Sermons Volume 4, Sermons on Titus · Sermon 22
SERMON XXII.
TITUS II.14.
—Zealous of Good Works.
I Come to the last Circumstance, the outward Manifestation of Christ's Puririfying, that he might make us zealous of good Works.
I shall consider it, partly as the Note of Evidence of God's peculiar People; and partly as it falls under the Aim of Christ's Death.
Doct. Zeal for, or in good Works, is a Note of God's People, and a Fruit of Christ's Purchase.
Here I shall enquire;
I. What good Works are.
II. What it is to be zealous of good Works.
III. In what Respect and Place we are to put this Zeal, or how it stands in order to the Death of Christ.
1. What good Works are. I shall shew the Kinds of them, and the Requisites to them.
First; The Kinds of good Works. Good Works, for the Matter of them, may be distributed into four Sorts or Ranks; Opera Cultûs, Acts of Worship; Opera Vocationis, Works of our own particular Function and Calling; Opera Iustitiae, Works of Righteousness; Opera Charitatis, Works of Mercy.
1. Opera Cultûs, Acts of Worship, both Internal and External; External, to Pray, Hear, Read, Meditate; to be much in Communion with God. So for Internal Acts, as Faith, and Repentance, and Love. All these are good Works, and fitly placed in the first Rank; of these we must be chiefly zealous, because our Happiness lies in Communion with God. It is notable, Daniel would not omit Prayer for one Day, though he was forbidden by the King, and in danger of Death; Dan. 6.11. Now when Daniel knew that the Writing was signed, he went to his House; and his Windows being open in his Chamber towards Jerusalem, he kneeled upon his Knees three times a Day, and prayed, and gave Thanks before his God, as he did afore-time. Certainly they have little Zeal in them, that care not to be frequent in Communion with God, and call not upon his Name. These are the chiefest parts of those good Works we must press and exhort you to, where we are to be the more punctual, because the Offence is immediately done to God. If we do not Works of Mercy and Justice, there the Offence is done to Men; but neglecting the Works of Piety and Godliness, the Offence is done immediately to God, who is very jealous of being defrauded of his Worship: and a failing in the least Circumstance, is a Sin of a high Nature; witness Vzzah slain for touching of the Ark, and the fifty thousand slain at Bethshemesh, for looking into the Ark. And there is a notable Instance of Daniel, as he would not omit Prayer, so neither the opening of his Casement. A Man would have thought, being in imminent danger of his Life, he might have dispensed with that Circumstance. Why would he open his Casement? I answer, Because Solomon, at the Dedication of the Temple, required this Ceremony as an Act of Faith, they were to pray towards the place where the House of God was, which was a Type of Christ; to shew their Eye and Heart should be to Christ when-ever they call on God: therefore would he not dispense with opening his Casement. Danger of Life should not diminish our Zeal here. These good Works must be done with all exactness and care, God very precisely requires them. It is notable, that Will-worship is only in the Duties of the First Table; in love to our Neighbours, there is no place for Superstition and Will-worship. That may be done at one time, that is not to be done at another. But in the Expressions of our Love to God, there Precepts are immutable, we are to be exact. God here would not leave us at liberty, and be at the Creatures finding; he knows his own Institutions are the best Means to keep up and preserve a Respect and Honour to himself, therefore here we must be punctual.
2. There are Opera Vocationis, the Works of our Calling: Every Man should labour in that Work to which he is called. Though such Works be for our own support, yet God is pleased to interpret it as an Act of Obedience, by which he is glorified. Thus Christians may honour God in the meanest Calling. Servants in their Relation are said to make the Doctrine of God comely, Titus 2.10. That they may adorn the Doctrine of God our Saviour in all things. Though they be in the Condition of Slaves, (as then they were) bought and sold like Beasts in the Market, yet the Apostle speaks to them, you may adorn the Gospel of God. It is good to be profitable to humane Society in your way and place; for that is the Account Paul gives of Onesimus, speaking of his former and present Estate; Philem. v. 11. Which in time past was to thee unprofitable, but now profitable to thee and me. It is a great Honour to God, when we are faithful in the Work of our Relations. God tries us by the Duties of our personal Calling, what Honour we will bring to him there. Publick Acts of Worship may be counterfeit, as Prayer, Hearing, Receiving; but here is a constant and daily Trial, whether we have Grace or no; whether we have only our good Moods, or a constant Spring of Grace in our Hearts; and therefore he that is not good in his Relation and Calling, is no where good, for that is the Sphear of his Activity; there he is to glorify God, and to discover the Power of Godliness. It is notable, when Iohn had preached a Sermon of Repentance, his Hearers came to him, and said, What shall we do? Luke 3.10. As possibly you may say, What are these good Works? And he presseth them to Duties proper to their Relations: To the Publicans, Exact no more than that which is appointed you, vers. 14. To the Souldiers, Do violence to no Man, neither accuse any falsly, and be content with your Wages, vers. 15.
3. There are Opera Iustitiae, Works of Righteousness; as to give every Man his due, to hurt none, to live without wrong to any, or wrack of, or breach upon our own Consciences. Acts 24.16. Herein do I exercise my self to have always a Conscience void of Offence towards God, and towards Man. These are good and profitable to humane Society; and the Credit of Religion is much concerned in them. Hypocrites that abound in Worship, and are zealous for the Institutions of Christ, most commonly are here defective, they are not Just, Righteous and Conscionable in their Dealing; therefore they are strictly required, Mich. 6.8. He hath shewed thee, O Man, what is good; and what doth the Lord require of thee, but to do justly, and to love Mercy? God requires it of all, but especially of Men professing Piety; because making Conscience of Justice and Equity in their Dealing, is both an Argument of their Sincerity, and an Ornament of their Profession. God will have the World know, that Religion is a Friend to humane Society. Indeed there are some that would be accounted Religious Persons, yet live as if the whole Second Table were to be blotted out, and so they prove a Stain and Blot to their Religion. Men judg by what is visible, and therefore when you break all Restraints of Honesty and Conscience, you disparage your Profession. Nehem. 5.9. Ought ye not to walk in the Fear of our God, because of the Reproach of the Heathen our Enemies? Our Adversaries are watchful, therefore keep up the Credit and Renown of Religion; do Justice, deal Righteously, for that is the Case in hand. Austin asserts, (and so do the Fathers generally) the Primitive Glory of the Christian Religion; that none were so just, so good in their Relations, so true and faithful to their Trust as the Christians were: Dent exercitum talem, tales Imperatores, &c. Let them shew such Magistrates, such People, such Merchants, such Souldiers, as the Christian Religion affords.
