the Phrase we may take notice of a two-fold coming unto Christ even as there is a two-fold Calling the one outward and formal A two-fold coming to Christ the other inward and real 1. There is an outward and formal coming 1. Outward and formal unto Christ which is common to all that make a profession of his name Thus do Hypocrites and formal Professors come unto him who being led and drawn by some sinister respects hold forth this profession Thus did these Capernaites here come unto Christ they flocked to him and followed after him But wherefore was it Not out of any true respect they had to his Person or Doctrine but for some outward advantage which they expected from him viz. that they might be fed by him So he himself who knew their thoughts and intentions chargeth it upon them v. 26. of this Chapter Ye seek me not because ye saw the miracles but because ye did eat of the loaves It was not his Doctrine or works that they regarded but their own bellies And in such a way there are many that come unto Christ who were never given to him by his Father even all Carnal Gospellers who profest themselves the followers of Jesus Christ take upon them the profession of his name but it is not out of any true inward respects which they have unto him but out of some by and sinister ends for their own Credit or Profit or for fashion-sake Such followers Christ had many in the dayes of his flesh And many such he hath wherever he cometh wherever his Gospel is preached But let we these go as they come not owned by God before they come nor any more owned for this their coming 2. In the second place there is a coming to Christ which is Inward and Real 2. Inward and Real When men come to him non tantùm pedibus sed affectibus not only with the outward but inward man come to him with their hearts and soules out of an inward respect and entire affection which they bear unto him Thus did some of his followers his Disciples at this time come unto him looking upon him as the bread of life And thus do all true Believers come unto him who come to him as a Saviour and a Lord receiving him believing on him This is the coming of which our Saviour here speaketh in the Text. All that the Father giveth me shall come unto me that is Believe on me So the 35th verse explaines it Coming to Christ believing on him He that cometh unto me shall never hunger and he that believeth on me shall never thirst where the latter word is Exegetical and Expository to the former To come unto Christ is to believe on him Such is Faith as it is the Eye and Hand and Mouth so also the Foot of the Soul As the Eye whereby the soul beholdeth Christ looketh up unto him as they did to their Brazen Serpent and the Hand whereby it taketh hold of him and the Mouth whereby it feedeth on him eateth his flesh and drinketh his blood so the Foot whereby it cometh unto him cometh to him as to a Saviour and Redeemer expecting salvation only by and through him desiring to have Union and Communion with him This it is to believe on Christ and this it is to come unto him A Metaphorical expression fitly setting forth the nature of Faith saving justifying Faith Faith the coming of the soul unto Christ Which is as I said A coming of the soul unto Christ Even as those Patients of his of whom we read in the Gospel feeling their own infirmities and hearing of his fame and expecting to partake of the like benefit from him that others had done they come unto him casting themselves down at his feet imploring his aid some of them touching him as that Haemorrhoisse that woman with the bloody issue is said to have done who coming behind him touched the hem of his garment which she did as with her finger so with her faith by which meanes she drew from him that sanative vertue by which she was healed Mat. 9.20 Even thus doth the soul come unto Christ by faith being made sensible of its own wretched condition by reason of sin and apprehending the fulnesse that is in Christ fulness of Merit and fulness of Spirit whereby he is able to work a perfect cure for it by taking away both the guilt and power of sin and procuring eternal salvation for it now renouncing all other confidences it betaketh it self unto him as to an alone all-sufficient Saviour laying hold upon him resting upon him that so it may be made partaker of his Merits his Benefits This it is to come unto Christ thus to believe on him And thus do they come unto him who are given to him by his Father They All they and Only they both comprehended in this word All All that my Father giveth me shall come unto me Thus all Gods Elect shall come unto Christ Omne in Neutro genere exactius Vniversitatem significat quà m in Masculino Tolet Vt majorem significet Vniversitatem Maldon Omne ut ostendat ex variis gentibus venturos ad eum Ferus in loc Cyrill lib. 3. cap. 39. Insinuat etiam his verbis multos credituros in Christum Tolet Com. ad loc All that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A word of the Neuter Gender Omne or Quicquid All or whatever Which some look upon as Emphatical importing more exactly an Vniversality than the Masculine Gender would All whatever that is not only Jewes but Gentiles whose Conversion Cyril conceives to be hereby insinuated and that not a few of them but many But we shall not need to stand upon this Criticism Look we upon the word as the generality of Expositors do the Neuter Gender here put for the Masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neutrum pro Masculino aut Communi Grot ad Text. which we shal find to be an usual Enallagie in Scripture Grotius here giveth us two instances for it The one 1 Cor. 1.27 Where the Apostle speaking of weak and unwise persons such as the world accounts so he calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the foolish things and weak things of the world The other Rev. 21. last where speaking of the New Jerusalem it is said There shall in no wise enter into it any thing that defileth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No common or unclean thing i. e. no impure and unsanctified persons So here All that or every thing that is every person of what Nation Sex Quality and Condition soever whether Jew or Gentile male or female bond or free rich or poor Of such extent is the Decree of Gods Election as also of Christs Redemption though neither of them Vniversal as to singula generum all particular persons yet both of them so as to genera singulorum All sorts of persons There is neither Jew nor Greek that is
