ving a fpecial care of them for their protedi^ on. And therefore , though thofe who wiih ill unto them take crafty counfel , confulting againfl them, yet let them reft fecure , com^ mitting themielves tx) the care and cuftody of this their Redeemer , who having been at fo much coft and pains with them, as to buy them at fo dear a rate, and to purifie them unto him- felfa peculiar peopUj will not be regardlefs of them. This by way of Incoura^ement. Which that we may all of us have a right Vfei. ^jj^j-Q ^ and take hold upon, fee that we be of wake fu?e that this number, in the number of Chrippeculi'- they arc of <^^ people . Where content we not our felves this nuRibc.. that we are outwardly and vifihly fuch.So were all the people of the lews , they were all Gods people , and his peculiar people ^'(zs we find them often called)being all under an^utward vifible Covenant,yet there were many among them who deferved nothing lefs than to be fo owned by God, being fome, and many of thtm, Hypocrites j2ind ouicrs of Qn\y profane. In fo much as the Lord though he call them his people, which he doth//, i. 3- My people , Yet in the verfe following he calleth them A finfull Nation , a feed of evil doers^ Chil- 4^en that were corrupters. And fo may it be faid of all Chrifiians, , who arc members it- of A Peculiar people. 20$ of the vifible Church , being under a vifibic Covenant , outwardly purified by the Sacra- ment o(Baptifm^h2L\\ngthdvBoMes,waJheft with that clean Tv^ffr ("as forae underftand that of theApoftle Heb. 10. 22. ) they are hereby fe- vered from Heathens and Infidels, and fo may be called Chrifts people^ being dedicated to him, and fuch as to an outward profeflion. Butfcethatwebefuch/wTT^r^/;, really, fuch as are truly waflien by the Blood and Spirit of Chrift , fuch whofe hearts arc pfirified hj faith^ ^^.iS«9-foch whofe Confciences are purged from dead workj to ferve the living God , Heb. 9.i4.Being fuch,nowtake we hold ofthisPri- vilege,of being jChrifts^fr/^/^/ir/fo/'/^ indeed. • And being fo , now fee that we walk an- -^- - tverably hereunto , approving and (hewing chriftia^ns to our felves to be of this number by our peculiar walk after a walkirtg» This is that which Paul prcfTcth peculiar man* upon his Ephejiasts ^Csip: 4. v. 17. This I faj "^^f* therefore^ and tefiifie in the Lord, that ye hencex forth^alkjiot as other Gentiles walk^ in the va- nity of their wind , &c. And the like let me prefs upon you wholay claim to thisPrivikgeJ See that you walk^not as other Gentiles TPalk,, that you no longer ^all^after the courfe of this World. Remember that you are a peculiar people^ and therefore fee that you walk after a peculiar manner, Nb longer living the reft of jour time in the pjh, but to the will of God j[a» Saint P^y there preffeth it) i P^^4.2.Whicb while you do, regatd not what the men of the world think of you. Though they think *^ firangt (which they will te ready to do^^*'*^ - - -^^ yon 2o5 the Redeemdofthe Lord joH run not ^ith them into the fAtne exeejs of riot ^ and foffeak, ^'^^^^ of yon (as it there fol- loweth, V. 4 J branding you with opprobri- ous names of Precifians^ Puritanes*, ot whi^ they pleafe-, yet hold you on your courfe,Xii/- in^ Soberly^ Kijrhteoftfly, and Godly , walking frecifely^ {lridly,which Pad calls for from his EpheJians,'Eph.$.i$,S€e that yon walk, circany Be^ly^ 'Mgilic6(, ExaUly^ Precifely, fo much that word properly imports, which being 'Aitji/3»5a ^ compounded of "Axf oi' and ^-/mit, fignifieth a vViUk^ proceeding and going to the height , the ex- (Soicf ly, id eft, tremity of a thing. And fuch let your walking qutd0bimo ad be, therein indeavouring to go to the utmoft fupremum pf every Commandement. Thus did that Re- afcendatHYy ^ Yigions !p3i\Y,ZacharieJ^ElUabeth,W3\k,They fiu^pnfT^a ^^^^ ^^^^ righteom before God , walking in all dili^U.Ztu ^^^ Commandements and Ordinances of the Lord •uiLuk. I.), hlamelejfe. Luk. I. i6. They were pcrfons Gr. Annoc. of upright hearts , and fo accepted of God, and they were defirous of approving them- felves both to God and Man blaraelefs, by the confcionable indeavoiir of an univerfal obedi- ence , having a regard to all his Commander ments and Ordinances, And the like fee that you do. To this end it was that God took the people of the le^s to be a penliar people^ that they fhould keep all his Confmandements^2LS we finci icin that Text forecited, Defit, 16. 11. And you,looking upon your felves as fuch, fee that you have a regard hereunto , now living in fuch a p^cuUar way , living to him who hath taken you into fo near a relation, made ypu ?L peculiar piople tohitoi^K. Acknowled- ging AiFeculiar Feople. 207 ine the Lord Jefus for your Fecdiar Lord,hi- ^^i &'" . ,c ... PI- 1*1111 own v^iiiin 39 vmga peculiar intercltin you, which he hath jj^^ir peculiar purchafed with his Blood. Now yield your Lord, ieWes up uiito him whofe wholly you are, Jer- vwghmyglorijyirjgoihim. » Serving him, not Merj* So the Apoftle Serving hinw preffeth it upon his CorifjthU»s, i Cor. 7.25. Te are bought mth a fricey be ye not the fev vants of men •, viz. fo as to enflave your felves, your confciences, unto them, to obey their wills in any thing that is contrary to the will of your Lord and Mafter Chrift, whofe fer- vants you arc (as the verfe there fore-going hath it. J And being foj/fyi'f you him. This is a true Charader of a true Believer^ he is one thttferveth the Lord Chrifi^ Col. 3.24. And this do you, ferving him not onely with the outward matt^ by performing of external du- ties and fer vices unto him, but with the /»- rfardy ferving him in jour Sprits (as Paul faith he did his God, Rom. 1.9.) doing his will from the heart ( as he exhorteth fervants to do, Efh. 6.6.) And doing his xvork^ fee k^hi^ honour and glo' Seeking lus ry. Which do you alfo upon the fame account, honour, as being his Peculiar feofh^ bought by him for fuch an end, that you might be to the fraife of his glorj (as the Apoftle hath it, Efh.i. 1 2,) and that in a peculiar ^aj^ To this end it was diat he made all things^ and will make them all ferve to this end in a general way. See that you whom he hath made his Peculiar feople, do this in a peculiar way. Live you to the glory of him who hath K^dpemed^ bought you. X^ ar ao8 the Kedeifhid of the herd nn hoHght with a price (faith the Apoftlc/ Wherefore gloripe God in jour Body and injonr Spirit^ for they are Gods, i Cor. 6. i. Thus do you feek the glory of this your Redeemer^ ma- king this your chief defign. Being willing upon this account to do or fuffer any thing for lefns Chrifi. Of this mind was the blefled Apoftle, who tells his P/?i//j;pw»/, cap. 1.20. that this was his Confidence^ that whatever happened unto him, yet Chrlft (faith he) /ball Se magnified in mj Body, whether it he by life or death. And this let every of us feek after, that the name of ottr Lord lefns Chrifi may be glorifledinf{s,^ndbyus (as the fame Apoftle prayeth for his Thejfalonlans, 2 Theft 1.12.) which whileft we endeavour, doubt not but (^5 it there followeth) we fhall he glorified in kw/jand with him. Having thus as his peculiar people , endeavoured to glorific him upon sarth, he will hereafter own us as his peculiar people, glorifying us with himfelf in neaven. When the reft of the world, as Goats, (hall be fct upon his left hand^ as flighted, not regard^ ed by htm, then will he own us for his fieep, fetting us on his right hand, honouring us be-^ fore God, Angels, and men, faying unto us, ( as there we have it ) Come ye blefed of my Father^ inherit the Kingdome prepared for yon from the fonndation of the world. Mat 25. 34. When wicked and ungodly men, all profane perfons and hypocrites , who have onely a (hew of Religion, fhall be caft forth as Chaf\ and burned with fire unqueuchable •, then (hall we, as jy/?e^f, be gathered into the Garner C^s lohff X^alotii of good vporh^. ao$ John the Baftifi defcribeth the different con- ditions of Believers and others, Z^^i^e 3.17. Then will the Lord Chrifi make it known to all the world what efteem he hath of his Saints, that he accounteth them his SegnlUhy his peculiar Treafure ^hls Jewels • which he will dohy fendifig hu Angels to gather them together from the four ^inds^ from one end of heaven to the other fas wc have it. Mat. 24.3 1 .) where- ever their bodies lie fcattered • and fo laying them up as his Jewels in the Cabinet of Eterni'^ tjfy his Kingdom of Glory. Manyotherufes might be yet made of this. .^ Hath Chrift taken us for his Peculiar people, VJ.^ ^' eftfeeming highly of us above others who have ^a^e ^h^j^^ def^rved as welt,or better than we have doneP^eir peculiar W|iy then ia anfwcr hereunto let us fet the "Jrcafure. iike Peculiar AjfeSlionupon him, taking him for our fecftliar Treaf fire, pniing and efteem- ing him above all, accounting all but lofje and dung that we may v^in Chrift^ and be foy.nd ia him (as the Apoftle faith of himielf that he did,P/?j7.3.8,9.) And making fuch account of him, next to -^^ - him make the like account of his Saints, Ta- Highly cftee- king heed of offending them, which who fomingof the doth, even the leaft'of them, he may hearS4in£s.j 0\n{k,ldYmg\\\r(\y xh2it it were better for him that a mill-fione were hanged about his neck^^ find that he were drowned in the depth of the fea. Mat. 18.6. Take heed of wronging, inf juring tkem by word or deed, knowing how dear and prec;oas they are unto Jefm Chrifi, ^ gven as the Apfle of his eye. So we find them 2 1 o 'The Redeemed of the Lord called, Zach. 2.8. He that toucheth jou^ touch- eth the Jp fie of his eye. What is done unto them, either for or againft them,Chrift taketh it as done unto himfelf. In as much as je have done it to one of the leaJ};ofihefe mj brethren.^ ye have done it unto me^ Mat. 25. 40. & 45. They are Chrifts Feculiar feofle, his choife favou- rites ^ therefore offend them not, wrong them not, nor yet flight them. Take heed that ye deffifenot one of t he fe little ones , Mat. 18.10. But let them be precious in our eyes ^ look up- on them as the Jewels of the world, highly efteeming of all thofe in whom we fee aliqmd Chrifli^ any thing of Chrift. The more of Chrill, the more precious they are. And there- fore highly account of fuch , looking upon • them as the truly excellent ones ^ delighting in them, being ready to do all offices ot love un- to them. 1 hus was holy David affeded, as he fets it forth, Ffal. 16. 3. My goodnejfe (p Lo rd) exeendeth not unto thee, hut to the Saints that are in the earth, and to the excellent^ in Tvhonp u all my delight. And let the like affedion be in every of us, which exprefs we in the like way, looking upon the Saints as the Excellent ones^ delight we'in their fociety, and let our goodnefs extend unto them, com- municating of our goods unto them fuitable to their Necefllty and our Ability. Which who fo doth, he ihall have Chrift himfelf for his Infurer. Whofoever fiall give to drinks unto one of the fe little ones a cup of cold water onely '^nthe name of a difcifle (do the leaft office of |0vc to him for Chrifts fake) verUj I fay unto you ZealouJ of good ti;orl{i. ilt joHheJhall not lofe his reward^ Mat. lo. laftj Thus let the fame mind be in hs^ tvhieh Veas and is in lefus Chrifi (as the Apoftle prefleth it u pon his Philippians) c.2. \% 5 . Thofe whom he hath given himfelf for, and purified to be a peculiar people unto himfelf, let them alfo be a peculiar people unto us. But I paffe on to that which remaines, the laft daufe in the ' Text. wherein we have the Salification and Temper of this people whom Chrift thus ap- propriateth, being his Peculiar people ^ihcy ard alfo a People zealous of good works. Zealom of good "^orkj. ACUufe fitly added and annexed to thef^^j^„. former. Not to intimate unto ps (^what /^^ i^t hfinuet EfttM would have (that in this way, and by ita demum nes this meanes men become acceptable unto /•^^^ M«^«^ Chriik.zndhis Peculiar people, by being ^^^'' j''^^^,fi'^^^ ward in good works. No, they are not any %f^oXbm' works of ours that can ingratiate us, bring us ^-^^ operumfiii' into grace and favour with him, they being diofi fuerimusi the fruits of his grace in us. So much the fame Eftiu*, Corn- Author there, upon fecond & better thoughts, IJ!^"^'*"^/^* cannot but acknowledge. As Chrifi himfelfl^''^^^^^ (Taith he J by the grace of Redemption maketh j^edemptioms w his peculiar people •, fo alfo he maketh m fol- ipfe ms facit U^rs of good "di^orkj. populurtipnuli' Obf So it is. Good mrks are fruits and con^ '^cf^^t^m ffquents of fuflifcmonandSan^flcation. So ^lomrum op9^ P2 rr.ttch rKOT. Ibid. ^ I a The Kedeemd of the Lord much we may fitly and truly colled from the Order of the words here. Where firft we hear of Redemption and PuriflcatiaH, and of a people thereby appropriated unto Chrift, made his fecuUar people ^ And then foUoweth their zeal for good works. So it is (as I faidjf Good works they are Fruits and Confcquents of Juftification and Sand:ification. I . Of lujiificAtion, Bona opera non frdce- Of 1*ft'fTcati- ^^^^ jffflificandunt^fedfeqmntur jufiificatum. oij, ' " Good works they do not precede, go before Juftification, but follow after it. Being not the caufe but confcquents of ic. A graft or cions muft firft be ingrafted, put into wc flocks before it can bring forth fruit. And fo muft aChriftian be ingrafted into ChriJIr by faith, made one with him, before he can be fruitful in good works. Exprefs to this purpofe is that Text, M« 15.5. where our Saviour making ufeofthis fimilitude, comparing hirafelf to the Vine, and his difciples to the Branches, Vlam the Vine (faith he J je are the Branches\ he tells them, Without me jecan do nothing^ Without me"] ;i:«eif f^2, Bxtrk me , Out of me, Te can do nothing • •Oc//l/iw.&i ku^h, ye can do nothing at all,nothing that is truly good^o work that may be acceptable and pleafing un- to God. The hand cannot move without the head, from whence it receiveth thofe animal fpirits, which are the principle of motion ; no more can a man without Chrifi, unlefs firft he have union and communion with him ; which^ he cometh to have by and through ^ faith, applying him and his mttitsto himfdf,V whereby Zealous of good tpor^. 215 whereby he cometh to be adually Redeemed from all iniqukj, to be juflified. Good works [ ar^ Conkq^cnts of Jffftificatioft. 2. And fruits of SmElification, If the 2.' founntain be impure and filthy, it cannot be 9^ ^anllifica- expeded that the ftreams (hould be otherwife. "^'^* And fo it is with an impure finner, who is not purified, walhed, dean fed from the guilt and filth of fin by the Blood and Sprit of Chrift, that is not 7/;/^/^?^ and SanHified^ it is not poffibie that he fhould bring forth fruits of holinefs. Who can bring a clean thing out of an unclean? (Taith loh) not one^ Job 14.4. To bring a clear ftream out of a dirty puddle^ this is above the power of nature. And fo is it for a meer natural man lying in a ftate of fin, under 'the power of corruption, to do works that are truly good, pure, and holy. No, there muft firftbe a change in the Per- fon, Firft make the tree good ^ and then hi^frdt ^oodyMsit, 12.33. ^efi. But, what ( it may be faid) may ^^fi- not an nnre generate ferfon do a good ypork^ ? Whether an , Anf. Yqs, Materially good he may. ^«- ""[f|„^i5'5o adfuhftantiam oferis. It being a thing which woodworks. theLawrequireth ^ now the work in it felf Anfw. is good, but not lb as it cometh from him. Materially, not Under the Law, whatever the Lefer^ or poUu- Formally. _^ ted perfon touched , it became thereby un-- clean^LQy.i$. And fo do the beO: of works paffing through the hands of an impure and unclean finner, they receive a taint thereby, which renders them unclean {Vnto them that are defiled and mhlisving^ is nothing pure ^ Tic* 1.15. $ 1 4 The Redeemed of the Lord 1. 1 5. and fo unacceptable unto God. Such are all the works of unbelievers, it being im" Jojfihle without faith to fleafe God , as the A- PoUle tells us , Heh. 11.6. 'A«rt/V«ror «y«^tr*r. Be the work it felf never fo good, never fo commendable, yet being performed by an un- believer, it (hall never find acceptance with God. This it was that put the difference be- twixt Cains facritice and Akls* Both per- form the fame duty, each facrificeth, but the one accepted, not fo the other, as we find the ftory, Geii. 4.4. The Lord had refpeSi unto A' bel and to h^ offerings but unto Cain and hh cffcreng he had not rejpeB. And how fo ? what was it that made the difference ? Why,not any rhing ihat we read of in the offering it felf, but the qualification of the F erf on, ^^f/wasa Be^ licver^ not fo Cain. So the Apoftle giveth thereafon of it, Heh.11,4.. By faith Ahtl peered unto God a more excellent facrifice tha» Cain, ttmIgiol ^i/waK, a more full facrifice, not in refpeft of the fubflance of the thing fa- frificed, as if C^/;? offered but a little of his" fruits, but Abel much of his flock (as forae look upon itj but of Gods acceptation. A facriiice more acceptable to Ood than Cains was. And that in regard the one was offered up by a Believer,a faithful godly perfon • not fo the other. Thus God firft looketh at the Ferfon, then at the J ervice. So run thofe words ;here, G'f».4.4. The Lord had a reffetl to Abel, i/ind to hid- offering. Mark it, firft to Abel, then to his Sacrifice ^ firfl: to his Perfou, then to his Service. Abels perfon was accepted of Goc| b9=. Xealotisofgoodwor^. 215 becaufe of his lively faith in the promifed Re- deemer ^ and for his perfons fake, his Sacri- fice. Which taking notice of, let it be ufeful , and JffUc. that both to Minifters and Teo^le ^ to the one Diredion to in their T reaching^ to the other in their Fra.- liifing, 1, To Minifters in their Trenching-^ where- '• . in let them from hence learn what method to j^cTr Prcich- obferve. Firft to begin with Chrift , holding ing. forth what he hath done, labouring to bring their people unto him, to feek for thefe bene- fits of Redemption and Pptrificatioft by and through him, fo preaching and prciling the Dodrines of Inftification and Sanchification. Then put them upon the doing of good works, which if they (hall not do, what do they but build without a foundation f This is Pads courfe in that his Epiftle to the Romanf, as al- fo that to his Galathians •, firft he preacheth Jfiftificatioft yy Faith •, then he prcfTetb good works. And this method let the Minifters of Chrift obferve in their Preaching. 2. And the fame let private Chriftians ob- ^^ GhVftia s ferve in their TraUice, where let their firft jn thejj. pj.^, carebetogetanintereftinC/7ri/, that they dice, may partake of thefe Benefits from him, be fuch as are Redeemed and Purified , luftified and SanUified by his Blood and Spirit. And then let them fet upon good works. Q^^fi, Sluefl, But what then, may notunregene- whether ur-. rate perfons be put and prefTed upon the doing regenerate of fuch works f And doing hereof may "^^ cx^^°^j"Jc- they expeft a reward for them .? ^^^ f^ their P 4 ^^[' good works. 2 1 6 T/;e KedeeniM of the Lord -^'^/- Ar.f. Yes, put upon good works they may Teniporal,not ^^ ^ ^p^^ doino of them they may meet *='t?r«|. ivitha i^fW^T^^ but what f a Temporal re- ward. Hereby they may divert feme tempo- ral judgments, and procure unto themfelves or oihers, fome temporal bleflings. The for- mer of cheie Ahai' did by his humbhng himfelf in that manner, i Kin.zi. laft. Becanfe he humhkth himfelf before me ('faith the Lord to JElijah) I ypill not bring this eml in his dayes. By his external and temporary humiliation he obtained the deferring of a temporal judg- ment, and that lb as himfelf felt not of it. The latter ^f^;^ got, whom the Lord telleth, 2 Kin. 10.50. Bccaufe thou haft done well in executing that which is right in mine eyes^ and haft done unto the honfe of Ahab according to all that was in mine hearty thy children of the fcurth (reneraticnjhall fit ufon the throne of Jf" rael. shewing himfelf zealous for God, in deflroying of Idolatry, he obtained a tempo- tcil reward for that his fervice, the intailing of the Crown upon his Pofterity to the fourth generation, which was accordingly perform- ed and made good to him. Thus God will not be indebted to any man for what ever fervice he doth to him. Unbelievers they may obtain a temporal reward for luch fervices as they do unto God, to his Church or People, by their a(fls of outward Piety, Charity, Mercy. Bupas for that Eternal rccomfence of reward l^JihzX. they will fall ihort of ^ This belonging onely to thofe that are inChrifl:, to thole that are Rede^m^djPurificd Juftificd^Sandified by him. And Zealous of good worj^. 217 And therefore (to prefs what was propoun- pirft f^ek after ded) letthisbethefirfl: work that you fet a- an in intcreft bout. Seek you out for your intereft in the »"» Jcfcs Chrift. Lord lefus^ that you may be made partakers of thefe benefits by him, and fo become his Peculiar feofle. Being fuch, thus made trees of Righteoufnefsy now are you in ^ capacity of bringing forth fuch good fruit, of being fruitful in every good work: This I take up by the way, from the Order of the words. xhc wordi Which come we now to look upon in them- divided, felves. Therein taking notice of two parti- . .^. culars. Res & Modm, ^tJElien and Affem^ Iffeaioi?"* on. The ABion^ or fervice wherein this peo- ple is to be imployedand occupied, viz. the doing of ^<3c>^ workj- The AfeBionox DiJ' pfition wherewith they are to do them, viz. a holy fervor and zeal [Zealots ofgo$d workj."] Begin with the former, the fervice and im- The fcrvicc of ployment which is expedicd from, and per- Chrifts people; formed by this peculiar people , whom the Lord Chrift hath thus Redeemed and Furified ^ ^ , /. They are a people devoted and addi^ed to good rhrifts people workjM workj, to good Vporks. So we may addifted to Subdivide the words. good works I . To works. They are an aftive, ftirring, working people. Such a one was Chrift him- ^^ ^o{\^^^ feif ^hep he was here upon earth. My Fa- ther worketh hitherto^ and I work ffaith he j John 5.17. And efwhere he tells his Difciples that he muft work. I muft work^the work, of him that fent me while it is day, John 9.4. whileft I live here, and whileft I have oppor- tunity. Such was he. And fuch in meafure are « i8 the Redeemed of the Lord are thofe that are his. Not fuch as fpend their time in doing of nothing, idle perfons. Whjftandye alltheday idle f faith the Huf'- bondman in the Parable to thofe whom he found in xht M(irk§t-place, M^t.zo. 6. So is it with^ie men of this world,many of which ar^(as St. Ltiks calls them, A^s 17. 5. J 'A- -ko^ih^ loofe diiTolute perfons, fpending their iime m doing of nothing, or of that wnich is . as bad or worfe than nothing. But fo is ic not with thofe whom Chrift callcth to be his fervants. lljofe who are called into the Vine-- jard^ are called to ^<7r;^ there. Go ^^ork^to day in my Viueyard^ faith the Father to his Son, ipthat other Parable, Mat, 21. 28. Thofe whom Chrift calleth effedually into his Church, they are fuch as are not loyterers but la h oarers. Workers all . 2. And that of ^W ^orkj. That was a Title which the Heathens gave untofome of their Kings & Princes, they called them (as our Sa- viour tells the lewes, Luke 22.25. j *E"«?>^^'*^ benefactors , Well-doers. And fuch are all thole whom Chrift calleth to be Kings, true believers, they are all benefadiors, doers of gcod Tvorkj' Not Evil-workers. So Paul cal- leth the falfe Teachers of his time, Phil. ^. 2. KsDfcci ifyATOLot^ Beware of evil Workers ^ Wing fuch as were very adive, took great pains and toyl in preaching, buc it was to the end that they might fow the Devils tares * vent and fpread their dangerous and damnable Do- drines. Such workers there are ynow, and toomany amongftusat this day. And fuck in ZealoHJofgoodwor!^. 219 in fome kind or other are all wicked and un- godly men , they are all workers of iniquity^ , Luke 1 3.27. doing the works of their father the Devil (as our Saviour tells the Uwes) John 8.44. ' Being therein adive and ftirring. But fuch are not they whom Chrifl taketh to be his people. True it is, they are not altogether free from thefe workj^ finful works. There is notajuftman upon earth that doth good and finneth not, Ecdef* 7. 20. In many things we efend all, Jdim. ^.2, But this is not their ?• 'ifio*', that which they make their work, , that which they purpofe and defign. This is to ^ork.the works of God. This was that which Chrift made his work whilcft he was here up- on earth, to work the works of him that fent him (as we had it) lohn 9. 4. This was his Meat^ as clfwhere he telleth us. My meat is to do the will oj him that fent me^ and to finijh his work^^ John 4. 34. And herein thofewho are his, are in meafure conformable to him. They are fuch alfo as work^ the workj of God, workers 0^ good works. To this end it is that g^j^- created they are regenerated, begotten and born a- jn drift Jcfus new, made new.creatures. W^ are his work;: thereuncT' manfiipf created in Chrifl^ ^efus mto good works ^ which God hath before ordained, that ^e Jboptld walkjn them, faith Vaul of himfclf and other believers, £pK 2. 10. Like as a man putteth grafts into a ftock,that they may bring forth fruit, and good fruit. Thus doth God ingraff his cleft people into Chrift , crea- ting them, as it were, anew in him, regene- rating therg by his Spirit, that fo they may bring aao The Redeemed of the Lord t»ring forth fruits in him^ Which alfo in mea- iure they all do. He that abideth in me , and J in him^ the fame brlngeth forth mnch fruity Joh. 15. 5. Beleevers having union and com- munion with Jefus Chrift, they are now made fruitfull,and \h2xmgoodrporks. ^efi. And what works are thcfe which we Good W k- call ^00^ ^rori^. ^Ijjj^ ' Anf. In Anfwer hereunto it is not my pur- pofe to dilate upon the Commonplace oigood tvorkj. Take it briefly. Good workj , K«a« •f>«, in a Theological fenfe they are 4// W •- u L- only ffich works as are required and commanded Sach things as l y^ j • l- j dcth. Markit, fuch things as God commandeth, & requireth. He hath Jbewed thee O man^hat is good ( faith the Prophet Micah^ ) and what doth the Lord require of theejbut to do juftice , and to love mercie^ and to walkjcnmbly ^ith thy I God ? Micah 6.8. Such are the works which Chriftians are to look upon as good wori^x-,fuch works as God requireth to oe done ^ fuch works as are conlonant and agreeable to his mind and will. So the Apoftle explains it Hebm 13. 21. where he thus prayeth for thofe to whom he writeth. That God (faith he ) would make you perfect in every good work^^ to do his will, working in you that which is we/t-pleafing ifiexplkaXi* '^ his fight. Where thelatter words^asG'ro- fjiK'giioipr^- tins and fome others rightly obferve)are Bxe- cedit. Grot, geticaly^nd Expofitorie to the former, (hewing Annot.inloc. y^^hat thofe good works were which hed^fii- reth they (hauld be made perfeftin,^'k. fuch works as God willech,and is well pleafcd with. And Xealmsofgoodwerkj. " 221 And to the fame purpofe ferveth that other Text,Ko?w.i2. 