4. There are Opera Charitatis & Misericordia, Works of Charity and Mercy; as to relieve the Poor, to do good to all, to help others by their Purse, Estate, Counsel, Admonition; but especially, to do good to them that are good. Gal. 6.10. As we have therefore opportunity, let us do good unto all Men, especially unto them who are of the Houshold of Faith. These are usually, and by a proper term, called Good Works: Therefore Dorcas is said to be full of good Works, and Alms-deeds, Acts 9.36. And, 1 Tim. 6.18. Charge them, that they do good, that they be rich in good Works, ready to distribute, willing to communicate. It is not a thing left Arbitrary to you, but laid upon you as a part of your Charge and Duty. It is a due Debt you owe to God, if not to the Poor; and we are Thieves, not only in robbing and taking from others, but in not giving to others: And therefore the Holy Ghost useth that Expression, Prov. 3.27. VVithhold not Good from them to whom it is due, when it is in the power of thine hand to do it. It is due by the Law of God to those that are in distress. When God casts us upon Objects of Pity and Christian Commiseration, there is something due. By virtue of God's Command, the Poor are a kind of Owners; and Charity is a part of Righteousness. Christians, you are Stewards, and to dispense the Estate you have according to the Master's Command. An unfaithful Steward, that keeps all to himself, is a Thief. A Noble Man hath need of Money, and sendeth to his Steward; Go to my Steward, and demand such a Sum: Will he deny him his own when his Lord hath need of it? God hath commanded to give when he sendeth to you. How doth God send to us, but in the course of his Providence? We are one day to give an Account; And what a sorry Account shall we make? So much for Pomp, so much for Pleasure, so much for gorgeous Apparel, so much for Riot and Luxury, and so little for the Master's Use. If a Man to whom the Care of Children is committed, should feed Dogs and Whelps, and neglect the Children, what a sorry Account would he give of his Trust? God hath demanded his Right by our poor Brethren, he hath made them his Proxies: Our Bounty reacheth not to God himself, therefore he offereth them to our Pity; what we do for them, he accounteth as done to himself. Acts of Mercy are required, that we may acknowledg God's Property; it is our Rent to the great Landlord of the World. It is an Honour put upon you, you are as Gods to them, to relieve them and comfort them: He could give without thee, but he trieth thee, and will have them interested in the Act. It is a great Honour to Religion, the World is taken with Bounty. Rom. 5.7. Peradventure for a good Man, some would even dare to die. Titus 3.14. And let ours also learn to maintain good VVorks for necessary Vses, that they be not unfruitful. Let not others that have not such high Motives, or such glorious Advantages, be more forward than ours.
Secondly; There are the Requisites to a good Work; there is the State of the Person, and the Uprightness of our Principle, and the End and Rule of our Actions.
1. The State of the Person; the Person must be in Christ. Do we gather Grapes of Thorns, and Figs of Thistles? We expect good Fruit from a good Tree. The Person must first be in Christ, as the Apostle saith, Titus 3.8▪ These things I will that thou affirm constantly, that they which have believed in God, might be careful to maintain good Works. When the Foundation of Faith is first laid, and that is the Root, then good Works flow kindly, as the Fruit that grows upon this Tree. So in the Text, first a peculiar People, and then zealous of good Works. The Leper under the Law, till he was cleansed, all that he touched, and all he went about was unclean: so till you are purified and cleansed by the Work of Grace passing upon your Hearts, all that you do is abominable and filthy in God's Eye. A natural Man cannot be acceptable to God, nor perform an Act of pure Obedience, for he is an Enemy; and therefore his Gifts are giftless Gifts, foreign. This Method the Apostle lays down, Ephes. 2.10. For we are his Workmanship, created in Christ Iesus unto good Works. First his Workmanship created in Christ, there is the fitness and preparation for good Works. Works materially good may be done by God's Enemies out of the strength of an unrenewed Will, for carnal Ends, without any Respect and Love to God; therefore first we must be reconciled to God: first we stir up Men to love God, and then serve him. Will you have the Graft or Cyon bear Fruit till it be set in the Stock? So, can we bear Fruit to God, until we be planted in Christ? All the Issue that is born before Marriage is illegitimate, the Acts are but Bastard-Acts; and our Graces are but Bastard-Graces, till we are contracted to Christ.
2. The Principles of Operation must be right for the constitution of good Works. These Principles are Faith, Love and Obedience: Faith receives Help from Christ; Love enclines the Heart; and Obedience sways the Conscience. In every good Work these are the true Gospel-Principles: Obedience sways the Conscience by virtue of God's Law; Love enclines the Heart out of Gratitude and Thankfulness to God; and Faith expects Help and Supply from Christ. In short, every good Work is an Action commanded by the Law, but arising from Faith in the Gospel: it is done out of Conscience, and because of God's Command, but yet willingly, because God is so good in Christ, and Faith gives both help and encouragement. Without Faith whatever is done is but Sin; without Obedience it is but customary; and without Love it is but Legal, and no Evangelical Work.
3. As the Principle and Operation, so the End must be right, to glorify God in whatever we do; not to gratify Interest, that is carnal; not barely to promote the welfare of Nature, that is but an Act of natural Self-love, aiming at his own preservation; not to pacify God, that is legal, and so a renouncing of the Merit of Christ. So that every Act of Duty must be made a Branch of Gospel-Obedience arising from Gratitude, that God may be glorified.
4. Those are good Works which are commanded by God, and conformable to the Rule laid down in Scripture. As Sin is foreign, a Transgression of the Law of God; so a good Work is a Conformity to the Law of God. That is a good Work which is agreeable to that Rule that is the proper measure of Good and Evil: Psal. 119.6. Then shall I not be ashamed, when I have respect unto all thy Commandments. A Strictness beyond the Word, or besides the Word, is a Bastard and an Apocryphal Holiness, and but counterfeit Coin, which is not currant in the Kingdom of Grace.
II. What is it to be zealous of good Works?
1. We should be forward and chearful in well-doing. Zeal is ferventior Amoris gradus, a higher degree of Love: the more Love, the more forward in acting. Certainly Zeal will readily set us a-work to do all we do willingly, freely and chearfully, as the Apostle intimates, 2 Cor. 9.2. For I know the Forwardness of your Mind, for which I boast of you to them of Macedonia, that Achaia was ready a Year ago: and your Zeal hath provoked very many. It is not Zeal to stand hucking and disputing every Inch with the Spirit of God. You are not only called to the bare practice of good Works, but you must be first and most forward, and Leaders of others: Watch opportunities to do good, and take hold of them when they are offered. We should be glad of an opportunity offered, wherein to discover our Affection to God, and our Hatred to Sin. This is Zeal to be willing and forward.
