Gospel-marrow, the great God giving himself for the sons of men: or, The sacred mystery of redemption by Jesus Christ, with two of the ends thereof, justification & sanctification. Doctrinally opened and practically applied. Wherein (among many other useful and profitable truths) the unhappy controversie of the times about the extent of Christs death is modestly and plainly discussed and determined for the satisfaction of those who are willing to receive it. To which is added three links of a golden chain. As it was lately held forth to the Church of God at Great Yarmouth. / By John Brinsley, minister of the Gospel there.

GOSPEL-MARROW . THE Great God giving himself for the Sons of Men. TIT: 2.14 .

Who gave himself for us , that he might redeem us from all iniquity , and purifie unto himself ae peculiar people , zealous of good works .

IN the Verse next but one precedent to the Text , Coherence . we have a practical Lesson , held forth in , and by the Gospel ; a Lesson which all those , who expect to have any share , or interest in that Grace of God which bringeth Salvation , are to learn and take forth . This we have there set down , first Negatively , shewing them what they are to eschew , and abandon [ That denying ungodliness and worldly lusts , ] then Positively , directing them what to practise , how to live , [ we should live soberly , and righteously , and Godly in this present world . ] And what is thence propounded , in the two verses following we have prosecuted and pressed ; and that by a double Argument , each serving as an effectual Motive to put Christians upon , and to continue them in , such a Godly and Religious course . The former taken from the second coming of Christ , his coming in Glory , at which time they who so live shall receive the end of their faith , even that blessed hope , eternal Salvation , which they not onely may , but ought to look for [ looking for that blessed hope , and the glorious appearing of the great God , and our Saviour Iesus Crist , v. 13. ] The latter from his first coming , his coming in the flesh , and there doing and suffering what he did ; which as it was for them , for their benefit , their Salvation , and so layeth a great ingagement upon them , so it was for this very end , that he might redeem and deliver them , as from the guilt , and punishment , so from the power and dominion of sin ; as Iustifying , so sanctifying of them . This you have in the words now read [ who gave himself for us , that he might redeem us , &c. ]

A passage , of which we may say , ( as one hath done before us ) singula verba singularem emphasin habent , Heming . Com: in Loc. there is scarse a word to be found in it , which hath not a special Emphasis , somewhat that is well worthy the taking notice of . Division . Reduce we the Particulars here held forth to these 4. Principals . 1. Donum or Donativum , the Gift here said to be given , which is , Christ . 2. Donans , the Giver and bestower of that Gift , which is also , Christ himself , [ who gave himself . ] 3. Donati , the Persons on whom this gift is bestowed , us , [ who gave himself for us . ] 4. Finis donationis , the end , wherefore this gift was thus given , which is double , 1. Redemption , [ That he might redeem us from all iniquity , ] 2. Purification , [ And purifie unto himself a peculiar people , zealous of good works ; ] These are the Principal Branches of the Text , each of which we shall find yeelding us some fruit well worth the gathering Deal we with them severally ; beginning with the first .

Donum , or Donativum , 1. Part. The Gift the great God and our Saviour Jesus Christ . the Gift or Donative , the thing which is here said to be given , which is ( as wee may learn from the verse fore-going , to which this relates , ) the great God , and our Saviour Iesus Christ ; i. e. the great God , even our Saviour Jesus Christ . So the particle [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , And ] ( as I shewed you in opening of those words ) is sometimes to be construed , not disjunctively , but exegitically ; [ And ] that is , [ Even . ] So our own Translation in some * * 1 Cor. 15.24 . 2 Cor. 1.3 . places rightly renders it ; and I know not why it might not have done so here . He it is that is here said to be given . Tht great God , even our Saviour Iesus Christ , who gave himself . ]

Quest. Quest. How God is said to give himself to death . What then ? did God , the Son of God , give himself after this manner that is here spoken of ? Did God suffer , Dye ?

Answ. Answ. Communication of Properties in Christ . Observandum hoc loco exemplum illius Tropi seu modi loquendi , qui â veteribus Ecclesiae doctoribus nominatus est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Piscat . Obser . in loc. Not so , the Godhead being impassible : But that Person who was truly God , did . So Piscator here explains it , looking upon this as a Tropical manner of Speech , known to the Antients by the name of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Communication of Properties , which is , when that which is proper to one Nature in Christ , is attributed ( not to the other nature , as this is by some mistaken , but ) unto his person denominated from the other nature . Instances hereof are obvious , some of them cited by him ; where sometimes that which is proper to the Divine nature is attributed to the person denominated from the Humane . Thus our Saviour speaking to Nicodemus , John 3.13 . he tels him , No man hath ascended up into heaven , but he that came down from heaven , even the Son of man , which is in heaven . Not that Christ as man was then in heaven , or before that time had been : But as God he had been , and then was , filling heaven and earth with his presence ; which he there attributeth to his Person denominated from his humane nature . And so again , speaking to his Disciples , Joh. 6.62 . What , and if ( saith he ) yee shaell see the Son of man ascending up where he was before ? Not that Christ ever was in heaven as man , before his Ascension , but as God he was . And thus on the other hand , that which is proper unto the Man-hood is sometimes attributed to the Person denominated from the Godhead . So Acts 20.28 . it is said , that God ( viz. the Son of God ) purchased the Church with his own blood ; And 1 Cor. 2.8 . it is said of the Iewes , that they Crucified the Lord of Glory ; that is the Son of God , who is called the God of Glory , Acts 7.2 . being as God , coequal with his Father in Majesty and glory . Not that he suffered as God , but that Person who was also truely God , suffered as Man . And so the aforesaid Author here looketh upon this Text , where it is said , [ The great God gave himself , ] viz. unto death . This did he , Qui Deus , sed non Quâ Deus ; He that was God , though not as God ; this being a thing proper to the Humane Nature , thus to suffer and Dye ; Onely here it is attributed to the Person of Christ denominated from his other Nature , his Godhead ; The great God gave himself ; i. e. that Person who was both God and Man gave himself as Man .

But I see no just cause why we should thus straighten the Text , The whole Person of Christ the Gift given for the Sons of Men. restraining that to one Nature in Christ , which here belongs to the whole Person . So much the words clearly import [ The great God , and our Saviour Iesus Christ ; ] that is , Jesus Christ God and Man ; the former denoting his Divinity , the latter his Humanity , both together his whole Person ; which is properly the Gift here spoken of ; whole Christ .

Obs. Christ mediator according to both natures , as God-man . Thus is he said to be Mediator betwixt God and Man , not only according to one , but both his Natures ; Not only according to his Humanity , as Maen ( as Romanists , and some others would have it , ) but also according to his Divinity , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God-Man . So much may convincingly be inferred and concluded from those forecited Texts , where it is said , that God purchased his Church with his own blood ; and that the Lord of glory was crucified . Plainly asserting the Godhead of Christ , to have an interest in this great work of Mediatorship , which if it had not had , the Human Nature , as it had not been par oneri , able to stand under such a burden as was layed upon it , the sins of the world , so much lesse par operi , able for such a work , to make satisfaction to an infinite Justice . It was indeed the Manhood which suffered , but it was the Godhead that supported it in those sufferings , and gave validity to them , making that blood to be of such an infinite valew . Divinitas sine Humanitate & humanitas sine Divinitate non est mediatrix , sed inter Divinitatem solam & humanitatem solam est humana divinitas & divina humanitas August . Homil. de ovibus , c. 11 The Communion betwixt the two Natures in Christ . In tantam unitatem ab ipso conceptu virginis Deitas & Humanitas connexa sunt , ut nec sine Homine divina , nec sine Deo humana agerentur , Leo. Epi. 81. Objection from 1 Tim. 2 : 5. answered . So as we may safely conclude ( what Augustine hath long since done before us , ) that , as it was not the Divinity without the Humanity , so neither was it the Humanity without the Divinity , that undertook and effected this great work of Mediatorship betwixt God and Man . But betwixt the Divinity alone , and the Humanity alone ( i. e. betwixt God and Man ) was interposed the humane Divinity , and divine Humanity , ( i. e. Christ as God-man . ) Each nature contributing what was congruous and agreeable to it , for the effecting of this great work of Reconciliation . Such a Communion there was betwixt the two natures from their first union , that the one did not act without the other , not the Divine without the Humane , nor yet the Humane without the Divine ; ( which some of our adversaries in some cases are inforced to acknowledged . )

As for what is by them alleged from that obvious text commonly taken up in this cause , 1 Tim. 2.5 . where it is said , There is one Mediator betwixt God and Man , the man Christ Jesus , it is soon and easily answered . True it is , Christ who was truly Man is this Mediator , but not Quâ homo , not only as Man . Even as before it was said in that other Text , that God shed his blood , Deus , sed non quâ Deus ; He that was God , but not as God . Both Natures being personally united did mutually contribute to this great work : whilest the one properly suffered , the other ( as is said ) supported it in suffering , and gave value to those sufferings .

Let it then be concluded as a truth clearly and convincingly held forth by this Text , that whole Christ , Christ God and Man , is the Gift here spoken of . [ The great God , even our Saviour Iesus Christ , who gave himself . ]

Loe here then the Gift of Gifts , Obs. The Gift of Gifts Jesus Christ . the greatest Gift , that ever was bestowed upon any Creature . Such was the Lord Iesus . Thence called by himself , the Gift of God , Joh. 4.10 . If thou knewest the Gift of God ( saith he to the Samaritan woman ; ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Donum illud ( as Beza rightly renders it ) that Gift , Istud 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 accipiendum est pro exegesi : Beza Gr. Annot. in Loc. meaning himself , as the sequele explains it , [ And who it is thaet saith unto thee , &c. ] which words are most fitly looked upon as exegetical , Expository to the former , shewing what Gift he there spake of , viz. himself ; who may well be called that Gift , being ( as I sald ) the Gift of Gifts , a Gift not to be parallelled .

R. That it is so will easily and plainly appear , if we do but consider ,

1. A gift in it self invaluable . 1. The value of the Gift it self ; wherein it infinitely exceeds all other gifts . As for other gifts , how rich soever , yet they are but Creature-gifts ; this gift is the Creatour himself ; The great God gave himself .

2. Most beneficial to others . 2. The great benefit which accrueth to those to whom this gift is given . As for other gifts , they are oftimes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Gift-less gifts ; though it may be of much worth and value in themselves , yet of no great use to the parties that are possessed of them ; nay sometimes proving prejudicial to them , as the Preacher saith of Riches , which are oft kept for the hurt of their owners , Eccl. 5.13 . So is it not with this Gift ; which as it is of infinite value in it self , so of unspeakable benefit to those to whom it is given , they being hereby made happy for ever . Other gifts a man may injoy & yet perish with them ; As Peter said to Simon Magus , when he offered him a gift , Thy money perish with thee , Act. 8.20 . Not so where this gift is given and received . So God loved the world , that he gave his only begotten Son , that whosoever believeth on him should not perish , but have everlasting life , Joh. 3.16 . In this Gift , all other gifts are as it were bound up ; So as they who are interested herein shall not want any other gift , which may any wayes conduce to their happiness . How shall not God with him ( with Christ ) also freely give us all things ? ( saith the Apostle , ) Rom. 8.32 . all things necessary and expedient . Other gifts are but accessaries , this the Principal .

Applic. Applica . All seek after this Gift . O then let all of us look out for our share in this Gift ! Gifts , if of value , and profitable , they are things which nature inclines men to look after ; and that too often in an inordinate manner , and way . Every one loveth gifts ( saith the Prophet Isai concerning the Princes of Iudah ) Isai. 1.23 . O that grace may incline all our hearts to be in love with this Gift ! As for other gifts , some of them are not to be loved , but hated . Hee that hateth gifts shall live ( saith the wiseman ) Prov. 15.27 . speaking of Bribes , which oft-times prove baneful to the receivers of them ; whereas tbose upright Judges who refuse them , live in grace and favour with God and men . And for other Gifts , gifts from men , though happily they may lawfully be received , yet sometimes they are better refused than accepted . So are those Gifts which Princes sometimes bestow upon their favourites , upon whom they confer great Honours , and Dignities , and Estates ; All which when offered by King Belshazzar to Daniel , the story tels us they were refused by him , Let thy gifts be to thy self O King ( saith he ) Dan. 5.17 . But loe , here is a Gift , which whosoever receiveth , shall never have cause to repent him of it . A Gift which alone is able to make him perfectly happy , and that unto all Eternity . O let all of us look after this Gift ; not contenting our selves to hear that there is such a Gift given to , and for the Sons of men , but every of us labour to assure our interest in it ; to make this sure , that Christ is given for us , and to us ; which how it may be done , I shall ( God willing ) shew you hereafter . Such a Gift is Jesus Christ .

Quest. Quest. How Christ was given for the Sons of men . But how was this Gift given ? or how did Christ give himself for the Sons of men ?

Ans. To this it may be answered , given he was for them throughout his whole course ; Answ. He was through his whole course . In his Incarnation , Birth , Life , Death , Resurrection , Ascension , Intercession . All which were , and are for their sakes .

1. So was his Incarnation , 1. In his Incarnation . wherein he gave himself to be made Man ; The word was made flesh , Joh. 1.14 . that is , the Son of God , the substantial word of his Father , by whom he declared his will to the Church , as our minds are made known to others by our words , he was made man , by taking the nature of man into a personal union with his God-head . Thus was he given to us , as a man that giveth himself in mariage to another whom he loveth . Thus did the Son of God , out of his love to the Sons of men , he ( as it were ) maried himself to their nature , taking it into an indissoluble union with his God-head . This he did in his Conception .

2. And ( secondly ) in his Birth . 2. In his Birth . To us ( or for us ) a Child is born , to us a Son is given , Isai. 9.6 .

3. And ( thirdly ) in his Life . 3. In his Life . Being born for us , he lived for us , throughout the whole course of his life devoting himself to the seeking of our good , our benefit . To which end he willingly subjected himself unto that Law , whereof , as God , he was Lord . God sent forth his Son , made of a woman , made under the Law , Gal. 4.4 . that is , subjected to it ; which he was , as to the Moral , so to the Ceremonial Law ; both which were fulfilled in , and by him . It becometh us to fulfill all righteousness , Mat. 3.15 . I am not come to destroy the Law , but to fulfil , Mat. 5.17 . So he did the Ceremonial Law , which had the full accomplishment in him . And so he did the Moral Law , which was fulfilled by him , by his exact observation of it , and perfect obedience to it : which was done , not only in reference to himself , but others ; that so , The righteousness of the Law might be fulfilled in us , ( as the Apostle hath it , Rom. 8.4 . ) though not by us , ( which it could not be , being now made weak through the flesh ( as the verse there foregoing hath it , ) not able to justifie man before God , in as much as it could not be kept and fulfilled by him in this corrupted state , ) yet in us , through the imputation of Christs Active , as well as Passive obedience unto us . Thus , as by one mans disobedience ( viz. of the first Adam ) many were made sinners , so by the obedience of one ( viz. Christ the second Adam ) many are made righteous , viz. by the Imputation , as of the sin of the one , so the righteousnesse of the other ( as we have it ) Rom. 5.19 . Thus was he given for us in his Life .

4. In his Death . 4. And so in his Death ; He ossered up himself a sacrifice for us . Of which more anon .

5. In his Resurrection . 5. In like manner in his Resurrection , he rose again for us . He dyed for all , that they which henceforth live , should not live unto themselves , but unto him which dyed for them , and rose again , 2 Cor. 5.15 . Those for whom Christ dyed , he also rose again for them . Being delivered for our offences , he was raised again for our Iustiflcation , Rom. 4. last ; thereby evidencing , and assuring unto his people , the truth of that reconciliation , which by his death he had purchased , and obteined for them .

6. In his Ascension . 6. So again in his Ascension , wherein hee went before to prepare a place for us , as he tells his Disciples , Joh. 14.2 .

7. And in like manner in his Intercession . 7. In his Intercession . Being ascended up into heaven , he there sitteth at the right hand of God his Father , as our Advocate ( as he is called , 1 Joh. 2.1 . ) to plead our cause . It is Christ that dyed , yea rather that is risen again , who is even at the right hand of God , who also maketh intercession for us , Rom. 8.34 . Thus hath Christ loved us , and hath given himself for us , an offering and a sacrifice to God for a sweet smelling savour ( as the Apostle sets it forth ) Eph. 5.2 . An Offering and a Sacrifice , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Christ an Offering and a Sacrifice . alluding to those two kind of Altars and Offerings which were in the Temple , the bloody sacrifice offered upon the Brazen Altar , and the Incense offering upon the Golden . Thus did Christ give himself for his people , as a Sacrifice in his death , so an offering in his Intercession , perfuming their prayers with that sweet Incense , the pretious odours of his merits , ( as that Text is commonly expounded , Rev. 8.3 . )

All these wayes may Christ be said to have given himself for us . Christs giving himself in his Death here properly intended . Each of these tending to our good , our benefit . But there is one of them which is here principally eyed and intended in the Text , viz. his giving himself a Sacrifice , which he did in and by his death . This is the giving of Christ , which we so frequently meet with in Scripture . Who gave himself for our sins , Gal. 1.4 . I live by the faith of the Son of God , who loved me , and gave himself for me , Gal. 2.20 . Christ loved his Church , and gave himself for it , Eph. 5.25 . All which ( with many the like Texts ) are to be understood of Christs giving himself to death . And so understand we it here in the Text , [ who gave himself for us , ] viz. Dying for us , ( as we have it ; Rom. 5.8 . )

Christs Death fitly called a giving himself for us . It being Which may well be called a Giving himself for us ; In as much as what Christ herein did , he did it for us ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Nostro bono , & nostra vice , both for our good , and in our stead .

1. For our good , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Jesus se morti devovit nostrâ causâ Grot. in Text. The Socinians sense of the Phrase . 1. For our good , our benefit . So much Socinians will readily yeeld us , that Christ in yeelding himself to the death , intended chiefly the good of mankind , suffering for their sakes ; viz. that he might first set them an Example ; And secondly , that he might the better know how to compassionate and succour them in all their sufferings . These are the two principal ( if not the only ) ends which they assign of Christs dying . And there is a truth in each of these .

1. To set us an Example . 1. Christ dyed to set us an Example . So Saint Peter giveth it us in express words , 1 Pet. 2.21 . Christ also suffered for us , leaving us an example , that we should follow his steps ; which Christians are to do , as in his Active obedience , learning of him how to do the will of God , which he taught them in his Life ; so in his Passive Obedience , learning of him how to suffer that will , which he taught them , as in his Life , so specially in his Death .

2. He dyed and suffered what he did , That he might be the more compassionate to us , that having experience of such sufferings he might the better know how to pity and succour others in their sufferings . This also the Apostle clearly holdeth forth in that known Text , Heb. 2.18 . For in that he himself suffered being tempted , he is able to succour them that are tempted . Christ was tempted , tryed . So he was in his Life , having experiences of many Temptations from Satan , and sufferings from his Instruments . Being then , as the Prophet calls him , Is. 53.3 . vir dolorum , á man of sorrows . But specially in his death . That was to him an hour of temptation ( as that troublesome time is called , Rev. 3.10 . ) a time of Tryal wherein he was tempted both in Body and Soul , ( as I shall shew you anon . ) And having been thus tempted he is able to succour them that are tempted . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , potest anxiliari , pro potest moveri ad auxiliandum ( as Grotius well interprets it . ) Able , that is , the more readily inclined thereunto , in regard of that experience which himself hath had in his own person . Thus we read of every High Priest , ( Cap. 5. v. 2. of that Epistle , ) that he is one who , being taken from among men , can have eompassion on the ignorant , &c. for that he himself is also compassed with infirmity , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 potens , Beza Gr. Annot. in loc. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hic rursus ad affectus pronitatem referendum est . Grot. ibid. i. e. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( as Beza expounds it ) aptus & idoneus , one fit and meet to take compassion . And so is the Lord Jesus , our great High-Priest , rendered by his sufferings . Having in his own person had experience of them he is made more compassionate towards others in like condition ; as the same Apostle hath it , Heb. 4.15 . We have not an High Priest , which cannot be touched with the feeling of our infirmities , but was in all points tempted like as we are , yet without sin . All this we acknowledge to be truth .

2 : Christ giving himself in our stead , as our Surety : But not the whole truth . Christ as he dyed for our good , so ( secondly ) in our stead : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; For us . Even as David lamenting the death of his Son Absalom is said to have wished , would God I had dyed for thee , O Absalom , 2 Sam. 18. last . that is , dyed in his stead ; that so by his own temporal death , he might have prevented the danger of his Eternal death . Thus the Lord Iesus Christ , out of that wonderful love which he bare to man-kind , he gave himself for them , dying for them , that by his death he might prevent theirs , which otherwise he saw them bound over to . In this sense Christ is said to have dyed for us , in that Text , Rom. 5.8 . God commendeth his love towards us , in that while we were sinners Christ dyed for us ; that is , in our stead , as our surety ; to save and deliver us from death . So the verse there foregoing explains it , where it is said , scarsly for a righteous man will one dye , yet for a good man some would even dare to dye : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for a good man , that is , in his stead , to prevent his death . And thus did the Lord Jesus give himself for his people , dying for them , in their room and stead , so to free and deliver them from death . And so most fitly and properly are we to understand the word in the Text. Who gave himself [ for ] us : viz. as our Surety , making satisfaction to the Justice of God for our sins . So the next words clearly explain it [ who gave himself for us , to redeem us from all iniquity ] from the guilt and punishment of sin ; of which ( God willing ) more hereafter .

And in this way did Christ give himself for us 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his whole self , Thus he gave his whole self . both Body and Soul ( as was in part shewed before ) Both which were partakers in his sufferings . Not only his Body , to which by a Synecdoche this is sometimes attributed and referred . Thus our Saviour speaking to his Disciples , Joh. 6.51 . tels them , The bread which I will give is my flesh , which I will give for the life of the world . And Heb. 10.10 . we are said to be sanctified through the offering of the Body of Christ ; Not by presenting it in heaven ( as Grotius would expound it , ) but offering it upon earth , upon the Altar of the Crosse . Which Texts ( and the like ) we are to understand Synecdochically ; Not that only the Body of Christ was interested in these his sufferings , but his soul also . So it was before his Passion , having divers conflicts , specially with the apprehension of that death which he was to undergo . Now is my soul troubled , ( saith he to his Disciples , Ioh. 12.27 . ) and what shall I say ? Father save me from this hour . And so again in the Garden he complaineth in the like manner to some of them , My soul is exceeding sorrowful , even unto death , Matth. 26.38 . And as before , so much more in his Passion , where conflicting with the wrath of God , being under a cloud of spiritual desertion , he cryeth out in the anguish of his soul , My Lord , my God , why hast thou forsaken me ? Matth. 27.46 . Thus was his soul also made a partner in this suffering ( as the Prophet Isai expresseth it ) in the three last verses of his 53. Chap. When thou shalt make his soul an offering for sin , v. 10. He shall see of the travail of his soul , v. 11. He hath powred out his soul unto death , v. 12. Thus did he in his suffering give himself wholly , his whole humane nature , both Body and Soul ; The divine nature in the mean time supporting of the Humane ( as I said , ) and seeming ( as it were ) to suffer with it .

And thus you have seen this first Particular in the Text somewhat largely opened and explained ; wherein hath been shewed unto you both what this Gift was , and how said to be given . Now ( adjourning the Application till afterwards , not having as yet so full a rise for it as I desire ) proceed we to the second ; which acquaints us with

2. Partic. The Giver of this Gift , Christ himself . The Doner , who it was that thus gave this gift ; which is , Christ himself . So it is , the Gift and Giver here are both one . [ who gave himself . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . So we find it often elsewhere : Gal. 1.4 . who gave himself for our sins : c. 2. v. 20. who gave himself for me : Eph. 5.25 . Christ loved his Church , and gave himself for it : 1 Tim. 2.6 . who gave himself a ransome for all . All speaking the same thing with this in the Text. [ The great God , even our Saviour Iesus Christ , who gave himself for us . ]

Obj. Gave himself ? But what , Obj. 1. God the Father gave his Son . do we not elsewhere read that he was given by his Father ? God so loved the world ( saith that known Text , Ioh. 3.16 . God the Father ) that he gave his only begotten Son . In this was manifested that love of God towards us , ( saith the same Evangelist ) because that God sent his only begotten Son into the world , that we might be saved through him , 1 Ioh. 4.9 . And again in the verse following , Herein is love , not that we love God , but that he loved us , and sent his Son to be the propitiation for our sins . It was God the Father that sent his Son upon this errand . Him hath God the Father Sealed , Joh. 6.27 . given him Commission to do what he did . Yea and sending him into the world he delivered him up unto death . He spared not his own Son , but delivered him up for us all , Rom. 8.32 . And the Prophet Isai describing his Passion tels us , Isai 53.10 . It pleased the Lord to bruize him , he hath put him to grief ; when thou shalt make his soul an offering for sin , ( speaking of God the Father . ) And so much we may learn from Christs own mouth , who speaking to the woman of Samaria ; calls himself , The Gift of God , Joh. 4.10 . How then is he said to give himself ?

Ans. Father and Son concurring in this Donation . Ans. To this the Answer is obvious . God the Father gave his Son , yet his Son gave himself , both concurring in the same Act. So it is in all those Acts which they call ad Extrà , works which God worketh out of himself , for , or upon his Creature , they are all indivisa , common to all the three Persons , all concurring in them . So was it in the work of Creation . In the beginning God Created the Heaven and the Earth , Gen. 1.1 . God essentially considered . Elohim , a word of the Plural number , which being joyned with Barah , a verb singular , is commonly conceived to denote the Trinity of Persons in the unity of Essence . Whether so or no , sure we are all the three Persons were interested in that work . Not only the Father , to whom the Apostle ascribeth it , 1 Cor. 8.6 . Vnto us there is but one God , even the Father , of whom are all things . But also the Son . All things were made by him , Joh. 1.3 . seconded by Saint Paul , Col. 1.16 . By him were all things Created . And even so is it here in this work of Redemption , the repairing of the Microcosm , the little world , Man-kind . Here was a concurrence of Persons . The Father gave his Son , the Son gave himself ; there being the same will , and the same work in both . The same will . I can of my self do nothing , I seek not mine own will , but the will of the father which hath sent me , c. 5. v. 30. I came down from heaven , not to do mine own will , but the will of him that sent me . c. 6. v. 38. And as the same will , so the same work . Whatsoever things the Father doth , these also doth the Son likewise , Joh. 5.19 . So he doth , and that not by way of imitation , but cooperation . Not doing the like things , but the same . There being as one will , so one power of working in both . And so was it in this great work of Redemption . Even as it was in Abrahams offering up of his Son Isaack ( a representation of this mystery , Gods offering his Son Christ ) there was a concurrence betwixt the Father and the Son . The one not more willing to offer , than the other to be offered . So was it here , God the Father giveth his Son , and his Son giveth himself . The Father made his soul an offering for sin , yet he himself poured out his soul unto death ( as the Prophet Isai there sets it forth ) Is. 53.10 , 12. Being therein obedient to his Father , Phil. 2.8 .

Obj. 2. Obj. 2. Christ delivered up by others . But we find him delivered up by others also , as , viz. by Iudas who betrayed him into the hands of the High Priests and Elders ; and by them delivered unto Pilate , and that bound . So we have it recorded , Matth. 27.2 . When they had bound him , they led him away , and delivered him to Pontius Pilate , By whom he was delivered into the hands of the Iewes to be crucified , as we have it , v. 26. of that Chap. which was by them accordingly done . He being delivered to their will ( as Saint Luke hath it ) they led him away , Luke 23.25 , 26. Thus was he led as a Lamb to the slaughter ( as the Propher Isai hath it ) Is . 53. How then can it be said that he gave himself ?

Ans. They herein but his Instruments . Ans. To this the Answer is as obvious as the former . All these were Instrumental in bringing him to the Crosse , being therein subservient to the great design of God the Father , and of Christ himself , concurring with them in the same Action , though to different ends . What God the Father and his Son Christ intended out of love to mankind , they executed out of base and sinister respects , Iudas out of Covetousnesse , Pilate out of Fear , the High-Priests and Elders out of malice , the people many of them out of Ignorance . In the mean time , as herein they did nothing but what the Father had before decreed and determined to be done , as that known Text speaks it fully , Act. 4.27 . Of a truth against thine holy Child Iesus , whom thou hast anointed , both Herod and Pontius Pilate , with the Gentiles , and people of Israel , were gathered together , for to do whatsoever thy hand , and thy Council determined before to be done . So they did nothing but what the Son was willing withall . Which had he not been , it was not all their power that could have compelled him to it . So much he gave them to take notice of , when the High-Priests Officers came to attach him in the Garden , where with a word of his mouth he strikes them to the ground ( as we find it , Ioh. 18 6. ) And when Peter in a forcible way began to attempt his rescue , he tels him , Matth. 26.53 . Thinkest thou that I cannot now pray to my Father , and he shall presently give me more than twelve Legions of Angels ? viz. to be a guard about his Person . So impossible was it for all the power of Men and Devils to have brought him to the Cross , had he not voluntarily yeeldded up himself to it . Which he expresly tells his Disciples that he did , Joh. 10.17 , 18. I lay down my life . No man taketh it from me , but I lay it down of my self ; I have power to lay it down , &c.

Obs. Thus then was this Offering of Iesus Christs a freewill Offering , Obs. Christs Sacrifice , a Free-will-Offering . [ who gave himself ( saith the Text , ) importing a voluntary Act. Such are Gifts properly , things freely bestowed . And such was this Offering of Christs , a free will Ossering . So it may be said to be upon a double account , in reference both to Compulsion , and Merit . Where either of these two are , that a man is compelled to do what he doth , or that it is a thing demerited & deserved at his hands , it cannot properly be called a Gift . But such was Christs giving himself for us , a Gift , a free gift .

1. Free as to Compulsion . 1. Free as to Compulsion . What herein he did , he did it not as compelled thereunto . Whether by his Father ; to whom he was in all things obedient . Obedient to death ( as we have it , Phil. 2.8 . ) willingly complying with his will . Loe I come to do thy will , O God , Heb. 10.7 . This was his Meat , ( as he tels us , Joh. 4.34 . ) a thing which he desired more than his bodily food . Or yet , by his Enemies . Which as it hath been already shewed , so if need were , it might be further cleared .

Mr. Tho. Taylor Com. in Text Christs d●a●h voluntary , declared in divers particulars . And indeed ( as one well noteth , writing upon the Text ) it is a thing well worth the observing , how the Holy Ghost throughout the whole History of our Saviours Life and Death hath set forth divers circumstances , serving to confirm and make good this truth , that this was in him a voluntary Act. Take we notice of some of the most obvious . As ,

1. His going up to Jerusalem . First , His going up to Jerusalem , notwithstanding that he knew what he should there expect . So much he acquaints his Disciples with , Mat. 16.21 . From that time forth began Jesus to shew unto his Disciples , that he must go to Ierusalem , and suffer many things of the Elders , and chief Priests , and Scribes , and be killed . Yet he undertaketh the journey . Yea , though Peter , as a friend , took him aside , and advised him to the contrary , saying , Be it far from thee , Lord , this shall not be unto thee ( as it there followeth in the next verse ) yet he still persisted in his resolution ; giving Peter a tart check for that his well-meant , but ill-advised Counsel , bidding him , Get thee behind me Satan , for thou art an offence unto me , v. 23 ; So not induring to hear any thing that might tend to the taking him off from prosecuting of that design .

Secondly , Being come to Ierusalem , 2. His going into the Garden . though he well knew that the Iewes lay in wait to apprehend him , and that Iudas had made a compact with some of them to deliver him into their hands , yet doth he not think of withdrawing himself . Which we read that at another time he did , viz. when a Crown was offered him , Joh. 6.15 . when he perceived that they ( the Jewes ) would come and take him by force to make him a King , he departed again into a mountain himself alone . And surely had he pleased , he could as well have withdrawn from the Cross , which he knew was intended for him . Yea , and this we find before he had done , when the Pharisees held a Council against him , how they might destroy him , when Iesus knew this ( saith the Text ) he withdrew himself from them , Matth. 12.15 . But now , the hour being come ( as he saith ) which then it was not , the time appointed by his Father , now he is so far from withdrawing , that he goeth to meet those which were sent to apprehend him , retiring into the garden , his usual place of prayer , whither he knew Iudas would bring his rout of Officers for that purpose .

Thirdly , Being come into the Garden , 3. Yeelding himself to the Officers . had he pleased , he could easily have resisted them there , which he let them know by casting them down to the ground with a word , ( as I shewed you ; ) or else have withdrawn himself from them , or else have hid himself , and gone through the midst of them , as the story tels us , that in a miraculous way , he did through the midst of those who had taken up stones to cast at him , Joh. 8. last : But he instead thereof , goeth to meet them , calling unto them ( as Saint Iohn hath it , cap. 18.4 . ) Iesus therefore knowing all things that should come unto him , went forth , ( that is , from that part of the Garden where he was , towards them that came to apprehend him ) and said unto them , whom seek ye ? To which when they , not knowing him , made answer , Iesus of Nazareth , he replyeth to them , I am he , ( as the next verse hath it . ) And again , v. 7. after that he had raised them up by the same power , that he cast them down , he propoundeth the same question to them again , whom seek ye ? To which when they make Answer , ( as before ) Iesus of Nazareth , he replyeth again , I have told you that I am he , v. 8. All which clearly evidenceth that he did willingly offer and yeeld himself unto them .

4. Making a bold Confession . Fourthly , to go on , Being brought first before the High-Priests , and then before Pilate , he useth no subterfuges or evasions , to decline their malice , but ( as the Apostle saith ) He witnessed a good Confession , 1 Tim. 6.13 . acknowledging and asserting that he was a King , and the true Son of God , though he knew that Attestation would be capital unto him , ( as you find it ) Matth. 26.64 . 5. Not appealing , nor deprecating the sentence .

Fifthly , Having there received his sentence , he maketh use of no Appeal ; ( which Paul did in a like case , who appealed from Festus to Caesar , Act. 25.11 . ) nor yet Deprecation , so as to sue for favour , but willingly submitted to the Judgement passed upon him .

Sixthly , And being led to execution , 6 : Making no resistance . he shewed no reluctancy , but was led as a Lamb to the slaughter , and as a sheep that is dumb before the shearers so opened he not his mouth , Isai 53.7 .

Seventhly , 7. Not using any means to abate , or shorten his sufferings . And lastly in his Passion upon the Cross , he was still the same ; not willing to use any means that might abate the sense of his Torment ; to which end it is conceived , that stupifying potion of Vinegar , and some other ingredients , was offered to him , which , till his suffering was finished , he refused to tast of ( as the story sets it forth , Mat. 27.34 , 48. ) Thus did he willingly yeeld himself to the drinking of , & drinking off that bitter Cup , which was given him by his Father , according as he had told Peter , he was resolved to do , The Cup which my father hath given me , shall I not drink it ? Joh. 18.11 . Drinking even the very dregs of it . Not ceasing to suffer untill he could say , what he did , Consummatum est , it is finished ; ( viz. the work of Mans Redemption ; ) and then ( as the Evangelist hath it ) he gave up the Ghost , Joh. 19.30 . pouring forth his soul unto death ( as the Prophet expresseth it in that Text forecited , Isai. 58. v. last . ) Thus then was the suffering of Christ free as to any Compulsion .

2. Christs death Free as to merit . 2. And so it was also as to any Merit or desert , in , or from those for whom he suffered . So Gorrhan ( not amiss ) here expounds the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , He gave himself , sc: gratis & sine meritis nostris , freely , and without any merit on our parts . For alas ! what was there in Man that could any wayes deserve such a favour at the hands of this his Creator ? yea , or any favour ? Man being then an Enemy to God . When we were Enemies we were reconciled unto God , by the death of his Son , Rom. 5.10 . So as we may well conclude this for an unquestionable truth , that this offering was every wayes a free-will-offering . [ Christ gave himself for us . ]

Appli . Christ herein propounded as a pattern for imitation . Applic. And did he so ? ( to make some Application before we proceed any further , as not willing so to overcharge your heads , as not to lay in fomewhat into your hearts , ) Let him then herein be propounded as a Pattern for our Imitation . This was one end ( as I shewed you ) wherefore Christ gave himself , that he might be a Pattern . So he was in his Life , in the ordering of his Conversation . Learn of me ; for I am meek and lowly in heart , ( saith he to all that come to him ) Matth. 11.29 . I have given you an example , that ye should do as I have done unto you ( saith he to his Disciples , when he had washed their Feet , ) Ioh. 13.15 . so teaching them to be ready to do all offices of love each to other . And as in his life , so in his Death . He suffered for us , leaving us an example , that we should follow his steps , ( as we have it in that forecited Text ) 1 Pet. 2.21 . And this let us do , all of us learning of him , willingly to comply with the will of our heavenly Father , yeelding up our selves to him ( as he did ) to be disposed of by him according to his good will and pleasure . 1. Christians to give up themselves to the Lord . So did those believing Macedonians , of whom Paul giveth that Testimony to his Corinthians , 2 Cor. 8.5 . They first gave their own selves to the Lord . Before they gave of their goods to the poor , they gave their Persons unto God , dedicating themselves to his service . And the like let us do every of us . Give our selves to the Lord . Which do we ,

1. Wholly . 1. Wholly : So did our heavenly Pattern ( as you have heard , ) our blessed Saviour ; he gave himself , his whole self , both Body and Soul , And the like do we , give our selves to the Lord , our whole selves , both Soul and Body . This is the Sacrifice which the Apostle calls for , Rom. 12.1 . I beseech you therefore Brethren , that ye present your Bodies a living Sacrifice , &c. ( your Bodies , i. e. your selves , one part by a Synecdoche put for the whole ) . Under the Law men offered up the Bodies of other creatures ; now they must offer their own Bodies , themselves . And this do we , All of us dedicating and consecrating our selves wholly to the service of God , to be at his command , his ordering and disposing .

2. And doing this wholly , do we it also willingly . 2. Willingly . So did our blessed Saviour also ( as you have heard . ) He gave himself , offering up himself as a freewill offering . And the like do we ; what ever service we do unto God , or to our Brethren , do it willingly . So Peter exhorts Ministers in special to do their Ministerial service , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Not by constraint , but willingly , 1 Pet. 5.2 . And the like let all Christians be exhorted to in general ; whatever service they do unto God , or to their Brethren , let them do it willingly .

1. Not by constraint . 1. Willingly , not by constraint , not by compulsion . Such is the service of slaves , who do what they do for fear . Let not Christians do the like ; who being the servants of Christ , are the Lords freemen ( as the Apostle calleth them , 1 Cor. 7.22 . ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Being by Christ set at liberty , delivered out of the hands of all their spîritual Enemies . And being so , let their service to him be a free-service , serving him without fear ( as Zacharias hath it , Luke 1.74 . ) that is , without servile and slavish fear .

2. Freely . 2. And again , freely , not out of any by , base and sinister respects , not for self-ends . Not for filthy lucre , ( saith Peter there to Elders ) 1 Pet. 5.2 . In such services men do not serve God , but themselves . Would we have our services accepted ? let them be such as this service of Christs was , all freewill-offerings . Giving our selves , not selling , which all Mercenaries may be said to do . It was that which the Devill fasly charged upon Iob , cap. 1. v. 9. Doth Iob fear God for nought ? Intimating , that he did not serve God as a Child , but as a Mercenary servant , not out of pure love , but with an eye to an ample reward . Let not the like be justly charged upon any of us , that we should thus serve God , Only for Reward . Whether Temporal , because this our service may be outwardly advantageous unto us , as to our estates , or reputations . Yea , or yet Eternal . Not but that Christians may have an eye at both these . At those Temporal rewards , How Christians may look at Reward . which God hath promised to those that fear and serve him . Wherefore else should David take up this as an Argument , to excite and stir up Gods Saints hereunto ? which he doth , Ps. 34.9 , 10. O fear ye the Lord ye his Saints , for there is no want to them that fear him . The yong Lyons do lack , and suffer hunger , but they that seek the Lord shall not want any good thing ; viz. If good in it self , and good for them . And our Saviour himself , to incourage his followers to be willing to part with any thing for him , he first maketh promise to them , of an ample retribution in this life , Matth. 19.29 . He shall receive an hundred fold , viz. secular goods in this life , if good for him . And the Apostle exhorting Timothy to exercise himself unto Godliness , 1 Tim. 4.7 . he sets before him the profit , and advantage of this course , telling him in the next verse , that Godlinesse is profitable unto all things , having the promise of the life that now is ; this present life . Christians in serving their God , may have an eye at a Temporal reward . Much more Eternal . So had Moses , of whom the Apostle tels us , He had a respect to the recompence of reward , Heb. 11.26 . And it is said of our Saviour in the Chapter following , v. 2. that , for the Ioy that was set before him he indured the Cross , &c. But not only at these . Reward , as it is in it self , so it both may and ought to be unto Christians an incouragement to serve their God , but not the only motive . No , were it so that there were no such recompence to be expected , whether here , or hereafter ; yet Christians should do what they do ; Accounting it , as their Duty , so their Honour and Happinesse , that they may serve such a Master . Thus then , let us give up our selves to the Lord , every of us , serving him willingly , freely .

2. Christians to give themselves to , and for others . 2. And thus also give we our selves unto others . It is that which Paul there saith of those Macedonians , 2 Cor. 8.5 . They gave their own selves to the Lord , and to us by the will of God ; to the Lord , as their Master , and to his Apostles , as his Servants . And the like let all Christians do . Giving up themselves first to the Lord , let them also give themselves to his servants , as to his Ministers in special , so to all other their Brethren : Being ready to perform all good offices to them , and for them , so serving one another in ( or by ) love ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( as Paul willeth his Galatians to do , ) Gal. 5.13 . And this let them in Imitation of Christ , Do willingly and freely . And thus ( among other things ) let them contribute to the necessities of the Saints ; Doing what they do out of a willing and ready mind . This the Apostle would have Timothy put rich men in mind of , ( whom in a special manner it concerns , ) 1 Tim. 6.18 . Charge them thaet be rich in this world , that they do good , that they be rich in good works ready to distribute , willing to communicate ; ] Not doing what they do by compulsion . Not only paying what they are rated , and so cannot with-hold ; But giving freely . And that as without Compulsion , so without any self-ends . Not out of any by and sinister respects , as having an eye to Retribution , or yet Reputation . Thus our Saviour in some cases requires those who are able , to lend unto their Brethren , Luke 6.35 . Do good , and lend , looking for nothing again : Not only the use and interest , but not the Principal . So free , so ready and willing should Christians be in their services , as to God , so to their Brethren ; therein imitating their heavenly Pattern , the Lord Jesus ; who , in obedience to God his Father , Gave himself . And that for Them . So it followeth in the third Particular ; To which I shall now pass .

Donati , 3. Partic. The Persons for whom Christ gave himself . The Persons for whom Christ thus gave himself . For us ( saith the Text ; ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . So we find it elsewhere , and that often ; as Rom. 5.8 . Christ dyed for us . 1 Cor. 5.7 . Christ our Passeover is slain for us . Gal. 3.13 . Being made a Curse for us . Eph. 5.2 . Christ hath loved us , and given himself for us . 1 Thes. 5.10 . Who died for us . 1 Pet. 2.21 . Christ also suffered for us . And 1 Joh. 3.16 . He layed down his life for us . All speaking one and the same thing with this in the Text , [ Who gave himself for us . ]

Quest. Quest What to be understood by Vs . But what , or whom shall we understand hereby ?

Ans. Answ. Man-kind For us , ] that is , for us Men. So it must be here looked upon , as excluding all other Creatures . So much we may take notice of from that which we meet within the fourth verse of the Chapter following , where Gods love in sending and giving his Son Christ , is called by the name of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the love of God our Saviour towards man . Such is this Gift , proper unto man-kind There is one Mediator betwixt God and Men , the Man Christ Iesus , 1 Tim. 2.5 . For their sakes it was , that Christ came into the world , taking their nature upon him . Verily he took not on him the nature of Angels , but he took on him the Seed of Abraham , ( so our Translation renders that Text , which is commonly understood of Christs taking the nature of man into a personal union with his God-head , ) Heb. 2.16 . In which nature also he suffered ; Being put to death in the flesh ( as Saint Peter hath it , ) 1 Pet. 3.18 . that is , in his Humane nature ; so suffering for man-kind . This is a truth agreed at all hands .

Quest. Whether all Man-kind , or no. Quest. But whether for all man-kind , or no , Here is the Question . A Question which , as heretofore , so of late times , hath occasioned not a little trouble , and disquiet to the Church of God ; and that as elsewhere , so in this Nation , and I wish I might not say in this place at this day . For the seeling of your Judgements , and stablishing of your hearts , that you may not be carried away with that wind of doctrine , which hath of late broke in among you , whereby some unstable souls have been turned aside , to the renouncing of that truth , which they had been formerly taught , and therewith of that Communion , which heretofore they imbraced , give me leave now , having so just an occasion offered for it from this Text , to spend a little time upon it . Wherein I cannot make promise of much ( if ought , ) which you may not ( upon enquiry ) receive from other hands . This being a point which hath been already sufficiently agitated and discussed , and ( I suppose ) as much said in it pro and con , as can in an ordinary way be expected . Only I shall affect all possible plainness , speaking ( as near as may be ) to the apprehension of the meanest Capacity .

Begin we then with the Text we have now in hand , Ans. The word in the Text ( us ) examined . ( and so those other forenamed , ) where it is said , that Christ gave himself for us , dyed for us ; How shall we understand this us ? Whether of all men universally considered . So the Arminian looketh upon it , taking the word [ us ] here in the greatest latitude that may be ; from hence concluding their plausible Doctrine , ( so eagerly sucked in by many who understand it not , ) of Vniversal Redemption , that , Christ dyed for all and every one , & that alike .

Vs , here restrained to the Elect. But herein I find them , more confident tban some of the Romanists dare be . Estius , the Professor at Doway , writing upon this Text , professeth himself to be dubious in it , expounding this [ us ] with a Sive . Estius Com: in Text. Pro nobis , sive omnibus hominibus , sivè spectatim Electis . For us ] that is , In quorum personâ Paulus saepè lequitur . Ib. either for all men , or specially for the Elect , In whose person ( saith he ) the Apostle often speaeketh . And surely so we may justly conceive him here to do , where he restraineth this [ us ] to a peculiar people , a people redeemed from all iniquity , and purified , a people Iustified , and Sanctified . And who are these , but the Elect ? such as God hath from the beginning chosen unto Salvation through Sanctification of the Spirit ( as Saint Paul describeth believers , ) 1 Thes. 2.13 . Elect according to the foreknowledge of God the Father , through Sanctification of the Spirit unto obedience , and sprinkling of the blood of Iesus Christ , ( as Saint Peter hath it , ) 1 Pet. 1.2 . For such Christ gave himself , for all such : So much we yeeld may demonstratively be concluded from this Text , but no more .

Quest. Quest. Whether Christ dyed only for his Elect : But what then , did Christ dye only for them ? did he not dye for others also ? yea for all alike ? the good and benefit of his death being by his Father and himself intended as as well to one , Ans. Difference of opinions about it . as another ? So some Romanists , Lutheranes , and Arminians , would have it . Therin differing from some others ( some of them such as upon whose memories I shall write nothing but Blessed , ) who out of a pious intention for the healing of this Breach , the compremizing of this difference , have with much study sought ( I cannot say found ) out a moderate and middle course , viz. The middle way sought , but not found . Arch. B. B. of Armagh , in Dr. Barnards vindication . that Christ dyed in a general way for all , to purchase a possibility of Salvation for them , which he did by making satisfaction to the Justice of God for the sins of the whole world , and so opening a door for the exercise of his Grace and Mercy towards and upon whom he pleaseth , which before was shut . It not being a thing consistent with the Justice of God to receive sinners to mercy till such time as satisfaction was made . But this being done , now the nature of man ( say they ) became salvable , a subject capable of , and fit for mercy , which the Angelical nature in those that were fallen , for want of such a Mediator , is not , cannot be . Thus did God ( say they ) set forth his Son to be a propitiation , through faith in his blood , to declare his righteousness , that he might be just , aod the justifier of him , which believeth in Iesus , ( as the Apostle sets forth the end of Christs death , I confess my self to hold fully with them who said , Etsi Christus pro omnibus mortuus est , tamen specialiter pro nobis passus est , quia pro Eclesia passus est : Idem ibid. p. 20 Qui morte suâ omnibus sufficientissimè promeruit vitam aeternam donandam utique omnibus ex pacto Evangelico , si crederunt , is aliquibus ex peculiari meritorum suorum applicatione promeruit efficacissimè ut crederent &c. D. Davenant de morte Christi , in sine . Quamuis meritum Christi aequaliter se habeat ad omnes quoad sufficientiam , non tamen quoad efficaciam ; quod intelligendum est , non tantum ex parte effectus , qui in imo sit & non in alio , sed etiam ex parte voluntatis , quâ ipse Christus meruit , & diverso modo obtulit sua merita pro diversis . D. Davenant , ibid. Christus omnibus per mortem impetravit reconciliationem & remissionem peccatorum . Collat. Hag p. 183. Christum omnibus peccatorum remissionem impetrasse n●stra est sententia : Ib d. p 172. The Arminian Doctrine of Universal Redemption discla●med . Rom. 3.25 , 26. ) Iustice and Mercy here meeting together , and sweetly imbracing each other . But in a more special way , ( say they ) he dyed for some amongst mankind , even Gods Elect people , who were given to him by his Father , to be his purchased possessions , For them he gave himself , that he might ( as our Text hath it ) actually redeem them frem all Iniquity , and purifie them to be a peculiar people unto himself , applying to them the merit of that his death , making it effectual for their Justification , Sanctification and Salvation . Or , as others express it , Christ dyed for all Conditionally , meriting for them Salvation upon the condition of their believing , but for some ( viz. his Elect ) absolutely , meriting for them that they should believe . Which in effect speaketh the same thing with that , which others of our Divines ( following the Schooles ) have unwarily yeelded , that Christ dyed sufficiently for all , but Effectually only for his Elect. Thus have some indeavoured to qualifie this Doctrine . But as for others , those with whom I have now to deal ( conceiving that errour which hath intangled some among us , not to be spun with so fine a thred , ) they spare not to assert ( what the followers of Arminius have done before them ) that Christ dyed alike for all , as well for Cain and Iudas , as for Peter and Paul , and that he purchased and obteined Remission of sins , and reconciliation with God , as well for the one , as the other ; Mans own fault , in not receiving and believing on him , being the only cause , why this Reconciliation is not applyed unto all ▪ which otherwise , as it was alike intended for all , so it would be alike effectual unto all . This is the Doctrine which is by some , ( and not a few , ) with great zeal held forth at this day , as if it were main the basis and principal Pillar of Christian Religion , and that which I suppose doth ( among some other ) infect this place at this day . But as for this Doctrine , as upon a due tryal , it hath sometime since been sensured and condemned by a Synod , Synod . Dordrec : Anno , 1618. ( as truly venerable , as pious and learned as any the world hath seen for some hundreds of years by-past , convocated for that purpose ( I mean that of Dort , ) so we must profess that we cannot assent unto it . Which that we may not seem to do without just warrant , give me leave , ( as briefly as I may , ) to bring it to the test , first examining the grounds whereupon they assert it , and then declaring the Reasons , why we reject it .