number was this guest who here crowded in for companies sake a hypocrite joyning himself to the visible Church not being that in truth which he made profession of So much we may learn from the 11th verse which informs us that he had not on the wedding garment he was one that was not regenerated one that had not put on Christ by faith And therefore no wonder that he was cast out So shall all Hypocrites be sooner or later But so shall not they who come unto Christ in sincerity So coming to him he will receive them 2. Christ receiving those that come to him retaines them with him 2. And receiving them in the second place he will retain them So much also is conceived to be implied in this phrase I will not cast him out he shall be with me dwelling with me having an everlasting communion with me He that eateth my flesh and drinketh my blood dwelleth in me and I in him saith the 56. v. of this Chapter whereof the Text is part Those that receive Christ by faith for that is meant by eating his flesh and drinking his blood he will not only come and sup with them but dwell in them having a constant and continued communion with them Non solum amanter ad se venientes suscipit sed susceptos ità constanter ac perseveranter complectitur tuetur conservat ut nunquam illos abjiciat Aliud est Principum hujus seculi ingenium c. Musc Com. in Text. Having once received them into grace and favour with himself which he doth upon their believing on him he will never cast them out of it Herein saith Musculus doth this our King differ from other Kings and Princes who are often inconstant in their affections loving to day loathing to morrow What more common with them than â—o cast their favourites out of favour But so will not the Lord Christ do by his favourites Those whom he once affecteth he never rejecteth Having loved his own which were in the world he loved them unto the end saith our Eavngelist Joh. 13.1 Not only his Disciples but all his Elect who are there called his own in as much as they were given to him by his Father having set a peculiar affection upon them he continued it to them unto the end the end of his life expressing it as by taking care of them keeping them Whilest I was with them in the world I kept them in thy Name Those that thou gavest me I have kept John 17.12 so by dying for them And like affection doth he still bear to all those who being given to him come to him believe on him Loving them once he loveth to the end to the end of their lives and to eternity once affecting them he will never cast them out of his affection Thus you see that it is so Those that come unto Jesus Christ he will not cast them out he will both receive and retain them as his Quest And why will he do so Ans For this take two or three Reasons or Grounds 1. This is his Fathers will that he should thus receive those whom he giveth unto him Reas 1. This is the Fathers will This is the Fathers will which hath sent me that of all that he hath given me I should lose nothing v. 39. of this Chapter Now with this will doth Christ perfectly and exactly comply I came down from heaven not to do mine own will but the will of him that sent me v. 38. And hereupon it is that he so readily and constantly embraceth all those who being thus given to him by his Father come unto him 2. As this is his Fathers will so his own disposition inclineth him to it Reas 2. Christs clemency inclining him hereunto He being a gracious a merciful a tender-hearted Saviour he pitieth the condition of poor perishing sinners When he was here upon earth the story tells us how when he beheld the City of Jerusalem he wept over it Luke 19.41 Taking notice of the sad condition of it what a dreadful judgment hung over the head of that people his heart melted into tears And with such an eye of tender pity and compassion doth he look upon poor sinners lying in their natural estate and therupon he readily receiveth those that come to him accepting the least beginnings of faith This is that which the Prophet Isai fore told of him Isa 42.3 A bruised reed shall he not break and smoking flax shal he not quench Such is the clemency of Jesus Christ in dealing with poor sinners that where he seeth any good desires any beginnigs of grace though never so weak and slender he is ready to accept them Being herein like that Roman Emperour of whom it is reported that whoever came to him he never sent them away discontented Thus whoever they are that come unto Jesus Christ come unto him in sincerity such is his Clemency his Gentlenesse he will in no wise cast them out 3. Which if he should do in the third place it would be cross to the end of his coming into the world Reas 3. To reject those that come were cross to the end of his coming his taking upon him the office of a Mediator which was to seek and to save that which was lost as he tells Zacheus Luke 19.10 Now coming to seek after those that seek not after him I was found