2. whereSaint F^W exhorts his Romans , Be je not conformed to this Worldy (faith hcjbtitkeje transformed hj therent^^ ing of jourminae, that je may frovewhatis that good , that accef table and ferfed mil of God. The vpill of Cod being in it felf perfeft- ly good, it is the Rule of goodnefs, and confe- qucntly what ever he willethmuft needs be good. God j doth not will things becaufc they are good, but they are therefore good becaufe he willeth them. Thefe then are thofe which we call good yporkj. Such works as God willeth to be done. Not only permitteth(ior fo he doth the worft of evils, ) butrequireth and injoyneth , willeth. Which willoi his he maketh known in and by his ^ord. Which is his revealed ^ill^ whereby he fheweth unco his people yvhat is good. Thefe are Coodvoorkj^ All thefe. And onlji thefe. As for other works which , ,- _j. - are devifed by men, be the pretence or inten- ^ "^ ' - tion never fo fpecious and fayr ^ yet having no warrant from the "^ord, they cannot be called goodworkj, much lefs being diredly or indireSly contrarie to it. That ad of the Peoples which Saul pleadeth by way of ex- cufeforhimfelf, iSam. 15.21. their refer- ving of the ffoil , Sheef and Oxen^ the chief of the things which fliould have been utterly deftroyed , to facrifice them unto the Lord in Gilgal^ it had a very fair and fpetious pre- tence with it, feeming to favourof agreS deal of piety, but what faith ^S'^T^^i^r/ to it in the 2^2 theRedeeffiedoftheLord the next verfe, v. 22. And SamHelfaid^ Hath the Lord as great delight in burnt offerings ^and facrifices, as inobejingthe voice of the Lord> Behoid^to ohej it better thanfacrificer\ God ba- ving commanded that all thofe things (hould be deftroyed, they tranfgreffing of that com- mand, whatever their pretence or intention was, this was a Capital fin in them, and pro- ved 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 verfe fol- lowing, V. 2S. Beeaufe thou haB rejected the Tford of the Lord , he hath alfo rejeBedthee for being King.'] Good mrkj are only fuch as God willeth and requireth. As for other works, how promifing fo ever, they are but vatn Tvorkj' Such are Traditions and humane m- ventions in the worfhip and fervice of God. Jn vain do they -mr/bip me, teaching for doBrins the commandementsof men (fo our Saviour z\r teth that Text of the Prophet Ifai Math.i S-9- And Saint Peter fpeakingof thatcourfe and manner of living which the Jews in his time had received by tradition from their fathers : he calleth it>>i«ritiot'«F«trfi)?i, a vain conv erf at*- en. Good works 2iYei\Jich, all and only fuch as have warrant from the word. AoTMl work< Now thefe ^ood rvorksztQ of divers kinds.Some orSvcTfc J«>^W,others Otward. Jnward^in thtHeart & kind& mind, good thoughts. 0/*f7?^/ being hcretobclookcdupon in the latitude, thclar- gcft extent of it. ^^^ And again thefc good workj. of all cbefe kinds they are reducible to two heads -, even J^q j^^^g^*^** . thofe two which onr Saviour himfelfreduceth Holinefsand thcmto^Math, 22. 37, 39. Where he Epi- RightcoufncfsJ tomizeth , givech us the fum of the Law in thofe two comprchenfive Commanderaents, Thou Jhalt love the Lord thj God, &c. Jnd thy Neighbour m thy felf. On thefe two Com-- nfandemertts hang all the Law and the Prophets, Two general heads,und€r which are compre- hended all thofe rcfpe(fls and duties which Chriftians do ow and are to perform to the one and to the other, Firft, duties towards God, whom they are to. honour in their thoughts , words , Anions , works oiHolinejfe duties of the fir^ Table ; Then towards their Neighbour , to whom they are to v;ifh well , and do well, doing all good offices unto them , as they have ability and opportunity, in refe- ren#e to their Lives ^ Liberties^ Eftates, good names\ Bodies, Souls ^ works of Righteonfmjfe and mercy ^ duties of iht feccnd Table, But I (hall not go about to reckon up particulars , which are many. So are evill works-^ for the kinds of them they are many , even all (infull thoughts , words, and A<^ions. And fo is it with good worlC^'':, To which , all which , thofe who are Chrifts peculiar people^ Redee- med and Purified, Juftiiied and Sandified by him, are fsrioufly devoted. Not to dwell any longer upon the Dodri- nal part •, That which I ayxn at, being chiefly Application. Which let it be dircSed ( in the i place ) by 22 4 the Redeemed of the Lord by way of ConviUion, If this be the ^^/Z- ficatioft of thofe who belong unto Chrift ,thefl may it hence be concluded againft many ,thac Difcrs coBvia- as yet they are none of this number , none of ccd not to be- jj^^f^ Peculiar ones , whom Chrift hath given longto ChriH. j^.^^^j^ ^^^ ^j^^ ^ ^^^ evidence is but too Slut nm teuen- clear. Their workj tcftifie againft them, or ac tur ferhftudii leaft do fiot teftifie for them, Thefe are the honorumoperum things which our Saviour faith teftified of him, lR.'/.r. his good works. The workj which J do in my non effe in n«- J^thers name^they bear wttnefje ofme^ Jon. i o. mero eorum 1 5 • they (hewed to whom he belonged, decl a- quosCbriftut red him to be what he was , the Sen of God. fitfrnne rede- ^nd fo they do of every m2Ln,The tree is k^own Obferv.^^a' ^J ^^ /^^''^-^ v^^ith our Svi\o\xx)Math. 12.33. Text. * And fo are men by their works, I0 thcmfelves by their thonghtSy the workings of their hearts To o^Wx by their jj'^Tr^/ and AEtianss known what they arc , and to whom they belong. Barren trees whether to C/7W/ or ^J^fi^^. What? are you noneofchrifts^'*^^^^ Trees , bearing no good fruit? furely planting. you are none of Chrifts planting. Every plant that abideth in himjbringethforth mmh fruity Joh. 15.5. And what, have you none of this fruit? have you no good works to fpeak for you.? I mean to fpeak to the World and your own confciences , fo as to evidence the truth of yourfaith^ never reckon your felves' in the number of true beleevers. For this Saint James fpeaketh fully and exprefly in that Known place, 'jam. 2. Where ne (hew- cth how faith without workj is but a mock- faith , a dead faith. Faith if it have not y^V^kj is dead being alone, v. 17. Being nhne Xealonf of good vpdrhf^ ^aj alone, ^a-^'Mihy by it felf, not being ac^ companyed with good works, works of Holi- nefs and Rightcoufnefs, which are the infe- parable companions of a true juftifying faith, it cannot be a true living faith. Which if it true faltH i were, it would be a working faith. So Faiil working faitW^ defcribeth it, Gal, '^6, Faith ^ivgrking by love% '£>if rtf/xgri/i which word being taken Pajpvelj[ ( as it properly fignifieth ) it imports a faith aduated by love, thereby quickned and mo- ved to the doing of good works •, or AHive^ Ij fas it is commonly underftoodj it denotes an adive , operative faith , which putteth forth and fheweth it felf in the exercifes of love, love to God, love to his Saints, in doing of good works, works oi Piety 2ind Charity. Hereby faith fheweth it felf to be a true living faith. So doth the Bedy ^hy the Operations of it, it (heweth it felf to be a living body. And io doth faith (hew it felf to be a living faith, by its works, which are Indicativa fidei, I rvill Jhevp thee my faith by my workj (faith St, lames). Jam. 1 2. 1 8. No fuch fure and certain token of a true laving juAifying faith, as an uniform, impartial, and univerfal obedience. Which, where it is not in an unfeigned defire and en- deavour, it is a clear evidence of a dead faith. As the body without the fffirit ps dead^ fo faith without w6rkj is deadalfo(io that Apoftle there* clofeth up that Chapter) Jarrj. 2.26. As the body without the spirit ^ To ^, there can be no life •, heath being, though not a Caufe, yet an Indication of it. And fo where faith doth not breath forth and fhew it felf by good works, the evidence is plain it is no other but a dead faith, c^t:.^r« f-M, Which in the fear of God kt it be brought not to be tru- home to you who reckon your leives in the ftcdro» number of true believers, putting yoiir con- fidence in Chrili, hoping that as you are Re- deemed, fo you (hall be laved by and through faith. What ? is this your faith, ^^f/ folita- ria^ a folitary faith ,pf^^ a/cne, having no good works to attend it f do not think that Chritl will ever own you for his. True it is, it is not for your works fake that he will own and accept you , but he will not do it without them. Evil workers But what then (hall we fay to thofe evil BoneofChrifts^^^r^fy.^^ whole works teftifie againft them, people. fhewing to whom they belong ? Goodrporkj they have none to fpeak for them, but evil ones too many to fpeak againft them. Being fuch as our Apoftle fpeaketh of in the laft verfeof the Chapter fore-going. Tit. 1. 16. Snch as frofejfe that they kno^ Cody but in XealoHS of good wor^. ^^ Ivor kj they deny him, being abominable, and di[4, obedient , and to every good work^ reprobate J Such as it may be give over themfelves mto all iafcivioufnejfe ^ totvork^all uncle annexe mth greedinefe (as he faith of ihe impure Ccn^ tiles) Eph,j\., 19. working the -^orkj cf th^ flefi • which what they are, we may learn from the fame Apoftle, who giveth us a bed- roll of them , Gal. 5. 19,20,21. Now the works of the fie jh are manifefl^ i^hich are thcfe'^ 'Adultery , Fornication ^ '&c. And are noE thefe the works which foma , and too many who bear the names of ChriAians; are given over to? Evil works, which they hve and he in, and make a trade of. A plain evi->. dence that whatever acquaintance they may take of Jefus Chriil, caihng hirr. their Savi- our , yet they are in truth Grangers ro h'ni. It is that which Fatd faith of his CoUffa^ns be-^ fore their converiion, Col. 1.21, They were then alienated^ and enemies in thir minds by wicked work/. And furely fo are all they wh(f are .workers of iniquity. Giving themfelves over unto wicked works, to the pradice of them, whatever their profeflion be, this theic pradice fheweth that they have no true ac- quaintance with God and Jefus Chrift. They are alienated from him, and enemies to him.. So as whatever acquaintance they may take of him (as I faid) he will take none o£ them^ Depart from me all ye workers of iniquity, Tha0 is the anfwer which the Mafier of the honfs giveth unto fome who would tak€ acquaint^^ ance of hira^^ as you have it Luk^ r 3 ,26, We i»8 the Kedeentedof the Lord have eaten (fay they) anai drank, in thy fre^ fence ^ and thou haft taught in our ftreets Cthey had had familiar acquaintance with him) But hejhailfay to them (as it followeth^ Jtelljou^ J know yon not whence you are, Vepart from tneall ye Workers of iniquity 7\ Workers of ini- quity, iiich as make a trade of fin, living in the pradice of ir, ( for fuch are properly 'EjyoiTBtf 1»5 dJ\tKi(tSy not every one that falleth into fin, but fuch as Uve in a courfc of fin ^ they are workers of iniquity. And being fiich, whatever oiftward vilible communion they have had with Chrift in his Ordinances-, in his Word and Sacraments, yet let not them think that he will own them for his another day. No, thofe that are Chrift?, are fuch as have their Confciences purged from dead works to ferve the living God (as the Apoftle defcribeth them^ Heif' 914. From dead ^orkj, that is, finful works, which are fitly fo called, WKpii hy^* in as much as they naturally proceed *from a man that is fpiritually dead, and make him that doth them lyable unto death. From fuch works true believers have their coufcien- ces purged, being freed, as from tht guiit, fo from the habit 2ind power of them-, fo as hence- forth they do not jerve fin, which fometimes they did. God be thanked that ye were the fer- vants of fin (faith Paul of his believing Rom mans) Rom. 6. 17. Such they were before their converfion, but not fuch now. Now they fcrved another Mafter. From the time that they came to obey that form of do6irine which had hen delivered unto them, to receive and Zealous of good tforJ^. 3^3 imbrace the dodrinc of the Gofpel, now being freed from ftnne , tky became the fervants ef righteoufne^e ( as it there folio weth , v. 1 8.) And fo is it with all thofe who truly be- lieve on Jefus Chrift , and are juftiiied and fandifiedbyhim, they donowferve the li- ving God, working his works, the rverkj of God (as they call good works, John 6. 28.) With their minds ferving the La^ of God (as Fanl faith of himfelf, Kom, 7. laft.) However fometimes the p/h, the corruption of theic nature carryeth them another way , to the ferving of the La\\> of fin (of which he there complaineth) even as a ftrong wind drives the veflel againft the Tides and llreames^ yet the bent and inclination of their hearts is towards the Lavp of their God. They are ferioufly addidcd, and conftantly inclined unto good morkj. And fo fee that it be with every of us* Are Vfe 2: ' we fuch as lay claim to an intereft in Chrift, Believers cx- and expcd to receive any benefit by his death? '^p^ed to have fee that we be fuch as have a regard to go^d^Q^l^/oi^i} Tvorkjj fo as to fee upon the ferious and con*- '^ fcionable pradice thereof. Obj, But happily may fome fay , what q^: need this be preffcd- upon Chriftians ? for chrift hath ^ whom Chrift hath wrought whatever is wrought what needful, fo as there is no more required from »s needful for them in order to their Jufiifieation and ^ - Salvation^ but onely to believe on his name. This is the Commandement (faith St lohn) that wejbould believe on the name of his Soft IefH4 Chrilf^ i John 3.23. And when the Q^ laylor §30 Ithe Redeemed of the Lord Jaylor demanded of Taul and Silas , Sirs^ i^h^.t mnJJ- 1 do to be faved ^ they return him no other anfwer but this, Bdkve on the Lord Jiftii Chrifiyar.dthoHjh.ilt be [aved^ Ads i6. 30, 31. noG making any mention of good ■^orkj. And our Saviour himfelf makcth this the onely condition of obtaining eternal life, Johi^ 3.14,15. Js Mofes lift up theferpent in the H'iUemejfe^ fp muft the Son of man be lift Tip, That who/over believeth on him fljould not ferljh, but have eternal life. And again in the verfe following, Godfo loved the world^ that he gave his onely begotten Son^ that rphofoever believeth on him Jhould not peri/hj but have ever- Ufiing life^ v. 1 6. And again, v. laft. He that believeth on the Son hath everlafling life. So then, what need is there of works > ^An[w ^^^' ^^ ^^^^ ^^^ Anfwer is obvious, i . True Needful ig s ^^ ^^ Chrift hath wrought whatever is needful meritorious for his Eled: People in a mnitoriom way^ ha- V'ay. Xing fulfilled the righteoptfnejje of the Law for th.m. So much we may learn from the Apo- ftle, Rom. 8. 4. where he fecteth forth this as one end wherefore God Tent and gave his Son, That the righteoufncjfc of the Law might be fulfilled in //-/.] The righteoufnejfe of the Law^ t/);tet:«;jixat7Si'o/^«f, th'at which the Law re- quireth to the making of a man righteous be- • -• fore God, might be fulfilled inm. 'Evn^tfy not by us, but in us, vi^, by the imputation of Chrifls obedience unto us. By this mcanes ^ J. come believers to ftand as righteous before freerfroin^d^. ^^^ i V^ ^^.^ ^^^^Y "^^ hereby freed from the Eedicnccofihc ablli^tion of the Law, However from the Law, --.- *—■"•' ^ - V v:./7ri i;,-v-:-\ Cnrfe XealoHSofgoodn?orJ{f. 231 Ctirfe and rigorous exaBion of it they arei yet not fo from the oif ligation. But the rather they are hereby engaged to it the more by this Example which Chrift hath given them. What St. Peter faith of the Pajjive obedience of Chrift, I Fet. 2.21. Chrifi fuffered for us^ leaving us an example^ that we Jhould follow his Jleps^ being ready to fuffer for him, as he did for us, we may fay the fame of his AUive 0- bedience, his obferving the Law in fo ftrid a manner. This did he, leaving us an example, that we fhonld follow his fteps. And this do we. Herein follow him, though it be as Af- canius the child is faid to do JEneas his father, baud pafpbm dqms^ not with a likeftrideor pace* This is not to be expeded from the holieft men upon earth , that they fhould follow Chrift , fulfilling the Law as he did. Yet this they are to endeavour, to walk ex- adly, iii'tKfQi'^dipHv, to go up to the top of every Commandemcnt (as before I expound- ed theApofties 'A/.ei^ai.) And this do we 5 Applying (Jnclinin(r) our hearts to (j^erform^ fulfil the fiatHtes of our God ( as David faith he did, PfaLi 1 9. 1 12. J Serio.ufly defiring k, vigoroufly endeavouring it. This is an Evangelical fulfilling of the Law, which by way of duty to their God is required from all true believers. Fear God, and keep his Com- mandements, for this is the whole duty of man^ Eccle'f. 12. 13. Thus then Chriftians are Bot taken off from the pradice of good ■works by what ever Chrift hath done for them, 0^4 4^f' 2. ^2 The Redeemed of the Lord l^ahh alone >^«/. 2. Neither ( in the fecond place Jisic c^nnQt }\i(\i(ic, faith alone that can juftipe and fave them. In the clearing of which, that known diftindion will be ufefull , of tides fola and fditaria , faith onljf^ and faith atone. True it is, it is faith only that Ju[lifieth,which it doth not qua Fides as faithy as a work^,(^3iS Arminim would have it) but as an Inftrtiment laying hold upon Chrift, and applying his Merit , bywhictLwe are juftified. But noiFaith alone, not a naked faith, faith without works, which (as I have already (hown you from Saint James )is no o- thcr but a ^f/?^, a mock- faith , no true faith. And lo, not being able to jultiHe it felf, much lefs can it juftifie the perfon in whom it is. Jpaith ypuhoHt workj jufiifieth not. ^m» i\ V. 5» Ob], No f what fay we then to that obvi- E}^^' ousTextof the Apoftles, 7?o?;?/4. 5. Where be feemeth exprefly to determine the contra- ry. To him that workfth net , hut heleeveth on him that juflifeth the ungodly J'3 is j ait h is conn- f:d for right eofifnejfe . Anf. To this the Anfwer is foon returned. True it is, faith is counted for righoeoufnejje to fucb a one as worksth not , viz. upon fuch an account , as Ipokirtg to be juftified and faved ty his works. In iuch a way the true belee- -ver renouncech works , not placing any affi- ance or confidence in thcm,knowing that he is not able to perform the condition which the Law requireth-, And therefore putteth him- felf upon another way, for the obtaining of Juftification and Salvation, which is through fi^ith in Jefus Chrift. In the mean time noc ■■■'■■ re- Zealous of good Topor^. 235 Ttnouncmg workjy 2iS to the fradke of them in way of obedience unto God ^ without which a man can neither be JuOified,nor faved. Upon this account it is that Saint James joins -workj together mth faith in the bufinefs o^fuftifica- tion , in that known Text,(cauflefly ftumbled at by fome, even to the rejection of the whole Epiftle) fam, 2. 24. Te fee then how that by works a man isjufiifiedy and not by faith only. Not that works have any proper efficiencie in, or infifience upoii the work of juftification , which is proper unto faith,as the only Caufal Infirument therein , applying Chrift with his merits unto the Soul: But they are necefTa- rie attendants upon , and infcparable com- panions to that faith which purifieth , which muft be a Vcorking faith , v'nii mfyKiAii'n(sis the Apoftle calleth it in that Text foiecicedjCJ^/. 5.6. An Energetical,^no^C'' racive , working faith , a faith working by love , {hewing it felf in a ready performance of all offices and duties both to God and man. And therefore ( to go on with the Exhor- Good works tation propounded , let not any of us content^ow ncccffary. our felves with fuch a faith , a lolitarie faith , jaith alone. But withall, have a regard unto ll"^fflriaJd^* works, good workj ^ which are no lefsnecef-j^^^y^^^^/^^ farie unto falvation,(or, if we will fpeak xnotttm infalvan-, \ warily , (as fome advife us to do Jin falvandis dkCfic enim in thofe that are to be faved Jthan faith itk\^t^f^^^^^*^\. is. It it is but a flander, and a groundlcffe ^;,^f j^ ^g one, which they of the Church of Rome caft fjrf,n. Catcch. upgn thofe of the Frotefiant , Reformed Re-x^jii. ^ 34 Tha Redeemed of the Lord iigion , thattlieycryup/^/r^,decryingwori^/, txtrh ftdtum at leaft not regarding, but flighting them,not f^fiificauonit looking upon them as in any kind neceffarle, Top!'lttk' ^^^^ ^^^^^ "^^^^ morefalfef iV^ceJJ^irwwe Inagnifics^Tom-^^^'^ ^^^'^ ^^ ^^S Howcver not as thcy do , mendare, t,Lu- who look upon them ^s-meritoriom caafesol Cher. falvation yet upon a divers account, as '• L Nectjfj:ape fracrpti, in regard of Gods G 'cf^Com^ command^ which requireth thenrat the hands mand. ^^ ^^^ perpie. Thn bafl commanded m to 2. k^e]if thy pr^rfpr^ /^f%^»r/y,pr. 1 1 9. 4. As Goncomi- 2. Necefitate PrdfentU , as necefTarie con- tan:s of faith, comitants of faith, without which a man can- As the^way ^^^ ^^ i^^^ ^V^^ ^"^ ^^"^^^^ and means lea- 3 • N^c^ffitate Medii, as a neceflary ?we^;/^ ding CO falvati- to bring men to falvation^ ViaadRegnnm, on. though not Caufa regnandi , ( as Bernard rightly )though not the caafe of reigning , yet xhtnfitj to the Kingdome, 4. 4. Neceflarie as to a mansfelf^ for the Ascvidcoccs jufilfylngofhisfaith^zndafffiring his eleSiion , Eleftion. Ferfoti , wi?rj^.f jjifiifie faith , evidence it to a mansfdfto be a tru# lively faith. Asa man by feeling his pulfe beat regularly, he knoweth that his vicals are found, fo by the working of his faith he taketb notice that it is a true fattll. AniaJIaring his eleUlon., Give diligcn cc (f^ich Saini Peter)to m;ikejoHr Calling and £- hU:Wa fure^ 2 ?et. i. 10. And how (hall this be done ? Why , // ye do thefe things )e Jhall nt verfall •, thofe things which before he had fpoken of,'z//^. Adding to faith virtue , v. $* meaning moral vircue?, as Jafiice, and Tem^ forane% ZealoHJ of good worh^. ^3$ foTAnce^'dXiA C^^r/^jf of which be fpeaketh af- terwards,)as alfo Godlinefs^ and fo indeavou^ to perform all offices and Duties to God and Man. So doing, hereby may Chriftians be affuredof their EleBion , and fo confequent- ly of their falvation , that they are in a ftate of grace, and (hall never fall from it. 5. And fo again, neceffarie in regard of o- thers'^^ottho, Vciming of ibme. Upon this $. ground Peter requires vpives to be ohedient to In regard cf their Husbands, to do their duties unto them , °^J^[* ^ ® f/74f (faith he) if any obey not the word (being as ^^^^ ^ yet unbelievers) ^^f J alfo may without the Vcord be won by the convtrfation of the wives, i Pet. he 3. 1. Andinthe Chapter foregoing,-!^. 12. requireth the beleevers to whom he writeth , that they fhould have their converfation honefh among the Gentiles^ that where as (With hcjthej fpeak^ againfi yon as evil doers , they may by your good workj which they fhall beheld^ glorifie God in- the day of vifitation • when God (hall in mercie vifit them, calling them to the fel- lowfhip of the Gofpel. Thus fometimes un- believers are won to a loving and liking of Gods Religion by beholding thofe who make a profeffion thereof to walk anfwerabie to that profeffion, {mngfoberly^ righteoftjly^^nd God- And as fome may be won , fo others may l>^ - - confirmed hereby , who otherwife might be Confirmm^ of offended and fcandalized, and brought out of °^ ^"* love and liking with that Religion whereof Ihey fe€nofrait,sin the Profeffors of it. 23^ The Redeemed of the Lord . . However, the mouths of wicked men fliall jiwmhs of ^ hereby be flopped , and themfelves afhamed. 'jnckedmcn. HavingagoodConfcience f faith the fame A- poftle Saint Teter) that vphereas they fpeak. evil ofyoMy as of evil doers, they may he afhamed that falflj accufe jour good converfation in Chrifi^ I Chriftians ex- Pet. 3. 1 6. hortcd to be In thefe and many other refpedts we look- fcrious about upon good workj^ not only as expedient^ but good works. ])!ece^arie. And fo looking upon them , let all of us ferioufly fet about them* Being hea* rers of the Law^ be we doers of it. Not the hearers of the Law, are jufi before God^ but the doers of the Lawjhallbe jufiifiedfa thtApO' ftle tells the fews who looked for falvation by the L^Vi'yKomA. 13. It wa$ not their kj^ow ing but their doing that could benefit them in that way. And fo is it with Chriftians , who look for falvation by Chrift. It is not their Knowledge and Profejpon, but their Prafiice , muft 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(i^ii\\ Saint lames )Jam. i, 22, Not every one that faith unto me , Lord^ Lord^ fhall enter iuto the Kingdom of heaven , but he that doth the will of my Fa/her "^hich is in he a" •z/f»,(faith our Saviour ) Math. 7. 2i» Not c very one that taketh slcquaintance of Chrift , profeilinghimfelftobehis Difciple-, and to look for falvation through him , but fuch as bring forth the fruits of true Sand:ification,and new obedience,indeavouringto do what both Law and Gofpiel requircth, They, and only Zealous of good tporkf. 237 they can look for falvatiorif ^ ^ ghiefl* But rvhdt good ^orkj Jhall m do in ^r^^ -i order hereuntof JJ^J"?^ ^ An[, That was tnc'queltion which the Rh- donc,andhow5 ler put to o\xt Saviour^ Math. 19. 16. Good jinf, -^ Mafter (^hiih hcjivhat good thing Jhall I do ^ that I may inherit eternal life? But this he propounded in a Pharifaical way , with a wrong intention , dreaming of a merit of "^orkj- But let the thought hereof be abando- ned by all Chrift ians who propound the like queiUon, And then I (hall return Anfwer to it, as in part I have already done, giving you fomc ufefull diredions concerning what workj you are to do , and how you are to do them. I. Good works to be performed by Chri- P^^- ^- ftians are (as I have faid) allfuch works asGod ^^q^,^^^. t equireth in his wor d ;K\\tt\\tt inlh^ La^ ^ ox ^^^Yi, Gofpel. All which Chriftians are to have an eye and regard unto^ fo as not willing to over look or negleft any of them. Such was Da- "vids obedience, /TZr/?// not be ajhamed(kkh ht) whilefi I have refpeSl unto thy commandements^ Pfal. 1 19. 6. And the like we read of Zacha- rie and Elizabeth^They were both righteous be^ fore God , walking in the Commandements of the Lord , blamelejs, Luk. 1.6. Andfuch muft the obedience of a Chriftian be, an uni^ verfal obedience ^iuck in defire and indeavour , fo as not willingly to balk or negleft any com- mandement. That Ruler whicn we fpeak of, how ftrift foever he had been ^ashe faid of himfclf) in obferving of the reft of the Com- • < tnand^mcncs^ yet withdrawing his obedience T^he Redeemed of the Lord to that one, which our Saviour, for Probation or conviftion fake,propounded unto him,that he fhould^o and fell all that he had , and give ittothefoor^ he thereby (hewed himfelftobe HO better than an Hypocrite, And fo do they who pick and choofe their Duties , yeelding a partial refped to the Law of God, obeying in feme things, not in other. For which that ofSaint7/«wfj isexprefs, lam.i.io. Who- foeverjball l^eef the whole Law , and jet offend in one pointy he ts q^uilty of all. Suppofe a man fo exa<^ as that he (hould ftridly obferve the whole Laws, except only in fome one particu- lar therein required, or forbidden, yet allow- ing himfelf in that one particular breach of it, that declareth him not to be , what he would be thought , a righteous perfon. That gene- ral Maxim holdeth true in this cafe , A qua-' tenm ad omne. He that yeeldeth obedience to one Commandementjbecaufe it is a command of God, upon that account will yeeld the like obedience to all. And this are Chriftians to do. And this, being fincere, they will do. Be- ing fuch as arc truly Sanciified , now ( as the Apoftle faith J iheyzvc prepared to every good '^ork^ , 2 Tim. 2. 2. Ready to do what ever their God requireth fromt hem. And fuch fee that your obedience be^Cas to dcfire and indea- vour Jan Vniverfal obedience-^ doing that, all that , which the Lord requifeth in his word. Here is the Matter of good works, which Chriftians are to have an eye at in the firft place, a. And Chen (fecondly) have an eye to the Ordtr ZealoHJ of gocd works. 239 /Jrderfivik looking at the more rreightj duties. X)ir, 2. It was that which our Saviour chargeth upon Good works the F/7^ri/>e/,denouncing a woe againfl them to be done in forit,^^f. 23. 23. ^oe ufftojoft fcribes and^'^^^^^^^^^* Pharifes hyfocrites^forjefaj tithe of Mint^and Annife^and Cumin ^ and have omitted the Kveightier things of the Law , Judgment^ Mer-^ cie. Faith. To be carefull in fmall matters , but regardleffe in thofe of greater impor- tance is a fure fign of an Hypocrite, Not but that thefe things alfo are to be regarded, !r/7f/e things ought ye to have done ( faith our Saviour there to themj^z/f not to leave the other undone. Thofe' 7«' /8fltjt/T8frf 7f^^>«5the weightier things of the Law , duties of greateft importance , Chriftians muft have an eye at in the firft place Not flighting, not negleAing them however. Yea and if it happen that there be any com- petition , thefe are to have the precedence. Tirft look at the more weighty duties, prefer- ring them. 3 . Doing thefe works in a right Or^er,thzt Bir. ^. ^ they may be truly good works, fee that they Out of a righi be done out of a right Principle yiz, a three- ^ rin«pl« _^ fold Principle, o^Faith,2nd Lave^ and Obedi- ence, 1. Oi Faith, without which the Apoftle -. '• tells us it is impojfible to fleafe God, Heb. 11.6.