For the former , Arguments for Universal Redemption examined . the grounds whereupon those of this perswasion build this their faith , they are reducible to two heads , Scripture , and Reason . Begin with the former .

Scripture ; 1. From Scripture ; reduced to 4. heads . wherein there are many Texts which they make use of ; and those some of them such as ( at the first hearing ) seem to speak much for them . Select we the choycest of them , which we may reduce into these four Ranks ; Such as affirm that Christ dyed for the world , the whole world , for All men , for Every man . Examine we them severally , and briefly .

First , Arg. 1. Christ given for the world . Christ is said to be given for the world . So we have it in that Text , which is looked upon as the Palmarium , the Prime and principal evidence in this cause , so much insisted on by all that are Advocates for it , viz. Joh. 3.16 . God so loved the world , that hee gave his only begotten Son , &c. As also in that other of no less note , 2 Cor. 5.19 . God was in Christ reconciling the world to himself . In which , and other Texts of like nature , the Doctrine of Vniversal Redemption ( as they conceive ) is clearly held forth .

Ans. The word world taken in divers senses : Ans. For answer whereunto let that word be examined , which sounds so loud in the ears of the vulgar , [ world . ] A word diversly used , ( as in common language ; so ) in Scripture phrase ; where we find it

1. Sometimes put for the whole Creation , 1. For the whole Creation . the whole frame of Heaven and Earth , with all the Creatures in them . So it properly signifieth The world was made by them , Joh. 1.10 . that is , All things , ( as the third verse hath it . )

2. Sometimes it is used more restrainedly for the chief Inhabitants of it , the world of Reasonable Creatures , Angels and Men. 2. The Reasonable world , Angels and Men. So we find it , 1 Cor. 4.2 . where Paul saith of himself , and other of his fellow labourers , we are made a spectacle to the world , that is ( as the next words expound it , ) to Angels and Men : This is the Reasonable world .

3. Sometimes ( in the third place ) it points at one part of this world , the world of mankind universally considered , 3. The world of man-kind universally considered . even all the Sons and daughters of Adam . So the Apostle useth it , Rom. 5.12 . where he tells us , that by one man sin entered into the world ; And again in the verse following , untill the Law sin was in the world : meaning that All men were involved in the Sin of their first Parent , sinning in him , ( as the 12th . verse explains it self . )

4 : The Reproate world . 4. Sometimes again ( in the fourth and fifth place ) it is put for a part of this world ; which is divided into two , two worlds in one , The Elect world , the Reprobate world ; Each called the world . So we find the latter , and that undeniably , in many Texts . As Ioh. 7.9 . where our Saviour declares that he prayed not for the world : So again , Ioh. 14.17 . where speaking of the Spirit of truth , he saith , The [ world ] could not receive it : And again , v. 22. where Iudas , ( not Iscariot , not the Traitor , but another of the Apostles so named ) puts the Question to his Master , Lord ( saith he , ) how is it that thou wilt manifest thy self to us , and not unto the world ? In which , and divers other Texts of like kind , we are to understand , the unbelieving , wicked , reprobate world , which are the greatest part of the world .

And if there be a Reprobate , there must be also an Elect world . 5. The Elect world . And in this sense ( though Arminians are loath to see it ) we shall find the word , more than once used in Scripture . As , Ioh. 17.21 . where our Saviour maketh this his request to his Father , [ That the world may believe that thou hast sent me . ] And again , v. 23. [ That the world may know , that thou haw sent me , and hast loved them , as thou hast loved me . ] Now what world was this ? Not the reprobate world , for that he had plainly declared before that he did not , would not pray for , v. 9. But the Elect world , even those which were given to him by his Father . So the 24. v. doth clearly explain it . Father I will , that they also whom thou hast given me , be with me . This is the world , which there he speaketh of , even the Elect world , the Believing world . And so much Tolet ( though a Iesuite , Attende Mundum hoe in loco , non malos & Incredulos , sed credentes de Mundo vocatos significare Tolet : Com. in Joh. 17.21 . & 23. and a Cardinal ) writing upon it , doth freely acknowledge , declaring that the word there cannot be taken in any other sense . To these adde those other known Texts , Ioh. 6.33 . where our Saviour , speaking of himself , saith , The Bread of God is he , which eometh down from heaven , and giveth life unto the world . What world ? why , the Elect world . So he elsewhere explains himself , Ioh. 10.27 , 28. where speaking of his sheep ; I know them ( saith he ) and I give unto them eternal life . Now who are these sheep , but Gods Elect ? So much Arminians themselves will not deny . This is then the world there spoken of .

And in this sense most fitly and properly may we understand the latter of those Texts alleged , viz. 2 Cor. 5.19 . God was in Christ reconciling the world to himself ; that is , the world of his Elect , who only are actually reconciled to God , not having their sins imputed to them ( as it there followeth . )

The word . world , Joh. 3.16 . by some expounded of the Elect world . And so is that other Text also looked upon by some , and many , Ioh. 3.26 . God so loved the world ; that is ( say they ) the world of his Elect , whom he loveth , not only with a Common love , wherewith he loveth all his Creatures , willing their conservation , Thou lovest all things that are , and hatest none of them whom thou hast made ( saith that Apocryphal Author ) Wisd. 11.21 . but with a special , a peculiar love , loving them to Eternal life ; which love is proper to Gods Elect , as we may learn from the Apostle , who puts these two together , Elect of God , and beloved , Col. 3.12 . And should we , herein concur with them , so construing the word in that place , I do not see any such absurdity to follow upon it , as the Adversaries imagine . God so loved the world , the world of his Elect , that he gave his only begotten Son , that whosoever believeth on him should not perish ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 saith the Original ) every one believing , that is , every one of them . So the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Every one , or whosoever , may there , without any violence , be construed ; not as being Distributive , but Collective , Not as dividing the world of Gods Eled into two Ranks , some of them believing , and having everlasting life , and others not ; but only as distinguishing their two fold state ; their state by nature , what they were when he first loved them , & gave his Son for them , viz like the rest of the world ; and their state by Grace , what they are when he bestoweth eternal life upon them , viz. believers , believing on the name of his Son . That Exposition not adhered to . The world of man-kind indefinitely considered .

But I shall not adhere to this Exposition , there being another to be found , which may be fully satisfactory . God so loved the world , that is , the world of man-kind ; but how ? Not Vniversally , but Indefinitely considered ; not as comprehending every individual , every particular person in the world , but the several sorts and conditions of men , some in all ages , all Nations , of all ranks and estates . In this sense are we to understand the word in some other places : As Ioh. 1.29 . where Iohn espying of Iesus , maketh that Proclamation , Behold ihe Lamb of God that taketh away the sins of the world . And so in that verse following the Text alleged , Iohn 3.17 . God sent his Son into the world , not to condemn the world , but that the world through him might be saved . Not that Christ intended an universal Salvation of all , of every particular person in the world , but of some in all Nations , not only of Iewes , but of Gentiles . And thus may God be said to have loved the world , though he never intended to save all in it , nor to give his Son for every particular person ; yet that he had such a gracious purpose towards any , so as not to suffer the whole world of man-kind being fallen , to perish , ( as he did the Angels , which were in the like estate , ) this may be called his love to the world , the world of man-kind . Let it then be concluded as to these Texts , which the Adversaries look upon as principal Pillars , and main supporters of their cause , that , however they may be taking with vulgar apprehensions , yet being rightly weighed , they do not speak what they would have them .

Arg. 2. 1 Joh. 2.2 . Christ the Propitiation for the sins of the whole world . But ( say they ) if these do not , yet there is one other that doth , which speaks more home than the former ; viz. that which we meet with , 1 Iohn 2.2 . where we read expresly , that Christ is the Propitiation for the sins of the whole world , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Than which what can be more plain and full ?

Answ. 1. The whole world , the world of Gods Elect. So indeed it may seem at the first hearing , but let it be examined , and we shall find it speaking no more than the former Texts did , and so admitting the same Answers , viz. 1. that by the whole world there we may understand the whole company of Gods Elect collectively considered , all believers in all ages of the world . So the sense may fitly be given . He is the Propitiation for our sins ; And not for ours only , that is , us who are now alive , and believe already , but of the whole world , of all believets , which have been , shall be , from the beginning of the world to the end of it .

Repl. Repl. Gods Elect the least part of the world . But is not this strange , that those whom we look upon comparatively as a small number , a little , little , flock , ( as our Saviour calleth them , Luke 12.32 . where there are two diminutives put together , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to shew the exceeding littlenesse of this Company , ) a small part of the world , should be called the whole world ?

Ans. Ans. But the chief and principal part of it . And why more strange than that unbelievers and Reprobates should be so called , which we find them to be , 1 Iohn 5.19 . where it is said , The whole world lyeth in wickedness , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , meaning the unregenerate world , all men out of Christ . Now if they be so called because they are the greater part , why may not Gods Elect be so , in as much as they , though they be the lesser , yet they are the better part ? Thus we find the Roman Empire called , Rev. 12.9 . where it is said of the great Dragon , the Devil , that he deceived the whole world , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , meaning that he drew all the Roman Empire into Idolatry , which being a great , and the most considerable part of the world , is there called the whole world . And so Colos. 1.6 . Synecdoche , significans illustrissimas ●orbis partes ; Grot. Com : in loc. Paul telleth his Colossians , that the Gospel was come unto them , as it was in all the world , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , meaning the most eminent parts of it , ( as Grotius expounds it . ) In which sense also it is used ( as he notes ) Rom. 1.8 . where the same Apostle telleth his Romans , that their faith was spoken of throughout the whole world . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , meaning the chief parts of it . And thus may Gods Elect , In Electis & praescitis specialis quaedam censetur universitas , ut de toto mundo to●us mundus liberatus , & de omnibus hominibus , omnes homines videantur assumpti : Prosper de vocat . Gent. Lib. 1. being the flower , and choycest part of the world , be called the whole world . There being among them ( as Prosper saith ) a kind of special universality , a world in the world .

Ans. 2. The whole world , all Nations , Jewes and Gentiles . Ans. 2. But ( secondly ) if this satisfie not , by the whole world there we may understand all Nations in the world , both Iewes and Gentiles . Christ is the propitiation for our sins , ( who are Iewes ) & not for ours only , but for the sins of the whole world , that is , of the Gentiles also . Thus doth Saint Iohn there ( as Christ , and other of the Apostles often did ) cross that high conceit , which the Iewes had of themselves , who looked upon themselves as the only people beloved of God , and thought that the promise of the Messia , belonged only to them . Not so ( saith this our Apostle , ) for how ever the Gentiles in times past 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 themselves , and that the benefit of Christs death and Intercession belonged as well to them , as any other .

Ans. 3. Ans. 3. Christ the only Propitiator for the whole world . Yet ( in the third place ) if this content not , Christ may truly be said to be the Propitiation for the sins of the whole world , in as much as he is the only Propitiator , there being none made partakers of that benefit , to have their sins remitted , but by and through him . In such a sense it is , that Saint Paul saith , 1 Cor. 15.22 . In Christ shall all be made alive , that is , all those who are so made alive , quickned up unto that eternal life , shall be made alive by him . And so Saint Iohn speaking of Christ , saith , This is the true light which inlightneth every man that cometh into the world , John 1.9 . that is , every man that is inlightned . And in such a sense may he fitly here be said to be the Propitiation for the sins of the whole world , in as much as all who are reconciled unto God , they receive that benefit by and through him , and no other . Thus ( to make use of a plain Illustration ) he who was the first Founder of some Invention ( as of Printing or Guns , ) may be said to have taught the whole world that Art ; not that every man in the world hath learned it from him , but that all who have learned it , they are beholding to him for it . Even thus may Christ be said to be the Propitiation for the sins of the whole world , not that all persons have their sins pardoned , but that all those who are partakers of this benefit , they have it by and through him .

But they go on , ( in the third place ) telling us , that Christ is said to dye for all men . Arg. 3. Christ dyed for All men . So Scripture speaketh it expresly and frequently , as Rom. 8.32 . God spared not his own Son , but delivered him up for us all . So 1 Tim. 2.6 . Who gave himself a ransome for all ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Than which what can be more full for a Vniversal Redemption ?

Ans. The word All diversly taken in Scripture . Ans. So indeed it may seem at the first hearing , but not so upon more advised thoughts ; which will let us know , that this word [ All ] is not alwayes to be taken in such a latitude as it sounds , and as vulgarly apprehended , viz. as a note of universalîty , taking in every particular person in the world . But sometimes restrictively , with limitation and determination to some kind of Persons . And sometimes Indefinitely , for some of all sorts and kinds . Now in the former of these senses may the fnrmer of those Texts be most fitly understood . Restrictively for the Elect. He delivered him up for us all ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Not for All , but for us all ; us Beleevers , or us , and all other the Elect people of God . So the next verse there expounds it , Who shall lay any thing to the charge of Gods Elect ? Rom. 8.33 . These are the All there spoken of , for whom God delivered up his Son , viz. his Chosen ones . Those for whom Christ maketh Intercession . So the verse next following hath it , v. 34 It is Christ that dyed , yea rather that is risen again , who is even at the right hand of God , who also maketh intercession for us . Now this is a favour which Arminians themselves will not allow to all universally ( at least not all alike , ) that Christ should perform that part of his Priestly Office for them , to intercede for them , but only for his Elect , such as believe on him . So as we may well conclude them to be the All there spoken of , for whom Christ was delivered up .

In the latter sense understand we the word in that other Text. Indefinitely , for all sorts and kinds of men . Christ gave himself a ransome for all ; ] that is , All kinds and sorts of men . So the word All is elsewhere frequently used , Pro generibus singulorum , not singulis generum , for some of all sorts . So we find it , Ioel 2.28 . where the Lord promiseth , I will pour out my Spirit upon all flesh , that is , upon all sorts of persons . So the words following explain it . And your Sons and daughters shall prophesie , your old men shall dream dreams , your yong men shall see visions , And also upon the servants , and upon the handmaids in those dayes will I poure out my Spirit , v. 29 that is , upon all sorts and conditions of persons . So again , Luke 3.6 . Our Saviour citing the Text of the Prophet Isai , c. 40.3 . saith , All flesh shall see the Salvation of the Lord ; that is , all sorts of men , some of all Nations , to whom Christ the Saviour of the world should be revealed . And in such a sense must we understand that passage , Matth. 3.5 . where it is said , that There went out to Iohn the Baptist , to hear him preach , Ierusalem , and all Iudea , and all the Region , round about Iordan . Not that all the people wenr forth , but great multitudes , some of all sorts , from all places . And so that of Peter , Act. 10.12 . where he tells us , that in the sheet which he saw in his Vision , there were All four-footed beast of the earth , and wild beasts , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , All , that is , some of all kinds , All manner of beasts ( as our Translation explains it . ) And in this sense is the word most fitly to be understood in the Text alleged . Christ gave himself a ransome for all . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , For all sorts of men , of all Nations ; Gentiles as well as Iewes . So the Apostle clearly explains his own meaning in the verse there next following ; v. 7. Who gave himself a ransome for all , to be testified in due time ; Whereunto I am ordained a Preacher , and an Apostle , a Teacher of the Gentiles ; plainly intimating what there he meant by All , viz. Gentiles as well as Iewes . And so are we to understand the fourth verse of that Chapter , where it is said , God will have all men to be saved ; Not all particular persons , but some of all sorts . So much is convincingly collected from the verses there foregoing , where the Apostle exhorts that Prayers and Intercessions , & giving of thanks be made for all men ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . What ? for all and every particular person ? Not so . There being some whom Saint Iohn will not allow Christians to pray for , 1 Ioh. 5.16 . But all kinds of Men , Iewes and Gentiles , Christians or Infidels , Publick or Private persons . So the next verse explains it , instancing in one rank of men ; whom he would have in a special manner remembred , For Kings and for all that be in Authority . And in such a sense we yeeld it ; Christ gave himself a ransome for all , all sorts of men , some of all Nations ; herein joyning in Consort which that heavenly Quire , who are brought in singing this Halelujah unto the Lamb , Rev. 5.9 . Thou wast slain , and hast redeemed us unto God by thy blood , out of every kindred , and tongue , and people , and Nation . Here is the All , which Christ hath redeemed ; not universally all particular persons , but some of all Nations , all Conditions . In which sense the Apostle tells us , Gal. 3.28 . There is neither Iew nor Greek , there is neither bond nor free , there is neither male nor female , for we are all one in Christ Iesus .

Repl : Yea but ( saith the Adversary ) though these Texts may seem to be thus eluded , Repl. Rom. 5.18 . & 2 Cor. 5.14 . explained and vindicated . yet some other there are , which will not be so evaded ; as viz. that which we meet with , Rom. 5.18 . and that other which answers to it , 2 Cor. 5.14 , 15. In the former of which we read , that , As by the offence of one Iudgement came upon all men unto condemnation , even so by the righteousness of one the free gift came upon all men unto Iustification 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 sin , so Christ dyed for all , all that were so dead .

Ans. But neither will these Texts carry it . Ans. Not , the former , where , by All men upon whom that free Gift of Iustification is bestowed , we are to understand , not all universally , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] Intellige omnes qui ipsi sicut oportet , credunt : Grot. Com: in loc . but all those who are given unto Christ , and are ingrafted into him by Gods decree before time , and by faith in time , even all true believers . So much the learned Grotius , ( no back friend to the Remonstrants , ) doth freely there acknowledge . And it must needs be so understood , in as much as no others are made partakers of that Gift . Nor yet the latter , which clearly admits the same Exposition . Christ dyed for all . Not all that were dead in the first Adam , but all who did belong unto him , and were by Gods decree ingrafted into him ( as aforesaid , ) who by nature were in the common condition of man-kind , dead in the first Adam , as well as others . For them , All them , he dyed and rose again , ( as it there followeth ) which Arminians will not say , that he did for any but his Elect , intending the Application of his death only to them .

Those Texts counterpoizes . Christ said to dye for Many . Thus you see also these Text cleared , which speak of Christ dying for all men . For the counterpoizing whereof ( if need were , ) we might yet cast into the opposite Balance , that which is no lesse remarkable in Scripture than this , viz. that whereas in some places it is said Christ dyed for all , in others again it is said that he dyed for many . So we find it Isai 53. Where the Prophet having first said ( speaking of Christ , ) The Lord hath layed on him the iniquity of us all , v. 6. in the two last verses , he restrains that universal particle , by putting Many for All. By his knowledge shall my righteous servant justifie many , for he shall bear their iniquities , v. 11. He bare the sin of many , v. 12. Which latter may be looked upon as an Explication of the former ; shewing what before he meant by All ; not generally the whole world , but the decreed number of the Elect , ( as Diodate there expounds it . ) And so we find it elsewhere ; as Matth. 20.28 . where it is said , The Son of man came to give himself a ransome for many . And Cap. 26.28 . Christ blessing the Sacramental Cup , This ( saith he ) is my blood of the New Testament , which was shed for many , for the remission of sins . Which Texts to an unprejudiced spirit , seem to put a limitation upon this All , restraining it to some amongst man-kind ; viz. to Gods Elect.

Repl. I am not ignorant what the Adversary doth hereunto reply ; that this word Many , Repl. Many sometimes put for All. is sometimes put for All ; as Dan. 12.2 . Many of them that sleep in the dust of the earth shall awake , that is all . And so Rom. 5.15 . Through tht offence of one many are dead . Which , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e : ferè omnes , excepto Enocho , & si fortè fuere alii de quibus id scriptum non est . Grot. Com: in Loc. however Grotius qualifies it with a ferè omnes , Almost all , except Enoch , and some other , who were translated without seeing of death , yet it seemeth rather to relate to all the posterity of Adam , all which were through his sin become lyable unto death . Of whom also the 19th . verse there speaketh in the same language . By one mans disobedience many were made sinners , that is , All , as the verse foregoing explains it . And so in some other places .

Ans. But letting this be yeelded , Ans. All as often put for Many . ( which cannot be denyed ) that the word , [ Many ] is sometimes so used , yet still it will serve to that end , for which it was made use of , viz. as a Counterpoize to that Argument , which is taken from the word All. Which is as often put for Many , as Many for All. And that it is so to be taken in those places before alleged cannot be proved , but rather the contrary , as ( God willing ) shall be demonstrated afterwards . For the present pass we on .

Arg. 4 , Christ tasted death for every man . To these Texts prealleged , there is one more made use of , which seemeth to speak more punctually and expresly than any of the former , and that so fully , as it admits of no contradiction , viz. that which we find , Heb. 2.9 . where it is said of Christ that he tasted death for every man .

Ans. Ans. A Text which I confess at the first sight seemeth to make much for the Adversary , more than any other that I know . Yet let it be examined , we shall not find what is expected from it .

1. For all sorts of Persons . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Beza , Gro. in loc. Et ità fortè in Graeco legendum est , Lapid : ibid. 1. For the word there rendred , Every one , it is not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , pro unquoque , or quolibet , for every individual person , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , pro omni , for All , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 being there put for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( as Beza , and Grotius note upon it , and ( as Lapide conjectures ) possibly mistaken for it . ) So the vulgar Latine , as also our former English Translation , with all others whom I meet wit , here render it , Pro omnibus , for all men . And so looking upon it , we shall find no more in this Singular , than was before in that Plural . And so may fitly expound it . Either , of all sorts of Persons . So we find this word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , All , every one , elsewhere used : As in those Texts commonly alleged for this purpose ; viz. Matth. 9.35 . Where it is said , that Iesus went about healing every sickness , and every disease among the people . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Omnem morbum , Not that he cured every one that was sick , but some or other of every kind of sickness . Sicut ergo hìc omne olus , omne olerum genus , ità & illìc omnes homines , omne hominum genus intelligere possumus . August . Enchirid. Cap. 103. And so Luke 11.42 . ( which Augustine taketh notice of ) where it is said of the Pharises , that they tithed Mint and Rue , and all manner of Herbs , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Omne olus , every herb , that is , of every kind . And in such a sense may the same word there very fitly be understood . He tasted death for every man , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not for every particular person , but for all sorts of Persons . Or , For every one , that is , of those that were given to him , of his Elect. 2. Every one of his Elect. Hìc rursus anno●andum particulam universalem non complecti singulos homines , sed omnia Christi membra in unum corpus conjungere . Beza . Gr. Annot. in loc. All which making up one Body , they are ( as Beza notes upon it ) fitly put together by this Collective particle , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Omni , a word of the singular number , denoting the union , and conjunction of all the members of Christ in one mystical Body , for all which Christ dyed . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for the All , the whole , the whole Body , or company of his Elect.

Now take we either of these Expositions ▪ which we will , or rather put we them both together ( which I find Estius to have done for us , ) and we shall have the full intent of that Text. Christ tasted death , ( dyed ) for all his Elect , being some of all Nations , in all ages , for them , all , and every of them .

Quest. But what warrant have we thus to restrain that universal particle there ? Ths restriction of the universal particle there warranted by divers particulars in the sequele of that Chapter .

Ans. Besides what we have from other Texts of Scripture , which so limit the extent of Christs death ( wherewith , God willing , I shall afterwards acquaint you ) we shall find that in the sequele of that very Chapter which will be sufficient ; where we have it plainly expounded , who those all and every one were , for whom Christ dyed ; viz. the Sons of God , Ver. 10. Christ dying to bring many Sons unto glory . v. 10. It became him for whom are all things , and by whom are all things , in bringing many sons unto glory , to make the captain of their salvation perfect through sufferings . Where we have an account of what Gods design was in giving his Son Christ to dye , viz. that by that means he might bring many Sons unto glory , even all his Elect people , those whom in his secret council he had predestinated to the adoption of Sons by Jesus Christ unto himself ( as the Apostle hath it , Eph. 1.5 . )

Again in the next verse , they are said to be such as are Sanctified by Christ . Ver. 11. Such as are sanctified by him . For both he that sanctifieth , and they who are sanctified are all one , v. 11. Those who are sanctified by Christ , freed and delivered both from the guilt and power of sin , justified in their persons , and purified in their natures , they are they , all and every of them , for whom Christ dyed .

Ibid. His Brethren . Again , in the close of that verse , they are said to be such as Christ owneth for his Brethren , [ For which cause he is not ashamed to call them Brethren . ] So he did his Disciples after his Resurrection , Go tell my Brethren , Matth. 28.10 . Ioh. 20.17 . And so he looketh upon all his Saints , all true believers , himself being the first born among many Brethren ( as he is called , Rom. 8.29 . ) meaning all Gods Elect , who being the Sons of God by Adoption and Grace , they came to be nearly related unto Iesus Christ , made his Brethren .

Again , v. 13. Vers. 13. His Children . they are those whom Christ calleth his Children . Behold I , and the Children which God hath given me ; pointing at his Elect people , who were given to him by his Father to be redeemed and saved by him .

Again , v. 16. Vers. 16. The Seed of Abraham . they are said to be the seed of Abraham . For verily he took not on him the nature of Angels , but he took on him the seed of Abraham . A Text which , being narrowly looked into , will be found to speak more in this cause , than at the first it is apprehended . Christ took not on him the nature of Angels , &c. ] So our Translation renders it , and so most Interpreters expound it . But the Original admits another sense , the words properly running thus . He taketh not hold of the Angels , but the Seed of Abraham he taketh hold of . So the word there used , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , properly signifieth , not Suscipere , or Assumere , to Assume , or take upon one , but apprehendere , or manum injicere , to take hold of one ▪ as one layeth hold of one that is flying away , or falling into a pit , or the like danger , taking hold of him to recover and save him . So we find this word elsewhere used , As 1 Tim. 6.12 . where Paul biddeth Timothy , Lay hold of Eternal life . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And Heb. 8.9 . Where Gods delivering his people Israel out of Egypt is expressed by this word , When I took them by the hand to lead them out of the Land of Egypt ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And so in that Text , Matth. 14.31 . where when Peter walking upon the Sea was ready to sink , it is said , That Jesus stretched forth his hand , and caught him . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Gror. Com : in Text. C. Lap. ibid. Dr. Hammonds Practic . Catec . p. 20. The Seed of Abraham , who . And in such a sense ( as Grotius and some other learned Expositors conceive of it ) may the word most fitly be taken in this place . Christ took not hold of the Angels , ( to save and redeem them ; ) But the seed of Abraham he ( thus ) took hold of . The Seed of Abraham . But who are they ? what all man-kind ? Not so . Not the Seed of Adam ( mark it , ) but the Seed of Abraham . An expression which certainly carrieth a special Emphasis with it ; restraining the end of Christs undertaking unto a peculiar people ; the Seed of Abraham . But whom shall we undestand thereby ? what the Seed of Abraham according to the flesh ? So indeed Grotius , therein following Chrysostom , Hebraeis scribens satis habet de illis loqui . De Gentibus alibi loquendi locus . Grot. Com: in loc , and some other Greek Expositors , ( as he saith ) here looketh upon it , as relating to the Iews , the Hebrews , to whom this Epistle was written , and to whom Christ was sent and given after a special manner , as he himself telleth his Disciples , Mat. 15.24 . I am not sent but to the lost sheep of the house of Israel . This being his Fathers will , that during his abode here upon earth , he should apply himself chiefly ( if not only ) unto that people : which accordingly he did , conversing only with them , and in an ordinary way distributing his favours only unto them . But others , more fitly , by the Seed of Abraham there understand his spiritual Seed ; Abrahams spiritual Seed . viz. Gods Elect , true believers , such as are of the faith of Abraham , and under that Covenant which God made with him . These we find sometimes so called , the seed of Abraham , As Rom. 4.13 . and 16. and elsewhere . Yea in a Gospel sense , only , these are owned for the true seed of Abraham . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Intellige pleno jure , ità ut haeredes sint . Gro. Com. in loc. So much we may take notice of from that Text of the Apostles , Rom. 9. v. 7. Neither because they are the seed of Abraham ( according to the flesh ) are they all Children ( viz. pleno jure ( as Grotius expounds it , ) so also have right to the inheritance , ) but in Isaac shall thy seed be called . And again in the verse following . [ The Children of the promise are counted for the seed ; ] the true seed of Abraham ; that seed to which that Promise was made ; I will be thy God , and the God of thy seed : ( So runs that Covenant which God made with Abraham , Gen. 17. ) What seed ? Not that after the flesh , for then Ishmael should have come in ; but that after the Spirit , the spiritual seed , they that are of the faith of Abraham ( as the Apostle there explains it , Rom. 4.16 . ) And this seed it is that Christ is there said to take on him , or take hold of . He took hold of the seed of Abraham , that is , his Elect people ; such as were under that Covenant made with Abraham , whereof Christ is the Mediator . Semen Abrahae , i. e. veram hominis naturam & quidem ex Abrahamis familiá ne quis ex eo colligat servandos esse omnes homines , quoniam naturam omnibus hominibus communem assumpsit . Itaque haec naturae societas ad solam Ahrahae sobolem restringitur , i. e. ad Electorum eatum , qui Ecclesia nomine , censentur : Beza . Gr. Annot. ad loc. Semen Abrahae ] non Adae , quià Christus solos eos apprehendit , & salvat , qui sunt semen Abrahae , non secundum carnem , sed secundum Spiritum : C. à Lapid . Com: in loc. So Beza there looketh upon it , conceiving this expression there purposly used . [ Not the seed of Adam , but the seed of Abraham ] to intimate that Christ in taking the nature of man upon him , and therein doing and suffering what he did , he did not do it as a thing in common for all the Sons of men , as intending the Salvation of all , but in special for his Elect. And so Lapide the Iesuite gives us the sense of it ; as do all the generality of Orthodox Expositors .

By all which you now see it cleared up unto you , what we are there to understand by that All , or Every one , for whom Christ is said to have tasted death . Not every individual , particular person , but the Elect of God , those whom he had given to his Son Christ , for that purpose , that he might redeem and save them . And so you have all the principal Darts which Scripture may be conceived to furnish the Adversary with , fairly put by , some of them also being returned and retorted upon themselves , to the wounding of their own cause .

Some other Texts yet there are , which they make use of , for the backing of these . Give me leave to take notice of some of the most obvious of them ; as briefly as I may .

Arg. 5. Christ dyed for some that may perish . One of them we meet with , Rom. 14.15 . Where the Apostle giving a Caveat to the strong Christian concerning the abusing of his Liberty , to the scandalizing of his weak Brother : Destroy not him with thy meat ( saith he ) for whom Christ dyed . To which is joyned that other , which speaketh the same thing , and that ( as is conceived ) somewhat more fully , 1 Cor. 8.11 . And through thy knowledge shall the weak brother perish , for whom Christ dyed . So that it seemeth that Christ dyed for some , who yet may perish .

To this it is Answered . Ans. Perish actually they shall not , though Actually perish they shall not . For this we have our Saviours own word , Ioh. 10. where speaking of his Sheep , ( his Elect ) for whom he layed down his Life , v. 11. he afterwards subjoyns , I give unto them eternal life , & they shall never perish , and no man is able to pluck them out of my hand , v. 28. Perish Actually then they shall not . Yet ,

1. Others may attempt their Perdition . 1. Others may attempt their perdition . So did Satan by Iob , Job 1.11 . & 2.5 . And so by Peter , whom he desired to sift ( as his Lord and Master tells him , ) Luke 22.31 . to subvert his faith , and so utterly to overthrow him . And the like may the Instruments of Satan do , they may attempt the destruction of their Brethren , doing what in them is . And upon that account they may be said to destroy them , though actually they be not destroyed . Even as our Saviour saith of an unchast man , who looketh on a woman to lust after her , he hath committed adultery with her already ( saith he , ) though she remain chast , Matth. 5.28 . Even thus may the Person , who through the abuse of his Christian liberty scandalize●h his weak Brother , be said to destroy him , viz. quantum in se est , as much as in him lyeth ; thereby laying a stumbling block in his way , for him to break his neck upon .

2. And ( secondly ) as hereby his perdition is attempted , 2. Their Salvation may be indangered . so his Salvation may be much indangered ; he being thereby brought into a perishing state , put upon some Rock which threatens a Shipwrack to his soul , drawn into some sin ( as viz. Idolatry , ) which in it self is destructive . And so in this respect he may be said to perish ; Peccando peribit , i. e. â salute excidet in aeternum periturus , quantum est ex parte peccati : Estius Com: in 1 Cor. 8.11 . As , ex parte scandalizantis , on his part who giveth that offence to him , so ex parte peecati ( as Estius well expounds it , ) in regard of the sin which he is drawn into , which in it self is mortal , and damnable . Thus may the abuser of his Christian liberty be said to destroy his weak brother , and he to perish , for whom Christ dyed : that is ,

3. In the Judgement of Charity , Christ said to dye for those that perish . 3. ( In the third place , ) for whom in the Iudgement of Charity , he is bound to hope and believe that Christ dyed , as well as for himself . So those words may there fitly be looked upon , as spoken Charitativè , in a Charitable way , as hoping the best of every one that maketh a profession of Religion , that Christ dyed for them . Thus you see also that these Texts , which seem to speak very home to the point , admit of a fair solution .

Arg. 6. 2 Pet. 2.1 . False Prophets said to deny the Lord that bought them . And so doth that other which is made much use of in this case , 2 Pet. 2.1 . Where certain false Prophets are said to deny the Lord that bought them , and so bring upon themselves swift destruction .

Ans. Ans. The word Lord , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 commonly understood of God the Father . Which , yeelding that by the Lord there , whom they are said to Deny , and who is said to have bought them , is to be understood Christ , and the purchase of his blood ( which yet , that Text doth not assert , where the word [ Lord ] is not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is commonly given unto God the Father , who in some other sense , may be said to have bought all those whom he calleth to a visible Communion with himself ; Ames Coronis Artic. 2. Cap. 3. nor yet is there any mention there made of the death , or blood of Christ ( as our learned and judicious Ames observeth ) yet admits a fair construction no wayes advantagious to the Adversary . As ,

To let that passe which some here make use of , Christ payed a price in it self sufficient for All. that Christ may be said to have bought them , in regard of the valew of the price which he paid , which was it self sufficient for the Redemption of them , and all others , were it rightly and effectually applyed unto them , which however in a right sense it is true , yet it is subject to be misconstrued .

Answ. 1. Christ by his death purchased a dominion over all . Vt mortuis ac viventibus Dominaretur ] i. e. ut imperium in universos sibi acquireret , atque teneret . Pareus ad loc .

Per mortuos & viventes universi quidem homines intelligi possunt , quià universi huic Domino sunt subjecti . Pareus Com: ad loc . Christus per mortem & Resurrectionem suam jure , meritoque hunc sibi dominatum comparavit : P. Martyr Com: in loc.

1. Christ may be said in some sense to have bought them , viz. to have purchased a Dominion over them : which was a consequent , yea and one of the Ends of his death ( as the Apostle tells us , Rom. 14.9 . ) To this end Christ both dyed , and rose , and revived , that he might be Lord both of the dead and living ; which however it be properly intended of believers , over whom Christ hath a special and peculiar Jurisdiction , yet ( as Pareus notes ) it may be extended unto all , over whom as God and Man , as Mediator , he hath an universal dominion , which he obteined by his death . He humbled himself , and became obedient to the death , the death of the Cross ; wherefore God also hath highly exalted him , and given him a name above every name , Phil. 2.8 , 9. ] Supreme Authority and Dominion over all Creatures . In such a sense , Christ may be said to have bought those who by denying of him , bring everlasting destruction upon themselves , and so in this sense to have dyed for all men .

2. Those false Prophets in their own opinion Christs Redeemed ones . 2. Or ( secondly ) we may look upon them as being such as layed claim to this Privilege , such as having been Baptized , professed themselves the servants of Christ , and gloryed in their Redemption by him , hoping and expecting to have a share in the merit of his death as well as any others .

3. Such in the opinion of others . 3. And ( thirdly ) they were such also in the Opinion of others , looked upon as in the number of Christs redeemed ones , being dedicated to him by Baptism , where the Blood of Christ was sacramentally sprinkled upon them ; whereby he came to have the Right and Title of their Lord and Master . And thus they went for such as were redeemed ; though they were never truly owned by him . Thus Scripture sometimes speaks of things , not as in truth they are , but as they seem to be . From him that hath ( saith Saint Mark ) shall be taken away that which he hath , Mark . 4.25 . which Saint Luke reporting explains , That which he seemeth to have , Luk. 8.18 . Thus it is said of Ahaz , that he Sacrificed to the Gods of Damascus , that smote him , and that the Gods of the Kings of Syria helped them , 2 Chro. 28.23 . Not that their Idols , ( which are called by the name of Gods , ) did either hurt him , or help them , but such was the Opinion of him and other Idolaters concerning them . And thus it may there be said of those Apostates ; they were such as the Lord had bought , so looked upon & accounted , both by themselves and others .

Thus have you those Scripture Texts ( at least the chief and principal of them ) which seem to speak for such an Vniversal Redemption , fairly examined . Every of which I hope hath received a full satisfaction .

From Scripture , Arguments from Reason : Arg. 1. Every man bound to believe that Christ dyed for him . the assertors of this Doctrine come to Reason , arguing after this manner . That which every one is bound to believe , must needs be true . But is this a thing which every man is bound to believe , that Christ dyed for him . Therefore this is true . This is the Argument which is taken up at all hands by the Adversaries , and cryed up as unanswerable . But upon a due weighing of it , it will be found to be but a shadow without a substance .

For Answer , let the Minor , the Assumption , Ans. be examined , viz. Whether every man be bound to believe this , that Christ dyed for him , This they assume , and take for granted . But this we deny . Taking notice ,

1. That there are some , 1. Not Heathens who never heard of Christ . yea the greatest part of the world , who never heard of the name of Christ . And not having heard of him , how is it possible that they should thus believe in him ? ( as the Apostle concludeth it , Rom. 10.14 . ) So then , all and every man is not bound to believe this , that Christ dyed for him .

Repl. Yea but ( say they ) all those to whom the Gospel is Preached are . 2. Nor yet all Christians , absolutely .

Ans. Not so neither ; not to believe this absolutely , and without Condition . True it is , all those to whom the Gospel is Preached , are bound to believe , that Christ is the Saviour , the only Saviour of the world , the Saviour of all that shall be saved . Neither is there Salvation in any other , &c. Act. 4.12 . This they are bound to believe . As also that he is an All-sufficient Saviour , that he hath paid a price in it self sufficient for them ; and that he is able perfectly to save all those that come unto God by 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 , for their Justification and Salvation . But that all should believe that these benefits of Christs death belong unto them , we find no where injoyned . Nay , for some to believe this , viz. wicked and ungodly persons , continuing in their sins , and resolving so to do , it were no other but a groundlesse presumption , a thing which they have no warrant to do . As for such let it be said to them , as Iehu once spake to Ioram , when he enquired of him concerning Peace , Is it Peace Iehu ? What hast thou to do with Peace ( saith he ) so long as the whordoms of thy Mother Iezabel , and her witchcrafts are so many ? 2 King . 9.22 . So say I concerning this Prince of Peace , the Lord Iesus , who hath shed his blood to make peace betwixt God & 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 shed for you , whilest you thus trample it under your feet by your continuing & going on in your sinful provocations ? So then , all are not bound to believe this , that Christ dyed for them . Not they who thus daily crucifie him afresh ( as the Apostle speaketh , Heb. 6.6 . ) Nay thus continuing in their impenitency , they are rather bound to believe the contrary , that Christ never intended to spend any drop of his blood for them , that any benefit of his death should redound unto them , and so that he dyed not for them . Thus to apply the death of Christ , and bring it home to a mans self , is a thing which is peculiar to some , viz. to broken-hearted , humbled sinners . Such Christ calleth to come unto him . Come unto me ye that labour and are heavy laden . For such it was Christ gave himself , whereof they may rest assured ; Not so others .

Repl. Yea , but it may be said , upon repenting and believing they may .

Ans. True , herein we shall close with them , concluding it as an undoubted truth , that Christ dyed for all such , and consequently that if all were such , Christ dyed for all . But this I shall have occasion to deal with more fully afterwards . For the present passe it by ,

Taking notice of another Argument as trite and common as the former . Arg. 2. Christ offered to all in preaching of the Gospel , and all required to believe on him . [ If Christ did not dye for all and every one , why then is he offered to all and every one to whom the Gospel is Preached , and they required under the penalty of eternal condemnation to believe on him ? ] This is his Commandement , that we should believe on the name of his Son Iesus Christ , 1 Joh. 3.23 . We , All , and every one , to whom the Gospel is Preached . He that believeth not is condemned already , because he hath not believed in the name of the only begotten Son of God , Joh. 3.18 . Now if Christ did not dye for all , to what purpose is this offer , this command ? or what justice in this doom ?

Ans. 1. Christ offered to all for the Elects sake . For the former , first Christ is thus offered unto all for the Elects sake . Thus many things are done in the world , and in the Church , for their sakes . For their sakes it is that the Gospel is Preached . For their sakes it is that God sends forth his Ministers . Even as at the last day he shall send forth his Angels , to gather together his Elect from the four winds , from one end of the heaven to the other , Matth. 24.31 . So to bring them into his Kingdom of Glory : even so now he sendeth forth his Ministers , the Angels of the Churches , to gather together his Elect , to gather them out of the world , and to bring them into his Kingdom of Grace : So as , were it not for their sakes , the Ministers of Christ should not be sent forth , neither should the Gospel be Preached at all . This was the Reason which the Lord giveth unto his Servant Paul , why he would have him abide at Corinth , and Preach the Gospel there , For ( saith he ) I have much people in that City , many who belonged to his Election of grace , whom he intended to bring home , effectually to call by his Ministery , Act. 18.10 . intimating , that had it not been for their sakes , Paul should not have Preached there . And upon this ground it was that Paul himself both did , and suffered , what he did . Therefore ( saith he ) I endure all things for the Elects sake , that they may also obtein the Salvation which is in Christ Iesus ; ( so he tels Timothy , ) 2 Tim. 2.10 . And for their sakes it is , that in the Preaching of the Gospel Christ is offered unto all , and every one . In as much as the Election of God is secret , known only to himself . The Lord knoweth who are his , 2 Tim. 2.19 . Not so to others , not to Man . And therefore is it that the Ministers of Christ must Preach the Gospel to every creature , as their Commission runs , Mark 16.15 . Offering Christ to all , and every man , that so Gods Elect may be gathered out of all .

2. To which might be added , 2 : That others may be left without excuse . this is done also for the sake of others , that they who believe not may be left without excuse . If I had not come and spoken unto them ( saith our Saviour concerning the Jewes ) they had not had sin ( comparatively , their sin had not been such as now it is ; or they might have excused themselves by their ignorance ) but now they have no cloak ( no excuse ) for their sin , Joh. 15.22 . Christ coming and Preaching of the Gospel among them , and so tendering himself to them , rendered them inexcusable . And so doth the Preaching of the Gospel , and the offering of Christ to those that reject him , will not believe on him , it leaves them without any 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , without any pretence or excuse , renders them inexcusable . And upon this account again , is the Gospel preached unto all . So as it cannot be inferred from this universal offer , that Christ dyed for all .

Ans. 2. Unbelievers refusing the offer of grace justly condemned . For the latter , how can this stand with the Justice of God that they should be condemned for not believing on Christ , for whom he did not dye ? We Answer , Yes , in as much as they do resist the Holy-Gbost , putting the word from them , and so judge themselves unworthy of everlasting life , ( as the Apostles Peter and Paul charge it upon the Jewes , Act. 7.51 . and 13.46 . ) refusing that Salvation which is offered and tendered to them . Which they do , not upon any such account , because Christ dyed not for them , which is a thing that they are no wayes privy to , no more than others for whom he did dye . And upon this ground , viz. their refusing to accept of what is offered to them , they fall under a just condemnation .

Repli . They cannot receive this offer . Repl. Why , but they cannot receive this offer , though tendred unto them . So saith our Saviour himself concerning the Spirit of truth whom he promised to send , The world cannot receive him ( saith he ) Ioh. 14.17 . And even the like may be said concerning himself , though he be tendered in the preaching of the Gospel , yet the Reprobate world cannot receive him , cannot of themselves believe on him , Faith being the Gift of God .

Ans. 1. This impotency is from man himself . Ans. 1. Suppose it that they cannot of themselves do what is required from them , yet whence is that impotency and inability ? Not from God , but from themselves , who in Adam lost that ability which God had once given , and is not now bound to restore unto them being lost .

Secondly , 2. Unbelievers wilfully obstinate . Here is not only a simple impotency , but a wilful obstinacy . Not only Negative , but also Positive Infidelity . As of themselves , they cannot , so they will not receive Christ , and believe on him . And for this voluntary refusing of him , being offered and tendered unto them , they are justly condemned .

Repl. Repl. This Grace belongeth not unto all . Yea but still this Grace doth not belong unto all . And therefore why should any be condemned for refusing that which doth not belong to them ?

Ans. Answ. Gods secret will no plea for those who obey not his Revealed . True , did they know that this Grace belonged not to them , and that Christ did not , in his own and his Fathers intention , dye for them , now indeed , this might plead some excuse for their non-acceptance of this offer . But this ( as I said ) is to them a secret . And therefore can be no warrant for what herein they do , who are to attend only to the revealed will of God . Secret things belong unto the Lord , but those things which are revealed belong unto us , and to our Children , Deut. 29.29 . So it is , the Gospel holdeth forth Christ unto them , wherein God commandeth them to believe on him ; promising life to all who obey that command . Now they voluntarily rejecting that offer , refusing to obey that command , they justly fall under the Censure of Eternal Condemnation . Arg. 3. In receiving the Sacrament all are told that Christ died for them .

To these adde one Argument more , a trivial one . If Christ did not give himself , and that alike for all , how is it that in administring of the Sacrament of the Lords Supper it is told all those that receive it , that Christ dyed for them , that his Body was broken for them , his Blood was shed for them ?

Ans. This is spoken according to the Judgement of Charity . To this it is soon answered . Thus the Ministers of Christ according to their Masters direction speak , looking upon those , to whom they hold forth that Ordinance , as Believers , ( which they all ought to be to whom that Sacrament is dispensed . ) And so looking upon them , they reach forth unto them this Seal of the Covenant to assure them of their interest in the death of Christ , that the merit thereof doth appertain unto them .

To proceed no futher . Ye now see what can be said for and on the behalf of this plausible Doctrine of Vniversal Redemption , by the Patrons and defenders of it , Which finding insufficient to maintain it ,

Arguments against Universal Redemption . Come we now ( in the second place ) briefly to see what may be said against it . Where I shall proceed in the very same Method . First Arguing from Scripture , then from Reason . Begin with the former ,

From Scripture . Scripture . Where we shall frequently meet with some restrictions , limiting and restraining the death of Christ , as intended in a peculiar way for some among man-kind . The death of Christ restrained to some amongst man-kind . So are we to understand those Texts forenamed , where it is said of Christ , that he bare the sins of many , Is. 53.12 . Heb. 9.28 . that he gave himself a ransome for many , Matth. 20.28 . Not Universally and Indifferently for all , but for some among all ; Even his Elect people , who being simply considered , are not a few , but Many . So much may be demonstrated from some other Texts , which do clearly and convincingly hold forth this truth , that God the Father in giving his Son , and Christ in giving himself , had a peculiar eye upon a select company , whom God having set his love , ( a peculiar love ) upon , chosen out of the world , gave unto his Son to be Redeemed , Iustified , Sanctified , Saved by him .