of those that sought me not saith the Prophet Isay setting forth Gods preuenting mercy in calling of the Gentiles Isa 65.1 he will not reject those that come unto him This being his work to bring in lost soules into his Kingdom of Grace which it is Other sheep have I which are not of this fold them also must I bring John 10.16 He will not refuse them when they come unto him But to dwell no longer upon Doctrinal Confirmation or Illustration Come we now to Application Where in the first place let me again take up that former Motion Vse 1. The grand duty pressed of coming to Christ pressing what before I propounded exhorting and perswading all to come unto Jesus Christ This is the great and principal errand about which the Ministers of Christ are or ought to be imployed They are the servants sent forth to call the guests unto that great Supper their Master putting this word into their mouthes Say unto them that were bidden Come Luke 14.17 their chief work being to perswade men to come unto Jesus Christ to have communion with him And this let me press upon all you this day For which what greater encouragement can you have than that which Christ himself here holdeth forth to you even the assurance of a gracious Reception Were subjects assured of the like from their Princes that coming to them they should not be rejected but graciously received who is there but would have recourse to them as occasion were offered Now this assurance have all poor sinners from Jesus Christ that coming
was what he hath done and to what end but Believe in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Believe on me He that believeth on him shall not be confounded 1 Pet. 2.6 He that believeth on him is not condemned but he that believeth not is condemned already because he hath not believed in the name of the only begotten Son of God Joh. 3.18 This it is and only this which must make the death of Christ to become effectual unto you so it is agreed at all hands even your applying the merit thereof to your selves by faith Be a plaister or potion never so soveraign yet if it be not applyed if it be not drunk it will never do the Cure which it is proper for Even so is it with the blood of Christ which in it self as we find the Ancients often comparing it is such a Soveraign Medicine of vertue sufficient to cure all sin-sick soules in the world yea were they ten thousand times more than they are so as if all did take it Populum hoc immortalitatis habet quidem in se ut omnibus prosit sed si non bibitur non medetur Prosper Resp 1. ad Object Vincent all should certainly be recovered But as Prosper adds Si non bibitur non medetur If it be not drunk it cures not Not being applyed by faith it becomes in effectual And therefore as ever you desire to receive any benefit from the death of Christ see that you apply it by believing on him receiving him as your Saviour resting and relying on him for the obteining of what he hath merited Remission of sins and eternal Salvation Object Obj. How can they thus come unto Christ who are not assured that he dyed for them I but here a poor soul taking a shaft out of the Arminian quiver to wound it self with will hapily reply How can I do this How can I thus believe on him when as I do not know whether he intended this for me whether he gave her self for me or no This being dubious and uncertain what warrant or incouragement have I thus to come unto him thus to lay my hand upon the head of that sacrifice which I know not whether it was offered for me or no Thus do the Patrones of Vniversal Redemption by this Argument of theirs stane those off from coming to Christ who are not of their perswasion But herein let them not be hearkned to Ans All sin-sick soules invited and incouraged to come unto him Neither let this discourage or dishearten any from coming to him and believing on him Art thou only such a one as feelest the needs thou hast of him seest thy self lost without him One that feelest the weight and burden of sin and art weary and heavy laden under it so as thou earnestly desirest to be Redeemed from all iniquity and to be Purified to be freed and delivered from the guilt and power of sin now come and come boldly unto Jesus Christ laying hold on him by faith as thy Saviour Arguments inducing poor sinners thus to come unto Christ as one who hath given himself for thee so applying the merit of his death unto thy self In order whereunto to put thee upon this attempt of so great concernment take into consideration these few particulars 1. Thine own pressing necessity the need thou hast of a Saviour 1. Their absolute Necessity of a Saviour being in thy self a lost creature and without a Saviour for ever lost not being able to any thing of thy self for thy self for thy recovery out of this lost estate Such is the condition of all men by nature They are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impotent without strength as the Apostle hath it Rom. 5.6 When we were yet without strength Christ dyed for us Not able to do any thing for the reconciling of themselves unto God And it must needs be so Being all dead in sin as the same Apostle sets forth mans natural state Eph. 2.1 and elsewhere Now what can a dead man do for the raising up of himself No more can a poor sinner do for the freeing of himself from that wretched accursed state and condition wherein he is by reason of sin So as there is an absolute necessity of a Saviour 2. And secondly thus seeing and feeling thy self to stand in need of a Saviour now take notice that there is but one Saviour no other Saviour but Jesus Christ 2. No other Saviour but Jesus Christ no other way or means of Salvation but by through him Neither is there salvation