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
unto so as not willing to over look or neglect any of them Such was Davids obedience I shall not be ashamed saith he whilest I have respect unto thy commandements Psal 119.6 And the like we read of Zacharie and Elizabeth They were both righteous before God walking in the Commandements of the Lord blameless Luk. 1.6 And such must the obedience of a Christian be an universal obedience such in desire and indeavour so as not willingly to balk or neglect any commandement That Ruler which we speak of how strict soever he had been as he said of himself in observing of the rest of the Commandements yet withdrawing his obedience **** to that one which our Saviour for Probation or conviction sake propounded unto him that he should go and sell all that he had and give it to the poor he thereby shewed himself to be no better than an Hypocrite And so do they who pick and choose their Duties yeelding a partial respect to the Law of God obeying in some things not in other For which that of Saint Iames is express Iam. 2.10 Whosoever shall keep the whole Law and yet offend in one point he is guilty of all Suppose a man so exact as that he should strictly observe the whole Laws except only in some one particular therein required or forbidden yet allowing himself in that one particular breach of it that declareth him not to be what he would be thought a righteous person That general Maxim holdeth true in this case A quatenus ad omne He that yeeldeth obedience to one Commandement because it is a command of God upon that account will yeeld the like obedience to all And this are Christians to do And this being sincere they will do Being such as are truly Sanctified now as the Apostle saith they are prepared to every good work 2 Tim. 2.2 Ready to do what ever their God requireth fromt hem And such see that your obedience be as to desire and indeavour an Vniversal obedience doing that all that which the Lord requireth in his word Here is the Matter of good works which Christians are to have an eye at in the first place 2. And then secondly have an eye to the Order first looking at the more weighty duties Dir. 2. Good works to be done in right Order It was that which our Saviour chargeth upon the Pharisees denouncing a woe against them for it Mat. 23.23 woe unto you scribes and Pharises hypocrites for ye pay tithe of Mint and Annise and Cumin and have omitted the weightier things of the Law Judgment Mercie Faith To be carefull in small matters but regardlesse in those of greater importance is a sure sign of an Hypocrite Not but that these things also are to be regarded These things ought ye to have done saith our Saviour there to them but not to leave the other undone Those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weightier things of the Law duties of greatest importance Christians must have an eye at in the first place Not slighting not neglecting them however Yea and if it happen that there be any competition these are to have the precedence First look at the more weighty duties preferring them 3. Doing these works in a right Order that they may be truly good works see that they be done out of a right Principle Dir. 3. Out of a right Principle viz. a threefold Principle of Faith and Love and Obedience 1. Of Faith 1. of faith without which the Apostle tells us it is impossible to please God Heb. 11.6 Faith as concerning the work which we doe that it is a thing required by God agreeable to his mind and will of which the Apostle speaks Rom. 14. v. last where he concludes whatsoever is not of faith is sin What-soever is done though the thing it self be indifferent or good yet being done with a wavering conscience without assurance that the work is in it self well-pleasing to God and that it hath good warrant from the Word it is sin in him that doth it so also concerning Gods acceptation of our persons and services that he doth and will accept whatever we do in the name of Christ Out of such a Principle did the Patriarchs do those works for which they are commended Heb. 11. What they did they did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in faith by faith 2. Of Love 2. Of Love In this sense see that Faith work by love What we are sure to be agreeable to the mind and will of God do it out of Love Love to God I will love thee O Lord saith David Psal 18.1 And love to his Law O how do I love thy Law saith he Psal 119.97 Love to his Testimonies I love thy Testimonies v. 119. Love to his Commandements and Precepts I love thy Commandements above gold yea above fine gold v. 127. Consider how I love thy Precepts v. 159. And out of this love keep and observe them My soul hath kept thy Testimonies and I love them exceedingly v. 167. And thus also what duties we do unto our Neighbour do them out of love Thou shalt love thy Neighbour as thy self Thus what good works we do do them out of a right Principle of Faith and Love 3. And Thirdly Obedience 3. Obedience Not out of any by and sinister respects but in way of Obedience unto God So did Abraham when he went out to seek a Country which he knew not where to find yet by Faith he obeyed saith the Text Heb. 11.8 So doe we taking notice what God would have us to do now not standing to consult with flesh and blood about it which Paul saith he did not Gal. 1.16 in obedience to him do it Thus did Peter though he had fished all night and caught nothing yet Neverthelesse saith he to his Master at thy word I will let down the Net Luke 5.5 Thus having a word from God now in obedience to him do what he requireth Thus did our blessed Saviour suffer what he suffered He was obedient to the death Phil. 2.8 And thus let us do what we do All our works do them in obedience unto God doing what we do to Man as unto God So the Apostle requires servants to do their duties unto their Masters Eph. 6.5 Servants be obedient to them that are your Masters according to the flesh with fear and trembling in singlenenesse of heart as unto Christ doing what they did in obedience to their supream Lord and Master Christ in serving them serve him Not with eye-service as men-pleasers but as the servants of Christ doing the will of God from the heart so he goeth on v. 6. Mark it In doing their Masters work they must have an eye at God doing what they do as his will With good will doing service as to the Lord and not unto men v. 7. Not looking onely or yet chiefly at their Masters on earth but at their great Lord and Master in heaven the Lord Christ who requireth