2. To be zealous, is to be self-denying and resolute notwithstanding Discouragements. Zeal is a mix'd Affection, it consists partly of Love, and partly of Indignation; and so when I am zealous of a thing, I love that thing, and shake off and hate all that lets and hinders it. Zeal sets us a-work, and holds us to it, notwithstanding Discouragements. Zeal will not stick at a little Labour and Charge; the more Resistance, the more Glory. God's Children are glad that they may not serve God with that which cost them nothing; as David professeth, 2 Sam. 24.24. I will not offer a Burnt-offering unto the Lord my God of that which did cost me nothing. Certainly Men are not zealous, and their Hearts are not set upon the Ways of God, when every slight Excuse will serve the turn, and every little Profit draws them away, and every petty Business doth hinder them, and break off Communion with God; and every slender Temptation doth interrupt and break off all their Purposes and Resolutions to Duty and Obedience, be it Prayer, Charity, or Acts of Righteousness. We must be resolute; for, Gal. 4.18. It is good to be zealously affected always in a good thing.
3. To be zealous of good Works, imports Diligence and Earnestness to advance Piety to the highest pitch; when we are not contented with any low degrees of Obedience, but would fain carry out a godly Conversation to the uttermost, to do it with all our Heart. Is he zealous that is contented with a little Charity, with a little Worship only? Sloth and Idleness will not stand with Zeal: Rom. 12.11. Not slothful in Business, fervent in Spirit, serving the Lord. Thus it will be when we are seething hot in Spirit, as the word foreign signifies. A large Affection cannot be contented with mean things, and low degrees of Holiness: nor lay a dead Child in the room of a living one. This the Apostle calls being rich in good VVorks, 1 Tim. 6.18. One or two Acts will not serve the turn. Thus Dorcas is said to be full of good VVorks, Acts 9.36. How full? It is not an Allusion to the fulness of a Vessel that is full of Water, or a Chest full of Clothes, but to the fulness of a Tree loaden with Fruit: James 3.17. —Full of Mercy, and good VVorks. Those that are planted into this noble Vine, Jesus Christ, are full of good Works.
4. To be zealous of good Works, is to be constant to the End. The Fire on the Altar never went out, but it was always maintained and kept in: so we must never let the Fire of Zeal go out. Zeal is not like Fire in Straw. Alas! sudden Fervours are soon spent, they are but Freewill-Pangs, the Birth of an unrenewed Will; but it is like Fire in Wood, that casts a lasting Heat. Gal. 4.18. It is good to be zealously affected always: Not at first only for a Fit or Pang, that doth not come from Sanctification; therefore you should keep up your Fervour. Watch against all Decays, especially in Age. The Motions of Youth are very vehement, for Youth is full of eager Spirits, and seems to be all on fire: but many times these Motions are not so sincere; but the Actions of Age are more solid, tho many times they want Vigour and Heat. Therefore strive to keep up your Zeal. Gal. 5.7. Ye did run well, who did hinder you? Carnal Men, when their first Heats are spent, give over, they grow cold, careless, and indifferent in Matters of Religion. But shall all these Heats and Desires of Reformation be in vain, and shall we give over at length? In worldly things we will not give over, when we have been at great cost: but shall all that is past in Religion be in vain? Gal. 3.4. Have you suffered so many things in vain, if it be yet in vain? His meaning is, It is not like to be in vain, it will but tend to your greater Condemnation. An Adulteress is punished more than an Harlot. It is more Dishonour and Ingratitude to God to tire at length.
III. The Respect and Place of Zeal in good Works, it is a Note of God's People, and a Fruit of Christ's Death.
1. It is a Note of God's People. Vnumquodque operatur secundum suam formam. There is in the New Creature a Propensity and Inclination to good Works. As all Creatures are created with an inclination to their proper Operations, such a willing tendency is there in the New Creature to those Actions which are Heavenly. As Sparks fly upwards, and a Stone moves downward; so the New Creature is carried to Obedience and Holiness from a free Principle within. The Nature of every thing is the Principle of its Motion. Faith will discover it self; therefore we read of God's fulfilling the VVork of Faith with Power, 2 Thess. 1.11. Hope is called lively, from the Effect, 1 Pet. 1.3. He hath begotten us to a lively Hope, by the Resurrection of Iesus Christ from the Dead. Love constraineth; 2 Cor. 5.14. The Love of Christ constraineth us. Good Works are a Note of the New Creature. We are the Workmanship of God, created in Christ Iesus unto good VVorks, Ephes. 2.10. As an Artificer sets a Mark upon his Workmanship that he might know it; so God sets a visible Mark upon his Servants: he doth not make a new Creature for old Works. Good Works are Christianae Fidei quasi testes, Witnesses that you can bring to evidence the Truth and Power of Grace. Luther saith, Good VVorks are Faith incarnate; that is, Faith is manifested by them, as the Son of God was manifested in the Flesh. They are Witnesses to the World, to your selves, and unto God that you are his. They are Signs and Witnesses to the World. This is the Badg by which God would have his peculiar Children known; not by Pomp and worldly Splendor, not by any outward Excellency, Riches, Greatness and Estate, but by Zeal to good Works. There are no barren Trees in Christ's Garden, it is not for the Honour of God; for our heavenly Father would be glorified in his Servants bringing forth much Fruit; John 15.8. Herein is my Father glorified, that ye bear much Fruit; so shall ye be my Disciples. God standeth much upon his Honour. Now it is for the Honour of God, that all which are planted and grafted into Christ, should be full of good Works. And they are Testimonies to our selves: 2 Pet. 1.10. Give diligence to make your Calling and Election sure. Some Copies add foreign, make your Calling and Election sure by good VVorks: certainly it may be collected from the Context; he bids them, ver. 5. add to their Faith, Vertue; to Vertue, Knowledg, &c. and so they might come to make their Calling and Election sure. Graces are not discerned by their Habits, but by their Acts and Exercise. Look as in a Tree, the Sap and Life is hid, but the Fruit and Apples do appear; so Zeal of good Works is that which appears, and so it manifests, and clears up your Condition. This is the great Note of Difference between us and the Prophane; they are zealous for the Devil's Kingdom, Factors for Hell; Iohn 8.44. Ye are of your Father the Devil, and the Lusts of your Father you will do. They are known by their Works; they are earnest for Satan, zealous for the Devil, follow Sin with earnestness, and do Evil with both hands earnestly, Micah 7.3. It is the difference between us and civil Men, but