in any other for there is none other name under heaven given among men whereby we must be saved Act. 4.12 No other Mediator whether of Redemption or Intercession but only Jesus Christ There is one God and one Mediator betwixt God man the man Christ Iesus 1 Tim. 2.5 No hope in any other way of obteining reconciliation with God Now this thy condition being so desperate as that there is but this one way left to save thee what should hinder thee from putting thy soul upon this way Should a Shipwrackt man floating among the waves of the Sea ready to perish espy a raft cast forth and seeing no other way whereby he can possibly be saved but by that he should not need to be perswaded to take hold of it he would not spend time in demurring whether it was cast forth for him or whether it would save him or no but he would forthwith cast himself upon it and there hang. Thus standeth the case all men by nature are in a shipwrackt condition all plunged into a Sea of misery by reason of sin all in a perishing state ready every moment of time to sink into the bottom of hell Now loe Iesus Christ is cast forth as such a Plank to such an end Him hath God set forth to be a Propitiation through faith in his blood Rom. 3.25 And other way or means of salvation there is none What then should hinder poor sinners who see themselves in this condition to put themselves upon this way Not standing to reason whether this Plank was cast forth for them whether Christ was given for them and whether they shall be sure to be saved by him but to take hold of him casting themselves upon him as knowing that if this way save them not they must perish and that for ever Such adventures men often make in desperate cases they put themselves upon any wayes which may give them any hopes of succour And such is the case here Poor sinners are in a desperate condition as to whatever themselves or any Creature whether Man or Angel is able to do for them Onely in this way it cannot be denyed there is hope for them And why then should they not put themselves upon the adventure It was the incouragement which Shecaniah gave unto Ezra to set upon a work of Reformation among the people for the diverting of Gods judgements from them Ezra 10.2 We
have trespassed against the Lord saith he yet now there is hope in Israel concerning this thing And so upon the like ground it is that the Prophet Ioel exhorts the people to turn unto God by Repentance For who knoweth saith he if he will return and repent and leave a blessing behind him Joel 2.13 14. They were not sure that upon their Reformation and Repentance the Lord would presently free them from those temporal judgements which then lay upon them Yet knowing that there was no other way for the obteining of such a mercy but this and that there was hope in this way therefore they will have them put themselves upon it So standeth it with all poor sinners be their state and condition whatever it will be yet there is hope in Israel concerning this thing God hath provided a means of Salvation for such as they are And who knoweth but that he intendeth upon their coming to his Son Christ to apply it unto them So as were there nothing else yet this alone should be sufficient to put poor sinners upon this way of coming unto Christ and believing on him 3. But to this adde in the third place the All-sufficiency of this Sacrifice 3. The Al-sufficiency of his Sacrifice The death of Christ is sufficient for all Mark it Though we do not say what hath commonly but unwarily been received from the Schools and so asserted by many Orthodox Divines that Christ dyed sufficiently for all for that intimates that there was a purpose and intention in God the Father in giving his Son and in Christ giving himself that he should dye for all and so become a surety for all dying in their room and stead which will not be safe in any sense to yeeld Yet we affirm what I suppose will not be denyed or questioned that his death was and is in it self sufficient for all So it must needs be This Blood being the blood of God as the Apostle calleth it in that Text formerly made use of Act. 20.28 God purchased the Church with his own blood And so Saint Iohn 1 Joh. 3.16 God layed down his life for us that is that person who was truly God as well as Man Hence it is that the death and passion of Christ was and must needs be of an infinite value and vertue being the suffering of an infinite person Thus was it sufficient for all men for the whole world yea for thousands of worlds Now were it so that there were such a receit as would cure all diseases who is there but being sick would make tryal of it not standing to question whether it was prepared for him or no. Thus standeth the Case here All men by reason of sin are sick sick unto death Now the Blood of Iesus Christ is such a Panacea a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a true Catholicon The Blood of Iesus Christ cleanseth us from all sin 1 Joh. 1.7 How it is then that any poor sinners who are sensible of this spiritual aylement should make any demur about the drinking of this blood the applying of the merit of Christs death unto themselves by faith 4. The experience of all who have thus come unto Christ 4. To this in the fourth place add the experience which others have had those who have put their souls upon this way of whom never any one miscaried All have found cure who have rightly applyed this remedy And why then should not others do the like As it was with the Brazen Serpent set up in the wilderness as a cure for the stinging of the fiery Serpents there however at the first erecting of it happily some might look upon it as a meer Pageant having no such vertue in it and so would not