^' *^^"* Faith, as concerning the i^erJ^which we doe, that it is a thing required by God, agreeable to his mind and will , of which the Apoftle fpeaks, Rm. 14. v. laft,w here he concludes, Tphatfoever is not of faith is fin. What-foever is done though the thingrit fclf be indifferent i40 theRedeefHedofihe Lord. or good,yet being done with a wavering con- , fcience, without afliarance that the work is in it felf well-plcafing to God, and that it hath good warrant from the Word , it is fin in him that doth it ; fo alfo concerning Gods acceptation of our perfons and fervices, that he doth and will accept whatever we do in the name of Chrift. Out of fuch a Principle did the Patriarchs do thofe works for which they are commended, Hek 1 1 . What they did they did it tfl^tiy in faith, by faitK 2^ 2. Of Love. In this fenfc fee that Faith Q^ tovcl ypork^ by love. What we are fure to be agree- able to the mind and will of God, do it out of Love •, Love to God •, I ^ill love thee, O Lord (faith David ) Tfal. i8. i. And love to his Law ^ O how do I love thy Law ? (faith he) Tfal. 1 19.97. Love to his Tefiimomes •, / love thy Teftimonies^ v, 119. Love to his Comman- dements and Precepts •, Hove thy Comtnande- ments above gold, yea above fnegold^v. 127. . . Conpder how J love thy Precepts, Y, 159. And out of this love keep and obferve them • My foul hath kspt thy Tefti?nomes^ and Hove them^ exceedingly .^ v. 1 67. And thus alfo what du- ties we do unto our Neighbour^ do them out of love, Thoufhalt love thy Neighbour as thy felf. Thus what good works we do, do them out of a right Principle of Faith and Love, %l 3. And (Thirdly) Obedience, Not out of Obedience, any by and finifter refpedis, but in way of O- bedience unto God. So did Abraham' when he w^nt out to feek a Country , which he knew not where to gnd ^ yet bj Faith he or Tycaloftf of goodii>ori^i %t hyed (faith the Text j Heh.ii.\^. So doe ' we, taking notice what God would have u$ td * do now, not {landing to confult with flejh and * ^/o in whatever W6rk5^ R they ^4* The 'Redeemed of the Lord they do, whatever duties ihey perform, ftill do all with an eye to God, Jetting the Lord 4il^aies befqre them (as David faith he did, ffal, 1 6.8. ) fo walking before him in uf right* «tfj(?and(incerity, which he requireth ^^r4- hajnto^o^Gen. 17. i. And \^\\k\\ Hezaekiah faith he had done, Ifa. 38. 3. Here are the Frinciples out of which we are to ad: in do- ing of good works, faith , Leve , Obedi- ence, 4. Then (in the Fourth place) have a re* gard alfo to the Manner , that doing good works , wc do them Willingly and Con- ftantlj. I. 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. Do- ing them out of a Principle of love, do them millingly. Thus Fad would have Fhilemon to do what he required from him. Not as of necejpty, but willinglj, Philem.-z/. 14. And thus Peter requires Minifiers to do the work of their Miniltery, i Pet, 5. 2. 3€ed the flocks of God which is among you^ &c. N'^by con- ftraint, hut "Willingly : Mh * va>K«r»r3?A' mtf-i- •ff. And thus are Chriftians to perform what duties they do, as to God, fo to Man. Not grudgingly, but willingly. It is the Teftimo- ny which Paul givcth to the Churches of Ma- cedonia, fpeaking of their charitable contri- butions, 2 Cor. 8.3. / bear them record (faith he) that to their fower^^yea fknd beyond their fowtr^ Zealot of good rvorjq . i94l fotvtry thej Tvere rpilling of themf elves. And fo {hould Chriftians be to every good work 5 to works , as of ftiftice , fo of Charity anq Ji^ercy. Every man avcording as he furfofeth in his heart ^fo let him give^ not grtidgingb ^ or. of necejfitie^ (io Paul advifeth his Cortnthi' ansy in the Chaatet following) 2 Cor. 9.7. gi- ving a reafoh TO it. For ("faith ht) God Idveth a cheerful giver<. Grudged fervices ar^ not acceptable to meiXj much leis to God. // there hefirfi a filling and ready mind^ it is aC" cepted aceordingtothat amanhath flaith the fame Apoftle in that 2 Cor. 8. 12. Jit is fo with God^ who looketh more at the inward man^ th2Ln the outward '^ at the Heart, than either Tongue or Hand •, at ih^^Vill, than the Work* Who alfo will reward all, and onely fuch fer- vices as are fo performed; If I do this thin£ •willingly (faith he fpeaking of the work of his Miniftcry) I have a regard -^ butifagainft iny willy what is my reward then f i Cor. 9» 17,18. It is not the work or fervice it felf, be it what it will, that will render the doer of it acceptable unto God, and capabk of an et^r-r ' nal rewajpd from him, uniefs it be performed freely, willingly. And therefore let me herd do that to you, whi^h I find Titus reqnired to do to thofe under his charge, in the verfe next but one after my Text, Tit. 3'. i. -^iz. fut joH in mind to be ready to etery good Tvork. And among oth^r, kt ffie here r^cortinfiend Wotkei bj unto yOu ^orkf of mercy aud charity j which ^^^L^di are looked upon among the chief of good <^®"'«"«*^^ Ra? worb| 244 T^he Redeemed of the Lord works • and therefore fometimes peculiarly fo called. Thus we read of that good wo- man Dorc as ythat (he was/^// of good workj and almf'deeds which Jbe did, Ads 9. 36. And thus the Apoftle (hewing what is required of one that is to be accounted a widow indeed, fit for the fervicc of the Church, he faith (among other things) (he mull be on^fjipll reported of for good works, I Tim. 5. 10. And what arc thofe good works .? why, in the next words he explaines it, If Jhc have lodged fir angers ^ ffjhehave wajhed the Saints feet -^ if fie have relieved the affiled, 8>cc. T tick arc the wovki Works ofchi- ^[^i^h he calls peculiarly ^ood workj- And calkdTgood ^ ^^^ "^^ without good Reafon, in as much as works, and that Love, which is the fum of the La^, aad why. the n\}lls*^fuL, the fhlfiliing of it (as the Apo- file faith of it ^ Rom. 1 3 . i o. ) is in this way ex- preffed and {hewed forth. Now to thefe good Tf^orks be you excited. And "that fpecially you to whom God giverh ability for fuch Tvorkj, be you willing and ready to do them. That is the charge which Timothy is willed to hand to thofe that were Rich, i Tim.6, 1 7, 18. Charge them that he rich in this^orld^ &c. that they do good, that they he rich in good rporkj, ready to di^ribute, ready to commtini- cace. For fuch to give what they cannot with- hold, onely what is extorted from them by rates and taxes, and that againft their wills , this is not thank-worthy. What is this w^ done, let it be done readily, willingly. 2; And being willing with good works, be con- . Conft«iIy« fia^f in them , mot weary of them. This Tanl ZealoHJofgoodnorhj. H% \ Faul prefTeth npon his Galathlans , «s al(^ his Thejfalonlarts, Be not ^eary of weIl'doift^> Gal. 6.9. zThefT. 3.13. M>) i«)u«Ji«<7a7«, fainC not, give not over. Having fet upon a reli- gious courfe, hold on, be conftant in the du- ties of Piety and Charity. Working whilefi it is day (as ourSaviousfaith hcdid^ folong as life lafteth . 1 hey who were hired into the Vineyard , muft work till the E'ven. Thus have an eye to the Manner of doing good works. DiV. ^' 5. And laftly, have an eye to the End al- Xo a right 1 fo, that that be right and good, even the end, the gloryj Glory of God, This is the proper and chief of God. I end which a Chriftian (hould aym at in wha^ | ever he doth. So runs theApoftles diredi- t on, I Cor, 10. 3 1. Whatfoever ye do , do all \\ to the glory of God, To this end ferve good h works. Being filled with the fruits of righte^ ji ofifnejfe^ which are by lefus Chrifl ttnto the glo- >' ry and fraife of God^ Phil, i . 1 1 . This is finis ' operis, the end of the worl^ , let it be ^\{o finis operantis^ the end of the Wcri^fr. If any ma» ^; Minifitr (faith St. ftter) let him do it as of h the ability which God giveth, that Gad in all {] things may be glorified^ i Pet. 4. 1 1 . This is |' that which Chriftians (hould chiefly look at |] in all their Miniftrations, in ail the fcrvices f which they perform, as to God, fo to their Brethren, that God may be glorified in them and by them. . , ^^ Not but that there are alfo other fubordi- Chri(lianiBiay| natt ends, which a Chriftian in doing of good ^he ^''^co^^,"! works may have an eye at. Among other he pcncc^Sf Te- R ^ may ward. I 7^ theRedeemedofthe Lord may have an eye at himfelf^ fpecially at his eternal Reward in heaven. This had Mofis an eye at in his lufferings for Chrift, he had ^^^K therein di re IpeH: to the recompcnce of reward, |W*^7rodo(ri. ^^^^ J ^ ^^ ^^^ ^^^jy j.^ ^j^^^ temporal re- Mercedem ii' ward which the Lord had promifed to Jha- fm Abrahamo ham (as Grotms expounds it^ the land oJF frrniffmt Promife, the earthly Canaan, but the eternal f^rmiliam ^^^^^- ^"^ ^^^ ^^^^ "^^Y Chriftians in their excelUntew- g^^^ works which they do, they may have Grot, Awjot. an eye to their Uibttito^effU^ the Recompence bloc. ofKewardy which God hath promifed to fuch workers. And that both Tf^^^por/?/ and £ifr- nal rieward. Therefore is it that our Saviour propoundeth this as a motive unto them, to put them upon the practice of good work?, letting their reward before them. Love y our \Enemies(i^izh he) and do good^ and lend^ lookc ingfor nothing again^ and jour rcvrard Jhall be 'great ^ Luke 6. 3 5. And elfe where he tells u? that v;hofoever fhall do the lead office of love D'lfciple in the name of a Dijciple^ but give a CHpofccld -jT^/^fr unto him, he Jhall in no -wife iofe his reward^ Mat. 10. ;//^. This Chriftians inay,yeaand for their incouragemcnt ought,tQ iiave an eye at, as in their lufferings, fo in their doings for Chrift •, By patient eontinuance in well-doing, feckjng for Glory, and Honour^ and Immortalitie fas the Apoftle defcribeth the true believer} Rom. 2. 7. J/o4s glory to ' But the chief and main end which they arc feeycd in the to aym at, is the Qlory of God^ feeking that in ^l:t\ pUcc, not the firft: place.' Nbt the'iv own glory. This was vimgiorj^.' jj^g leavek which fowred whatever duties •ti;-c ZealoMofgoodnorhj. 247 or fervices the Fharijees performed. What they did, they did it in an ambitious way, out of vain-glory^ that they might befeen of mem and have glory from them. So our Saviour chargethit upon them, Mat. 6. v. 2. where alfo he tells his Auditors what they muft ex- ped: for fuch fcrl^iccs. Verily ("faith he) they have their reward^ Y. 2, •? , 1 6. All the reward they muft look for. They muft look for none from God. Now this let us abandon. Take heed that ye do not your Almstobe feenofmen^ fjlbat is our Saviours caveat in the firft v, there. Not feeking our felves, our otvn Glorie. This we may hear our bleffcd Saviour difclaiming^ Jfeek^ not mine own glorie ('faith he) John 8. 50. But the glory of his Father he did, the glorie of htm that fent him , as he intimates there in the Chapter tore-going, lohn 7. 18. And this let us in imitation of this our heaven- ly pattern feek after. In whatever w6do, ma- king this our Alfha and Omega^ our firft and laft. the chief of all our ay ms» that God may be glorified in us and by us. This was Pauls main defign, in whatever he did, or fuffered, that God might he glorified in him, whether by life or death (as be telleth his Philippians^ c. i. V. 20. And this let us make the main end of all our good works, that God (as I fay) may be glorified in us and by us. Let your light fo fhine before men^ that they may fee your good . Tporf^^ and glorifie ionr Father which is in he A" ven (faith i>ur Saviour to his Difciples) Mat. 5.16. Let your light Jhine."] Manifcft your inward graces by your outward aftions,which R4 arc S48 Th^Kedeemedofthe Lord - areas hcAms from che Sun. [^Sh'me before men] who cannot judge of your hearcs but by your deeds. [T hilt the ji may fee your good worlds f\ not onely hear your words, but behold your . works [j^^^ A ^i'orifie \0Hr Father which it - in heaven^ And lee this be the maindefign ©t eve y of us, in whatever works we doe, that God may ht glorified in w, as VahI faith be was m huu, GaL i. lall- . So doing, now jdouSt noctut our works (hal be acceptable to God, and profitable to our felves^ ©f which more hereafter in the laft particular, to which 1 now come. ? Artie ^^^ Modtu^ the inward y/jff how that being a Ict^ born and brcdj Xeahtu of good worJ^. 949 bred, and taught according to the manner of the Fathers^ 1 yvas (faith be) z^ealons towards Gedj as jt aU are thu day. Such were they under the Law. And fuch Chriftiam ought to be under the Gojpel-^ though not in the fame way, yet^f/crx ftill. Not kjj^cdd, nor yec tefid and %kepparm in their Religion , but z^ea- Uiis* That is the Charge which the Son $f man giveth to hike warm Laodicea, Rev. 3.19. Be z,ealoHs,^n\^(roi>i which if (he were not, he threatens lofpew her out of his mouth. Thus . Oitift will own none for his people but fuch as are zealous, §lueli And "therein z^ealous ? ^uef. Anf. Why, generally, in fomwhat that is whcrtUi'to good. It is good (faith the Apoftk J to be z^a- be zcaloos, louflj ajfeEled alwaies in a good things Gal. 4. Aftf. 18. 'ErscaAw. Zeal, in it felf (as it is with Generally, 'm Ajfe^ionsmd Fajfions, whereof ^^^/ is onely a good wtttcr. the Intenfion, theheightning of themj it is vox media, indifferent •, fo as it may be taken cither in ^00^ or had part, according to the nature of the Obje[l, or matter whereabout it is exercifed. So much we may take notice of from that Apoftle 5, who, as he there minds us of a good z^ai, fo in the Chapter following he tells us of an evil one ^ G4/.5.20. where fpeak- ing oi the works of the flejh , among other he jreckons this for one, Emulations, Ziaoi, Zealsy inordinate heats and contentions about mat- ters not fit for Chriftians to contend abour. -Thusthen there is a double zeal^ Spirit us & Carnis^ the one a fruit of the *y;/m, the other oir^^Fle^i z[firity.al^ 2i carnal zeal. It is '^' ^ the 95® The Redeemed of the Lord the former of thefe wc have to deal with, a JpiritHal :ceal. Which , as it is proper, foic ought to hQ common to thofe chat are Girifts- They mull be zcaIohs in a ^ood wAjfy in a good matter. This in the (/f ^ffr/i/. In Ptrticular. In Particular, the good things whereabout they arc to be lealous, may be reduced to cwa heads, either Gifts, or Workj •, that they may receive the one , that they may ad the o- ther. I. I. Tor Gifts. This the Apoftlecalleth for for Gifts. I Cor. 14. i. Deftre fpiritual Gifts. Zn^Sn^ (faith the Original) be zealous of them, ear-r ■ neftly coveting them. So we find the fame word elfwhere more fully and fitly rendered. Cap. 1 2. V. laft of the fame Epiftle, where we meet again with the fame Injundion. Covep * ear neftly the be ft gifts. Witli fuch earneft- nefs ot affcdion are Chriftians to feek after fpiritual Graces and Gifts. Graces , which may be beneficial to themfelves ^ (7i/ifj,where- by they may edifie others ^ defire them with zeal and holy emulation. Work * ^" ^"^ ^^ Gifts, fo Works. As to Receive^ fo to Dne. This the Text points at. A people z^ealoHS of good rporkj, Z>ia»t*m' KoAwr lyv^f. Sechatorim honorttm operum -, fo the Vulgar Latin renders it, A people that are ft Hovers of food^orkj. A truth. Such Chrifts people muft e. Followers of that which is good fas St. Pe^ , ter hath it) i Vet. 3.13. Mift>j7ai, Imitators (as . that word properly fignifieth.) Imitating and r following of God. Be ye followers of God, Eph. 5. 1. VUtJi^h\ Imitating him > in doing good Zealotuofgoodtporl^. 251 good unto all. Thus ought Chriftians to be 7cal imports \ folloroers of good ^orkj> Followers after Chart- «« intcnfc Af^ iy, I Cor. 14. 1. *"^»^- I But the word in the Text imports more, j;^^^, fj„^,4f( SnKorh z^ealoas of good rvorkj. Giving M^lochryfofi^utnon \ take noticefas Chrjfoftom well obfervcs upon/?»»l>(»«^^oj«- I it ) that it is not fufficient for Chriftians to do ^^^^^^^f^ ^ good works , but they muft do them with anX'*'^^: intenle affection^ They mult he Emulatores fjj^iiatorem^h.c. honor am oferum^ (as Jerome and Am^rofehcte nmgnacumaU' render the Word, or fas Bez.a) Studio ft yi^^\\^/^^ bearing a fervent affedion to them , and ear-^^l^'' ^«r,P^ neftly ftrmng to go before others m them. ^^^ ,,p^jp„. This is the proper iignification of this word >fem.Efti ad 2SA«f, z>ealoHS^ z.eal, (the fame in all thre Lan- loc. guages)which coming from Z» , a verb which Zl«figmficth iignifieth 10 bojl or feeth, (awordanfwering^o^^^^^^^^ it both in found and fenfe, and fo may be con- ^'Jjufc when jedured to be taken from it,)or to make a hif- liquor b^yles \t fmg noife, as water doth when hot Iron , or makcth an hif- burning Coals are caft into it, it imports a fer- fjng noifc.Ij- -vent heat m the Soul , an earneft and vehe- ^'£f^l^' inent Affedion. And with fuch an afiexftion*^ are Chriftians to go about good works ^ to be zealous o/them, and in themj zealoufly to Af- feftthcm. . Thus are they to beaffeded towards their Chriftians to C?c»^,loving him with an intenfe Affedion. So ■Jg^jfthdr thcLawrequirethit. Thou Jhalt lo'i^e the Lord qq^^ thy God ^ith all thine heart , andwithalithj Soul^ and^ith all thy mnd ^ and with all thy fireffgth^^'*^^^%!)^'os^ti,(^ as S^dnt Mark and Z///^f haveit,)^^rj^i2. 30. Z/^ib 10.27. Andbeing thus affefted towards him, they ar€ Zelando Zclt- taa> ^5 * the Redeemed of the Lord ^re in like manner to be thus affeded for him, , This is Fhineas*s commendation , He was z^a- lorn for hisGod^ Numb. 25.13. salons fat his fak^C^is the nth. verfe there hath it.) He could not indure to fee fuch difhonour done to his God , and therefore ileppeth forth to execute Juftice upon the offenders. And the like faith £//j^^ of himfelf, Ihavebeen ver) jealous (or zealous, lot the word is the fame } for the Lord God of Hofis, i King. 1 9. i o. 14. And the like we read of David, Pfal. 69. ^. who was therein a type o'tChrifi, of whom it written^theZeal of thine hoidfe hath eaten me upy Jbh. 2. 17. Such was his ^f^/ for the wor- ihip and fervice of God , that it was as a fire within him, burning in his breaft, and brea- king forth a^occafion was offered , as at that time it did, when he whipped the buyers and fellers out of the Temple. And thusoughc thofe who profefs themfelves to h^Hxs people, to be affeded towards their God. Being zea- lous fot his honour and glory in and about his worfhip and fervice , And in liKe manner are they to be affe'o^*V;/f , for they are conceived to :,thothonQ)a faithfull mnifter of CWi]f (as ^f^hratidtm ,e callshim C./.i. 7. ;/^^;^r^i^ record (faith ?:,^St ^c)that he hath a great zeal for yoHyCol^. is, |,ren«n«4r/o«K /Vnd thus ought all* Chriftians to be aSedi' fie Demat eft ^ ed towards their brethren , earneftly defiring Vemetrius their good, being readie to exprefs their Af- ^^J^'f"**^ fedion to them, by being forward to all good *" ^* offices, readie to everj good vpQrkn{2i% we haue it in the verfe next but one after the Text, ) Tit.i-i. With fuch Zeal2iTe Chriftians to perform .„, . . all duties, to do all kind of good works of ^Xmld Fiety and Charity , works of Holineffe and wich Zeal Righteofifneffe. Being ^oo^ TJ'ori^j^and proper for them , they are be a^ealons in performing of them. So was our blefled Pattern, the^Lord Jefus^ in doing the will of his father,of which he faith,that it was his Meat^ Joh. 4. 34. Mj meat is to do the "^ill of him thatfent nfe,and to finijh his rvorkj This he defired more than his bodily foodjwhich a hungry man makcth haftc to,fceding upon it with an eager appetite,and with great complacency, and contentment. And thus arc Chriftians to go about Gods work,the doing of his mWyWaking hafie to it./ made haft and delayed not to l^ef thy Comman' dements ^{zxihBavid^VidX, 119. 60. making it their delight. I delight to do thy -mil O mj Goi,(faith hej VfaU 40. 8. *Thy TefUmonies 4tre my delight, VhL 1 19. 16. 24. and often in thatPfalm. And fo is it with every truly godly ^ man •, he ts one whofe delight is in the Law of th Lord{zs David dcfcribcch \xm)?faL 1.4- SS4 T'heRid^eniedofibe Lard. as in Meditating of it, fo in Vra^ifing it, do^' ing it with alacrity and chearfulnefs, and fome fpiritual vigor, defiring to vm Gods waies. / will run the way of thy Commandements, tvheft thoujbalt inlargemy ^ealofts of^andin good workj' « R, And great reafon they (hould be fo,thi9 This is. being a thing both Good and Necejfarie. I, I . Good KaAoi79 ^»iA.vdai, Jt is good to be z,ea^ Good* ' loujly ^Jf(?(^f^( faith the Apoftlc there) G4I. 4. 18. To be zealous in good works is a good thing. Good I. Inasmuch sisitis acceptable to God.Th^.t I. is Pauls Argument which he raaketh ufe of to Acceptable to bring Chriltians upon their knees, to pray foi^ Ood- MagiftrateSjfuprcme, and fubordinate , f or Kiftgs and all that are in authoritie, Fof^ faitfr ht^this is good and accept able in the fight ofGod oHT Saviouy^iTim.z. 3 .And fo is fuch a zealous performance of duties , it is»*^^9 i^'amhi^t^f good & acceptable in the^fight of God.,So was Fhinehas's zeal, whereby he made an atone- ment for the people , and procured to hirrt^ fclfandhis, the Covenant of an everlafting* Priefthood,as the Lord tells Mofesy Numb.25'. 11,1 2,1 ^.Phinehas hath turned my -wrath aivaj from the Children of Israel while he was sjeor ^ ioHsfor mjfaks among then^.Where fore fay, Se^[ *»^^> I give mto him mj Covenant of feace* *2^eaIoHf of good tvorhj. 2 5 $ Afii hejhall have it, and hufped after htm^even the Covenant of an ever la fling ?ne ft hoody bt'- caufe he was zealous for hts God^&c. Nothing more acceptable untoGod than :aal for him. Which he hath fuch a regard unto , that for the fake thereof he oft times over- looks many infirmities! in his people. So was it in that ad of Mofes , of which we read , Exod, 32. 19. When being tranfported with a holy zeal for God, and his glorie, he caft the Tables of the Law, which God had newly written with his own finger, out of his hands and brake them. An Ad: however by fome excufed and defended , as being done by a di" *vine In flinty and fo rather out of deliberation than Paffion , to fignifie the Breach of Cove- nant betwixt God and his people , whom they had fo highly provoked by their Idolatrie, yet it is more probably looked upon as unad- vifedly done. His fpirit being exafpcrated by what he law tending fo highly to the difho- nour of his God, as thereupon hefjak^s unad- vifedlie ^ith his ///>x,( which the Pfalmifl faith he did, ffaL 106. 3 3 .) fo he alfo did unadvi- fedly with his hands. But in as much as it was a holy zeal for the glory of God that thus tranfported him, we do not any where find that God was angry with him for it. So well pleafed is God with fuch a Zeal in his people, a holy zeal, 1 religious zeal,zeal for his glory^ that where that is, he overlooketh anyim- pcrfeftions and faylings in their perfor- inances. And(fecon(Uy jas it is acceptable to God,ro froflt^' %i6 T^h&Redeeniedofihe Lord. fro fit able to a mans felf, being very advanta- gious to a Chriftian in the courfe of his obe- dience. 1 . Fitting him for it, pre faring him to every . . '• . . i^^^ Tvorl^, Of fuch ufe is Natnral heat in the fT^^"^ Body , it raaketh fit for motion and Adion , works. which other wife, being fo/^,itis indifpoled to, and unfit for. And of hke ufe is this Spi- ritual heat^^ holy fervour in the Soul, it fittech and prepareth it for well doing , the doing of what ever fervice to God or Man. 2. And (fecoHdIy) preparing a man for it , ^^ it putteth him upon it^ caufeth him not to delay Patdng him ^^^ ^^ \m\^t hafte, to take every opportunity opon them, that is offered for the doing of good. Even as fire being in a flame , now it layeth hold of whatever corabuftible macter commeth near it So doth Zeal ( which is nothing but Love in a fameyt readily taketh hold of all opportuni- ties of doing good works •, making men not floathfull but diligent in the work and fervice which they have to do- Thus it is faid of A^ po//p/, Ad. 18.25. that hein^ fervent infpirit he ffake& taught diligently the things of the Lor d* Tubs where there is this z^eal in the heart, it will fet the head and hands on work , making men Tas I faid) not floathfull , but diligent in the fervice of their God. So much the Apo- file infinuates in the Text, Rom. 12 1 1. wherC he conjoines thofe Precepts , Not floathfull itf bufineffes ^fervent infpirit ^ ferving the Lord, - ^- $. And f thirdly ^ thus putting a man upon ' Carrying him good works,it will carriehim thorow them^not^ through them- withftanding what cv<:r difficulties he may • ^jitSJt'^^ mccc Xeahtfi of good wotlql ^^ with in his way. So is ic with the Travel^ ler^ having (as ive fay ) a go6f (faith he) none of thefe things mo've me^ neither cifunt J my lift dear to my f elf ^ that I might finijh my coftrfe tvith joy, and the A^inifierie ^hich I have recei^ ^edof the Lordly. 2^. Being zealous for his Lord and Mafter Chrift , that carrieth him ; through thie fervice whith he had to do for him, maugre all oppofition. And fo will it do the Chriftian in whofe heart it lodgeth. Thus; isthis zeal a good thing,acccptable to God,and profitable to a mans felf, preparing him to good works, putting him upon them ^ and car- rying him through them. And not only good, but Necefjary , with- ^^^r ±1 out which, good works cannot be done well,Xe4lncccffkr| fo done, as that they may be acceptable to God. As it was before , and under the Law, the Sacrifices could not be offered wich- out^ri?.And therefore Abraham being to offer his ion, he carrieth fire with him, He took, the fire in his bandt and went^ Gen. 22.6. And to S thi^ »|[§^ The 'Redeemed of the Lord this end was it th^it the Jeered pre ^ which firfl: came down from heaven , was continually k^pt in upon the Altar, that they might al- wayes have it at hand to offer their facrificcs with upon all occafions. Even of fuch ufe is ^eal to the Chriftian, who muft himfelf be fulted withfn. So our Saviour exprefTeth it. Mar, 9.49 . Every one Jhall be falted with fire-^ have his heart feafoned with the fire of divine love and zeal, without which he cannot offer up a facrifice unto God. It was the fire which made the fmoks of the Incenfc-pffering to af- fcend up unto heaven. And fo it is the z^eal ofthepcrfonin doing good works that-ma- keth them come up before God. As the An- . gel telleth Cornelitts^ Ads 10.4. Thy frayers and thine alms are come npfor a memorial before God. How fo ? why he was zealous of thofe good works, A devout man^ and one thatfea^ red Godj with all hishonfe, giving much alms to the feople, and praying to God alrvaies ( as the fecond verle there defcribeth him.) He was a true Z'f /of . And being fo, his fervices were accepted. To proceed no further in the Dodrinal part. You fee that it is fo, and why it is fo. Chriftians ought to be Zelcts , siealous of good workj. This is Good, Acceptable to God, and Profitable to themfelves, yea Neceffary, without which no acceptation of their f(?rvi- ces. That which now rcmaines for the fi- nifhing of this Point, and this Text, is ^/f- , flication, AffUc. i^hich let it be direftcd (in the firft.pUce) by TLtdoaf of gco^mrj^. if^ by way of Cenvitlion, If this be the Quail- yfg f^ fication of Chrifts peculiar people, that they Divers, nor 2CCtZelots^ 'cealous of good work/9 then what ftich as become' fhall we fay to many who account themfelves "^ ^^^ ^^, to be of this number, profelling themfelves J^^^^"^^^^** the difciples of Chrift, having his name called upon them, they are Chriftians y but where is this Afte Aion ? where is this holy Zeal ? A* las I not a fpark of that heavenly pre to be foundupon their Af 4/-^/;/, in their hearts. Jn- . ^ ftance in three forts of them. thrcefores* 1. Some there are who are iTf^-^-^)/^. Not any the leaft warmth to be felt or found m gucha'sarc them. As for the world , and the matters key-cold, thereof, they are fre'hot, zealous and forward enough, and a great deal too much ^ none (hall go before them. They are fuch as the Wlfeman fpeaketh of, Trdv. z%, 20. They make hafte to be rich. And for Honours and Promotions they are ambitious enough, fol- lowing them with an eager purfuit •, but as for the matters of God, there is not the leaft warmth to be found in them. They are cold at the H^art, cold in the Month, cold in the Hand. .1. Cold at i^Q Heart, bearing no true af-(3Q|j jt |jjg fedion to God, to his worfhip and fervice. Heart.- Alas I fo far are they from affeding of God, that they feldom or never think of him. God is riot in all their thoughts (as David faith of the wicked man, P/^/. 10.4.