unregenerate; they are like Cypress Trees, fair and tall, but fruitless; of a comely Life, but none of these good Works are to be found in them. It is the difference between us and Hypocrites: A Hypocrite, like a Carbuncle, seems to be all on a fire; but when you touch it, it is quite cold: so they pretend to Religion, talk much, but have no true regular Zeal, no spiritual Warmth. It is notable, our Lord himself proves his Divine Original by his Works; Iohn 10.38. Tho ye believe not me, believe the VVorks, that ye may know and believe that the Father is in me, and I in him. So is this the sensible Evidence you are in Christ, and Christ in you. Graces are not always evident in feeling, but in Fruit; the Effects cannot be hid. Then they are Signs and Evidences to God himself, the Lord will look upon them as Marks and Evidences of his People. Look as the destroying Angel was to be guided by a Sign, Exod. 12.12, 13. by the sprinkling of the Door-posts; not that he needed it, but because God would have it to be so: So the Lord sutes his Dispensations, and guides them by a Sign. It is true, God in his Gifts is arbitrary, but in his Judgments he proceeds by Rule, according to our Works. At the last Day God will judg you not by your Profession, but by your Practice, what you have done: he will not say, You have prophesied in my Name, you have eaten and drunk in my Presence; but you have fed me, clothed me, visited me. That the Faith of the Elect might be found to Praise and Honour, he will have Works produced. Not that God wants Evidences of our Sincerity, but he will have all the World know we have not been unfruitful. A Man that expecteth to be posed, is preparing to answer, and would give somethink to know the Questions aforehand. Christ hath told us what are the Questions upon which we shall be examined and taxed at the Day of Judgment; he will say, Have you fed and clothed my People? have you ministred to their Necessities? have you relieved them with spiritual Counsel and Admonition? have you been good, holy and just? Therefore let us provide to give an Answer, that we might not be ashamed at the last Day. Thus this Zeal for good Works hath the place and room of a Witness; to God, as the Rule and Measure of his Process; to our selves, as the ground of our Assurance; and to the World, as the great vindication of the Honour of our Profession.
2. It is a Fruit of Christ's Death; partly by way of Obligation, for certainly God hath not been at all this cost and labour for nothing; he did not project the sending of Christ, and Jesus Christ did not so give up himself in the Work of Redemption for nothing, but to inflame us to a great height of Piety. They that live at a low rate of Holiness, cross and disgrace the whole Design of the Gospel; they are not apprehensive of the Love of God in giving Christ, nor the Love of Christ in giving himself. Our Redemption was carried on in such a way, not only that the Comfort, but also the Duty of the Creature might be raised to the highest. Partly again, as Christ hath purchased the Gift of the Spirit to fit us for good Works, yea to make us zealous in them; Titus 3.5, 6. According to his Mercy he saved us, by the washing of Regeneration, and renewing of the Holy Ghost, which he shed on us abundantly through Iesus Christ our Saviour. Now the Spirit dwelleth in our Hearts, to set our Graces a working; Iohn 4.14. The Water that I shall give him, shall be in him a Well of VVater springing up into everlasting Life. So Iohn 7.38, 39. He that believeth on me, as the Scripture saith, out of his Belly shall flow Rivers of living VVater: This spake he of the Spirit, which they that believe on him shall receive. The Spirit is not a Fountain sealed up, but flowing forth. The Spirit of God is a mighty Spirit, and comes in upon the Soul not only as a gentle Blast, but as a mighty rushing Wind; he comes not only in the appearance of a Dove, but of cloven Tongues of Fire, Acts 2. He comes as a Spirit of Power to quicken and awaken the Soul to great heights and fervours in Obedience. Look as Men acted by Satan, the unclean Spirit, are restless in Evil, and carried headlong as the Herd of Swine into the Sea; so those that are acted by the Spirit of God, are much more carried on with great Earnestness in the Ways of God. The Devil hath not such Advantages to work upon his Instruments, as the Spirit of God hath upon us. The Devil works and operates in all the Children of Disobedience; Ephes. 2.3. The Spirit that now worketh in the Children of Disobedience. But the Devil cannot work but by Man's Consent, neither can he work immediately upon the Soul, but only by the Senses, and by the Fancy; but the Spirit of God can work immediately upon them in whom he acts. Therefore being acted by him, they must needs be zealous and earnest; for the Spirit of God nescit tarda molimina, knows no slow Motions. The Soul in it self is dead and slothful, and apt to yield to Laziness and Delays; but when we are acted and quickened by the mighty Spirit, then draw us, and we will run after thee, Cant. 1.4. When the Spirit puts forth its Force upon the Soul, such as are drawn by the Holy Ghost, they are not in jest, as carnal Men are, but in earnest; they do not dally with Religion, but make it their great business to surprize Heaven, and carry on constant Communion with God: Matth. 11.12. The Kingdom of Heaven suffereth Violence, and the Violent take it by force.
Vse 1. Information.
1. That Grace is no Enemy to good Works. Libertinism is ancient and natural. Christ died to improve Piety, not to lessen it, but to raise it to the highest, to make us zealous of good Works, that we might be carried on to Heaven with full Sails. Therefore he that grows looser, less watchful against Sin, less diligent in the exercise of Holiness, less frequent in Communion with God, less humble and penitent after committing of Sin, offers the greatest Abuse to Grace that may be, and perverts its natural Use. There is no freezing by the Fire; we may freeze indeed by painted Fire, that may make us contract Chilliness and Drowsiness; but true Grace is a Fire that warms and inflames our Affections. Christ came to make us more chearful and lively, but not slack, careless and cold.
2. It informs us, what little Reason the World hath to cry out upon Zealots, for Christ died to make us, foreign, zealous of good VVorks. Men that are only contented with a brain Religion, speculative Notions, they cannot endure Heats and Fervors; they would have a Religion to talk of, but not to live by; therefore they are cold and indifferent; and when the Children of God offer a holy Violence to the Kingdom of Heaven, they become a Matter of Scorn and Opposition to them. And besides, formal Men cannot endure to be outstripp'd, and therefore malign what they will not imitate; as those that are at the Bottom of the Hill fret at those that are at the Top: and Men of a lazy and slow Pace envy them that are more zealous, strict and holy: but they have little Cause to envy them, for Christ died to make us zealous of good Works.