trouble themselves to go up to it yet when once they saw by experience that all who came unto it received benefit from it now we may suppose that none should need to perswade those who felt themselves stung to repair unto it Thus standeth the case here For such an end was the Lord Iesus of whom that was a Type lifted up upon the Cross that whosoever believeth on him should not persh but have eternal life as our Saviour himself explains the mystery of it Ioh. 3.14 15. And of the vertue of this mystical Brazen Serpent the Saints in all ages have had experience Those before Christ after The one looking upon him as to come the other as already come Yet believing on him they were all saved by him Even as the Israelites which looked upon that Serpent whether it was before or behind or on which side soever we do not find but they were all cured Thus have the Ages before Christ since the Fathers under the old Testament and Saints under the New both alike found benefit by coming unto Christ and looking up unto him by faith We believe saith Peter that through the grace of our Lord Iesus Christ we shall be saved even as they Act. 15.11 We Iewes as they Gentiles None that ever came to Christ in a right way but have been saved by him So was it when he was here upon earth None came to him for cure of their Bodies but received it And so hath it been since his removal to heaven None ever came to him for the Cure of their souls but have found what they came for And what an incouragement then should this be to all poor sinners to take the same course to come unto him upon the same account These are all strong inducements to put Christians upon this way But behold yet more yea and stronger Arguments drawing more forcibly as viz. 5. Gods purpose in giving his Son 5. In the 5th place consider what is the Intimation which we have of God the Fathers purpose in giving his Son which we have in that Text before insisted on Ioh. 3.16 God so loved the world that he gave his only begotten Son that whosoever believeth on him should not perish c. Now then taking notice what is the Condition whereupon depends the benefit of Christs death and which being performed it shall undoubtedly be made effectual what remains but that without any over-curious enquiry concerning the former part of that verse what is there meant by the world which God is said to have loved or how he may be said to have loved that world you apply your selves to the latter to the performance of what is there required Which shall you through the grace of God inabling make good on your parts do not doubt but God will make good unto you what he hath engaged on his part 6. Christs serious Invitation 6. To which add the Sons Invitation Christs calling you to come unto him which you may hear him doing in that known Text Matth. 11.28 Come unto me ye that labour and are heavy laden viz. under the burden of sin seriously desiring as I said to be freed from the guilt and power of it As also in that
Law of the Spirit of life which is in Christ Jesus hath made me free from the Law of sin saith Paul of himself Rom. 8.2 Thus doth Christ set his Elect people at liberty from those sins wherin they were before intangled Such were some of you saith the same Apostle to his Corinthians viz. fornicators Idolaters c. but ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and by the Spirit of our God 1 Cor. 6.11 As they were justified by his Merit so sanctified by his Spirit Thus is Christ made unto all true beleevers as Righteousness so Sanctification as the same Apostle tels them 1 Cor. 1.30 Righteousnesse by his Satisfaction and perfect obedience for their Justification Sanctification by the gift and work of the Spirit of Regeneration whereby he subdueth Corruption in them So Purifying them to be a peculiar people to himself as it followeth in the Text. Of which God willing I shall speak more fully when I come to handle that latter Branch to which this part of Redemption more properly belongeth 2. Thus you see how Christ may be said to Redeem his people from Iniquity 2. Christ Redeeming his people from All iniquity And this he hath done and doth from All Iniquitie There is the Extent of this Benefit of which but a word This Redemption reacheth to all Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From all Iniquity Iniquity or Sin is twofold Original and Actual Original Adams sin imputed with Natural Corruption inherent Actual accursed fruits springing from that Root sinfull thoughts words Actions Every of which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Transgression of the Law and so sin Iniquity Now from all these doth Christ Redeem his people The bloud of Iesus Christ cleanseth us from all sin 1 Joh. 1.7 from Original sin Actual sin Taking away the guilt of it He hath loved us and washed us from our sins in his blood Rev. 1.5 Yea and the filth and pollution of it If the blood of Bulls and of Goats c. sanctified to the purifying of the flesh how much more shall the blood of Christ who through the eternal spirit offered himself without spot unto God purge your consciences from dead works to serve the living God Heb. 9.13.14 Such vertue there is in the blood of Iesus Christ being applyed to the Soul by faith Now it both satisfies and sanctifies freeth both from the guilt and power of sin And that of All sin He shall save his people from their sins Matth. 