habent Heming Com in Loc. there is scarse a word to be found in it which hath not a special Emphasis somewhat that is well worthy the taking notice of Division Reduce we the Particulars here held forth to these 4. Principals 1. Donum or Donativum the Gift here said to be given which is Christ. 2. Donans the Giver and bestower of that Gift which is also Christ himself who gave himself 3. Donati the Persons on whom this gift is bestowed us who gave himself for us 4. Finis donationis the end wherefore this gift was thus given which is double 1. Redemption That he might redeem us from all iniquity 2. Purification And purifie unto himself a peculiar people zealous of good works These are the Principal Branches of the Text each of which we shall find yeelding us some fruit well worth the gathering Deal we with them severally beginning with the first Donum or Donativum 1. Part. The Gift the great God and our Saviour Jesus Christ the Gift or Donative the thing which is here said to be given which is as wee may learn from the verse fore-going to which this relates the great God and our Saviour Iesus Christ i. e. the great God even our Saviour Jesus Christ So the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as I shewed you in opening of those words is sometimes to be construed not disjunctively but exegitically And that is Even So our own Translation in some * 1 Cor. 15.24 2 Cor. 1.3 places rightly renders it and I know not why it might not have done so here He it is that is here said to be given Tht great God even our Saviour Iesus Christ who gave himself Quest Quest How God is said to give himself to death What then did God the Son of God give himself after this manner that is here spoken of Did God suffer Dye Answ Answ Communication of Properties in Christ Observandum hoc loco exemplum illius Tropi seu modi loquendi qui â veteribus Ecclesiae doctoribus nominatus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piscat Obser in loc Not so the Godhead being impassible But that Person who was truly God did So Piscator here explains it looking upon this as a Tropical manner of Speech known to the Antients by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Communication of Properties which is when that which is proper to one Nature in Christ is attributed not to the other nature as this is by some mistaken but unto his person denominated from the other nature Instances hereof are obvious some of them cited by him where sometimes that which is proper to the Divine nature is attributed to the person denominated from the Humane Thus our Saviour speaking to Nicodemus John 3.13 he tels him No man hath ascended up into heaven but he that came down from heaven even the Son of man which is in heaven Not that Christ as man was then in heaven or before that time had been But as God he had been and then was filling heaven and earth with his presence which he there attributeth to his Person denominated from his humane nature And so again speaking to his Disciples Joh. 6.62 What and if saith he yee shaell see the Son of man ascending up where he was before Not that Christ ever was in heaven as man before his Ascension but as God he was And thus on the other hand that which is proper unto the Man-hood is sometimes attributed to the Person denominated from the Godhead So Acts 20.28 it is said that God viz. the Son of God purchased the Church with his own blood And 1 Cor. 2.8 it is said of the Iewes that they Crucified the Lord of Glory that is the Son of God who is called the God of Glory Acts 7.2 being as God coequal with his Father in Majesty and glory Not that he suffered as God but that Person who was also truely God suffered as Man And so the aforesaid Author here looketh upon this Text where it is said The great God gave himself viz. unto death This did he Qui Deus sed non Quâ Deus He that was God though not as God this being a thing proper to the Humane Nature thus to suffer and Dye Onely here it is attributed to the Person of Christ denominated from his other Nature his Godhead The great God gave himself i. e. that Person who was both God and Man gave himself as Man But I see no just cause why we should thus straighten the Text The whole Person of Christ the Gift given for the Sons of Men. restraining that to one Nature in Christ which here belongs to the whole Person So much the words clearly import The great God and our Saviour Iesus Christ that is Jesus Christ God and Man the former denoting his Divinity the latter his Humanity both together his whole Person which is properly the Gift here spoken of whole Christ Obs Christ mediator according to both natures as God-man Thus is he said to be Mediator betwixt God and Man not only according to one but both his Natures Not only according to his Humanity as Maen as Romanists and some others would have it but also according to his Divinity as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-Man So much may convincingly be inferred and concluded from those forecited Texts where it is said that God purchased his Church with his own blood and that the Lord of glory was crucified Plainly asserting the Godhead of Christ to have an interest in this great work of Mediatorship which if it had not had the Human Nature as it had not been par oneri able to stand under such a burden as was layed upon it