For this begin with the Text we have now in hand , Arg. 1. From the Text. Those for whom Christ gave himself he Justifies , and Sanctifies . which plainly sets forth to us the Ends of Christs death , for what he dyed , and consequently for whom he dyed . He gave himself for us , that he might redeem us from all iniquity , and purifie unto himself a peculiar people . ] Mark it , This was Christs design in giving himself , that he might Redeem , Iustifie , and Sanctifie those , for whom he gave himself ; that Redeeming and delivering them from the guilt and power of sin , he might purifie unto himself a peculiar people . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a people exempt and separate from the rest of the world , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Populus acquisitionis ; vocatur autem sic Ecclesia Dei respectu , qui eam acquisivit per sanguinem suum , id est , per mortem cruentam filii sui . Gror , ad loc . whom he might make his special favourites . A privilege which he intended not to all , but to some , even those whom his Father had given him , his Elect people ; who are elsewhere called a peculiar people , 1 Pet. 2.9 . Ye are a chosen generation , &c. a peculiar people . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Populus ad acquisitionem , a people for purchasing , that is , a purchased people , the peculiar purchase of the blood of Christ . Such are Gods Elect , who being given to Christ were redeemed by him , and so are called , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Purchase , or Purchased possession , Eph. 1.14 . But of this ( God willing ) more hereafter in the sequele of the Text.

Arg. 2. Caiphas's Prophecy . To this joyn we that other Text , which in effect speaketh the same thing , even that Prophecy of Caiphas , which we meet with , Ioh. 11.51 , 52. where it is said , that he being High Priest that year prophesied , that Iesus should dye for that Nation , and not for that Nation only , but that also he should gather together in one the Children of God that were scattered abroad . ] A Text which deserveth to be taken special notice of , as in regard of the speaker , who spake what he meant not , God making use of his tongue to utter and pronounce an Oracle , besides , nay contrary to the intentions of his heart , so of the matter there uttered and declared . Which doth plainly set forth what was the great design of God the Father in giving his Son , and of his Son in giving himself , viz. that he might gather together in one ( in one body ) the Children of God , the whole company of his Elect , scattered abroad throughout the world , whether Iewes or Gentiles . So are we there to understand those words , [ The Children of God ] not such as had a filial inclination in them , were of themselves aptly disposed to become the Children of God ( as Grotius and other Arminians would have it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] id est , qui animo sunt apto ut Dei filii fiant , Grot. Com: in loc . Filios Dei ] Loquitur per Anticipationem , aut ex divina praedestinatione . Maldonar . Com. in loc ) but Children by Election , such as God had purposed to make his Children by the grace of Adoption , praedestinated to the Adoption of Children ( as the Apostle hath it ) Eph. 1.5 . and in order thereunto had given them unto his Son , that by him they might be gathered , and brought into that rank . These are they then for whom Christ gave himself , having at least a special and peculiar eye upon them ( as it is confessed at all moderate hands , ) even the Children of God , his Elect people .

To this Prophecy ( in the third place ) joyn we those words of our Saviour himself in that obvious Text , so frequently , Arg. 3. Christs giving himself for his sheep . and no lesse deservedly , insisted on , which we find in the Chapter foregoing , Ioh. 10. where he , ( who best knew what his own design and meaning was , ) plainly declares for whom it was that he layed down his life ; viz. for his Sheep . I am the good Shepheard , and the good Shepheard giveth his life for the Sheep , v. 11. I lay down my life for the Sheep , v. 15. And who were these Sheep ? why surely Gods Elect people and no other ( * * Eos nempè hic dici Christi oves , qui propter probitatem aliquam quae in ipsis fuit , ad credendum apti , & accommodati erant . Socin-Praelect . Theolog. c. 12. Oves intellige eos qui miti erant animo , ac tali ut spes esset eos Evangelium sibi patefactum non repudiaturos . Grot. Com. in v. 16. as Augustine and Beda rightly expound it ; ) Sheep , not by disposition , ( as Socinus , and after him Grotius and other Arminians would have it , ) such as being of a milde and gentle temper , better disposed than others , were readily inclined and disposed to receive the Gospel when offered unto them , but Sheep by Election . So the verse following plainly expounds it , where there is mention made of other sheep . Other sheep have I which are not of this fold , v. 16. meaning the Elect among the Gentiles . Praedestinatos nondum congregatos ( as Aquinas cites it out of Augustine ; ) such as were predestinated unto Eternal life , but not yet called ; which afterwards they should be , as it there followeth . Them also I must bring , and they shall hear my voice . By the preaching of the Gospel they should be brought home to Christ , to believe on him , and so be brought into the same fold , incorporated into the same mystical Body , the Church . For these then it was that Christ gave himself . Not for all Iewes and Gentiles , but for a peculiar and select company to be gathered out of both . Such as being given to him by his Father before time , should in time come unto him , believing on him . So we have it afterwards explained , v. 26. where he telleth the malicious Jewes [ Ye believe not ( saith he ) because ye are not of my sheep . ] They were not in the number of those that were given to him by his Father , that they might be saved by him ; which if they had been , they would have believed on him ; A thing which all his sheep in time come to do . So it there followeth . v 27. My sheep hear my voice . ] Those who are ordeined to eternal life , and so given unto Christ to be saved by him , they hear and believe and obey the Gospel . And for these , and only these , it was that Christ , as the good Shepheard , gave himself ; Even for those to whom he giveth eternal life . So again it followeth in the next verse ; And I give unto them Eternal life , and they shall never perish , &c. v. 28. And who are they , but Gods Elect ? those who were given to Christ by his Father . So the next verse hath it , My Father which gave them me is greater than all , v. 29. These then are the sheep there spoken of , for whom Christ saith he laid down his life . I lay down my life for my sheep . Those sheep which at the last day he shall set on his right hand , Matth. 25.33 . for them it was that he dyed . Not for the Goats on his left hand . Not for wicked and ungodly men , who live and dye in their impenitency & unbelief . To them shall he profess at the last day , that he never knew them , as he telleth them , Matth. 7.23 . He never looked upon them as his . And shall we think that he would give himself , lay down his life for those whom he shall so disclaim , professing never to have known them ? So clear and full then is this Text alleged , that were there no other to second it , yet it may be thought sufficient to carry this cause , that Christ in giving himself had an eye peculiarly to his Elect : Neither do I know what is , or can be replyed to it , which is worth the Answering .

As for that Distinction which is commonly made use o● , of Impetration , and Application , Impetration and Application not to be severed . that Christ dyed to impetrate and obtein Salvation for all , but not intending to apply it to any but to his sheep , such as should believe on him , I am loath to trouble you with it ; it being a distinction that finds no footing in Scripture , dividing also these two things which are not to be severed . For so it is , Application doth alwayes follow Impetration ; All those for whom Christ hath obteined Redemption , they shall in due time have the Benefit thereof applyed unto them ; Christ having also obteined for them that they should believe ; without which his blood would have been spilt in vain . But to pass on .

Arg. 4. Christ saveth his People from their sins . To these adde one or two Texts more , which speak the same thing , and that somewhat more plainly . As that known one , Matth. 1.21 . where the Angel giving a Reason of imposing the name Jesus upon Christ , Thou shalt call his name Iesus ( saith he , speaking to Ioseph , ) for he shall save his people from their sins . ] His people ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And who were they ? why , not only the people of the Iewes , ( to whom yet in a special way he was sent , and so they might upon that account be called his people , as Calvin and some others expound it , ) but all Gods Elect , Periphrasis Electorum : Piscat . Sohol . in loc. who were given to Christ by his Father . These the Apostle calleth Gods people , Rom. 11.2 . God hath not cast away his people , whom he foreknew ; meaning his Elect among the Iewes , whom he loved , and chose from everlasting ; and decreed to save before the foundations of the world were layed . How ever the Body of that people was for a time layed aside , yet there was a people among them , whom God looked upon as his people in a peculiar manner . And them he neither had , nor would cast off . And these elsewhere Christ calleth his people ; as in that Text forecited , Populus hic dicuntur qui facilè Christi populus fieri poteramt , ut Oves , Joh. 10.16 . Grot. Com: in loc. Act. 18.10 . I have much people in this City , ( saith he to Paul . ) Such as not only with a little pains might be made his people , ( as Grotius , and other Arminians would blanch that Text , as they do also that other about Christs sheep , Joh. 10.16 . ) but such as were then his people , related to him by the grace of Election , given to him by his Father , though not as yet brought home to him ( as they should be ) by an effectual vocation . And thus most genuinely understand we the word there , He shall save his people ; his Elect , whose Salvation he intended in giving himself .

So again in those other Texts , Arg. 5. Christs giving himself for his Church . where Christs giving himself is appropriated to his Church ; as we find it , Act. 20.28 . God purchased the Church with his own blood . And Ephes. 5.25 . Christ loved his Church , and gave himself for it .

Repl. True ( saith the Arminian ) he did so , but not only for it . Repl. But not only for it . So they go about to elude this Text ( as also that other forecited , of Christs giving himself for his sheep . )

Ans. Ans. Ames Coronis de Redempt. Cap. 3. Christ loved his Church as Husbands their wives . But to this our judicious Ames returns a fitting Answer . This is even as if an Adulterer , who bestowes his love upon other women as well as upon his wife , should return Answer to the Apostles injunction there in the former part of that verse , where he requires Husbands to love their wives , that he doth not injoyn them to love them onely , but so as they may with the like love , love others besides them . Surely the Reason is alike in both . Husbands love your wives , as Christ loved his Church , and gave himself for it . Now Husbands are so to love their wives , as not to love any other with the like love . And so did Christ love his Church with a peculiar love , which he expressed in giving himself for it , which he did not for others .

Repl. Repl. In the Church many Reprobates . Why , but ( it is said ) in the Church there are many Hypocrites , and Reprobates .

Ans. Not so in this Church , which Christ is said thus to love , and to have given himself for : Ans. Not so in the Church invisible , which Christ gave himself for . which he did ( as the next verse hath it , ) that he might sanctifie and cleanse it with the washing of water by the word ; That he might present it to himself , a glorious Church , not having spot or wrincle , ] plainly shewing what Church he there spake of , viz. the Church invisible , which is called his Body , whereof he is said to be the Saviour , v. 23. of that 5 Eph.

Thus we see how Scripture restrains the death of Christ ; holding it forth as proper and peculiar to some among man-kind , viz. to Gods Elect people , those whom God his Father had given to him , to be redeemed and saved by him , his Sheep , his People , his Church , his Body . For them Christ gave himself in a peculiar way , intending at least the chief benefit of his death only to them . For this I presume these alleged Texts to be so clear and convincing , as that they may give full satisfaction to any who desire to receive it , or are willing to accept it .

Arg. 6. Christ sanctifying himself for his Elect. To which adde but one more , viz. that , Ioh. 17.19 . where our Saviour plainly declares for whom it was that he Sacrificed himself . For their sakes ( saith he ) I sanctifie my self . For their sakes , ] that is , for those whom he had before spoken of through the whole course of the Chapter , viz. those whom his Father had given him out of the world , v. 6. those for whom he saith he prayed , not so for the world , v. 9. those who were not of the world , v. 14. for their sakes ( saith he ) I Sanctifie my self ; that is , I consecrate and offer up my self a holy and unblemished Sacrifice for their Redemption ; Omnes prorsus auctores , quos ego legerim , interpretantur , pro eis ego me in sacrificium offero : nec dubium est qui● id verba significent . Maldon . Com. in loc. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hic idem valet quod 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Grot. ad loc . so the Fathers generally ( all whom the Jesuite Maldonate had met with , as himself professeth ) with one consent do interpret that word there . And questionless ( as he concludes ) so it must be there understood . So as we have there a clear account for whom it was that Christ gave himself . Not for all , but for his Elect. Thus have we heard what Scripture speaks in this Cause .

To which ( in the next place ) for further conviction , subjoyn we some other Arguments , or Reasons , Arguments from Reason . such as by Orthodox Divines are commonly made use of , all founded upon Scripture . I shall only single out some of the most obvious .

Taking the first of them from the expression here in the Text , Arg. 1. Christ gave not himself for all , as their surety , dying in their room and stead : in the words which I have now in hand : where it is said , Christ gave himself for us . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , pro nobis , for us , that is , ( as before I explained it , ) not only nostro bono , but nostrâ vice , not only for our good and benefit , but in our room and stead . In such a sense is this Particle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , For , sometimes used . So it is looked upon , ( and that , as I conceive not amiss ) in that obscure Text of the Apostle , one of the most obscure that we meet withall in his Epistles , 1 Cor. 15.29 . where bringing many Arguments to convince his Corinthians of the Resurrection of the dead , ( which some of them denyed , v. 12. ) among other he maketh use of this . Else what shall they do which are Baptized for the dead ? If the dead rise not at all , why are they then Baptized for the dead ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Pro mortuis ( as the vulgar Latine hath it , ) For the dead ( saith our Translation , ) that is , ( as Grotius , and some others , explain it ) ipsorum vice , ac nomine . In their Name , in their room and stead . For so it seemeth such a custom there was , ( whereof there is mention made in Antiquity , by Tertullian , Ambrose , Chrysostom , Si quis in statu 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 esset mortuus , erat qui ipsius vice ac nomine baptizabatur , sic mortui fidem apud Ecclesiam obsignans . Grot. Com. in loc. &c. as he observes , ) that when any one dyed in the faith of Christ being unbaptized , some one of his kindred or friends was wont to be Baptized for him , thereby testifying and sealing up the faith of the deceased , whereupon he was registred among those that dyed in the faith . A Custom of which Diodate saith , that however it was never altogether good and laudable , and in process of time was fouly and superstitiously abused , yet at the first it might be tolerable . However , being in use among these Corinthians ( as is conceived ) and possibly first instituted by them , it served as an Argument ad hominem , a good Argument against them , who denyed the Resurrection of the dead . If so that there were no Resurrection , to what purpose did they make use of such a Rite , such a Ceremony , in the behalf of the dead , for any to be thus Baptized for them ? And in such a sense ( as I told you ) the phrase must be understood in that forecited Text , Ro. 5.7 . where to dye for a righteous man , for a good man , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is to dye in his room and stead . And thus is Christ here said to Give himself for us , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as our sponsor , our surety , in our room , in our stead , undertaking and ingaging for us . Now who is there that will say , that Christ thus dyed for all ? that he stood in the room of Iudas that betrayed him , of Pilate that condemned him , of the Iewes that crucified him , and so of all other Reprobates ? that he took upon him their sins , and suffered the punishment due unto them , that he Redeemed them , was a Saviour to them ? As for Iudas in particular , Christ looked upon him as lost , as a Son of Perdition , so he calleth him , Ioh 17.12 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not only one that had deserved destruction ( as Grotius and Arminians would construe it , Qui dignissimus erat ob suam perfidiam exitio . Grot. Com. in loc ) for so have all men done , and upon that account may be callen Sons of perdition , but one that for that foul fact of his , which he had designed against his Lord and Master , was destinated and appointed to everlasting destruction . And shall we then imagin that Christ so looking upon him , should yet in this sense give himself for him , undertake for him , one whom he knew to be for ever lost ? And the like may we say of those who were then in Hell already . Shall we say that in this sense Christ dyed for them ?

To which adde , that if Christ as a surety did undertake for all , and make satisfaction for all , then how is it that God should require satisfaction from any of them again ? Their debt being by their surety discharged , it could not in justice be demanded of them again . Who is he that condemneth ? It is Christ that dyed , Rom. 8.34 . But to proceed .

Arg. 2. Christ working from his Father . As in his Prophetical , Let a second Argument be taken from that Order of working , which is betwixt the Father and the Son . The Son worketh from the Father . So he did in his Prophetical office , only declaring the mind and will of his Father ▪ speaking all and only that which his Father had put into his mouth . I have not spoken of my self ( saith he ) Ioh. 12.49 . but the Father which sent me , he gave me a Commandement what I should say , and what I should speak . And again , in the verse following , whatsoever I speak therefore , even as the Father said unto me , so I speak . And as to the matter which he spake , so to the Persons to whom he spake . He imparted and made known this mind and will of his Father not promiscuously to all , but to all and only those whom his Father would have him . This is the Reason which our Saviour giveth unto his Disciples , when they demanded of him , why he spake to the people so obscurely as he did , in Parables , and not so plainly and intelligibly as he did unto them , Matth. 13.11 . Because ( saith he ) it is given unto you to know the mysteries of the Kingdom of heaven , but to them it is not given . Herein what he did , was in complyance with the will of his Father , doing what he would have him to do , making his will known to them whom of his free grace he had appointed thereunto , not so to others . I gave unto them the words which thou gavest me , Joh. 17.8 . viz. To them which thou hast given me .

And so in like manner in his Priestly Office , So in his Priestly office , suffering , for those whom his Father had Elected . in the executing thereof he did nothing but what his Father would have him to do , doing his will . In the volume of thy Book it is written of me , Loe I come to do thy will O God , Heb. 10. This was his Meat ( as he saith ) to do the will of him that sent him , and to finish his work , Joh. 4.34 . Thus he acted in his Life . And thus he suffered in his death : Drinking the Cup which his Father had given him , Joh. 18.11 . suffering what he would have him . And as what , so for whom he would have him , viz. those whom he had given him . So he expresseth it , Ioh. 17. v. 2. As thou hast given him power over all flesh , that he should give eternal life to as many as thou hast given him . These they were whom Christ had such a peculiar eye upon in what he did and suffered ; even those that were given him by his Father , given him by his Decree of Election . Them he had a care of living , and for them he dyed , giving himself for them , to redeem them , save them . For their sakes , I sanctifie my self ( in the Text before made use of ) Ioh. 17.19 , Thus did the work of the Son in Redemption exactly answer to the work of the Father in Election , the one not exceeding , or falling short of the other , whom the Father Elected , them the Son Redeemed . Whence it is , that Believers are said to be Chosen in him , Eph. 1.4 . in as much as the decree of Election is executed in , by and through him .

To which ( in the third place ) subjoyn we the work of the Spirit in Sanctifying ; Arg. 3. The work of the Spirit in sanctifying answereth to the work of Christ in Redeeming . which in like manner answers to the two former , to the work of the Father in Electing , and the Son in Redeeming , being of the same extent , not coming short of them . Thence is it that we find all these three put together by Saint Peter , 1 Pet. 1.2 . Elect according to the foreknowledge of God the Father through Sanctification of the Spirit unto obedience , and sprinkling of the blood of Iesus Christ . Thus do Election , Iustification , Sanctification , like so many Linkes in a Chain , follow one upon another , all belonging to the same persons . Those whom God the Father Electeth , the Son Reconcileth , and the Spirit Sanctifieth . Now the Spirit doth not undertake the sanctifying of all ; No more did the Son the Redeeming and Reconciling of all , but only of those whom he intended ( as my Text hath it ) to purifie unto himself to be a peculiar people .

Arg. 4. Christ interceding for all those for whom he dyed . Let a fourth Argument be that which is commonly made use of in this cause . Those for whom Christ performeth one part of his Priestly Office , for them he also performeth the other . Those for whom he offered himself upon earth , for them he intercedes in heaven . So much we may collect from that Text forecited , Eph. 5.2 . where the Apostle sets forth how Christ is said to give himself for his people , viz. as an Offering and a Sacrifice : In which two words ( as I told you ) there seemeth to be an allusion to the two Altars , and two kinds of Sacrifices in the Temple , the Brazen Altar , which was for bloody Sacrifices , the Golden , for the offering of Incense . The former of which ( at our own new Annotator there observeth ) was a Type of Christs bloody offering upon the Crosse , the other of his Intercession . Now those for whom he giveth himself in one kind , he also giveth himself in the other . Those for whom he offered that his bloody Sacrifice upon the Altar of the Crosse , for them he offereth up the sweet Incense of his Merits , interceding for them in heaven . And so much may be collected from that of Saint Iohn , 1 Joh. 2.1 , 2. where he also puts these two together . We have an Advocate with the Father , Iesus Christ the righteous . And he is the Propitiation for our sins , ] Mark it , those for whom Christ is a Propitiatour , for them also he is an Advocate ; Interceding for those for whom he suffered . For which most express is that Text commonly made use of in this cause , Rom. 8.34 . It is Christ that dyed , yea rather that is risen again , who is even at the right hand of God , who also maketh intercession for us . Now this last he doth not for all . Christ not Interceding for all . He did it not when he was upon earth . I pray not for the world ( saith he ) Ioh. 17.9 . Not for the Reprobate world . For whom then ? why for those , all those , only those , whom his Father had given him . [ But for them whom thou hast given me , ] His Apostles and Disciples , which did then already believe on him , as also those who afterwards should do the like ; As we have it , v. 20. Neither pray I for these alone ( his Apostles ) but for them also which shall believe on me through their word ; that is , for all his Elect , who should believe on him in after ages . And if Christ as Mediatour did not make Intercession for all whilest he was upon earth , much less doth he now do it being in heaven . And not interceding for them , surely he dyed not for them . He that would not breath out a prayer for them , surely would not spend his blood for them .

The Distinction of General and special Intercession unscriptural . Repl : Yea but ( saith the Arminian ) there is a twofold Intercession of Christ ; the one General for all , the other special for Believers .

Ans. So they indeed have found out a distinction , but where they found it they tell us not . Surely not in Scripture , nor yet in any approved writer , whether Ancient or Modern . Neither can they well tell us what they mean by it . And therefore I shall forbear to trouble you with the examination of it .

Repl. Christ made Intercession for the Jewes that crucified him . Repl. Why , but ( say they ) do we not read that Christ made Intercession for others besides his Elect ? what means that of the Prophet Isai , cap. 53.12 . He made Intercession for the Transgressors ? which he did in his Passion , when he prayed for them that crucified him ( as the Story tels us ) Luk. 23.34 .

Ans. To this it is answered . True , Christ doth make Intercession for Transgressours , viz. such sinners as have interest in him , and belong unto him . And he did pray for those that crucified him . But how did he this ?

Ans. 1. Ans. 1. This he did out of a humane Affection . Why , this he did either humano affectu , out of a humane Affection , wishing that to them as Man , which as God he knew would not be granted to all of them , Thus weeping over Ierusalem , as man he wisheth for them , that they had known in that their day the things which belonged unto their peace , which yet as God he knew were then hid from their eyes , Luk. 19.42 .

2. Or else this he did as an act of Obedience , 2. As an act of Obedience . ( as he did many other things ) that he might fulfil all righteousness , which ( as he saith ) it became him to do , Matth. 3.15 . Herein doing that himself which he had taught his Disciples to do , to pray for them which despitefully used them , and persecuted them , Matth. 5.44 . Which accordingly , in imitation of this his Lord and Master , the Martyr Stephen did , Act. 7.60 .

3. 3. Not for all , but those who did it ignorantly , among whom were some Elect. Or ( thirdly ) supposing him to put up this prayer as Mediatour , yet will it not hence be concluded , that he made Intercession for all those who had a hand in bringing him to the Cross ; but only those who did it ignorantly . For so runs his prayer . Father forgive them , for they know not what they do , Luk. 23.24 . Amongst whom there were some that belonged to the Election of grace , and so received the benefit of that prayer , being soon after converted to the Faith ( as the Story tells us , Act. 2.37 . ) Here is a fourth Argument , taken from Christs Intercession , which doth not alike extend to all , no more doth his death . To which adde a fifth .

If Christ dyed for all alike , Argn. 5. Christ not loving all alike with his greatest love . then must he love all alike , love all with his greatest love .

For such was that love which he shewed in thus giving himself . So he himself looked upon it . Greater love hath no man than this , that one lay down his life for his friends , so he tells his Disciples , whom he calleth his friends , Joh. 15.13 . A higher expression of love there cannot be than this , for one to dye for another . This was that which we find those two Pythagoreans , Damon and Pytheas so much cryed up for among the Heathens , that the one was so willing to yeeld himself an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a surety for the other , to dye for him in case he returned not . So then , if Christ thus became a surety for all , dying alike for them , then must he bear and express a like love to all . As much to Iudas , as to Peter ; as much to the damned in Hell , as to the Saints in Heaven . An Argument , which , whatever Evasions are sought out for to elude it , will never be answered .

Repl. As for that which by way of Reply is told us , that Christs bestowing of Salvation is an act of greater love than his meriting of it , Christs bestowing of Salvation not an act of greater love than his meriting it . As it is directly contrary to what our Saviour himself there affirmed , and to the truth it self , there being greater love shewn in suffering much for the obteining of a thing for one , than in conferring it upon him afterwards ; So it maketh nothing to the purpose intended , in as much as these two cannot be severed , the meriting and bestowing of Salvation . Meriting and conferring not to be severed . Those for whom Christ hath obteined it by his death , he will actually estate them in it . If when we were enemies we were reconciled unto God by the death of his Son , much more being reconciled we shall be saved by his life , Rom. 5.10 .

Repl. Neither will that distinction , which is here made use of , ought avail , viz. of an Antecedent and Consequent love ; Christs Antecedent and Consequent love . a love wherewith Christ loveth men before they believe , and after , The former of which is said to be alike unto all , but not so the latter , in as much as still that Antecedent love ( as they call it , ) that love which Christ shewed unto his people in dying for them , and so purchasing Salvation for them , is the greatest act of love . Christs dying for his people the greatest act of love . So the Apostle looked upon it , Rom. 5.8 , 9. where comparing these two together , that love which goeth before Iustification with that which followeth after , maketh the former of these the greater . God commendeth his love towards us ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that his love , his transcendent and surpassing love ) in that while we were yet sinners Christ dyed for us . Much more then being justified by his blood , we shall be saved from wrath through him . This was the highest demonstration of love , that ever God shewed to the Sons of men , in giving his Son to dye for them ; and so of Christ in thus giving himself for them . Neither are these two distinct kinds of love in Christ , Christs Antecedent and Consequent love the same Love . to be willing to save before , and after faith . But they are onely two effects and issues of one and the same love , which ( as I said ) manifests it self more in the former of these , which is also the ground of the latter . So as still the Argument holdeth firm . If Christ dyed alike for all , then did he bear and express alike love to all , which how derogatory it is to that love which he bare to his Elect , I shall God willing ) shew you afterward . To this adde but one more .

If Christ dyed alike for all , then why is not this alike made known to all ? Arg. 6. Christ not made known to all , but to a few . that they might take notice of what is done for them . Without which the blood of Christ may seem to be spilt in vain as to these who never heard of him , who are hereby made altogether uncapable of receiving any benefit from him , in as much as they are not capable of believing on him . How shall they believe on him of whom they have not heard ? Rom. 10. But this is a secret , made known but to a few . So it was before the coming of Christ , A mystery that was hidden from ages and generations ( as the Apostle saith of it ) Col. 1.26 . A mystery which from the beginning of the world was hid in God ( as elsewhere he hath it ) Eph. 3.19 . A secret hid in Gods own breast and bosome , made known but to a few . And so it is still in a great measure since the coming of Christ , there being many parts of the world , yea the greatest part of it , which scarse ever heard of the name of Iesus , which that it is done by a divine providence so disposing of it , is a thing not to be questioned . Now if Christ dyed alike for all , and so merited Salvation alike for all , why then is this kept secret from so many ? If Reconciliation and Salvation were alike purchased by him for all men , why is not this declared and published , that all those who will ( to speak in their language ) might take the benefit of it ? Why is this grace of God hidden from so many , to whom it belongeth as well as others ? and without the knowledge of which there is no possibility of their Salvation ?

Repl. To this it is replyed , This grace is not alike held forth to all , because many shew themselves unworthy of it . Repli . Some shew themselves unworthy . That is the Reason which Paul giveth of with-drawing the Gospel from the Iewes , Act. 13.46 . Seeing ye put it from you , and judge your selves unworthy of everlasting life , loe , we turn to the Gentiles . And upon the like ground it may be with-held from some of the Gentiles .

Ans. Vnworthy ? Ans. Such are all when Christ is first offered to them . Alass ! who is not so when this Grace first meeteth with him ? should not Christ be made known but to such as are worthy , he must never be made known to any . Surely when the Gospel was transplanted from the Iewes to the Gentiles , it was not because they were in themselves more worthy . Oftimes so it is , that the Gospel is preached , and Christ made known to those that are most unworthy .

Repl. Repl. The Apostles to enquire who were worthy . But doth not the Commission , which our Saviour gave unto his Disciples when he sent them forth to preach , run thus , Into whatsoever City or Town ye shall enter , enquire who in it is worthy , and there abide , Matth. 10.11 . And again v. 13. If the house be worthy , let your peace come upon it ?

Ans. Ans. Yet to preach the Gospel ro others also . True , such they were to enquire for , there taking up their lodging where they had hopes of a curteous reception and kind entertainment for their persons and Doctrine ; which finding , they were to abide with them , preaching the Gospel of peace unto them ; Yet not so , but that they were to preach it unto others also . The Lord sending his Prophet Exekiel to the people of the Iewes , he tells him aforehand , what ones he should find them , Ezek. 2.3 . Son of man , I send thee to the Children of Israel , to a rebellious Nation . And v. 4. They are impudent Children , and stif-hearted , I do send thee unto them , and thou shalt say unto them , Thus saith the Lord God . And they , whether they will hear , or whether they will forbear , ( for they are a rebellious house ) yet shall they know that there hath been a Prophet among them . And such did the Apostles also find that people when they were sent by their Master to preach the Gospel unto them ; yet they were sent to them . And being so sent , they were not to decline that service . It was necessary ( saith Paul ) that the word of God should first have been spoken to you , Act. 13.46 . necessary in regard of Christs Command . So then it is not the worthiness or unworthiness of a people that is the sole cause why the Gospel is preached unto some , and not to others . Sometimes , yea oftimes , where sin aboundeth grace superaboundeth , Rom. 5.20 . There must then be some higher cause which putteth this difference betwixt Nation , and Nation . And what shall that be ? Surely where God hath a people that do belong unto his Election of grace , he will reveal and make known his Son to them some way or other . Paul must continue preaching the Gospel at Corinth , because the Lord had much people in that City , Act. 18.10 . And were it only mens own unworthiness that hinders the making known of Christ unto them , and of that reconciliation which was obteined for them by him , the same unworthiness should much more have hindered the obteining of that Reconciliation . If it now hinder Christs making known himself to them , it should much more have hindered his giving himself for them . But I shall proceed no further .

You now see the sum of what is , and may be said Pro and Con , for and against this doctrine of Vniversal Redemption . Which if you shall but rightly consider , duly weighing the Arguments on both sides , I shall not doubt of the success . Which that it may be answerable to my desire , give me leave to propound one Question unto you : which I shall desire you seriously to consider before you give any entertainment to this Doctrine , viz.

Quest. What is to be got by it ? Quest. What to be got by receiving the Doctrine of Universal Redemption This do all wise traders , before they bargain for any Commodity , they first propound to themselves what they shall gain by it . And this do you , before you receive this new Doctrine , see what you shall get by it , what spiritual advantage is to be made of it , more than of the Doctrine formerly received ?

Repl. O yes ( will some say , ) very much . Here is a ground of Comfort for poor sinners , Repl. A ground of Comfort for poor sinners . which is not to be found in any other way . For if Christ did not dye alike for all , and every one , how shall any be assured that he dyed for them , and that they shall receive any benefit from him ? Yea what do they know , but that coming unto him they may find the like intertainment from him , that some of those who take acquaintance of him at the last day are said to meet with , whom he dismisseth with a Nescio vos , Depart from me , I never knew you , Matth. 7.23 . Even so may he say unto them coming to lay claim to the merit of his Death ; Depart from me , I never knew you ; 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 plausible Argument , which is most taking with honest and simple hearts .

Ans. Ans. The promise full to them that believe . But to this let the Answer be returned in one word , Only Believe . So doing , now the promise is full ; God so loved the world that he gave his only begotten Son , that whosoever believeth on him shall not perish , but have everlasting life .

Repl. Yea but ( it will be said ) how can a poor sinner do this ? how can he believe on Christ , unless first he believe that he dyed for him ? Repl. How shall a man believe on Christ unless he first believe that he dyed for him ? which he cannot do upon any good ground , unless he first intertain this Doctrine , and believe that Christ dyed for all .

Ans. Ans. To believe on Christ the direct , and first Act of Faith . So it is looked upon indeed , and that not only by Arminians , ( who take this for one of the best shafts in their Quiver , ) but also by some other more moderate spirits , who thus conceive of it , that a man must first believe that Christ is his Saviour , and that he gave himself for him , dyed for him , before he can believe on him , resting upon him for Salvation . But herein , upon a more narrow search into it , we shall find them unwarily mistaken . As will soon appear if we do but look upon these two Acts of Faith in their right order . The one of which , viz. to believe on Christ , to take hold of him as a Saviour , is the Direct Act , the other , to believe that he dyed for me ; and that he hath obteined reconciliation for me , the Reflex act , an act of Assucame , arising from the soules reflecting and looking back upon its own act of believing . Which , if rightly considered , will be of great use and importance , as for the clearing of this scruple , so for the quieting of doubting souls : who by their believing on Christ may be assured of this that he dyed for them , and that the merit of his death doth belong unto them . This I shall ( God willing ) speak to somewhat more fully hereafter . Where I shall shew you that there is more true solid comfort to be found in the other , the old way , than in this . For the present only take notice , that you cannot assign any spiritual advantage that is to be made of this Doctrine and consequently cannot give any good Reason why you should give intertainment to it .

Quest. Quest. The Doctrine of Universal Redemption how disadvantageous . Which seeing you cannot do , cannot tell me what you may gain by it , let me ( in the second place ) briefly on the other hand shew you what you shall loose by it , what disadvantage will be made of it , if intertained . Which take in three or four particulars .

1. This is a Doctrine which derogates much from the Grace of God , in giving his Son . Ans. 1. It derogates from the love of God the Father in giving his Son . So in truth it doth ; However it is vulgarly otherwise looked upon , as a Doctrine that doth elevate and magnifie this grace far more than the other , and that by extending and inlarging of it , yet really it extenuates it , and derogates much from it , whilest it asserts it to be alike extended to , and intended for all . Which if so , where is then that special , that singular love of God to his Elect , which is every where so highly extolled in Scripture ? In comparison of which that love which he beareth to others is little better than hatred . And therefore so called by the Apostle , Rom. 9.13 . Iacob have I loved , Esau have I hated ; that is , not loved the one with the like love that I did the other . Certainly , whatever may be conceived of it , to make Gods intention in giving his Son to be alike towards all , it derogates not a little from that great love wherewith he loved his Elect people , which far exceedeth that love which he bare to the rest of Man-kind .

2. And as it derogates from the grace of God the Father , so also from the love of God the Son . 2 : It derogates from the love of God the Son in giving himself . Which certainly towards his Church , his Body , was a peculiar , and transcendent love . Thence is it that the Apostle compares it with the love of a Husband to his Wife , Eph. 5.25 . Husbands love your wives even as Christ loved the Church , and gave himself for it . Now that love which Husbands bear and shew to their wives is , ( or ought to be , ) greater than that which they bear and shew to any others . For this cause shall a man leave his Father and Mother , and cleave unto his wife , Matth. 19.5 . There being the neerest relation betwixt them , there ought also to be the dearest affection . And so was it betwixt Christ and his Elect , there being a nearer Relation betwixt him and them than any other , they being given to him by his Father ; and made one with him , he bare a singular and peculiar love to them . As the Father hath loved me so have I loved loved you ( saith he to his Disciples ) Ioh. 15.9 . Now what love like that which God the Father bare unto his Son Christ ? who is therefore called , The beloved , Eph. 1.6 . and Gods beloved Son , Matth. 3.17 . And such was that love which Christ shewed to his Elect people in giving himself for them . Who loved us and gave himself for us , Eph. 5.2 . Certainly , to make the love of Christ alike unto all , is no small derogation from that love which he bare to his Elect . And this do they who will have him to give himself alike for all , in dying for them . Which was ( as I have shewn you ) the greatest act and highest expression of love that ever Christ shewed to any .

3. This Doctrine as it derogates much from God and Iesus Christ , so it arrogates too much unto Man , in as much as it layeth the ground of his differing from others in himself . 3. It arrogates too much unto Man , laying the ground of his differing from others in himself . For so it runs . As for Christ , what he hath done he hath done it alike for all . How is it then that some are saved by him , others not ? What is it that maketh one to differ from another ? Why only because the one receiveth what the other rejecteth . So as by this Doctrine it must be left meerly to the liberty of mans own will to difference and distinguish himself from others . Which runs directly cross to that of the Apostle , 1 Cor. 4.7 . For who maketh thee to differ from another ? And what hast thou that thou didst not receive ?

Repl. Yea ( but ( it will be said ) this is from the grace of God that any one cometh thus to receive what is offered , to apply what is tendred , to believe on Christ .

Faith a fruit not of Common , but special Grace . Ans. But what Grace is this , which they speak of ? Not any special grace which Christ merited or intended for one more than another , but a common grace , such as is indifferently reached forth to all , to whom the Gospel is preached . Now how is it that this Grace is effectual to one , not to another ? Why this is not any thing that Christ hath done , or intended more for the one than the other ; not that he hath merited faith for them , that they should believe rather than others , but meerly from the liberty of their own will . So as the Efficacy of the death of Christ is by this Doctrine , in the ultimate resolution of it , made wholy to depend upon the will of man . A Coar which will stick in the throats of who ever they are that shall swallow this Doctrine of Vniversal Redemption in such a sense as it is vulgarly held forth ; a Consequence which they will never be able to free it , or themselves from . Which I desire that it may be taken special notice of , that so it may appear , that it is not without just and weighty Reason that we are so averse unto this Doctrine , which draweth such a train after it , upon which follow such mewtable inconveniences . A Doctrine which derogates so much from God and Iesus Christ , and arrogates too much to a mans self . Both which Christians ought to be very wary of .

4. To this might be added ( what also is considerable ) that this Doctrine breaks in pieces that Golden Chain of Salvation . 4. It breaketh in pieces the Golden Chain of Salvation . The first Link whereof ( Election , ) if it be not hereby wholy broken of , yet is it disordered , made to come after Redemption . For so it runs . God did first intend to give his Son for the redeeming and saving some among mankind , viz. those which should believe on him . And then foreseeing who they were that would believe , and persevere in so doing , he chuse them unto Salvation . Which how doth it pervert that Order which Scripture holdeth forth in the Causes of mans Salvation , the first whereof is Election . Whom he did predestinate them he also called , &c. Rom. 8.30 . God first chooseth some out of mankind , whom predestinating and appointing unto eternal life , he giveth unto his Son Christ ( All that the father giveth me shall come unto me , Joh. 6.7 . ) that he might execute that his gracious purpose concerning them . Which accordingly he doth by Redeeming , Iustifying , Sanctifying , Saving of them . Now this being the first and great wheel , which sets all the rest a rank , if this be disordered ( as by this Doctrine it is ) it must needs breed a dangerous confusion .

5. And again this Doctrine ( what ever may be conceived of it ) is not a little prejudicial to the Comfort and confidence of a Believer ; 5. Prejudicial to the Comfort and Confidence of a Believer . who being hereby left to himself , to stand upon his own leggs , left to the liberty of his own will , thus to work out his own Salvation in his own strength , can have no assurance of it . This being all ( according to this Doctrine ) that Christ hath merited for him , that upon his believing and persevering he shall be saved , not that he shall believe and persevere unto Salvation . So as however he be in a state of grace for the present , yet he may fall away totally and finally , and so perish for ever , as Millions of others have done , for whom yet Christ dyed as well as for himself . And if so , where then is Pauls Triumph , which he maketh in that forecited Text , Rom. 8.34 . Who is he that condemneth ? It is Christ that dyed .

But to proceed no further in this Controversal way , let these considerations be seriously weighed and applyed , and I hope they will serve as a preservative against the Infection of that Doctrine , which some are so earnest to instill into unwary soules among you . This hath been my design in this large handling of this point after this manner , which otherwise I should not have spent so much time upon , not being willing to trouble the Pulpit with debates of this nature , unless where a pressing necessity requires it .

The Doctrinal part being thus Explicated and cleared by shewing you whom we are to understand by this Vs for whom Christ is here said to have given himself , viz. All true Believers , come we now to ( what I know you think long for , ) to make some improvement hereof by way of Application .

Which ( in the first place ) I might direct by way of Information , from hence giving you to take notice , that Christ in dying did not seek himself . Appli . 1. Information : Christ in dying did not seek himself . This he did not do in his life . I seek not mine own glory ( saith he ) Ioh. 8.50 . No more did he in his dedth . True it is , there was an honour , which was not only a consequent of his sufferings , but it was due to him , and conferred upon him upon the account of them . So much is held forth unto us in those Texts , which are by Papists somewhat overstrained , and so abused . As that of the Prophet Esai , Cap. 53. v. last ; where God the Father maketh this promise to his Son Christ , Therefore will I divide him a portion with the great , & he shall divide the spoil with the strong , because he hath powred out his soul unto death . Because Christ had shewn himself so obedient unto God his Father in his sufferings , therefore his Father would confer a singular honour and dignity upon him . So the Apostle speaketh it more fully in those Texts formerly made use of , Rom. 14.9 . To this end Christ both dyed , and rose , and revived , that he might be Lord both of the dead and living . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Thus was this Dominion due unto him by his Fathers Decree , who therefore suffered him to dye that he might raise him up again , and raising him up give unto him eternal life , with a Soveraign power over his Church , and over all things for his Church , Debetur ei hoc dominum ex Patris decreto , qui ideò eum mori sivit ut suscitaret , suscitavit ut vitam ei caelestam daret , conjunctam cum regiâ potestate in Ecclesiam , & pro Ecclesiâ , Grot. Com. in loc. ( as Grotius well explains that Text. ) And so , Phil. 2.8 , 9. He humbled himself , &c. wherefore God also hath highly exalted him , and given him a name above every name ; &c. Transcendēt , honour & dignity , as a recōpence for that his abasement . And so again , Heb. 2.9 . We see Iesus for the suffering of death , crowned with glory and honour . Where that particle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , For , may be conceived to import more than that the Glory of Christ was a bare consequent of his sufferings ( as our Divines commonly look upon it , ) viz. that God his Father looking upon him as worthy ( for so he was , and that upon that account , as the 24. Elders acknowledge it in their Song , Rev. 5.9 . Thou art worthy , &c. For thou wast slain , and hast redeemed us unto God by thy blood ) conferred it upon him . But in the mean time this was not Christs aim , his design in giving himself , thus to merit for himself . So much may plainly be collected from the scope , and the very words of that Text even now named , which Papists make use of to a contrary sense , Phil. 2. where the Apostle willing Christians not to look at their own things , v. 4. Look not every man on his own things , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Do not make this your mark , so as to aim only at your selves , your own honour and profit , &c. ) but every man also look on the things of others , ( seeking the welfare of your Brethren , especially their eternal welfare , though it be with some outward detriment and damage to your selves , ) in the next verse he addes ; Let this mind be in you which also was in Christ Iesus ; who being in the form of God , &c. made himself of no reputation , and took upon him the form of a Servant , &c. He humbled himself and became obedient to the death , the death of the the Cross . Thus did he humble himself not for himself , that he might merit for himself . True indeed ( as it there followeth ) hereupon God did exalt him , crowning him with that deserved reward of his obedience . Yet still this was not his design in humbling himself . He did not therein seek his own things , in whole , or in part aim at himself . Which if he had done , his love which he pretended to his Church would thereby have been much obscured and diminished . For now it should not have been a whole and entire love to others , but a divided , a half love , partly to them , and partly to himself ; Love and self-love : which to imagin is no small dishonour unto Iesus Christ , that he under a pretence of seeking others should seek himself ; dying for himself . A Tenent directly contrary to what Scripture so frequently holdeth forth , which is ( as you have heard ) that he layed down his life for his Sheep , for his Church , gave himself for us . But not to dwel upon this . More usefully .

In the second place do we hear that Christ gave himself for some amongst mankind , Vse . 2. Exhort . Labour to make sure that Christ gave himself for us . why then let it be the care and indevour of every of us , to make this sure to our selves that we are of this number . Not contenting our selves with that general and unsound notion , that Christ dyed for all , and so for us , but that he dyed for us in particular , that we may be able upon good grounds every of us to take up the Apostles words , and say , as he doth , Gal. 2.20 . that Christ hath loved me , and given himself for me . This it is , and only this , that will speak comfort unto the soul of a poor sinner . Not such a general apprehension of an universal Redemption , that Christ dyed for all , to open a door of hope for all , by making their Salvation possible upon the condition of their believing , in the mean time not meriting faith for them , that they should believe , and so not intending that the merit of his death should be made effectual to all of them . But labour to evidence , and ascerting this to our selves that Christ gave himself for us in such a peculiar and efficatious way , as our surety , in our room and stead , undertaking for us , making Reconciliation for us , and so that we have interest in the merit of his death .

Quest. Quest. How shall this be done . I but how shall we be able to do this ? This is a secret . A thing known to God . The Lord knoweth who are his , 2 Tim. 2.19 . his by Election . And so doth Christ also . I am the good Shepheard , and know my Sheep , Joh. 10.14 . his sheep , not only by effectual Vocation , ( of whom he speaketh , v. 27. My sheep hear my voice , and I know them , ) but also by Election . I know whom I have chosen , Joh. 13.18 . Chosen to eternal life . And thus he knew who they were to whom he intended the benefit of his death . I lay down my life for the sheep ( saith he ) Ioh. 10.15 . viz. those sheep whom in the verse foregoing he saith he knew , took special notice of , and had set a peculiar love upon . I , but how shall this be made known to us ? How shall we be assured that we are in this number ?

Ans. 1. Answ. 1. Gods secret will not to be consulted with . For answer hereunto let me first inform you what you are not to do . Do not attempt what you shall never be able to compass . Do not think of ascending up into heaven , there to search the Rolls and Records of Eternity , to see whether your names be written in that Book of life , whether you be in the list of Gods Elect , or no. I mean do not trouble your selves about Gods secret will , which belongeth not to you . Do not immenge and plunge your selves into those unfaddomable depths , where you shall never find the bottom , I mean those mysterious doctrines of Predestination , Election , Reprobation ; Which the great Apostle having discoursed of Rom. 11. closeth up all with an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , O the depth ! v. 33. So admiring what he could not comprehend . No nor yet of Redemption . Of which Hemingius ( writing upon the Text ) saith truly , that it is , Venerandum potiùs quàm serutandum mysterium . A mystery rather to be adored than curiously pried into . But here ( as in all other mysteries of like nature ) content your selves with what God hath revealed . Hic conquiescat caro ( saith he , ) Here let flesh and blood rest , in what the word clearly holdeth forth . And this do you . Hearkning to such Counsels , and applying your selves to such wayes and courses , as you are there directed to , that so you may be sure to have a share in all those benefits which Christ by his death hath purchased for his Elect. Which what they are let me ( in the second place ) come to shew you , which I shall do as plainly and briefly as I may , binding up all in this one general .

Ans. 2 , Ans. 2. Come unto Jesus Christ . Would you be sure to have benefit by the death of Christ , then Come ye unto him . This is that which renders the death of Christ in effectual to the greatest part of those to whom he is made known , they will not come unto him . So our Saviour chargeth it upon the unbelieving Jewes , Ioh. 5.40 . Ye will not come unto me that ye might have life . And even so is it with the greatest part of the world , those among whom Christ is crucified ( as the Apostle speaketh , Gal. 3.1 . ) before whose eyes he is evidently set forth in the preaching of the Gospel , and so offered and tendered unto 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 Christ , and of what he hath done , how he hath given himself , now come unto him , that we may partake of what he hath purchased for all that shall so do .

Quest. But the question runs on , How shall we come unto him ? Quest. How come unto him .

Ans. Ans. As to a Prophet , Priest and King . A question well worth the Answering , to which let me beg the best of your attentions . Would you so come unto Christ as to be sure to receive benefit from him , Come unto him then as to a Prophet , as to a Priest , as to a King , owning and acknowledging him in every of those Offices and Relations .

1. As a Prophet , hearing him . 1. As a Prophet , hearing , and believing him . This is my beloved Son , in whom I am well pleased , hear ye him ( saith the voyce from heaven ) Matth 17.5 . And this do you , who ever would receive any benefit from Christ , hear him , hearken to him , yeelding up your selves to be taught by him . This is the ear-mark of Christs sheep ; My sheep hear my voyce , Joh. 10.27 . Those whom God the Father hath given to his Son Christ to be redeemed and saved by him , they hearken to his voyce , hearing and believing the Doctrine of the Gospel . And this do you who ever desire to have Christ for your Priest , take him first as your Prophet . Yeelding up your selves ( as I said ) to be taught and instructed by him concerning the great mystery of Salvation by and through him ; that you may know it , and knowing it believe it . Know & believe Iesus Christ to be what he is , even the great God & our Saviour ( as the words before the Text describe him , ) the Eternal , only begotten Son of God . And how he was sent by his Father upon this arrand , for the Redeeming and saving of lost Man-kind . Without this knowledge and belief , you are not capable of receiving any benefit by the death of Christ . This is is a Character which Christ giveth of his sheep ; those for whom he saith he gave himself , in that Text forenamed , Ioh. 10.14 . I know my sheep , and am known of mine . They are such as know and believe him to be what he is . I am come out from thee , and they have believed that thou didst send me ( saith he of his Apostles ) Ioh. 17.8 . And thus must they be in measure qualified , who ever expect any benefit from the death of Christ . They must be such as know and believe the Doctrine of the Gospel . Repent ye , and believe the Gospel , ( so our Saviour begins his preaching ) Mar. 1.15 . Thus receive Christ as your Prophet , learning of him , hearkning to him , Believing him .