1.21 Not from one or many but all sins To this end he gave himself for his people that he might Redeem them from All iniquitie R. And so it must be otherwise his Redemtion had been an imperfect Redemption R. This Redemption a perfect Redemption One debt not discharged is sufficient to keep a prisoner in the goal One foot in the snare is enough to detain the intangled bird But Christ is a perfect Saviour a perfect Redeemer And therefore those whose Redemption he undertaketh he redeemeth them from all iniquity from the Guilt and Power of all sin Thus have you the Doctrinal part opened with a touch of Application by the way which come we now to prosecute Applic. Directing it in the first place by way of Confutation Here taking up a stone to cast at a three-fold Adversary Applic. Confutation of a three-fold Adversary Socinians Papists Arminians 1. Begin with the first and worst Socinians Socinians opposing Christs satisfaction who will not indure to hear of any such Redemption properly so called that Christ should thus Redeem his people by paying a price for them making satisfaction unto the Justice of God for their sins Against them we take up this word in the Text which we oft meet with elsewhere where Christ is said to give himself for his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might Redeem them which word as you have heard properly signifieth such a Redemption viz. by paying a price And that it must be so taken in this and the like places not Metaphorically as they would have it but properly we may learn from the Apostle who plainly expounds this phrase in that known Text 1 Cor. 6.20 repeated Cap. 7. v. 23. where he sheweth us how Believers are said to be Redeemed Ye are bought with a Price saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. with the precious blood of Jesus Christ Sensus est Christus vos â peccatis redemtâ—s sibi manci-pavit sed magno ei statis morte ipsius cruenta Grot. Annot. in 1 Cor. 6.90 as St. Peter explaines it 1 Pet. 1.19 A Text so clear that Grotius though but too willing to evade all Texts of that nature is enforced to interpret it in such a sense To which might be added the Context here He gave himself for us that he might redeem us Where the Apostle plainly sheweth how and in what way Christ Redeemed his people viz. by giving himself for them giving himself a Ransome a Counterprice for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we found it it these forecited Texts Matth. 20.28 1 Tim. 2.6 But as for this pernicious and damnable doctrine of theirs I have so fully discussed it heretofore among you in handling of that Text Obj. The One and Onely Mediator printed Anno 1651. 1 Tim. 2.5 whereof I have also given an account to the world as that I hope I shall not need to insist upon it again To leave them 2. 2. Papists who teach that In the next place come we to the Papists Did Christ thus give himself for his people to Redeem them from all iniquity How is it then that they they tell us 1. That though the sin be forgiven yet the punishment may remain 1. The sin being pardoned the punishent may remain Though not Eternal yet Temporal The former being satisfied for by Christ yet the other may be left for us to undergo and suffer either in this Life or in Purgatory Which if so then must Christ be but a partial Redeemer not having redeemed his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from All and the All of Iniquity Which how doth it derogate from the merit of his death Obj. But why then was David punished in the death of his Child Obj. David punished in the death of his child notwithstanding the Prophet had assured him that God had forgiven his sin as we find it 2 Sam. 12. v. 13 14. A. This was not to him any wayes a satisfactory but Castigatory punishment A Chastisement rather than a Punishment Ans A chastisement rather than a punishment as many of the tryals and afflictions wherewith God exerciseth his people are Propter hoc imponit nobis poenam Propter hoc imponit nobis poenam non de peccatis sumens supplicium sed ad futura nos corrigens Chrysost Hom. de Penit. For this cause saith Chrysostome doth God inflict punishments upon his people
use of them externally and Ecclesiastically pure and holy And thus are Christians now purified under the Gospel in and by the Sacrament of Baptism which is as our Apostle is conceived to call it Tit. 3.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Laver of Regeneration wherein Christians being washed are Purified Sanctified as the same Apostle hath it Eph. 5.26 made Sacramentally and externally pure and holy such in foro Ecclesiae as to the Church into which they are thereby incorporated But to let this pass 2. The Purifying which here we meet with is an Inward and Real Purification 2 Really the thing represented and signified by those signes The Inward and Spiritual washing and purifying of the soul Which consisteth in two things Which consisteth in two things the taking away the Guilt and Power of sin the one in Iustification the other in Sanctification Both which are the works of Jesus Christ 1. The Purifying of his people in their Iustification by taking away the Guilt of sin 1. Taking away the Guilt of sin in justification Which is sometimes called a Purifying or Purging So we find it Heb. 1.3 When he had by himself purged our sins speaking of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having made a Purgation a Purification the word being the same with that in the Text that is taken away the guilt of them by making satisfaction to the justice of God for them which Christ did by the sacrifice of himself And so understand we that of St. Iohn 1 John 1.7 The blood of Iesus Christ cleanseth us from all sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so again that of his Rev. 1.5 To him that loved us and washed us from our sins in his blood viz. from the guilt of them This hath Christ merited by his death by shedding his Blood which being applyed to the soul through faith now it becometh effectual for this end