the sins of the world so much lesse par operi able for such a work to make satisfaction to an infinite Justice It was indeed the Manhood which suffered but it was the Godhead that supported it in those sufferings and gave validity to them making that blood to be of such an infinite valew Divinitas sine Humanitate humanitas sine Divinitate non est mediatrix sed inter Divinitatem solam humanitatem solam est humana divinitas divina humanitas August Homil. de ovibus c. 11 The Communion betwixt the two Natures in Christ In tantam unitatem ab ipso conceptu virginis Deitas Humanitas connexa sunt ut nec sine Homine divina nec sine Deo humana agerentur Leo. Epi. 81. Objection from 1 Tim. 2 5. answered So as we may safely conclude what Augustine hath long since done before us that as it was not the Divinity without the Humanity so neither was it the Humanity without the Divinity that undertook and effected this great work of Mediatorship betwixt God and Man But betwixt the Divinity alone and the Humanity alone i. e. betwixt God and Man was interposed the humane Divinity and divine Humanity i. e. Christ as God-man
he himself is also compassed with infirmity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potens Beza Gr. Annot in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic rursus ad affectus pronitatem referendum est Grot. ibid. i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Beza expounds it aptus idoneus one fit and meet to take compassion And so is the Lord Jesus our great High-Priest rendered by his sufferings Having in his own person had experience of them he is made more compassionate towards others in like condition as the same Apostle hath it Heb. 4.15 We have not an High Priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sin All this we acknowledge to be truth 2 Christ giving himself in our stead as our Surety But not the whole truth Christ as he dyed for our good so secondly in our stead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For us Even as David lamenting the death of his Son Absalom is said to have wished would God I had dyed for thee O Absalom 2 Sam. 18. last that is dyed in his stead that so by his own temporal death he might have prevented the danger of his Eternal death Thus the Lord Iesus Christ out of that wonderful love which he bare to man-kind he gave himself for them dying for them that by his death he might prevent theirs which otherwise he saw them bound over to In this sense Christ is said to have dyed for us in that Text Rom. 5.8 God commendeth his love towards us in that while we were sinners Christ dyed for us that is in our stead as our surety to save and deliver us from death So the verse there foregoing explains it where it is said scarsly for a righteous man will one dye yet for a good man some would even dare to dye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a good man that is in his stead to prevent his death And thus did the Lord Jesus give himself for his people dying for them in their room and stead so to free and deliver them from death And so most fitly and properly are we to understand the word in the Text. Who gave himself for us viz. as our Surety making satisfaction to the Justice of God for our sins So the next words clearly explain it who gave himself for us to redeem us from all iniquity from the guilt and punishment of sin of which God willing more hereafter And in this way did Christ give himself for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his whole self Thus he gave his whole self both Body and Soul as was in part shewed before Both which were partakers in his sufferings Not only his Body to which by a Synecdoche this is sometimes attributed and referred Thus our Saviour speaking to his Disciples Joh. 6.51 tels them The bread which I will give is my flesh which I will give for the life of the world And Heb. 10.10 we are said to be sanctified through the offering of the Body of Christ Not by presenting it in heaven as Grotius would expound it but offering it upon earth upon the Altar of the Crosse Which Texts and the like we are to understand Synecdochically Not that only the Body of Christ was interested in these his sufferings but his soul also So it was before his Passion having divers conflicts specially with the apprehension of that death which he was to undergo Now is my soul troubled saith he to his Disciples Ioh. 12.27 and what shall I say Father save me from this hour And so again in the Garden he complaineth in the like manner to some of them My soul is exceeding sorrowful even unto death Matth. 26.38 And as before so much more in his Passion where conflicting with the wrath of God being under a cloud of spiritual desertion he cryeth out in the anguish of his soul My Lord my God why hast thou forsaken me Matth. 27.46 Thus was his soul also made a partner in this suffering as the Prophet Isai expresseth it in the three last verses of his 53. Chap. When thou shalt make his soul an offering for sin v. 10. He shall see of the travail of his soul v. 11. He hath powred out his soul unto death v. 12. Thus did he in his suffering give himself wholly his whole humane nature both Body and Soul The divine nature in the mean time supporting of the Humane as I said and seeming as it were to suffer with it And thus you have seen this first Particular in the Text somewhat largely opened and explained wherein hath been shewed unto you both what this Gift was and how said to be given Now adjourning the Application till afterwards not having as yet so full a rise for it as I desire proceed we to the second which acquaints us with 2. Partic. The Giver of this Gift Christ himself The Doner who it was that thus gave this gift which is Christ himself So it is the Gift and Giver here are both one who gave himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So we find it often elsewhere Gal. 1.4 who gave himself for our sins c. 2. v. 