2. Come unto him as your Priest , believing on him . 2. As a Priest believing on him . Ye believe in God , believe also in me , Joh. 14.1 . Not contenting your selves with a general a bare speculative knowledge , or dogmatical faith , to know and believe what Christ was , what he hath done , and to what end , but Believe in him . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Believe on me . He that believeth on him shall not be confounded , 1 Pet. 2.6 . He that believeth on him is not condemned , but he that believeth not is condemned already , because he hath not believed in the name of the only begotten Son of God , Joh. 3.18 . This it is , and only this , which must make the death of Christ to become effectual unto you , ( so it is agreed at all hands , ) even your applying the merit thereof to your selves by faith . Be a plaister or potion never so soveraign , yet if it be not applyed , if it be not drunk ; it will never do the Cure which it is proper for . Even so is it with the blood of Christ , which in it self ( as we find the Ancients , often comparing it ) is such a Soveraign Medicine , of vertue sufficient to cure all sin-sick soules in the world , yea were they ten thousand times more than they are , so as if all did take it , Populum hoc immortalitatis habet quidem in se ut omnibus prosit , sed si non bibitur , non medetur . Prosper Resp. 1. ad Object . Vincent . all should certainly be recovered . But ( as Prosper adds ) Si non bibitur non medetur , If it be not drunk it cures not . Not being applyed by faith it becomes in effectual . And therefore , as ever you desire to receive any benefit from the death of Christ , see that you apply it , by believing on him , receiving him as your Saviour , resting and relying on him for the obteining of what he hath merited , Remission of sins , and eternal Salvation .

Object . Obj. How can they thus come unto Christ who are not assured that he dyed for them . I , but here a poor soul ( taking a shaft out of the Arminian quiver to wound it self with ) will hapily reply . How can I do this ? How can I thus believe on him when as I do not know whether he intended this for me , whether he gave her self for me or no ? This being dubious and uncertain what warrant or incouragement have I thus to come unto him ? thus to lay my hand upon the head of that sacrifice , which I know not whether it was offered for me or no ? Thus do the Patrones of Vniversal Redemption by this Argument of theirs stane those off from coming to Christ , who are not of their perswasion .

But herein let them not be hearkned to . Ans. All sin-sick soules invited and incouraged to come unto him . Neither let this discourage or dishearten any from coming to him and believing on him . Art thou only such a one as feelest the needs thou hast of him , seest thy self lost without him ? One that feelest the weight and burden of sin , and art weary and heavy laden under it , so as thou earnestly desirest to be Redeemed from all iniquity , and to be Purified to be freed and delivered from the guilt and power of sin , now come , and come boldly unto Jesus Christ , laying hold on him by faith as thy Saviour , Arguments inducing poor sinners thus to come unto Christ . as one who hath given himself for thee , so applying the merit of his death unto thy self . In order whereunto , to put thee upon this attempt of so great concernment , take into consideration these few particulars .

1. Thine own pressing necessity , the need thou hast of a Saviour , 1. Their absolute Necessity of a Saviour . being in thy self a lost creature , and without a Saviour for ever lost , not being able to any thing of thy self for thy self , for thy recovery out of this lost estate . Such is the condition of all men by nature . They are all 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Impotent , without strength ( as the Apostle hath it ) Rom. 5.6 . When we were yet without strength Christ dyed for us . Not able to do any thing for the reconciling of themselves unto God . And it must needs be so ; Being all dead in sin ( as the same Apostle sets forth mans natural state , Eph. 2.1 . and elsewhere . ) Now what can a dead man do for the raising up of himself ? No more can a poor sinner do for the freeing of himself from that wretched , accursed state and condition wherein he is by reason of sin . So as there is an absolute necessity of a Saviour .

2. And ( secondly ) thus seeing and feeling thy self to stand in need of a Saviour , now take notice that there is but one Saviour , no other Saviour but Jesus Christ , 2. No other Saviour but Jesus Christ . no other way or means of Salvation but by & through him . Neither is there salvation in any other , for there is none other name under heaven given among men whereby we must be saved , Act. 4.12 . No other Mediator , whether of Redemption , or Intercession , but only Jesus Christ . There is one God , and one Mediator betwixt God & man , the man Christ Iesus , 1 Tim. 2.5 . No hope in any other way of obteining reconciliation with God . Now this thy condition being so desperate , as that there is but this one way left to save thee , what should hinder thee from putting thy soul upon this way ? Should a Shipwrackt man floating among the waves of the Sea , ready to perish , espy a raft cast forth , and seeing no other way whereby he can possibly be saved but by that , he should not need to be perswaded to take hold of it ; he would not spend time in demurring whether it was cast forth for him , or whether it would save him or no , but he would forthwith cast himself upon it , and there hang. Thus standeth the case , all men by nature are in a shipwrackt condition , all plunged into a Sea of misery by reason of sin , all in a perishing state , ready every moment of time to sink into the bottom of hell . Now loe , Iesus Christ is cast forth as such a Plank , to such an end . Him hath God set forth to be a Propitiation through faith in his blood , Rom. 3.25 . And other way or means of salvation there is none . What then should hinder poor sinners , who see themselves in this condition , to put themselves upon this way ? Not standing to reason whether this Plank was cast forth for them ; whether Christ was given for them , and whether they shall be sure to be saved by him ; but to take hold of him , casting themselves upon him ; as knowing that if this way save them not , they must perish , and that for ever . Such adventures men often make in desperate cases , they put themselves upon any wayes which may give them any hopes of succour . And such is the case here . Poor sinners are in a desperate condition , as to whatever themselves , 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 should they not put themselves upon the adventure ? It was the incouragement , which Shecaniah gave unto Ezra to set upon a work of Reformation among the people , for the diverting of Gods judgements from them , Ezra 10.2 . We have trespassed against the Lord ( saith he , ) yet now there is hope in Israel concerning this thing . And so upon the like ground it is that the Prophet Ioel exhorts the people to turn unto God by Repentance , For who knoweth ( saith he ) if he will return , and repent , and leave a blessing behind him ? Joel . 2.13 , 14. They were not sure that upon their Reformation and Repentance the Lord would presently free them from those temporal judgements , which then lay upon them . Yet knowing that there was no other way for the obteining of such a mercy , but this , and that there was hope in this way , therefore they will have them put themselves upon it . So standeth it with all poor sinners ; be their state and condition whatever it will be , yet there is hope in Israel concerning this thing . God hath provided a means of Salvation for such as they are . And who knoweth but that he intendeth , upon their coming to his Son Christ , to apply it unto them ? So as were there nothing else , yet this alone should be sufficient to put poor sinners upon this way of coming unto Christ , and believing on him .

3. But to this adde ( in the third place ) the All-sufficiency of this Sacrifice . 3. The Al-sufficiency of his Sacrifice . The death of Christ is sufficient for all . Mark it ; Though we do not say what hath commonly , ( but unwarily , ) been received from the Schools , and so asserted by many Orthodox Divines , that Christ dyed sufficiently for all , for that intimates that there was a purpose and intention in God the Father in giving his Son , and in Christ giving himself , that he should dye for all , and so become a surety for all , dying in their room and stead , which will not be safe in any sense to yeeld ; Yet we affirm ( what I suppose will not be denyed , or questioned , ) that his death was and is in it self sufficient for all . So it must needs be . This Blood being the blood of God , as the Apostle calleth it in that Text formerly made use of . Act. 20.28 . God purchased the Church with his own blood . ] And so Saint Iohn , 1 Joh. 3.16 . God layed down his life for us , that is , that person who was truly God as well as Man . Hence it is that the death and passion of Christ was , and must needs be of an infinite value and vertue , being the suffering of an infinite person . Thus was it sufficient for all men , for the whole world , yea for thousands of worlds . Now were it so , that there were such a receit as would cure all diseases , who is there but being sick would make tryal of it ? not standing to question whether it was prepared for him , or no. Thus standeth the Case here . All men by reason of sin are sick , sick unto death . Now the Blood of Iesus Christ is such a Panacea , a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a true Catholicon , The Blood of Iesus Christ cleanseth us from all sin : 1 Joh. 1.7 . How it is then that any poor sinners , who are sensible of this spiritual aylement , should make any demur about the drinking of this blood , the applying of the merit of Christs death unto themselves by faith ?

4. The experience of all who have thus come unto Christ . 4. To this ( in the fourth place ) add the experience which others have had , those who have put their souls upon this way , of whom never any one miscaried . All have found cure who have rightly applyed this remedy . And why then should not others do the like ? As it was with the Brazen Serpent , set up in the wilderness as a cure for the stinging of the fiery Serpents there , however at the first erecting of it , happily some might look upon it as a meer Pageant , having no such vertue in it , and so would not trouble themselves to go up to it , yet when once they saw by experience that all who came unto it received benefit from it , now we may suppose that none should need to perswade those who felt themselves stung to repair unto it . Thus standeth the case here . For such an end was the Lord Iesus ( of whom that was a Type ) lifted up upon the Cross , that whosoever believeth on him should not persh , but have eternal life ( as our Saviour himself explains the mystery of it ) Ioh. 3.14 , 15. And of the vertue of this mystical Brazen Serpent the Saints in all ages have had experience . Those before Christ , after . The one looking upon him as to come , the other as already come , Yet believing on him they were all saved by him . Even as the Israelites which looked upon that Serpent , whether it was before , or behind , or on which side soever , we do not find but they were all cured . Thus have the Ages before Christ & since , the Fathers under the old Testament , and Saints under the New , both alike found benefit by coming unto Christ , and looking up unto him by faith . We believe ( saith Peter ) that through the grace of our Lord Iesus Christ we shall be saved , even as they , Act. 15.11 . We Iewes , as they Gentiles . None that ever came to Christ in a right way , but have been saved by him . So was it when he was here upon earth . None came to him for cure of their Bodies , but received it . And so hath it been since his removal to heaven . None ever came to him for the Cure of their souls , but have found what they came for . And what an incouragement then should this be to all poor sinners to take the same course , to come unto him upon the same account ?

These are all strong inducements to put Christians upon this way . But behold yet more , yea and stronger Arguments , drawing more forcibly , as viz.

5. Gods purpose in giving his Son . 5. In the 5th . place , consider what is the Intimation which we have of God the Fathers purpose in giving his Son , which we have in that Text before insisted on , Ioh. 3.16 . God so loved the world , that he gave his only begotten Son , that whosoever believeth on him should not perish , &c. Now then , taking notice what is the Condition , whereupon depends the benefit of Christs death , and which being performed it shall undoubtedly be made effectual , what remains , but that without any over-curious enquiry concerning the former part of that verse , what is there meant by the world which God is said to have loved , or how he may be said to have loved that world , you apply your selves to the latter , to the performance of what is there required ? Which shall you , ( through the grace of God inabling ) make good on your parts , do not doubt but God will make good unto you what he hath engaged on his part .

6. Christs serious Invitation . 6. To which add the Sons Invitation , Christs calling you to come unto him , which you may hear him doing in that known Text , Matth. 11.28 . Come unto me ye that labour and are heavy laden , viz. under the burden of sin , seriously desiring ( as I said ) to be freed from the guilt and power of it . As also in that other , Ioh. 7.37 . Where Christ himself being on earth maketh this open Proclamation in the hearing of the Jewes , If any man thirst , let him come unto me and drink . And that there is the same mind in him still , being in heaven , you may take notice from the like Proclamation , Rev. 22.17 . Let him that is athirst come , and whosoever will , let him take the water of life freely . Thus doth he set open that Fountain spoken of , Zach. 13.1 . Offering all the benefits of his death , Graee , and Glory , to all that will come unto him for it .

7. 7. Assurance of a gracious reception and Intertainment . And what he so offereth he will certainly make good , receiving and intertaining all that come unto him . For this you have that known promise to assure you , Ioh. 6.37 . Him that cometh unto me , I will in no wise cast out . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I will not at any hand reject him , but receive and imbrace him , giving unto him what he cometh for , ( there being a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Phrase ( as you lately heard , ) more intended than said , ) I will bid him welcome , giving him a gracious reception , and bountiful entertainment , communicating unto him what ever I shall merit . Come unto me ye that labour and are heavy laden , and I will give you rest . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I will secure you against the guilt and power of sin , against Hell and Death , and all the enemies of your Salvation , giving you abundant satisfaction in what ever you do or can desire . Now had poor needy beggars in a Town such an Invitation to a Feast , with such an assurance of welcome , which of them is there that would refuse to come upon this account , because he is not invited by name ?

8. The Command of God the Father . 8. To this yet add that which may serve to silence all reasonings , even the Command of God the Father concerning this . This is the Commandement , that we should believe on the name of his Son Jesus Christ , 1 Joh. 3.23 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that Commandement of his ; the great Commandement of the Gospel . Now who is there that questions whether he ought to yeeld obedience to any Commandement of the Law ? And why then to any Commandment of the Gospel ? Especially to this , which is ( as I said ) the great Commandement , that which the Lord requireth from all those to whom the Gospel is preached ; And that under the penalty of Eternal Condemnation .

9. Not to receive Christ offered the condemning sin . 9. Which let it be the last nayl , fasting all the rest . This is a Condemning sin , Not to receive Christ being thus offered . Nay this is the condemning sin . He shall convince the world of sin , because they believe not on me , Joh. 16.8 , 9. This is the sin , the great sin , and the condemning sin under the Gospel . He that believeth not is condemned already , because he hath not believed in the name of the only begotten Son of God , Quid non crediderunt , ] i.e. Sola incredulitas sufficiens causa est condemnation●s : Aret. Com. in Loc. Joh. 3.18 . Had a man no other sin , yet this alone of incredulity were enough to condemn him ; And on the other hand , were i● not for this sin , all other sins should not condemn him . But who so standeth guilty of this sin , refusing to believe on Christ being tendered to him , as he is in a state of condemnation already upon the account of other sins , Original and Actual , so continuing in this sin , under this unbelief , he shall as certainly be condened as if he were in hell already .

Put these considerations together , and now see what it is , that can have any colour to keep you off from coming to Christ , from receiving him as a Priest , believing on him .

Only ( in the third place , ) whilest you thus receive him in the two former Relations , 3. Come unto Christ as a King . forget not the third ; whilest you receive him as a Prophet and a Priest , receive him also as a Prince . Him hath God exalted with his right hand to be a Prince and a Saviour , Act. 5.31 . And so let him be to every of you . Would you have Christ to be your Saviour , let him also be your Prince , your King , ruling not only over you , but in you . Thus yeeld up your selves to his Government , that he may set up his Scepter in your hearts , governing of you by his Laws , his word , his Spirit . So doing , now doubt not to take up the Apostles words here in the Text , applying them to your selves , saying ; The great God and our Saviour Iesus Christ , who gave himself for us . Being assured that what Christ hath done he hath done it for you , and that the merit of his death doth belong unto you .

Which being assured of , Vse . 3. Admire the love of God and Jesus Christ in thus giving himself for us . now stand and admire that love which was expressed and shewn unto you herein . The love of God the Father , and the love of God the Son ; which was the only ground and motive of bestowing this Gift . The love of God the Father . So God loved the world , that he gave his only begotten Son . ] The love of God the Son . Hereby perceive we the love of God towards us , because he layed down his life for us , 1 Joh. 3.16 . And what love like this love ? Circumstances herein considerable . So it will appear , if we do but ponder and consider these few circumstances formerly touched upon .

1 : The Person giving and given . 1. Who it was that gave himself . Even , the Great God our Saviour Iesus Christ ( as you have heard . )

2. For whom 2. For whom given . it was that he gave himself . For us . Wherein divers particulars .

1. For us Men. 1. For us Men. Not for the Angels ; some of which stood in as much need of a Saviour , as we did : Yet he took not hold of them , but suffered them that were fallen to lye & perish everlastingly . But he took hold of us , Heb. 2.16 . gave himself for us .

2. Us Sinners . 2. For us Sinners . Herein God commendeth his love towards us , that while we were yet sinners Christ dyed for us , Rom. 5.8 .

3. Us Enemies . 3. For us Enemies . Greater love hath no man than this , that a man should lay down his life for his friends , Joh. 15.13 . Yet behold here greater love than this . When we were Enemies , we were reconciled unto God by the death of his Son , Rom. 5.10 .

4. Us rather than others . 4. And fourthly , for us rather than others . When the world of Man-kind lay in the same condition of sin and miserie , Christ layed hold on us , giving himself for us , whilest he hath passed by many others of equal , nay ( it may be ) of far better deserts than our selves .

3. How given . 3. To which I might add , How he gave himself . Not only to be born , and live , but to dye for us ; to dye that painful , shameful , accursed death , the death of the Cross .

4. As also to what end 4. To what end . he thus gave himself . That he might Redeem us ; Save us .

And O what love was this ? Every of us who can evidence our interest in it , stand for ever admiring , and adoring of it .

And admiring it let us now indeavor to answer it . Answering love with love . Vse 4. Answer this love with love . Loving the Lord Iesus . Which who so doth not , how well doth he deserve that Anathema denounced by the Apostle against all such ? If any man love not the Lord Iesus , let him be Anathema Maranatha , let him be had in execration for ever , 1 Cor. 12.22 .

And loving him , Vse . 5. Express our love to Jesus Christ . let us express our love to him . And that ,

1. By giving up our selves to him , 1. Giving our selves to him . to live unto him . He dyed for all ( saith the Apostle ) that they which live should not henceforth live unto themselves , but unto him which gave himself for us , 2 Cor. 5.15 . Live according to his Prescripts , to his Honour and Glory . Ye are bought with a price ; wherefore Glorifie God in your Body , and in your Spirit , 1 Cor. 6.20 .

2. And thus giving our selves to him , 2. Being ready to give our selves for him . be we also ready to give our selves for him . I am ready not only to be bound , but to dye at Ierusalem for the name of the Lord Iesus , such was Pauls resolution , Act. 21.13 . And let the like be ours . Not thinking our dearest blood too dear for him , who thought not his too dear for us .

3. And thus giving our selves to him , 3. Giving our selves to , and for his . and for him , in imitation of him , do we the like to , and for his . Being ready to do all offices of love to them . Walk in love , as Christ hath loved us , and given himself for us . And as to do , so to suffer for them . I endure all things for the Elects sakes ( saith Paul ) 2 Tim. 2.10 . Yea and if need be , refuse not to lay down our lives for them . Because he layed down his life for us , we ought also to lay down our lives for the Brethren , 1 Joh. 3.16 . viz. if their necessity requireth it , and our calling bindeth us to it . Especially for the procuring of their eternal happiness and welfare . For this it was that Christ layed down his life for us . And for this we should not think our lives too dear for others . Paul who tells us that he could even have wîshed himself an Anathema , accursed from Christ for his Brethren , his kins-men according to the flesh , ( as we have it , Rom. 9.3 . ) being not unwilling ( if it had been possible ) to have redeemed and saved the souls of those his Countrey-men the Jews with the utter loss of his own , would much more have been willing to have shed his blood for them . I will very gladly spend , and be spent for you , saith he to his Corinthians , 2 Cor. 12.15 . And the like he tels his Philippians , cap. 2. v. 17. Yea , and if I be offered upon the Sacrifice , and service of your faith , I joy , and rejoyce with you all . And the like let all of us in conformity to our heavenly pattern be ready to do . Christs giving himself for believers a ground of strong Consolation .

Many other uses and improvements might be made of this great Gospel Doctrine . As viz. that of Consolation to all true believers . Hath Christ thus given himself for them , then who shall lay any thing to their charge ? Who shall lay any thing to the charge of Gods Elect ? It is God that justifieth ; who shall condemn ? It is Christ that dyed , Rom. 8.33 . So may they upon this ground triumph over Hell and death , and all the Enemies of their salvation . Christ having engaged for them , given himself for them as their surety , he hath made a plenary satisfaction unto the Justice of God for all their sins ; so undertaking for them , as that they shall certainly be delivered both from the guilt and power of them , being justifyed and sanctifyed , and consequently saved by and through him . So it followeth in the Text , Who gave himself for us , that he might redeem us from all iniquity , &c. To which I now pass .

That he might redeem us from all Iniquity ]

WE are now come to the 4th . and last main part of the Text , Finis donationis , Part 4. The ends of Christs giving himself , Redempton and Purification . the End or fruit of Christs thus giving himself . Of which there are many . Two of them we have here assigned , as serving the Apostles purpose , viz. Redemption and Purification . Of which severally , beginning with the former .

That he might redeem us from all Iniquity ] Wherein we may take notice of three Particulars . The Redeeemer , The Redeemed , End . 1. Redemption . Whete 3. particulars . and from What they are redeemed .

1. The Redeemer . 1. The Redeemer . The great God and our Saviour Jesus Christ , Two sorts of Redeemers in Scripture . who gave himself that he might redeem ] . Two sorts of Redeemers we meet withall in Scripture . Principal , and Instrumental .

1. Instrumental Temporal Saviours . 1. Instrumental , such as God made use of as his Instruments in working of temporal salvations for his People . Such a one was Moses , whom we find so called Act. 7.35 . Him did God send to be a Ruler and a Deliverer , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( saith the Original ) which Erasmus ( following the vulgar Latin ) renders , according to the proper signification of the word , Redemptorem , a Redeemer ; an Instrument which God made use of for the working of that great deliverance for his people Israel in bringing them out of Egypt . In which sense other of the Iudges are called by the name of Saviours , Neh. 9.27 . Thou gavest them Saviours , who saved them out of the hands of their Enemies . Instrumental Saviours and Redeemers .

2. Principal , Jesus Christ . 2. Principal , this is onely Iesus Christ , whom we finde sometimes so stiled . I know that my Redeemer liveth ( saith Iob ) Job 19.25 . The Redeemer shall come unto Sion ( saith the Prophet Isai . ) Isa. 59.20 . pointing at Christ , as the Apostle ( citing that Text ) applies it , Rom. 11.26 . Christ the Redeemer .

The Author of all deliveracees . And well may he be so called , being the Author of all such deliverances as his people are made partakers of ( The Angel which redeemed me from all evil ( saith Iacob speaking of Christ , Gen. 18.11 . ) both Temporal and Spiritual deliverances .

1. Temporal . 1. Temporal . Wherein whoever be the Instrument , he is the principal agent . So he was in that deliverance of the Israelites out of Egypt , wherein Moses was only his Instrument , a staff in his hand . So much is held forth in that Text forenamed , Act. 7.35 . Where it is said that God sent Moses to be a Ruler and a deliverer ( or Redeemer ) by the hand of the Angel which appeared in the Bush . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] Hoc referendum est ad 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Mandata ei per Angelum dedit . Grot. Annot. in loc. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the hand , that is by the hand ; which is to be referred not only to the word [ Sent ] , that Moses was sent by this Angel , receiving his Commission from him ( as Grotius looketh upon it ) but also to the word [ Redeemer or Deliverer ] ; God sent him to be a Redeemer by the hand of the Angel , the Angel of the Covenant , Iesus Christ , in whose strength he acted , and by whose power he was inabled to that great work .

2. And as of Temporal , 2. Spiritual . so of Spiritual deliverances . Wherein however others again may be Instrumental , and so upon that account may be called by the name of Redeemers or Saviours , as we finde the Ministers of the Gospel stiled in that Text , Obad. 21. Saviours shall come upon Mount Sion ; which however literally ( as Diodate notes upon it ) may be understood of the Machabees , who subdued the Idumeans , of which we read 1 Mach. 5.3 . yet spiritually it is to be reserved to the Apostles and other Ministers of the Gospel , who were to preach the Gospel for the salvation of Gods Elect : He that converteth a sinner from the errour of his way ( saith Saint Iames ) shall save a soul from death , Jam. 5. last , in so doing . ( saith Paul to Timothy , viz. in taking heed to his Doctrine and Life ) thou shalt both save thy self and them that hear thee , 1 Tim. 4. last . But these are but Instrumental Saviours , sent by Christ , and working by his power . The Proper and Principal Saviour and Redeemer is Iesus Christ , the only Author of eternal salvation ( as the Apostle calleth him ) Heb. 5.9 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Principal Efficient cause of it .

Christ the fittest person to undertake the work of Redemption , to which he had a double right ▪ of Propriety , of Propinquity . And who so fit to undertake this work , the work of Redemption , as he ? To which he had a double right . Ius Proprietatis & Propinquitatis , a right of Propriety , and a right of Propinquity . Of Propriety as God , the Sons of men being his Creatures , made by him , and for him , as the Apostle tels us , Col. 1.16 . Of Propinquity as Mau , being neer akin unto mankind , whose nature he had taken into a personanal union with his Godhead . Now such was the Law of Redemption , it belonged properly to the quondam Owner , or else to the nearest of kin , as we find it Lev. 25.25 . Which Hanameel having an eye at , speaks to Ieremie after that manner , when he profered him his field to sale ? The right of Inritance is thine , ( saith he ) and the Redemption is thine , Jer. 32.7 , 8. And with such a right was Christ invested ; Being near akin to the Sons of men , and the Inheritance being his by his Fathers graunt , I will give thee the Heathen for thine Inheritance , &c. Psal. 2.8 . who then so fit to undertake this work of Redemption as he ? [ He gave himself that he might Redeem ] .

Redeem whom ? There is the second thing . [ Redeem us ] that is his people , his Elect. 2. The Redeemed , Gods Elect . Those whom he gave himself for , to them he intended this benefit of his death . He gave himself for us that he might Redeem us ]

So it was . Such was the condition of all the sons of men by nature , they were all Captives . Obs. All men by nature captives . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 talem liberationem significat , quae captivitatem & oppressionem praesupponit : Chemnit. Harm . Luk. 1.68 . So much is here plainly intimated , and necessarily implied . Redemption presupposeth Captivity , Bondage . And such was , and is the state of all men by nature , even of Gods Elect , before the grace of God meet with them , a state of Captivity . Like as it was with Israel in Egypt before Moses wrought their deliverance , so is it with all men . Even Gods Elect people , as well as others , they are a Captived people . So much we may learn from that Text of the Prophet Isaies , Is. 61.1 . Where giving an account of his Commission , wherefore he was sent to Preach , he saith it was to proclaim liberty to the Captives , and the opening of the Prison to them that are bound . Which Text , however literally it may have an eye at the temporal freedom of the Iewes by Cyrus from their Babylonish Captivity , ( of which we find express mention afterwards , Cap. 45.13 . where the Lord speaking of Cyrus saith , He shall let my Captives go ) yet mystically and principally it is to be understood of that spiritual deliverance which is wrought by Christ for his Elect people ; whose condition by nature is like unto that of the Iewes in Babylon . They are all Captives , Prisoners . So we find them called Cap. 49. of that Prophecy , v. 8 , 9. where the Lord designing to send forth his Son Christ upon the great arrand of his Mediatorship , unto the Gentiles , I will ( saith he ) give thee for a Covenant of the people . ( the Mediator of the new Covenant betwixt God and his people ) That thou mayest say to the Prisoners go forth ; both procure and proclaim a spiritual liberty for his Elect , who of themselves were no better than others , Captives , Prisoners . A Doctrine which our Saviour applies to and inculcates upon the Iewes . Joh. 8.32 . where he tells some of them who professed to believe on him , that if they so continued , If ye continue in my word ( saith he ) ye shall know the truth , and the truth shall make you free ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , liberabit , set you at liberty , make you freemen . Thereby giving them to take notice , that of themselves , ( what ever they thought ) such they were not . A thing which indeed they could not digest , and thereupon reply unto him in the next verse , we be Abrahams seed , and were never in bondage to any man , How sayest thou then , yee shall be made free ? Thus did they stand upon their native privilege , looking upon themselves as the only free people in the world , being descended from Abraham , & so from Iacob , of whom , it was foretold , The Elder shall serve the Younger , Gen. 25.23 . the posterity of Esau should be subject to the posterity of Iacob . Thus did they look upon themselves as the freest people upon Earth . Yet our Saviour persisteth in what he had sayd , inculcating it again , v. 36. If the Son shall make you free ye shall be free indeed ; giving them to know that unless they were set at liberty by him , and made partakers of his Redemption , what ever they were in their own opinion and perswasion , they were nothing less in truth than free-men , they were not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , free indeed . As they were not at that time Corporally free , being then vassalls to the Romans , so much less spiritually . And such is the conditition of all men without Christ , what ever they may think of themselves , or what ever their outward condition be , they are no better than slaves and vassals , all under a spiritual Captivity and Bondage , Captives all .

Q. Captives , to whom , or How ? Quest. Captives to whom .

A. Ans. To this I may answer . They may be said so to be upon a diverse account , being under the power Tyrannie f many hard Masters .

1. The first and chief whereof is Sin , 1. Under sin . under which all men are . An unquestionable truth , which the Apostle sets down with a Probatum est , Rom. 3.9 . we have before proved both Iewes and Gentiles that they are all under sin , So again Gal. 3.22 . The Scripture hath concluded all under sin . declared them so to be ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as under the guilt , so under the power of sin . God be thanked ( saith the same Apostle to his Romans ) ye were the servants of sin . Rom. 6.17 . And again v. 20. When ye were the servants of sin ye were free from righteousnesse . Such is the condition of all men before the grace of God meet with them to set them at liberty , they are all servants of Corruption , ( as Peter saith of those Saduces , 2 Pet. 2.19 ) Serving diverse Lusts and Pleasures ( as Paul saith of himself and other believers before their conversion ) Tit. 3.3 .

And what greater slavery can there be in the world than this ? No drudgery like that of Sin . If the Law of God be ( what it is ) The perfect Law of liberty ( as Saint Iames call it ) Iam. 1.25 . Then the Law of sin must needs be a perfect Law of servitude and slaverie . And under this slavery are all men by nature . Even sold under sin . So saith regenerate Paul of himself , in regard of the remainders of Corruption which he found in himself , Rom. 7.1 . I am Carnal , sold under Sin . So he was , so far forth as he was Carnal . What are they then who are wholly such ? nothing but Carnal ? they must needs be no other but perfect slaves , such as Ahab was , of whom it is said , that He sold himself to work wickednesse , 1 King . 21.22 .

2. And being thus under the Tyranny of sin , 2. Under the power of Satan . they are also under the power of Satan . Paul being sent to the Gentiles , he was sent upon this errand , to turn them from the power of Satan unto God , Act. 26.18 . Such is the condition of all men by nature , they are under the power of Satan ; that God of this world , who blindeth the minds of them which believe not ( as Paul speaks , 2 Cor. 4.4 . ) Being in the snare of the Devil and taken Captive by him at his Will ( as the same Apostle saith of impenitent sinners ) 2 Tim. 2. last .

3. To this add , they are also under the Law , Ye are not under the Law , but under Grace , ( saith aul to his beleeving Romans ) c. 6.14 . 3. Under the Rigorous exaction of the Law . Intimating that before they were under Grace they were under the Law . And so are all men , before the Grace of God meet with them , to put them under another Covenant , they are under the Law , the Law and Covenant of works . Which like an Egyptian Taskmaster , requireth that from them , and that under the penalty of eternal condemnation , which of themselves they are no ways able to perform . By reason whereof they ly under the lash , and Curse of the Law . As many as are of the works of the Law they are under the Curse , Gal. 3.10 .

4. And to this add , 4. Under the fear of death . they are also in bondage under fear of death , So the Apostle sets forth their Condition , Heb. 2.15 . They are such as through fear of death ( death Temporal and Eternal ) are all their life time subject unto bondage , Heb , 2.15 . Like slaves who are ever afraid of being cast into the Dungeon . Such is the condition of all men by nature .

Q. But how cometh it so to be ? Quest. How cometh man into this Captivity . What did God make man in this estate ?

A. Not so . Man at the first was made a freeman , in an honourable estate ; Lord over the rest of the Creatures , and over himself , Ans. By falling from his God . a servant to none but to his God , whose service is perfect liberty . But in this estate he continued not . Man being in honour abideth not , Psal. 49.12 . But falling from his God by his disloyalty and disobedience , he fell from his state of Perfection , forfeiting and losing that freedom which he had , and so inslaving himself and all his Posterity : who being then in his loyns , and sinning in him , are made justly lyable to the punishment of that his sin . Thus did Man at the first sell himself and all his Posterity , even as Esau did , who by selling his Birth-right for a mess of Pottage , made himself a servant to his younger Brother , accordidg to that forenamed Prophecie , Gen. 25.23 . The Elder shall serve the Younger , which as to spiritual privileges was made good in the person of Esau himself , and as to Corporal in his Posterity , who were afterwards subdued , and brought into subjection by the posterity of Iacob , as the story sets it forth , 2 Sam. 8.14 . After the same manner did our first Parent Adam sell himself and all his Posterity for an Apple , by the eating whereof contrary to the command of his God , he forfeited all his privileges , making himself , and all his posterity , Servants and Slaves in such manner as you have heard .

Applic. All to be convinced of this Captivity and affected with it Applic. A truth which I wish it might in a right serious way be brought home to the hearts of all those whom it concerns , that they might be throughly convinced of it . You who are yet in your natural estates , not changed and renewed by Grace , know that this is your condition . Such slaves are you , in bondage under all these Tyrants , Sin , Satan , the Law , Death . And O that you might be truly affected herewith ? This being the very first step to your deliverance , so to see and feel this your servitude , as that you may groan under it , and so be brought to seek after a Redeemer . Which till you do , never look to be made partakers of this blessed Redemption here spoken of . Especially labour to see and feel your selves to be under the Tyranny and Bondage of Sin , un-the power of it , servants to it , sold under it . A condition how miserable ? Even regenerate Paul , though freed from the Dominion of sin , yet feeling the workings of the remainders of Corruption in him , he thereupon cryeth out , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , O miserable man that I am ! And did this make him look upon his present condition as wretched ? how wretched then must yours be , in whom sin ruleth and reigneth ? who are not in any degree ( as he was ) freed and delivered from the power of it . Most miserable is this your slaverie . So you look upon the condition of the Israelites in Egypt , and the Jewes in Babylon and so upon Turkish Gallie-slaves . But alas ! what is their servitude to yours ? They might be may be free in the midst of their slaverie , their servitude reaching only to the outward man , the Body , yours to the inward , to the Soul , your souls being hereby inslaved . Their servitude is temporarie , but for a time , such as death will put an end to , but so is not yours . Death shall not set you at liberty , but let you in to a farther bondage , even the bondage of Hell , where you shall for ever ly bound and fettered in those everlasting chains of darkness . O then be excited , in the sense and apprehension hereof , to look out for your Redemption , your deliverance , betimes . Which where you are to look for this Text will inform you , pointing out unto you the one and only Redeemer , even the Lord Iesus , who gave himself for us that he might redeem us . ]

Quest. 3. From what the Lords people are Redeemed . Q. Redeem us , from what ? That leadeth me to the third Branch .

A. To which I might return Answer , from all the aforesaid Particulars , wherein that our bondage consisteth , Ans. Sin , Satan , Law , Death , From all these the Lord Christ redeemeth those for whom he gave himself . As ,

1. From death . 1. ( To begin first with the last ) from Death , though not from the Power , yet from the fear of it . This was one end of his assuming the nature of Man , of being made Man , as the Apostle tells us in that Text forecited , Heb. 2.14 , 15. That through death he might deliver them who through fear of death were all their life time subject unto bondage . Which he did by conquering of death , and taking away the sting of it , which was sin . So as they who believe on him now , have no more cause to fear that enemie , which he hath so conquered and disarmed , as it shall not be able to hurt them , and from the power whereof in due season they shall be fully delivered . Thanks be to God ( saith Paul speaking in the person of all believers ) which giveth us the victory through our Lord Iesus Christ , 1 Cor. 15.57 . viz. both over Sin and Death .

2. From the Law . 2. And so for the Law . When the fullness of time was come , God sent forth his Son made of a Woman , made under the Law , to Redeem them that were under the Law , Gal. 4.5 . Christ being himself made under the Law by a voluntary subjection , undertaking the fullfilling of it , for himself , and his Elect people , he thereby hath Redeemed them from that slavery wherein they were under it , by reason of the rigorous exaction of it , requiring that from them which they are not able to perform ; as also from the Curse of it . Christ hath Redeemed us , from the Curse of the Law , being made a Curse for us , Gal. 3.13 . undergoing that penalty which the Law had denounced against all the Transgressors of it .

3. And the like for Satan . 3. From the power of Satan . Who hath delivered us from the power of darkness , Col. 1.13 . that is , from the power of Satan who is the Prince of darkness . Him did Christ destroy in and by his death . Through death he destroyed him that had the power of death , the Devil , Heb. 14. Here did that promised seed of the Woman bruiz and break the serpents head , according as it was foretold Gen. 3.15 . Christ trampled upon Satan that old serpent ; Him he conquered in his death ; Which he manifested in his Resurrection and Ascension , wherein he triumphed over him . Having spoiled Principalities and Powers , he made a shew of them openly , triumphing over them , Col. 2.15 . When he ascended up on high , he led Captivitie Captive . Eph. 4.8 . leading Captive all the spiritual Enemies of his Church , which before had held his people Captive ; Satan among the rest .

4. But I shall not insist upon any of these ; 4. From Sin . My Text directing and confining me to the first of them , Redemption from Sin . Here begins all that servitude and bondage to which man is now subject . And from this hath Christ redeemed his people . He gave himself for us ( saith the Text ) that he might redeem us from all iniquity . ] Christs people Redeemed from Iniquity , All iniquity . From Iniquity , 1. From Iniquity . from All iniquity , so I shall divide the words . In the one taking notice of the substance of this benefit , in the other of the Extent of it . Deal with them severally .

That he might redeem us from Iniquity ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is , from Sin . Which is fitly expressed by this word , properly signifying an Illegality , what ever is done besides , or contrary to the Law . Such is Sin . So Saint Iohn defines it , 1 Iohn 3.4 . Sin is the transgression of the Law , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Iniquity . And from this Christ hath redeemed his people . There shall come out of Sion the Deliverer , and he shall turn away ungodliness from Iacob , so the Apostle citeth that Text of the Prophet Isaies , pointing at Christ , Rom. 11.26 . Which in effect speaketh the same thing with this in the Text , He gave himself for us , that he might redeem us from Iniquity . Quest. How redemed from Iniquity . ]

Q. And how is Christ said to have done , or to do this ?

A. Here if we will hearken to Socinians Ans. The Socinians sense rejected . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] Nempe per praedicationem Apostolorum fultam illo spiritu quem Christus ipsis impetraverat Groti Annot. ad loc. ( whom Grotius herein complyeth with ) they will tell us ( what he doth ) that this was done by the preaching of the Apostles , who being supported and enabled by that Spirit which Christ had impetrated and obtained for them , their Ministery became effectual to such an end , for the turning of men from those iniquities , those sinful wayes and courses which formerly they were given over to . But this I let go , as savouring of a spirit which is but too willing to conceal and darken the truth , whilest it holdeth forth but a part , a small part of it .

A. Ans. The word Redemption opened . For a more full and satisfactory Answer , consult we the word which is here and elsewhere made use of . That he might Redeem us . To Redeem , in common use , we know what it is , to procure the liberty of a Captive . Now this may be done two wayes . By Price , or Power . Which is by price or Power . By price , paying a Ransome for him . By power , freeing him by a strong hand . Both of these in Scripture we find called by the name of Redemption . The former most commonly and properly . So the word in the Text naturally signifieth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that he might Redeem , viz. by paying of a Price . That is the proper signification of the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which coming of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifieth ( as the Latin word Solvo , answering to it , also doth ) both to pay , and to loose , it properly imports a Ransome , the Price which is payed for the Redeeming of one . This is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Redemptionis precium . And so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 it is properly a Redemption in such a way , by the paying of a price . Of such Redemption we often read . As elsewhere , so in that Chapter , Lev. 25. where we read of the Redeeming of land that is sold or morgaged , v. 25. and of Persons who have sold themselves for slaves , by paying the price of their Redemption , v. 51 , 52. Sometimes we find it in that other way , Redemption by Power . In this sense God is said to have been the Redeemer of his people Israel , whom by a strong hand he brought out of Egypt . They remembred that God was their Rock , and the high God their Redeemer , Psal. 78.35 . And in such a sense God is said to Redeem the lives of men , by working temporal deliverances , and salvations for them . Who redeemeth thy life from destruction ( saith David of himself ) Psal. 103.4 . He redeemed them from the hand of the enemy ; ( it is spoken of Gods delivering Israel from the hands of the Egyptians at the red sea ) Psal. 106.10 .

Christ redeeming his people both these wayes . Q. Now in which of these senses shall we take the word here in the Text ?

A. Why take it which way we will , we cannot take it amiss , both suiting well with the matter in hand . Both these wayes may Christ truly and fitly be said to Redeem his people from their Iniquitie . This he hath done , and doth , by Priee and Power ; by the one , freeing them from the Guilt , by the o-from the Dominion of sin . Consistebat ea servitus in duobus , affectu & Reatu . Estius Com. in Text. In these two consisteth the servitude and bondage of men under sin , that they lie under the Guilt and Power of it . And from both these Believers are freed and delivered by Christ .

1. 1. By Price , freeing them from the Guilt of sin . Begin with the former . Christs freeing and delivering his people from the guilt and punishment of sin . This he hath done , and that by paying a Price for them , the Price of his own Blood . So the Apostle clearly sets it down in that known Text , Eph. 1.7 . repeated in the same words , Col. 1.14 . In whom we have redemption through his blood , the forgiveness of sins . Christ thereby making satisfaction unto the Justice of God , hath merited and obtained the Remission of sins for his Elect. In this way it was that he put away sin , as the Apostle hath it , Heb. 9.26 . Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself . To put away sin , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to the abolishing of it , as to the guilt and obligation thereof , whereby it bindeth sinners over unto eternal condemnation . This hath Christ taken away by that Sacrifice which he offered up upon the Cross , the Sacrifice of himself . Upon this account it is that Christ is called the Propitiation , 1 John 4.10 . God sent his Son to be the Propitiation for our sins . 1 John 2.2 . He is the Propitiation for our sins . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a means to Propitiate , to appease the wrath of God due unto man for sin . This hath Christ done by that sacrifice of himself , by shedding his Blood . Him hath God set forth to be a Propitiation through faith in his Blood , Rom. 3.25 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A Propitiatorie , Placatorie ; alluding unto the Mercy-seat under the Law , which covered the Ark of the Covenant , wherein the Tables of the Law were , which is called by that name , The Propitiatory , being a token of Gods Reconciliation to his people , and of his grace and favour towards them , shadowed out by the Clouds sitting and resting upon it . This Propitiatory , this Mercy-seat , was a type of Christ , the ttue Propitiatory , through whom God is reconciled , and made propitious unto his people , by the shedding of his blood , and their sins covered from his sight , as the Tables of the Law were covered by the Mercy-seat from the eyes of men .

Christ giveth himself a ransom for his peoplet And thus hath Christ redeemed his people by paying a Price , giving himself a Ransome for them . So he himself sets down the end of his coming into the world , Math. 20.28 . The Son of man came to give himself a Ransom for Many , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the price of their Redemption which is ( as I said ) the proper signification of that word . And so in that other Text , 1 Tim 2.6 . Who gave himself a Ransom for all , where the word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( a word never elsewhere met with in the New-Testament ) properly signifying a Counterprice , when one giveth himself for another , body for Body , engaging himself to do or suffer what he should have done for the obtaning of his liberty , or saving his life . And such a Ransom did the Lord Jesus give himself for all his Elect people , laying down his life for them , that so making satisfaction to the Justice of God for their sins , he might redeem them , free and deliver them from the Guilt and Punishment of them .

2. And as from the Guilt , so also from the Power and Dominion of them . This benefit he merited for his people by his death . 2. Freeing them from the Dominion of sin which he merited for them by his death . Ye were not redeemed with corruptible things , as Silver & Gold , from your vain conversation , but with the precious blood of Christ , ( saith Saint Peter to the believers to whom he writeth ) 1 Pet. 1.18 , 19. Such was their Conversation before their conversion , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a vain conversation ; They then walked in the vanity of their minds , ( as Paul saith of the unbeleeving Gentiles , Eph. 4.17 . ) being given over to those unfruitfull works of darkness , ( as he calleth sinfull waies and courses , Eph. 5.11 . ) doing those things whereof they had no fruit but shame , ( as he tells his Romans , Rom. 6.21 . ) Such was their Conversation before Conversion . A vain , yea and a wicked conversation . We also had our conversation in times past in the lusts of the flesh , fulfilling the desires of the flesh , and of the mind ( so he telleth his Ephesians , Cap. 2. v. 3. ) But from this conversation they were redeemed by the blood of Christ , he having merited this benefit for them , that they should be freed , as from the Guilt , so from the Power and Dominion of of sin .

And what he hath thus Merited for his Elect , he also effecteth in them , Effecteth in them by his spirit . which he doth by the powerfull operation of his Spirit , whereby he setteth them free from the service of sin . Being then made free from sin , ye became the servants of righteousness , Rom. 6.18 . Now being made free from sin and become servants to God , ye have your fruit unto holiness , v. 22. Free , though not from the in-being , in-dwelling and working of sin , yet from the power and dominion fo it , so as though it did still abide in them , yet it did not rule over them . And thus are all believers made freemen , and that by the spirit of Christ . Where the spirit of the Lord is , there is libertie , 2 Cor. 3.17 . Liberty , as from the yoak of the Ceremonial , and Rigour of the Moral Law , so much more from the Law of sin , Libertatem hic intellige a vitiis Grot. Annot. ad loc. which no longer ruleth in the beleever . The Law of the Spirit of life which is in Christ Jesus hath made me free from the Law of sin ( saith Paul of himself ) Rom. 8.2 . Thus doth Christ set his Elect people at liberty from those sins wherin they were before intangled . Such were some of you ( saith the same Apostle to his Corinthians , viz. fornicators , Idolaters , &c. ) but ye are washed , but ye are sanctified , but ye are justified in the name of the Lord Jesus , and by the Spirit of our God . 1 Cor. 6.11 . As they were justified , by his Merit , so sanctified by his Spirit . Thus is Christ made unto all true beleevers , as Righteousness , so Sanctification , ( as the same Apostle tels them , 1 Cor. 1.30 . ) Righteousnesse by his Satisfaction and perfect obedience for their Justification . Sanctification by the gift and work of the Spirit of Regeneration ; whereby he subdueth Corruption in them , So Purifying them to be a peculiar people to himself , as it followeth in the Text. Of which ( God willing ) I shall speak more fully when I come to handle that latter Branch , to which this part of Redemption more properly belongeth .

2. Thus you see how Christ may be said to Redeem his people from Iniquity . 2. Christ Redeeming his people from All iniquity . And this he hath done and doth from All Iniquitie . There is the Extent of this Benefit , of which but a word . This Redemption reacheth to all Sin . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , From all Iniquity . Iniquity , or Sin , is twofold Original , and Actual , Original , Adams sin imputed , with Natural Corruption inherent . Actual , accursed fruits springing from that Root , sinfull thoughts , words , Actions . Every of which is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Transgression of the Law , and so sin , Iniquity . Now from all these doth Christ Redeem his people . The bloud of Iesus Christ , cleanseth us from all sin , 1 Joh. 1.7 . from Original sin , Actual sin . Taking away the guilt of it . He hath loved us , and washed us from our sins in his blood , Rev. 1.5 . Yea and the filth and pollution of it . If the blood of Bulls and of Goats , &c. sanctified to the purifying of the flesh , how much more shall the blood of Christ , who through the eternal spirit offered himself without spot unto God purge your consciences from dead works to serve the living God ? Heb. 9.13.14 . Such vertue there is in the blood of Iesus Christ , being applyed to the Soul by faith ; Now it both satisfies , and sanctifies ; freeth both from the guilt and power of sin . And that of All sin . He shall save his people from their sins Matth. 1.21 . Not from one , or many , but all sins . To this end he gave himself for his people , that he might Redeem them from All iniquitie .

R. And so it must be , otherwise his Redemtion had been an imperfect Redemption . R. This Redemption a perfect Redemption . One debt not discharged is sufficient to keep a prisoner in the goal . One foot in the snare is enough to detain the intangled bird . But Christ is a perfect Saviour , a perfect Redeemer ; And therefore , those whose Redemption he undertaketh , he redeemeth them from all iniquity , from the Guilt and Power of all sin .

Thus have you the Doctrinal part opened , with a touch of Application by the way ; which come we now to prosecute .

Applic. Directing it ( in the first place ) by way of Confutation . Here taking up a stone to cast at a three-fold Adversary , Applic. Confutation of a three-fold Adversary . Socinians , Papists , Arminians .

1. Begin with the first and worst , Socinians Socinians opposing Christs satisfaction . who will not indure to hear of any such Redemption , properly so called , that Christ should thus Redeem his people by paying a price for them , making satisfaction unto the Justice of God for their sins . Against them we take up this word in the Text , ( which we oft meet with elsewhere ) where Christ is said to give himself for his people , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that he might Redeem them , which word ( as you have heard ) properly signifieth such a Redemption , viz. by paying a price . And that it must be so taken in this , and the like places , not Metaphorically ( as they would have it ) but properly , we may learn from the Apostle , who plainly expounds this phrase in that known Text , 1 Cor. 6.20 . repeated Cap. 7. v. 23. where he sheweth us how Believers are said to be Redeemed . Ye are bought with a Price ( saith he ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , viz. with the precious blood of Jesus Christ , Sensus est : Christus vos â peccatis redemt●s sibi manci-pavit , sed magno ei statis , morte ipsius cruenta . Grot. Annot. in 1 Cor. 6.90 , as St. Peter explaines it , 1 Pet. 1.19 . A Text so clear , that Grotius , though but too willing to evade all Texts of that nature , is enforced to interpret it in such a sense , To which might be added the Context here , He gave himself for us , that he might redeem us . Where the Apostle plainly sheweth how and in what way Christ Redeemed his people , viz. by giving himself for them , giving himself a Ransome , a Counterprice for them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as we found it it these forecited Texts , Matth. 20.28 . 1 Tim. 2.6 . But as for this pernicious and damnable doctrine of theirs , I have so fully discussed it heretofore among you ; in handling of that Text , Obj. The One and Onely Mediator , printed Anno 1651. 1 Tim. 2.5 . ( whereof I have also given an account to the world , as that I hope I shall not need to insist upon it again . To leave them .