3. It informs us, if we would expect any Benefit by Christ's Death, we must be zealous of good Works, and more warm in the Service of God. A cold Christian will have but cold Comfort: For whom did Christ die? for those that are zealous of good Works; Matth. 11.12. The Kingdom of Heaven suffereth Violence, and the Violent take it by Force. It is an Allusion to Exod. 19.23, 24. where there was a Rail about the Mount of God, that the People might not break through: but when Iohn the Baptist began to discover the Grace of God, and pointed to the Lamb of God, then the Kingdom of God suffered Violence, Men began to break through and press upon God; there is a free Access to God, and Men are earnest and will not be denied Entrance. Matth. 5.20. Except your Righteousness exceed the Righteousness of the Scribes and Pharisees, ye shall in no Case enter into the Kingdom of Heaven. It is not cold Prayers, and yawning Devotions, and drowzy Wishes, when Men are half asleep, that will serve in this Case; Heaven is gotten by Force, and surprized by On-set and Storm; it signifies breaking through the Rail, and all Restraints that are set to keep us off from God.
Vse 2. To stir us up to this Zeal of good Works: In a dead and drowzy Age we need an Alarum. Knowledg hath now devoured Practice in these decaying times. Seneca complains Men are altogether studious for filling their Brains, not warming their Hearts: And when once Men became more learned, they were less good. The World is altogether for storing the Head with Notions, empty and airy Strains, so that if Christ should come amongst us, he would find few zealous, but a Company of lazy Christians that live at a low cheap Rate of Christianity. High-flown we are indeed in our Fancies, in Notions and Pretences, but low and flat in Practice and Conversation. Usually thus it is in the time of the Church's Prosperity, like a River it loseth in Depth what it gains in Breadth; then it hath many Friends, but their Love is not so strong, nor so hot as at other times. Salvian complains, Multiplicatis fidei populis, fides diminuta est; & crescentibus filiis, mater aegrotat, &c. When Professors were multiplied, their Faith was lessened; and as a Mother grows the weaker, the more Children she bears; so doth Religion grow weaker and weaker: when every one takes up a cold Profession, they learn Formality one of another. And he goes on, Quantum copiae accessit, tantum disciplinae recessit; as a large Body is less active: In audito genere processus & recessus, crescens simul & decrescens: When the Church increaseth in Multitude, and decreaseth in Vigour and Strength, it loseth in Spirit what it injoyeth in temporal Felicity. Thus it often falls out with the Church of God, that when Religion is fair, many take up the Profession; but alas! it is but weak and spiritless, without any Life and Vigor. Therefore in such a drowzy Age and dead times, we need Alarms and quickning Excitations to awaken our Zeal again for solid Piety, for those good Works that are commended to us in the Scripture. Therefore let us inquire what kind of Enforcements and Considerations are likely to be most operative to press us to this Zeal and Care of good Works.
1. Consider how violent and earnest carnal Men are in the Ways of Sin, and shall they serve Satan better than you serve God? O consider, you have a better Master, better Work, and better Wages; their Master is the Devil, their Work is the basest Drudgery, being Slaves to their own Lusts; and their Wages are sutable, their Reward is everlasting Damnation, and a Separation from the Presence of the Lord. How active are wicked Men for the Kingdom of Darkness? How zealous and earnest to ruine themselves, as if they could not be damned soon enough? Isa. 5.19. They draw Iniquity with Cords of Vanity, and sin as it were with a Cart-rope: The meaning is, they would sin, though it cost them a great deal of Pains and Sorrow, and though they could not sin at a cheap rate. The Prophet doth not say, they were drawn into Sin, as into a Gin and Snare, but they themselves did draw on Sin; it is horrid Work, yet they delight in it, toiling and tiring themselves as Beasts at a Plough; they were sinful, though it cost them Sorrow and Pain. There is no Corruption but it puts you to some Self-denial. Luxury is costly, and he that loves Wine and Oil, saith Solomon, will be poor. Pride, we say, will endure the cold; and Vain-glory will expose a Man to Danger and Ruine. Worldliness incroacheth upon Pleasantness and the Comforts of Life; a Worldling will rise early, sit up late, and eat the Bread of Sorrows, Psal. 127.2. With what Earnestness and unwearied Diligence do carnal Men pursue after a few Trifles? How do they lay out all their Wisdom and all their Sagacity about worldly things; Luke 16.8. The Children of this World are wiser in their Generation than the Children of Light. As Children are busy about Toys and Puppets, so they cumber themselves about much Serving; and all their Life is but Care and Disquiet, and a constant Self-denial; Psal. 39.6. Surely every Man walketh in a vain Shew, surely they disquiet themselves in vain. They make a great deal of Stir and Bustle, and many times when all is got, what is it? A sorry Comfort, and that which must be left on this side the Grave. Thus wicked Men are active and restless in their way. So for Idolatry: with what Cost and Diligence do Men promote false Worship, and compass Sea and Land to make a Proselyte; they will give Rivers of Oil, and thousands of Rams; they do not stand at Pains and Cost. God bids the Prophet look upon this Sight (as indeed it is worthy of a Christian Consideration) Ier. 7.17, 18. Seest thou what they do in the Cities of Judah, and in the Streets of Jerusalem? The Children gather Wood, and the Fathers kindle the Fire, and the Women kneed the Dough to make Cakes to the Queen of Heaven, and to pour out Drink-Offerings unto other Gods. What a busy Diligence is here to promote their false Worship? Fathers, Children, Husbands, Wives, they all put their helping Hands to the Work, and find some Imployment or other. Where will you have a Family so earnest and zealous to set up the Work of God? O how can you look upon such a Spectacle as this without Shame, that a Lust should have more power with them, than the Love of God with you? Is it not a shame that Amnon can be sick for Tamar, and yet you cannot be sick for Christ, as the Spouse was for her Beloved? You have high Motives, nobler Employment; your Work is the Perfection of the Creature; the noblest Faculties are exercised in the noblest way of Operation: your Rewards are more excellent, and you have greater Advantages and Helps. Shall they take more pains to undo their Souls, than you do to save your Souls? We read in Ecclesiastical Story, when Pambus saw a Harlot curiously dress'd, he wept; partly to see one take so much Pains for her own eternal Ruine; and partly because he had not been so careful to please Christ, and to dress up his Soul for Christ, as she was to please her wanton Lover. Christians! whenever you are cast upon such a Sight or Spectacle; when you come by a Shop, and see Men labour and toiling out their Hearts, and all this for temporal Gain; doth it not make you blush and be ashamed, that you are so negligent and careless in the Work of God?