^ 2. And being thus cold at the UeaYt^ no ^^y -^ ^^ wonder if they be, what alfo they are^ cold in Mouth, the Moiithy not fpeafeing either tQ God , or fof S 2 him. ^6o The Redeemed of the Lord him. Not fpcaking to him by pr^^fr. They are fuch as call not upon his name as the Pro- phet defcribeth Heathens^ Jer. i o. laft. Un- leisit be in the time of their afflidion and di- ftrcfs. Then it may be (as the Lord fpcaketh of the Jewes^ Hof. 5. laft J they will feek^ 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 felf-love And as they have no defire to accjuaint them* felves with God by fpeaking to him, fo they- have not a word to fpeak forhim. Let his Re- ligion, his truth, his name, his caufe, his fer- vants fuffer as they will, this moveth not them. They are herein of Gallio's mind, not caring for any of thefe thingsQ^s it is faid of him, ^^. 18. 17.) Cold in the 3 • ^"^ hting thus cold in tbt Mouthy they Hand. are as cold in the Hand. Not having a good word for God, they have not a good rpork^ for others. Works of Charitie and Mercy are things which they neither have, nor denre 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 muft be drawn, letting nothing go but what they cannot hold. Now as for fuch, let them not diflionour Jefus Chrift fo much as to call him their Mafter. Which if they do, he will not own them for his pf of /tf. j^ A fecond fort there arc, who, though they Such as ire be not thus Key-cold, yet they arc at the bcft Lukcwam. hxulnksTvarm. This was X/ifi>d»Vr^*/ temper. the Redeemed of thcLord ^^i Rev. 3.16. fhe was neither hot nor cold.hni hk^- ypurm^ X^^^s^y of a tepid, lukewarm temper, as to matter of Religion indifferent, (hewing no zeal for God, for his truth, for his wor- ship and fervice. And is not this the very temper of too many among us at this day ? who would be thought to be fuch as that name imports, Laodice/ms , that is, juft and righteous perfons, and it may be, as to deal- ings in the world, fuch they are : I, but what are they as to Religion < here, at the bell, they arc but lukewarm^ indifferent, Indiffe*- rent as to their Frofejfton, whether Pretefiants oir PaftJtS' That Religion which the State ' hoidech forth , is their Religion, Thus do they, m{kt2idiQi fervingthe Lord^ which the Apoftle requires them to do, Kom. 1 2. 1 1 . ferve the time (which that Text, having been (as it y^^^^ $^p^i^ is conceived) corrupted or miftaken, infomet^f, Tempori Copies is made to fpcak) and that in an \\\fervientei. fenfe too. As for any true love to one Reli- E"^""** > gion more than another, they are not guilty of it V And fo is it in their PraUice, They perform publick duties, come to Church, joyn in prayer, in hearing of the word, and it may be alfo in receiving of the Sacrament • but this they do meerly for cuftome and fafnions fake, not out of any ^eal that they have to ' the worihip and fervice of God. So much they plainly declare, as by their negledt of ':f reparation before they come, which is no 0- ther than if they were to go to an ordinary meeting, a feaft, which for civilities fake they will grace with their beft apparel, andpther S 3 pre- VV' %6i theKpde^fnedpfthe Lord preparation they make none when they are to come to the houfe of their God , fo alfo fcy their demeanor being comp , where they give themfelves to fleeping , or gazing, or talking,^ or eying of the clock or glafs, to fee how the time paueth, in the mean time little intending ' the bufinefTe they come about. ]Plain evidences .that they' bn"g ^ofire with them for the offering up of their Sacrifices. JvCaking the beft of it, they are but Inkswarm in their Religion. Some duties they do (it bay be J and t][jat not only in fMifk^^ but in private ^X, but they do them d^ if they ca- red not whether they did them or np. And thereupon it is that upon every trivial occafi- on they are taken off from them. Such luke^ '■ rparm Chrifilatis there a^e too manv a- mong us. - ^ .; .^ ;*;,'■ V '^■,[- Lpki^srra Among ^-m ft rriay^-y'-jfome of them Tcjtipofizcrs. are Trofejfors, (uch as would feem to be Ae/i- * • ffio^i^. I, but it is not out pf any true love ( which theybeartp Religion, but only as it may be lb me Ways advantagious to themfelves in point of honour or profit. A difeafe which j fj^ar roariyare {ick of in thefe unfctled times- Vvhichwhii^ft they favour Religion, they will jTecm to imbrace it. But if that wind fhould turn, fo would they. Which fome mifdecm- ing,; their policy is to ftand ^^^w^^^^z, not'to apftffljj for any way. In the mean tirpe con- [cnPI themfelves with the negleft of tomp prdmances of Godj rs in particular that of 'fh^^ Lord^ Sfipper, Too plain an evidencq that they have not fuch a zeal to God , Zealous of good vpork^. ^ ^i and t6 his worfliip and fervice, a^ the Re^ deemed of the Xor^,. Chrifts peeuliat people ought to have. Thus many are, yea and feme make it their , . defign fo to be, Lukevparm in their Religion. nc^kiSea Asforcir^^/, it is a temper which their policy politick dc- approves not of. No, a middle temfer is the fign. beft, neither-hot nor cold. , But herein how are they miftaken ? Of all tempers Chrift liketh it worft : So he tells the Laodicean Church there, Kev, 3. 15, i6. / "^onld thou ypert either cold or hot. So then^ becanfe thou ^rt lukfwarm, &c. I ypiR Ifew thee out ef mj mouth. Meats and drinks which are luke- warm, are moft offcnfive and difpleafmg to the ftomach, apt to provoke vomit. And fuch are dl Nevpters^ and Politick^ Time-fervers, uheo Jcfus Chrift, loathfome and deteftable, fuch as fooncr or later he will caft out with Joathing and deteftation. Here is a fecond fort, Lukervarm Chriftians* Befides thefc, a third fort there are, who ^; — are zealous -^ I, but of what ? Not of j^eo^ Some zcaloui, wdrkj. What then? Why either but not of I. Of things Indiferent^ which they ft. 8^°^ works, pcrftitioufly doting upon , make '^f^f/^7,ofthin« in- ^ mewing more zeal for hpmane inventions^ihzn dlflferent. - for any part of the inftituted worfhip and fer- vice of God. Such was the zeal of the Pha- rifees^ who found fault with ihc Difciples of Chrift, and quarrel with him their Matter a- bout it , becaufe they did not obferve their Traditions: Why do thy Dijciples trarifgreffe the Tradition of the Elders (fay they f ) For . J" 4 thcj *iS4 TheK$deemed of the L(ird ■they^tijh mt thar hands Wheit thej eat iread •^latth. I ^ . 2. Thus were they very zealouj tor thole ceremonious obfervances, which be- ing in themfelves indifferent, ihey puttinc a • Religion in them, macje necefTary ; prefernng them beforj divmelnftitutions and Commands ^Sp ^r Saviour there chargeth it upon the v. p. Thmhaw je m^de the CommMiUmeHts of Cod ofnoneegeS hyyonr Traditions. And'fuch yras Pauls zeal before his Converfion /as him- felfacknowledgethit>(7^/. ,. 14. /^^ then Claith he; ■''■vTn%i<»ily>\ie Inftitmions. Of evil works *■ ^^,^^"'.^'i^''«»''e>worfethanthefe,who efer.lwork.. 3rc^.^/.«, about things in themfelves evU- Such are pcrfons openly wicked , who are zea- lousAdors oflin, committing it withgree- dqiefs. Such were fome of the ffw//«, whom ZedoM of good worJ^. a6$ the Apoftld defcribeth, Eph.4. 19. BeingfAfi psling^ they have given themf elves over uttto lafcivioufnejfe ^ to ypork^ all uncle annexe with greedinejje. Would to God there were not fome fuch to be found among Chriftians, a- mongftus. Riotous, Intemperate, Luxurious perfons, fuch as Runtoallexcefs of Riot fas St. Peter hath it, i . Vet. 4. 4.) And fuch z,eal ihall we find amongft Idelaters^ Thofe of old whom we read of ^ among whom fome thought nothing too dear for their Idols , not fparing, fome of them, to facrifice their Chil-- ^rf » unto them# So did the worfhippers of Molech, or Baal^ of whom the Prophet fe- remie fpeaketh, fer. 1 9.5 . Thej have btiilt al- fo the high-places of Baaly to burn their fons with fire for burnt offerings unto ^aal. And fuch are the prime Z^/o^/ of the Church of Romezx this day ; fuch as are zealous for their Idolatry and Superftition , as Invocating of Saints, Worfhipping of Images, Adqring the Sacrament, d-r. 3. Anotherfort there are who are ^/i/<7«^ /i|;^/;i/?^W^ori^x,fpeakingevillofthem,and Ag*inft good perfecuting thofe that do them. Such was works. fauls zeal before his Converfion, as hirafelf acknowledgeth it, ?hiL 3.6. Concerning z^al^ perfecuting the Church. Such ^e<«/ our Savi- our tels his Difciplcs they fliould make account to meet with from thofe who liked not their way, 'John 16. 2. Iheyjhall put you out of the Synagogues-^ Tea,the time cometh^ that rvhofo- ever hlllethyou, mil thinks thai ke doth God fer- vice. And fuch z^eal may we find among Pa- ^^ l^he Redeemed of the Lord fifis at this day, who care not what cruelties they exercife upon the true ProfefTorsof Gods Religion. And would to God there were not fome of this zeal to be found among our felves, in fuch as are zealous againft the wayes of God, and thofe that walk in them, not fparing to revile the Minifters of God for do- ing their duty, and to rail upon his fervants for being fo forward, fo zealous as they are of good works. Thus their z.eal is againfi s^eat, which they look upon as no better than folly andmadnefs in thofe who exprefs it in the courfe of their lives and converfations , by being more forward and zealous thaft o- thers. Now (to clofe up this Branch of the Affli- cation) as for ail thcfe, let them her^ take notice, that bemg filch, we cani^ot reckon them in the number 6f thisr peculiar people^ whom Ghrift hath Redeimed'ind Purifiedy to this end, that they fhould be zealotts^ artd^ea' loHS of good n orkj. Vfe 2. Wbichletall of us (in the fecond place) i^.Bczca- |jg exhorted and excited to. That we may approve and evidence our felves to be of this blefTed number, fuch as belong unto Jefus Chrift, be we ^eahusy zealous for God, in do- ing his will. Be ^eahm ( faith the Spirit to the Laodicean Church.) And fuch let us be* ,; For the kindling of which fire in oar Motives and hearts, do but confider ("in thefirft place) means for the how z^ealous God hath been and is for us, for kindUngofthis ^is people , Thns faith the Lord of hop, J am ^^. jealous Zedonsofgoodwork^. ^67 jealous for JerHfalerM^ and for Zion ^ith le j^ ^reat jealoftjief Zach. 1.14. Kinnethi ( faith coafidcr Gods the Original ) z.elatusfum, I have been zea- zeal for us. loHsfor fhem with a great z.€al. Such is Gods ^^^31? affedion towards his Church and people, like .that of a raoft afFediionate husband towards his beloved wife, whom he cannot endure to fee wronged. Such is Gods zeal for his peo- ple ; Which as it induceth him to make, fo to perform and make good his promifes unto them. This it was that moved him to give his Soft Chrift for them, to fend him into the world to do what he hath done, and (hall do for them. To us a child is horn, to hs a fott is given (faith the Prophet £fay ,fpeaking of Chrift, I fa, 9. 6.) And what moved God to do this? Why, The z.eal of the Lordof hofis Jhall ferfortn this (io the Reafon is rendred in the yerfe following.) Thus hath God been z,ealous(or us,great reafon then that we (hould be z^ealous for him. 2. And again confider how zealous lefus ^ ^ Chrift hath been for us. What affedion he Thezcal ef ^ hath (hewn to us in doing what the Text inin- Jcfus Chrift in dethusof, giving himf elf for us, and that to g»v«»8hinafclfc» the Death ^ even that accurfed death, treading the wineprejfe of his Fathers wrath for our fakes. What z.eal did he herein (hew for us ? How earneft was his dcfire of effeding the work of our Redemption ? This is that which hetelleth his Difciples, Luk§ 12. 50. / have aBapifmtobe Bafti<.edmth, (faith he J and how am I firaitned till it. he accomflijhed f ^ Saftifm^ meaning his Death and Paffion, whereby a^8 ' the IRedemedofthe Lord whereby he was confecrated to be the Saviour of the world. And concerning this he faith, hcwRsftraitfted, SuHxoi^u^ earneftly defiring the accompliihment thereof, chatfo the work of mans Redemption, which he made his grand ^ (ashccallshimj as we have the ftory, 2 Sam, 16.9. And like inftan- ces we meet with many, of fuch as having ef- poufedtheintcreftof fome other, have been . in his adions ^ taking upon him the office of an Apparitor, and procuring a Comnaidion from the High Priefts , that if he found any of that way ( profefTed Chriftians) whether they were Men or Women, he might bring th6 bound to IcTHfakm (as it there foilowech in the neixt verfe) v. 2.. So zealous, then was he againft Chrift, and againft all that profefled the name of Chrift. And what he was then againft them, the like were others afterwards againft him •, fome combining and banding therafelves againft him. So we read of thofe T lewd *74 The Redeemed of the Lord iewes, ^^.23. 12. They banded together, and bound themfelves under a curfe, laying, that they would neither eat nor drink till they had killed F^///. Such was their zeal againll the way which he then held forth. And may we not fee the like among thofe of the Romijb Religion, who fpare not to profecute whoe- ver they are that diffent from them, with fire a nd faggot. WitncfTe the Marian Perfecuti- cn in this Nation in the laft Age, which fpa- red neither Sex nor Age* So zealous are the Devils Inftruments in fcrving of him, in doing of his work. 5, 3 . And like Z'eal fhall we find in his Ser- His fcrvants, vantSy Idolaters, and falfe wor/hippers y how falfe worfhip- zealous (hall we find them in their way ? So ^^"' were the Ephefians for their Diana , whom we may hear crying out for two houres toge- ther, Great is Diana of the Ephefians^ Acfts I g. 34. And fo are the Papifts at this day, for thieir Supcrllitious and Idolatrous worfhip. Profane Per- And fo are profane perfons, who willingly °"^* make themfelves flaves to their lulls, ferving divers lufis and pleaf fires (as the Apoftle hath it in the Chapter after the Text) Tit. 3.3* Av?^ivopn(i AddiBi , Mancipati ^ Addiftcd, Mancipated, inflaved to them •, which they are in a fpontancous and voluntary way •, fel- ling themfelves to work, ^'vil (as it is laid of ylbdh^ iKing. 21.20.) giving over themfelves to the committing of (in, and that mthgree- dinejje (as the Apoftle fpeaketh of the Gen- tiles^Eph,^.ig.) 'Ev ^Move^ia, withanunfa- tiable defire, or (as i% were J ftriving bow 1 they 1 XealoHf of goodwo-rj^l ifi they may do moft evil. Thus are wicked meii^ in doing of wicked works, they ^x:q ^eatom^ refolved in their way, fo bent upon their wilj in it, that nothing fliall take them off, or turn them alide. Te are of your father the Devil^ and the Infis of your father jc wiH do (faith ouir $aviour to thole maHcious leVces) John 8^ 44. Being of the like temper and difpofitioii with the Devil , and refembiiag him as the Child cloth the Father^ his lufis they would do, 'Btts^ iu^iai, qtiicquid collibitum efi (as Grotim ex=^ plaines it) whatever he pleafed. So forward are wicked and ungodly men in ferving of (i4 1 and Satan, in doing of wicked works, whieii they do in a z.ealo'A6 way. Their feet Vm h evil (as the Wifewan faith of theni^ frov, i, 1 6. And are all thefe fo z^ealom in evil wofks^ O then how zealous fhould we be in good w^orks ! What, fhall the fervants of Satan be more zealous in ierving their Mafter, than we in ferving ours? Let all thefe ferve as Incen-- tives to our ^f^/, to ftir and blow up this hea- venly fire in our fouls. 4. And whileft we niake this ufe of their i^ . . z.eal i^ ^ for evil workj, make we the like alfo '^^\ zeal of of their zealagai^fi good workj, and againl^ J'^^^^^^^^^^ the v^^or/ofthem. Wicked men they cannot endure thofe that are t^ealous of good i;j'ori^j,they are a mote in their eye^ they are ready to fpeal^ tvil of them, to revile them, and upbraid them with this their z,eal. But let this be fo far froin quenching, or yet cooling hereof^ that let ic father be an Incentive to it. Like as the wind h to the fire ^ ot water to the Smiths forge^ T2 whictx V6 The Redeemed of the Lord which make It burn and flame fo much the more > fuch ufe make we of the fcorncs and obloquies which men of the world caft upon the zealous profeffion and pradice of OodH- ■ ncfs, Lee this make us fo much the more zea- lous. Such ufe did D^z/t^ make of that jeer which fcoffing Mtchal put upon him for his siial which he (hewed in bringing the Ark of God into its place-, when (he fawhim dayi" cing before the Lord with all his might (which the Text tells us he did) 2 i'/iw. 6. 14. This (he maketh a jeer of, upon her next meeting with him, faluting him in that fcornful man- ner C^s we find it there, 1/. 20. J How glorious Tvds the King of Ifrael to daj^ ypho uncovered himfclfto day in the ejes of the handmaids ofhts fervantSj as one of the vain fellows fhamefHllj uncovereth. himfelf. But what faith David this ? That we may read in the verfes fol- lowing, -z/. 2 1,22. It ypos before the Lord (faith he^ Tphich chofe me before thy Father^ and be- fore all his houfe, &c. Therefore ^ill I play before the Lerd^ and I S^illyet be more vile than this. So far was this from quenching or cool- ing his ^e^/, that it inflames it-, fo far from taking him off from fuch demonftrations of his affedion to his God, that it heightens his tefolution that way. And of like ufe let the reproaches and fcorns which wicked men caft uponthewayesof God, and thofe that walk confcionably in them, be unto us, every one as a blaft to blow up this^r^-. This fire to be Which being thus kindled and blown up, fceptin. then let our next care be to kf^p it in. This ZealoM ofgo&d ivorl^f^ 277 This was the Charge which God committed to his Friefis under the Law concerning the fre upon the Altar -^ That they (houldlookto it, to keep it in by day and by night, fo as it ihould never go out, but be continually buriv w^ fas we have the Law for it, Zf 'Z'. 6.12,13. And fuch care let all the Lords people ha ve of this heavenly ^fire , this holy :ctd for their God, Being once kindled in their hearcs, let them be careful to ks^v it in. See that it do not die, and go out ^ As knowing it, that they fhall have occafion every day to make ufe of it. Upon this account was that fire upon the Altar to be looked to in that manner,in regard ReA[on 2. of the dayly ufe which they had of it in offer- Being pf dijly ing of Sacrifices. And upon the like account "^'^* kt all the Lords people have a care to keep in this facred fire in their hearts, in as much as they fhall have a daily ufe of it : Ufe of it in all the fervices which they do to God or Manj All which they are to do with a holy z^eal and fervour. And C^ly) if it be not looked to, it is ready -n r ^ to go out. So the Sprit tells the Church of f f^V \' a^i 1 T> Subjcato die, Sardps concerning her graces , Rev. 3. 2. Strengthen the things which remain, which are ready to die. So is it with Graces themfelves •, and fo is it much more with z,eal, which is (as I faid) not lo much any diftind grace, as the intention and heightning of other graces. Now this Chriftians are fubjed to lofe. Though the ^rf be not quite put out, yet the flame may. Though believers fhall never fall from grace it felf totally and finally, yet from T3 J^hc 178 theK?dee)ii€dofth Lotd the degree they may. So was it with languijh- ingBfhefm^ againft whom the i'ow of Man, the Lord Jefm bringeth that AUion,A.ty. 2.4: j^everthelejje I havefomewhat againfi thee^ be^ CAttf^ thou haft left thy firft hve. Though not her Love, yet her frft love, her z.eal was gone. This is'a fire^ which if not looked to, will quickly go out • efpecially having To ma- ^y ^ench'Coals as it meeteth with in and 'ftom the world, which fhould make Chrifti- ans (looking upon this as heavenly fire fas that upon the Altar was , fire which came dovrn from Heaven^ to be the more ciirefull of it ^.pt^ft, ^fft' ^^^hAt then Jhall we do for the kfepifi^ How kept Ie. ^/'^^ ^"- ^ needful Queftionin thefedecli- " - hihg Apoftatiz^ing times, wherein how many may we fee everywhere fick of jEfhefHs^s dif* eafe, having loft their ftrft love ? Times too like thofe which our Saviour foretold ^oi^Mat, 24. 12. Becnt4ft inicjuitie (hall abound (faith he) the Itveofmanj flialltvaxcold. Love to ^od^ and love ^oman, (hall groyo cold, not fliewin^it felf as before, in offices of Piety and Charity. A truth, which we fee too fad an experience of everywhere : So as this Que- ftieil, as it is ufcful at all times, fo needful at this, 'AnU ^^^' I" Anfwer hereunto, Ifliall [till fol- Thc Metaphor ^^"^ ^he Metaphor which the word in the Text followed, leadechmero- wfuch, asl haveftiewn you, is taken from jire. Now for the keeping in of fire, there are chree things principally ufeful and needful, f /*. the ^fWrwz of it/ gUrmg ^'^■^ ' '^ •■■ -' ■ '^ oF 'The Redeemed of the Lord ^79 of it. Feeding of it. And every of thefe let us in a fpiritual fenfe pradice as to our ^e^L I. Stirring uf this fire. That is the ad-^(^- 1- vice which Paul giveth to Timothy concerning I.*^**^^^ ^® ^ his Minifterial gift, 2 Tim .1.6. Ifut thee in '^*"*** "P* - remembrance that thopt ftir ttp the gift of Ged which is in thee. ' Avci^vTrvsuv j A Metaphor taken from^r^, which being ready to go out, is revived by ftirring it up. And this do we concerning thofe graces which we have recei- ved, ftir them up. And as all other, fo fpe- cially our love , whereof fas I faidj z,eal is the ^^we, the Intenfion of it. Stir we up this Grace : Which do we, as by other means, fo fpecially by working thofe aforefaid confide- rations upon our hearts, touching the love of God and lefus Chrifl to us, manifefted in gi- ving himfelf for us ^ Which was Love in the height of it. Zeal, love beyond all our Com- prehenfions. So God loved the world , that he. gave his only begotten Son, John 3.16. "Oi/rV. 3 . ^€s which we are to do. This fire to be 3- And then fin the third place) Feed this fed. fire, T his courfe took the Priefts for the keep- ing in of the ^r^ upon the Altar, they fed it with Tvo of cold water ^ yet being given in his name, it (hall not lofe its reward. Mat. 10. laft. A confideration which cannot but be of fpecial force to make men zealous ef £wd workj. This is that which men generally nave in their eye in going about any work : Whattheyjballgetbyit'^ what profit there is in it. Now of all things there is nothing fo profitable as Godlineffe. Of which the Apo- ftlc tells us it is wjot mfJA ^flAificf ^ profitable for all things^ I Tim. 4.8. So falfe & ground- lefle is that imputation which thofe Hypocrites caft upon the fervice of God, of whom the Prophet Malachy fpeaketh, Mai. 3 . 14. Tt have f aid it u vain toferve God, and what ■pro" fit u it that we have kfpt hps Ordinance ? What profit in this fervice ? Nay, what profit is there in all other things befides it ? As for the fervice which men do unto this world, how unprofitable ? What profit hath a man of all his labour which he takjth under the Sun ? (faith 7^dloMofgoodm)rk^4 ^^f ("faith the Preacher) Eccl. i . 3 . & 3 . 9. What- ever he thereby gets, at the grave itlcavcth him. But fo do not good works ^ they follow Ithe doers of thcru, Blejfed are the dfad yvhich die in the Lord from henceforth^ yea faith the Spiripi that thej may reft from their labours^ and their works do follow them. Rev. 14. 13. follow them to Heaven, where they (hall re- ceive the reward of them. Thus do mea^ doing of good works lay uf in Bore for them^ f elves a good fotindation for the time to come^fo M they m^y lay hold on eternal life (as the Apoftle hath it J I Tim.e.jg. Not that Chriftians may fo build upon their good works as Papifts do, cxpeding to receive^ternal life by way of me- rit^ them^ this is a rotten foundation ^ but yet they may make thefe aground or argnment of their hope which they have of eternM life, in regard of the gracious promife which God hath made tothofe that prafticc them • who thus f owing to the Spirit^ Jhall of the Spirit reap life ever lifting- fas the Apoftle hath it) (Jal. 6,8. This is their Mi^TmSoa-Uy their Re- compenee of reward^ which they may affuredly "exped: after they have done their work. And this let all the Lords people continually havie in their eye, as Mofes is faid to have had,H^^. 11.26. fetting it before them. This will be as fewel to this fire, ufefulfor the continuing and keeping id df this holy fervour in the foul. ■ Which beings thus kept in , now fin the next place) as occafion is, let us maki ufe of it. So did the Priefts of their holy fire^ which when ^H The B^edetrnd of the Lord when ever they were to facrifice, or offer In- cenfe, they took from the Altar, The like do we in all the fervices which we do to or for God , in every good work that we do, make ufe of this jire^ make ufe of our ^p^/. Cold fervices yield but cold corafort,and (hall find but cold acceptance. Cold prayers be- Ifeak^ their own denial ^ Sjtifrigide regat^^ And cold Charity muft exped but a cold yr- rpard. And therefore whatever fervice we do, do it in a zealous way, with inward fervour of foul. Being fervent in Spirit , ferving the Lord ( as the Apoftle puts them together ) Kom, 12,11. In Duties of Thus perform we duties of Piety. Thus r*cry, , Pray, bringing fire in our Cenfers^ without which the fmoke of our Incenfe will never af- cend up to Heaven. The ejfeBual fervent pray- er of a righteous man availeth much ("faith St. James) Jam. 5.16. Aeii»< ei^ji^^gwj, not a faint, languid prayer, made in a formal and perfunftory way, which is no other but lip- labour, but a devout, a zealous prayer. Such let our prayers be. Remember ftill to put fire under the Incenfe. And fo in our hearing., and receiving of the Sacrament^ fee that we per- form not thefe duties in a formal and perfun- dory manner, contenting our fclves with the hzrtOpm operatum, the doing of the work-, but have an eye to the manner of perfor- mance, that there be a fpiritual vigour in iCj chat we come to thefe Ordinances with an ea- ger appetite : As new horn babes., d^ firing the Jincers milk, of the Word, i Pet. 2.2. hungring and 2^ealoHS of good worhf. ^85 and thirfting after JefusChrifiy the eating of his flefiy the drinking of his hlooJ. And fo hearing attentively , and receiving thanlc fnllj. And fuch alfo let our works of Chantie be. In duties of Having a z,ealfor our brethren (as St. faal faith Charity, his Corinthians had for him, 2 Cor. 7.7. They had a fervent mind^ I^kov^ a z.eat^ towards him, earnetUy wiftiing his welfare. Thus be we affeded toward our Brethren, See that ye love one another Tvith a ffire hearty fervently f (faith St. Peter, i Pet. i. 22. And again, Cap, 4. v, 8. Ahove all things have fervent Charitie a- mong your felves ; 'Av*V)ii» fjtjgvif ; Intenfe Charity, fo as earncftly to defire the good each of other : And out of that affedion ta- king all opportunities for the doing of good unto them ; Shewing mercy "^ith cheerfulnefe (as the Apoftle requires it) Ram, 12.8. So do- ing good, as fecking to be Rich in good work/^ being ready to diflribute, mllingto ccmmuni^ cate (as he there willeth Rich men) i Tim. 6. 18. Thus put pre to every Sacrifice, joyn z^eal to every duty. Only (in the laft place, to draw towards a Conclufion) fee that this fre be right ^r^ ,this Caution, ^f^/, right zeal. Where have an eye to two ^^j ^^/jSJJ things. ^jj. I. See that this fire be not flrange fire. Such Not ftrange is that /re faid to be wherewith the fons oiAa- firc- ron^Nadah & Abihu facrificed^Lffao. i.They ^' cfered fir ange fire before the Lord^ which he commanded them not.'] Strange fire, not that fire which at firll coming down from heaven was «86 the Redeemed of the Lord. was proper for the Tc mplc-fcr vice, but Ow- wo«,Culinariefire. Take we heed that our fire, our z^eal be not fuch, common fire ^ a car- nal z,eal, fuch as is to be found among too ma- ny, who would (it may bej feem to be zea- lous. But whence is it ? Out of fome by and Not carnal finifter, fome carnal refpcfts^ as of Credit or zeal. Profit, ^c. But fee that it be heavenly fire- zeal from God,^nd zeal for God •, wrought by his Spirit, andfecking his Glory. Thus fee we that it be right ^ealj fincere, not Hypocri- tical. A great deal of fuch z,eal there is to Not hypociiti- be found in the world. Such was fehus zeal ^ calzcal. who meeting with fehonadah. Come (faith he) and fee my zeal for the Lord, 2 King. io# 16. when as in truth it was rather for himfelf, 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 deftroyed Baal ) have fuffercd the Calves at Ban and Bethel to ftand ftill f which the 29th nj, there informs us that he did:) And fuch was the zeal of the Scribes and ?harifees fas I have (hewn you.) Take we heed that our zeal be not fuch ^ but fuch as the Apoflle re- quires our faith and love (hould be, i Tim, 1.5. Rom,iz.g. ^ApvitliKejilosyJincere^unfeign' ed, withoHt diffimulation. Which if it be not, what do we but mock God f whileft we feem to be zealous for him, but arc not .? A thing which let all of us beware of. Is it good that he Jhould fearch yoH c///^ (faith fob to his friends) er as fome manmoch^th another y do ys fa mock. »si^>i- ht. However men may think to mock him, yet he is not, cannot be mocked, deluded, de- ceived. Neither will he fuffer himfelf fo to be, but will take vengeance upon them that at- tempt it. Now what greater working of God can there be, than to pretend a ^eal for him, and not to be fo in truth. This take we heed of. See that our z.eal be a right z.eal, fincerc, unfeigned, not HjrpocriticaL Much le(s Diabolical. Such is that ^f-^/ which St. fames fpeakesof, fam.