for washing and cleansing of the soul This is that fountain of Purgation spoken of Zach. 13.1 In that day there shall be a fountain opened to the house of David and to the inhabitants of Ierusalem for sinne and for uncleannesse viz. Iesus Christ whose blood shed is as a living ever-running fountain for the washing of beleevers from sinful impurities This is the Washing the Purging which David maketh such earnest suit for Psal 51.7 Purge me with Hysop and I shall be clean Wash me and I shall be whiter than snow In such a way were Legal Purifications some of them effected by a Bunch of Hysop dipt in a Lev. 4.4 Blood or b Num. 19.18 Water wherewith the things or persons to be purified were sprinkled And thus are spiritual Purifications the Purifying of the soul from sin effected by sprinkling of the blood of Christ upon it applying the merit of his death unto it which was the thing that David sought for But this I shall not now insist upon having dealt with it already in the former Branch which properly holdeth forth to us the Doctrine of Iustification 2. There is a second way of Purifying viz. by taking away the Filth and Contagion of sin which is done in and by Sanctification 2. Taking away the filth of sin in Sanctification And this we find frequently set forth by this word in the Text called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Purging Purfying But not more frequently than fitly Sinne being a spiritual Defilement Obs 1. Sin a spiritual defilement Pollution Filthinesse Vncleannesse So we have it often set forth under these terms As by the Prophet Ezekiel Cap. 36. v. 25. From all your Filthiness and from all your Idols will I cleanse you And again v. 29. I will save you from all your uncleanesses So by St. Peter 2 Pet. 2.20 where speaking of such sinful wayes and courses as the men of this world are given over to he calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pollutions or defilements of the world And so St. Paul 2 Cor. 7.1 where he exhorts Christians to cleanse themselves from all filthinesse of flesh and Spirit making use of another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ingrimamentum Defilement And St. Iames the like Iam. 1.21 Wherefore lay apart all filthinesse and superfluity of naughtinesse Where the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sordes Filth Soile fitly expressing the nature of sin which defileth the soul and maketh it loathsome in the eyes of God as filth doth the Body or Garments in the eyes of Man This doth all Sin Original sin which defileth the Nature of man Actual sins which defile the Person Every one being a new blot or spot up on the soul Like as some sins are in the eyes of men so are all in the sight of God If any blot hath cleaved to my hands saith Iob cap. 31.7 any act of injustice which being a sin is a blot in the sight of God Such is all Iniquitie all sin Vncleanness Obs 2. All men by nature unclean And with this Vncleannesse are all the sons of men defiled and polluted Even Gods Elect as well as others before the grace of God meet with them they are no better than others they are Vnclean So much is plainly intimated and insinuated in this word that he might Purifie Purifying presupposeth Pollution Things which are pure already cannot be said to be Purified Purification imports a mixture of soile and filth And such is the condition even of Gods Elect before Christ cometh to purifie them they are impure creatures Such they are by nature So we have the Churches condition set forth Ezek. 16.6 When I passed by thee and saw thee polluted in thy blood I said unto thee when thou wast in thy blood live Yea I said unto thee when thou wast in thy blood live Such is the condition of Gods own people before the regenerating grace of God come to sanctifie them they are like a new-born Infant weltring in the blood of its Nativity impure polluted creatures defiled with Original corruption which overspreading the whole man maketh the person unclean and leaveth a taint upon the best of duties that can be performed by him Such is the Churches acknowledgement in that other obvious Text Isa 64.6 We are all as an unclean thing All our righteousnesses are as filthy rags Their Persons their actions were all contaminated with sin And so is it with all unregenerated persons there is nothing but uncleanenss in them Applic. Appli Unregenerate persons to loath themselves Which let it be brought home to you all of you who are as yet in this estate being in a state of unregeneracy having no more than what nature hath contributed to you know that you are vile loathsome creatures And being such how do you think that you shall stand before that holy God who is of purer eyes than to behold evil and cannot look upon iniquitie viz. without detestation and abhorrences as the Prophet Habakkuk saith of him Hab. 1.13 O that you might come to be