2. 2. Papists , who teach that . In the next place come we to the Papists . Did Christ thus give himself for his people , to Redeem them from all iniquity , How is it then that they they tell us ?

1. That though the sin be forgiven , yet the punishment may remain ? 1. The sin being pardoned , the punishent may remain . Though not Eternal , yet Temporal . The former being satisfied for by Christ , yet the other may be left for us to undergo and suffer , either in this Life or in Purgatory . Which if so , then must Christ be but a partial Redeemer , not having redeemed his people , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from All , and the All of Iniquity . Which how doth it derogate from the merit of his death ?

Obj. But why then was David punished in the death of his Child , Obj. David punished in the death of his child . notwithstanding the Prophet had assured him that God had forgiven his sin ? as we find it , 2 Sam. 12. v. 13 , 14.

A. This was not to him any wayes a satisfactory , but Castigatory punishment . A Chastisement rather than a Punishment , Ans. A chastisement rather than a punishment . as many of the tryals and afflictions wherewith God exerciseth his people , are . Propter hoc imponit nobis poenam . Propter hoc imponit nobis poenam , non de peccatis sumens supplicium , sed ad futura nos corrigens . Chrysost. Hom. de Penit. For this cause ( saith Chrysostome ) doth God inflict punishments upon his people , not to take vengeance for their sins past , but to correct and instruct them for the future .

Obj. Obj. Death being the punishment of sin stil remaineth . But how is it then that death , which is the proper punishment of original sin , still remaineth alike to all ?

A. Ans. The quality altered by Christ . To this it is Answered ( as to the former . ) True it is , Death at the first came in by sin , and in it self it is a punishment of sin , but not so to those that are in Christ , to true believers . To them it is Medicinalis , non poenalis , not properly penal , but Medicinal . Death remaines , but the sting is pulled out , which is sin . Even as it is with sin it self , that remains in the Regenerate as to the being of it , whilest the guilt and power are taken away . So it is with Death . That remaines as to the power of it , Gods Saints being subject to it as well as others ; but the poyson , the bitterness is taken away . To them it is no longer a punishment of sin , from which , all which , Christ hath Redeemed them .

2. That man is bound to make satisfaction for himself . 2. Again , If Christ hath Redeemed his people from all Iniquities , how is it that they tell us , that they are yet bound to make satisfaction for themselves ? Redeeming and delivering themselves from Temporal ; yea from Eternal punishment by their own doings or sufferings , by their good works , prayer , fasting , alms-deeds , by inflicting corporal punishments upon themselves , or undergoing what Penances are injoyned them by the Priest . Which what is it still , but to derogate from this work of Redemption , as if Christ had done it but by halves . He satisfied for some sins , and left us to satisfie for others , and so in part to be our own Redeemers , to Redeem our selves from our Iniquities .

Obj. But how is it then that Daniel giveth this Counsel to King Nebuchadnezzar , Dan. 4.27 . Dan. 4.27 . explained . Peccata tua Eleemosynis redime . U. L. Redeem thy sins by righteousnesse , and thine iniquities by shewing mercy to the poor ?

A. So indeed the vulgar Latin , as also Montanus , and other their Expositors read that Text ; but Tremellius ( whom our own Translations therein follow ) renders it more properly , Abrumpe , Break off thy sins . That is the proper signification of the word , Parach ; Rupit , abrac . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pit . &c. which we find so used and rendered , Gen. 27.40 . where Isaac speaking to his son Esau , tells him , When thou shalt have the dominion , thou shalt break the yoke from off thy neck ; [ Vparacta ] & franges 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 franges . jugum ( saith Montanus ; ) Excutias & solvas ( saith the vulgar Latin ) thou shalt break off , shake off . And thus Daniel there adviseth that cruel Tyrant , that he should break off his former sinnes of Tyranny and Oppression , by betaking himself to the practice of Righteousnesse and Mercy . Which doing with an upright heart , he might thereby hope to divert those judgments of God which hung over his head . Divert them , though not by way of merit ; no , It is not one good work , or yet many , being all but Duties , that can make satisfaction to the Justice of God for the least sin : But by a way of a gracious Remuneration , God being free in rewarding what ever services are done to his name .

3. That one may satisfie for the sins of another One may bear the burden , and discharge the debt of another , &c. And it was a ridiculous heresie of Wickleffe to deny the same . Rhem. Annotat. 〈◊〉 1 Col. 24. Yet again ( in the third place ) If Christ have redeemed his people from all Iniquity , how is it then that they affirm that one may satisfie for the sins of another ? So the Rhemists in express terms lay it down in their Annotation upon Col. 1.24 . Censuring it for a ridiculous heresie in Wickleff that he denyed it . But what is this again but to make others sharers with Christ in this great work of Redemption ? As if he had not given himself to this end , to redeem his people from all iniquities ? As for us , know we no other Redeemer but him . As for Man , not being able to Redeem himself , how shall he redeem another ? A thing which we may hear the Psalmist in express terms disclaiming , Psal. 49.7 . No man can redeem his Brother , nor give unto God a ransome for him . Not redeemed him from Temporal death , much less from Eternal . But I shall not any longer detain you in the refutation of these Errors , which having been so fully discovered by many hands already , I hope there is no fear of any infection from them .

A word ( in the third place ) for those whom at present you are in more danger of , Arminians . 2. Arminians , who teach a universal Redemption . Whose Doctrine is ( as you have heard ) that Christ dyed , and dyed alike for all , earnestly contending for an Vniversal Redemption . Vniversal Redemption ! This in a good sense we readily grant , viz. in that which the Text holdeth forth , that Christ gave himself to Redeem his people from all iniquity . But not so in their sense , that he dyed alike for all , impetrating and obtaining the like benefits for all . Which if so , then must all be Redeemed from all iniquity , All not redeemed from all iniquity . not onely from Original sin , which they look upon as wholly discharged by the death of Christ ; so as none are condemned for it , but from all Actual sins , Commissions , Omissions . And if so , how is it then that they are not all made partakers of this benefit , to have their sins actually pardoned , and persons reconciled unto God .

A. To this I know they will readily Answer . The Cause of this is onely the want of faith , Ans. Want of faith the cause of this . because men do not beleeve on Christ who dyed for them . This is it that renders his death ineffectual unto them .

Repl. But to this we rejoyn ; Is this Infidelity of theirs an Iniquity Repl. Infidelity an Iniquity . or no ? Surely this they will not deny . And if so , how is it that they are not redeemed by Christ from it ? both from the Guilt and Power of it . Both these did Christ merit ( as you have heard ) for all those for whom he gave himself : Giving himself to this end , that he might redeem them from all iniquity , not onely from sin against the Law , but sins against the Gospel ; Christs people redeemed from sins against the Gospel , as well as against the Law . Christ meriting faith for his people . In particular from this of Vnbelief , from which Christ hath merited and obtained that those for whom he gave himself should be freed , having ( among other things ) merited faith for them ; and that not onely a power to beleeve , that so they may beleeve if they will , ( as they would have it ) but also the Habit and Act of faith , that they shall beleeve . To you it is given on the behalf of Christ , not onely to beleeve an him , but also to suffer for his name ( saith Paul to his Philippians , Cap. 1.29 . To beleeve in Christ it is a Gift , a Gift of God given to his Elect , in the behalf , or for the sake of Christ ( as that may be expounded ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for Christ , for his Cause , or for his Sake . ) Thus are all spiritual blessings given to Gods Elect in Christ ( as the Apostle hath it ) Eph. 1.3 . Vobis donatum est pro Christo ; V L. i. e. Per Christum , Cajetan : Propter Christum ; h. e. per & propter merita Christi , Anselm . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , id est , Per Christum ( as Grotius expounds it ) by and through Christ . And that as the Meritorious Cause of them . Now among these blessings Faith is one , and that a prime one , it being the Mother-blessing , which bringeth forth all the rest , According as his divine power hath given us all things that pertain to life and godliness , through the knowledge of him that hath called us to glory and vertue , 2 Pet. 1.3 . that is , through faith in Christ made known to us . So then , he who hath merited the rest , must also have merited this ; without which the rest are not conferred . And if so , why then are not all made partakers of this grace ?

A. Ans. Unbelievers reject this grace . To this they will and must answer , be cause some refuse it , will not beleeve .

Repl. But to this we again rejoyn . Is this refusal of theirs an Iniquity ? Repl. This refusal an iniquity . If so , Christ gave himself to redeem them from this also . And so we may pursue and follow them whithersoever they go . An Argument which I desire it may be taken special notice of , as being alone sufficient to stop the mouth of whatever adversary . But I shall hold you no longer in Controversals . More usefully .

Hath Jesus Christ thus given himself to Redeem poor lost sinners , Vse . An acceptable Doctrine to lost sinners . let this Doctrine then be hearkned to by all those who see and feel themselves to be in this number . So would the like tidings be by poor Prisoners and Captives . Should the newes be brought unto them , that one had undertaken their Redemption , and he such a one as was able to effect it , how welcome , how acceptable would this be unto them ? Even so let this Doctrine be unto you , which brings you the like tidings of a Redeemer , one that hath undertaken this work for you , and hath given himself for that end . This hath the Lord Jesus done . He hath given himself for a Ransome , a Counterprice for such as you are , having paid a price in it self sufficient for your Redemption , made a full and plenary satisfaction unto the justice of God for all your sins . Now let the hearing hereof be welcome and acceptable unto you . Such was the fiftieth year to the Jewes , being a year of general releasement , wherein all bondages and morgages were to be freed , it was to them a year of Jubilee . A Iubilee shall that fiftieth year be unto you ( saith Moses ) Lev. 50.11 . A time of great solemnity and festivity , proclamed by the sound of the Trumpet . And from thence called Iubilee , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Buccina ex cornu erietino . from Iobel , which signifieth a Ram , because that feast was proclamed with Trumpets of Rams-horns , which it was through all the Land , as you may there read it , v. 9. Such a year was that to them , the most welcome time , the most acceptable year , which they celebrated ( as I said ) with greatest solemnity , abstaining from their ordinary labours , neither sowing nor reaping that year . And such a time let that be wherein the Grace of God bringing salvation hath appeared unto poor sinners , in giving his Sonne for their Redemption , which is proclamed by the sounding of the silver Trumpet , the Preaching of the Gospel ; let this be to them a welcome , an acceptable year . So the Prophet Isay calleth it in that Text formerly made use of , Isa , 61.1 , 2. The Lord hath sent me to proclame liberty to the Captives , &c. To proclame the Acceptable year of the Lord . A Text which our blessed Saviour falling with in the Synagogue , Luke 4.17 . tells the Iewes , This day is this Scripture fulfilled in your ears , v. 21. So it was in his preaching of the Gospel , wherein he declared and held forth unto them that full Redemption which poor sinners might expect by and through him who was to give himself for that end , to Redeem them . And this it is which is there ( with an eye to that year of Iubilee , which was a Type hereof ) called the Acceptable year . So it was in respect of God , being the time wherein he was pleased to exhibite and tender his grace and favour , to shew his good will towards the sons of men , Shenath Catzon , Annus voluntatis , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Annus voluntatis . Montanus . Annus Bénevolentiae . Tremell . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , id quod gratum acceptumque est . Grot. Annot. in Luk. 4.21 . or Benevolentiae ( as the Hebrew word signifieth , The year of good will . And so it was to his people , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( as St. Luke hath it ) Annus acceptus , a welcome and acceptable year ; the joyfullest time that ever the world heard of . So the Angel represented it to the shepherds , when he brought them tydings of the Birth of Christ . Behold ( saith he ) I bring you tidings of great joy that shall be unto all people . For unto you is born this day in the City of David a Saviour , which is Christ the Lord , Luke 2.10 . And so let the tidings of his death be unto you . Taking notice how therein he gave himself for the Redemption of poor lost sinners , let this be to you tidings of great joy , welcome tidings . So ( I say ) let it be to all of you who are made truly sensible of your spiritual Captivity , see and feel your selves sold under sin , lying under the tyranny of Satan , under the rigorous obligation of the Law , bound over unto eternal death , Loe , here is tidings of a Redeemer , one that hath undertaken your Redemption , having given himself for that end . And who is that ? Why one that is able to effect what he hath undertaken . I have laid help upon one that is mighty ( saith the Lord , Psal. 89.19 . speaking Typically of David , mystically of Christ , who is a mighty Saviour , a mighty Redeemer , wanting neither Price , nor Power . His Blood being precious blood , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Saint Peter calls it 1 Pet. 1.19 . infinitely more worth than all the silver and gold in the world , a price sufficient for the Redemption of ten thousand worlds . And such as the Price was which he payed , such is his power , no less than Omnipotency . Their Redeemer is strong , Jer. 50.34 . And he must needs be so , being what the Prophet there saith of him , The Lord of hosts is his name . Even the great God of our Saviour Iesus Christ ( as our Apostle here describeth him ; ) God as well as man . Such a Saviour , such a Redeemer have you .

Lost sinners excited not to despair , but to come unto Jesus Christ the Redeemer . And therefore what ever your condition be yet do not desponde , do not despair . Remember who it is that is your Redeemer . This it was that bore up the hearts and spirits of the Isralites , when they were in their greatest straits reduced to the greatest extremities , They remembred ( saith the Psalmist ) that God was their Rock , and the high God their Redeemer . Psal. 78.35 . And the like do you , whatever your condition be , never so sinfull , never so miserable , yet remember who it is that is your Redeemer , even the great God , and your Saviour Iesus Christ . He hath given himself for the redeeming of such as you are . And therefore let not the Guilt of sin , nor yet the Power of it be any discouragement unto you . Only come ye unto this your Redeemer , that so you may be made actual partakers of this benefit which he hath purchased , and obtained for all those , who being truly sensible of the need they have of it , shall come unto him for it .

Q. But how shall we come unto him ? Quest. How come unto him .

A. Take the Answer in one word , come to him as to a Redeemer . Ans. As to a Redeemer . Which I shall explain in two . Come to him as to a Saviour , and as to a Lord .

1. Come to him as to a Redeemer , a Saviour , 1. As a Saviour , taking hold of the promise . applying the merit of his death unto your selves by faith , laying hold upon the Promise of Redemption . Even as the story tells us of Ieremiah , Jer. 38.11 , 12 , 13. how being a Prisoner in the dungeon he made use of those Cords which were let down by Ebedmelech the Ethiopian to draw him up with ; taking hold of them he put them under his arms , applying them in such a way as Ebedmelech directed him , by which means he was drawn up , and freed from that noysom Cel. The like do you . Being Captives lying under the guilt and power of sin , as Prisoners in that Dungeon ▪ loe your Abedmelech , the Lord Iesus having obtained from God his father ( as Ebedmelech there did for Ieremie , from the King , his Master , v. 9 of that Chapter ) a grant for your Redemption , now he letteth down cords to you for the drawing you forth , even the sweet Promises of the Gospel holding forth this benefit to you . Now then what remains but that you put those Cords under your Arms , taking hold of these Promises apply them to your hearts by faith , so resting upon the merits of the Lord Jesus , as your only Saviour and Redeemer . By such a means it was that Ebedmelech himself was delivered from the Babylonish Captivity , when the rest of his Companions the Jews were carried away .

Thy life shall be for a prey unto thee , because thou hast put thy trust in me , saith the Lord to him , in the Chapter following , Ier. 39. And the like way do you put your souls upon , that you may be freed and delivered from that spiritual Captivity , under which all the Sons of men by naturely , put you your trust and confidence in this your Lord , the Lord Iesus , resting and relying upon the price which he hath payed , the satisfaction which he hath made , the all sufficiency of his merit , for the pardon of your sins and eternal salvation . This do that you may be freed from the Guilt of sin .

2. And coming to him as a Saviour beleeving on him , come to him also as a Lord , yeelding up your selves to him , 2. As a Lord , yealdidg up themselves to his service . as his servants Such you are upon the account of this your Redemption . Being Redeemed by Christ , now you are no longer your own so much you may learn from the Apostle , 1 Cor. 19.20 . Ye are not your own , ye are bought with a price . No , nor yet any others , so as that you should be their slaves , or yet their servants , as to your Consciences . Ye are bought with a price be ye not the servants of men ( saith the same Apostle in the next Chapter ) 1 Cor. 7.23 . But you are his , who hath redeemed you . Thus saith the Lord that created thee O Iacob , &c. I have Redeemed thee , and called thee by thy name thou art mine , Isa. 43.1 . So is it with you , who look upon your Lord Christ as your Redeemer , now know that you being called by his name , Christians , are his . His , and that upon a double account As of Creation , which all men and other Creatures are ▪ so of Redemption , which being intended for you , giveth him a peculiar right to you , and interest in you . And being so , give up your selves to him ; upon this account coming , returning unto him . So the Lord presseth it upon the Iews , Isa. 44.22 . Return unto me for I have redeemed thee . Not only formed thee ( as the verse foregoing hath it ) that is Created thee , but also Redeemed thee ; and so have the best right in thee . And therefore Return unto me . The like , upon the like account , do you unto this your Redeemer . He having not only formed , created , but also Redeemed you , and so having a double right unto you , now come ye unto him , give up your selves unto him as his servants : begging it from him that he would declare and put forth his power in and upon you , in freeing you from the servitude of sin , delivering you from the power of it , that it may no longer rule and raign in you ; induing and upholding you with that his free Spirit , which David prayeth for Psal. 51.12 . Spiritu spontaneo , that spirit of Grace , which making you free , setting you at liberty , from the thraldom of all sinfull and inordinate lusts , may incline your hearts to serve him freely and willingly ; so as being by him Redeemed and delivered out of the hands of all your Enemies you may serve him without fear in righteousness and holiness all the dayes of your lives , ( as you have it Luk. 1.74 , 75. ) Thus come ye unto Christ as your Lord , that by him ( as I said ) you may be made freemen , set at liberty from the service of sin , from the power of it , which being through his Spirit , now assure your selves of your interest in his merit , that you are Redeemed from the Guilt of it . This from the first Branch . To pass on .

Vse . 3. The Redeemed of the Lord excited to . Is it so that Christ hath given himself to Redeem us , and can we evidence this to our selves that we are in the number of those for whom he thus gave himself , and to whom he intended this Benefit of his death , now

1 , Rejoyce we in this our Privilege . 1. Rejoyce in this their privilege This is that which the Prophet saith of the Iews Isa. 51.11 . when they should be delivered from their Babylonian Captivity . The Redeemed of the Lord shall come with singing unto Sion , and everlasting joy shall be upon their heads , they shall obtain joy and gladness , and sorrow and mourning shall flee away . And thus be we affected with the apprehension of this unspeakable benefit obtained for us by Jesus Christ , our spiritual Redemption , let it affect our hearts with joy and gladnesse . Rejoycing in this more than in all our other Temporal inioyments ; herewith drowning all our carnal fears and sorrows Fear not for I have redeemed thee Isa. 43.1 .

2. And rejoycing in it , give unto our Redeemer the Glory of this his work . 2. Give unto their Redeemer the Glory hereof .

1. Admiring the love 1. Admiring the love of Jesus Christ . which the Lord Jesus hath herein expressed to us ; ) that he should thus engage for us , giving himself to Redeem us purchasing our Redemption at so dear a rate . Not with corruptible things , as Silver and Gold but with his own pretious blood , ( as Saint Peter there hath it , 1 Pet. 1.19 . ) O what love was this ! So a poor Prisoner would look upon it , Should another come and freely ingage for him , for the payment of his debt , though it were but some small sum of ten or twenty pound , which himself was no waies able to have payed , he would never forget this love What cause then have we to admire and adore this love ; which the Lord Iesus hath herein shewed unto us , in this giving himself to redeem us ?

2. Admiring it , 2. Giving thanks to him . return unto him the promise which is due unto him for it . This David calleth upon himself to do for his Temporal Redemption ; Psal. 103.1 , 2 , 4. Blesse the Lord O my Soul , and all that is within me blesse his holy name ; Blesse the Lord O my Soul , and forget not all his benefits ; Who Redeemeth thy life from destruction . And was he so thankfull for a Temporal , O how thankfull should we be for this Spiritual , this eternal Redemption , which we have obtained by Iesus Christ ? For this let our Souls for ever bless him , giving thanks unto him . O give thanks unto the Lord for he is good , &c. Let the Redeemed of the Lord say so ( saith the same Psalmist ) Ps. 107.1 2. acknowledging his goodness in their temporal deliverances . And this do we much more , who are the Redeemed of the Lord Iesus give we thanks unto him for this so unspeakable a benefit .

3. And giving thanks to him let it be our in devour to express this our Thankfulness . 3. Express their thankfulness to him . Which do we .

1. 1. By loving of him . By answering this love with love , loving him who hath expressed such love to us . This it was , and only this , that induced him to undertake this work for us , his Love . This it was that moved God to work that Redemption for his people Israel out of Egypt ; In his love and in his Pitty he redeemed them , Is. 63.9 . And what else was it that moved the Lord Iesus to undertake this work of eternal Redemption for us ? He loved us , and gave himself an offering for us , Eph. 5.2 . He loved the Church and gave himself for it , v. 25. who hath loved us , and washed us from our sins in his blood Rev. 1.5 . O then let us labour to answer this love with love , loving this our Redeemer , who thus meerly out of his love hath given himself to Redeem us ,

2. And loving him Live to him . 2. Living to him . Let this love of Christ constrain us , &c. That seeing he dyed for us , to Redeem us , we who live do not henceforth live unto our selves , but unto him who thus dyed for us ( as the Apostle applies it ) 2 Cor. 5.14 , 15. Living unto him , according to his Prescriptions , and to his Glory ( as you heard that phrase opened before . )

3. And living to him , let us also Dye to him 3. Dying to him . Whether we live we live unto the Lord , or Whether we die we dy unto the Lord , Rom. 14.8 . In both dedicating our selves unto him . As in life so in death . As living to him , so dying in him . Blessed are the dead which dy in the Lord , even so saith the Spirit , Rev. 14 , 13. that is in the faith of Christ . Thus dyed the Patriarch All these dyed in the faith , Heb. 11.13 , in the faith of the promised Messiah . And so see that we Dy. Not only in the Profession of the doctrine of faith , the Gospel , but in the practice and exercise of it ; Resting and learning upon this our Redeemer . Even as Iacob is said to have done upon the top of his staff , Heb. 11.21 . Bequeathing and commending our spirits unto him , as the Martyr Stephen did , who breathed out his Soul with these words , Lord Iesus recieve my Spirit , Acts 7.29 . Thus living , thus dying , now doubt not but that in due time we shall be made partakers of that full and perfect Redemption , which Christ is said to be made unto all Beleevers , 1 Cor. 1.30 . Even that Redemption of our Bodies , of which the same Apostle speaketh , Rom. 8.23 . Our Souls being here Redeemed from the Guilt and power of sin , both Souls and Bodies shall be hereafter freed from all the Consequents of it .

4. Hath Christ given himself to redeem us from Iniquity . Vse 4. The Redeemed of the Lord not to inslave themselves by returning unto sin . O then far be it from any of us which are so Redeemed to return to this Bondage again , by inslaving our selves to any base lust . Which who so shall do , they thereby shew themselves unworthy of such a Benefit . So we would think of a Captive , who being redeemed out of the hands of his Enemies by a great ransom , should ( being in his right wits ) put himself under their power again , returning to his former slavery , who but would judge him worthy there to remain , unworthy of such a second favour ? And truly such a Judgment hath the spirit of God passed upon wilfull Apostates , whose doom we may read in those two known terrible Texts . The one , Heb. 6.4 , ● , 6. It is unpossible for those who were once enlightned ( with the knowledge of the truth ) and have tasted of the heavenly gift of Christ , that gift of God , and of this great benefit of Redemption by him , having a general knowledge thereof , and made some particular application of it to themselves , not without some delight ) If they shall fall away , to renew them again unto repentance , seeing they crucifie to themselves the Son of God afresh , and put him to an open shame . If they return to to their former estate , there is little or no hope of such , in as much as by this their wilfull Apostacy they offer so high an affront to him whom once they owned and acknowledged cor their Saviour and Redeemer , treading him under foot ; As that other Text hath it . Heb. 10.26 . &c. If we sin wilfully after that we have received the knowledge of the truth , there remaineth no more sacrîfice for sin , but a certain fearfull looking for of Judgement and fierce indignation . He that despised Moses Law dyed without mercy ; Of how much soarer punishment shall he be thought worthy who hathtrodden under foot the Son of God , and counted the blood of the Covenant an unholy thing ? Now this in a degree do all presumptuous Backsliders , who having been sacramentally washen in the blood of Christ , and professed faith in him , to look for Redemption through him , do afterwards return with the Dog to the vomit , and with the Sow that is washen to the Wallowing in the mire ( as Saint Peter describes such kind of persons , 2 Pet. 2. last ; ) what do they herein but trample upon their Redeemer ? O take heed it be not so with any of us ? Take heed brethren , lest there be in any of you an evil heart of unbelief , in departing ( or to depart , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 being put for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( as Grotius observes ) from the living God , Heb. 3.12 . Such Apostacie beware of , lest thereby we put our selves into a desperate & hopeless condition . As for such how can they expect any benefit from the death of Christ , whilest they thus directly cross the end for which he dyed ? which was to redeem those for whom he gave himself from iniquity , free them as from the guilt so from the power of sin . Which let all those who expect to have any share in this benefit have a special regard unto . Being Redeemed by Christ , bought with his blood ( as you believe ) do not now sell your selves ( as Ahab did ) to work wickedness , so as to give ovet your selves to any sinfull way or course whatsoever . In so doing what do you but sell your selves for nought ; As the Lord tells his people the Iews Isa. 52.3 . By their sins they had sold themselves into the hands of the Babylonians , for which they had not so much as thanks from those their hard Masters . And truly so do all revolting and backslding Christians , by returning to their former sinfull wayes they sell themselves for nought , yea that which is worse than nouhht , for naught , for that which without spedy repentance will bring them to nought , prove their utter ruine . Which far be it ( I say ) from every of us . Is it so that we profess our selves to be in the number of these Redeemed ones , now let this Grace of God bringing salvation , which hath herein appeared unto us , teach us , and that effectually , this great Gospel-Lesson here held forth , that denying ungodliness and worldly lusts , we live soberly , Righteously & godly in this present world . This is our Apostles drift and scope in the Text , where he maketh use of this as an Argument to press and enforce that Lesson upon Christians , that they should so live , in as much as Christ gave himself for them for this end , viz. to Redeem them from Iniquity . And such use let all of us make of it . Not turning this Grace of God into wontonness , taking liberty to sin , because Christ hath redeemed us from it , but therefore denie all ungodliness and worldly lusts , living soberlie , righteouslie , and Godlie . Such it becomed the Lords Redeemed ones to be . They shall call them the holy people , the Redeemed of the Lord ( saith the Prophet speaking of the Iewes , when returned from their Babilonian Captivity ) Isa , 62. last . And such let all the Lords people be , such as lay claim to this Benefit . Being the Redeemed of the Lord , let them be a holy people such a , are redeemed from their vain conversation ( as Saint Peter describes true beleevers , 1 Pet. 1.19 . ) so walking as becometh those who have interest in so great a mercy . Vse 5. Comfort to all true beleevers , who are the Lords Redeemed ones .

To close up all , in the 5th . and last place , Hath the Lord Jesus given himself for his people to redeem them from All iniquitie ? Why then let me hear , for the Comfort and Consolation of all true beleevers , take up the Apostles 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , who is he that condemneth ? It is Christ that dyed . Rom. 8.34 . what though Satan the great Accuser , do now bring against you many indictments , charging upon you many and great sins , yet let none of them dismay or discourage you . Remember what you heard from Saint John , that the blood of Jesus Christ cleanseth us from all sin . Which in effect speaketh the same thing with this in the Text. Christ gave himself , to redeem us from all iniquity . Who then is it that shall lay any thing to the charge of Gods chosen ? Having such a Surety , who hath undertaken for them , and discharged their debt , to the uttermost farthing . True indeed , had he made satisfaction in part , and left them to do the rest , ( as Papists would have it , ) well might they the best of them , be thought full about their condition . The least sum undischarged by the surety , and left upon the account of the Debtor , who hath nothing to pay it with , is enough to keep him indurance . And so would the least sin left unsatisfied for be enough to detain us under the Curse of the Law , which runs in that latitude , Cursed is every one that continueth not in every thing , Gal. 3.10 . But here is the Comfort of true beleevers . The Redemption which Christ hath purchased for them is a full and plenary Redemption , even from All iniquity , and the All of iniquity . And therefore whilest blinded Papists busie themselves about their Labour in vain , studying how to make satisfaction for their sins , let the Lords people onely study how to testifie their thankfulness unto him who hath taken this work out of their hands , and done it for them . To this Great God and our Saviour Iesus Christ , who hath thus given himself for us , to Redeem us from all Iniquitie , To him with the Father , and Eternal Spirit , be praise , honour and glory now and for ever , Amen . Thus have I done with the former of those Ends wherefore Christ gave himself , the first and immediate end , Redemption . Come we now to the latter , which is a consequent following upon it , viz. Purification .

And purifie unto himself a Peculiar people , &c.

Parts 3. IN the handling of which words I shall propound these 3. things to be considered . The Agent , Act , End . The Purifier , the Purification and the Design therein . Who it is that doth this , How he doth it , and Wherefore he doth it . Deal with them severally .

1. The Agent , the Purifier , Part 1. The purifier Christ himself . who it is that undertaketh this work , which is even he that undertook the former . Redeemer and Purifier are both one , even the great God & our Saviour Iesus Christ . He it is that Purifieth those whom he hath Redeemed . Of which more anon .

Part 2. The Act , Purification . 2. But how doth he do this ? That is the second thing , the Act. To which Answer may be returned . This he may be said to do two wayes . Sacramentally , Really . Christ said to purify his people two ways .

1. Sacramentally . 1. Sacramentally Such were the Jewish Purifications under the Law , which were made by divers kinds of Offerings and Washings , Oblations and Ablutions , and other Ceremonial observances . Of which the Apostle speaking , Heb. 9.13 . tells us that they sanctified to the hurifying of the flesh , making those who made use of them externally and Ecclesiastically pure and holy . And thus are Christians now purified under the Gospel , in and by the Sacrament of Baptism , which is ( as our Apostle is conceived to call it , Tit. 3.5 . ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Laver of Regeneration , wherein Christians being washed , are Purified , Sanctified ( as the same Apostle hath it , Eph. 5.26 . ) made Sacramentally , and externally pure and holy , such in foro Ecclesiae , as to the Church , into which they are thereby incorporated . But to let this pass .

2. The Purifying which here we meet with is an Inward and Real Purification , 2 : Really . the thing represented and signified by those signes . The Inward and Spiritual washing and purifying of the soul . Which consisteth in two things , Which consisteth in two things . the taking away the Guilt and Power of sin ; the one in Iustification , the other in Sanctification . Both which are the works of Jesus Christ .

1. The Purifying of his people in their Iustification , by taking away the Guilt of sin . 1. Taking away the Guilt of sin in justification . Which is sometimes called a Purifying , or Purging . So we find it , Heb. 1.3 . When he had by himself purged our sins ( speaking of Christ ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , having made a Purgation , a Purification ( the word being the same with that in the Text ) that is , taken away the guilt of them , by making satisfaction to the justice of God for them , which Christ did by the sacrifice of himself . And so understand we that of St. Iohn , 1 John 1.7 . The blood of Iesus Christ cleanseth us from all sin , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : And so again that of his , Rev. 1.5 . To him that loved us , and washed us from our sins in his blood ; viz. from the guilt of them . This hath Christ merited by his death , by shedding his Blood ; which being applyed to the soul through faith , now it becometh effectual for this end , for washing and cleansing of the soul . This is that fountain of Purgation spoken of Zach. 13.1 . In that day there shall be a fountain opened to the house of David , and to the inhabitants of Ierusalem , for sinne and for uncleannesse ; viz. Iesus Christ , whose blood shed is as a living , ever-running fountain , for the washing of beleevers from sinful impurities . This is the Washing , the Purging which David maketh such earnest suit for , Psal. 51.7 . Purge me with Hysop , and I shall be clean ; Wash me , and I shall be whiter than snow . In such a way were Legal Purifications some , of them effected by a Bunch of Hysop dipt in a a Lev. 4.4 . Blood , or b b Num. 19.18 . Water , wherewith the things or persons to be purified were sprinkled . And thus are spiritual Purifications , the Purifying of the soul from sin , effected , by sprinkling of the blood of Christ upon it , applying the merit of his death unto it , which was the thing that David sought for . But this I shall not now insist upon , having dealt with it already in the former Branch , which properly holdeth forth to us the Doctrine of Iustification .

2. There is a second way of Purifying , viz. by taking away the Filth and Contagion of sin ; which is done in and by Sanctification . 2. Taking away the filth of sin in Sanctification . And this we find frequently set forth by this word in the Text , called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Purging , Purfying .

But not more frequently than fitly . Sinne being a spiritual Defilement , Obs. 1. Sin a spiritual defilement . Pollution , Filthinesse , Vncleannesse . So we have it often set forth under these terms . As by the Prophet Ezekiel , Cap. 36. v. 25. From all your Filthiness , and from all your Idols will I cleanse you . And again , v. 29. I will save you from all your uncleanesses . So by St. Peter , 2 Pet. 2.20 . where speaking of such sinful wayes and courses as the men of this world are given over to , he calleth them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Pollutions or defilements of the world . And so St. Paul , 2 Cor. 7.1 . where he exhorts Christians to cleanse themselves from all filthinesse of flesh and Spirit , making use of another word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ingrimamentum , Defilement . And St. Iames the like , Iam. 1.21 . Wherefore lay apart all filthinesse and superfluity of naughtinesse . Where the word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Sordes , Filth , Soile ; fitly expressing the nature of sin , which defileth the soul , and maketh it loathsome in the eyes of God , as filth doth the Body , or Garments in the eyes of Man . This doth all Sin . Original sin , which defileth the Nature of man . Actual sins , which defile the Person . Every one being a new blot or spot up on the soul . Like as some sins are in the eyes of men , so are all in the sight of God . If any blot hath cleaved to my hands , saith Iob , cap. 31.7 , any act of injustice , which being a sin , is a blot in the sight of God . Such is all Iniquitie , all sin , Vncleanness .

Obs. 2. All men by nature unclean . And with this Vncleannesse are all the sons of men defiled and polluted . Even Gods Elect as well as others , before the grace of God meet with them , they are no better than others , they are Vnclean . So much is plainly intimated and insinuated in this word [ that he might Purifie . ] Purifying presupposeth Pollution . Things which are pure already cannot be said to be Purified . Purification imports a mixture of soile and filth . And such is the condition even of Gods Elect before Christ cometh to purifie them , they are impure creatures . Such they are by nature . So we have the Churches condition set forth , Ezek. 16.6 . When I passed by thee , and saw thee polluted in thy blood , I said unto thee when thou wast in thy blood , live ; Yea I said unto thee when thou wast in thy blood , live . Such is the condition of Gods own people , before the regenerating grace of God come to sanctifie them , they are like a new-born Infant weltring in the blood of its Nativity ; impure , polluted creatures ; defiled with Original corruption , which overspreading the whole man , maketh the person unclean , and leaveth a taint upon the best of duties that can be performed by him . Such is the Churches acknowledgement in that other obvious Text , Isa. 64.6 . We are all as an unclean thing , All our righteousnesses are as filthy rags . Their Persons & their actions were all contaminated with sin . And so is it with all unregenerated persons , there is nothing but uncleanenss in them .

Applic. Appli . Unregenerate persons to loath themselves . Which let it be brought home to you , all of you , who are as yet in this estate ▪ being in a state of unregeneracy , having no more than what nature hath contributed to you , know that you are vile , loathsome creatures . And being such , how do you think that you shall stand before that holy God , who is of purer eyes than to behold evil , and cannot look upon iniquitie ; viz. without detestation and abhorrences ( as the Prophet Habakkuk saith of him ) Hab. 1.13 . O that you might come to be such in your own eyes as you are in his ! That seeing your own filthiness , you might come to abhor your selves . So did Iob , though a holy man , yet being convinced of his impatience , and other his errors , after that God had so clearly revealed himself unto him : Now ( saith he ) I abhor my self , Job 42.6 . What cause then have you to do the like , having nothing but Corruption in you ? You whose sins and iniquities testifie against you ( as the Prophets Ieremy & Isai speak of the Iews , Isa. 59.12 . Ier. 14.7 . ) Oh what cause have you to abhor , to loath your selves ? Which till you do , never look to be made partakers of this Benefit which we are now speaking of . Christ never Purifieth any , never freeth them from the guilt and power of sin , but he bringeth them to such a loathing of themselves for it . So much we may learn from that of the Prophet Ezekiel , cap. 36. where the Lord making promise to his people , that he would save them from all their uncleanness , v. 29. free them from the guilt and slavery of their sins , he subjoyns in the verse next but one , v. 31. Then shall you remember your own evil waies , and your doings that were not good , and shall loath your selves in your own sight for your iniquities , and for your abominations . Never doth God exercise his grace and mercy upon a poor sinner in Iustifying and Sanctifying of him , but he brings him to such an abhorrence , such a loathing of himself for his sins , maketh him vile in his own eyes . Behold I am vile ( saith Iob ) Iob 40.4 . What did you never yet see your selves to be such ; surely such you are , and the more vile because you see it not . Now the Lord , who openeth the eyes of the blind , open your eyes that you may see it ! Which when once you come to do , then look up to your Purifier , Then look up to their Purifier . even the Lord Iesus , who gave himself to Redeem such as you are , that he might purifie them , free them , as from the Guilt , so from the Contagion of sin , from the one by Iustifying , from the other by Sanctifying of them . [ Who gave himself for us that he might Redeem us from all iniquitie , and Purifie . ]

Loe , This is the work of Iesus Christ , thus to purifie his people by way of Sanctification . Obs. 3. Christ purifieth his Redeemed ones by way of Sanctification . Hence it is that we find him called by the name of a Refiner and Purifier , Mat. 3.3 . He shall sit as a Refiner and Purifier of silver , and he shall purifie the sons of Levi. A Refiner is one that purifieth mettals , silver or gold from the dross that is in them . And thus doth the Lord Christ purifie his people from the Corruption of sin .

Quest. And how doth he this ? Quest. How doth he this ?

Answ. Why this he doth properly and principally by his Word and Spirit . Answ. By his Word and Spirit . Even as Refiner worketh by his fire , so doth Christ by his Word and Spirit , both which we find compared to fire . Is not my word like as a fire , saith the Lord . Jer. 23.29 , He shall Baptize you with the Holy Ghost and with fire , Mat. 3.11 . That is , with the Holy Ghost , which is like unto fire . Both so called , as upon other , so upon this account , in as much as they have a refining , purifying , separating property in them . Even as the Refiners fire separates the dross from the pure mettal ; even so doth the Word , of which the Apostle to the Hebrews saith , that it is quick and powerful , and sharper than any two-edged sword , piercing even to the dividing asunder of soul and spirit , and of the joynts and marrow . This doth the Word being accompanied by the Spirit . Even as the Refiners fire being blown up now it melts the Mettals , and separates betwixt the drosse and it ; even thus doth the Lord Christ melt the hearts of his people with godly contrition for sin , and so purge out Corruption out of them by the work of his Spirit accompanying the Word .

Afflictions made use of in this work . Other means there are , which also he maketh use of oft times in this work among other of Afflictions and Tryals , which are as his Fining pot , into which he brings his people for this end . This course he tooke with his people the Jewes , as the Prophet Jeremie sets it forth Ier. 9.7 . Therefore thus saith the Lord of Hosts ; Behold I will melt them and try them , viz. as the finer doth his Oar , in the furnace and fire of Affliction . And so the Prophet Zacharie expresseth it , Cap. 13. v. last , I will bring the third part through the fire , and will refine them as silver is refined , and will try them as gold is tryed , Two parts of the people being destroyed and consumed , the third part , the remainder , which the Lord intended to make his peculiar people , he brings them through the fire of affliction for the refining and purifying of them . So the Prophet Isai explains the Metaphor , Isai 48.10 ; where the Lord speaking to the same people tells them . Behold I have refined thee , but not with ( or as ) Silver , I have chosen thee in the furnace of affliction . This is the Lords firing-pot , into which he oft times brings those whom he intends to make choice of so for his peculiar people . He brings them into the furnace of affliction . Where though he do not refine them with Silver , or as silver ; which the finer useth to keep in the fire till all the dross be wasted and wrought out of it , not refining them exactly and perfectly , yet he beginneth and maketh some progress in this work , making their Afflictions subservient thereunto , as Preparatives to , and furtherances in this their purging and purifying . By this therefore shall the iniquitie of Iacob be purged , and this is all the fruit , to take away his sin , Isa. 27.9 . This is the end which God aymeth at in afflicting his people whom he loveth and intendeth good to , that he may thereby purge sin out of them .

But this is but an Occasion , as also the word is but an instrument , which God is pleased to make use of in effecting of this work . In the mean time the proper and principal efficient is the Spirit of Christ , The Principal efficient herein , the Spirit . concurring and working together with and by these meanes . Which is therefore called the Spirit of holinesse , Rom. 1.4 . And Sanctification is ascribed unto it as its proper and peculiar work , being called the Sanctification of the Spirit , 2 Thess. 2.13 . 1 Pet. 1 , 2.

And by this Spirit it is that Christ purifieth his people . Christ having by his death impetrated the holy Spirit for his people , conveyeth it unto them . Having first impetrated and obtained it for them by his death , he then communicateth it unto them . Thereby first working Faith in them to apply the merit of his death unto themselves , whereby they come to draw this purifying vertue from him , their hearts being purified by faith ( as Peter saith of the beleeving Gentiles , Acts 15.9 . ) faith in Christ ; whose Blood is by this meanes made effectual unto them for the purging of their consciences from dead works , to serve the living God ( as the Apostle hath it , Heb. 9.14 . ) And then pouring out other Graces upon them , the fruits and effects of the same Spirit ; which is the Clean water spoken of Ezek. 36.25 . wherewith the Lord promiseth to besprinkle his people . Then will I sprinkle clean water upon you , and you shall be clean , from all your filthinesse , and from all your Idols will I cleanse you . Meaning that he would communicate his Grace and Spirit unto them , whereby he would purge and purifie them , as from the Guilt , so from the Filth of their sins .

And this doth the Lord Jesus doe unto all those whom he hath given himself for . Redeeming them , he also purifieth , Obs. 4. The Redeemed of the Lord all purified by him . sanctifieth them . Mark it , this is the Bird which I have been so long beating the bush for . Those whom Christ Redeemeth he also purifieth . Redemption and Purification , Iustification and Sanctification are inseparable companions . So we find them here joyned together , the one as a Consequent of the other . [ Who gave himself for us , that he might Redeem and Purify — ] And so we find them elsewhere ; as 1 Cor. 1.30 , Of him are ye in Christ Iesus , who is made unto us of God Wisedom and Righteousnesse and Sanctification . And so again Cap. 6. of that Epistle , v. 11. Such were some of you viz. unrighteous persons , polluted with divers kinds of lusts ) but ye are washed , but ye are sanctified , but ye are justified in the name of the Lord Iesus , and by the spirit of our God . Both these wayes were these beleeving Corinthians washed and purified , by the Blood of Christ unto Justification , and by his Spirit unto Sanctification . Thus doth the Lord Jesus come unto those whom he intendeth to make his people , he cometh to them by Water and Blood . So St. Iohn describeth the manner of his coming , 1 Iohn 5.6 . This is he that cometh by water and blood , even Iesus Christ , not by water onely , but by water and blood . Both these in a literal sense we find issuing out of his side in his Passion upon the Crosse ( as the story hath it , Iohn 19.34 . ) And both these we find Typically in the Sacraments of the New Testament instituted by him , where in one Element is water , in another wine , a Type of the Blood of Christ ; the Mystery of both which is to shew how Christ cometh unto his people by water and blood , by way of Sanctification as well as Iustification ; as well washing away the filth of their sins by his Spirit , as the Guilt of them by his Blood . This he doth for all his Elect people , whom he chooseth and calleth out of the world to be a peculiar people to himself . So much we may take notice of from that of St. Peter , 1 Pet. 1.2 . where he describeth those believers to whom he writeth after that manner , Elect according to the fore-knowledge of God the Father , through Sanctification of the spirit unto obedience , and sprinkling of the blood of Iesus Christ . Thus the Blood and Spirit of Christ go together , the one Justifying , the other Sanctifying . To this end it was that Christ gave himself for his Church ( as the Apostle hath it ) Eph. 5.26 , 27. That he might sanctifie and cleanse it with the washing of water by the word ; that he might present it unto himself a glorious Church , not having spot or wrinkle , or any such thing , but that it should be holy and without blemish . This was Christs design in giving himself , that he might procure this double benefit for his Church , of Justification and Sanctification ; washing them , as from the Guilt , so from the Filth of sin , the one by his Blood , the other by his Spirit ; both like unto water for the cleansing property of them . Which in effect speaketh the very same thing with this in the Text. Who gave himself that he might Redeem and Purifie .

Quest. Quest. Why Christ purifieth his people . And why is Jesus Christ so intent about this work , the Purifying and Sanctifying of his people ?

Ans. For this divers Reasons may be assigned .

1. One of which the Text holdeth forth . This he doth that they may be a Peculiar people to himself , Reas. 1. That they may be a peculiar people to himself . a people whom he may make his choise Treasure . Now men will not take base Metal , Silver or Gold , to make their Cimelium , their choise Treasure of , but they will have it refined , purified . But of this ( God willing ) more hereafter .

2. This Christ doth , that he may conform his people to himself . 2. That they may be conformable to himself . This was the design of God the Father in giving his Elect people unto his Son Christ . Whom he did foreknow ( saith the Apostle ) he did also predestinate to be conformed to the Image of his Son , Rom. 8.29 ; made like unto him in their Sanctification , as well as Glorification . And to this design Christ himself was , and is subsernient , giving himself that he might execute and bring about what his Father had decreed and determined , procure not only the Redemption but the Sanctification of his people , that so they might be therein like unto himself , resembling him in that his Perfection of holiness . A perfection eminent in him . Whncee he is called by the Angel , that holy thing , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Luk. 1.35 . Such he was here upon earth , perfectly pure and holy , free from all sin , Original , Actual . The Lamb without blemish and without spot , 1 Pet. 1.19 . Who did no sin , neither was there guile found in his mouth , Cap. 2. v. 22. Such was Christ in his own Person . And such as himself , is such he will have those whom he taketh to be his people , his peculiar people , to be , in measure like unto himself , that so it may be known to whom they belong . Upon this ground it is that the Lord requireth that his people should be a holy people ; Be ye holy , for I am holy , Lev. 11.44 . &c. And upon this ground the Lord Christ maketh his people such , maketh them holy , because he himself is holy .

3. 3 That he may bring them to glorie . This he doth , that so he may bring them to Happiness , to which Holiness is the way . Without which ( as the Apostle tells us ) no man shall see the Lord , Heb. 12.14 . be made partaker of that beatifical vision , see the Lord Christ where he is , so as to be with him in his Kingdom of glory . This is that which Christ saith he willeth , Father , I will that they also whom thou hast given me be with me where I am that they may behold my glorie , Joh. 17.24 . Now we know what is said of the new Jerusalem , Rev. 21. last . There shall in no wise enter into it any thing that defileth , neither whatsoever worketh abomination . So it shall be in a great measure upon earth . In the Church , before the coming of Christ , there shall be a Discipline ( o that our eyes might see it ) so exact as that no profane person shall be tolerated in it . But much more in heaven , where no unclean thing shall enter . No unrighteous person shall inherit the Kingdom of God . 1 Cor. 6.9 . So then , Christ that he may in due season bring his people thither , he there prepares them for it , by this his Purifying of them . Even as it was with the Maides which were to go in to King Ahasuerus , to bed with him , they were first to be purified for a certain time , for twelve moneths together ; which was to be done with Myrrh and other sweet Odours ( as we may read the manner of it , Hest. 2.12 . ) Thus must it be with all those who are to have Communion with Christ in his Kingdom of glorie , they must first be purified , by way of Sanctification , by washing them , and pouring out the sweet graces of the Spirit upon them . And in order hereunto Christ undertaketh and effecteth this work . Having Redeemed his people by his blood from Death and Hell , and purchased eternal life for them , now he purifyeth and sanctifieth them by his Spirit , that so they may be prepared as a Bride adorned for her Husband ( as we have it ) Rev. 21.2 . made meet to be partakers of the inheritance of the Saints in light ( as the Apostle hath it ) Col. 1.12 .

Thus you see that it is so ; and why it is so that Christ having Redeemed his people he also Purifyeth , Sanctifieth them . That which remains of this is Application . Applic. Unsanctified sinners can have no assurance of their Redemption .