^. 14. caUing it a Bitter Zeal (fo the Original hath it^ tnxo¥ m- »^?^0 Bitter envying. Of this kind of ^eal I fear there is yet too much to be found m Not Diaboli- this Nation. Among thofe who fecm to be "i^^^^^' I :^ealom for God, there is too much hitter z>eal^ which (heweth it felf in bitter invedives a- gainft thofe who are not every wayes of their mind and Judgment, whom they are ready with all eagerncfs to purfue as enemies. Such z,€al let Chriftians beware of. Let all hitter- nefsy /undi^rath^ and anger, &c. he fut away from you (faith the Apoitle) ^jD^.4.31. And clfewhere we are warned to beware, lefi a»y root cf hitter nefs faring up amongfl us^, Heb.12. 15. Among which, this^^Wr z.eal may well be reckoned as one. But whileft we are z^a- ions for GodJQt we meeh^ gindgentle towards our Brethren* Such is that n ivm^h ffotfU* the rfif- ^•8 XealoHSofgoodtfork^. dome from above^ heavenly wifdome fas S^; fames tells us) it is firftpftre, the yt peaceable, ^L. •ni • g^ff^^^, &c. fam, 3.17. And this wifdome feek S'Sand we after, that we may be fuch. A LefTon gentle CO- which our Apoftlc requires our Evangelifi wards their Titus to prefs upon his Auditors in the Chap- Brethren, ter following, Tit^^,i. Where having in the former verfe minded them of being Ready to every good work^, hefubjoynes. To fftak^evil of no man^ to be m brawlers^ but gentle^ Jbe^ing allmeeknefs unto all men. Not that all perfons arc to be treated and All DOC to be dealt with after the fame manner, laul^ who created alike, there giveth that charge to others, yet him- felf being to deal with the obftinate fe'^es^ who oppofed his Dodrine, and bla^hemed. He Jkook, his raiment (faith the Text J and faid unto them, Tour blood be upon your own heads ^ lam clean ^ from henceforth I mil go to the Genr tiles, fo turning his back upon them, AHs i8. 6. And before, having to deal with Blimas the Sorcerer, who withftood him in the courfe of his Miniftery, feeking to feduce the Depu- ties whom he had converted to the faith, Vaul being filed with the holy Ghofl (faith the Text) ' fet his eyes upon him, and faid, full of all ftibtilty andallmifchief, thou child of the Be' 'vil, tmu enemy of all righteoufnefs^ wilt thou not ceafe to pervert the right w^ys of the Lord f Ads 1 3 . 9, 1 o. Thus, as the Mincers of God, fo others, having to deal with obftinate fin- ners, or dangerous feducers, now they both may and ought to fhew their z.eal for God, ift Creating them, in meafure^ according to their derae-* XealoHfofgoodwdfr^o 4^0 demerits. But not fo with others, whofe er- rors and mifcarriages, Doftrin.:/ J and Pradi- cal; may be looked upon as Infirmities. For fuch,th ough we are not to comply with thenij by giving allowance to ought that is evil in them, Taul giveth not f lace ^ no, not for an hoftr, tathofe that brought falfe doftrines into the Churches (as he tells his GaUthians) Gal.2,5i And finding Peter complying too much with the feyves in the obfervation of their theii antiquated Ceremonies ;, he there, faith, h^ rpithfiood him to the face, v. 1 1, which he did, not o\A-^ feeminglj ^ in outward (hew and ap.*- pearance fas ^erom and fomeof t;he (^r^fi^ Fa- thers there look upon it, fo conftruing die Greeks, »«]« wfoffrnvop^ but ( 2isAHgHftine de- termines it againft /^frow^^betwixt whom there was a hot conteft about it) he did it in eamefll for which the Text alfo is expreft, noting, that Peter reas to be hlamU, Thus Chriftians are^ hot to clofe and comply with others, though brethren^ in that which is evil j yet looking upon them as finning, not out of mif^/neffe^ but Veeakriefe^ now they are to deal gently. with them ^ fo moderating their <,eal, that it may appear to be of the right kinde^ a true Chriftian z^'al, true heavenly fire, noi fir an ge fire. : r, ' Nor yet (in the third place J Wildfire, Such may we call that zeal, which wantcth either Know/edge, or Difi^retion, , t. Knowledge^ Such was th'at^e^/ which Pdjd tooknoticeof in many of the feV(^es, I hkr thm record (Taith he) that they have a ^ V ^ ;^eai 2^Q Tihe Redeemed of the Lord K^ of God^ hut not according to l^owledge^ Rom. I O.2. They had ^"Aoy Set, a 3jed of God, fer God , being earned in doing fervice to iiim-, I, but this their z.eal it was 'O'' KmTt- miyiDg-ify not accGrding to knovsfledge^ they were not acquainted with the mind and will of God, what he would have them to do. They were ignorant of hts righteoufnejje (as the next verfehathit) of his way for the juftifying of fir;ners,i^»^,by faith in Chrifi, through the imputation of his Righteoufnefs , his A(iivc and Paflive obedience unto them. And here^ npon it was that they T^f?»r abont (as it there followeth) to efiablijh their oven righteoufnefs^ they were zealous about their Legal obfervan- ces,as hoping thereby to be juftified before God, And lo (as he goeth on) ftibmittednot them- f elves to the rightcouf^ejfe of Cody not putting themfelvcs upon that way which God had laid out for the juftifying of Tinners, which is by and through faich in Chrili:. And fuch is xht<.eal of many-, they bear a good affedi- on unto God, and feem fit may be) to be ve- ry zealous for him ^ but alas 1 their K>eal U not Mcor diner to kjiowledge ^ no other but a Blind 2:.eaL *^Such was the zeal of the fhari- feesyoi whom our Saviour givech that charader to his Difciples, Mat. 15.14- They be blind leaders of the blind. Being, though great Ze-^ lots, yet ignorant of what the mind and will of God was. And fuch Zelots may we meet with many in the Church of Rome at this day. Very zealous they are in their devotions, very devout in the wor(hip and fervice of God, yet withall grofTely ignorant ; not knowing whac it is that they do, much lefs what God required that they fhould do. Only yielding up them- felvesto xhtk Blinde guides^ thtir Friefls (asl the pv?es did to the PhaHfees) to be led by them, doing what they wili have them todo» And \Vould to God there were none of thi^ kind of zeal, Blinde z.eal to be found aitibrig our lelves 1 Whence is it that feme are fo ob^ fervant of Dayes and Times as they are f atti Others of fome other formal oDfervances, which find no warrant in, and from the word^ Surely the beft tonftrudton that can b^ made of it, is that which the Apoftle made of thd like in the fewes-^ They have a z,eM of God ^ but not According to knowledge. A K.tal they have, but it is but blind x^ml. Such ;cf«/ be we aware of Before we be zealous about any mat- ter, be we fure that it is a govd Matter, that it 1$ according to the mind and will of God, than fo we may do what we do ouc of faith fas I have before preffed it.) 2 And ( Secondly ) with this Knowledge joyn Bifcretion. Such is true Chriftian K,(at^ wife as well as wdrfh. Two things there werd required in every Sacrifice under the Law^ ffVf and Salt. Sottiuch we may take notice of from that forecited Text, Mark^g.^g. £- i^ery onefhaH befalted with fire ^ Hind every SJi^ Mfitejhallbe fatted with fait. Fire and Sak were of common ufe in ^li their Sacrifices, Two fitting Emblems^ the one of Zeal^ the fyxhticoi Bifcretion (as they are notamifsby ftmt looked upon Both which mtift coii« Y% cut 39 2 T^he Redeemed of the Lord cilr in thofc fpiritual facrifices which Chrifti- ans offer to their God. Flre^ndSaU, Zed and Difcretiori. -Not the one fevered from the other. Not Difcretion ^^ithout Zeal^ which the vroTlds Politicians are commonly guilty of, who in the fervice of God afFed Difcntion, hut care not for Zeal : Nay they look upon thefe two as inconfiftent things which cannot ftand together. Where Men become zealous, now they think they pafs the bounds of Difcretion. .Nor yet Zeal^ \mkoHt Difcretion^ which ler- vveth as a Bridle to a fiery metalled Horfe, for the guiding and ordering it, direfting how, and where, and when this zeal is to be exer- cifed and put forth • Which is not to be alike leal to be pro- in all Cafes. A Wife Man puts not all his portioned to ftrength to what ever he goeth about to lift, occafions. i^^^ proportions it according to the Weight of it. And fo ought Chriftians to do by their Zeal ^ which in in greater matters ought to be great- er^ in iefs leffer. This fi-re (as one faith of it, t0jhr\n Tit. writing upon the Text,) it ought to be alwaies kept burning in the Soul, as that fire did upon the Altar, but in the ufe it muft be proporti- oned according to the occafipn. Even as we keep fire on our hearths all the day long, but . inlarge or lelTen it according to the ufes which >we have of it. Even fo are Chriftians to deal with their Zeal. Being truly zealous for God, carrying this fire in their hearts, they are to proportion it to the ufes they have of it. Where fome great good or evil is prefented to them , fomewhat which tendeth much either to ;he hononr, or di(honour of God, now they ZealoMofgoodrporhj. 295 tf^^^^are to flir up;this,iire, heighten their Zeal 5 Herein imitating Blla^ , who when htifaw what horrid profanations there were among the people, in forfaking the Covenant of their God, throwing down his Altars^ and flaying his Prophets^ Now fas himfelf declares it J he was verj^ feaious, for Zealous , ) far the Lord his God, i Kings 19. 10. 14. As alfo onr bleffed Saviour , who when he faw his Fathers houfe made a den of Thieves, the Temr- fie fo profaned as it was, turned to an Ex-* change ^ Now the Lamb turneth Lyon^ he ta- keth up the Whip in his hand , driveth the Chapmen all out before him, fohn 2. 17. Thus in matters of great importance , where the Glory of God, or the good of his Church is much corcerned, now blow up this fire, ftir vp this Zeal. In canfa Dei meminem fatientem ejfeoportet, "For Men to be patient in Gods caufe •, where his honour lyeth at the ftake ^ it is no other than an irreligious ftupidity. But now in fmail and minutial raatters,here bound and bridle our Zeal. A Wife Man will, not call forafword to kill a Fly, or a Beetle to break an Egg. Zeal muft be propernoned to the occafion. Thus a Wife Man ordereth and manageth his Civil Affairs, as the Pfalmift hath it, Pfalm 1 12.5. A good Man wiH guide his affairs with difcretion. And fo let Chriftians order their fpiritual affairs , proportioning their Zeal^ as Men do their fire, not putting ib much under a Pipkjn as under a Caldron. And thus moderating it as to the degree, ^q V 3 alfo 994 T^^ lK^dem0d of the Lord ^cal to be or- alfo order ic as to Tirr^e and Piace^ and ot^fiB^ acredl accord- Grcumftances. Specially having a regard aUV fjjg rO .cir(ppni- ^^ai^sto kjep mthin the compafs of our palling. ^Biccs. j^g yj^as chat which made Peters Zeal which iti^ipsaubg- ^^ ^^^wed for his Matter in attempting hi^ i • : " ." ' * refcue,to be inordinate, and fo juftly reprovc- able •, in that he being a private perfon^ no waies authorized, ihould draw his fword, and pake afi alTauk upon the Officers , as he did, TThis indeed he did out of a zealous atfedion to hisMafter, but yet this his Zeal being in- ordinate, hisMafter infeadof approving and fompiending of wh^t he- had done , givech jhim a check for it fas we have the itoryj Mat: hew. 26. 52. And fuch is the Zeal of tiioie whoever thgy are that tranfgrefs tiie bounds and Hmitsof their calhngs. Be the !/^<^io>?itfelf never fo good, and their Z»^f ?i- pi?/?/ in doing it never lo upright, yet having PQ^^rr^^^^froipGod, mediate o): immediate, for which they do, it cannot be approveable, ^uE reproveable. Such had Phineas's Zeal, for which w^ find him fo highjy commen4ed, 'NtmL^rs z$. II, I s. been, had not he a WarrantfrorpGod , (which queftionlefle he had J for what he did. His doing execution Ml that manner upon thofe Offenders, flaying ^hem 'EyVvTff «?^OHld in fuhlick. handk the latter part pf ity I not /{norping what providence there might be in this Motion, nor yet where to pitch upon a more ujiffd Sub jeft^ hndertookjhe whole Verfe , which having pajfed through in the audience offome of you^ I do now prefent to the view of you all, Whereunto I have been induced^ a$ for the furtherance of your faith, by prejjing and directing that greateji of Chrifiian duties^ your cotning unto Je- fusGhrift^ jo for the confirming ande* fiablijhing of you in the truth againjifome ofthofe Errors of the times ^ which having unhappily prevailed in fome other places^ begin alfo to creepin amongflyoH^ Imean^ thofeofthe^JmvtxbX\^%and Free- wit- icr$(astbe)/ are vfilgarljf called.) Againfi thefc (4/ I have heretofore ^ and that (through Grace) not without fomefuccejje done againji fome other) I have here (ha- ving a jufi occajion for it fiom the Text) horn vpJtneJJim And to thh t [hall dejire yoH to hearken^ that fo you maynothocar^ riedarvay with thk wind of Doftrine. So I pre fume to call that Doctrine^ which is fo much cried up at this day byfome (and thofe not a few) who nnderfland it not^ the Doftrine of Univerfal Redempti- on* ADo&rineatthefirji hearing very flaujihle to vulgar apprehenjions (none more) whileji it pretendeth ^(? elevate, t$ lift up and magnifie the Grace of God, and Merit o{ ChtiiX^ hyjuch a houndlejfe enlarging of them. But uponJiriSler exa* men, it will he found guilty of what it if here charged with , of Elevating this Jljti ftatHunt Gx2iCty and this Merit,/// another fenfe^ Cbrifium non dero^atina front them^ and extenuatinz of quifalvantur^ them. Upon which {be fides many other qukm pro its jnji grounds) let meperfwadeyou to be wa* mmmfie, ^> howyou hearken to it^ or give entertain^ quanqu^m vi- ment to thofe that bring it^ Is it not e- dentar exten- noHghfor vou^ Or any ot her (what is here dere mentum <^ j y > y \. Chrifiiyreipfatamenid adeh imminuunt^ ut omnino nihil jpfl relinquunt qnodmerimfu, Joh. CocceiusdefoedcrcCap^^o. Scc.idj. pojl^ pGtively and clearly k^ld forth in ihh Text} that Whofoevei^.tiicy axe th^t come unto Jefus C\v^^^(4ving^ as their saviour and Lord} they (Hall be i received by him 5 obtaimng fronihim that great henefit of his deaths This do ye^ build your fouls upon^puttz^j^them upon thij ■ n^ayy andthen my foul for jonrsj they j^^^ nptmifcarry. Jn the mean time, as for any other latitude ^ or extent ofthefsith^fs or Sons Intention^ whether ydftd (iffo) in what way^re^phtng ^ipM^ or conflmd only to a feUS^ company^ k^ye it (a/jafe^ lyyoH may') to the more acute Mfquifit ion oftheSc\xQ^^^to wf^i^^^eisindulg^ d liberty dfdiJpHting^ tphat being Hdtfo r^- fiefor vulgar heads to apprehend^ is not fo fafe for them to' deter mfm^^Bk^ed be,6fd^ you havefo tntfch ofChrtP^a^jdofGod^^ra^ ciouspurpofe iowardy all rep^nting^andbe-' lievingfinners in and through him clearly y and convincingly heldforthjintoyou^as that you Jhallnot'fie&dio troubleyour heads a^ bout any fuch dubious intricacies^ as are byfome (who ^ it may be^ would feem to be fimebody) prefented toyou^ and withfbme colour of zeal obtruded upon you under the 'Motion of important truths. L et it be my defirt and earnefi requefi to you , that yoi^ would mktd mih *ff^fi of old if uth^ 3 ^hdft DoSrints^ xphich yon have received, not Ugbtly and readily receding fidm any of them^ notvptthoHt clear am jtrong com)i^ Bions. And among other not from thoje concerning^l^ion and R^edemptions which have been fo fully vindicated (as in former Ages Jo in this lafl) by divers emi- nent^ both for learning and true pietie^ a^ that it may well be wondered at, that the Bucklers JhouldftHl be held up againflihem. ^is that you may do Camongother^ is one end of my putting this fmatt Treat if e into ' your hands : fThich commending to the tleffing ofhimy who gave it to me^ Irefl Great Yarmouth^ June I . An. Tour fervaQt IDom. 1 657* in the Lord, JoHK B&INSLSY« Hiycc Three lin^t OF A GOLDEN CHAIN. John 6.37; All that the Father gh/eth mfijall come unto nte'^ andhm that com- ethmtome^ IwUl innomfecaji OHt. HE words are part of a Sermon ^., .^^ Preached by our bleffed Savi-^ ^^^^f»m our to fome of the le^es in the Synagogue j;};\Q publick meeting- place for religious worfhip m Cafemaum. So much w€ may learn from the 59th verfe of the Chapter, [The/ethwgsfaid he in the Synagogue^ as he taught in Caperna" pm7\ In this^ Sermon he dealeth with thefe his Auditors, as by way of Information and !;»- firuBion^ (hewing them who, aud what him» fclf was, and what their duty was in reference to him, y^*. to believe on him^ fo alfo by way of Olfjt^gatioH and Reprehenfion^ taxing and reproving them (many of them J for not do- ing what was their duty, not believing, not aduiow* ihree Links of acknowledging him to be what he was, npt. withftanding that they had feen him arid his works, been eye-witneffes of the admirable effeds of his divine power, as in that miracle which a little before he had wrought, the multiplying of loaves and fijh^s^ fo in many other. This he chargeth upon them in the verfe next before the Text, v,^6. [But Ifaid unto you^ that yealfo have feen me^ and believe mtJ] But how came this to pafs, that they • (hould be fo blind, foftupid, as feeing what they did, yet not to acknowledge him to be what he was , not to believe on him ? For this we have a Reafon fubjoyncd in the words which I have now pitched upon. Thti$ it was tanttcontuma- with them, in as much as they were not; in the ^.^Z^'*^'^'" ^-fl^ number of thofe that were given to him by ▼inJBtoc. would have been other terms betwixthim and them than then there were : They would have come unto him after another mariner than now they did •, non tantnm pedibusjfed ^ af- feElibus, not only with the feet of tfieir Bodies, but alfo of their *S*o»/f/, receiving and embra- cinghimj whichif they had done, he would have been as ready to do the like to them. [^All that my Father giveth mejhall come unto me-^ and him that cometh unto me I wil in no yoife Sinorfm hoc cafiout. SoExpofitors^fw^r^/Zy, almoft «»t- dicatomnesfer^ verfally (as the Jefuite Maldonate^ though a- anfentiHnt,red' gainft his will, taketh notice of it; conceive of illiq'ldb^cum '^^ coherence and dependancc of thefe wordj hquebaturad with and upon the former. fc non vcnfrentf i.e. in fc mn cred^mt, MaldQAac. Con. in loc* Going AGoldmChain. ' | Goia^ along with chem, rake we notice in Divife; them of three particulars, three things wor- thy rjie taking notice of ;,. being (as k were) three of the principal hinges upon which our Eternal happinefs depends and hangs, three Linkj of that Golden Chain (as our Mr. Perinks calls the Order of the caufes of mans Salvatto^S The Firft whereof is Gods gracioHs DonMion^ his giving fome amongll the ions of men to his, Son Chrift \^All that the Father gjveth me.l The Second , Mans effeElual voca.tion^ his bringing home to Chrift \^Allthm the Father giveth ?ne, JhaH come unto me.'] The Third, Chrifls ready Accepation^ his receiving and imbracing thofewho are thus given to \\\ml and thus come to him [^Andhir/pthat co7neth unto me^ I mil in no wife cafi cHt.~] Anfwe-r rably to which Particulars we may draw forth! the Text into three Botlrinal l'ropofltio7is or Conclufons. > i. There are fome ammg the fons of men given hy God^th Father pinto hu Sot} Chrifi. 2 , Allthofe M^ho arefd given ^ fhalt come unto him. 3. Thofewho fo come he n>ill m 710 wife cafi out. Three Do^rines of great Importance : Lqz me crave your bell at:tenti7 ons whileR I deal with them Severally. Begin with the hrft. There are fome among the fans of men (riven Vrop. i ' by God the Father unto his Son Chrifi:'] All Some given that the Fdt her giveth me (faith the Text.. So ""to Chrift by then, ^here are fome that are glveri to Chrift ^"^ J^«i^ien by his Father. Oh. Some('^o\k may ivf^jgivtn to hirn hyhu fa- ^ow given \/^ /^f rhvbat,were not all things his befor€?Chri{l ^*«^i < X " feeing 'thrte Linhj of being the Son, h^id not he an equal intcreft irt all things with his Father ? Jnf, Ye?, he had fo, as God. Upon khis account we find them making claim to an u- niverfal intereft in whatever nis Father had, fohff 1 6.1$. Ail things that the Father hath are mine. Chrift being the Eternal Son of God by generation, he communicateth with him, as in his Ejlence, fo in all his Properties, and Intereft s. All thine are mine, and mine ^re thine (faith he to his father) ^ohn ly.io. But here in the Text ^e are to look upon him as Mediator, as God-Man. And fo we (hall find him in the capacity of a Receiver ^ recei- ving whatever he hath from his Pather. Thus he is faid to have received life from him, Joh. 5.26. As the Father hath life inhimfelf^ fo hath he given to the Son to have life in himfelf-^ that is, to be the fountain and well-fpring of eternal life: And in liiie manner he hath re- ceived Authority and Fonder from him. The Father hath given him author it j to execute judgment^ hecaufe he is the Son of man, (So it there followeth in the next verfe) v. 27. As the Son of God he hath Authoritiein and of himfelf-, but as the /o;; 0/* man herecelveth ic from his Father. The fvier which he hath as Mediator^ is a delegated power , given to him. All power is given to me in heaven and #4r/i[7^ Mat. 28.18. Given to him by his Fa- ther, thou haft given him power over all fie fi, John 17. 2^ And thus giving power and au- thorit^' to this his Son , he alfo giveth uuto him fomc to be his fubje^s^ over whom he may liiay cxercife that Authotity. Alt that thef^ thergiveth me (faith the Text,) So then ther^ lurc.'fome who are given by God the Father unto.his Son Chrift as J/e^/^tor. . _. ■ Ohj, But the CJ^eftion ftill rims on ; ^hdr, ko# 0iitt otAyfome f Are not all fo given co him as ^<>™« l«^*^^ Mediator t all men^ yea and all other crea^ ^^' tures ? ^;i|/". Yes, ih a geWal way they are fo, gfc ^tat6\iim2SX.o^Spveraign Lord^ to fee Of ^ dcred and difpofed of by him as it pleafetli him. The lather loveth the Son, and hath gk ven all things into his hand ; (So fohh the Sap^ tifl tells the fevpes^ John 3.35. And ouf Sa-^ viour himfelf taketh notice of ^e fame-, ie^ fus kf^owing that the Father had given all things into his hand, John 13. 3. All things are delivered me of mj Fathtn Mat. iioZj,, Thus, as all other creatOTes, lb all the fohsol* men are gjven unto him. ttut there are forrie among them who arc given to hitil in a triord peculiar "^ajf, to fpecial ends and purpofes^ that they may be to him xaU TtmirM^ a pevf^ liar people fas they are callcd,7'<>. 2.14.) given to him not only as a Soveraign^ but a Savioftri not only to be governed^ but faved by him^ Thus are all, and only Gods EleB given unto Chrifi by h is Father. They being firft the fa^ thers^ he thengivcth them to bis fin Chrijt» Mark it i "two particulars. The former of which here is implycd , the latter expref' ftd. I. They are C«^/, God the Fathers, how ^ ^ fliottla he give them to anodifr^ to his ^^ij^ ^ ^ Three Linl{s of fon ? So are all the fons of men in a general way. Being his Creatures , they are in his hands to be difpofed of as ic pleafeth him. Clay in the hands cf the Potter. That is the fimiiitude made ufe of by the Prophet leremie to fet forth the abfolutenefs of Gods power in difpoiing of Nations^ Jer. i8. 6. Behold , as the Clay in the Potters hand^ fo are ye in my hand^^ O houfe of Jfrael. And the Apoftle ma- lieth like ufe of it to fet forth the fame abfo- lute power of God in difpofing of all particu- lar perfons, as to their Eternal ejlatej, Rom. 9. 21. Hath not the potter fower of his clay Cfaith hej of the fame lumf to maks one vejfel ftnto honour, and another unto dijhonour ? to raakefomeveflelsfor honourable fervices, for ftate and ornament, or to eat and drink in, o* Gods jibfolQtc thers for bafe and fervile ufes. Such an abfo- powcr over lute power hath God over all the fons of men. the fons of They being all o;^f ///w/7, all alike corrupted S!l\Vem'!l?w^ in Adam, equal (harers in his Tranfgrejfion, their^acratl ^"^ ^^^^^ heires of his Corruption^ God look- tftatc. ^ ing upon them in that eftate, it was now in Confidered his power, and at his choife to deftinate and afcer the fall, appoint them to feveral ends, f omc to ever- lafting life, others to everlafting (hame and Hani fecks contempt. Even as a Prince (it is Mufculus*s quhmfiPrin' comparifon, writing upon the Text) having cep qitifquam a company oi Rebels & Traitors in cuftody, all flaiitiofos dli' alike guilty of death, he pardoncth forae of quotacmorte ^i^^^^ receiving them (itmaybe^ into grace SfoVenm, and favour, whileft in the mean time he ka- (&c. Mnfcul. ' veth others to the Law , to receive the jufl: Com: in loc, Reward of their Rebellionc And who ihaU herciffl A Gulden Cham.' T herein charge him with in juftice ? Even fuch i$ Gods dealing with the fons of men in refpeft of their eternal eftates.They being all involved in the tranfgreffionof their firft Parept^ fin- ning in him, and fo alike guilty of death, he leaveth feme to receive their jufl; demerits, whileft he maketh others the objeds, not on» ly of his Mercy ^ butalfo of his grace andp- vour •, which he hath done meerly out of his own will. Ivpill have mercy on nhom I will fiew mercy ^ and I mil have com]>aJfion on yphom I will have comfajfion. So faul citeth that of -^ofition (^5 Grotiui f ^^^^«r' fouly corruptQth that Text) but by a graciousi ^tlnnoj r^'^f'^^on. And fuf h are all thofe who arc 'iven to Chrift to believe on him, and to \i^ aved by him •, they are Gcds ^hofen ones, ^ fhfm A Golden Chains 9 chofen generation (as St. Feter hath it^iPet.z.g,) chofen by him out of the world before the world was. j4s he hath chofen us in him before the foundation of the veer Id , Eph. i. 4. And thus arc they hts feo])le. Even as the people of Ifrael were in an outward and vifible way, whom ^tf/f/ tells, Df ///. 7. 6. Thoti art an holj people unto the Lord thy God ^ the Lord thy God hath chofen thee to be a ^fecial people unto himfelf. So are all Gods £/f^ ones, in an inward and invifible way. God having fet a fpecial love upon them, and chofen them,they are his people. And being thus his by EhEhion^ now (in the ?•' third pi ace J in order to the executing and ^°^* ^'^^ 8>- bringing to pafs his gracious piurpofe towards ^^* ^^ GhriA. them , ne giveth them to his Sonne Chrift. Thine they were^ and thou gavefi them to me^ (faith our Saviour there of his ApoftlesJ loh, 17.6. And fo is it with all thofe who are or- dained to eternal life, being God the Fathers by Ele5lion, he giveth them unto his Son Chrifi, So we find believers frequently defcribed^ as in the verfe next but one after the Text, v.^g. This is the Fathers will which hath fent me^ that of all that he hath given me I Jbould lofe nothing. And fo in that 17. of lohn^ the Dif- ciples are divers times fet forth under that Pt- rifhrafts [Thofe whom thou haft given me'^ v. 9, 1 1 , 1 2. And fo all other believers, all chat then did, or afterwards fhould believe on him; Ofthem fpeaketh the 24th. -y. Father^ I will that they alfo wham thou hafi given me be with ^e. All believers are given to Chrift. X4 ^'f' |o Three hinkj of '^^"jl. But how are they faid fo to be ? uinj. To this it may be Anfwered • they jnay be faid fo to be two wayes. Intentionally, snd AElHdlLy. \nx.tmovi?