Gospel Marrow, Treatise 1 · Part 4

Gospel Marrow · Treatise 1 · Part 4

p. 211Zealous 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 p. 212much 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] foreign, Extra me, Out of me, Ye can do nothing; foreign, 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, p. 213whereby 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 ( Ʋnto them that are defiled and unbelieving, is nothing pure, Tit. p. 2141.15. 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. foreign. 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. foreign, 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 p. 215becauſe 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?

p. 216Anſ. 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 onelyonly to thoſe that are in Chriſt, to thoſe that are Redeemed, Purified, Juſtified, Sanctified by him.

p. 217And 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 worksSo 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 p. 218are 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.) foreign, 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.) foreign, 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. foreign, 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 p. 219in 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 foreign, 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 p. 220bring 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, foreign, 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 merciemercy, 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. p. 221And 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,OnelyOnly 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 p. 222the 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 foreign, a vain converſation. Good works are ſuch, all and only ſuch as have warrant from the word.

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

p. 223And 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) p. 224by 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 p. 225alone, foreign, 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. foreign, 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; foreign. 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 p. 226were to ſtretch the ſimilitude beyond the ſtaple, beyond the ſcope and intent for which it is here made uſe of, which is onelyonly 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 foreign 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 p. 227works 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 p. 228have 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 foreign, 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, foreign, 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 p. 229imbrace 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.Ʋſe 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 onelyonly 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 p. 230Iaylor 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 onelyonly 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 onelyonly 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, foreign, that which the Law requireth to the making of a man righteous before God, might be fulfilled in us. foreign, 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 p. 231Curſe 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, foreign, to go up to the top of every Commandement (as before I expounded the Apoſtles foreign.) 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.

p. 232Faith 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.Rom 4:5 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 p. 233renouncing 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, foreign (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, p. 234that 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, p. 235and 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 merciemercy 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.

p. 236However, 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 p. 237they 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 **** p. 238to 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 Ʋniverſal 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 p. 239Order, 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, MercieMercy, 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 foreign, 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 p. 240or 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 foreign, 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 p. 241(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 onelyonly, 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 p. 242they 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: foreign. 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 p. 243power, 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 onelyonly 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 p. 244works; 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 foreign, 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, onelyonly 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 p. 245Paul preſſeth upon his Galathians, as alſo his Theſſalonians, Be not weary of well-doing, Gal. 6.9. 2 Theſſ. 3.13. foreign, 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 p. 246may 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.foreign.] Mercedem illam Abrahamo promiſſam, Gen. 15.1. terram illam excellentem. Grot. Annot. in loc.Gen 15:1 Not onelyonly 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 foreign, 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 p. 247or 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 p. 248are 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 onelyonly 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: foreign. And in the Chapter following, Paul ſpeaking to the Iewes concerning himſelf, he tells them, how that being a Iew born and p. 249bred, 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, foreign: 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. foreign. Zeal, in it ſelf (as it is with Affections and Paſſions, whereof zeal is onelyonly 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, foreign, 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 p. 250the 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. foreign, (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. foreign. 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. foreign, Imitators (as that word properly ſignifieth.) Imitating and following of God. Be ye followers of God, Eph. 5.1. foreign, Imitating him, in doing p. 251good 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. foreign ſignifieth to Boyl; per Onomatopaeiam, becauſe when liquor boyles it maketh an hiſſing noiſe. Ʋnde fortaſſe Anglicum Seeth. foreign 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, foreign, zealous, zeal, (the ſame in all thre Languages) which coming from foreign, 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; foreign, (as Saint Mark and Luke have it,) Mark 12.30. Luk. 10.27.

And being thus affected towards him, they p. 252are 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,foreign. 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, foreign, 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 p. 253(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 hauehave 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. p. 254as 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 foreign, 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 foreign, 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. p. 255And 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 p. 256profitable 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 p. 257with 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 neceſſarywithout 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 p. 258this 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) p. 259by way of Conviction. Ʋſe 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 p. 260him. 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, p. 261Rev. 3.16. ſhe was neither hot nor cold, but lukewarm, foreign, 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,foreign, 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 p. 262preparation 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 lukewarm 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, p. 263and 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 lukewarm, 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 p. 264they 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) foreign, 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 p. 265the 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 p. 266at 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.

Ʋſe 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 p. 267jealous for Jeruſalem, and for Zion with a great jealouſie, Zach. 1.14.1. Conſider Gods zeal for us. foreign 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, p. 268whereby he was conſecrated to be the Saviour of the world. And concerning this he ſaith, he was ſtraitned, foreign, 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 God1. 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 p. 269Majeſty 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,foreign a foreign 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 p. 270for 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 ſhallbe, 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 p. 271diſſwaded 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 p. 272they 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 p. 273errors. 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. foreign, 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 thē 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 p. 274Iewes, 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. foreign, 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.) foreign, with an unſatiable deſire, or (as it were) ſtriving how p. 275they 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. foreign, 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, p. 276which 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. p. 277This 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 p. 278the 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 p. 279of 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. foreign; 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. foreign, 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 p. 280Zeal 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.

11. 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.foreign, 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 p. 281Maſters 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, 2which 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 3your 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 p. 282is 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 foreign, 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? p. 283(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 foreign, 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 p. 284when 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. foreign, 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 p. 285and 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, foreign, 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; foreign; 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 1offered ſtrange fire before the Lord, which he commanded them not.] Strange fire, not that fire which at firſt coming down from heaven p. 286was 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. foreign, 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 p. 287later, 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. foreign. 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, foreign) 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 foreign, the wiſdome p. 288from 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 p. 289demerits. 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, foreign) 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 p. 290zeal of God, but not according to knowledge, Rom. 10.2. They had foreign, a zeal of God, for God, being earneſt in doing ſervice to him; I, but this their zeal it was foreign, 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 p. 291withall 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 p. 292in 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 p. 293they 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 p. 294alſo 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 foreign, 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 p. 295which 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.

p. 296To 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.

THREE LINKS OF A GOLDEN CHAIN: OR, Three of the Principal Cauſes of Mans Salvation.

Viz. God giving his Elect unto Chriſt, their Coming unto him, his Receiving of them.

Doctrinally Opened, AND Practically Applied.

As it was lately delivered unto the Church of God at Great Yarmouth.

By JOHN BRINSLEY, Miniſter of the Goſpel there.

Luk. 14.17. Come, for all things are now ready.

London, Printed by S. Griffin for Richard Tomlins, and are to be ſold at the Sign of the Bible in Pye-Corner. 1659.