Vse . 1. Which ( in the first place ) let it be directed by way of Conviction . Do these two thus go together ? then may diverse from hence take notice that they can have no assurance of any interest in the former , in as much as they have no share in the latter . Not being purified let not them reckon themselves among the Lords Redeemed ones . Not being freed from the filth of sin let not them flatter themselves that they are freed from the Guilt of it . Not being sanctified by the Spirit of Christ let not them perswade themselves that they are justified by his Merit . Which let it take hold of all presumptuous sinners , who not withstanding they live and go on in a course of sin , yet will call Christ their Redeemer , pretending to rest securely upon him for Iustification & Salvation . Such was the security of the Princes , Priests , & Prophets , of Iudah , ( as the Prophet Micah sets it forth ) Mick . 3. v. 9 , 10 , 11. the one abhorred Iudgement , and perverted all equity , &c. the other taught for hire and divined for mony , the whole state both Political and Ecclesiastical , were all corrupted , given over to Covetousness , Oppression , Bribery , &c. Yet ( saith the Prophet ) they will lean upon the Lord , and say , is not the Lord among us ? none evil can come upon us . Notwithstanding that they committed such horrid and execrable sins yet they would presume upon the presence of God with them , and his grace and favour towards them , that he would be a Saviour unto them . And is it not so with too many among us ? who though they take liberty to indulge themselves in their sinfull waies and courses , not at all indeavouring any Reformation in their hearts or lives ; As for Purity , it is a thing they abhor , the very name is odious to them , much more the thing , yet they will lean upon the Lord , they will profess confidence in Iesus Christ , looking upon him as their Saviour , and their Redeemer . But as for such ( whilst such ) let them know , that what ever acquaintance they may take of this their Redeemer , he will take none of them ; neither let them ever expect to receive any benefit from his death . No , Christ will either be a Perfect Saviour , or no Saviour ; where he saveth from the Guilt of sin he will also save from the Power of it , whom ever he Redeemeth he Purifieth . Art thou then still an impure wretch , one that lyest and wallowest in the mire of an impure and filthy conversation , allowing thy self in any sinfull practice what ever , take this as an evidence that thou art one who as yet hast no part or portion in this great benefit of Redemption . I will not say but Christ might intend it unto thee , might shed his blood for thee , and that upon Repentance and Reformation the merit thereof may be applyed unto thee ; But as yet I say unto thee , as Simon Peter once did to Simon Magus , Act. 8.21 . Thou hast neither part nor lot in this matter .

Which that we may all of us have and be assured of , let us ( in the second place ) be exhorted and excited to seek after this Purification , Vse 2. All excited to seek after Purification . that the Lord Christ may thus wash us . It is that which our Saviour told Peter , when out of modesty he refused to let him wash his feet , If I wash thee not ( saith he ) thou hast no part with me , Joh. 13.8 . If we be not washen by Christ , never look for any benefit from him . And therefore let all of us say unto him , what Peter upon second and better thoughts there did , v. 9. Lord , not my feet only , but also my hands and my head . Thus do we yeeld up our selves to the Lord Iesus , that we may be washen by him , as from the Guilt of sin by his Blood , so from the filth of it by his Spirit . This is Davids prayer in that Penitential Psalm of his , Ps. 51. v. 2. Wash me throughly from mine iniquity , and cleanse me from my sin . And such a through-washing let all of us seek after , not only to have our sins pardoned , but mortified , that so we may not ly under any defilement , but may be cleansed , not only from open but even from secret sins ( as he elsewere prayeth , Psal. 19.12 . ) For which mercy look we up unto the Lord Iesus by faith , that so we may receive this benefit from him , which he hath merited for his people ; waiting upon him in the use of all holy means for the obtaining of it , so seeking after an entire and perfect sanctification , Perfect Sanctification to be sought after . both the Negative and Positive parts of it .

1. The Negative part , 1. The Negative part of . that we may be freed and delivered from the power of Corruption , so as there may not be a sin left to reign or yet to bear any sway in us . Let not sin reign in your mortal bodie , that ye should obey it in the lusts thereof , Rom. 6.2 . But that all may be mortified . In which work be we subservient to the design of Jesus Christ ; Washing and purifying our selves . Chsists people to wash themselves . This indeed is Christs work which he worketh in his people , yet so as he doth not work it without them . Christ never purifieth a man but he maketh him willing to be purified . And having wrought his will to desire it , he worketh in him sutable indeavours , setting him on work for the purging and purifying of himself . And this let all of us in the fear of God seriously set about . The washing of our hands . This David resolves upon , I will wash mine hands in innocencie , Ps. 26.6 . And this the Lord calleth for from his people . Wash ye , make ye clean , put away the evil of your doings from before mine eyes , ceas to do evil . Isai 1.16 . And washing our hands wash our hearts also ▪ wash thine heart from wickedness that thou mayest be saved . Jer. 4.14 . wash hands and hearts ▪ cleanse your hands ye sinners , and purifie your hearts ye double minded , Jam. 4.3 . Thus put away , not only sinfull words and Actions , out of the life , but sinfull lusts , out of the heart . Let us cleanse our selves from all filthiness of the flesh and Spirit , 2 Cor. 7.1 . if a man purge himself from these things he shall be a vessel unto honour , sanctified and meet for the Masters use , 2 Tim. 2.21 . 2. The positive part of it .

2. But rest not in the Negative , that we are not so and so as some others are , but seek after a positive Purification . He that hath this hope in him ( or on him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , on Christ , purifyeth himself as he is pure ( saith John ) 1 Ioh. 3.3 . All those who look for salvation by Christ , besides his righteousness imputed , they must be made partakers of his holiness , Heb. 12.10 . And this do we all of us seek after . Cleanse our selves from all filthiness in of the flesh and Spirit , perfecting holiness in the fear of God ( as it there followeth , 2 Cor. 7.1 . ) that we may be adorned with all those graces , which may render us such as becometh the Redeemed of the Lord to be a holy people . Those Virgins which I speak of , which were to be brought into the King , they were not only to be washen from Bodily defilements , but they were to be purifyed by Myrrh and other fragrant spices . Thus think we it not enough to free our selves from sinfull lusts ; which are the pollutions of the soul , but seek after such a Positive purification ; that our souls may be indued with all such graces as may render us acceptable to our heavenly Husband the Lord Iesus and fit us for Communion with him . In such a way Saint Peter speaking of beleevers , to whom he writeth , saith that they had purified themselves , 1 Pet. 1.21 . Seeing ye have purified your selves in obeying the truth through the Spirit unto unfeigned love of the brethren . Thus it is not enough to free the heart from rancour and malice , but it must be purified to unfeigned love , love to God and Jesus Christ , and love to his Saints for his sake . And so for other graces of the Spirit , see we that our souls be adorned with every of them ; so as what the Apostle saith of his Corinthians , 1 Cor. 1.7 . it may be made good in us , That we come behind in no gift , no grace .

Christians to express purity in their lives , in word and deed . And being thus laid in with this inward purity of soul , being , as it is said of the Kings daughter , the Church , Psal. 45.13 . glorious within , now let us expresse it outwardly in the course of our lives and conversations , endeavouring to approve our selves , as to God , so to the world , true 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , pure and holy in word and deed . In word , having a pure language , which the Lord promiseth to his people , Zeph. 3.9 . In deed . This Paul presseth upon Timothy as a Minister , 1 Tim. 4.12 . Be thou an example of the Believers in word , in conversation , in charity , in spirit , in faith , in purity . And so again in the Chapter following , Cap. 5. v. 2. he bids him , that having to deal in the instructing of young women , he should do it with all puritie , so as his carriage might not give ground for the least suspition of levity . And thus let all ( as Publick persons in special , who are herein to be exemplary to others , so ) all private Christians , carry themselves towards others in all their dealings with them , with all purity ; thereby shewing themselves to be in the number of those for whom Christ hath given himself , which he did to this end , that having Redeemed them , he might purifie them .

Thus let all of us seek after Purity and Holinesse , Negative and Positive , Inward and Outward ; purity of h●art and purity of life , learning and practising this lesson which our Apostle here teacheth us , v. 12. to deny ungodlinesse and worldly lusts , and to live soberly and righteously and godly in this present world . Which if we shall not do , what do we but therein cross the design of Jesus Christ in giving himself ? which was , that Redeeming his people from all Iniquity , he might Purifie them .

And Wherefore purifie them ? That is the last Particular in the Text , which holdeth forth to us the End , or the Design , wherefore it was that Christ was , and is at this Cost and Paines , as in Redeeming , so in Purifying of this people . Branch 3. Christs design in Redeeming and purifying his people . This he hath done and doth , as with an eye to them , so to himself . So it followeth .

Purfie to himself ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sibiipsi , This was the design of Jesus Christ in what he hath done and doth for the sons of men , in Redeeming , Purifying , Iustifying , Sanctifying of them , that so he might acquire unto himself a people , Obs. That he might acquire unto himself a people . a people who being serviceable to him here , might reign with him hereafter . So our Apostle elswhere setteth forth the End of his giving himself for the Church , sanctifying and cleansing it ( which speaketh the very same thing with this in the Text. ) This he did ( saith he ) That he might present it to himself a glorious Church , not having spot or wrinkle , &c. Eph. 5.27 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Present it to himself , ] Which he doth first in his Kingdom of Grace , then of Glory . In his Kingdom of Grace as serviceable t● him , in his Kingdom of Glory to have an everlasting Communion with him . Even as King Ahashuerus in causing those Virgins to be separated and Purified , as they were , he did it that so they might in due time be presented unto himself , and so Purified them unto himself , Hest. 2.12 . Even thus doth the Lord Christ purifie those whom he hath Redeemed , purifie them unto himself , that they may be presented to him in his Kingdom of Grace and Glory . It is the former of these which our Apostle here speaketh of in the Text : And Purifie unto himself a peculiar people , zealous of good works .

Obs. Christ purifieth his Redeemed ones that they may be set to be his people . Therefore it is that Christ purifieth those whom he hath Redeemed , Sanctifieth those whom he Iustifieth , that so they may be a people fit for himself , fit for him to own , and fit for him to use . To own as his People , to make use of in his service . Neither of which they could be , were they not thus purified . Unclean vessels are not meet to be brought into the presence of a Prince , neither are they fit for any honourable service until they be washed and sweetned . And so is it with impure sinners , till they be washen by the Blood and Spirit of Christ , as they are not fit for his presence , so much less for his use . So much we may take notice of from that fore-cited Text of the Apostle , 2 Tim. 2.21 . If a man therefore purge himself from these ( viz. impure Doctrines and Practises ) he shall be a vessel unto honour , sanctified , and meet for the Masters use . None are fit for the service of Christ , or for Communion with him , to honour him or to be honoured by him , but such as are purified , sanctified . But I shall not insist upon this General .

Come we to the Particulars here assigned in this End . Which are two . Christ purifieth this people to himself , 1. That they may be a Peculiar people . 2. Zealous of good works . In the former we have their Appropriation , in the latter their Qualification . Deal with them severally , beginning with the Former .

A Peculiar people .

SUch is the Church for which Christ gave himself , a Peculiar people . Obs. The Church a peculiar people . So we find the people of the Iewes often called , Deut. 14.2 . The Lord hath chosen thee to be a peculiar people to himself above all the Nations that are upon the earth . So again Cap. 26. v. 18. The Lord hath avouched thee this day to be a peculiar people . All Nations they were a people ; yea in a general sense they were Gods people , his by Creation , and by a generel Government ; but the Israelites were his by a special Appropriation , a special people to him . So we find the same word rendred , Cap. 7. v. 6. The Lord thy God hath chosen thee to be a special people to himself . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Populus peculii , seu , peculiaris . A people whom God having Redeemed from their Egyptian Captivity , he had taken into a special Covenat with himself , so as they were more nearly related unto him than any other people in the world . What Nation hath God so nigh unto them ? &c. Deut. 4.7 . Now what the Apostle saith of other things which befel that people , 1 Cor. 10.11 . we may also say of this , It happened unto them for a figure ; they being herein a Type of the true Church , which being by Christ Redeemed from spiritual captivity , is to him a Peculiar people . So our Apostle , alluding to those Texts of the Old Testament , where the Iewes are so called , here applyeth it unto Christians , true Believers , calling them Christs peculiar people . As also St. Peter , 1 Pet. 2.9 . where setting forth the Saints privileges , among other stiles which he giveth them , The word Peculiat explained . Saepè mecum considerans quid sibi vellet verbum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , & â sapientibus hujus soeculiinterrogans , si fortè alicubi legissent ; nunquam invenire potui qui mihi quid significaret exponeret . Hieron . Com. in Text. Hoc vocabulum finxerunt Graeci Interpretes . Beza Gr. Annot. in loc . Scultet ibid. he calls them A Peculiar people .

A Peculiar people ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( saith the Text. ) A word concerning which Ierom in his Commentary on this place tells us , that having with himself often considered what should be the sense and meaning of it , he consulted with the most learned of his time about it , whether they had met with it in any of their Authors , but could not receive satisfaction from any of them about it . Whereupon he concluded ( as others after him have done ) the Apostle to have borrowed this word from the Old Testament ; where the 70. Interpreters , not finding a word fitly answering to the Hebrew , Segallah , they coyned this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which ( as the Hebrew word also doth ) properly signifieth a Choise Treasure ; somewhat which a man ( for some apprehended excellency in it , setteth a special affection upon , and so severing it from the rest of his substance , layeth it up , reserving it for some other use and purpose . This is properly 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which being compounded of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , signifieth the choisest and most precious part of a mans substance , a peculiar Treasure . So we find it used in the proper signification of it , Eccles. 2.8 . where Solomon setteth forth how he gathered unto himself Silver and Gold , and the peculiar Treasure of Kings and of Provinces . Segullah , saith the Hebrew , rendred by the 70. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the most choise and precious Rarities wherewith Princes and Provinces did use to present him . And such a peculiar Treasure is the Church unto Iesus Christ . As the Israelites were unto God , his Segullah , his Peculiar Treasure ( So our Translation renders the word ) Exod. 19.5 . Ye shall be a Peculiar Treasure unto me above all people . All people were his ( as it there followeth ) All the Earth is mine , that is , all the people of the earth , but they his Segullah , his Peculiar Treasure : The Lord hath chosen Iacob to himself , and Israel for his Peculiar Treasure ( saith the Psalmist ) Psal. 135.4 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( say the 70. ) Even such is the Church for which Christ gave himself , even all true Believers , unto him . Believers called a peculiar people upon a divers account . They are his Peculiar Treasure . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A Peculiar people .

And so they may be called upon a divers account , Being

1. 1. Being chosen out of the world . A Chosen Generation . The Lord hath chosen thee to be a special ( a Peculiar ) people to himself ( saith Moses to Israel in those Texts forenamed ) Deut. 7.6 , 14.2 . Ye are a Chosen Generation , a Peculiar people ( saith Peter there of Believers ) 1 Pet. 2.9 . Chosen out of the world , and so distinguished from others by the grace of Election , whereby they are given unto Christ to be his Peculiar people .

2. Being redeemed out of the world . .2 As they are chosen , so they are Redeemed out of the world . Thou hast Redeemed us to God by thy Blood , out of every Kindred , and Tongue , and People , and Nation ( so sing the 24. Elders ) Rev. 5.9 . They are a people whom Christ hath paid a peculiar price for , a people which have cost him dear , more than all the world besides . That cost him but a word of his mouth , He spake , and it was done , Psal. 33.9 . But these , the Blood of his heart . A dearly purchased Possession . So the Apostle calleth them , Eph. 1.14 . To the Redemption of the purchased Possession . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Such are true Believers , and upon that account called by St. Peter , a Peculiar people , in that Text , 1 Pet. 2.9 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Populus ad acquisitionem , or acquisitionis , A Purchased people , whom God ( that is , Christ God and Man ) purchased with his own blood ( as we have it ) Act. 20.28 .

3. Of high esteem with Jesus Christ . 3. A Peculiar people unto Iesus Christ , in regard of that esteem which he hath of them ; they are his Segullah , his Iewels ; so called , Mal. 3.17 . They shall be mine , saith the Lord , in that day when I make up my jewels . Such account doth Christ make of his Saints ; however others may esteem meanly and basely of them , looking upon them as the drosse and dung of the world , trampling them under foot by a base undervaluing of them , yet Christ esteemeth highly of them , looking upon them as his Iewels , as his Crown . Thou shalt be a Crown of Glory in the hand of the Lord , and a royal Diadem in the hand of our God ( saith the Prophet , of the Church ) Isa. 62.3 .

4. Again , a Peculiar people in themselves , 4. A precious people . being , through the Grace of God bestowed upon them , the preciousest people in the world . If thou take forth the precious from the vile , thou shalt be as my mouth ( saith the Lord to his Prophet Ieremie ) Jer. 15.19 . That is , in thy teaching put a difference betwixt the godly and the wicked . The one of which are vile ; In whose eyes a vile person is contemned , Psal. 15.4 . That is , a wicked man , who , how great soever he may be in the worlds estimation and account , yet in the eyes of God , and in truth , he is vile , nothing worth . The other Precious : However the world ( which judgeth of things onely by the outside ) accounts meanly of them , yet they are the precious ones . The precious Sons of Zion , comparable to fine Gold , how are they esteemed as earthen pitchers ? ( So the Church complaineth ) Lam. 4.2 . Such are the true sons of Zion , the true sons and daughters of God , all true believers , though the world look upon them as earthen pitchers , as things of no repute or worth , yet being refined and purified from their sinful corruptions , and endued with the graces of the Spirit , every of which is a precious stone , they are precious , comparable to fine Gold .

5. Differing from all orher People . 5. A peculiar people differing from all other people in the World . So said Balaam concerning Israel , Numb. 23.9 . Lo the people shall dwell alone , and shall not be reckoned among the nations ; they should be severed from them as Gods peculiar people . I am the Lord your God which have separated you from other people , Lev. 20.24 . And so may it be said of the Church and people of God , all true beleevers , they differ from all other people . Which they do in many particulars .

1. in their Laws , & Ordinances . So Haman told King Ahasuerus concerning the Jews . There is ( saith he ) a certain people scattered abroad , 1. In their Laws and Ordinances . and dispersed among the people in all the Provinces of the Kingdom , and their Laws are diverse from all people . Hest. 3.8 . And such they were , more righteous Laws than any other Nation had ( as we have it Deut. 4.8 . ) And so may it be said of all true beleevers . They have such Laws , as no other people have , even the Laws of God written in their hearts . So runs the tenor of the New Covenant , Jer. 31.33 . I will put my Law in their inward parts , and write it in their hearts . Other people they have their Laws , Civil Laws , written in Tables or Books , which serve for the regulating of the outward man , the binding of the hand and Tongue to the good behavour , but Gods people they have their spiritual Laws , which being written by the finger of Gods Spirit upon the Tables of their hearts , they serve for regulating of the inward man , the Conscience .

2. As they have peculiar Laws , so also peculiar promises , which belong only unto them , 2. Having prculiar Promises . even great and precious promises , as Saint Peter calleth them , 2 Pet. 1.4 . There are given to us exceeding great and precious promises ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , promises of very great matters , of things of highest concernment . Promises not only of the life that now is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the present life , but also of that which is to come , Temporal , Eternal promises , both which are made unto Godlinesse , as the Apostle telleth us , 1 Tim. 4.8 . the former conditionally , if expedient for the persons , the other Absolutely . In which respect it is that they are called the Children of the promise , Gal. 4.28 . Now we Breehreen ( we beleevers ) as Isaac was , are Children of the Promise ; having peculiar promises belonging unto them , which others have nothing to do with .

3. As they have peculiar Laws and Promises , so they have a peculiar language . 3. A peeuliar language . Being a purified people they have a pure language . This is that which the Lord promiseth to his Church under the Gospel , Zeph. 3.9 . Then will I turn to the people a pure language . So is it with all that are Christs people . Qui in Christum credunt linguis loquuntur novis . True beleevers having new hearts , they have also new Tongues , speaking a new language , the language of Canaan . So it was foretold concerning those five Cities , Isai 19.18 . In that day shall five Cities in the land of Egypt speak the language of Canaan . A promise made good under the Gospel , where Heathens being converted unto the faith , they come to speak a Gospel language ; their Communication is no longer profane , but pure and holy . And so is it with all that are truly brought home unto Christ , however before they were vain and loose in their language , it may be swearers , filthy speakers , or the like , yet now it is otherwise with them . Now they are observant of the Apostles rules , not suffering any Corrupt communication to proceed out of their mouth , ( which he chargeth Eph. 4.29 . ) But their speech is with grace seasoned with salt , ( as that other text Text hath it , Col. 4.6 . ) gracious and savory .

4. A peculiar cariage . 4. As they have a peculiar language , so a peculiar cariage and behaviour . They are such as walk after an other manner , by another Rule , than others do . They are such as walk not after the flesh , but after the Spirit , ( so the Apostle describeth them ) Rom. 8.1 , 4. No longer walking according to the course of this World , so as to have their conversation in the lusts of the flesh , fulfilling the desires of the flesh , Eph. 2.2 , But their Conversation is Vpright , Psal. 37.14 . Honest , 1 Pet. 2.12 . Chast , cap. 3.2 . Good , v. 16. Such as becometh the Gospel of Christ . Phil. 1.27 . Thus have they in measure done what the Apostle requires from all Christians , Eph. 4.22 , 24. Put off concerning the former conversation the old man , which is corrupt according to the deceitfull lusts , and being renewed in the spirit of their minds they have put on that new man , which is created after God in righteousness & true holinesse . Thus is their Cariage Peculiar .

5. And such is their Attire , 5. Peculiar Garments . they have peculiar Garments . As the story tells us of Joseph , that his father bearing a pecular affection unto him , loving him more than all his Children , he bestowed upon him a peculiar Garment , a Coat of many colours , Gen. 27.3 . Even thus the Lord Iesus loving his Church with a peculiar love , he puts upon it a peculiar Garment , even that spoken of Rev. 19.8 . To her was graunted that she should be arrayed in fine linnen , clean and white ; for the fine linnen is the righteousnesse of Saints . A twofold Righteousnesse , the one of Justification , the Righteousness of Christ imputed , the other of Sanctification , the graces of the Spirit imparted , which render true beleevers beautifull in the eyes of God , Angels and Saints . Peculiar Garments .

6. And so again a peculiar diet . I have meat to eat that you know not of ( saith our Saviour to his Disciples , Joh. 4.32 . 6. A peculiar Diet. viz. to do the will of him that sent him ( as the 34. vers. explains it . ) Even so may it be said of all the true Disciples of Christ , they have meat which the world knoweth not of ; meat that perisheth not , but endureth unto life everlasting , ( which our Saviour exhorts his hearers to labour for ) Joh. 6.27 . meat which the Son of Man giveth them ( as it there followeth ) viz. the true heavenly manna , Christ himself , his flesh . The Bread that I will give is my flesh , v. 51. This is the meat which true beleevers feed upon by faith , applying the merits of Christ unto themselves , whereby their souls are nourished up unto eternal life . And as their meat , so their Drink , which is true Aqua vitae , Water of life , Living water , which our Saviour tells the woman of Samaria , if she had asked it of him , he would have given it to her , Ioh. 4.10 . meaning thereby the Grace and Spirit of Regeneration . Water not like other Waters , which who so drinketh of shall thirst again ; But who so drinketh of this Water which Christ giveth , he shall never thirst ; But this water shall be in him a Well of water springing up unto Eternal Life , ( as it there followeth , v. 14. ) such full satisfaction doth the Soul of the Beleever find in , and from Iesus Christ . Thus , as the Israelites , being Gods peculiar people , they had in the wilderness peculiar meat and drink , such as never any other peole were fed with , their Bread coming from heaven , ( as we have it Ioh. 6.31 . He gave them bread from Heaven to eat ) and their Water fetched out of the Rock in a miraculous way , so is it with all true Israelites , true Beleevers , being unto Christ a peculiar people , they have peculiar meat and drink , even the Bodie and Blood of Christ , whereof , ( as the Apostle tells us 1 Cor. 10.3 , 4. ) that Manna and that Rock were types .

7. A peculiar Countrie . 7. And Lastly ( to name no more , ) they are peculiar as to their Country , of which they are and for which they seek . How ever they are , Upon the Earth , yet are they not of the earth , but of a heavenly extraction , being born from above , ( as that word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 may be rendred , Ioh. 3.3 . ) heaven born . Thus are they Citizens of the heavenly Ierusalem ( as the Apostle hath it , Heb. 12.22 . ) That is properly their Countrie . Here they are but strangers and Pilgrims , ( so the Patriarchs confessed of themselves ) Heb. 11.13 . And therefore they desired and sought for another Countrie , a better Countrie , that is , an heavenly ( as it followeth v. 16. ) And so is it with those that are Christs ; they look at heaven as their home ; where their hearts are , as also their Conversation . Our Conversation is in heaven , Phil. 3.20 . As they mind heavenly things , so their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , their chief trading and commerce is there ; even in the new and heavenly Jerusalem , where they converse and have communion with God and Jesus Christ , with whom they hope to live and dwell to all eternitie . To proceed no farther .

Thus may Beleevers upon a manifold account be fitly called , ( what here they are ) a peculiar people , to which end Christ , having Redeemed , purifieth them . Which being thus explicated as to the Doctrinal part of it , let it now be brought home by way of Application . Applic 1. Comfort to beleevers .

And that ( 1. ) by way of Comfort and Incouragement to all those who can approve themselves to be of this number , such as Christ hath purified , sanctifyed . Being such , now are you Christs peculiars . Which let it bear up your hearts and spirits , 1. Against the contempt of the world .

1. Against the sleight estimation and contempt , which you may meet with in and from the World . What matters it what account that hath of you , so long as you are in esteem with Jesus Christ ? So long as he accounts you his peculiar Treasure , his Iewels , what matters it though the world look upon you as drosse and dung ? So were the Apostles esteemed of , as Paul tells us in that known Text , 1 Cor. 4.13 . We are made as the filth of the World , and are the of-scouring of all things unto this day , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the verie offall and shreds of the World . Such are the dearest and preciousest of Gods Saints oft times made . Thou hast made us as the of-scouring and refuse in the midst of the people , ( so we may hear the Church complaining Lam. 3.45 . ) But let not this be any discouragement . So long as Iesus Christ looks otherwise upon you ( which he doth if Saints ) let this be enough for you . Paul writing to his Corinthians , among whom ( as it seemeth ) there were some who thought and spake very meanly of him ( a lot which the Ministers of Christ often meet with ) he telleth them ; with me it is a very small thing that I should be judged of you or of mans judgment , 1 Cor. 4.3 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the least thing , a matter of no moment , what they or any other judged of him . And how so ? For he that judgeth me is the Lord , so he giveth the Reason in the next verse v. 4. And so look you upon the Worlds Judgement . Let others censure you as they please , so long as your Lord and Master Christ , to whom you must stand and fall ( as the Apostle saith , Rom. 14.4 . ) hath another esteem of you , let this be enough to you . So long as a favorite is near and dear to his Prince , highly esteemed of him , what careth he what opinion the ignobile vulgus , the vulgar rout hath of him ?

2. And as against the opinion of the World , so against what ever wrongs and injuries you are exposed to in it . 2. Against wrongs and injuries from the world Being Christs peculiar he will have a peculiar eye upon you , a peculiar care over you . So will a man have of his peculiar Treasure , his choice pieces of Gold or Silver , his Iewels , he will have a Cabinet for them , where he will keep them under lock and key , having a more special regard unto them than to the rest of his substance . And so hath the Lord Christ over his Saints . They being near and dear unto him , his peculiar Treasure , his Iewels , he wil have a special care of them , for the securing of them . He hath a Cabinet for them , a hiding place in the midst of whatever troubles . In the time of trouble he shall hide me in his Pavilion , in the secret of his Tabernacle shall he hide me , so saith David of himself , Psal. 27.5 . And the like he saith of all others who truely fear the Lord , Psal. 31.19 , 20. O how great is thy goodnesse which thou hast laid up for them that fear thee ? Thou shalt hide them in the secret of thy presence , from the pride of man , thou shalt keep them secretly in a pavilion from the strife of tongues . Such Repositories hath Christ for his Saints , Such as the Closets of Kings and Princes , which are looked upon as sacred and inviolable , or as the Sanctum Sanctorum , the Holy of holies , the inward most part of the Sanctuarie , which was inaccessible , a place which none might enter , or look into ; and thereupon called Gods Secret or Hidden place , Ezek. 7.22 . Such Coverts , such Sanctuaries , such hiding places hath the Lord for his Saints ; who are thereupon called his hidden ones , Psal. 83.3 . They have taken crafty counsel against thy people , and consulted against thy hidden ones . Gods people they are his Abscondity , his hidden ones , whom he hideth in the secret of his Tabernacle , having a special care of them for their protection . And therefore , though those who wish ill unto them take crafty counsel , consulting against them , yet let them rest secure , committing themselves to the care and custody of this their Redeemer , who having been at so much cost and pains with them , as to buy them at so dear a rate , and to purifie them unto himself a peculiar people , will not be regardless of them . This by way of Incouragement .

Which that we may all of us have a right unto , Vse 2. Christians to make sure that they are of this number . and take hold upon , see that we be of this number , in the number of Christs peculiar people . Where content we not our selves that we are outwardly and visibly such . So were all the people of the Iews , they were all Gods people , and his peculiar people , ( as we find them often called ) being all under an outward visible Covenant , yet there were many among them who deserved nothing less than to be so owned by God , being some , and many of them , Hypocrites , and others openly profane . In so much as the Lord though he call them his people , which he doth Is. 1.3 . My people , Yet in the verse following he calleth them a sinfull Nation , a seed of evil doers , Children that were corrupters . And so may it be said of all Christians , who are members of the visible Church , being under a visible Covenant , outwardly purified by the Sacrament of Baptism , having their Bodies washen with that clean water ( as some understand that of the Apostle Heb. 10.22 . ) they are hereby severed from Heathens and Infidels , and so may be called Christs people , being dedicated to him , and such as to an outward profession . But see that we be such inwardly , really , such as are truly washen by the Blood and Spirit of Christ , such whose hearts are purified by faith , Act. 15.9 . such whose Consciences are purged from dead works to serve the living God , Heb. 9.14 . Being such , now take we hold of this Privilege , of being Christs peculiar people indeed .

And being so , Vse 3. Christians to walk after a peculiar manner . now see that we walk answerably hereunto , approving and shewing our selves to be of this number by our peculiar walking . This is that which Paul presseth upon his Ephesians , Cap. 4. v. 17. This I say therefore , and testifie in the Lord , that ye henceforth walk not as other Gentiles walk , in the vanity of their mind , &c. And the like let me press upon you who lay claim to this Privilege . See that you walk not as other Gentiles walk , that you no longer walk after the course of this World . Remember that you are a peculiar people , and therefore see that you walk after a peculiar manner , No longer living the rest of your time in the flesh , but to the will of God ( as Saint Peter there presseth it ) 1 Pet. 4.2 . Which while you do , regatd not what the men of the world think of you . Though they think it strange ( which they will be ready to do ) that you run not with them into the same excess of riot , and so speak evill of you ( as it there followeth , v. 4. ) branding you with opprobrious names of Precisians , Puritanes , or what they please ; yet hold you on your course , Living Soberly , Righteously , and Godly , walking precisely , strictly , which Paul calls for from his Ephesians , Eph. 5.15 . See that you walk circumspectly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Exactly , Precisely , so much that word properly imports , which being compounded of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Graecis 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , id est , quod ab imo ad supremum ascendatur , quod est exquisitae & prefectae diligentiae . Beza in Luk. 1.3 . Gr. Annot. signifieth a proceeding and going to the height , the extremity of a thing . And such let your walking be , therein indeavouring to go to the utmost of every Commandement . Thus did that Religious pair , Zacharie , & Elizabeth , walk . They were both righteous before God ; walking in all the Commandements and Ordinances of the Lord blamelesse . Luk. 1.16 . They were persons of upright hearts , and so accepted of God , and they were desirous of approving themselves both to God and Man blameless , by the conscionable indeavour of an universal obedience , having a regard to all his Commandements and Ordinances . And the like see that you do . To this end it was that God took the people of the Iews to be a peculiar people , that they should keep all his Commandements , as we find it in that Text forecited , Deut. 26.11 . And you , looking upon your selves as such , see that you have a regard hereunto , now living in such a peculiar way , living to him who hath taken you into so near a relation , made you a peculiar people to himself . Acknowledging the Lord Jesus for your Peculiar Lord , Christians to own Christ as their peculiar Lord . having a peculiar interest in you , which he hath purchased with his Blood . Now yield your selves up unto him whose wholly you are , serving him , glorifying of him .

Serving him , not Men. Serving him . So the Apostle presseth it upon his Corinthians , 1 Cor. 7.23 . Ye are bought with a price , be ye not the servants of men ; viz. so as to enslave your selves , your consciences , unto them , to obey their wills in any thing that is contrary to the will of your Lord and Master Christ , whose servants you are ( as the verse there fore-going hath it . ) And being so , serve you him . This is a true Character of a true Believer , he is one that serveth the Lord Christ , Col. 3.24 . And this do you , serving him not onely with the outward man , by performing of external duties and services unto him , but with the Inward , serving him in your Spirits ( as Paul saith he did his God , Rom. 1.9 . ) doing his will from the heart ( as he exhorteth servants to do , Eph. 6.6 . )

And doing his work , Seeking his honour . seek his honour and glory . Which do you also upon the same account , as being his Peculiar people , bought by him for such an end , that you might be to the praise of his glory ( as the Apostle hath it , Eph. 1.12 . ) and that in a peculiar way . To this end it was that he made all things , and will make them all serve to this end in a general way . See that you whom he hath made his Peculiar people , do this in a peculiar way . Live you to the glory of him who hath Redeemed , bought you . Ye are bought with a price ( saith the Apostle ) Wherefore glorifie God in your Body and in your Spirit , for they are Gods , 1 Cor. 6.1 . Thus do you seek the glory of this your Redeemer , making this your chief design . Being willing upon this account to do or suffer any thing for Iesus Christ . Of this mind was the blessed Apostle , who tells his Philippians , cap. 1.20 . that this was his Confidence , that whatever happened unto him , yet Christ ( saith he ) shall be magnified in my Body , whether it be by life or death . And this let every of us seek after , that the name of our Lord Iesus Christ may be glorified in us , and by us ( as the same Apostle prayeth for his Thessalonians , 2 Thess. 1.12 . ) which whilest we endeavour , doubt not but ( as it there followeth ) we shall be glorified in him , and with him . Having thus as his peculiar people , endeavoured to glorifie him upon earth , he will hereafter own us as his peculiar people , glorifying us with himself in heaven . When the rest of the world , as Goats , shall be set upon his left hand , as slighted , not regarded by htm , then will he own us for his sheep , setting us on his right hand , honouring us before God , Angels , and men , saying unto us , ( as there we have it ) Come ye blessed of my Father , inherit the Kingdome prepared for you from the foundation of the world , Mat. 25.34 . When wicked and ungodly men , all profane persons and hypocrites , who have onely a shew of Religion , shall be cast forth as Chaff , and burned with fire unquenchable ; then shall we , as Wheat , be gathered into the Garner ( as Iohn the Baptist describeth the different conditions of Believers and others , Luke 3.17 . Then will the Lord Christ make it known to all the world what esteem he hath of his Saints , that he accounteth them his Segullah , his peculiar Treasure , his Iewels ; which he will do by sending his Angels to gather them together from the four winds , from one end of heaven to the other ( as we have it , Mat. 24.31 . ) where-ever their bodies lie scattered ; and so laying them up as his Iewels in the Cabinet of Eternity , his Kingdom of Glory .

Many other uses might be yet made of this . Vse 4. Christians to make Christ their peculiar Treasure . Hath Christ taken us for his Peculiar people , esteeming highly of us above others who have deserved as well , or better than we have done ? Why then in answer hereunto let us set the like Peculiar Affection upon him , taking him for our peculiar Treasure , prizing and esteeming him above all , accounting all but losse and dung that we may win Christ , and be found in him ( as the Apostle saith of himself that he did , Phil. 3.8 , 9. )

And making such account of him , Vse . 5. Highly esteeming of the Saints . next to him make the like account of his Saints . Taking heed of offending them , which who so doth , even the least of them , he may hear Christ telling him , that it were better for him that a mill-stone were hanged about his neck , and that he were drowned in the depth of the sea , Mat. 18.6 . Take heed of wronging , injuring them by word or deed , knowing how dear and precious they are unto Iesus Christ ; even as the Apple of his eye . So we find them called , Zach. 2.8 . He that toucheth you , toucheth the Apple of his eye . What is done unto them , either for or against them , Christ taketh it as done unto himself . In as much as ye have done it to one of the least of these my brethren , ye have done it unto me , Mat. 25.40 . & 45. They are Christs Peculiar people , his choise favourites ; therefore offend them not , wrong them not , nor yet slight them . Take heed that ye despise not one of these little ones , Mat. 18.10 . But let them be precious in our eyes ; look upon them as the Iewels of the world , highly esteeming of all those in whom we see aliquid Christi , any thing of Christ . The more of Christ , the more precious they are . And therefore highly account of such , looking upon them as the truly excellent ones , delighting in them , being ready to do all offices of love unto them . Thus was holy David affected , as he sets it forth , Psal. 16.3 . My goodnesse ( O Lord ) exeendeth not unto thee , but to the Saints that are in the earth , and to the excellent , in whom is all my delight . And let the like affection be in every of us , which express we in the like way , looking upon the Saints as the Excellent ones , delight we in their society , and let our goodness extend unto them , communicating of our goods unto them suitable to their Necessity and our Ability . Which who so doth , he shall have Christ himself for his Insurer . Whosoever shall give to drink unto one of these little ones a cup of cold water onely in the name of a disciple ( do the least office of love to him for Christs sake ) verily I say unto you he shall not lose his reward , Mat. 10. last . Thus let the same mind be in us , which was and is in Iesus Christ ( as the Apostle presseth it upon his Philippians ) c. 2. v. 5. Those whom he hath given himself for , and purified to be a peculiar people unto himself , let them also be a peculiar people unto us . But I passe on to that which remaines , the last clause in the Text.

Wherein we have the Qualification and Temper of this people whom Christ thus appropriateth , being his Peculiar people , they are also a People zealous of good works .

Zealous of good works .

A Clause fitly added and annexed to the former . Adjicit hanc partem Apostulus , ut insinuet ità demùm nos fore populum acceptabileus , & peculiarem Christo , si bonorum operum studiosi fuerimus . Estius Comment. in Text. Veruntamen sicut per gratiam Redemptionis ipse nos facit populum peculiarem , ità & facit sectatores bonorum operum . Ibid. Not to intimate unto us ( what Estius would have ( that in this way , and by this meanes men become acceptable unto Christ , and his Peculiar people , by being forward in good works . No , they are not any works of ours that can ingratiate us , bring us into grace and favour with him , they being the fruits of his grace in us . So much the same Author there , upon second & better thoughts , cannot but acknowledge . As Christ himself ( saith he ) by the grace of Redemption maketh us his peculiar people ; so also he maketh us followers of good works .

Obs. So it is , Good works are fruits and consequents of Justification and Sanctification . So much we may fitly and truly collect from the Order of the words here . Where first we hear of Redemption and Purification , and of a people thereby appropriated unto Christ , made his Peculiar people ; And then followeth their zeal for good works . So it is ( as I said ) Good works they are Fruits and Consequents of Justification and Sanctification .

1. Of Iustification . 1. Of Justification . Bona opera non praecedunt justificandum , sed sequuntur justificatum . Good works they do not precede , go before Justification , but follow after it . Being not the cause but consequents of it . A graft or cions must first be ingrafted , put into the stock , before it can bring forth fruit . And so must a Christian be ingrafted into Christ by faith , made one with him , before he can be fruitful in good works . Express to this purpose is that Text , Iohn 15.5 . where our Saviour making use of this similitude , comparing himself to the Vine , and his disciples to the Branches , [ I am the Vine ( saith he ) ye are the Branches ] he tells them , Without me ye can do nothing . ] Without me ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Extra me , Out of me , Ye can do nothing ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ye can do nothing at all , nothing that is truly good , no work that may be acceptable and pleasing unto God . The hand cannot move without the head , from whence it receiveth those animal spirits , which are the principle of motion ; no more can a man without Christ , unless first he have union and communion with him ; which he cometh to have by and through faith , applying him and his merits to himself , whereby he cometh to be actually Redeemed from all iniquity , to be justified . Good works are Consequents of Iustification .

2. And fruits of Sanctification . 2. Of Sanctification . If the founntain be impure and filthy , it cannot be expected that the streams should be otherwise . And so it is with an impure sinner , who is not purified , washed , cleansed from the guilt and filth of sin by the Blood and Spirit of Christ , that is not Iustified and Sanctified , it is not possible that he should bring forth fruits of holiness . Who can bring a clean thing out of an unclean ? ( saith Iob ) not one , Job 14.4 . To bring a clear stream out of a dirty puddle , this is above the power of nature . And so is it for a meer natural man lying in a state of sin , under the power of corruption , to do works that are truly good , pure , and holy . No , there must first be a change in the Person . First make the tree good , and then his fruit good , Mat. 12.33 .

Quest. But , what ( it may be said ) may not an unregenerate person do a good work ? Quest. Whether an unregenerate person may do good works .

Ans. Yes , Materially Answ. Materially , not Formally . good he may . Quoad substantiam operis . It being a thing which the Law requireth ; now the work in it self is good , but not so as it cometh from him . Under the Law , whatever the Leper , or polluted person touched , it became thereby unclean , Lev. 15. And so do the best of works passing through the hands of an impure and unclean sinner , they receive a taint thereby , which renders them unclean ( Vnto them that are defiled and unbelieving , is nothing pure , Tit. 1.15 . and so unacceptable unto God . Such are all the works of unbelievers , it being impossible without faith to please God , as the Apostle tells us , Heb. 11.6 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Be the work it self never so good , never so commendable , yet being performed by an unbeliever , it shall never find acceptance with God . This it was that put the difference betwixt Cains sacrifice and Abels . Both perform the same duty , each sacrificeth , but the one accepted , not so the other , as we find the story , Gen. 4.4 . The Lord had respect unto Abel and to his offering , but unto Cain and his offereng he had not respect . And how so ? what was it that made the difference ? Why , not any thing that we read of in the offering it self , but the qualification of the Person . Abel was a Believer , not so Cain . So the Apostle giveth the reason of it , Heb. 11.4 . By faith Abel offered unto God a more excellent sacrifice than Cain . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a more full sacrifice , not in respect of the substance of the thing sacrificed , as if Cain offered but a little of his fruits , but Abel much of his flock ( as some look upon it ) but of Gods acceptation . A sacrifice more acceptable to Ood than Cains was . And that in regard the one was offered up by a Believer , a faithful godly person ; not so the other . Thus God first looketh at the Person , then at the service . So run those words there , Gen. 4.4 . The Lord had a respect to Abel , and to his offering . Mark it , first to Abel , then to his Sacrifice ; first to his Person , then to his Service . Abels person was accepted of God because of his lively faith in the promised Redeemer ; and for his persons sake , his Sacrifice .

Which taking notice of , let it be useful , Applic. Direction to and that both to Ministers and People ; to the one in their Preaching , to the other in their Practising .

1. To Ministers in their Preaching ; 1. Ministers in their Preaching . wherein let them from hence learn what method to observe . First to begin with Christ , holding forth what he hath done , labouring to bring their people unto him , to seek for these benefits of Redemption and Purification by and through him , so preaching and pressing the Doctrines of Iustification and Sanctification . Then put them upon the doing of good works , which if they shall not do , what do they but build without a foundation ? This is Pauls course in that his Epistle to the Romans , as also that to his Galathians ; first he preacheth Iustification by Faith ; then he presseth good works . And this method let the Ministers of Christ observe in their Preaching .

2. And the same let private Christians observe in their Practice , 2. To Christians in their practice . where let their first care be to get an interest in Christ , that they may partake of these Benefits from him , be such as are Redeemed and Purified , Iustified and Sanctified by his Blood and Spirit . And then let them set upon good works .

Quest. But what then , Quest. Whether unregenerate persons may expect a reward for their good works . may not unregenerate persons be put and pressed upon the doing of such works ? And doing hereof may not they expect a reward for them ?

Ans. Ans. Temporal , not Eternal . Yes , put upon good works they may be , and doing of them they may meet with a Reward ; but what ? a Temporal reward . Hereby they may divert some temporal judgments , and procure unto themselves or others , some temporal blessings . The former of these Ahab did by his humbling himself in that manner , 1 Kin. 21. last . Because he humbleth himself before me ( saith the Lord to Elijah ) I will not bring this evil in his dayes . By his external and temporary humiliation he obtained the deferring of a temporal judgment , and that so as himself felt not of it . The latter Jehu got , whom the Lord telleth , 2 Kin. 10.30 . Because thou hast done well in executing that which is right in mine eyes , and hast done unto the house of Ahab according to all that was in mine heart , thy children of the fourth generation shall sit upon the throne of Israel . Shewing himself zealous for God , in destroying of Idolatry , he obtained a temporal reward for that his service , the intailing of the Crown upon his Posterity to the fourth generation , which was accordingly performed and made good to him . Thus God will not be indebted to any man for what ever service he doth to him . Unbelievers they may obtain a temporal reward for such services as they do unto God , to his Church or People , by their acts of outward Piety , Charity , Mercy . But as for that Eternal recompence of reward , that they will fall short of ; This belonging onely to those that are in Christ , to those that are Redeemed , Purified , Justified , Sanctified by him .

And therefore ( to press what was propounded ) let this be the first work that you set about . Seek you out for your interest in the Lord Iesus , First seek after an in interest in Jesus Christ . that you may be made partakers of these benefits by him , and so become his Peculiar people . Being such , thus made trees of Righteousness , now are you in a capacity of bringing forth such good fruit , of being fruitful in every good work . This I take up by the way , from the Order of the words . The words divided .

Which come we now to look upon in themselves . Therein taking notice of two particulars , Res & Modus , the Action and Affection . The Action & Affection . The Action , or service wherein this people is to be imployed and occupied , viz. the doing of good works . The Affe●tion or Disposition wherewith they are to do them , viz. a holy fervor and zeal [ Zealous of good works . ]

Begin with the former , The service of Christs people . the service and imployment which is expected from , and performed by this peculiar people , whom the Lord Christ hath thus Redeemed and Purified ; They are a people devoted and addicted to good works , to works , to good works . Obs. Christs people addicted to good works So we may subdivide the words .

1. To works . 1. To works . They are an active , stirring , working people . Such a one was Christ himself when he was here upon earth . My Father worketh hitherto , and I work ( saith he ) Iohn 5.17 . And eswhere he tells his Disciples that he must work . I must work the work of him that sent me while it is day , John 9.4 . whilest I live here , and whilest I have opportunity . Such was he . And such in measure are those that are his . Not such as spend their time in doing of nothing , idle persons . Why stand ye all the day idle ? saith the Husbandman in the Parable to those whom he found in the Market-place , Mat. 20.6 . So is it with the men of this world , many of which are ( as St. Luke calls them , Acts 17.5 . ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , loose dissolute persons , spending their time in doing of nothing , or of that which is as bad or worse than nothing . But so is it not with those whom Christ calleth to be his servants . Those who are called into the Vineyard , are called to work there . Go work to day in my Vineyard , saith the Father to his Son , in that other Parable , Mat. 21.28 . Those whom Christ calleth effectually into his Church , they are such as are not loyterers but labourers . Workers all .

2. And that of good works . 2. To good works . That was a Title which the Heathens gave unto some of their Kings & Princes , they called them ( as our Saviour tells the Iewes , Luke 22.25 . ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Benefactors , Well-doers . And such are all those whom Christ calleth to be Kings , true believers , they are all benefactors , doers of good works . Not Evil-workers . So Paul calleth the false Teachers of his time , Phil. 3.2 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Beware of evil workers , being such as were very active , took great pains and toyl in preaching , but it was to the end that they might sow the Devils tares , vent and spread their dangerous and damnable Doctrines . Such workers there are ynow , and too many amongst us at this day . And such in some kind or other are all wicked and ungodly men , they are all workers of iniquity , Luke 13.27 . doing the works of their father the Devil ( as our Saviour tells the Iewes ) John 8.44 . Being therein active and stirring . But such are not they whom Christ taketh to be his people . True it is , they are not altogether free from these works , sinful works . There is not a just man upon earth that doth good and sinneth not , Eccles. 7.20 . In many things we offend all , Jam. 3.2 . But this is not their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that which they make their work , that which they purpose and design . This is to work the works of God . This was that which Christ made his work whilest he was here upon earth , to work the works of him that sent him ( as we had it ) Iohn 9.4 . This was his Meat , as elswhere he telleth us . My meat is to do the will of him that sent me , and to finish his work , John 4.34 . And herein those who are his , are in measure conformable to him . They are such also as work the works of God , workers of good works . Being created in Christ Jesus thereunto . To this end it is that they are regenerated , begotten and born anew , made new creatures . We are his workmanship , created in Christ Jesus unto good works , which God hath before ordained , that we should walk in them , saith Paul of himself and other believers , Eph. 2.10 . Like as a man putteth grafts into a stock , that they may bring forth fruit , and good fruit . Thus doth God ingraff his elect people into Christ , creating them , as it were , anew in him , regenerating them by his Spirit , that so they may bring forth fruits in him ; Which also in measure they all do . He that abideth in me , and I in him , the same bringeth forth much fruit , Joh. 15.5 . Beleevers having union and communion with Jesus Christ , they are now made fruitfull , and that in good works .