\\y before time •, Adu- aily in time: • ¥*.' I. Before time , in Gods eternal purpofe eiitjonally,^ and decree. In his Decree of J^/^^io;^. God -arc tiEie, loj^^aining them to the end^ to obtain falvation, ordaineth them alfo to the meanes, giving them unto his Son Chrifi^ choofing them in him. So faith the Apoftte in that lext fore- dted, F.fh. 1.4. As he hath chofen m in him. •EPrtyJf?. In Chrift, whom God his Father cort- llicuted and appointed to be (as it were J the ^Jiead and Koot of the Eledlion , into whom hisele(B: people were by his decree (as it were) ingrafted (as all mankind by nature was into t]\Q frfl Adam) that fo they might be made partakers of thofe faving benefits by and through him , of6'y'^r£' here, and G'/ Dej. Mai- me Gods giving goeth before mans believing, donat. ad Others there arc who put both together, Gods Text. Cmnequoddat mihi pater per aternam eleSionem^ ' ^ temporaUm vocationem, Gorran* Enac. in Text. Denandiverbum perinde valet acfi dixijj'et cbriftus^ Sluos elegit Frff^r, &c. Calvin in Text. Donat'] viz. pro dterno fuo de- cretQ eligens in me ad vitam aternam, Pifcat. Schol. ibid. Innuit hoc verbumi quod Dens ab £ternQ aliqms elegerit, fyc. Fcrus ibid. Velquos ab £terno elegit ^ ^ pradeftinavitin me, Carthuf. ibid. JEle6iion before time^ and his calling in time : So Gorran, But others, and that more right- ly. ' 2 three Linh^ of 'y, rcftrain it rather to the former of thefe, Gods giving before time in his decree of EU-^ ftioH. So our Proteflartt Divines generally look upon it, not without the confent of fomc Komanifts. And with them I fhall choofe to go along, as I alTure my felf I warrantably may , hereby underftanding (as judicious Bi^ odate^ and our own Annotators have it) all Gods Ele[l'^ who are fflvsn unto Chrifl by God his Father before they come to /?/«>, before they adually believe on him. And hence ic is that our Saviour fpeakingof the Eleda- mong the Gentiles, he calleth them his Jheep^ John lo. i6. Other Jheef have I which are not of this fold, them alfo mftfi I brings and they fhdl hear my voice. Though as yet they were , not come into his fold, they did not own him for their Shepherd, yet he had an intereft in them, they were his fieep^ giycn to him ' by God his Father, wherefore ,^'fl' A"^ wherefore did God thus give Gad give his his efed people unto Chrift ? ?^{^^i»ito ^nf. Here, for further illuftration I might • ^nrift. fj^g^y y^^^ ^[^g feveral ends of this Donation •, the principal whereof is, that he might be a Pr/W^ and a i'^z/^o/i/' unto them, faving and delivering them out of the hands of all their enemies, Sin, Satan^ Hell, Death, and bring- ing them to everlafting life. This is the Fa- thers will which hath fent me, ^ that of all'^hich he hath given me I Should lofe nothingjjttt fbotild raife it up again at the lafi daj^ f ohn 6. 3 9. Thou hafi given him power over allfle/h^that he J^otild give eternal life to as m^ny Oi thoH hafi given him J John J J. 2. To ACddmChaku 13 Thefe are the principal Ends, to which there are many other that arc fubordinate : Cod giveth his eled unto Chrift, that he may perform unto them that three^fold Office, of ja frofhety a briefly a King. A Prophet^ to make known to them the mind and will of his heavenly Father. A Friefi^ to reconcile them pntoGod by his deaths and to keep them in grace and favour with him by his InterceJfloHm A K^ng^to fovernthtm as his fubjeEls in his Kingdoai or grace, and afterwards to bring them to reign as Kiy^gs with himfelf in his Kingdom of glory. But I (hall not give way to any further inlargements upon this fubjeft, remembring that this firft Propofition is here only implyed. Make fome Applicstien of it. Which (m the firfl place) may be dircSed JftUe. by way of Information. In which way it may Informatioa beufeful to us for theredifying andfetling of touching the our Judgments in fome controverted points *^^^'"'**'* concerning thofe two great Doftrines of £/e- Uion and Redemption^ I. Touching BleBion^ wc tnay here take notice of divers particulairs. ^ Elcaion. I, That it is not yniverfal^ of all Man- ,, ' Hind, Which if it were, it were no E legion. That it is tqt: The very word [^Ele^ionJ importeth and fig- oniyciiiil* nifieth a feparating and culling of fome from the reft, jplegit qui e multis aliquos legit. To fhoofe, is to take fom^ out of many. And fuch is Cods Eh^ion ; his choofing of fome put of the world of mankind , and giving thcw to his Son Chrift to l)e faved by him. 14 T'hree LinJ^f of All that the Father giveth mz (faith the Text). clearly intimating chat all were not given un- to him, hut a part, a feled: company, fome out of mankind. Eledion is not Vniver^ fal. ^3 True indeed, there is ^as Ati^afllne fotrie- where faith) Inter eUchos fpeciali^ (jmdamu- nivtrfitas , a kind of If^cial urtiverfa/lty a-; njong Gods Eled, in as much as they arega-*; thered out of ail conditions of perfons, in all Nations, through all the Ages of the world, out of which is made up this ^•^ this All here in the Text. But yet this Ail is hut fome, forae among mankind. BleEhkn is only o? fome, ^, 2* And that Czly) o^ ^omc farticttlar indi^ Not only indc- 'vidaal perfons. This ArminUns (at Icaft fome ftnhc. of them) deny, making Elen:ion to be only Axiomatical^ not F^rfonal ^ 2l choofing and defigning of the meanes not of the Per forts ^ God hath ffay they) made ckoife of the vpaj and w^^/iw to bring men to falvation by, -z/^^, by believing on his Son Jefus Chrlft i and he hath ordained, that who fo they are that {hall apply chemfelves to the ufe of that meanes, they (hall be faved. But the Text here fpeak? pch more , All that the Father giveth me.'] clearly intimating a Perfonal EleSiion^^ a gi- ving of fome individual perfons unto Ghriit. Hence was it that fome of thefe Capernaites, fome am:>ag the relf, did not believe on hiiii, as fome others did, becaufe they were not gi- ven to him as thofe others were. They were fuchasGodhad no fuch gracious purpofe to- war ds- they did not belong to his Eledion af grace A Golden Cham. ^5 grace. BUSlion\s noiV mv€r[al^ nor yet on* ly Axiomatical and Indefinite. 3. Nor yet (in the third place) {imply con* ditionaL So again Arminians would have it • ^^^ ^' ^ that men (hould be Eleded upon the conditi- conditional, on- pf their believing and perfevering •, fo as it refteth in their power to null and make void the decree. But the Text here fpeaketh it o- therwife. Telling us that thofe whom God eledeth, he giveth unto his Son Chrift ,- gi- veth them unto him, not if they fhall believe on him, but that they may believe on him, and fo be faved by him. 4. Again,Eledion is not only to the jEW,but alfo to the Meanes. ' God elecliing his people unto life , he by the fame decree giveth them unto Chrift, that th«. ^^^7Jf^^^^ 2.6. where it is £aid, that Chrlfi gave ^'»^^^/ be undcrftood a Ranfom for all. vvlg icdfl^v^ tliat is, for this [^//] here in the Text, All thofe whom his Father had given him ; who are elfewhere called manj^ Mat, 20.28. The Son of man came to give his life a ranfom for many •, viz. his Elea : who are alfo elfewhere called a Tvorld, 2 Cor. 5.19. God t^os in Chrift- neon* citing the world mto himjelf ; that is , the world of his Eled, made up of fewes and Gen- tiles. And fo look we upon the Text, which ,of all other ("as our laft Tranflation renders itj fecmeth to fpeak moll: fully for the Adver- fary,He^.2.9. whereit is faid of Chrift, that he by the grace of God tafled death for every man, tt'«»g^ wttVlotf, for ally that is, ftill, for thiswofi', this All here in the Text, All and every one whom his Father had beftowed upon him (as Diodate rightly expounds it.) Thus doth this word [^i/ J here, as fometimes elfewhere, de- note theuniverfality,notof J/^^iS;/;?^, btitof Gods Ele^. For them it was, and only for them that Chrift died in* Chrift intentionally died. Hay down my lifitcntvoMllym- formyfieef^ faith the obvious Text, ^*. 10.}^^°^™ ^ 15. Which (whatever evafions arc fought ^ out to elude it) fpeaks this truth fo dearly, fo fully . as pucceth tc beyond contradidion, whileft ' 8 three Ltnk^ of whilefl: it reftraineth the Intention of Chnft;' in laying down his life, unto a feled: company, hisA'fp,viz.thofeiiiat were given him byhis Father. Which'truth being thus bottomed, I defire you to take notice of, that you may not be carried away with that mttd of DoEhrine^ that plaufible error which is fo taking with many at • this day, who cry up the Doftrine of miver- fat Redsmption as the moft comfortable truth, and glorious Dodrine that can be held forth, tending highly (as they apprehend) to the magili^ing of the grace and mercy of God, and merit of Chrift, which are thus extended unto all. But herein how are they miftaken ? In thus exteniUng this grace, how do they ex- OitG^tT^ttiiM- tennate it? Of all Dodrines I know none that dfinti/^^^*^"*' in cruth more derogates from this graceiot owned by God before they come, nor any pore owned for this their coming. »; 2. In the fecond place there is a coming to Inward and Chnft , v/hich is Inward and Keal. When ^^^}' men come to him nonjan^km pedihus, Jed & /ijfeBih^s •, not only with the outW'^rdj but in- w^rd man •, come to him with their hearts and fouies, ouc of an inward refped and entire af- fediion which they bear unto him. Thus did fom- of his followers , his Difiiplcs, at this time come unto him, looking upon-him as the hreadcf life. And thus do all uu^ Believers come unto him, who come to him as a Savi- our and a Lord, receiving him, believing on hmi. This is the coming of which our Savi- our here fpeaketh in the Text. All , that the 'latkr givtthme Jljall c(,m: nntQ me'] that is, ' " " be- A Golden Chaini 95 Mieveonme. So the 3 5th verfe explaines it. -. . He that comah mto mefl,ali ntver htiniir, and chriftLiu he, hat bel.eve,h on n,e Jhall .ever rhi^ , ] W„g onh W where the latter word is Exegetiad and Ex- • pofitory to the former. To come mto Qhti&, IS to beltevi on him. Such is Faith ■ as it is the £75 and Hand, and Mouth, fo alfo the i^«»fof theSonl. As the Eye, whereby the foulbeholdeth Chrift, lookech up imto him. as they d.dto their ^r«.„ ^,^;,«, a„d the Hand yihtxthv ,t takech hold of him^ and the Momh, whereby It feedeth on him, eat-' ethhisfleft and dr.nketh his bloody fo the Toot, whereby ,t comech unto him, cometh to iiim as to a Saviour and Redeemer, ty^ptAm^ (alvafononfyby and through him, defirinl to have Umon and Communion with h.m^. Th.s,t.stoj;f/„:;.on Chrift, and tbi,sitis t6 come xmtohim. - tocZn- <''^^^"') Acomi„gofthefoulun-(o^^^^° toChnft. Even as thofe Patients of his of ^^^rift. whom we read in the Gofpel, feeC hJ^r own infirmities, and hearing of his imi arid jffueisftidl'f, ^'^'''"'" ^'* t'^e f-ioody ^'• flie did, as w hbt /.^'%^"T.^ ^'^'^i* Zi (Lift 24 The Redeemed of the Lord 9.20. Even thus doth the foul come unto Chrift by fait^ ; being made fenfible of its own wretched condition by reafon of (in, and ap- prehending the //^/;ifjf that is in Chrift, ful- nefs of Merit, andfulnefs of Spirit^ whereby he is able to work a perfeft cure for it, by ta- king away both the guilt and power of lin,and procuring eternal falvation for it, now, re- nouncing all other confidences, it betaketh ic felf unto him as to an alone ali-fufficient Sa- viour, laying hold upon him, rcfting upon him, chat fo ic may be made partaker of his Merits^ his Benefits. This it is to come unto • Chrifiy thus to believe on him. And thus do they come unto him who are gi- ven to him bj his Father. They, All they, and Only they , both comprehended in this word,[v^//] All that my Father giveth me /hall come unto me. Thus all Gods [ All that ] 'j^a.v o, A word of the Neuter Ele^ fball Gender^ Omne^ or ^^jjcquid^ All^ or whatever, ChTrft"*'^ Which fome look upon as Emph'atical, im- Orme'ytn Neu- po^^i^g ^^^^ exadly an Vniverfality than tro lenere exd- the MafcuUne Gender^ould, All^ whatever"] ^im Vniverft'th^lis^ notonly few»^/, but Gentiles (whofe totem fignificat Converfion Cjrf/ conceives to be hereby infi- ftw.Tol«;^fr ""a^^^) a"^ ^^^^ ^0^ a few of them, but many. mMJoremfignificetVniverfitdiem, Maldon. emne, utoftendat exvariis getaibm venturos ad eum, Ferusinloc. Cyrill.lib*^. cap. ^9. Infi- mat ttim his verbis rnultos credituros in Chriftum^ Tolctj Com. aid loc. But we (hall not need to (land upon this Cri^ tlcifm. Look we upon the word, as thcjge* ncrauty A Golden Chain. i| nerality of Expofitorsdo ; the Neuter Gender here put For the MafcHline^y^\\ic\\ we fhal firid T^*i] NfUtrufH to be an ufual Enallagie in Scripture. Grotius P^ ^'^^cvlino, here giveth us two inlhnces for it. The one, ^f o^^Tx'ci^t iConi^zy. Where the Apoftlefpeaking of ' ^' weak and unwife perfons ffucfa as r.he world accoants fo) he calls them 7* At«e^\ and ?a « iSh. >», /•/7f /(?o/;7^ things , /^^^ rpf^^ z^/;?^/ cf the Tvorld. The other. Rev, 2i.laft, where, fpeak-^^ ing of the New ferufalem, it is faid. There Jhall in m wife enter into it any thing thai defl^ leth* «'•«»' Koiwr, iVo common, or unclean things i. e. no impure and unfandiried perfons. So htut. All that ^ot every things thnc is^ every pcrlbn, of what Nation, Sex, QiL^lity, and Condition foever^ whether Jevv or Gentile^ male or female, bond or free, rich or poor. Of fuch extent is the Decree of Gods EleSiion^ as alfo of Chrilis Redemptisn^ though neithet of them Vniverfal 2iS\io fingtdagenerHm^ all particular perfons,yet both of them fo as toge-- nera fingHlorHm^ All forts of perfons. There is neither few nor Greek, (that is, neither few nor Gentile) there is neither bond or free, there is neither male nor female^ for ye are all one iri Chrifi fefm^ Gal. 3. 28. Thefe make fome difference as to Men, not fo to God and lefns Chrifi. As the Father hath Ele^ed, io the Son hath Redeemed fome out of all thefe. Thou hafi Redeemed us to God by thy blood out of every kjndred^ and tongue, and feople^ and Nation (fo fingthe24. Elders) Rev. 5.9. of ^uch lati- tude and extent is this [All'] here in the Text, of which our Saviour faith, All that Y4 ^/ ^6 Three Link^ cf AndthitCer- t^fy Father giveth me Jh all come unto me, ^V^H' ' I *y/j^// comf\ and that Certainly^ So our ^lnirltt%^^ not as' a Troha^ mt ad me ve- ^^U t>ut as a Certain^ an indubitable truth. ntat^ fed per 5r/»3j i/x^ n'^gj, ^d me veniet. Not, venire potefi, affirmatmem, q^ veniat •, not He may come, or let him come^ MufcuMnloc but /?e )5^// co7»f •, afferting and concluding it ' as a moft certain thing. SlHejt. Sji^ft' But how Cometh it fo to be ? How Thegroofldof comechit to pafs that there (hould befuch a this certainty, certainty herein , that all and every of thofe who are thus given to Chrift,{hould thus come unto him, that all that are EleEled (hould be- lieve on him f Anf. Anf. Por Anfwer, Know that wc are not Not in them- to exped any ground or reafon hereof in and ^^^^"fl ^^^^ therafelves ;, as if there were any thing -Sone^hocna' -^ j.j^ -j. ^^^^^^\ difpofitions that fhould in- difpofnimi ^^^^'^ ^"^"^ hereunto rather than others. As dandum. Muf- if they were of themfelves wifer than others cul, ibid. to know what belonged to their eternal well- fare. No, herein all are alike. Gods EleB before their Converfion, are no wifer than o- thers. We our J elves alfo vpere fometimes foo- lip) ('faith the Apoftle ) Tit. 3. 3. 'Aiowja/, without underftanding. Non intelligentes re^ rum divinarum fas Grotius well expTaines it) having no underftanding in divine matters. So was it with the then believing Gentiles^ at whom the Apoftle is conceived there princi- pally to have an eye. But not only with them, but with the leyves alfo. PahI (though before his Converfion as intelligent as moft of his lime) yeC he rankes himfclf in tl^ num- ber. A Golden Chain. ^7 ber. *?ft«<, Wt. Andfo is it with all the E- , leU people of God, before his Grace come to pjit a difference betwixt them and others, there is no difference as to their underftanding in divine and heavenly myfteries. And as for wordlji wifedom, if there be a difference, com- monly it lieth on the other fide. 6'o^W^r/7o- fenthefoolijh things of the worid (faith the A- poftle in that Text even now cited) i Cor. i. 27. T«^ jJi»^ t5 lt6»-/x«, for ?»f H^^S^f c» ?(}» Koa-tuH ■ foolijh things of the world, that \s,fsoliJh perfons^ fo accounted in and of the world. And in the verfe there foregoing he tells us, v, 26, Not many Tcvife men after the flefi, are called to be- -- lieve on Chrift, men worldly wife. Herein thofe who arc given to Chrift,they fometimes, oft-times, fall Jhort of others. How is it then that they come unto him, whileft others keep off from him, being Grangers or enemies to him ? Jnf. 2. The Ground and Reafon hereof, -^^f- 2I being thus wholly out of themfelves, we fball ^"t '" ^^ find it partly in God the Father, and partly in l^f ^^?^i'* his Son Chrifi. ' ' ^ JcfusGhnft. . In God the Father, who hath j^ q^^ ^^ic !• Decreed'it, given them to Chrift by his 'Father, who Eternal Decree, ^oy^j Gcds decrees ?ixt {Wko. i. as is faid of thofe Lawes o^xhtMedes and ?*^^* decreed Terfians) unchangeable, unalterable, / am "' the Lord, I change not^ Mai. 3 .6. Men are mu- table ( the beft and wifeft of them ) they change and alter their pur pofes upon fecond thoughts. So doth not God, His Comfelfhull Jtand^lC^.^O.io. So ihall this his Eternal Coun- a8 Three Unfy of fel^ his Decree of BleEhkn. The foundation of SicutquipaU'Godflandethfure, faith the Apoftle fpeaking tiafiruuntfo- of thisD.'cr^^, which is the firft ground-worJc lent fimaftib- of Mans falvation layed by God himfelf,2 Tim. m!!iL%T)cus^''^9' Sr^o^Sg/xUioj, a fure and fteadyfoun- moliens civlta- Nation, not to be (haken, much lefs overturn- fern i//^ork^ of God^ that ye believe on him Tvhom he hath fent (fo our Saviour tells tht^fevpes , v. 29. of this 6th of fohn.') To if>o»' 75fl«, The mrk^ cfGod^ not only required and commanded of him, but alfo wrought by him (as ovxNtw Annotator explaines it.) Which it is in all his EleB ^ this being not only a Confequent-, h\xx.2i fruity depending upon, and iffuing from their EleElion. As many as vpere ordained to eternal life, believed^ A^s 13.48. God ordain- ing t^ the JE»^ (falvacion) heordaifleth alfo unco A Golden Chain. ^i urito the meanes^whkh. is faith in Jefts Chrift. And having ordained toit, he worketh it ^ fo bringing them to Chrift whom he hath given to him. And thus you fee how the certainty of this Event, of all Gods Eledt coming to Chrift, depends upon God the Father, upon liis Will and Work^-^ his Will in appohthg them, his Work in caufing them to believe on ^ him. 2. And (in the fecondplacejas God the l?a- - r^'chr'ft ther hath a fpecial Efficiency in this, fo alfo JJ^o^cxecu-* hath God the ^o»,his Son Chrift,who being of reth his Fa. Counfel with his Father KsGod^ as Mediator thct^CowaicU he feeth to execution of his Counfels •, fpeci- ally of this his great C(w;;/f/,touching the fal- yation of his ele'd people,who being given un- to Chrift, they are k*fo^n to him, 2 Tim> 2. 19. The Lord (the Lord Chn^) klfo'^eth them that are his ^ viz. by Eledion. So was Tauly though then a Ferfectttor^ yet he was known to Chrift to be a chofen vejfel. Hi is a chofen vejfel unto me (fo he tells flnanias concerning him J AEis 9. 1 5. And fo are all others, though before their Converfion not known to others, nor yet to themfelves that they are given to Chrift, yet they are known to him. And be- ing known to him , he takjth care of them, and that firftto bring them home unto himfelf , to bring them as fubjeBs into his Kingdom, as yZ»f^/? into his fold. Other Jheep have I ^hlch are not of this fold ^ and them al- fomujl: I brings and thty jhall hear my voice, faith he, meaning his Eled among the Gen^ tilcs^ whom he would in his time bring into his Three Lial^f of his Kinf^dome of grace, caudng them to be- lieve on him. And fo dealeth he byallthofc who are given him by his Father. They be- ing by nature all ohhcm lofi/heep, wandring in the by-paths of fin, leading to deflrudion, not having fo much as an mlmum revertendi, any difpoiition, any inclination of returning, of coming unto Chrill: the /hepherd of their 'foftlsy he leeketh them. The Son of man is cometo fetk^andto favc that which is loj}^ Mat. 18.TI. poor loftfmners. Such fefus Chrift jcame to feek. And being in Heaven, he hath now an eye to them, fuch among them as are given unto him. Whileft they do not feek after him, yet he feeketh after them, drawing tliem to himfelf. This doth God the Father^ (^as you have heard.) And thus alfo doth Chrifi. When I am lift ftp (faith he) I will draw all men unto me^ John 12. 32. Chrill being life up, firfl: upon the Cro^e, then upon the Throne^ fet at the right hand of his Father, he then faith he ^\x\didraw all 7w^» to him- felf. What he had before done to the Jewes, he would now do to Jewes and Gentiles^ draw- ing his Ele ft out of both, bringing them to believe on him. This he hath in all Ages done. But now under the Gospel he doth it more vigoroufly than ever, by fetting up his Standard, holding forth himfelf in the prea- ching c( the Gofpel, and withall fending forth hii Spirit^ which accompanying the Word, makcch it efFedual. Thus is fefta Chrifi as the Loadfione to the Iron, by a fecret vertue, the vertue of his Spirit attrafting his Eied: people-, A Golden Chain. 3i people •, who being thus drawn by him, do now willingly come unto him. Dr^w me^ 0nd we will rm after thee (faith the Church untoChrift, Cant, 1.4. promifinga willing- nefs in all her members to follow him upon his putting fcjrth hiseffedual power in them.) And upon this ground alfo it may be conclu- • ded , that All thofe who are given to Chrifi by his Father y they Jhall come unto him. All they. 2. And (fecondly) Only they. So much is here Only Godf implyed : This being here rendred as the Rea- ^^*^^f 2"?^ fon why thefe Capernaites did not come unto ""^^^"'^»"' Chrift, did not believe on him, ) becaufe they were not given to him by his Father. 7'e have feen me and be hive not^ How iof why All that . the Father givetb me [hall come unto me\ All • they , and only they. Of which number whileft ye are not , I cannot wonder that ye do as you do , (land out againft me, not co- ming into me, not believing on me. A thing which none but thofe who are given to Chritt by God his Father will or (hall ever do. ^ /n a aju *» Man cannot ^7?. Atidwhynot.? ^ ^ ,. comcofhiin. Anf The ground hereof you have heard it fdf, already. This is Gods 'ft^or;^ which man can- not do of himfclf. No not fo much as will to come unto Chrift. It is God th^t worketh in yon both to will and to do ( faith our Apoftle to his Philippians. ) Phil. 2. 1 3 . As the AB of faith , •fo much more the Habit jls Gods workhls Gift, And this gift he beftoweth only upon his EleB Thence is it called their faith ^ The faith of podfEle^, Tit, I, X. So called, not becaufe there« 3* Three LinJ^ u/ Ferqud-n h' thereby men are made Gods .EleEh\^ dear unt-a mnesfiunt E' him (as Grotius foiily perverts that Texc J ^f^lFn ^"^^ becaufe it is peculiar unto Gods Eled:, fa« riilri.Grotil;^!"^ faith being wrought only in them, the loc. Dott-nne offaith^ the Gof^el , being really im . braced only by them. As for others, being left to Lhemfelve5,,they will not, they can- not come unco Chrift,believe on him. No man Cometh unto me Except the Father that fent me dr-iw ^/«;r Except he put forth that effedtuall power of his, which he doth not for any but thofe upon whom he hath fee a peculiar love, his £V^(^ ones. But I (hall dwell no longer up- on the DoEirinal part come we to make fome Application of this Truth. jifpHc, Which let it bedireded (^as the former) , '^ _ Firft by way of Information : And fo it may Information. a fgj.yg 2. T. ^o confirm what was before declared The former touching thofe Dodrines of EleFtion and Ke- Dodrinesrou- demftion ^ that neither of them is Vniverfal. ^^d^ft' d^*°" So much Calvin righcly inferrs from hence, rion confirm- *^5'^^ ^^^^^ venire cjniccjmd datur^ inde colli- td. Calvin in gin^ta nonomnes dari. \Vhereas Chrift here Text, imh^thzi All that, are given tohim fhdl come unto him, From hence we may conclude (faith he) that all are notziven to him , Elcdted in him to be redeemed by him, in as much as all do not come to him •, which were they fo gi - ven to him, they (hould certainly do. An Ar- gument fo convincing,as I know not what can B J A- • ^e more. nnfno. ?r" 2.. In the fecond place, take we notice from forcfighc of hence , that Goddjth not predepnate npon faith. the 14 Golden Chain. 3 S thffijnftght of faith. So Arminiani WOUld havc ' it, chat God forefeeiHg who they are that will come unto Chrift, receive him ^ believe on him, he thereupon predeftinaceth them to ob- tain falvation by him. Bnt this Tcxc fpeaks it otherwife, making their coming to Chrift not the ground 6r caufc of Gods Fredeftina- tion, butihcfruh^nd confe^nent 0^ it. A/l that the Father giveth me. (Viz, by way of Predeftination J Jhall come ptnto me, to believe on me. Thus are Gods Eled: predeftinaced to believe^ not becaufe they believe, 3. Again (^in the third place) take we no- 5. tice from hence, that Faith is not ieft uu ^ Faith nor con- Contingent things \t{\. to the liberty of mens t»n£^nt will, whether they will believe or no. Buc it fj^ j)° •/"^''^ is determined who they are that Ihall bdieve, x^^i ''Lxtmihi ^izi,, they, all they, and only they, whdrare ^ater , cfiendit given to Chrift by his Father: All, ^nd [only q^toniam non Gods Ek^, who being given to Chrift before ^^«^^*"^J^ ''^^ time , they fhall certamly come to him in^^,,,^^^^^ 1 time , believe on him. All they\ and onlyquinasiiitexr. they. ex Chryroft. Horn. 44 Huibui verbii intelligit fidem non ejfe in arbitrio homin^tn^ ut fromifcue vet fortuity hie fy tile credant. Calvin a.d Text, h^c ipfo i/in«ir, fdem non oriri ex virikus liberi arbitriiy fed ex gratuita Eli^^iionc Dei* ?ikit, Analyf. in T6xc. But here before I go any further, let mc co- ver the pic which fome may think I have now opened, vindicating this Dodrine from fome mifconftruftions which fome poilibly be rea- -j-j.js Doarinc dy to make of ic. Of thefe I fhall cake notice cleared fron» of two or three. n^dconftruiSi- 36 There Links of Oby I. Is k fo that All and Only they (hall come unco Chrift, whom God his Father hath given to hinj ? Doth not this then excufe thofe . \ Nocycufefor who do not come unto him r May not they - unbelieycrs. j^^^jy ^.^j^e up ^his for their plea, that they were never given to him ? Anf. To this I find divers Anfwers return- ed ( as by Chrjfoflome , ( who moveth ^is r/Ve Tolet An- Joubt) fo by fome others, which I fhall not not m Texc. ^^q^}^\^ y^^^ with. In brief (for I do not inr , tend to inlarge upon any of thefe Controver- fies) let it fuffice* 1 his can be no juft plea for thofe who fhall take it up and make ufe of it, in as much as what herein they do, they do it rvillindy. Their rejeding and refilling of Chrift being offered and tendered unto them,is in them a voluntary aB^ whereunto they arc no^ayes compelled , and fo renders them without excufe. Neither is Gods Decree of Reprobation Refrobation, his not givicg them to Chrift, not th^caufe properly the Caufe of this Infidelity and Dii- of infidelity, obedience in tljem. True it is, it is an Antecc" dent to it, but not properly/the Canfe of it. That inftance, which I find made ufe of by fome in this cafe, illuftrates it well. The ab- fence of the Sun in the night-feafon, is an An- tecedent lo^ but not the proper C^///e of the freezing of the water , which cometh from the coldnefs of the Air. Evenfo is it here. ) Gods Decree of Reprobation fas it is called) his not giving fome men to Chrift, it is Ante- cedent to their Infidelity^ but not properly the Catife of it, which is their own Cerruftion, ^Their not coming unto Chrift , to believe on him. A Golden Cham §f l hint , is indeed a Confequent of Gods Non^^ ckElion, his not giving them unto him, but not properly the efeEi of it. So as this is no cxcule for them, who in refufing of Chrift of*- fered to /hem , do it voluntarily , and wil- lingly. Ohj, But (in the fccond place j Is not this l^o ground for a dangerous Doftrine, tending to make men ^^curfty and carelefs and regardlefs of their fpiritual e- ^^^'^'efn^fs. Gates ? If it be fo that all that are given to chrift fhall certainly come to him, all that are within the compafs of Gods Eledion fhall be rhade partakers of fuch an effeftual vocation^^^ ^hy tneR fhould any trouble thertifelves about this? why may they not take their courfe,; and live as they lift f If ihey be in the number ofthofethai are given to Chrift, If they do' belong to Gods Eledioni they fhall come to him, they fhall be brought to him. Anf. A defperate Inference, fpeaking ter- A defpefitft ror and horror to all thofe who (hall dare to inference. ^ take it up, and make fuchufeof ir. Of all fignes and evidences of a man that is nqt given unto Chrift, that is not within the compafs of GodsEledion, I do not know a more fearful one than this, when any one fhall thus turr^ this grace of God into nantonnejfei > And there- fore take heed how you give way to fuch wretched reafonings, how you give entertain* ment to any ftich a thoughts Taking notice that God doth not bring men to Chriflagainfi their m/is. And they who are not willing to comexmtcrhhh when he is offered and tender^ ed to thtm, what know they whether ever Zz they 33 There Links rf they (hall have a fecond invitation ? Juft isic with God to withhold his grace from thofe who thus rejeft it, and to harden their hearts- confirming them in their infidelity, who have fir ft h ardened their own hearts againft the ten- ders of grace and mercy in Chrift. This is chat which our Evangelift St. fohn faith of the fewes^]6hn I2. 