2. Consider, you your selves have been violent and earnest in the ways of Sin, and will you not do as much for God? How may every one say, when I was a wicked and carnal Man, I followed it with all my Heart, and shall I do less now in a State of Grace? The Apostle hath a notable Expression, Rom. 6.19. I speak after the manner of Men, because of the Infirmity of your Flesh: for as ye have yielded your Members Servants to Vncleanness and to Iniquity, unto Iniquity; even so now yield your Members Servants to Righteousness, unto Holiness. Mark how the Apostle brings it in with a Preface, foreign, I speak after the manner of Men: that is, Men in common Sense and Reason judg it equal that they should be as diligent to come up to the Height of Sanctification, and as zealous of good Works, as ever you were to come up to the Height of Sin, and were zealous for Hell: Should you not have as much Care to save your selves, as to ruine and damn your selves? You made haste to do Evil, as if you could not be damned soon enough: Now in Reason you should be as zealous for God as for Satan. Heretofore we could riot away the Day, and card away the Night; and shall not some Days be spent in Fasting and Prayer? Shall every Hour be begrudged that is bestowed upon God? You will say, it is good Reason God should be served as well as the Devil; but the Flesh is weak, and how shall we be able to serve God? But says the Apostle, I speak according to the VVeakness of your Flesh: It is an equitable, modest and just Proposal that I make, and with condescention to your Infirmities, that you should be as earnest and zealous for God, and to grow in Grace, as ever you were zealous to increase your Guilt and Sin. Formerly I never ceased till I got to the top, till I was so wicked, that I could hardly be more wicked; why should I not now labour to grow in Grace? Can Conversion be right, when Sin had more of our Thoughts than ever God had? The Apostle's Rule holds thus, so much Time, so much Cost and Care, so much Love and Delight as hath been spent in Sin, so much must be spent in the Service of God. O, say then, why should I not be as earnest to grow in Grace, to be as zealous and holy as I can? It is observed of Paul, that in his natural Condition he was mad against Christ, Acts 26.11. I punished them oft in every Synagogue, and compelled them to blaspheme, and being exceedingly mad against them, I persecuted them even unto strange Cities. Look upon him converted, and see, is he not as earnest and mad for Christ as ever he was against him? 2 Cor. 5.13. For whether we be besides our selves, it is for God. Do but look back and see what a Drudg you have been to Sin? with what Zeal and Self-denial you hazarded your Souls? O your pace was swift and furious, like Iehu's March, and will you be cold and slow in the Work of God? Nay, it may be this is your case to this very day, you are very busy and painful to undo your Souls; O this active Industry that is misplaced, and misimployed, if the Object were but changed, would do well for Heaven! Who would pay as dear for Hell as for Heaven? Who would pay as dear for Glass as for Jewels? What a stir is there to serve a Lust? half of this, through the Blessing of God, might have conduced to save a Soul.
3. It may be you have set out late, and then it is but reason you should mend your pace, and be earnest and zealous for God; 1 Pet. 4.3. The time past of our Life may suffice us to have wrought the Will of the Gentiles, whilst you lived in Lasciviousness, Lusts, excess of Wine, Revellings, Banquetings, and abominable Idolatries. O it is enough, enough! Travellers that tarry long in their Inn, ride faster in an hour when they set forth, than in two before: you have tarried long, therefore put forward. We see that slow Plants bring forth the most Fruit; as if Nature would recompense the Slowness with the Plenty: so you that were long e're you were called to God, what reason have you to be diligent, and earnest, and zealous in the Work of the Lord? You will think this concerns some that are called in the doting time of their Age, but all Men set forth too late. If we consider God's eternal Love, we should be ashamed that we began no sooner. God loved us before we were; The Mercy of the Lord is from everlasting to them that fear him, Psal. 103.17. from one Eternity to another. God loved us before we had a Being, before we were lovely; and when we had a Being, he loved us when we knew not that he loved us. We were Transgressors from the Womb, defiled and polluted Creatures in our Birth and Original; and afterwards, we knew how to offend and grieve him before we knew how to serve and love him. If we have any Gratitude to God, we should be ashamed that we began so late. God began early with us, from all Eternity he was our God; as long as God is God, he is our God, therefore now we should mend our pace, and double our Diligence, and be more earnest and zealous in the Ways of God.
4. Consider what Christ hath done in purchasing our Salvation. It was no Play and Sport to redeem the World. Christ was not in jest when he yielded up himself to be tempted, to be persecuted, to be crucified, to be exercised with bitter Agonies; and is all this Expence and Cost for nothing? The Temptations of Christ, and the Sorrows of his Cross, they all shew that it is no easy matter to bring a Soul to Heaven; and therefore shall not we be zealous? Carnal and careless Christians do lessen Christ's Sufferings interpretatively, as if they were not so great; they trifle and dally, and complement in Religion, and so do not make it so weighty a matter to save their Souls. Luke 24.26. Ought not Christ to suffer these things, and to enter into his Glory? And ver. 46. Thus it behoved Christ to suffer. As matters were laid in God's Decree, nothing else would serve the turn, Christ ought to suffer, it was fore-ordained.
But you will say, How do you force this Zealousness, and Earnestness for good Works out of what Christ hath done? for if he hath done so much, what need we do any more?
I answer, He is gone to Heaven as the Captain of our Salvation, and we must follow him in the same way; he is gone to seize upon Heaven in our Right, but we must force our way thither. Canaan was given to Israel, but they were to take Possession by the Sword; or as Caleb was to drive out the Giants out of Hebron, tho it was given him: So tho Heaven be given, and Christ hath seized upon it in our Right, yet we have our Conflicts. Indeed the Power of Satan is broken, his Head bruised, yet there are some Relicks of the Battel left for our Exercise; and therefore be earnest, be zealous.