Quest. And what works are these which we call good work . Good Works ▪ what .

Ans. In Answer hereunto it is not my purpose to dilate upon the Common place of good works . Take it briefly . Good works , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in a Theological sense they are all and only such works as are required and commanded by God in his word . Such things as God commandeth .

Mark it , such things as God commandeth , & requireth . He hath shewed thee O man what is good ( saith the Prophet Micah , ) and what doth the Lord require of thee , but to do justice , and to love mercie , and to walk humbly with thy God ? Micah 6.8 . Such are the works which Christians are to look upon as good works ; such works as God requireth to be done ; such works as are consonant and agreeable to his mind and will . So the Apostle explains it Heb. 13.21 . where he thus prayeth for those to whom he writeth , That God ( saith he ) would make you perfect in every good work , to do his will , working in you that which is well-pleasing in his sight . Est explicali● ejus quod praecedit Grot. Annot. in loc . Where the latter words ( as Grotius and some others rightly observe ) are Exegetical , and Expositorie to the former , shewing what those good works were which he desireth they should be made perfect in , viz. such works as God willeth , and is well pleased with . And to the same purpose serveth that other Text , Rom. 12.2 . where Saint Paul exhorts his Romans , Be ye not conformed to this World , ( saith he ) but be ye transformed by the renewing of your minde , that ye may prove what is that good , that acceptable and perfect will of God . The will of God being in it self perfectly good , it is the Rule of goodness , and consequently what ever he willeth must needs be good . God doth not will things because they are good , but they are therefore good because he willeth them . These then are those which we call good works . Such works as God willeth to be done . Not only permitteth ( for so he doth the worst of evils , ) but requireth and injoyneth , willeth . Which will of his he maketh known in and by his word . Which is his revealed will , whereby he sheweth unto his people what is good . These are Good works , All these .

And only these . As for other works which are devised by men , Onely such . be the pretence or intention never so specious and fayr ; yet having no warrant from the word , they cannot be called good works , much less being directly or indirectly contrarie to it . That act of the Peoples which Saul pleadeth by way of excuse for himself , 1 Sam. 15.21 . their reserving of the spoil , Sheep and Oxen , the chief of the things which should have been utterly destroyed , to sacrifice them unto the Lord in Gilgal , it had a very fair and spetious pretence with it , seeming to savour of a great deal of piety , but what saith Samuel to it in the next verse , v. 22. And Samuel said , Hath the Lord as great delight in burnt offerings , and sacrifices , as in obeying the voice of the Lord ? Behold , to obey it better than sacrifice . ] God having commanded that all those things should be destroyed , they transgressing of that command , what ever their pretence or intention was , this was a Capital sin in them , and proved fatal to Saul , ( who had the chief hand in it , however he would have put it upon the people , ) as Samuel tels him in the verse following , v. 23. Because thou hast rejected the word of the Lord , he hath also rejected thee for being King . ] Good works are only such as God willeth and requireth . As for other works , how promising so ever , they are but vain works . Such are Traditions and humane inventions in the worship and service of God . In vain do they worship me , teaching for doctrins the commandements of men ( so our Saviour citeth that Text of the Prophet Isai Math. 15.9 . And Saint Peter speaking of that course and manner of living which the Jews in his time had received by tradition from their fathers : he calleth it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a vain conversation . Good works are such , all and only such as have warrant from the word .

Now these good works are of divers kinds . Good works of diverse kinds . Some Inward , others Outward . Inward , in the Heart & mind , good thoughts . Outward in the Tongue and Hand , good words , and good Actions ; All which are comprehended under this general Head of good works , the word ( works ) being hereto be looked upon in the latitude , the largest extent of it .

And again these good works of all these kinds they are reducible to two heads ; Reduced to two heads . Holiness and Righteousness . even those two which our Saviour himself reduceth them to , Math. 22.37 , 39. Where he Epitomizeth , giveth us the sum of the Law in those two comprehensive Commandements , Thou shalt love the Lord thy God , &c. And thy Neighbour as thy self . On these two Commandements hang all the Law and the Prophets , Two general heads , under which are comprehended all those respects and duties which Christians do ow and are to perform to the one and to the other . First , duties towards God , whom they are to honour in their thoughts , words , Actions , works of Holinesse duties of the first Table : Then towards their Neighbour , to whom they are to wish well , and do well , doing all good offices unto them , as they have ability and opportunity , in reference to their Lives , Liberties , Estates , good names , Bodies , Souls , works of Righteousnesse and mercy , duties of the second Table . But I shall not go about to reckon up particulars , which are many . So are evill works ; for the kinds of them they are many , even all sinfull thoughts , words , and Actions . And so is it with good work ; To which , all which , those who are Christs peculiar people , Redeemed and Purified , Justified and Sanctified by him , are seriously devoted .

Not to dwell any longer upon the Doctrinal part ; That which I aym at , being chiefly Application .

Which let it be directed ( in the 1 place ) by way of Conviction . If this be the Qualification of those who belong unto Christ , then may it hence be concluded against many , that as yet they are none of this number , Divers convinced not to belong to Christ . none of these Peculiar ones , whom Christ hath given himself for . Alas , the evidence is but too clear . Qui non tenentur serio studio honorum operum illi hoc ipso significant se non esse in numero eorum quos Christus sua morte redemit . Piscator Observ . in Text. Their works testifie against them , or at least do not testifie for them . These are the things which our Saviour saith testified of him , his good works . The works which I do in my fathers name , they bear witnesse of me , Joh. 10.15 . they shewed to whom he belonged , declared him to be what he was , the Son of God . And so they do of every man . The tree is known by his fruits ( saith our Saviour ) Math. 12.33 . And so are men by their works , To themselves by their thoughts , the workings of their hearts To others by their words and Actions ; known what they are , and to whom they belong , whether to Christ or Satan . What ? are you barren Trees , Barren trees none of Christs planting . bearing no good fruit ? surely you are none of Christs planting . Every plant that abideth in him , bringeth forth much fruit , Joh. 15.5 . And what , have you none of this fruit ? have you no good works to speak for you ? I mean to speak to the World and your own consciences , so as to evidence the truth of your faith ; never reckon your selves in the number of true beleevers . For this Saint James speaketh fully and expresly in that known place , Jam. 2. Where he sheweth how faith without works is but a mock-faith , a dead faith . Faith if it have not works is dead being alone , v. 17. Being alone , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by it self , not being accompanyed with good works , works of Holiness and Righteousness , which are the inseparable companions of a true justifying faith , it cannot be a true living faith . Which if it were , it would be a working faith . True faith a working faith . So Paul describeth it , Gal. 5.6 . Faith working by love . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which word being taken Passively , ( as it proPerly signifieth ) it imports a faith actuated by love , thereby quickned and moved to the doing of good works ; or Actively ( as it is commonly understood ) it denotes an active , operative faith , which putteth forth and sheweth it self in the exercises of love , love to God , love to his Saints , in doing of good works , works of Piety and Charity . Hereby faith sheweth it self to be a true living faith . So doth the Body , by the Operations of it , it sheweth it self to be a living body . And so doth faith shew it self to be a living faith , by its works , which are Indicativa fidei . I will shew thee my faith by my works ( saith St. Iames ) Jam. 12.18 . No such sure and certain token of a true saving justifying faith , as an uniform , impartial , and universal obedience . Which where it is not in an unfeigned desire and endeavour , it is a clear evidence of a dead faith . As the body without the spirit is dead , so faith without works is dead also ( so that Apostle there closeth up that Chapter ) Iam. 2.26 . As the body without the spirit ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Not that works are to faith as the soul is to the body , the form of it , and giving life to it ( which some would from hence infer ) that were to stretch the similitude beyond the staple , beyond the scope and intent for which it is here made use of , which is onely to illustrate what before was laid down , viz. that Faith without works is dead . So is the body without the soul , or without breath ( as that word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 may be rendred , which our new Translation in the Margin mindeth us of . ) Where there is no breathing , there can be no life ; breath being , though not a Cause , yet an Indication of it . And so where faith doth not breath forth and shew it self by good works , the evidence is plain it is no other but a dead faith .

Solitary faith not to be trusted to . Which in the fear of God let it be brought home to you who reckon your selves in the number of true believers , putting your confidence in Christ , hoping that as you are Redeemed , so you shall be saved by and through faith . What ? is this your faith , fides solitaria , a solitary faith , faith alone , having no good works to attend it ? do not think that Christ will ever own you for his . True it is , it is not for your works sake that he will own and accept you , but he will not do it without them .

But what then shall we say to those evil workers , Evil workers none of Christs people . whose works testifie against them , shewing to whom they belong ? Good works they have none to speak for them , but evil ones too many to speak against them . Being such as our Apostle speaketh of in the last verse of the Chapter fore-going , Tit. 1.16 . Such as professe that they know God , but in works they deny him , being abominable , and disobedient , and to every good work reprobate . Such as it may be give over themselves unto all lasciviousnesse , to work all uncleannesse with greedinesse ( as he saith of the impure Gentiles ) Eph. 4.19 . working the works of the flesh ; which what they are , we may learn from the same Apostle , who giveth us a bedroll of them , Gal. 5.19 , 20 , 21. Now the works of the flesh are manifest , which are these , Adultery , Fornication , &c. And are not these the works which some , and too many who bear the names of Christians , are given over to ? Evil works , which they live and lie in , and make a trade of . A plain evidence that whatever acquaintance they may take of Jesus Christ , calling him their Saviour ; yet they are in truth strangers to him . It is that which Paul saith of his Colossians before their conversion , Col. 1.21 . They were then alienated , and enemies in their minds by wicked works . And surely so are all they who are workers of iniquity . Giving themselves over unto wicked works , to the practice of them , whatever their profession be , this their practice sheweth that they have no true acquaintance with God and Jesus Christ . They are alienated from him , and enemies to him . So as whatever acquaintance they may take of him ( as I said ) he will take none of them . Depart from me all ye workers of iniquity . That is the answer which the Master of the house giveth unto some who would take acquaintance of him , as you have it Luke 13.26 . We have eaten ( say they ) and drank in thy presence , and thou hast taught in our streets ( they had had familiar acquaintance with him ) But he shall say to them ( as it followeth ) I tell you , I know you not whence you are , Depart from me all ye workers of iniquity . ] Workers of iniquity , such as make a trade of sin , living in the practice of it , ( for such are properly 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not every one that falleth into sin , but such as live in a course of sin ) they are workers of iniquity . And being such , whatever outward visible communion they have had with Christ in his Ordinances ; in his Word and Sacraments , yet let not them think that he will own them for his another day . No , those that are Christs , are such as have their Consciences purged from dead works to serve the living God ( as the Apostle describeth them ) Heb. 9.14 . From dead works , that is , sinful works , which are fitly so called , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in as much as they naturally proceed from a man that is spiritually dead , and make him that doth them lyable unto death . From such works true believers have their consciences purged , being freed , as from the guilt , so from the habit and power of them ; so as henceforth they do not serve sin , which sometimes they did . God be thanked that ye were the servants of sin ( saith Paul of his believing Romans ) Rom. 6.17 . Such they were before their conversion , but not such now . Now they served another Master . From the time that they came to obey that form of doctrine which had been delivered unto them , to receive and imbrace the doctrine of the Gospel , now being freed from sinne , they became the servants of righteousnesse ( as it there followeth , v. 18. ) And so is it with all those who truly believe on Jesus Christ , and are justified and sanctified by him , they do now serve the living God , working his works , the works of God ( as they call good works , Iohn 6.28 . ) With their minds serving the Law of God ( as Paul saith of himself , Rom. 7. last . ) However sometimes the flesh , the corruption of their nature carryeth them another way , to the serving of the Law of sin ( of which he there complaineth ) even as a strong wind drives the vessel against the Tides and streames , yet the bent and inclination of their hearts is towards the Law of their God . They are seriously addicted , and constantly inclined unto good works .

And so see that it be with every of us . Vse 2. Believers exhorted to have a regard to good works . Are we such as lay claim to an interest in Christ , and expect to receive any benefit by his death ? see that we be such as have a regard to good works , so as to set upon the serious and conscionable practice thereof .

Obj. Obj. Christ hath wrought what is needful for them . But happily may some say , what need this be pressed upon Christians ? for whom Christ hath wrought whatever is needful , so as there is no more required from them in order to their Iustification and Salvation , but onely to believe on his name . This is the Commandement ( saith St Iohn ) that we should believe on the name of his Son Iesus Christ , 1 John 3.23 . And when the Iaylor demanded of Paul and Silas , Sirs , what must I do to be saved ? they return him no other answer but this , Believe on the Lord Iesus Christ , and thou shalt be saved , Acts 16.30 , 31. not making any mention of good works . And our Saviour himself maketh this the onely condition of obtaining eternal life , Iohn 3.14 , 15. As Moses lift up the serpent in the wildernesse , so must the Son of man be lift up , That whosover believeth on him should not perish , but have eternal life . And again in the verse following , God so loved the world , that he gave his onely begotten Son , that whosoever believeth on him should not perish , but have everlasting life , v. 16. And again , v. last . He that believeth on the Son hath everlasting life . So then , what need is there of works ?

Ans. Answ. Needful in a meritorious way . To this the Answer is obvious . 1. True it is Christ hath wrought whatever is needful for his Elect People in a meritorious way , having fulfilled the righteousnesse of the Law for them . So much we may learn from the Apostle , Rom. 8.4 . where he setteth forth this as one end wherefore God sent and gave his Son , That the righteousnesse of the Law might be fulfilled in us . ] The righteousnesse of the Law , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that which the Law requireth to the making of a man righteous before God , might be fulfilled in us . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not by us , but in us , viz. by the imputation of Christs obedience unto us . By this meanes come believers to stand as righteous before God ; Believers not freed from obedience of the Law . yet are they not hereby freed from the obligation of the Law . However from the Curse and rigorous exaction of it they are , yet not so from the obligation . But the rather they are hereby engaged to it the more by this Example which Christ hath given them . What St. Peter saith of the Passive obedience of Christ , 1 Pet. 2.21 . Christ suffered for us , leaving us an example , that we should follow his steps , being ready to suffer for him , as he did for us , we may say the same of his Active obedience , his observing the Law in so strict a manner . This did he , leaving us an example , that we should follow his steps . And this do we . Herein follow him , though it be as Ascanius the child is said to do Aeneas his father , haud passibus aequis , not with a like stride or pace . This is not to be expected from the holiest men upon earth , that they should follow Christ , fulfilling the Law as he did . Yet this they are to endeavour , to walk exactly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to go up to the top of every Commandement ( as before I expounded the Apostles 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ) And this do we ; Applying ( inclining ) our hearts to ( perform ) fulfil the statutes of our God ( as David saith he did , Psal. 119.112 . ) Seriously desiring it , vigorously 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 Commandements , for this is the whole duty of man , Eccles. 12.13 . Thus then Christians are not taken off from the practice of good works by what ever Christ hath done for them .

Faith alone cannot justifie . Ans. 2. Neither ( in the second place ) is it faith alone that can justifie and save them . In the clearing of which , that known distinction will be usefull , of Fides sola and solitaria , faith only , and faith alone . True it is , it is faith only that justifieth , which it doth not qua Fides as Faith , as a work , ( as Arminius would have it ) but as an Instrument laying hold upon Christ , and applying his Merit , by which we are justified . But not Faith alone , not a naked faith , faith without works , which ( as I have already shown you from Saint James ) is no other but a dead , a mock-faith , no true faith . And so , not being able to justifie it self , much less can it justifie the person in whom it is . Faith without works justifieth not .

Obj. No ? what say we then to that obvious Text of the Apostles , Rom. 4.5 . Rom. 4. v. 5. cleared . Where he seemeth expresly to determine the contrary , To him that worketh not , but beleeveth on him that justifieth the ungodly , his faith is counted for righteousnesse .

Ans. To this the Answer is soon returned . True it is , faith is counted for righoeousnesse to such a one as worketh not , viz. upon such an account , as looking to be justified and saved by his works . In such a way the true beleever renounceth works , not placing any affiance or confidence in them , knowing that he is not able to perform the condition which the Law requireth ; And therefore putteth himself upon another way , for the obtaining of Justification and Salvation , which is through faith in Jesus Christ . In the mean time not renouncing works , as to the practice of them in way of obedience unto God ; without which a man can neither be Justified , nor saved . Upon this account it is that Saint James joins works together with faith in the business of Justification , in that known Text , ( causlesly stumbled at by some , even to the rejection of the whole Epistle ) Jam. 2.24 . Ye see then how that by works a man is justified , and not by faith only . Not that works have any proper efficiencie in , or influence upon the work of justification , which is proper unto faith , as the only Causal Instrument therein , applying Christ with his merits unto the Soul : But they are necessarie attendants upon , and inseparable companions to that faith which purifieth , which must be a working faith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( as the Apostle calleth it in that Text forecited , ) Gal. 5.6 . An Energetical , an operative , working faith , a faith working by love , shewing it self in a ready performance of all offices and duties both to God and man :

And therefore ( to go on with the Exhortation propounded , Good works how necessary . let not any of us content our selves with such a faith , a solitarie faith , faith alone . But withall , Bona opera sunt necessaria ad salutem , vel potius in salvandis ( sic enim praestat loqui vitandae ambiguitatis causâ Ursin . Catech. Q. 91. have a regard unto works , good works , which are no less necessarie unto salvation , ( or , if we will speak more warily , ( as some advise us to do ) in salvandis in those that are to be saved ) than faith it self is . It it is but a slander , and a groundlesse one , which they of the Church of Rome cast upon those of the Protestant , Reformed Religion , that they cry up faith , decrying works , at least not regarding , Extrà statum Justificationis ●emo potest bona opera satis magnifice commendare . Luther . but flighting them , not looking upon them as in any kind necessarie . Than which what more false ? Necessarie we hold them to be ; However not as they do , who look upon them as meritorious causes of salvation yet upon a divers account , as

I. Necessitate praecepti , in regard of Gods command , 1. In regard of Gods Command . which requireth them at the hands of his perple . Thou hast commanded us to keep thy precepts diligently , Ps. 119.4 .

2. Necessitate Praesentiae , as necessarie concomitants of faith , 2. As Concomitants of faith . without which a man cannot be justifyed and saved .

3. 3. As the way and means leading to salvation . Necessitate Medii , as a necessary means to bring men to salvation ; Via ad Regnum , though not Causa regnandi , ( as Bernard rightly ) though not the cause of reigning , yet the way to the Kingdome .

4. 4. As evidences of faith , and assurances of Election . Necessarie as to a mans self , for the justifying of his faith , and assuring his election . Justifying of his faith . Faith justifieth the Person , works justifie faith , evidence it to a mans self to be a true lively faith . As a man by feeling his pulse beat regularly , he knoweth that his vitals are sound , so by the working of his faith he taketh notice that it is a true faith . And assuring his election . Give diligence ( saith Saint Peter ) to make your Calling and Election sure , 2 Pet. 1.10 . And how shall this be done ? Why , If ye do these things ye shall never fall ; those things which before he had spoken of , viz. Adding to faith virtue , v. 5. meaning moral virtues , as Justice , and Temporance , and Charity ( of which he speaketh afterwards , ) as also Godliness , and so indeavour to perform all offices and Duties to God and Man . So doing , hereby may Christians be assured of their Election , and so consequently of their salvation , that they are in a state of grace , and shall never fall from it .

5. 5. In regard of others for the gaining of some . And so again , necessarie in regard of others ; For the winning of some . Upon this ground Peter requires wives to be obedient to their Husbands , to do their duties unto them , that ( saith he ) if any obey not the word ( being as yet unbelievers ) they also may without the word be won by the conversation of the wives , 1 Pet. he 3.1 . And in the Chapter foregoing , v. 12. requireth the beleevers to whom he writeth , that they should have their conversation honest among the Gentiles , that whereas ( saith he ) they speak against you as evil doers , they may by your good works which they shall behold , glorifie God in the day of visitation ; when God shall in mercie visit them , calling them to the fellowship of the Gospel . Thus sometimes unbelievers are won to a loving and liking of Gods Religion by beholding those who make a profession thereof to walk answerable to that profession , living soberly , righteously , and Godly .

And as some may be won , so others may be confirmed hereby , Confirming of others . who otherwise might be offended and scandalized , and brought out of love and liking with that Religion whereof they see no fruits in the Professors of it .

However , the mouths of wicked men shall hereby be stopped , Stopping the mouths of wicked men . and themselves ashamed . Having a good Conscience ( saith the same Apostle Saint Peter ) that whereas they speak evil of you , as of evil doers , they may be ashamed that falsly accuse your good conversation in Christ , 1 Pet. 3.16 . Christians exhorted to be serious about good works .

In these and many other respects we look-upon good works , not only as expedient , but Necessarie . And so looking upon them , let all of us seriously set about them . Being hearers of the Law , be we doers of it . Not the hearers of the Law , are just before God , but the doers of the Law shall be justified , so the Apostle tells the Jews who looked for salvation by the Law , Rom. 1.13 . It was not their knowing but their doing that could benefit them in that way . And so is it with Christians , who look for salvation by Christ . It is not their Knowledge and Profession , but their Practice , must render them acceptable unto him . And therefore let all of us up and be doing . Be ye doers of the word , and not hearers only , deceiving your own Souls ( saith Saint Iames ) Jam. 1.22 . Not every one that saith unto me , Lord , Lord , shall enter into the Kingdom of heaven , but he that doth the will of my Father which is in heaven , ( saith our Saviour ) Math. 7.21 . Not every one that taketh acquaintance of Christ , professing himself to be his Disciple ; and to look for salvation through him , but such as bring forth the fruits of true Sanctification , and new obedience , indeavouring to do what both Law and Gospel requireth , They , and only they can look for salvation .

Quest. Quest. What good works to be done , and how . But what good works shall we do in order hereunto ?

Ans. Ans. That was the question which the Ruler put to our Saviour , Math. 19.16 . Good Master ( saith he ) what good thing shall I do that I may inherit eternal life ? But this he propounded in a Pharisaical way , with a wrong intention , dreaming of a merit of works . But let the thought hereof be abandoned by all Christians who propound the like question , And then I shall return Answer to it , as in part I have already done , giving you some usefull directions concerning what works you are to do , and how you are to do them .

1. Good works to be performed by Christians are ( as I have said ) all such works as God requireth Dir. 1. All such works as God requireth . in his word , whether in the Law , or Gospel . All which Christians are to have an eye and regard unto , so as not willing to over look or neglect any of them . Such was Davids obedience , I shall not be ashamed ( saith he ) whilest I have respect unto thy commandements , Psal. 119.6 . And the like we read of Zacharie and Elizabeth , They were both righteous before God , walking in the Commandements of the Lord , blameless . Luk. 1.6 . And such must the obedience of a Christian be , an universal obedience , such in desire and indeavour , so as not willingly to balk or neglect any commandement . That Ruler which we speak of , how strict soever he had been ( as he said of himself ) in observing of the rest of the Commandements , yet withdrawing his obedience **** to that one , which our Saviour , for Probation or conviction sake , propounded unto him , that he should go and sell all that he had , and give it to the poor , he thereby shewed himself to be no better than an Hypocrite . And so do they who pick and choose their Duties , yeelding a partial respect to the Law of God , obeying in some things , not in other . For which that of Saint Iames is express , Iam. 2.10 . Whosoever shall keep the whole Law , and yet offend in one point , he is guilty of all . Suppose a man so exact as that he should strictly observe the whole Laws , except only in some one particular therein required , or forbidden , yet allowing himself in that one particular breach of it , that declareth him not to be , what he would be thought , a righteous person . That general Maxim holdeth true in this case , A quatenus ad omne . He that yeeldeth obedience to one Commandement , because it is a command of God , upon that account will yeeld the like obedience to all . And this are Christians to do . And this , being sincere , they will do , Being such as are truly Sanctified , now ( as the Apostle saith ) they are prepared to every good work , 2 Tim. 2.2 . Ready to do what ever their God requireth fromt hem . And such see that your obedience be , ( as to desire and indeavour ) an Vniversal obedience ; doing that , all that , which the Lord requireth in his word . Here is the Matter of good works , which Christians are to have an eye at in the first place .

2. And then ( secondly ) have an eye to the Order , first looking at the more weighty duties . Dir. 2. Good works to be done in right Order . It was that which our Saviour chargeth upon the Pharisees , denouncing a woe against them for it , Mat. 23.23 . woe unto you scribes and Pharises hypocrites , for ye pay tithe of Mint , and Annise , and Cumin , and have omitted the weightier things of the Law , Judgment , Mercie , Faith . To be carefull in small matters , but regardlesse in those of greater importance is a sure sign of an Hypocrite . Not but that these things also are to be regarded ; These things ought ye to have done ( saith our Saviour there to them ) but not to leave the other undone . Those 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the weightier things of the Law , duties of greatest importance , Christians must have an eye at in the first place Not slighting , not neglecting them however . Yea and if it happen that there be any competition , these are to have the precedence . First look at the more weighty duties , preferring them .

3. Doing these works in a right Order , that they may be truly good works , see that they be done out of a right Principle , Dir. 3. Out of a right Principle : viz. a threefold Principle , of Faith , and Love , and Obedience .

1. Of Faith , 1. of faith . without which the Apostle tells us it is impossible to please God , Heb. 11.6 . Faith , as concerning the work which we doe , that it is a thing required by God , agreeable to his mind and will , of which the Apostle speaks , Rom. 14. v. last , where he concludes , whatsoever is not of faith is sin . What-soever is done though the thing it self be indifferent or good , yet being done with a wavering conscience , without assurance that the work is in it self well-pleasing to God , and that it hath good warrant from the Word , it is sin in him that doth it ; so also concerning Gods acceptation of our persons and services , that he doth and will accept whatever we do in the name of Christ . Out of such a Principle did the Patriarchs do those works for which they are commended , Heb. 11. What they did they did it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in faith , by faith .

2. Of Love . 2. Of Love . In this sense see that Faith work by love . What we are sure to be agreeable to the mind and will of God , do it out of Love ; Love to God ; I will love thee , O Lord ( saith David ) Psal. 18.1 . And love to his Law ; O how do I love thy Law ? ( saith he ) Psal. 119.97 . Love to his Testimonies ; I love thy Testimonies , v. 119. Love to his Commandements and Precepts ; I love thy Commandements above gold , yea above fine gold , v. 127. Consider how I love thy Precepts , v. 159. And out of this love keep and observe them ; My soul hath kept thy Testimonies , and I love them exceedingly , v. 167. And thus also what duties we do unto our Neighbour , do them out of love , Thou shalt love thy Neighbour as thy self . Thus what good works we do , do them out of a right Principle of Faith and Love .

3. And ( Thirdly ) Obedience . 3. Obedience . Not out of any by and sinister respects , but in way of Obedience unto God . So did Abraham when he went out to seek a Country , which he knew not where to find ; yet by Faith he obeyed ( saith the Text ) Heb. 11.8 . So doe we , taking notice what God would have us to do now , not standing to consult with flesh and blood about it ( which Paul saith he did not , Gal. 1.16 . in obedience to him , do it . Thus did Peter , though he had fished all night and caught nothing , yet , Neverthelesse ( saith he to his Master ) at thy word I will let down the Net , Luke 5.5 . Thus having a word from God , now in obedience to him , do what he requireth . Thus did our blessed Saviour suffer what he suffered . He was obedient to the death , Phil. 2.8 . And thus let us do what we do . All our works do them in obedience unto God ; doing what we do to Man as unto God . So the Apostle requires servants to do their duties unto their Masters , Eph. 6.5 . Servants be obedient to them that are your Masters according to the flesh , with fear and trembling , in singlenenesse of heart as unto Christ ; doing what they did in obedience to their supream Lord and Master Christ , in serving them , serve him ; Not with eye-service , as men-pleasers , but as the servants of Christ , doing the will of God from the heart ( so he goeth on ) v. 6. Mark it , In doing their Masters work , they must have an eye at God , doing what they do , as his will . [ With good will , doing service as to the Lord , and not unto men , v. 7. Not looking onely , or yet chiefly , at their Masters on earth , but at their great Lord and Master in heaven , the Lord Christ , who requireth from them what they are to do . And this rule let all Christians observe , in whatever works they do , whatever duties they perform , still do all with an eye to God , setting the Lord alwaies before them ( as David saith he did , Psal. 16.8 . ) so walking before him in uprightnesse and sincerity , which he requireth Abraham to do , Gen. 17.1 . And which Hezekiah saith he had done , Isa. 38.3 . Here are the Principles out of which we are to act in doing of good works , Faith , Love , Obedience .

Dir. 4. In a right manner . 4. Then ( in the Fourth place ) have a regard also to the Manner , that doing good works , we do them Willingly and Constantly .

1. Willingly . 1. Willingly . Thus doth a man do what he doth out of Love . That is as Oyl to the wheels , which makes them go glib . And thus do we perform what good works we do . All kind of duties to God , or our Neighbour . Doing them out of a Principle of love , do them willingly . Thus Paul would have Philemon to do what he required from him , Not as of necessity , but willingly , Philem. v. 14. And thus Peter requires Ministers to do the work of their Ministery , 1 Pet. 5.2 . Feed the flock of God which is among you , &c. Not by constraint , but willingly : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And thus are Christians to perform what duties they do , as to God , so to Man . Not grudgingly , but willingly . It is the Testimony which Paul giveth to the Churches of Macedonia , speaking of their charitable contributions , 2 Cor. 8.3 . I bear them record ( saith he ) that to their power , yea and beyond their power , they were willing of themselves . And so should Christians be to every good work ; to works , as of Justice , so of Charity and Mercy . Every man according as he purposeth in his heart , so let him give , not grudgingly , or of necessitie , ( so Paul adviseth his Corinthians , in the Chapter following ) 2 Cor. 9.7 . giving a reason for it . For ( saith he ) God loveth a cheerful giver . Grudged services are not acceptable to men , much less to God . If there be first a willing and ready mind , it is accepted according to that a man hath ( saith the same Apostle in that 2 Cor. 8.12 . ) It is so with God , who looketh more at the inward man , than the outward ; at the Heart , than either Tongue or Hand ; at the Will , than the Work . Who also will reward all , and onely such services as are so performed . If I do this thing willingly ( saith he speaking of the work of his Ministery ) I have a reward ; but if against my will , what is my reward then ? 1 Cor. 9.17 , 18. It is not the work or service it self , be it what it will , that will render the doer of it acceptable unto God , and capable of an eternal reward from him , unless it be performed freely , willingly . And therefore let me here do that to you , which I find Titus required to do to those under his charge , in the verse next but one after my Text , Tit. 3.1 . viz. Put you in mind to be ready to every good work .

And among other , Workes of Charity recommended . let me here recommend unto you works of mercy and charity ; which are looked upon among the chief of good works ; and therefore sometimes peculiarly so called . Thus we read of that good woman Dorcas , that she was full of good works and alms-deeds which she did , Acts 9.36 . And thus the Apostle shewing what is required of one that is to be accounted a widow indeed , fit for the service of the Church , he saith ( among other things ) she must be one well reported of for good works , 1 Tim. 5.10 . And what are those good works ? why , in the next words he explaines it , If she have lodged strangers ; if she have washed the Saints feet ; if she have relieved the afflicted , &c. These are the works which he calls peculiarly good works . Works of charity peculiarly called good works , and why . And that not without good Reason , in as much as that Love , which is the sum of the Law , and the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the fulfilling of it ( as the Apostle saith of it , Rom. 13.10 . ) is in this way expressed and shewed forth . Now to these good works be you excited . And that specially you to whom God giveth ability for such works , be you willing and ready to do them . That is the charge which Timothy is willed to hand to those that were Rich , 1 Tim. 6.17 , 18. Charge them that be rich in this world , &c. that they do good , that they be rich in good works , ready to distribute , ready to communicace . For such to give what they cannot withhold , onely what is extorted from them by rates and taxes , and that against their wills , this is not thank-worthy . What is this way done , let it be done readily , willingly .

2. Constantly . And being willing with good works , be constant in them , not weary of them . This Paul presseth upon his Galathians , as also his Thessalonians , Be not weary of well-doing , Gal. 6.9 . 2 Thess. 3.13 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , faint not , give not over . Having set upon a religious course , hold on , be constant in the duties of Piety and Charity . Working whilest it is day ( as our Savious saith he did ) so long as life lasteth . They who were hired into the Vineyard , must work till the Even . Thus have an eye to the Manner of doing good works .

5. And lastly , Dir. 5. To a right end , the glory of God . have an eye to the End also , that that be right and good , even the Glory of God . This is the proper and chief end which a Christian should aym at in whatever he doth . So runs the Apostles direction , 1 Cor. 10.31 . Whatsoever ye do , do all to the glory of God . To this end serve good works . Being filled with the fruits of righteousnesse , which are by Iesus Christ unto the glory and praise of God , Phil. 1.11 . This is finis operis , the end of the work , let it be also finis operantis , the end of the worker . If any man Minister ( saith St. Peter ) let him do it as of the ability which God giveth , that God in all things may be glorified , 1 Pet. 4.11 . This is that which Christians should chiefly look at in all their Ministrations , in all the services which they perform , as to God , so to their Brethren , that God may be glorified in them and by them .

Not but that there are also other subordinate ends , Christians may have an eye at the recompence of reward . which a Christian in doing of good works may have an eye at . Among other he may have an eye at himself , specially at his eternal Reward in heaven . This had Moses an eye at in his sufferings for Christ , he had therein a respect to the recompence of reward , Heb. 11.26 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ] Mercedem illam Abrahamo promissam , Gen. 15.1 . terram illam excellentem . Grot. Annot. in loc . Not onely to that temporal reward which the Lord had promised to Abraham ( as Grotius expounds it ) the land of Promise , the earthly Canaan , but the eternal reward . And the like may Christians in their good works which they do , they may have an eye to their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Recompence of Reward , which God hath promised to such workers . And that both Temporal and Eternal reward . Therefore is it that our Saviour propoundeth this as a motive unto them , to put them upon the practice of good works , setting their reward before them . Love your Enemies ( saith he ) and do good , and lend , looking for nothing again , and your reward shall be great , Luke 6.35 . And elsewhere he tells us that whosoever shall do the least office of love Disciple in the name of a Disciple , but give a cup of cold water unto him , he shall in no wise lose his reward , Mat. 10. ult. This Christians may , yea and for their incouragement ought , to have an eye at , as in their sufferings , so in their doings for Christ ; By patient eontinuance in well-doing , seeking for Glory , and Honour , and Immortalitie ( as the Apostle describeth the true believer ) Rom. 2.7 .

Gods glory to be eyed in the first place , not vain-glory . But the chief and main end which they are to aym at , is the Glory of God , seeking that in the first place . Not their own glory . This was the Leaven which sowred whatever duties or services the Pharisees performed . What they did , they did it in an ambitious way , out of vain-glory , that they might be seen of men● and have glory from them . So our Saviour chargeth it upon them , Mat. 6. v. 2. where also he tells his Auditors what they must expect for such services . Verily ( saith he ) they have their reward , v. 2 , 5 , 16. All the reward they must look for . They must look for none from God . Now this let us abandon . Take heed that ye do not your Alms to be seen of men , that is our Saviours caveat in the first v. there . Not seeking our selves , our own Glorie . This we may hear our blessed Saviour disclaiming , I seek not mine own glorie ( saith he ) Iohn 8.50 . But the glory of his Father he did , the glorie of him that sent him , as he intimates there in the Chapter fore-going , Iohn 7.18 . And this let us in imitation of this our heavenly pattern seek after . In whatever we do , making this our Alpha and Omega , our first and last ▪ the chief of all our ayms , that God may be glorified in us and by us . This was Pauls main design , in whatever he did , or suffered , that God might be glorified in him , whether by life or death ( as he telleth his Philippians , c. 1. v. 20. And this let us make the main end of all our good works , that God ( as I say ) may be glorified in us and by us . Let your light so shine before men , that they may see your good works , and glorifie your Father which is in heaven ( saith our Saviour to his Disciples ) Mat. 5.16 . Let your light shine . ] Manifest your inward graces by your outward actions , which are as beams from the Sun . [ Shine before men ] who cannot judge of your hearts but by your deeds . [ That they may see your good works , ] not onely hear your words , but behold your works . [ And so glorifie your Father which is in heaven . ] And let this be the main design of every of us , in whatever works we doe , that God may be glorified in us , as Paul saith he was in him , Gal. 1. last . So doing , now doubt not but our works shal be acceptable to God , and profitable to our selves ; of which more hereafter in the last particular , to which I now come .

2. Partic. The inward Affection in doing good works . The Modus , the inward Affection , or Disposition of this peculiar people in performing of this service , doing of these works , and that is a holy fervour , Zeal , [ Zealous of good works . ]

Obs. Christs people Zelots . Such the Redeemed of the Lord , Christs people are , or ought to be , Zelots . Mark it , this is the last Conclusion which the Text holdeth forth unto us . Christs people must be zelots . So was one of his Apostles sirnamed , Quod Zelo ferveret . Hieron . Epl. 53. ad Riparium . Simon called Zelotes , Luke 6.15 . Acts 1.13 . Simon the zealous . And such ought all his Disciples , to be , zelots all . Such were the Iewes generally under the Law , they were zealous of the Law . So Iames tells Paul concerning them , Acts 21.20 . Thou seest brother ( saith he ) how many thousand of Iewes there are which believe , and they are all zealous of the Law : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And in the Chapter following , Paul speaking to the Iewes concerning himself , he tells them , how that being a Iew born and bred , and taught according to the manner of the Fathers , I was ( saith he ) zealous towards God , as ye all are this day . Such were they under the Law . And such Christians ought to be under the Gospel ; though not in the same way , yet zelots still . Not key-cold , nor yet tepid and lukewarm in their Religion , but zealous . That is the Charge which the Son of man giveth to lukewarm Laodicea , Rev. 3.19 . Be zealous , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : which if she were not , he threatens to spew her out of his mouth . Thus Christ will own none for his people but such as are zealous .

Quest And wherein zealous ? Quest. Wherein to be zealous .

Ans. Why , generally , in somwhat that is good . It is good ( saith the Apostle ) to be zealously affected alwaies in a good thing , Ans. Generally , in a good matter . Gal. 4.18 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Zeal , in it self ( as it is with Affections and Passions , whereof zeal is onely the Intension , the heightning of them ) it is vox media , indifferent ; so as it may be taken either in good or bad part , according to the nature of the Object , or matter whereabout it is exercised . So much we may take notice of from that Apostle ; who , as he there minds us of a good zeal , so in the Chapter following he tells us of an evil one , Gal. 5.20 . where speaking of the works of the flesh , among other he reckons this for one , Emulations , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Zeals , inordinate heats and contentions about matters not fit for Christians to contend about . Thus then there is a double zeal , Spiritus & Carnis , the one a fruit of the Spirit , the other of the Flesh , a spiritual , a carnal zeal . It is the former of these we have to deal with , a spiritual zeal . Which , as it is proper , so it ought to be common to those that are Christs ; They must be zealous in a good way , in a good matter . This in the General .

In Particular . In Particular , the good things whereabout they are to be zealous , may be reduced to two heads , either Gifts , or Works ; that they may receive the one , that they may act the other .

1. For Gifts . 1. For Gifts . This the Apostle calleth for 1 Cor. 14.1 . Desire spiritual Gifts . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( saith the Original ) be zealous of them , earnestly coveting them . So we find the same word elswhere more fully and fitly rendered , Cap. 12. v. last of the same Epistle , where we meet again with the same Injunction . Covet earnestly the best gifts . With such earnestness of affection are Christians to seek after spiritual Graces and Gifts . Graces , which may be beneficial to themselves ; Gifts , whereby they may edifie others ; desire them with zeal and holy emulation .

2. Works . 2. And as Gifts , so Works . As to Receive , so to Doe . This the Text points at . A people zealous of good works . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Sectatorem bonorum operum ; so the Vulgar Latin renders it , A people that are followers of good works . A truth . Such Christs people must be , Followers of that which is good ( as St. Peter hath it ) 1 Pet. 3.13 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Imitators ( as that word properly signifieth . ) Imitating and following of God . Be ye followers of God , Eph. 5.1 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Imitating him , in doing good unto all . Zeal imports an intense Affection . Thus ought Christians to be followers of good works . Followers after Charity , 1 Cor. 14.1 .

But the word in the Text imports more .

Vides ( inquit Chrysost ) ut non simpliciter opera virtutis a nobis exigantur . Ait enim , aemumulatorem , h.e. magna cum alacritate , & ingenti , studio & animo vtrtutis opera crpessentem . Esti ad loc .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifieth to Boyl ; per Onomatopaeiam , because when liquor boyles it maketh an hissing noise . Vnde fortasse Anglicum Seeth .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 zealous of good works . Giving us to take notice ( as Chrysostom well observes upon it ) that it is not sufficient for Christians to do good works , but they must do them with an intense affection ; They must be Emulatores bonorum operum , ( as Jerome and Ambrose here render the Word , or ( as Beza ) Studiosi , bearing a fervent affection to them , and earnestly striving to go before others in them . This is the proper signification of this word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , zealous , zeal , ( the same in all thre Languages ) which coming from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a verb which signifieth to boyl or seeth , ( a word answering it both in sound and sense , and so may be conjectured to be taken from it , ) or to make a hissing noise , as water doth when hot Iron , or burning Coals are cast into it , it imports a fervent heat in the Soul , an earnest and vehement Affection . And with such an affection are Christians to go about good works ; to be zealous of them , and in them ; zealously to Affect them .

Thus are they to be affected towards their God , loving him with an intense Affection . Christians to be zealous towards their God . So the Law requireth it . Thou shalt love the Lord thy God with all thine heart , and with all thy Soul , and with all thy mind , and with all thy strength ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( as Saint Mark and Luke have it , ) Mark 12.30 . Luk. 10.27 .

And being thus affected towards him , they are in like manner to be thus affected for him . This is Phineas's commendation , He was zealous for his God , Numb. 25.13 . zealous for his sake ( as the 11th . verse there hath it . ) He could not indure to see such dishonour done to his God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Zelando Z●latus sum : Montan . and therefore steppeth forth to execute Justice upon the offenders . And the like saith Elijah of himself , I have been very jealous ( or zealous , for the word is the same ) for the Lord God of Hosts , 1 King . 19.10.14 . And the like we read of David , Psal. 69.9 . who was therein a type of Christ , of whom it written , the Zeal of thine house hath eaten me up , Joh. 2.17 . Such was his Zeal for the worship and service of God , that it was as a fire within him , burning in his breast , and breaking forth as occasion was offered , as at that time it did , when he whipped the buyers and sellers out of the Temple . And thus ought those who profess themselves to be his people , to be affected towards their God . Being zealous for his honour and glory in and about his worship and service ,

Zealous towards their Brethren . And in like manner are they to be affected towards their brethren , being Zealous of them . So Paul telleth his Corinthians that he was for them , 2 Cor. 11.2 . I am jealous over you with a godly jealousie , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I am zealous of you , ardently affecting you , earnestly desiring your wellfare . So ought the Ministers of Christ to be affected towards the people committed to their charge ; desiring their good . That is the Testimony which Paul giveth to his Colossians concerning Epaphras ( or Epaphroditus , for they are conceived to be both one ) a faithfull minister of Christ ( as he calls him Col. 1.7 . Epaphras idem qui Epaphroditus , contractione pronunciationis sic Demas est Demetrius Grot. Annot. in loc : ) I bear him record ( saith he ) that he hath a great zeal for you , Col. 4.13 . And thus ought all Christians to be affected towards their brethren , earnestly desiring their good , being readie to express their Affection to them , by being forward to all good offices , readie to every good work , ( as we haue it in the verse next but one after the Text , ) Tit. 3.1 .

With such Zeal are Christians to perform all duties , All duties to be performed with Zeal to do all kind of good works of Piety and Charity , works of Holinesse and Righteousnesse . Being good works , and proper for them , they are be zealous in performing of them . So was our blessed Pattern , the Lord Jesus , in doing the will of his father , of which he saith , that it was his Meat , Joh. 4.34 . My meat is to do the will of him that sent me , and to finish his work . This he desired more than his bodily food , which a hungry man maketh haste to , feeding upon it with an eager appetite , and with great complacency , and contentment . And thus are Christians to go about Gods work , the doing of his will , making haste to it . I made hast and delayed not to keep thy Commandements ( saith David ) Psal. 119.60 . making it their delight . I delight to do thy will O my God , ( saith he ) Psal. 40.8 . Thy Testimonies are my delight , Psal. 119.16.24 . and often in that Psalm . And so is it with every truly godly man ; he is one whose delight is in the Law of the Lord ( as David describeth him ) Psal. 1.4 . as in Meditating of it , so in Practising it , doing it with alacrity and chearfulness , and some spiritual vigor , desiring to run Gods waies . I will run the way of thy Commandements , when thou shalt inlarge my heart ( saith that holy man v. 32. of that Psalm ) A Runner in a race is zealous in his way , putting himself forward what he can , putting all his strength to the work that he is about . And so ought Christians to be in Gods waies , being zealous of , and in good works .

R. This is . R. And great reason they should be so , this being a thing both Good and Necessarie .

1. Good . 1. Good 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , It is good to be zealously affected ( saith the Apostle there ) Gal. 4.18 . To be zealous in good works is a good thing . Good

1. In as much as it is acceptable to God . 1. Acceptable to God . That is Pauls Argument which he maketh use of to bring Christians upon their knees , to pray for Magistrates , supreme , and subordinate , For Kings and all that are in authoritie , For ( saith he ) this is good and acceptable in the sight of God our Saviour , 1 Tim. 2.3 . And so is such a zealous performance of duties , it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , good & acceptable in the sight of God . So was Phinehas's zeal , whereby he made an atonement for the people , and procured to himself and his , the Covenant of an everlasting Priesthood , as the Lord tells Moses , Numb. 25.11 , 12 , 13. Phinehas hath turned my wrath away from the Children of Israel while he was zealous for my sake among them . Wherefore say , Behold , I give unto him my Covenant of peace . And he shall have it , and his seed after him , even the Covenant of an everlasting Priesthood , because he was zealous for his God , &c.

Nothing more acceptable unto God than zeal for him . Which he hath such a regard unto , that for the sake thereof he oft times overlooks many infirmities in his people . So was it in that act of Moses , of which we read , Exod. 32.19 . When being transported with a holy zeal for God , and his glorie , he cast the Tables of the Law , which God had newly written with his own finger , out of his hands and brake them . An Act however by some excused and defended , as being done by a divine Instinct , and so rather out of deliberation than Passion , to signifie the Breach of Covenant betwixt God and his people , whom they had so highly provoked by their Idolatrie , yet it is more probably looked upon as unadvisedly done . His spirit being exasperated by what he saw tending so highly to the dishonour of his God , as thereupon he spakes unadvisedlie with his lips , ( which the Psalmist saith he did , Psal. 106.33 . ) so he also did unadvisedly with his hands . But in as much as it was a holy zeal for the glory of God that thus transported him , we do not any where find that God was angry with him for it . So well pleased is God with such a Zeal in his people , a holy zeal , a religious zeal , zeal for his glory , that where that is , he overlooketh any imperfections and faylings in their performances .

And ( secondly ) as it is acceptable to God , so profitable to a mans self , being very advantagious to a Christian in the course of his obedience .

1. Fitting him for good works . 1. Fitting him for it , preparing him to every good work . Of such use is Natural heat in the Body , it maketh fit for motion and Action , which otherwise , being cold , it is indisposed to , and unfit for . And of like use is this Spiritual heat , a holy fervour in the Soul , it fitteth and prepareth it for well doing , the doing of what ever service to God or Man .

2. And ( secondly ) preparing a man for it , it putteth him upon it , 2. Putting him upon them . causeth him not to delay but to make haste , to take every opportunity that is offered for the doing of good Even as fire being in a flame , now it layeth hold of whatever combustible matter commeth near it So doth Zeal ( which is nothing but Love in a flame ) it readily taketh hold of all opportunities of doing good works ; making men not sloathfull but diligent in the work and service which they have to do . Thus it is said of Apollos , Act. 18.25 . that being fervent in spirit he spake & taught diligently the things of the Lord . Tuhs where there is this zeal in the heart , it will set the head and hands on work , making men ( as I said ) not sloathfull , but diligent in the service of their God . So much the Apostle insinuates in the Text , Rom. 12.11 . where he conjoines those Precepts , Not sloathfull in businesses , fervent in spirit , serving the Lord .

3. Carrying him through them . 3. And ( thirdly ) thus putting a man upon good works , it will carrie him thorow them , not withstanding what ever difficulties he may meet with in his way . So is it with the Traveller , having ( as we say ) a good will in his way , now he goeth through thick and thin , through all wayes and weathers . And even so is it with a Christian that is zealous in the service of God ; this carrieth him through whatever opposition or discouragements he may meet with . Such effect it had in and upon the blessed Apostle S. Paul , who , notwithstanding he took notice what rubs lay in his way , how that Bonds and Affliction did abide him , ( wait for him ) as the Holy Ghost witnessed in every City ( as himself telleth the Elders at Miletum ) Acts 20.23 . Yet ( saith he ) none of these things move me , neither count I my life dear to my self , that I might finish my course with joy , and the Ministerie which I have received of the Lord , v. 24. Being zealous for his Lord and Master Christ , that carrieth him through the service which he had to do for him , maugre all opposition . And so will it do the Christian in whose heart it lodgeth . Thus is this zeal a good thing , acceptable to God , and profitable to a mans self , preparing him to good works , putting him upon them , and carrying him through them .