37. Though Chrift had doni fo many miracles before thtm, yet they believed not on him. And why not? how came they to be fo ftupid ? The reafon is rendered, v. 3 9, 40. Therefore they tnuldnot believe^ becaufe Jfaias faid^ He hath blinded their eyes^ and har* dened their hearts ^dcc^ They had hrft wilflilly fhut their own eyes againft the light of the Gofpel, malicioufly withftanding and rejed- ing of Chrift. And thereupon God in his raoft juft and righteous judgment giveth them over to a reprobate fenfe, taking from them thofe abilities which tbey had of believiag unto fal- vation. G take heed that the like do not hap- pen to any of you 1 which you may juftly ex- ped, (hall you dare upon this, or any other pretence whatever , to rejed and refufe the gracious offers of Chrift tendred to you. N r dof ^^5' ^' ^"^ ^^^^ ^^^ ^^^^^ place) may not Dcipatr" '^^^ Dodrine minlfter matter of defpair to fome drooping fpirits, who may thus reafon againft themfelves. If only they ftiall come unto Chrift who are given to him by God the , . lather, then with what confidence can they come to him, not knowing whether they be of that number, which they fear they are not j and if fo, then all their attempts and endea- vours ^Golden Chain. 39 vours this way will be to no purpofe. Here- upon they fear that they fhall never come to hira, to receive any benefit by him and from hifli. Anf, For Anfwer to this, know we that A wrong wsy this is a wrong way of reasoning, to begin ^^/""f^"'"? with Gods decrees^ which being fecret to us, God?dccrces and hidden from us, until God (hall be plea- fed to make them known in and by the execu- tion of them , may perplex and trouble, but no wayes profit or advantage any by their im- mediate enquiries into them. And therefore let none attempt to unlock that Cabinet^ to look into that >4'rk Secret things belonzmto ^ , ,. ^1 T J I t 1 f . ^ i Gods rcreaicd the Lordy hut revealed things* tons and to o//;^ will roans children, Deut. 29.29. Now what Gods re- Rule, vcaled will is, that all cither do, or may know, ,vi<.. that they fliould come unto his Son Chrift, that they (hould believe on him. This is the Commandement^ that reejhould believe en. the name of his Son fefus Chrift , i John 5 .23 . And to tliis command we have a gracious pro- mife here annexed. They who lo come unco Chrift fhall not be rejeded. [He that cometh nnto me I will in no wife caft oftt.'] Now then , wherefore fliould any perplex and trouble their fpirits in fearching after that which they TemeritMtU efi ihall never in any other way find whether '^^''^,?^5^^-/^'" they be given to Chrift. Why do they not ^^'f^l^^ir ther in obedience to that great Go^el'^com- j^q^. faziendv.rn mand, and in confidence of fo gracious a pro-e,i quodpracipit raife, put their foules upon this way, apply E>^^^- ^rdcplt themfelves to the doing of whar is fo required 'l".^^.^ ^"^•^^ '" of them > vi^. To come unto fejus Chrift, FerusTnnor. Which in Text. 45 'three Lin^ of ZJ(e 2 Wliicli let mc now prefs upon all and every Exhortation ^^ Y^^ ^Y ^^Y ^^ Exhort Mion^'M you woulqt jEo all to come come unto feftt^s Chrifi, This is that which he Wto Chrift. himfelf inviceth all to do. Mat. 1 1 .28. Com; i unto me all je that labour and are heavy laden^ And again, Jchn 7. 37. In the la ft day^ t^^r. grepit day of the Feafl^ fef-M flood and cried^ : faying^ If ^^y nJanthirfl, let him come mtcL/ me And let all Hearken to this Invitation ^(Xot^ fingwithit. Motiycs to it. ,^^"Y Arguments and Motives might I^ i^' ' : ' makeuie of ro prels this Motion, to let oil this Exhortation. In no other way is life to be expeded. Te mil not come unto me that yQ . mijrht have life (faith our Saviour to the lewsy John 5.40. They went to Mofes , feeking. falvacion by the works of the Law •, but alas^ it was not there to be found. / am the ^ay^ . the trutij^ and the life, John 14.6 Chrift is the ionly true way which Icadeth unto eternal life. This is life eternal^ to know thee the only true. God^ and lef'.cs Chrifi whcm thou haflfent^ Joh. 17.3. 'To know God in Chrift, this is the fa-, ying knowledge. Cominh unto Chrift, yoij fhali nnd ^ffJ/icffe in him, fo as you fhall not need lofeeKany thingout. of him. He that cometh ff.nto me Jljall never Jounger f faith the verfe next but one before the 1 ext) v. 3 5. he (hall find a fall facisfadion in me. Here, and only here is true reft and peace to be found. Come unto me ye that labour^ &c. and ye fhall \ find r(fl to your fouls. Here is that wine and milk, to be had,which the Prophet Ifai fpeakcth of, j Jjf^. 55. 1, whatever is requisite for the re- |: frefhiiig A Golden Chain. 4^ frelbing and nourifhing of the Soul. But I (hall confine my felf to that one Ar- Coming to gument which I have here put into my hand, Chrift,an affu- Herehy fhall you come to know that you are at- I"f "*^^ ^f being •';;, .y, ^ J / V- I Vu u given to him. ven to Chnft by God his Father* This is the one and oxAv way whereby you may come to be affured of Gods gracious purpofe towards Adhdirent Ckri* you, that your names are written in the book -•'<' ''^'^'** ^' ^ ofhfe, that you are in the number of Godsf '''f '"*"'"^ Elea. A thing which it ftandech all Chrifli- nctirxw "' ans in hand to make fure unto theoifelves. Give diligence to maks your Calling and Lie- Elton [me. (So St. ?eter preiTevh it upon thofe to whom he writeth) 2 Tet. i.io. 'And who is there among you but would be glad to have this aflurance.^ Now in- what way niay this. be obtained ? Why, in vain it is to think of af- cending up into Heaven, there tofearch the Rolls and Records of Eternity, Only then put your felves upon this way of coming unto je[tis Chrift. Hereby may a Chriftian come to be undoubtedly aflurcd hereof. So much wc may learn from the Text. All that the Father givcth me /hall come unto me. So then, invert the words. All that do come unto Chrifli are given to him by his Father. Thus may Chri- ftians fafely pafs a Notiore ad ignotum, from that which is known to what is other wife un- known, reafoning from their Vocation to their BleSlion^ from their coming to Chrift to their being j^Z-z/f;/ to him. As lor their coming unto Chrifi^ that is a Coming to thing which they may certainly know. The ^^^'^^^ ^^^^ heart cannot be aftranger to its own ^f ^^*'- Cwn!"^^ Z 4 onsy 4^ Three Linl^ of Xluiienimcor- ons^ efpeciallyif they be intcnfe. If there be di noftro per- j^n earneft defire, a longing of the foul after S:i,i:iC\m' anearnetUefireof Union and Com^ nm nificordi\ munionwith Dim, an intenle love tonim, lo eoq't ardenti fy that the foul is enamoured with him, aferious (u^tdo geritur* and fixcd rcfolution in the heart to reft apon jApCw Com. in j^Ij^^ j.^ f j.^{^ jrj t^jjp. for the pardon of (ins and ^^^^' eternalTalvation (all which accompany a true faving fjichj the foul cannot be ignorjinc of it. rhis is a thing which upon the enquiry e- very on^may ir\o\y pf his pwn heart, whether he hath thus come to Cfirift, thus received him! Howelfeis it thatthcApoftleputteth hi^Coyinthians upon this trial .* ZfOor.- ^3- 5« , Bx^.mlne your fches Vcljcthcryofi be in fhep^V^^' Prove your cvpn fdvcsy kpojy ye not jout Oivh felves how that Jefns Chrifi ts in yon ^ Anfj^ once knowing this, now may thisiy conclude j 2nd th?c cerrainly, that they are within th^' compafs 0? Gods gracious El edion, that they are bv him given to his Son Jefus Chrift. ehrifjiSs make ^/i^ieh le: every of us (I'fayJ labour in this aion by 'com- ^^'^V ^^ "'^'^^ ^^' ^ ^^ ^^^ ^^^^^^- The world, ?ngto Chrift. hcing divided int^two parts, one part given to Clrrifii the other part leff to Satan, the Prince • of this world, fee we to which of thefe itjs that we belong , whether to Chrifi or Satan. Js it fo that we have renounced Satan, aban- doned his fervicc, and given our felves to the Lord Jefiis, taking him for our Saviour and Lord, now may we conclude that we are in the number of tlicoi whom Qod hath given CO bim, ap;^oin:eu to fulvacion by and through {iim. ■ Only A Golden Chain. 43 Only fee that this our coming to him be /;;- ^^^^l^ ^^^ Ward and Real, Not fuch as the coming of ^^^ ^ thefe Capernaites was, who came unto Chrift, but it was (as I fticweii you J out of a by and fmifter refped. And thus furely do the greateft part of Chriftians at this day come un- to him. They make a profellion of his name. But wherefore is it ? why they do it pre formB^ for fafhion-fake, or they exped fome outward advantage by it : They follow Chrift, as thefe ^"".^^J^l^^^ Capernaites did for the loaves. Take heed it yl^l^J2ug!i(i. be not fo with us. If we come umo Chrift, -^^ jq|^|^, ^6. fee that we come with upright and fincere hearts, out of an earneft defire of having U- nion and Communion with him. So coming unto him , now take this as an evidence ot Gods gracious Donation, that we are by him given to his Son, as alfo of (^hrifls gracious reception. So coming unto him, we (hall not be jefeded of him. So it followeth in the laft b'ranctioftheText. And hi^ ^^^^ Cometh unto me I will in no mfe cafi Qfit^ Jhere have we the third and laft Fropofition, or BoElrm* Thofe V^ho come unto Chrifi he mil in no wife p^^^ ^ ^ cafi out:] 'OVf^«ix/Si«x»'(p,r «»^«A«; •?•. Non caQing our, ejiciamforxs. To open the Phrafe, To cafi what. out, properly ic ii;Qpori:san £jeBiony or Ex- pulfion, a calling out of fome pla,ce or compa- ny. Thus we read ^-^^w the Jer^es cafi Stephen ontof the City. ^BicfPif^or-Tif €^ t ^»^ yiz. out of the Syna- " '' ' ' gogue 44 Three Linker of Auguflines fn- gogue (as the 22. verfe explainer it.) And terpr eiadon m luch a fenfe do fome here underftand it. / T'^'^'T-n^^^^^ inmmfecafi out.l That is (fay fome) t^us, unde non <>«£ of my Kmgaom of glory. So Auguflme exhur foras\ ^^^^ looketh upon it. Hither it is that all Afagnum pene- thofe who are given to Chrift, all Gods Eled, traL\<^ Juice i\-^^\[ come, they .ihall come unto -him in his AueuTlrjft ^^*^^^^^ ^.f frefence^ his magmm psnetrale^ in loc. C^^ hecalls'it) that is, his Marriage- chamber^ and being once entred there, he fhall never ejed, never caft them out again. But this yI/^/^c7?^r£ excepts againft , as not being fo Cum dicir.ai P^^V^^ ^^ tois Text, where Chrifls promife is mevenit, non unto chofe who Come to him by faith. Now figwficat adje there is no room for, no ufc of faith in heaven, wca?/^ «6//?- where ail (hall live by fight. We >^alk Maldon. in ^/ ^^'^^' ^'^^ «^^ ^ P^^'r ^aith the Apoftle, Text. 2 Cor. 5.7. intimating faith to be proper for earthy znd fight for heaven^ where faith and hofe (hall be Iwallouedup of vlfon and /r//*- /to«. And therefore let we that go, though m itfelfatPuth. Nor yet CyiUs. ^"^^ ^^^ unlike is that Interpretation of C;- * ril^ who underlknds this of the laft judgment, at which time all wicked and ungodly ones, all unbelievers, fhall be cafi: out. So our Savi- our tells the unbelieving fej^es. Math. 8. 12. The children of the Kingdom (meaning them who looked upon themfelves as fuch, being the only people then under a vilible Cove- nant) Jhall be cafi out into outer darkpejfe. And fo fhall it be with all other ungodly perfons. Then fhall Chrift fay to the Goats on his left hkndj Depart from me ye curfedinto everlafting A Golden Chain. 4S fire , prepared for the Devil and his Angdsy Mat. 2541. But fo (ball it not be with his fi- led his Sheep, whom he (hall then fet upon his right hand^ fpeaking to them in another language , Come ye ble^ed ef my Fathtr, inhe^ ritthe Kingdom prepared for you, &c. v, 34. Then (hall not they be cafi out, but admitted and received into thofe everlafting manfions. Which is alfo there fet forth in the fame Chapter under the Parable of the wife and foo- lijh Virgins •, the one of which are faid to be kept out, the other received into the Mariage- chamber, v.ii,ii. fitly reprefenting the diffe- rent enterxainment of believers & unbelievers at the day of the general Judgment. A truth alfo, but liable to the fame exception with the former (which alfo the aforefaid Author puts jjon enimillw in.) The coming which our Saviour here />om/«« ad^ fpeaketh of, is hy faith. Bnt-fo (hall not men Chriflumperfi" come unto him at that day. The fouls of Gods ''^^XnT'iw! Saints being once entred into their glory, living j^^cfi^tHr^ hy fight f which they do being feparated from Msddon. in their bodies) they (hall henceforth have no Text. more ufe of yk^^^. Now abideth faith (faith the Apoftle, i Cor. 13.13. 'vi^. whileft we live here ^ not fo after death , not fo at the laft judgment ^ when men (hall fee and feel what now they do, or will not believe. So then^, what our Saviour here faith of his not eafi:ing forth thofe that come to him, muft be under- ftood of thi^ life, Thofe who here come unto h^mhy faith, believing on him, he will in no rvife cafi out. Ssfi. But yet the Qacftion runs on. How not call them out here ? Anf. 4^ T^hree LinJ{S of Gfotim's Sup. y4»f. To this Groti/ts retwrnQs aoAnfwer, pofirion rcjc- that they being thus come unto Chrift, he will dcd as un- not for his part cafi them out of his Kingdom looii . cf -grace ^ being entred as Schollars into his School (from whence he conceives this Ex- prellion to be borrowed J he will not ex fell them. Thus (Taith he) do froward School- mrofiMai^^^ 7^^/^r/ fometimes deal by their ScholUrs, ex- jfr[, mn repel- P^' ^ ^^^"^ without any jud defert. But fo will iameamynempe not Chrifl: deal by his Schollars, thofe that fiperpetuo vo- come to him, being once his,they (hall ever be iuerit mtift ef- f^ f^j. ^jj him,concinuing and abiding with him fiin^oZl i^theywill. But this favouring rankly of the msfn. Grot. Arminians , founding mans f erf ever ance in Annot. in Grace upon the liberty of his own rvill^ I rejeft Text. it as unfound. The true fcnfc More folidly (to hold you no longer in fuf- of the phrafe penfe) by Cafting out here underftand we ra- hcrc. ther a i??;?^/^« than an Eje^lion^ a Repelling ^, . , than an Expelling. [Him that comet h unto fiemnemaime r •// -r /i i nr j* / venientem re- ^^ I^^H ^» « ^^^ entertain them as his^ and that for Two things ^"z^^^- Two things conceived to be comprehen- comprehend- ded under this Expreflion. ay,and caft him into outer darkpefs\ jupper, rcfol- that is the doom which the King there pafTeth ved. upon him when he came to fee the gueft.. Mat, 21,1^. Anf, To this an Anfwer is foon returned byconfuiting the verfe there next following, which giveth us an account of the ground of this his ejedion. For manj are called, but few arechofen,v, 14. Many called outwardly to an outward vifible communion with Chrift, who arc not truly given to him, are not in the number of Gods Eled:. And in this number was this^//f/?, v;hohere crowded in for com- ^ani^ faKe, a hypocrite joyning himfelf to the ^ vifible $o 'threcLmJ^ of vifible Church, not being that in truth which he made profeffion of. So much we may learn from the i ith vcrfe, which informs us that he had not on the bedding garment •, he was one that was not regenerated, one that had not piic on Chrift by faith. And therefore no wonder that he was caft out. So (hall all Hypocrites be fooner or later. But fo (hall not they who come unto Chrift in fincerity. So coming to him he will receive them. 2. 2. And receiving them (in the fecond place) Chrill jccciv- j,g ^[[\ retain them. So much alfo is concei- comc to^^^ ved to be implied in this phrafe, / will not cafi rctaincs thcm^*'^^^^] ^^^hall be with me, dwelling with I with him. me, having an cverlafting communion with ! me. He that eateth my flefi^ anddrink^thmy . blood, dwellethinme, and I in hUm ffaith the 56. t/. of this Chapter) whereof the Text is part. Thofe that receive Chrift by faith (ioT that is meant by eating his flejb^ and drinking his blood) he will not only come andfuf with them, but dwell in them, having a conftant | ?!I!rp! iJvrf' and continued communion with them, Having venientesfufcu ^"ce received them mto grace and favour pit^ fedMcep'\vkh himfelf (which he doth upon their belie- tos iU confian- ying on him) he will never caft them out of it. temcperfeve- y[Q^f.[n (-faith Mufcnlus) doth this ottr King mlul^luItHr cliffer from other iC%/^»^ Princes, who arc fy coufervat.ut often inconftant in their affedions , loving to nunqudui illos day,loathing to morrow. What more commoni Mbjiciat. Aliud with them than to caft their favourites out of " efi PrincipHm favour ? Bit fo will not the Lord Chrifi do b' • m &c '^^^^^^^"^^^^^- Thofe whom he once affeaeth,^ ^ Mufc. Com! in ^^ never rejcftcth. Having loved his owrtwhkk "'< tfe; Til A Golden Chain* 5^ Tpere in theworld,he loved themunto the €nd(S^\l\i our Eavngelift) ^oki 3.1. Not only his DijcU fles^ but all his E/eTr ("who are there called hi^ Gwn^ in as much as they were given to him by his Father) having fet a peculiar affedion up- on them, he continued it to them unto the end^ the end of his life, exprefling it, as by taking care of them, keeping them, Whilefl Iwa^s vpith them in the Vccrid, I kept them in thy Name 5 Tho[e that thougavefl me I have kept, John 17. 12. fo by dying for them. And like affedion doth he ftill bear to all thofe, who being gi- ven to him , come to him, believe on him. Lo- ving them once, helovech to the end, to the end of their lives, and to eternity^ once af- fecting them, he will ncvQrvafithem o^tof his affedion. Thus you fee that it is fo. Thofethat come unto Jefu:s Chrifl he will njt cafi them.out-^ he will both receive, and retain them as his. ^uesi. And why will he do fo f Anf. For this take two or three Reafons, or Grounds. I. This is his Tathers ivill^ that heftiould thus receive thofewhom he giveth unto him.; ..^1' ^^ . This is the Fathers yfill which hath fent me^that J^^^^^^^^u ^*' of all that he hath given me / [hould lofe «c- r^/«^Cv. 3*9. of this Chapter. Now with this Willdoxh Chrifi: perfedly and exactly comply. / came down from heaven^ not to do mine own will^ hut the will of him that "fent me^ v. 38« And hereupon it is, that he fo readily and con- ftantly embraceth all thofewho being thus gi- ven to him by his Father, eoine uneo him. Aa 2. hi ^ 52 Reaf. 2. Chrifts cle- mency incli- ning him hereunto. ^htre Link^ of 2. As this is his Fathers will, fo his cwndif^ fofttion inclineth him to it. He being a graci- ous, a merciful, a tender-hearted Saviour, he pitieth the condition of poor perilhing fin- ners. When he was here upon earth, the ftory tells us, how '^kn he beheld the City {offcru- [dem) he^ept over it ^ Luke 19. 41. Taking notice of the fad condition of it, what a dread- ful judgment hung over the head of that peo- ple,his heart melted into tears. And with luch an eye of tender pity and compaffion doth he look upon poor linners lying in their natural eftate, and theruponhe readily receiveth thofe thatcome tohim,accepting the leaft beginnings of faith. This is that which the Prophet Jfai fore told of him, 7/^.42. 3 . A Irmfedreedjhall he not ifreak^,'a.nd fmoklng flaxjhalhe not quench. Such iS the clemency of Jefus Chrift in dealing with poor finners, that where he feeth any good defires, any beginnigs of grace, though never fo weak and flender, he is ready to ac- cept them. Being herein like that Roman EmpiroKT^ of whom it is reported; that who- ever came to him, he never fent them away difcontenied* Thus whoever they are that come unto Jefus Chrift , come unto him in lincerity , fuch is his Chmencj , his GentU^ nejfe^ he will in no wifecafi them out. 3 . Which if he fhouid do (in the third* place ) It would be crofs to the end of his coming into thevporld^ his taking upon him the office of a Mediator , which was to feek, and to fave that which was lefi (as he tdis Zache^ "0 A Golden Cham' 5| Hs^ Luke 19. 10. Now coming to feek after thofe that feek not aftei" him (Iwasfomdof thofe that foHght me net ^ faith the PropheC //^7, lettingforthGodspreuenting mercy in calling of the Gentiles^lh. 65.1.) lie will not rejeft chofe that come unto him. This being his work, to bring in loft fouies into his King- dom of Grace (which it ts, Other Jheep have ■ I which are not of this fold, them alfo mnfi I ^r/«^, John 10.16.) He will not refufe thena when they come unto him. But to dwell na Jonger upon Dodrinal Confirmation or //- luflration, Come we now to Afflication. Where fin the firft place j let me again yr^ ^ • take up that former Motion^ prefling ^^^^^x^^tLjoiAixi' before I propounded, exhorting and perfwa- ^y prcffed, of ding all to come unto fefu^ Chrifi. This is coming to the great and principal errand about which Chrift. the Minifters of Chrift' are, or ought to be imployed. Tbey are the fervants fent forth to call the guefts unto ihsiZ great Supper^ their Mafter piitcing this word into their mouthes, Saj unto them that Were bidden^ Come^ Luke 14. 17. their chief work being to perfwade men to com.e unto Jefus Chriii:, to have com- munion with him. And rhis let me prefs up- on all you thisday. For which, what greater encouragement can you have than that which Chnft bimfclf here holdeth forth to you ? even the a^urance of a graciom Reception. Were fftbjecj:s affured of the like from their frmces, that coming to them they fhould not be fejcded, but graciouflv received, who i^ Aa2 there 54 There Links ^f there but would have recourfe to them as oc- cafion were offered ? Now this affurance have all poor (inners from fefus Chrift^ that coming to him they (hall have a gracious, re- ception from him , he will bid them wel- come,H^w that cometh unto ms I will in no wife cafi out. In no wifi] So our laft Tranflation doth well exprefs the Emphafis in the Original. *0u /xJf, two Negatives , which in the Greek do vehfmentiks negare^ import a more earneft and vehement Negation. Necjmqmm eje- cerim, ImWat no hand^ in no cafe, in no wife, caft him out. Which let it ferve to confirm and eftablifh the hearts of poor fmnners iu the aflliranc-e of a gracious acceptation fromjc- fus Chrift upon their coming unto him. Objcaionsan- ^^J' ^ ^^^ C^^y fomefay) lam unwor- fwcred. thyofanyiiich acceptance, a poor, vile, mi- O^j. I. ferable, worthlefs creature, having nothing Mans own un- to commend me to the world^ much lefs unto worthincfs. Chrifi. Outwardly mean, nay and inwardly vile •, a poor finful creature, who fee nothing in my felf but what may juftly render. me o- dious and abominable in the fight of God and Jelus Chrift. How then can I hope that I (hould find fuch a welcom from him upon my coming tohim ? ^nf Well, beitfo as is alledged, .yet be not difcouraged •, for which again mark the Text. Him that cometh unto me'^ Tei» If^^fci- w^ Wm'\ the word is indefinite, yea univer- fai , comprehending all, excepting none. Be he A Golden Chain. 55 he what he will^ of what nation, fex, quahty, or condition foever ^ Jew or Gentile, male or female, bond or free, rich or poor, though a dog, fcarce worthy to gather tlie cruras un- der the table, though not worthy of the leaft common mercies , much more unworthy to have union and communion with JefusChrifl, yet coming to him they fhall be welcome to him. Herein doth he differ from the Com^ mon Hofl which before I fpake of, who, how- ever he keepeth open doores for all comers, yetunlefs they that come bring money with them to pay for what they call for, they ihali not be welcome to him. It is otherwife with the Lordfefns^ who not expeding to be any gainer by thofe that come to him, will make all that come welcome, though they bring nothing with them to make them fo. Por this, that known Pror/^;w^/^*that you may be truly and throughly lenfible of the burden of fin. Such, and only fuch they are that Chrift inviteth to come unto him. Come unto me all je that labour^ and are heavy lacLen^ Mac. II. 28. viz^ under the burden of fin, groaning under it, earncftly dellring to be freed from it, both from the gnilt and fower of it, 3. Being thus in meafure fitted and prepa- Dlr. ^. red for Chrift, now hearken to his /«w^^/(?;j Hearken to his and Command^ calling you to him , requi- *^"^^'*"°"| *""* ring you to come to him. This it was that ^°™'*'*" • made Teter fo adventurous to come unto his Mafter upon the water •, Lord ffaithhe) -B*/:i me come unto thee upon the Vcater, Mat. 14. 28. Now, this word every poor finner which is in meafure prepared, hath ^ he hath a com- mand from Chrift to come unto him. Come mte me f faith he) which is to be looked up- on not only as an Invitation, but an Injun^ Bion, 4. And hearing this Word, now forth- jyir.A.: with apply your felves to yeild a ready ohedi- yeiid a ready ence to it. So did Peter i No fooner did he obedience to hear that word from his Mafters mowth^Come^ it. but prefently leaving the (hip wherein he was, he cafts himfelf into the Sea. And the like do you. Hearing this word of command from this your bleffed Saviour, requiring you 10 ^2 'threehinJ^f of to com^ unto him, now ftand not to reafon with flefh ^nd blood, but renouncing all o- ther confidences, betake your felves unto hini, refolving to break through all difficulties, come what will come, to make towards him. Among other renounce your own righteottf- Mans own ne^e. Like as the Story tells us of blind Bar' righreoufncfs tiyy^^j^ ^ vvhen fitting by the high-way-fide, w be rcnoun- ^^^ ^^^-^^^ ^^^^^ j^j^^ ^^^^ p^^j^^ ^y ^ j^^ heard him call him to come unto him , he prefently cafling away his garments (faith the Text J rofe and came to /?>;/?, Mark 10.50. E- ven thus do you, hearing Chriit calling you to come unto him ( which he doth in his Word) now arife and caft away your gar- ments, even all impedir/pents^ as the garments oifinful lufts^ the rotten rags of the old A- dam, fo the garment of your ovon righeouf- nejfe. This it was that ^aul caft overboard, made lols of his o^n rlghteoufnejfe, that he might come unto Chrift, thac he might win him^Vhil. 3 8,9. The like do you, that you may be c/oathed with that white garment ^thc righteoufnefs ofChriil,come naksdunto him* , That you may be filled by him, come emptj to him. That you may be enriched by him come poor to him, bring i;o money with you' Remember that Proclamation forenamed-,' Come , bay wine and milk^ without money, '^ They who come unto Chrift bringing money in their hands , I mean any thing of their own, whereby they may think to purchafe an intereH in him and his benelic«> let them ex- ped A Gddeti Chain. 6^ peft no better welcome than what Simon Magus found from Simon Peter , when he came to him proffering him money to buy the Holy Ghoft with, Thy money perijihwith thee (faith he) A [is 8.20. Would you be welcome toChrift, fo come to him, as to be received of him ^ come empty to him, emptied of your own righteoulnefs, renouncing all confidence in whatever of your felves you have done or . can do. 5. And thus making towards him then (in Dir.