5. Consider, to quicken you to this Zeal, the Enemies of Religion are violent and earnest. The Devil is busy, always compassing the Earth to and fro, therefore we had need stand upon our Guard; 1 Pet. 5.8. Be sober, be vigilant; because your Adversary the Devil, as a roaring Lion, walketh about, seeking whom he may devour. In your Duties, in your Shops, in your Closets, in the Congregation, the Devil is still at hand; O how should we bestir our selves! The Enemy watcheth, and dost thou sleep? The Devil makes an Advantage of our Carelesness and Security; While Men slept, the Enemy came and sowed Tares, Mat. 13.25. While we are cold and careless, the Devil doth prevail over us, he doth but watch to make an Advantage of our Carelesness and Security. Birds are seldom taken in their flight, but when they rest and pitch: So Satan hath no Advantage against us when we are upon our Course and Wing, when we make speed to Heaven, and are zealous and earnest in our Flight. Satan hath busy Agents in the World, that are watchful and zealous Factors for Hell, they ever shame the Church; Luke 16.8. The Children of this World are wiser in their Generation than the Children of Light. They do more against God, than we do for God: Satan's Cause is most befriended in the World, and it is sure to be followed diligently and earnestly; as a Stone runs down-hill of its own accord. The Children of this World in their Imployments, in their Sports, are wise, active and diligent, and follow it earnestly. While the Disciples were asleep, Iudas and his Company were watchful and plotting. Usually Satan's Instruments get the start of us; we are cold and frigid in the Cause of Christ: therefore shall we not be earnest and zealous for God?
6. Consider, a small measure of Grace will not become you that profess Christ and Christianity, because you are to exceed others; there must be something more than ordinary in your Conversation; Mat. 5.20. Except your Righteousness exceed the Righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven: and ver. 47. What do you more than others? A peculiar People must live in a peculiar manner. There must be something over and above in you of what is found in others. The Pharisees were very strict; the Apostle calleth them foreign, the most straitest Sect, Acts 26.5. they did excel all others, Luke 18.11. The Pharisee stood and prayed thus with himself, God, I thank thee, I am not as other Men. There were Washings, Tithings, Fastings, Alms-giving, and corporal Mortifications, O how did the Pharisees profess foreign, to encrease the Law, and supererrogate, they exceeded all others. Now, saith Christ, you must exceed their Exceedings. It were wondrous to tell you what a painful and costly Profession of Holiness they made, insomuch that the Iews thought that if but two Men were to be saved, one should be a Scribe, and the other a Pharisee: Such were their long Devotions, their sad Looks, their hard Penances, their bountiful Alms; they did excel in all these things. Therefore do not tell me merely of hearing much, and praying much; except your Righteousness exceed the Righteousness of the Scribes and Pharisees, Christ will shut you out of the Kingdom of Heaven. Christians! it would make a Man's Heart to tremble to consider how far a natural Man may go by the strength of an unrenewed Will; how just, and patient, and temperate, and meek some of the Heathens were, how much they could overcome their Passions, and deny their Worldly Concernments: to tell you how far a Hypocrite, a temporary Believer, or a convinced Man may go, and yet there must foreign, be something over and above in you, something more than a Heathen can do, or a Hypocrite can do, or a temporary Believer, or a convinced Hypocrite can do: you need to carry Piety to greater Heights, and endeavour after a greater degree of Sanctification; for there must be something excellent and exceeding both in your Hearts and Lives.
7. Consider, that all things in the Christian Religion are transcending and high, and call for somewhat more than ordinary. There are great Obligations, holy Precepts, rich Advantages, glorious Hopes. Great Obligations: God was devising what he should give us, and in the Covenant he hath given us Himself, and could give us no greater thing; he gave us his Son to die for us, and his Spirit, and with Christ he hath given us all things. It should constrain and urge us more than it doth, 2 Cor. 5.14, 15. For the Love of Christ constraineth us, because we thus judg, that if one died for all, then were all dead. And that he died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them, and rose again. What a poor Requital is the best that we can do? We have too many Mercies, as too much Wood puts out the Fire. God's Love is gone to the uttermost; therefore we should not be cold and careless, but double our Diligence in the Work of God. Then we have rich Advantages, the Supplies of the Spirit. A poor Heathen may torture and rack his Brain how to find out a Remedy for Sin; some of them, because they could not mortify a Lust, hang'd themselves, and some put out their Eyes, and offered Violence to Nature: O, but we have a mighty Spirit: mark! there is not only a Person of the Godhead to merit our Salvation, but a Person of the Godhead to work it out: Next to the Gift of Christ, we have the Gift of the Spirit. O it should be a shame, that when we have such a keen Sword to cut the Throat of our Lusts, that we act so faintly, use it so feebly, and are no more valiant. And then what pure and excellent Precepts have we in the Christian Religion, reaching not only to the Act, but the very Aim, to the Intents and Thoughts and secret workings of the Heart; Psal. 19.7. The Law of the Lord is perfect, converting the Soul: And not only to the Sin, but to the Lust: Thy Commandment is exceeding broad, Psal. 119.96. Then we have glorious Hopes. The Scriptures that are a perfect Rule in all other Cases, yet herein they profess their Imperfection, 1 Cor. 13.9. We prophesy but in part; Words not fit and great enough to tell us of our Hopes, 2 Cor. 4.17. Our light Affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of Glory, foreign. It is the highest strain and reach of Fancy. In all other things the Garment of Fancy is too great for the Body wherewith it is to be clothed. Fancy never takes a right measure of things; but the highest Suppositions are too short to express the Greatness of those Hopes that are provided for you. And then for the dreadful Punishments, we are told of a Worm that never dies, of a Fire that shall never be quenched, of a Pit without a Bottom, of Torments that are without End, and without Ease. Ours Hearts are filled with Horror when we do but think of these things; and shall we not burn now with Zeal for God, when we are in danger of burning in Hell-fire for ever hereafter? If now we are cold and slow in good Works, it were the most incongruous thing in the World, where there is such a high Elevation of Duty and Comfort. The whole Scriptures are formed to elevate these things to the highest pitch, that we may not be backward and slow in the Christian Religion. All things are sublime, and therefore call for something more than ordinary.