And not only good , but Necessary , Reas. 2. Zeal necessary without which , good works cannot be done well , so done , as that they may be acceptable to God . As it was before , and under the Law , the Sacrifices could not be offered without fire . And therefore Abraham being to offer his son , he carrieth fire with him , He took the fire in his hand ▪ and went , Gen. 22.6 . And to this end was it that the sacred fire , which first came down from heaven , was continually kept in upon the Altar , that they might alwayes have it at hand to offer their sacrifices with upon all occasions . Even of such use is zeal to the Christian , who must himself be salted with fire . So our Saviour expresseth it , Mar. 9.49 . Every one shall be salted with fire ; have his heart seasoned with the fire of divine love and zeal , without which he cannot offer up a sacrifice unto God . It was the fire which made the smoke of the Incense-offering to asscend up unto heaven . And so it is the zeal of the person in doing good works that maketh them come up before God . As the Angel telleth Cornelius , Acts 10.4 . Thy prayers and thine alms are come up for a memorial before God . How so ? why he was zealous of those good works , A devout man , and one that feared God , with all his house , giving much alms to the people , and praying to God alwaies ( as the second verse there describeth him . ) He was a true Zelot . And being so , his services were accepted .

To proceed no further in the Doctrinal part . You see that it is so , and why it is so . Christians ought to be Zelots , zealous of good works . This is Good , Acceptable to God , and Profitable to themselves , yea Necessary , without which no acceptation of their services . That which now remaines for the finishing of this Point , and this Text , is Application . Applic.

Which let it be directed ( in the first place ) by way of Conviction . Vse 1. Divers , not such as becometh the Redeemed of the Lord . If this be the Qualification of Christs peculiar people , that they are Zelots , zealous of good works , then what shall we say to many who account themselves to be of this number , professing themselves the disciples of Christ , having his name called upon them , they are Christians ; but where is this Affection ? where is this holy Zeal ? Alas ! not a spark of that heavenly fire to be found upon their hearths , in their hearts . Instance in three sorts of them . Three sorts .

1. Some there are who are Key-cold . 1. Such as are key-cold . Not any the least warmth to be felt or found in them . As for the world , and the matters thereof , they are fire-hot , zealous and forward enough , and a great deal too much ; none shall go before them . They are such as the Wiseman speaketh of , Prov. 28.20 . They make haste to be rich . And for Honours and Promotions they are ambitious enough , following them with an eager pursuit ; but as for the matters of God , there is not the least warmth to be found in them . They are cold at the Heart , cold in the Mouth , cold in the Hand .

1. Cold at the Heart , Cold at the Heart . bearing no true affection to God , to his worship and service . Alas ! so far are they from affecting of God , that they seldom or never think of him . God is not in all their thoughts ( as David saith of the wicked man , Psal. 10.4 . )

2. And being thus cold at the Heart , no wonder if they be , what also they are ; cold in the Mouth , Cold in the Mouth . not speaking either to God , or for him . Not speaking to him by prayer . They are such as call not upon his name as the Prophet describeth Heathens , Jer. 10. last . Unless it be in the time of their affliction and distress . Then it may be ( as the Lord speaketh of the Jewes , Hos. 5. last ) they will seek him early , diligently , then they will cry unto him , but at other times he heareth not of them . A plain indication , that what therein they do , is not out of any love to God , but self-love . And as they have no desire to acquaint them selves with God by speaking to him , so they-have not a word to speak for him . Let his Religion , his truth , his name , his cause , his servants suffer as they will , this moveth not them . They are herein of Gallio's mind , not caring for any of these things ( as it is said of him , Act. 18.17 . )

3. And being thus cold in the Mouth , they are as cold in the Hand . Cold in the Hand . Not having a good word for God , they have not a good work for others . Works of Charitie and Mercy are things which they neither have , nor desire to have any acquaintance with . What they do in this way , it is extorted from them . Being herein like Wells , not Fountains . What cometh from them must be drawn , letting nothing go but what they cannot hold . Now as for such , let them not dishonour Jesus Christ so much as to call him their Master . Which if they do , he will not own them for his people .

A second sort there are , who , though they be not thus Key-cold , yet they are at the best but lukewarm . 2. Such as are Lukewarm . This was Laodicea's temper , Rev. 3.16 . she was neither hot nor cold , but luke-warm , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of a tepid , lukewarm temper , as to matter of Religion indifferent , shewing no zeal for God , for his truth , for his worship and service . And is not this the very temper of too many among us at this day ? who would be thought to be such as that name imports , Laodiceans , that is , just and righteous persons , and it may be , as to dealings in the world , such they are : I , but what are they as to Religion ? here , at the best , they are but lukewarm , indifferent . Indifferent as to their Profession , whether Protestants or Papists . That Religion which the State holdeth forth , is their Religion . Thus do they , in stead of serving the Lord , which the Apostle requires them to do , Rom. 12.11 . serve the time ( which that Text , having been ( as it is conceived ) corrupted or mistaken , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Tempori servientes . Erasmus . in some Copies is made to speak ) and that in an ill sense too . As for any true love to one Religion more than another , they are not guilty of it ; And so is it in their Practice . They perform publick duties , come to Church , joyn in prayer , in hearing of the word , and it may be also in receiving of the Sacrament ; but this they do meerly for custome and fashions sake , not out of any zeal that they have to the worship and service of God . So much they plainly declare , as by their neglect of preparation before they come , which is no other than if they were to go to an ordinary meeting , a feast , which for civilities sake they will grace with their best apparel , and other preparation they make none when they are to come to the house of their God , so also by their demeanor being come , where they give themselves to sleeping , or gazing , or talking , or eying of the clock or glass , to see how the time passeth , in the mean time little intending the businesse they come about . Plain evidences that they bring no fire with them for the offering up of their Sacrifices . Making the best of it , they are but lukewarm in their Religion . Some duties they do ( it may be ) and that not only in publick , but in private , I , but they do them as if they cared not whether they did them or no. And thereupon it is that upon every trivial occasion they are taken off from them . Such luke-warm Christians there are too many among us .

Lukewarm Temporizers . Among whom it may be some of them are Professors , such as would seem to be Religious . I , but it is not out of any true love which they bear to Religion , but only as it may be some ways advantagious to themselves in point of honour or profit . A disease which I fear many are sick of in these unsetled times ; which whilest they favour Religion , they will seem to imbrace it . But if that wind should turn , so would they . Which some misdeeming , their policy is to stand Newters , not to appear for any way . In the mean time contenting themselves with the neglect of some Ordinances of God , rs in particular that of the Lords Supper . Too plain an evidence that they have not such a zeal to God , and to his worship and service , as the Redeemed of the Lord , Christs peculiar people ought to have .

Thus many are , yea and some make it their design so to be , Lukewarm in their Religion . Lukewarmness in some a politick design . As for zeal , it is a temper which their policy approves not of . No , a middle temper is the best , neither hot nor cold . But herein how are they mistaken ? Of all tempers Christ liketh it worst : So he tells the Laodicean Church there , Rev. 3.15 , 16. I would thou wert either cold or hot . So then , because thou art lukewarm , &c. I will spew thee out of my mouth . Meats and drinks which are luke-warm , are most offensive and displeasing to the stomach , apt to provoke vomit . And such are all Newters , and Politick Time-servers , unto Jesus Christ , loathsome and detestable , such as sooner or later he will cast out with loathing and detestation . Here is a second sort , Lukewarm Christians .

Besides these , a third sort there are , who are zealous ; I , but of what ? Not of good works . 3. Some zealous , but not of good works . What then ? Why either

1. Of things Indifferent , which they superstitiously doting upon , make necessary , 1. Of things indifferent . shewing more zeal for humane inventions , than for any part of the instituted worship and service of God . Such was the zeal of the Pharisees , who found fault with the Disciples of Christ , and quarrel with him their Master about it , because they did not observe their Traditions : Why do thy Disciples transgresse the Tradition of the Elders ( say they ? ) For they wash not their hands when they eat bread . Matth. 1.2 . Thus were they very zealous for those ceremonious observances , which being in themselves indifferent , they putting a Religion in them , made necessary ; preferring them before divine Institutions and Commands . So our Saviour there chargeth it upon the v. 6. Thus have ye made the Commandements of God of none effect by your Traditions . And such was Pauls zeal before his Conversion ( as himself acknowledgeth it ) Gal. 1.14 . I was then ( saith he ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , more exceedingly zealous of the Traditions of my Fathers . And such a zeal may we see at this day among those great Zelots of the Roman Church ; who are transcendently , more exceedingly zealous than others . But whereof is it ? Why , of the Traditions of their Fathers , humane Inventions , Rites , Ceremonies , such as have no warrant from the Word . And would to God there were not too much of this zeal to be found amongst some Protestants at this day , even amongst our selves , who are still so much addicted to old Customes , and Rites , and Ceremonies , as that their zeal to them maketh them overlook the substance of Religion , and to neglect ( as I said ) some of the Ordinances of God . Being zealous for Humane , they neglect Divine Institutions .

2. Of evil works . 2. Others there are , worse than these , who are zealous about things in themselves evil : Such are persons openly wicked , who are zealous Actors of sin , committing it with greediness . Such were some of the Gentiles , whom the Apostle describeth , Eph. 4.19 . Being past feeling , they have given themselves over unto lasciviousnesse , to work all uncleannesse with greedinesse . Would to God there were not some such to be found among Christians , amongst us , Riotous , Intemperate , Luxurious persons , such as Run to all excess of Riot ( as St. Peter hath it , 1. Pet. 4.4 . ) And such zeal shall we find amongst Idolaters , Those of old whom we read of ; among whom some thought nothing too dear for their Idols , not sparing , some of them , to sacrifice their Children unto them . So did the worshippers of Molech , or Baal , of whom the Prophet Jeremie speaketh , Jer. 19.5 . They have built also the high-places of Baal , to burn their sons with fire for burnt offerings unto Baal . And such are the prime Zelots of the Church of Rome at this day ; such as are zealous for their Idolatry and Superstition , as Invocating of Saints , Worshipping of Images , Adoring the Sacrament , &c.

3. Another sort there are who are zealous against good works , 3. Against good works . speaking evill of them , and persecuting those that do them . Such was Pauls zeal before his Conversion , as himself acknowledgeth it , Phil. 3.6 . Concerning zeal , persecuting the Church . Such zeal our Saviour tels his Disciples they should make account to meet with from those who liked not their way , John 16.2 . They shall put you out of the Synagogues ; Yea , the time cometh , that whosoever killeth you , will think that he doth God service . And such zeal may we find among Papists at this day , who care not what cruelties they exercise upon the true Professors of Gods Religion . And would to God there were not some of this zeal to be found among our selves , in such as are zealous against the wayes of God , and those that walk in them , not sparing to revile the Ministers of God for doing their duty , and to rail upon his servants for being so forward , so zealous as they are of good works . Thus their zeal is against zeal , which they look upon as no better than folly and madness in those who express it in the course of their lives and conversations , by being more forward and zealous than others .

Now ( to close up this Branch of the Application ) as for all these , let them here take notice , that being such , we cannot reckon them in the number of this peculiar people , whom Christ hath Redeemed and Purified , to this end , that they should be zealous , and zealous of good works .

Vse 2. Exh. Be zealous . Which let all of us ( in the second place ) be exhorted and excited to . That we may approve and evidence our selves to be of this blessed number , such as belong unto Jesus Christ , be we zealous , zealous for God , in doing his will . Be zealous ( saith the Spirit to the Laodicean Church . ) And such let us be .

1. Motives and means for the kindling of this fire . For the kindling of which fire in our hearts , do but consider ( in the first place ) how zealous God hath been and is for us , for his people , Thus saith the Lord of hosts , I am jealous for Jerusalem , and for Zion with a great jealousie , Zach. 1.14 . 1. Consider Gods zeal for us . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Kinnethi ( saith the Original ) zelatus sum , I have been zealous for them with a great zeal . Such is Gods affection towards his Church and people , like that of a most affectionate husband towards his beloved wife , whom he cannot endure to see wronged . Such is Gods zeal for his people ; Which as it induceth him to make , so to perform and make good his promises unto them . This it was that moved him to give his Son Christ for them , to send him into the world to do what he hath done , and shall do for them . To us a child is born , to us a son is given ( saith the Prophet Esay , speaking of Christ , Isa. 9.6 . ) And what moved God to do this ? Why , The zeal of the Lord of hosts shall perform this ( so the Reason is rendred in the verse following . ) Thus hath God been zealous for us , great reason then that we should be zealous for him .

2. And again consider how zealous Iesus Christ hath been for us . 2. The zeal of Jesus Christ in giving himself . What affection he hath shewn to us in doing what the Text mindeth us of , giving himself for us , and that to the Death , even that accursed death , treading the winepresse of his Fathers wrath for our sakes . What zeal did he herein shew for us ? How earnest was his desire of effecting the work of our Redemption ? This is that which he telleth his Disciples , Luke 12.50 . I have a Baptism to be Baptized with , ( saith he ) and how am I straitned till it be accomplished ? A Baptism , meaning his Death and Passion , whereby he was consecrated to be the Saviour of the world . And concerning this he saith , he was straitned , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , earnestly desiring the accomplishment thereof , that so the work of mans Redemption , which he made his grand design , might be effected . A work which he was very zealous of . And hereupon it was that he was so far from declining of that bitter Cup ( as Peter would have had him to do ) that he even maketh haste ( as it were ) to drink it , going into the Garden , where he knew the High Priests officers would come to apprehend him , and there going forth to meet them , offering himself unto them , not accepting of any attempt for his rescue ( as I shewed you in opening the first Branch of the Text , how Christ gave himself for us . ) Such was his zeal for us , that he thought not his dearest blood too dear for us . And oh how zealous then should we be for him ? Was he so zealous in suffering for us , how zealous should we be in doing for him ? Let these Considerations serve ( as well they may ) for the kindling of this fire .

2. Considerations useful for the blowing up of this fire . Which being in this way kindled , let our next work be to inflame and blow it up . In which way ( among other ) make use of these Considerations .

1. The zeal of Angels in serving their God 1. Look upon the blessed Angels , considering how zealous they are in serving their God and us . So much we are put in mind of by that name which is given to some of them , who are called Seraphim : So we find them , Isa. 6.2 . where the Prophet describing the Majesty of God represented to him in a Vision as sitting upon his Throne , with a guard of Angels about him , he saith , About it stood the Seraphims ( or rather Seraphim , as the plural termination in the Hebrew requires it should be ; ) Seraphim , a word coming from Saraph , which signifieth to burn , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ussit . form whence they were so called , as to import their singular splendor , so also their fervency of love to God , and zeal in his service ; Who maketh his Angels Spirits , his Ministers a flaming fire , Psa. 146. Such are those glorious Spirits . Whence it is that in the verse there following they are said to have each of them six wings , two whereof were to fly withall ( as also the Cherubins in the Temple had , 1 King . 6.27 . ) intimating their promptness to , and swiftness in executing the will of their God , doing whatsoever he putteth them upon , Doing his commandements , hearkning to the voice of his word ( as the Psalmist describeth those heavenly Spirits ) Psalm 103.20 .

And as they are zealous in doing service to their God , so to his people ; In serving his people . Being Ministring Spirits unto them , sent forth to Minister unto them who shall be heirs of Salvation ( as the Apostle sets forth their office , Heb. 1. last ) how intent are they about this work ? Take heed ( saith our Saviour ) that ye despise not one of these little ones ( the meanest of Gods servants ; ) For I say unto you , that in Heaven their Angels do always behold the face of my Father which is in heaven , Mat. 18.10 . waiting for Gods command to be imployed for the meanest of his servants . And are they so zealous in his service ? Why then should not they who hope to be like unto them another day ( which our Saviour tells us all true believers in the Resurrection shall be , Matth. 22.30 . ) strive to be herein like unto them ?

2. And as Angels , so the Saints of God 2. The zeal of Gods Saints . upon earth , how zealous do we find many of them to have been ? How zealous for their God ? So was Moses , and Phineas , and Elias , and David , of whom I spake before . And such was Iohn the Baptist , A burning and a shining light , John 5.35 . burning in his zeal for God , and shining in his doctrine and life before men . And of the like spirit was Paul , who , when the Disciples , understanding what troubles he was like to meet with at Ierusalem , disswaded him from going up thither , tells them , I am ready not to be bound only , but to die at Ierusalem for the name of the Lord Iesus , Acts 21.13 . And how zealous for their Brethren ? So was Moses , who rather than Israels sin should not be forgiven them , wisheth that God would blot his name out of his book of life , Exod. 32.32 . In like manner St. Paul , being transported with the like affectionate zeal for his Countreymen the Iewes , I could wish ( saith he ) that my self were accursed from Christ for my brethrens sake , my kinsmen according to the flesh , Rom. 9.3 .

And like zeal we find in other of the servants of God . As in Mart. Luther , who being disswaded by his friends from adventuring his person at the Council at Wormes , took up that Heroick resolution , that though there were as many Devils there as tiles to cover the houses , yet would he in the name of the Lord Iesus present himself there . And the like we read of Mr. Calvin , how that bewailing the sad differences amongst the Churches in his time , he professed , Ne decem quidem maria , that it was not the sailing over of ten Seas that would grieve him , so he might but obtain an uniform draught of Religion . Now setting these , and the like Presidents and Examples before us , let them be as so many provocatives unto us . Such effect had the forwardness and liberality of the Corinthians in their charitable Contributions ; this their zeal provoked very many ( as the Apostle tells them , 2 Cor. 9.2 . And of such use let the zeal of Gods servants be unto us , serving to blow up this heavenly zeal in our hearts .

3. And such use make we of that zeal which we see betwixt Men upon Civil interests . 3. Zeal betwixt men upon civil interests : Thus when railing Shimei reviled and cursed the Lords Anointed , King David , in that base and unworthy manner that he did , Abishai hearing it , he could not endure it , but presently he tenders his service to his Master for the revenging of his quarrel , by taking off the head of the dead dog ( as he calls him ) as we have the story , 2 Sam. 16.9 . And like instances we meet with many , of such as having espoused the interest of some other , have been so zealous in the maintaining of it , as that they have not spared to expose themselves to the greatest of hazards , Sir Henry Slingsby , Dr. Hewet , beheaded on Tower-Hill , June 8. 1658. even to the losing of their lives in the service : ( Of which kind this week last past furnisheth us with two sad examples in this Nation . ) Now shall men be so zealous for men , and shall not Christians be as zealous for their God ? Who , as he is able to protect and bear them out in whatever they do for him , so he will not be wanting in recompencing of them ; Neither of which men are sure of from whomsoever else they engage and undertake for .

4. And like use make we of the zeal which we see , or hear of in evil workers ; as viz.

1. In Satan , who ceaseth not to compass the earth , as himself declares it , Iob 1.7 . The Question being put to him by God , Satan , whence comest thou ? he presently returns Answer ( which he doth once and again , Cap. 2.2 . ) From compassing the earth to and fro : or ( as our new Translation hath it ) from going to and fro in the earth , and from walking up and down in it . Such is his zeal to do mischief , that he is continually ranging to and fro , seeking opportunities and advantages , Like a roaring Lion walking about , seeking whom he may devour ( as St. Peter expresseth it ) 1 Pet. 5.8 . So greedy is he of his prey , zealous to do mischief .

2. And the like zeal we may see in his Instruments . 2. His Instruments , Seducers . With what zeal do they serve this their Lord and Master ? False Teachers , subtle seducers , how zealous are they in propagating and spreading of their pernicious errors . They compass sea and land to make proselytes ( as our Saviour sayes of the Scribes and Pharisees , Mat. 23.15 . And thus Saint Paul , speaking of false Teachers which opposed him and his Doctrine , he tells his Galathians , that they zealously affected them , Gal. 4.17 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they were very zealous in seeking to gain them , and bring them over to their way .

And as Seducers , so Persecutors ; Persecutor● ▪ How zealous shall we find them in persecuting the truth , and the sincere professors of it . Concerning zeal , persecuting the Church ( saith Paul of himself before his conversion in that Text forecited , Phil. 3.6 . A Persecutor he then was , and that a zealous one , Breathing out threatnings and slaughters against the Disciples of the Lord ( as it is said of him , Acts 9 , 1. ) So vehement was the heat of his inraged heart against Christ and his followers , that he discovered it both in his words , by his menacing and threatning language , and also in his actions ; taking upon him the office of an Apparitor , and procuring a Commission from the High Priests , that if he found any of that way ( professed Christians ) whether they were Men or Women , he might bring them bound to Ierusalem ( as it there followeth in the next verse ) v. 2. So zealous then was he against Christ , and against all that professed the name of Christ . And what he was then against them , the like were others afterwards against him ; some combining and banding themselves against him . So we read of those Iewes , Act. 23.12 . They banded together , and bound themselves under a curse , saying , that they would neither eat nor drink till they had killed Paul . Such was their zeal against the way which he then held forth . And may we not see the like among those of the Romish Religion , who spare not to prosecute whoever they are that dissent from them , with fire and faggot . Witnesse the Marian Persecution in this Nation in the last Age , which spared neither Sex nor Age. So zealous are the Devils Instruments in serving of him , in doing of his work .

3. His servants , false worshippers . 3. And like Zeal shall we find in his Servants , Idolaters , and false worshippers , how zealous shall we find them in their way ? So were the Ephesians for their Diana , whom we may hear crying out for two houres together , Great is Diana of the Ephesians , Acts 19.34 . And so are the Papists at this day , for their Superstitious and Idolatrous worship . And so are profane persons , Profane Persons . who willingly make themselves slaves to their lusts , serving divers lusts and pleasures ( as the Apostle hath it in the Chapter after the Text ) Tit. 3.3 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Addicti , Mancipati ; Addicted , Mancipated , inslaved to them ; which they are in a spontaneous and voluntary way ; selling themselves to work evil ( as it is said of Ahab , 1 King . 21.20 . ) giving over themselves to the committing of sin , and that with greedinesse ( as the Apostle speaketh of the Gentiles , Eph. 4.19 . ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , with an unsatiable desire , or ( as it were ) striving how they may do most evil . Thus are wicked men , in doing of wicked works , they are zealous , resolved in their way , so bent upon their will in it , that nothing shall take them off , or turn them aside . Ye are of your father the Devil , and the lusts of your father ye will do ( saith our Saviour to those malicious Iewes ) Iohn 8.44 . Being of the like temper and disposition with the Devil , and resembling him as the Child doth the Father , his lusts they would do . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quicquid collibitum est ( as Grotius explaines it ) whatever he pleased . So forward are wicked and ungodly men in serving of sin and Satan , in doing of wicked works , which they do in a zealous way . Their feet run to evil ( as the Wiseman saith of them , Prov. 1.16 . And are all these so zealous in evil works ? O then how zealous should we be in good works ! What , shall the servants of Satan be more zealous in serving their Master , than we in serving ours ? Let all these serve as Incentives to our zeal , to stir and blow up this heavenly fire in our souls .

4. And whilest we make this use of their zeal 4. The zeal of wicked men against zeal . in & for evil works , make we the like also of their zeal against good works , and against the Actors of them . Wicked men they cannot endure those that are zealous of good works , they are a mote in their eye ; they are ready to speak evil of them , to revile them , and upbraid them with this their zeal . But let this be so far from quenching , or yet cooling hereof , that let it rather be an Incentive to it . Like as the wind is to the fire , or water to the Smiths forge , which make it burn and flame so much the more ; such use make we of the scornes and obloquies which men of the world cast upon the zealous profession and practice of Godliness , Let this make us so much the more zealous . Such use did David make of that jeer which scoffing Michal put upon him for his zeal which he shewed in bringing the Ark of God into its place ; when she saw him dancing before the Lord with all his might ( which the Text tells us he did ) 2 Sam. 6.14 . This she maketh a jeer of , upon her next meeting with him , saluting him in that scornful manner ( as we find it there , v. 20. ) How glorious was the King of Israel to day , who uncovered himself to day in the eyes of the handmaids of his servants , as one of the vain fellows shamefully uncovereth himself . But what saith David this ? That we may read in the verses following , v. 21 , 22. It was before the Lord ( saith he ) which chose me before thy Father , and before all his house , &c. Therefore will I play before the Lord , and I will yet be more vile than this . So far was this from quenching or cooling his zeal , that it inflames it ; so far from taking him off from such demonstrations of his affection to his God , that it heightens his resolution that way . And of like use let the reproaches and scorns which wicked men cast upon the wayes of God , and those that walk conscionably in them , be unto us , every one as a blast to blow up this fire .

3. This fire to be kept in . Which being thus kindled and blown up , then let our next care be to keep it in . This was the Charge which God committed to his Priests under the Law concerning the fire upon the Altar ; That they should look to it , to keep it in by day and by night , so as it should never go out , but be continually burning ( as we have the Law for it , Lev. 6.12 , 13. And such care let all the Lords people have of this heavenly fire , this holy zeal for their God . Being once kindled in their hearts , let them be careful to keep it in . See that it do not die , and go out ; As knowing it , that they shall have occasion every day to make use of it . Upon this account was that fire upon the Altar to be looked to in that manner , Reason 2. Being of daily use . in regard of the dayly use which they had of it in offering of Sacrifices . And upon the like account let all the Lords people have a care to keep in this sacred fire in their hearts , in as much as they shall have a daily use of it : Use of it in all the services which they do to God or Man ; All which they are to do with a holy zeal and fervour .

And ( 2ly ) if it be not looked to , Reason 1. Subject to die . it is ready to go out . So the Spirit tells the Church of Sardis concerning her graces , Rev. 3.2 . Strengthen the things which remain , which are ready to die . So is it with Graces themselves ; and so is it much more with zeal , which is ( as I said ) not so much any distinct grace , as the intension and heightning of other graces . Now this Christians are subject to lose . Though the fire be not quite put out , yet the flame may . Though believers shall never fall from grace it self totally and finally , yet from the degree they may . So was it with languishing Ephesus , against whom the Son of Man , the Lord Jesus bringeth that Action , Rev. 2.4 . Neverthelesse I have somewhat against thee , because thou hast left thy first love . Though not her Love , yet her first love , her zeal was gone . This is a fire , which if not looked to , will quickly go out ; especially having so many Quench-coals as it meeteth with in and from the world , which should make Christians ( looking upon this as heavenly fire ( as that upon the Altar was , fire which came down from Heaven ) to be the more carefull of it .

Quest. How kept in . Quest. What then shall we do for the keeping of it in ? A needful Question in these declining Apostatizing times , wherein how many may we see every where sick of Ephesus's disease , having lost their first love ? Times too like those which our Saviour foretold of , Mat. 24.12 . Because iniquitie shall abound ( saith he ) the love of many shall wax cold . Love to God , and love to man , shall grow cold , not shewing it self as before , in offices of Piety and Charity . A truth , which we see too sad an experience of everywhere : So as this Question , as it is useful at all times , so needful at this .

Ans. The Metaphor followed . Ans. In Answer hereunto , I shall still follow the Metaphor which the word in the Text leadeth me to ; which , as I have shewn you , is taken from fire . Now for the keeping in of fire , there are three things principally useful and needful , viz. the Stirring of it , Blowing of it , Feeding of it . And every of these let us in a spiritual sense practice as to our zeal .

1. Stirring up this fire . Dir. 1. This fire to be stirred up . That is the advice which Paul giveth to Timothy concerning his Ministerial gift , 2 Tim. 1.6 . I put thee in remembrance that thou stir up the gift of God which is in thee . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; A Metaphor taken from fire , which being ready to go out , is revived by stirring it up . And this do we concerning those graces which we have received , stir them up . And as all other , so specially our love , whereof ( as I said ) zeal is the flame , the Intension of it . Stir we up this Grace : Which do we , as by other means , so specially by working those aforesaid considerations upon our hearts , touching the love of God and Iesus Christ to us , manifested in giving himself for us ; Which was Love in the height of it , Zeal , love beyond all our Comprehensions . So God loved the world , that he gave his only begotten Son , John 3.16 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , So , so as cannot be parallell'd , nor yet expressed . Often call we to mind this Love , this Zeal of God and Jesus Christ for us . This will be of singular efficacie in stirring up the like intense affection in us towards them again . The love of Christ constraineth us , 2 Cor. 6.14 .

2. Stirring up the fire , blow it ; Dir. 2. This fire must be blown by Prayer . Which is done by Prayer . Prayer is as the Bellows for the blowing of this fire , which Christians upon that account are every day to make use of . Pray without ceasing , 1 Thes. 5.17 . Begging from God not only Grace to do his will , but Zeal in doing it . This course took Baals Priests , when they would have fire to consume their sacrifice , They cryed unto their God for it ; They called on the name of Baal from morning to evening , saying , O Baal hear us , 1 King . 18.26 . What they did in an impious way to their deaf and dumb Idol , do we the like in a Religious way to the true and living God , as Elias there did , v. 37 , 38. Being every day to offer up the sacrifice of some good works or other unto him ; beg we from him this heavenly fire , that he would inflame our hearts with affections suitable to the services which we are to do .

Dir. 3. This fire to be fed . 3. And then ( in the third place ) Feed this fire . This course took the Priests for the keeping in of the fire upon the Altar , they fed it with wood every morning , as we find them ordered to do , Lev. 6.12 . And like course take we for the keeping in of this holy fire in our hearts : By the Fewel of divine Meditation . Three useful Considerations . Feed it every morning , every day , and that by the fewel of Divine Meditation , frequently meditating , as upon what hath been already propounded , so also upon these two or three other Considerations .

1. Whose work it is that we do . Even the work of the Great God . Such are all good works . 1. Good works are Gods work . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The works of God , Joh. 6.28 . His works , because commanded by him , and done for him . Which being duely considered , it cannot but quicken the soul up to this service , wherein we serve so great , so good a Master . This we do in whatever the work be , if a good work . Servants in serving their Masters they serve the Lord ( as I shewed you ) And so do Christians in whatever duties , as of Pietie , which immediately respect God , so of Charitie . He that hath pitie upon the poor , lendeth unto the Lord , Prov. 19.17 . So God taketh what is done for his sake , as done unto himself . In as much as ye have done it unto one of the least of these my brethren , ye have done it unto me , Math. 25.40 .

2. And being thus his work , consider how acceptable it is to him . Acceptable to him . So Paul tells his Philippians concerning their charitable contribution , which he had received from them , Phil. 4.18 . where he calleth it an odour of a sweet smell , a sacrifice acceptable and well-pleasing to God . And so is it with all other good works ; being good , they are acceptable . Thence is it that the Apostle puts these two together , 1 Tim. 2.3 . This is good , and acceptable in the sight of God our Saviour ( speaking of praying for Governors . ) Now this is a thing which Christians in their whole course should still have an eye at , Proving what is acceptable to the Lord , Eph. 5.10 . And knowing it so to be , this should make them forward and zealous in doing it . To do good & communicate , forget not , for with such sacrifices God is well pleased ( saith the Apostle ) Heb. 13.16 .

3. And being so acceptable to him , he will not forget it . Shall be rewarded by him : God is not unrighteous to forget your work and labour of love , which ye have shewed unto his Name , in what ye have ministred to the Saints , and do Minister ( saith the Apostle to the Hebrews , Heb. 6.10 . So unrighteous are men oft-times ; what service is done unto them , they forget it . But so is not God . Whatever service is done unto him , or to others in his name , and for his sake , it shall not be lost : The assurance whereof should make Christians more forward in his work . Finally my brethren be ye stedfast , unmoveable , alwaies abounding in the work of the Lord , forasmuch as ye know that your labour is not in vain in the Lord ( so Paul closeth up that Chapter ) 1 Cor. 15. last . Oft-times , as to men , men labour in vain ; I have laboured in vain , and spent my strength for nought ( saith Isai ) Isa. 49.4 . But not so as to God ; who hath promised , that if it be but a cup of cold water , yet being given in his name , it shall not lose its reward , Mat. 10. last . A consideration which cannot but be of special force to make men zealous of good works . This is that which men generally have in their eye in going about any work : What they shall get by it ▪ what profit there is in it . Now of all things there is nothing so profitable as Godlinesse . Of which the Apostle tells us it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , profitable for all things , 1 Tim. 4.8 . So false & groundlesse is that imputation which those Hypocrites cast upon the service of God , of whom the Prophet Malachy speaketh , Mal. 3.14 . Ye have said it is vain to serve God , and what profit is it that we have kept his Ordinance ? What profit in this service ? Nay , what profit is there in all other things besides it ? As for the service which men do unto this world , how unprofitable ? What profit hath a man of all his labour which he taketh under the Sun ? ( saith the Preacher ) Eccl. 1.3 . & 3.9 . Whatever he thereby gets , at the grave it leaveth him . But so do not good works , they follow the doers of them . Blessed are the dead which die in the Lord from henceforth , yea saith the Spirit , that they may rest from their labours , and their works do follow them , Rev. 14.13 . follow them to Heaven , where they shall receive the reward of them . Thus do men by doing of good works lay up in store for themselves a good foundation for the time to come , so as they may lay hold on eternal life ( as the Apostle hath it ) 1 Tim. 6.19 . Not that Christians may so build upon their good works as Papists do , expecting to receive eternal life by way of merit for them , this is a rotten foundation ; but yet they may make these a ground or argument of their hope which they have of eternal life , in regard of the gracious promise which God hath made to those that practice them ; who thus sowing to the Spirit , shall of the Spirit reap life everlasting ( as the Apostle hath it ) Gal. 6.8 . This is their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , their Recompence of reward , which they may assuredly expect after they have done their work . And this let all the Lords people continually have in their eye , as Moses is said to have had , Heb. 11.26 . setting it before them . This will be as fewel to this fire , useful for the continuing and keeping in of this holy fervour in the soul .

Which being thus kept in , now ( in the next place ) as occasion is , let us make use of it . So did the Priests of their holy fire , which when ever they were to sacrifice , or offer Incense , they took from the Altar . The like do we in all the services which we do to or for God , in every good work that we do , make use of this fire , make use of our zeal . Cold services yield but cold comfort , and shall find but cold acceptance . Cold prayers bespeak their own denial ; Qui frigidè rogat — And cold Charity must expect but a cold reward . And therefore whatever service we do , do it in a zealous way , with inward fervour of soul . Being fervent in Spirit , serving the Lord ( as the Apostle puts them together ) Rom. 12.11 .

In Duties of Piety . Thus perform we duties of Piety . Thus Pray , bringing fire in our Censers , without which the smoke of our Incense will never ascend up to Heaven . The effectual fervent prayer of a righteous man availeth much ( saith St. James ) Jam. 5.16 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not a faint , languid prayer , made in a formal and perfunctory way , which is no other but lip-labour , but a devout , a zealous prayer . Such let our prayers be . Remember still to put fire under the Incense . And so in our hearing , and receiving of the Sacrament , see that we perform not these duties in a formal and perfunctory manner , contenting our selves with the bare Opus operatum , the doing of the work ; but have an eye to the manner of performance , that there be a spiritual vigour in it ; that we come to these Ordinances with an eager appetite : As new born babes , desiring the sincere milk of the Word , 1 Pet. 2.2 . hungring and thirsting after Jesus Christ , the eating of his flesh , the drinking of his blood . And so hearing attentively , and receiving thankfully .

And such also let our works of Charitie be . In duties of Charity . Having a zeal for our brethren ( as St. Paul saith his Corinthians had for him , 2 Cor. 7.7 . They had a fervent mind , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a zeal , towards him , earnestly wishing his welfare . Thus be we affected toward our Brethren . See that ye love one another with a pure heart , fervently ( ( saith St. Peter , 1 Pet. 1.22 . And again , Cap. 4. v. 8. Above all things have fervent Charitie among your selves ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Intense Charity , so as earnestly to desire the good each of other : And out of that affection taking all opportunities for the doing of good unto them : Shewing mercy with cheerfulnesse ( as the Apostle requires it ) Rom. 12.8 . So doing good , as seeking to be Rich in good works , being ready to distribute , willing to communicate ( as he there willeth Rich men ) 1 Tim. 6.18 . Thus put fire to every Sacrifice , joyn zeal to every duty .

Only ( in the last place , to draw towards a Conclusion ) see that this fire be right fire , Caution . See that our zeal be right zeal . Not strange fire - this zeal , right zeal . Where have an eye to two things .

1. See that this fire be not strange fire . Such is that fire said to be wherewith the sons of Aaron , Nadab & Abihu sacrificed , Lev. 10.1 . They offered strange fire before the Lord , which he commanded them not . ] Strange fire , not that fire which at first coming down from heaven was proper for the Temple-service , but Common , Culinarie fire . Take we heed that our fire , our zeal be not such , common fire , a carnal zeal , such as is to be found among too many , who would ( it may be ) seem to be zealous . But whence is it ? Out of some by and sinister , Not carnal zeal . some carnal respects , as of Credit or Profit , &c , But see that it be heavenly fire ; zeal from God , and zeal for God ; wrought by his Spirit , and seeking his Glory . Thus see we that it be right zeal , sincere , not Hypocritical . Not hypocritical zeal . A great deal of such zeal there is to be found in the world . Such was Jehu's zeal , who meeting with Jehonadab , Come ( saith he ) and see my zeal for the Lord , 2 King . 10.16 . when as in truth it was rather for himself , than for the Lord ; his heart ( whatever he pretended ) not being right in what he did ; which if it had been , he would not ( having destroyed Baal ) have suffered the Calves at Dan and Bethel to stand still ( which the 29th v. there informs us that he did : ) And such was the zeal of the Scribes and Pharisees ( as I have shewn you . ) Take we heed that our zeal be not such ; but such as the Apostle requires our faith and love should be , 1 Tim. 1.5 . Rom. 12.9 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sincere , unfeigned , without dissimulation . Which if it be not , what do we but mock God ? whilest we seem to be zealous for him , but are not ? A thing which let all of us beware of . Is it good that he should search you out ( saith Job to his friends ) or as some man mocketh another , do ye so mock God ? Job 13.9 . This God will do sooner or later , he will search men out , discover them to be such as they are . And therefore take heed of mocking him , who will not , cannot be mocked . Be not deceived , God is not mocked ( saith the Apostle ) Gal. 6.7 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . However men may think to mock him , yet he is not , cannot be mocked , deluded , deceived . Neither will he suffer himself so to be , but will take vengeance upon them that attempt it . Now what greater working of God can there be , than to pretend a zeal for him , and not to be so in truth . This take we heed of . See that our zeal be a right zeal , sincere , unfeigned , not Hypocritical .

Much less Diabolical . Not Diabolical zeal . Such is that zeal which St. James speakes of , Jam. 3.14 . calling it a Bitter Zeal ( so the Original hath it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) Bitter envying . Of this kind of zeal I fear there is yet too much to be found in this Nation . Among those who seem to be zealous for God , there is too much bitter zeal , Bitter zeal . which sheweth it self in bitter invectives against those who are not every wayes of their mind and judgment , whom they are ready with all eagerness to pursue as enemies . Such zeal let Christians beware of . Let all bitterness , and wrath , and anger , &c. be put away from you ( saith the Apostle ) Eph. 4.31 . And elsewhere we are warned to beware , lest any root of bitterness spring up amongst us , Heb. 12.15 . Among which , this Bitter zeal may well be reckoned as one . But whilest we are zealous for God , be we meek and gentle towards our Brethren . Such is that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the wisdome from above , heavenly wisdome ( as St. James tells us ) it is first pure , then peaceable , gentle , Christians to be meek and gentle towards their Brethren . &c. Jam. 3.17 . And this wisdome seek we after , that we may be such . A Lesson which our Apostle requires our Evangelist Titus to press upon his Auditors in the Chapter following , Tit. 3.2 . Where having in the former verse minded them of being Ready to every good work , he subjoynes , To speak evil of no man , to be no brawlers , but gentle , shewing all meekness unto all men .

Not that all persons are to be treated and dealt with after the same manner . All not to be treated alike . Paul , who there giveth that charge to others , yet himself being to deal with the obstinate Jewes , who opposed his Doctrine , and blasphemed , He shook his raiment ( saith the Text ) and said unto them , Your blood be upon your own heads , I am clean , from henceforth I will go to the Gentiles , so turning his back upon them , Acts 18.6 . And before , having to deal with Elimas the Sorcerer , who withstood him in the course of his Ministery , seeking to seduce the Deputie , whom he had converted to the faith , Paul being filled with the holy Ghost ( saith the Text ) set his eyes upon him , and said , O full of all subtilty and all mischief , thou child of the Devil , thou enemy of all righteousness , wilt thou not cease to pervert the right ways of the Lord ? Acts 13.9 , 10. Thus , as the Ministers of God , so others , having to deal with obstinate sinners , or dangerous seducers , now they both may and ought to shew their zeal for God , in treating them , in measure , according to their demerits . But not so with others , whose errors and miscarriages , Doctrinal and Practical , may be looked upon as Infirmities . For such , though we are not to comply with them , by giving allowance to ought that is evil in them , Paul giveth not place , no not for an hour , to those that brought false doctrines into the Churches ( as he tells his Galathians ) Gal. 2.5 . And finding Peter complying too much with the Jewes in the observation of their then antiquated Ceremonies , he there saith , he withstood him to the face , v. 11. which he did , not only seemingly , in outward shew and appearance ( as Jerom and some of the Greek Fathers there look upon it , so construing the Greek , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) but ( as Augustine determines it against Jerom , betwixt whom there was a hot contest about it ) he did it in earnest , for which the Text also is exprest , noting , that Peter was to be blamed . Thus Christians are not to close and comply with others , though brethren , in that which is evil ; yet looking upon them as sinning , not out of wilfulnesse , but weaknesse , now they are to deal gently with them ; so moderating their zeal , that it may appear to be of the right kinde , a true Christian zeal , true heavenly fire , not strange fire .

Nor yet ( in the third place ) Wild-fire . Such may we call that zeal , which wanteth either Knowledge , or Discretion .

1. Knowledge . Such was that zeal which Paul took notice of in many of the Jewes . I bear them record ( saith he ) that they have a zeal of God , but not according to knowledge , Rom. 10.2 . They had 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a zeal of God , for God , being earnest in doing service to him ; I , but this their zeal it was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not according to knowledge , they were not acquainted with the mind and will of God , what he would have them to do . They were ignorant of his righteousnesse ( as the next verse hath it ) of his way for the justifying of sinners , viz. by faith in Christ , through the imputation of his Righteousness , his Active and Passive obedience unto them . And hereupon it was that they went about ( as it there followeth ) to establish their own righteousness , they were zealous about their Legal observances , as hoping thereby to be justified before God . And so ( as he goeth on ) submitted not themselves to the righteousnesse of God , not putting themselves upon that way which God had laid out for the justifying of sinners , which is by and through faith in Christ . And such is the zeal of many ; they bear a good affection unto God , and seem ( it may be ) to be very zealous for him ; but alas ! their zeal is not according to knowledge ; no other but a Blind zeal . Such was the zeal of the Pharisees , of whom our Saviour giveth that character to his Disciples , Mat. 15.14 . They be blind leaders of the blind . Being , though great Zelots , yet ignorant of what the mind and will of God was . And such 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 worship and service of God , yet withall grossely ignorant ; not knowing what it is that they do , much less what God requires that they should do . Only yielding up themselves to their Blinde guides , their Priests ( as the Jewes did to the Pharisees ) to be led by them , doing what they will have them to do . And would to God there were none of this kind of zeal , Blinde zeal to be found among our selves ! Whence is it that some are so observant of Dayes and Times as they are ? and others of some other formal observances , which find no warrant in , and from the word ? Surely the best construction that can be made of it , is that which the Apostle made of the like in the Jewes ; They have a zeal of God , but not according to knowledge . A zeal they have , but it is but blind zeal . Such zeal be we aware of Before we be zealous about any matter , be we sure that it is a good matter , that it is according to the mind and will of God , that so we may do what we do out of faith ( as I have before pressed it . )

2. And ( Secondly ) with this Knowledge joyn Discretion . Such is true Christian zeal , wise as well as warm . Two things there were required in every Sacrifice under the Law , Fire and Salt . So much we may take notice of from that forecited Text , Mark 9.49 . Every one shall be salted with fire , and every Sacrifice shall be salted with salt . Fire and Salt were of common use in all their Sacrifices . Two fitting Emblemes , the one of Zeal , the other of Discretion ( as they are not amiss by some looked upon ; ) Both which must concur in those spiritual sacrifices which Christians offer to their God . Fire and Salt , Zeal and Discretion . Not the one severed from the other . Not Discretion without Zeal , which the worlds Politicians are commonly guilty of , who in the service of God affect Discretion , but care not for Zeal : Nay they look upon these two as inconsistent things which cannot stand together . Where Men become zealous , now they think they pass the bounds of Discretion . Nor yet Zeal , without Discretion , which serveth as a Bridle to a fiery metalled Horse , for the guiding and ordering it , directing how , and where , and when this zeal is to be exercised and put forth ; Which is not to be alike in all Cases . A Wise Man puts not all his strength to what ever he goeth about to lift , but proportions it according to the Weight of it . And so ought Christians to do by their Zeal ; Zeal to be proportioned to occasions . which in in greater matters ought to be greater , in less lesser . This fire ( as one saith of it , writing upon the Text , Taylor in Tit. ) it ought to be alwaies kept burning in the Soul , as that fire did upon the Altar , but in the use it must be proportioned according to the occasion . Even as we keep fire on our hearths all the day long , but inlarge or lessen it according to the uses which we have of it . Even so are Christians to deal with their Zeal . Being truly zealous for God , carrying this fire in their hearts , they are to proportion it to the uses they have of it . Where some great good or evil is presented to them , somewhat which tendeth much either to the honour , or dishonour of God , now they are to stir up this fire , heighten their Zeal ; Herein imitating Elias , who when he saw what horrid profanations there were among the people , in forsaking the Covenant of their God , throwing down his Altars , and slaying his Prophets , Now ( as himself declares it ) he was very Jealous , ( or Zealous , ) for the Lord his God , 1 Kings 19.10.14 . As also our blessed Saviour , who when he saw his Fathers house made a den of Thieves , the Temple so profaned as it was , turned to an Exchange ; Now the Lamb turneth Lyon , he taketh up the Whip in his hand , driveth the Chapmen all out before him , John 2.17 . Thus in matters of great importance , where the Glory of God , or the good of his Church is much concerned , now blow up this fire , stir vp this Zeal . In causâ Dei meminem patientem esse oportet . For Men to be patient in Gods cause ; where his honour lyeth at the stake ; it is no other than an irreligious stupidity . But now in small and minutial matters , here bound and bridle our Zeal . A Wise Man will not call for a sword to kill a Fly , or a Beetle to break an Egg. Zeal must be proportioned to the occasion . Thus a Wise Man ordereth and manageth his Civil Affairs , as the Psalmist hath it , Psalm 112.5 . A good Man will guide his affairs with discretion . And so let Christians order their spiritual affairs , proportioning their Zeal , as Men do their fire , not putting so much under a Pipkin as under a Caldron .

And thus moderating it as to the degree , so also order it as to Time and Place , and other Circumstances . Specially having a regard allwaies to keep within the compass of our Calling . This was that which made Peters Zeal Zeal to be ordered according to circumstances , Not to exceed a mans Calling . which he shewed for his Master in attempting his rescue , to be inordinate , and so justly reproveable ; in that he being a private person , no waies authorized , should draw his sword , and make an assault upon the Officers , as he did . This indeed he did out of a zealous affection to his Master , but yet this his Zeal being inordinate , his Master instead of approving and commending of what he had done , giveth him a check for it ( as we have the story ) Matthew 26.52 . And such is the Zeal of those who ever they are that transgress the bounds and limits of their callings . Be the Action it self never so good , and their Intentions in doing it never so upright , yet having no warrant from God , mediate or immediate , for which they do , it cannot be approveable , but reproveable . Such had Phineas's Zeal , for which we find him so highly commended , Numbers 25.11 , 13. been , had not he a Warrant from God , ( which questionlesse he had ) for what he did . His doing execution in that manner upon those Offenders , slaying them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the very act of their wickednesse , which he had no authority to do ; being a Priest , and not a Civil Magistrate , had not he had an extraordinary call here into , it had been no better than Murder . And therefore let not this , or the like instances which we meet with , be driven into president by any , who have not the like Warrant . See we that our fire be kept within our Chimny , that our Zeal be bounded within the verge and compasse of our calling . Thus see that this fire be neither strange fire , nor wild-fire ; that our Zeal be right for the kinde of it , A Zeal of God ; and then rightly guided and ordered in the exercise of it , as by Knowledge , so by Discretion : Which being , now know we ( what was before said ) that there is nothing more acceptable to God , or profitable to our selves .

And thus have I now at length ( through a gracious conduct ) passed through this portion of Scripture ( wherein ( I confess ) my self and you have been detained longer than I made account of when I first entered upon it . But so as I hope neither of us shall have cause to repent this our staying , where we have found such free and liberal entertainment ; there being so many precious and important truths here held forth unto us , as I do not well know where in one verse throughout the Scriptures to meet with more . Now that God , who hath given this seed to the Sower , vouchsafe to water it in the furrows of your hearts with the dew of heaven , the efficacious influence of his Grace and Spirit , that so what hath been sowen in weaknesse , may rise in power , bringing forth in every of you those blessed fruits , the fruits of Holinesse and Righteousness , which may be by Iesus Christ to the praise and glory of God .

To the great God and our Saviour Iesus Christ , who hath given himself for us , to Redeem us from all iniquity , &c. be praise , honour , and glory , now and for ever , Amen .

FINIS .