^. the laft place) Cafi your felves upon him^ give TakeChrift as jip your felves unto him^ receiving him in that Saviour and double relation of a Saviour and a Lord. ^^^^' Thus doth God his Father hold him forth to all that will come to him. And thus do you receive him, not only as a Saviour, believ- ing, refting upon the all-fufficiency of his me- rit for the pardon of your fins, and eternal falvation, butalfo as a Lord, fubmitting to him, giving up your felves, as to hefaved^(o to be governed by him. And fo coming unto him, now be you affured of a welcome, a free and gracious reception. Only fee f what I touched upon by way of Caveat, Caveat before J that this yonr coming be Re- Make fure our al^ not Formal. Remem bring that forenamed rTjI^^^Jfejj. Guefl in the Parable, who coming to the Mar- riage-Supper without a wedding garment .^ was caft out with difgrace. And fo ihall all Hy- pocrites ht fooner or later. However for a time they may pafs for members of the Church, mingling therafelves among the peo- ple ^4 three Lm^t of pie of God, enjoying the fame friviledges^ having Communion in the fame Ordinances with them , yet he who feeth and knovveth them, will in his time difcover them , and difcovering, ejedt them, to their everlafting (hamc and confufion. Take heed that none ' of you be found in this nnmber. If you come unto Chrift, let it be in a cordialwaj^ in fin*- cerity andtiruth. And fo coming, now take up the Comfort which our bleffed Saviour here lets fall. vfe 2. -^^^ ^^^^ ^^^ ^^ ^^fi ^^^' "^^ ^y ^*^* ^® ' Comforc,com» will not rcjed, but receive and embrace youi crs to Chrift owning you for his, taking you into his pro* fhall be rccei- tcdion and care, fo as you fhall not mifcar- vcdby him. j-y Committing your foules unto him, thcy (hall be in fafe cuftody ^ and he will give en* tertainment to you, providing for you what- ever (hall be rcquifite in order to your ever- lafting happinels. Chrift rcceiv. ^^d will Chrift: thus receive you. What noc'whore-^" matters it then who they are that re jed: you ? |ed8. will he take you in, what matters it then who they are that call: you out ? This (it may be) doth the World. This is that which the A- poftle xomplaineth of. We (faith he, fpeak- ing of himielf and other the Apoftles of Je- fus Chrift) are made the filth of the world^ and are the off-fconring of all things^ i Cor. 4. 13. . And fuch oft-times is the portion of Godi ^ Saints here. They arc the worids Offall^ the worlds Outcafts (as the Pfalmifi and the Pro- phet Ifai y fpeaking ©f the difpcrfed fewes, calleth A G$Men Chain. 65 calleth t\\tm the Ontcafts of Jfrael^ Pfal. 147. 2.ira. 5 6.8. J Yet lee not not this ifcourage, as long as they are not fo to Chrift. He hath received them, and having received them, he will not cafl them out. And will not he caft them out? why then The Father they may be fure his Father will not He will notrcjeft having Committed all Judgment to the Son fas whom the Son we have it, fohn 5. 22.) he will not reverfe '"^^^'^^^^' whatheduth. Thofe whom his Son acquits, he will not condemn. Thofe whom his Son rcceiveth and giveth entertainment to, he will not call out. Being welcome to the Son^ they fhall for his fake fc welcome to the Father. And what matters it then what they arc to o- thers f though others cafi them out, out of Church ? So did the Jen es by all choie that made a profeflion of the name of Chrift, they cafi them out of their Synagogues, John 9. 22. Excommunicated them.- And the like doth caufelefs Ex- that man of fin, that Antichrifi of Kcme by communicari- allthe true Profeflbrs of the Gofpel, he by ons not to be bis thundering Excommunications ^^^^^^^co^^raWamu^ them out of the Church. And the like do 0-^,^,.^;;,^. f^fj^ ther Sen:s (as the y^nakaptifis, whom Muf" Ar^abaptifta- cuius here inftanceth in) thofe that are not of K«m, quam Fa- their way, that will not joyn wi h them, they I'.i/^^^"'" ^^'"^- pronounce them to be none of Chruts il^^p,^.^^^^ r^^ none of^ his fubjeds, no true members of ihe^^^j>„fj chriffi Church. But let not Chrillians be feared with oractth eorum*^ thefe hrutafulmina, thefe mock -thunderbolts. confciemU, qui So long as Chrift himfelf owneth them, let J^^^-^^^^^^^^ not them regard whoever they are that caft ^njcantur. tbemMufeul. Gom. in Text. €6 'threehmkj of them out. Coming to Chrift, and believing on him, they have communion with him in his Kingdome of Grace here, and fhall have communion with him in his Kingdom ofGlorj hereafter. This by way of comfort to all who do come to Chrift. Zffe 3. On the other hand (m the third place) Terror to wic- here is a word of terror to all thofe who will kcd men, they not come to him. All wicked and ungodly fliall be caft /, perfons, fuch as have Chrift offered and ten- ®"^' dered to them, and they are invited to come onto him , yet they refufe and rejed him. With thofe G;/^// in the Gofpel, they have fomething or other to take them off from him, fo as they do not regard to feek out after V- fiion and Communion with him. For all fuch, let them make account of a juft retaliatioi?, to be rejefted by him. So much is here infi^ nuated in the the Text. Him that cometh to me I mil in no Vi^ife cafi out. Intimating, that thofe who do not come unto him, he will caft them out. Not coming to him here, he will caft them out hereafter. At that laft and great day, when they, and all others , fhall be brought before him,then (hall he pafs the fen-^ tence of a final RejeEBon and E jetton upon them. Not owning chem. This is that our Saviour giveth the fewes to take notice of (as by the aforefaid Parable of'the/00///^ virgins^ Mat. 25. fo again) Lnks 13. 25. Where he flieweth them how vain a thing it would be for them another day to plead thofe privi ledges which then they ftood fo much upon. Whsn A Golden Cham* $7 when once the Mafter of the houfe is rifen up Cfaithhe)&c. Thenjhallye begin to f a) ^ We have eaten and drunks ^» ^hy prefence , and thon haft taught in ourftreets f fo, as it were taking acquaintance of him. But mark what followeth.J But he Jhal fay J tell you I know you not whence you are^ depart from me all ye roork^ trs of iniquitie. Though they fhould then court him, yet he tells them he would cake no acquaintance of them. And the like let all wicked and ungodly men, whether openly orfccretly fuch,notonly pro/^;?^ perfons, but hyfocritesy exped and look for. When the door of grace and mercy is fhut fas after this life it (hall be to them J then may they knock, but in vain ; whatever they can plead for themfeves will be to no purpofe. All the out- ward friviledges which here they have enjoy- ed, will be no advantages to them. That they have lived under Ordinances , wherein they have hadan outward vifible Communion with Chrift, not only hearing his Word^ but par- taking of his Sacrament , there eating and drinking in his prefence , this will make no« thing for them, but much againft them. This is that which they muft then make account to hear from the mouth oife/us ChriAJtellyouIkno^^ you not ^ depart from me ye worksrs of iniquity. Thus (hall he then caft them out, who would not here receive him in. They that would not here receive him into their ^f^n^^that he might rule there, he will not then receive them into his houfe, his Kingdom, there to dwell and B b reign |§ three Ifif^ of ^'ftfgn Mrith bimftlf, but he ftall titen (?aft thftir) ouc into th^c outer darkt^efs, whei?ie (hall be |>^epingand wailing and gnaibihgof teeth. Ahd in lb doing who (hall charge nifn of M? juflice, or yec rigour r That wicked men are excluded and caft out (as at that day they 4hali be J they can charoc it iipon^hotie biic tbemfelves. Not upon Gnrift. ItV^asnbthe that firft rejeded them, he offered himfelf tt> them, and was ready co receive tt^em upoh tberr coming to him. That they^e caft^ut ^ey may thank themfelv^s. Sa^h w*5 thdt iftubborniiefs, they would ndt come when they ' tfiight ^ and therefore their cxclufion is jaft. trhy deflru^ion ts of thy [elf j^fiiith the DcMrd to If rite I, Hof. 13.9. And lb isthi^s their tt^ clulion. Bcvaufe thou hafi; reje^ed the Word ef the Lord, therefore he hathalfo rejeBed thee. (hkh Samptel to Satil) i Sam, 15.23. An3 fo may it be faid unto them. Betatife yoft receded the Lord Chrift here , would not hearken to him , would not receive him^ ihereforehe hath alfo rejedied you. Here is terror. Vfe 4. In the fourth and laft place, having beard Chrift a pat- what 15 the mind of Jefus Chrift here , let iwe JS™^?*'^'!^ . now propound him as a pattern for imitation Chnftiwsimi. j^ allthofe whoown him, and defire to be owned by him, let them be /% mtndedmth him. Let the fame mmd be in jou^ which was alfo in Chrifl-fefHs (faith the Apoftle to bfe JPhilippians^ Phil .2.5. And fo fay I to you, all cf you, and whoever they ate that profefsthc name eauoD« AColdm Chain.' 6f name of Jefus Chrii^^ Be you like-minded Veif^b him. And that, as in other rcfpeds, fo i. in j, this, of receiving and embracing thofe who In receiving arc given to him, and come to him, even all thofe that are true believers, fuch as profelling the faith of 8^^^" ^® '*^** Chrift , walk anfwcrably to that profeflion. Seeing Chrift is pleafed to own them, to re- ceive and embrace them, fo do you. Do no^ you caft out any of thofe whom he faith hie will not caft out, but receive them into yo^r hearts, and, as occafion is, into yourhoules, making much of them, delighting in them. So did David ; My goodnejfe (faim hej ex- tendeth not unto thee^ Lord , but unto the Saints that are in the earth, the excellent^ in whom is all mj delight^ Pfal. 16.3. And fo let it be with us. However we conveffe occafio- nally with others , the men of this world which cannot be avoided fo long as we are in the world, as the Apoftle ycilds it, i Cor. 5. ^ 10.) yet let our delight be in the Saints. And let our ^00^/ alfo (according to our abilities and their neccilities) extend unto them. They being near to Chrift, let them be dear to us. h&i us in no rvife caft them oat •, but let thera have a room in our hearts ^ which let it be as an open houfe to receive ail thofe who have alujuidChrifli, any thing of Chrift in them. Seeing Chrift hath received them, fo do we. It matters not what otherwife they be. Though out- though defpicable as to the world, in regard wardly mean, of the meannefs of their otit>^ard condition^ or inward abilities^ yet le: them not be fo to « Bbz u^ 1^ thruLinks of us. Such they are whom God ofc-times ma^ . ketfe choifc ot to give to his Son Chrift. Hath notGodcbofen thefoor of thi4 world (faich St. fam?s)]gim.2.$: God hath chojen the wetik. things of the world (faith St. Faul) i Coy, i. 27* tiomims de flehe.ptdons weak as in eftate, fo in parts. And fuch they are whom oft- times we may fee forwardeft in coming to Chrift. Such they were who moft an end fol- lowed him in the d^iyes of his flefh, to whom ht Preached. Go and Jhs^^ fohn (faith he to thofe Difciples of hisj the poor have the Go^ei -Treachedmto th?m,y['M. 1T.5. Perfonsof in- feriour rank and quality, the vulgar, common 'ibrtof people. Them, the Teachers of thofe •times, Pharifces and La^^yers, contemned and vilified, c^ling them PofHlam terra, the people €f the earth, having a Proverb in ufe among L' -. them (aptoud and a foolifhone, as(7r(?t/«/ fittltHot ^fu' writing upon that Text jiiftly cenfures jt) Spi^ perbum^ Grot, rittim yionrecjpiiejcere nift fuper divitem^Thefpi-' Annot in Mac, ritrefieth only upon the rich wans head;(o as they V'^ difdained to teach and inftrud them. But fo did not our blefled Saviour. He moft com- monly made choice of them for his Auditors, finding his Miniftery nioft powerful and effe- 'dual among them. And fo did his fervanc the Apoftle^t. Paul after him, who tells his Corinthians^ Not many wife men after the fle/k men carnally and worldly wife ) not many mighty, not many noble are called. And if fo, take we heed how we defpife any of them up- on the account of the meannefs of their out- • " war4 A Golden Cham. jt wardcoiidii:ion,or inward abilities. If they be dear to Chrift (which they are- if they be I'uch' as are come to hinj, believe on him) lee them be fo alfo to us. Yea,, though infirm and yaeal^ in ^^^cr. Though weak Though ^r/yi/e3 reeds and moakingfiax, yeC in Grace, do not hreak^^oviijt quenc^.^ them.This will not Chrift do, lee not any other dare to do it. Who hath defpifed the dyj of fw all things ? (laith the Prophet Zacharie , (peaking concerning the building of the material Temple) Zach. 4.10. This did not God, who favoured and.intend-^ ed to blefs and profper thofe weak begin- nings ; And therefore let not any others do it. So fay I concerning this //j/V/VWT'fwp/f 3 which is built in the hearts of thofe who are given ro Chrift, true believers, who are the Temple of God QsiS the Apoftle fometim'cs calls them, I Cor. 3. 16,17, &c.) Who (hall here defpife the day of fmall things ? This will noc fefus Chriji do ^ this let not any of us do* Where there is any thing of Chrift, own ic *, making much of the leaft beginnings of grace^ where we apprehend them to be in truth and fincericie. Which, asitconcernethall, fo in afpecial ^ .» manner the Minifi.ers of the Gofpel, whom ^" fpj*^'*l fP- Ghrift hach made (as ic were) his ^oor- Miniftcrl of^ kjepers in his houfe, his Church, having puP Chrift, who the ksyes of the Kingdom of Heaven into thieir are noc ro rc- hands, as the key oi DoBrine^ fo of'Di/^i-^i^^a"y*^c fline^ lee them fee that herein they imicate^^"^'^^ iheir Mafter, not turning either of thefe t,^;»x B b 3 ^gainft 7* A Cavil an- fwcrcd about iMiniflers not receiving all to Sacramen- tal Communi" three Linl^ of ^|ainft any of thofe that would come to Oirift. This it was (as 1 (hewed you) that our Saviour rebuked his Apoflles for, their re- buking of thofe th|Lt would have brought young children nnto him, Marl^ 10.14. £et not the liKe be charged upon any of the Mi- nifiers of Chrift, that they fhould be any wayes inftrumental in keeping back any that would come unto him, fo as to difcourage them by their Doctrine ^ or repel theni by their Difcifline. Ohj. But how is it then that you do fo, may fome happily here fay ?) How is it that you repel and rejed thofe from coming to have communion with Chrift in the Sacra- ment of his Supper, who are willing to come? jinf. But who are they ? It may be fuch as are not fitting to come to that Ordinance. Such was that Gueft in the Parable fore-na- med , forward to come to the Supper, but not fitting. And fuch it may be are they, perfons whoie lives and converfations Cbcing icandalous) do proclame to the world, that they are fuch as have not put on the wedding garment. And being fuch , if the fervants fhall cafi them out^ the Minifters of Chrift re- fufe and rejed them , it is no more than what their Mafier both allowes and requires them to do. Repljf, Yea, but they are fuch as Chrift him- fclfwill notcaftout, being fuch as the Fa- ther hath given unto him^ and fuch as are cemc uhim^ believing on biiD» fiich as mifiking a Pro- A Goldsn Cham. 73 Profeffion of faith walk anfweraWy to tfejiS profeffion. Anf. But (iffuchjwhoisicthcn that cafti Repelling of them out f Sure I atn^nox the Minifters in this ^^y fie for place. If apy fuchbe kept from this Qrdi- ^on^^vni- iiance it is not they that have caft them out. ch^rledu^rt No, their delire hath been, and i$, that all the Minifters thole who arc hopefully fuch , fuch as arc m this place* come unto Chrift in fuch a way, fhould come to his Taiile, to have Communion with hira in this Ordinance. Only they defire they fhould come to it in an orderly way, not fo a^ to rnake a gap for othetsto break in upon it who have no right to it. So as if any fo qua- lified want this Ordinance, they muil charge it upon themfelves, not us, who deiiring to imitate our Lord and Mafier^ Ihall not wil- lingly caft out any to whom he faich, Com^i But having lately had occafion to fall upon this Vindication, I fhall not infift Upon it a- gam. In the fecond place ^ whiieft we receivd i^ thofe that are given to Chrift , and com to Chriftians to him, letusalfo fin imitation of himl receive n^Vl^^'^u^t thoje Vpho are given to us , nnd come to us, thcmiapplved Which lee ii be applyed in a fpecial manner in fpecial. to thofe whom God hath fet over others •, to Magifirates^Mirtifiers^ Parents. I. ^or Magipates, whether Supreme or ^^^^':^^^^^^^ fuhordimte, lee them be like-minded cowards ^j^^ ^f^ ^^^ thofe whom God giveth to them^ by his pro- co ejcft their vidence putting them under their Govern - fubjefts. raenta thcm&lves alfo being willing to fub-< B b 4 mic 74 three Lwi^ of ttiit thereunto, let notthtm cafi them out ^ out of their protcftion , but receive them, and take care of them, improving their Anthority andPower for their fecurity and welfare, botn temporal and fpiritual, doing fftftice to them. It was Ahfaloms infinuation to the people, when he afpired to the Crown, O (faith he) that I were made Judge in the Land ! that e- Very man which hath any fuit or caufe might tome unto me^and I would do him jufiice^ 2 Sam. 15.4. What he politickly there promifetb, let all Rulers and Governors really and cordi- ally perform. Thofe who come to them for juftice, let them do it them, hearing their grie- vances, righting their wrongs, not rejecting, not flighting them, though never fo mean. This is that which the Lord callethfor from the Judges of Judah^ Ifa. i . 1 7. Seek^ judgment, relieve the opprejjed, judge the father/efs^ f lead for the widow . And this let all Magifirates and Rulers do •, thofe that are in fuch a way given to them, committe'd to their charge, and come unto them •, fubmitting to their Govern- ment, let them not cajl them out, 2. 2. In Wkt xmnntr: ior Minifiers'i thofe iToMinifters, whom God hath given to them ^ put under to^n ^^a °^ their charge, being fnch as come unto them, thcir^people. ^^^^^^^^g ^^pon their Miniftery, profefling a voluntary fubmiilion thereunto, let not them caji thtm out^ or caft them off, neglefting their duties towards them. It was that which Eliab faid to his brother David^ when he came up to fee tite Battel- With whom (hithhQ) hafi thoH ACddm^hain. 75 thou left thofe fe^ fheef in th ivi/derneffe f I Sam. 17.28. fo checking and reproving him for ncgleding of his charge. What heipake to him by way of difparagemenc in fcorn and contempt, let it be ferioufly hearkened to by all the Miniftcrs of Chrift. He having made them his Shepherds^ committed his fieef^ his people unto themi let them take hctd how they negledor call off the care of them, lea* ving them in the wildernefle of this world, expofed to fo many dangers by reafon of their fpiritual enemies. This will not their Mafter do, die Lord Chrift the great Shepherd of the Jheeff He calleth his ewnjheef bj vame^ and lea^^ deth them out (as he faith of himfelf} lohn 10, V, 3. that is (as Dio^<«rf explaincs it) his care is not only for the general body of his Church, but it extendeth itfelf alfotoevery particular member, as need requireth, leading them forth into green paftures, providing for them fpiritual refedion and comfort. And (as it there followeth J yohen he futteth forth his own Jheef^ he goeth before them ;] that is, guiding and prote ding them, being alwayes prefent with them, and vigilant over them, going before them in DoBrine and Example^ (as our new Annotation hath \i.) This Chrift did when he was here upon earth, therein fet- ting a pattern for all his Minifiers, his under- Jhepherds^ who according to their ability are to do the like to the Jheep^ the people commit- ted to them. Thofe whom God hath given to them, co«;^>^ to them, lee ihtmviQicaftthem^ CHt' 3' And 76 thmLifd^fif ). S . And the like may be faid for Farem^^ t<3i To Parents, whom God hath given children^ they coming ^^^^^^ to them in a way of duty and obedience, let SdrchiW^c., «Otchemr^if themont Jbh DavidfptBks of, fpecially if o- as a thing poifiblcand luppofable f though bcdiei& himfelf had not experience of it) Pjal.ij. i o. When my father and mj mother forfake me'] that is, though they fhould. And fo it fome- times is, natural Mothers forget their Chil- dren. Can a woman forget herfnckjng child^ that fie fiould not have compajfien on the fon of her Tvomlf ? Tea^ thej maj forget (faith the Lord, &c, Ifa. 49.1 5. A tning coo frequent •, but wherever it is found, moft unnatural ^ a fliame to Heathens^ much more to Chrijiiafis^ who looking upon their children as given them of God, are not to caft them out, not co leave them as the Oftrkh doth her eggs in the fond, forgetting that the foot may trnfh them^ on that the ^ild beaft may break, them ( as the cardefs nature of that creature is defcribed) lob 39. 14, 1 5. but to cake care of them for their education and fubfiftance, providing for them neceflaries and conveniences, fpecially if they be fuch as come unto them in the way of fabmiffive obedience, Qbj. But what ifthey caft off their Parents? that arc difo- <*hgetb the Parent not wholly to caft off bcdient. them, but to look after them (as David did af- ter his Abfolom) feeking their return to them. Which if they (hall find, then are they to re- ceive them. So did the Father of the Frodigaly i>i A Cdden Cham. 77 of whom the Parable tells us. When he i»m 4- frr offy his father f aw him^ and had comfajfton^ and ran and fell on his neck, and kjjfed him^ Luk. 1 5.20. Such affedions (hould there be in na- tural Parents to their children. Being given to them by God, and coming to them, they are not to caft them out. Yet one word more, and that for all Chri- ChriAfans la ftians, who have here alfo a Pattern fw their «^1 flings to imitation, teaching them in all things to cow ^J"*^^ yi^!!? fij -with the ^ill of their heavenly Father. This Jhdr'hcaTaK let them do in regard of their outward tem- ly Father, poral eftates. Being confidently affured of what our Saviour here faith , that All that their Father giveth them flioll ccme unto them, things {hall come to pafs according to hisall- Reding con- difpofing providence , let them quietly and tented with contentedly fubmit thereunto. Only ferving ^hac he gi- that providence in the ufe of lawful meanes, ^*^" **••' let them accept what he giveth them, reach- eth forth to them, refting contented with their Fathers portion. Not greedily fcraping and gathering they care not in what way, by what meanes, fo laying hold upon that which God never gave 1 hem. A pmnt which Mufculns ( writing upon Applyed in this Text) applyeth in a particular way to the Special w) tlw Kings and Frinccs of the earth, for whom he ^^^^JJ ®^^^^ wtfl^ that they would all make ufe of thefe "^t^tinam Frinapes nofri diSumhcc Ckrifii ufMrparent^ ac vera fide qvififi ipfih rum dicer et, Omne quod datmbi Fateradme vemeti ut modus rfl'ef bellorumifterum, quihiu inter fe dilauwdis tfinorum fuorum pomsriittur mukMonturt i$ orbem cadibus replent, Mufc Com. in Text. words. 78 'thrc^ Lin\f of words, faying with themfelves what their Sa^ viour here doth, that ^// that their father giveth them Jhall come unto them. And therc-^ upon reft contented with what they have, put*- ting up the fword into the (heath, not feek- ing the enlargement of their Territories and Dominions (as too often they do J whereby, J ■ • they fct the world on fire, filling it with con- fufion and blood. In general to And what he faith to them in fpeciaJ, \tx> ^UChriftiaiis. me fay unto all ChriftUns in general, wifh- ing that every «6f them would make the like ufe of thefe words, each one faying within himfelfj Whatever mj Father giveth me Jball come unto me •, What portion ray Father al^ lotteth me I (hall have, and fo reft contented therewith, be it more or lefs. *u' »>fl- And making fuch ufe of the former part of howab:fcdbyfl>''Te.t Ictchemtake heed of abufing the covetous per- latter, which cove torn perlons (as Mnjcului fonsi notes upon it) will be ready to Ao^ who hear- Cm)eniumvero'ing\\\2X all that the Father giveth them Jhall iie animus 9^' come to them ^ they thereupon refolve to get ^^^^jj^^^'what they can, but to part with as little as yfXtoH^Ut th^y ni2iy> No, that which cometh unto them prdtextum ex they will in no wife cafl out. This was Nabals boc loco colli- reiolution, when Davids mcdengers came to ^- ^'^'T d ^^^ ^^^ ^^^^ relief for their Mafter in his mVenlfitm^^^^^' what f faith Ue^ Shall I then take mj qicio jforas' hread and my water ^ and my flejh which I have Mnfc ibid, killed for my Jhearers, and give ft unto men whom I kjtow not whence they be f i Sam. 25. 1 1. Such NaMs there are too many every where. j^ Golden Chain. 79 where, whofe refolution is, whatever God gi- veth them not to caft it out in fpch a way-^^^^^^y^^ True indeed Casthe fame Author further no-cftatcs by wa- ceth) there is fuch a ufe which may lawfully fting of them, and warrantably be made of thefe words, viz, chriftUnmcer"^ jthatchofetowhom God giveth eftates, they^^^""^'^???^^* are not to caft them out by prodigal and \^m-Te\\lmhk^^^ Tious fpending and fquandring of them,but in cere queat j ^ a provident way to preferve them •, yet in ^icquid ad ■the mean time, what God calleth for, either "}s yenerit nm for pious or charitable ufes, let them not be ^j'^'''-^?^^^' " unwilling to part with So was Ahraham with j^Zltmen his/0», whom God had given to him, yet heuiaexfide er* .was not unwilling to give him to him again.^a D^m win m-; In like manner are Chriftians to deal with/** neceffarios their eftates- where God calleth for them,^^J^^^^^**^^ they are not to withold them ♦, fo refting ^on-^^J^^^^^*^' tented with , and thankful for their fathers r^Hr^/^i'j/fiie-, portion. \ rit.qualiaqud^, Yea, though happily it be not every wayes''''o^"J» idcmi; anfwerablc to what they could defire. It was ^e "o"\*"^^^^ ^ weaknek in A hraham, who in the want of^j^h and one bleffing (a Son) feemed to flight all other thankful for • mercies. When the Lord by way of encou- their Fathcri ragemcnt faidunto him, Fearnot Abram^ /portion, amthjf/hkld^ and thy exceeding great ^^^^^^? jn^^crable'lt he prefently and paffionately replies, Xor^ their dcfirclj God^ what Vpiit thoH givi me, feeing 1 go child- lefs / Gen. 1 5. 1,2. Let there not be the like murmuring or repining thought in any of the ; Lords people. In the want of fome one de- fired mercy, let them not caft out all others i)y a flighting and undervaluing of what they have ' 8^ 'threeLuJ^ of have received. What they have , let tfaem know it is that which their Father hath given them ^ and fo looking upon it as their fathers portioffy let them receive it contentedly, thank- fully. ttriftUns CO And what they do as to mercies^ let them ^^ly>^ do the like alfo as to Croges and Chaftife^ SS^aSiia!- ^^^^^ 5 taking notice thai whatever their ons cod fafFe. ^^<^ons be,^ chey are no other than what ij^s. their Father hath given them , layed out for • ' them, let them quietly fubmit to them. Here- in alfo hach their blefledZW^^^ Saviotir fctthema pattern, who, however he depre- cated chat hitter cnf whidi he iaw coming to- wards him, praying again and again that it might pa jfe from him, yet ftillhe refolves his wifl into the will of his Father, Neverthelejfe not as I will ^ but as thon wilt^ Math. 26. 39. \, And again, v, 42. Omy Father ^ if this Cup jr maynatpajfe away from me^ thy mil be done. <^ And afterwards, when Feter drew his fword ^ for his refcue, he taketh him off, declaring what his own refolucion v7as,The cup which my Father hath given me {hall I not drinks it r [oh, 18. 1 1. And herein let him be a pattern for 2 us, every of us. Looking upon every C^;? of ^^ ' affli<5ion which is put into our hanck, as the •^ Cup which our Father hath given to us, let us not caft it out nor refufe to &nk it. Not feek?- ingbyany indired and unlawful wayes an4 meanes to (hut out , or (hake off whatever trials the Lord (hall be pleafed to exercife uf with, but quietly and contentedly fubmit to his A Gulden Chain. 8i hlTdifpcnfations, both in regard of the kind, and meafure and continuance, not choofing our own rod, but in all fubmitting to the will of our heavenly Father: Thus funering in an , phedUjitlal vfaj , as our blefled Saviour did, now may wc comfortably expcft the like iffuc that he had, even a gracious fupportationun*^ 4cr it, and a happy deKverance out of it. finis: ? 1 '- \ '-K I M m WBm^^