8. Consider the great danger of Coldness both to our selves and others. To our selves; where there is no Zeal, there will be Decay, Prov. 18.9. He also that is slothful in Work, is Brother to him that is a great Waster. Not to go forward is to go backward. Standing Pools corrupt: as a Man that rows against the Tide and Stream, if he doth not ply the Oar, he will lose ground, and be carried away apace: So if we be not zealous, we cannot stand and keep our ground, there will be a Decay. Bernard observes to this purpose, that all the Angels in Iacob's Ladder were either ascending or descending: there is no stay, but either going up, or going down. When they lose their first Love, their Zeal is gone, Rev. 2.4, 5. —Thou hast left thy first Love. Remember therefore whence thou art fallen, and repent, and do thy first Works. What is the reason Men grow weary of Truth, weary of Holiness, weary of Prayer, Ordinances? they do not keep up a constant Diligence: First they lost their Zeal, they became indifferent, cold and careless, then off goes the Service of God; first their Love, and then their Works. So consider the danger of it to others; Men grow formal by Imitation. When Christians high in Profession grow formal, cold and careless, this makes their Neighbours so. There is nothing hardens more than a cold Professor, it makes Men sit upon their Lees. Mortified and strict Christians upbraid others by their Example. A Man cannot come into the Company of a mortified strict Christian, but his Heart will upbraid and shame him. And therefore if in this general Decay, we have learned Deadness, and Formality one of another, let us strive now who shall be most forward in the Ways of Grace: Heb. 10.24. Let us consider one another, to provoke to Love and good Works. You shall see, in the Times when Idolatry was like to go down, Isa. 41.6, 7. They helped every one his Neighbour, and every one said to his Brother, Be of good Courage. So the Carpenter encouraged the Goldsmith, and he that smootheth with the Hammer, him that smote the Anvil, &c. They were strengthning one another to plead for their Shrines, and to get up their Pictures and Idols again, that their Trade might not go down. Thus Idolaters hold in a String. O what a Religious Correspondency should there be in the Children of God? When the Power of Godliness is like to decay and go down, how should we strengthen and encourage one another, and provoke one another by holy Example to be more zealous, that we may not contract the Guilt of their Deadness and Formality?
9. Consider, There is no danger in Zeal, we cannot do too much in solid Piety. The least is more than enough in Sin, because every thing is too much there; but in Grace there is never enough. In External Worship indeed, there may be too much, as in Pomp and Ceremonies; when Men will be decking God's Ordinances with Gawdery, it is not proportionable to the End of Worship, therefore there may be too much. And in particular Exercises there may be too much; it is good to keep a decorum in Praying and Hearing. But now, in the Love of God, and Zeal for God, and the Service of God, and solid Piety, there can be no excess; you cannot be too Heavenly, or too Holy. There is a great deal of Danger of doing too little. Many come short of the Glory of God, Rom. 3.23. O Christians, you cannot be too busy for saving your Souls, nor too earnest. 2 Pet. 1.11. we are pressed to labour after an abundant Entrance. There are some that are afar off, that do not enter at all, that neither strive nor seek to enter, that are as Swine, filthy, abominable, unprofitable, good for nothing but to ruin themselves, as prophane Persons and Heathens: And some are very nigh to the Kingdom of God, as the moral Man upon the Brink and Border, and as he that was almost perswaded to be a Christian, Acts 26.28. Others again make a hard shift to get to Heaven, they are scarcely saved, or saved as by Fire. But others are carried on with full Sails, their Hearts are enlarged to God. This is our Duty, to labour to get this abundant Entrance. Some seek to enter, and are not able; they go far, and yet perish: Luke 13.24. Many shall seek to enter, but shall not be able.
10. Consider; If your Hearts be dead and cold, you lose the comfort of all your Christian Priviledges. A dead Christian is as bad as none at all. You cannot take comfort in your Conversion: a Change without Life and Zeal, is but a moral Reformation, not a Regeneration; for Regeneration is a quickning, and a begetting to Life; Ephes. 2.5. Even when we were dead in Trespasses and Sins, he hath quickned us together with Christ. That is true Conversion, where they are not only changed, but quickned. Heathens have been changed from Prophaneness to a moral course. If you pretend to close with Christ, and find no Life, you can take no comfort in your Faith, it is but a Cloud, a Fancy: John 10.10. I am come that they might have Life, and that they might have it more abundantly. So for Repentance and trouble for Sin, if no Zeal follows it, it is naught: Rev. 3.19. Be zealous therefore, and repent. So for being Members of the Church, you cannot take comfort of being Christ's Members, without Zeal; for all the true Members of Christ's Mystical Body, are living Stones; 1 Pet. 2.5. Ye also as lively Stones are built up a Spiritual House. It is true, in the outward Building, there are some carved Stones. So in the visible Church there are many polished with Gifts, which may serve in their place to hold up the Building; but they are not living Stones, for they want Life. And then for Hope, it is but a Fancy and Dream, if we be dead and sluggish: It is called a lively Hope, 1 Pet. 1.3. And if thou art drowsy still, and neglectful of God, surely thou art but in a Dream. Canst thou take Comfort in this, that thou art a constant Hearer of the Word, if thou art as backward to Holiness and good Works as ever? Phil. 2.16. Holding forth the Word of Life. The Word is the Word of Life, it doth not leave us dull, slow and backward: If there be not Life and Zeal, all is nothing.
11. Consider how odious want of Zeal is to God: He will not own a cold, careless, neutral Spirit: Rev. 3.16. So then because thou art luke-warm, and neither hot nor cold, I will spue thee out of my Mouth. Cold lazy Professors, that have nothing but a dead Form, are as luke-warm Water to the Stomach; and there is nothing the Stomach nauseates so much, as that which is luke-warm. So will God cast them out with much loathing, he will uncase and pluck off their Masks, and reveal them to the Congregation, and make them odious; this is worse than stark cold. It is not enough that we are not violent against the Ways of God, but are you zealous for God? otherwise you are odious to God. Mat. 25.30. Cast ye the unprofitable Servant into outer Darkness; and not only the grosly Wicked, but the unprofitable Servant. Though he did not abuse his Talent, nor embezel it away, yet he hid it in a Napkin. If you hide your Talent, be it Parts, Estate, or Authority, are you then zealous for God? Useless, Sapless, Lifeless Christians, incur the Penalty of Damnation, as well as the openly Wicked, they are cast into Hell: therefore rest not in a dead Form.
12. Consider how dishonourable it is to the living God to serve him with a dead Heart and cold Affections, when he hath indented with you upon such glorious and noble Terms. Heathens that worship the Sun, offer to him a flying Horse, because of the swiftness of his Motion: 2 Kings 23.11. He took away the Horses that the Kings of Judah had given to the Sun. So our worshipping of the living God must not be dead and cold. Heb. 9.14. How much more shall the Blood of Christ, who through the eternal Spirit offered himself without Spot to God, purge your Consciences from dead Works, to serve the living God? God that is a living God, must have lively Service; but Men worship him as a dead Idol. In an earthly Matter, we would not be so cold and careless in our Treaties and Transactions. Malachi 1.8. Offer it to thy Governour; will he be pleased with you, or accept your Person, saith the Lord? What you do, it must be done with all the Heart, and all the Might. Consider, Religion is not a Fancy: You do not worship the Vanities of the Gentiles, therefore be not dead, cold and careless. You worship the living God, and he will be served with Life, Zeal, and strength of Affection.