a Coat of many colours Gen. 27.3 Even thus the Lord Iesus loving his Church with a peculiar love he puts upon it a peculiar Garment even that spoken of Rev. 19.8 To her was graunted that she should be arrayed in fine linnen clean and white for the fine linnen is the righteousnesse of Saints A twofold Righteousnesse the one of Justification the Righteousness of Christ imputed the other of Sanctification the graces of the Spirit imparted which render true beleevers beautifull in the eyes of God Angels and Saints Peculiar Garments 6. And so again a peculiar diet I have meat to eat that you know not of saith our Saviour to his Disciples Joh. 4.32 6. A peculiar Diet. viz. to do the will of him that sent him as the 34. vers explains it Even so may it be said of all the true Disciples of Christ they have meat which the world knoweth not of meat that perisheth not but endureth unto life everlasting which our Saviour exhorts his hearers to labour for Joh. 6.27 meat which the Son of Man giveth them as it there followeth viz. the true heavenly manna Christ himself his flesh The Bread that I will give is my flesh v. 51. This is the meat which true beleevers feed upon by faith applying the merits of Christ unto themselves whereby their souls are nourished up unto eternal life And as their meat so their Drink which is true Aqua vitae Water of life Living water which our Saviour tells the woman of Samaria if she had asked it of him he would have given it to her Ioh. 4.10 meaning thereby the Grace and Spirit of Regeneration Water not like other Waters which who so drinketh of shall thirst again But who so drinketh of this Water which Christ giveth he shall never thirst But this water shall be in him a Well of water springing up unto Eternal Life as it there followeth v. 14. such full satisfaction doth the Soul of the Beleever find in and from Iesus Christ Thus as the Israelites being Gods peculiar people they had in the wilderness peculiar meat and drink such as never any other peole were fed with their Bread coming from heaven as we have it Ioh. 6.31 He gave them bread from Heaven to eat and their Water fetched out of the Rock in a miraculous way so is it with all true Israelites true Beleevers being unto Christ a peculiar people they have peculiar meat and drink even the Bodie and Blood of Christ whereof as the Apostle tells us 1 Cor. 10.3 4. that Manna and that Rock were types 7. A peculiar Countrie 7. And Lastly to name no more they are peculiar as to their Country of which they are and for which they seek How ever they are Upon the Earth yet are they not of the earth but of a heavenly extraction being born from above as that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred Ioh. 3.3 heaven born Thus are they Citizens of the heavenly Ierusalem as the Apostle hath it Heb. 12.22 That is properly their Countrie Here they are but strangers and Pilgrims so the Patriarchs confessed of themselves Heb. 11.13 And therefore they desired and sought for another Countrie a better Countrie that is an heavenly as it followeth v. 16. And so is it with those that are Christs they look at heaven as their home where their hearts are as also their Conversation Our Conversation is in heaven Phil. 3.20 As they mind heavenly things so their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their chief trading and commerce is there even in the new and heavenly Jerusalem where they converse and have communion with God and Jesus Christ with whom they hope to live and dwell to all eternitie To proceed no farther Thus may Beleevers upon a manifold account be fitly called what here they are a peculiar people to which end Christ having Redeemed purifieth them Which being thus explicated as to the Doctrinal part of it let it now be brought home by way of Application Applic 1. Comfort to beleevers And that 1. by way of Comfort and Incouragement to all those who can approve themselves to be of this number such as Christ hath purified sanctifyed Being such now are you Christs peculiars Which let it bear up your hearts and spirits 1. Against the contempt of the world 1. Against the sleight estimation and contempt which you may meet with in and from the World What matters it what account that hath of you so long as you are in esteem with Jesus Christ So long as he accounts you his peculiar Treasure his Iewels what matters it though the world look upon you as drosse and dung So were the Apostles esteemed of as Paul tells us in that known Text 1 Cor. 4.13 We are made as the filth of the World and are the of-scouring of all things unto this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verie offall and shreds of the World Such are the dearest and preciousest of Gods Saints oft times made Thou hast made us as the of-scouring and refuse in the midst of the people so we may hear the Church complaining Lam. 3.45 But let not this be any discouragement So long as Iesus Christ looks otherwise upon you which he doth if Saints let this be enough for you Paul writing to his Corinthians among whom as it seemeth there were some who thought and spake very meanly of him a lot which the Ministers of Christ often meet with he telleth them with me it is a very small thing that I should be judged of you or of mans judgment 1 Cor. 4.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the least thing a matter of no moment what they or any other judged of him And how so For he that judgeth me is the Lord so he giveth the Reason in the next verse v. 4. And so look you upon the Worlds Judgement Let others censure you as they please so long as your Lord and Master Christ to whom you must stand and fall as the Apostle saith Rom. 14.4 hath another esteem of you let this be enough to you So long as a favorite is near and dear to his Prince highly esteemed of him what careth he what opinion the ignobile vulgus the vulgar rout hath of him 2. And as against the opinion of the World so against what ever wrongs and injuries you are exposed to in it 2. Against wrongs and injuries from the world Being Christs peculiar he will have a peculiar eye upon you a peculiar care over you So will a man have of his peculiar Treasure his choice pieces of Gold or Silver his Iewels he will have a Cabinet for them where he will keep them under lock and key having a more special regard unto them than to the rest of his substance And so hath the Lord Christ over his Saints They being near and dear unto him his peculiar Treasure his Iewels he wil have a special care of them for the securing of them He hath a