20. who gave himself for me Eph. 5.25 Christ loved his Church and gave himself for it 1 Tim. 2.6 who gave himself a ransome for all All speaking the same thing with this in the Text. The great God even our Saviour Iesus Christ who gave himself for us Obj. Gave himself But what Obj. 1. God the Father gave his Son do we not elsewhere read that he was given by his Father God so loved the world saith that known Text Ioh. 3.16 God the Father that he gave his only begotten Son In this was manifested that love of God towards us saith the same Evangelist because that God sent his only begotten Son into the world that we might be saved through him 1 Ioh. 4.9 And again in the verse following Herein is love not that we love God but that he loved us and sent his Son to be the propitiation for our sins It was God the Father that sent his Son upon this errand Him hath God the Father Sealed Joh. 6.27 given him Commission to do what he did Yea and sending him into the world he delivered him up unto death He spared not his own Son but delivered him up for us all Rom. 8.32 And the Prophet Isai describing his Passion tels us Isai 53.10 It pleased the Lord to bruize him he hath put him to grief when thou shalt make his soul an offering for sin speaking of God the Father And so much we may learn from Christs own mouth who speaking to the woman of Samaria calls himself The Gift of God Joh. 4.10 How then is he said to give himself Ans Father and Son concurring in this Donation Ans To this the Answer is obvious God the Father gave his Son yet his Son gave himself both concurring in the same Act. So it is in all
to as many as thou hast given him These they were whom Christ had such a peculiar eye upon in what he did and suffered even those that were given him by his Father given him by his Decree of Election Them he had a care of living and for them he dyed giving himself for them to redeem them save them For their sakes I sanctifie my self in the Text before made use of Ioh. 17.19 Thus did the work of the Son in Redemption exactly answer to the work of the Father in Election the one not exceeding or falling short of the other whom the Father Elected them the Son Redeemed Whence it is that Believers are said to be Chosen in him Eph. 1.4 in as much as the decree of Election is executed in by and through him To which in the third place subjoyn we the work of the Spirit in Sanctifying Arg. 3. The work of the Spirit in sanctifying answereth to the work of Christ in Redeeming which in like manner answers to the two former to the work of the Father in Electing and the Son in Redeeming being of the same extent not coming short of them Thence is it that we find all these three put together by Saint Peter 1 Pet. 1.2 Elect according to the foreknowledge of God the Father through Sanctification of the Spirit unto obedience and sprinkling of the blood of Iesus Christ Thus do Election Iustification Sanctification like so many Linkes in a Chain follow one upon another all belonging to the same persons Those whom God the Father Electeth the Son Reconcileth and the Spirit Sanctifieth Now the Spirit doth not undertake the sanctifying of all No more did the Son the Redeeming and Reconciling of all but only of those whom he intended as my Text hath it to purifie unto himself to be a peculiar people Arg. 4. Christ interceding for all those for whom he dyed Let a fourth Argument be that which is commonly made use of in this cause Those for whom Christ performeth one part of his Priestly Office for them he also performeth the other Those for whom he offered himself upon earth for them he intercedes in heaven So much we may collect from that Text forecited Eph. 5.2 where the Apostle sets forth how Christ is said to give himself for his people viz. as an Offering and a Sacrifice In which two words as I told you there seemeth to be an allusion to the two Altars and two kinds of Sacrifices in the Temple the Brazen Altar which was for bloody Sacrifices the Golden for the offering of Incense The former of which at our own new Annotator there observeth was a Type of Christs bloody offering upon the Crosse the other of his Intercession Now those for whom he giveth himself in one kind he also giveth himself in the other Those for whom he offered that his bloody Sacrifice upon the Altar of the Crosse for them he offereth up the sweet Incense of his Merits interceding for them in heaven And so much may be collected from that of Saint Iohn 1 Joh. 2.1 2. where he also puts these two together We have an Advocate with the Father Iesus Christ the righteous And he is the Propitiation for our sins Mark it those for whom Christ is a Propitiatour for them also he is an Advocate Interceding for those for whom he suffered For which most express is that Text commonly made use of in this cause Rom. 8.34 It is Christ that dyed yea rather that is risen again who is even at the right hand of God who also maketh intercession for us Now this last he doth not for all Christ not Interceding for all He did it not when he was upon earth I pray not for the world saith he Ioh. 17.9 Not for the Reprobate world For whom then why for those all those only those whom his Father had given him But for them whom thou hast given me His Apostles and Disciples which did then already believe on him as also those who afterwards should do the like As we have it v. 20. Neither pray I for these alone his Apostles but for them also which shall believe on me through their word that is for all his Elect who should believe on him in after ages And if Christ as Mediatour did not make Intercession for all whilest he was upon earth much less doth he now do it being in heaven And not interceding for them surely he dyed not for them He that would not breath out a prayer for them surely would not spend his blood for them The Distinction of General and special Intercession unscriptural Repl Yea but saith the Arminian there is a twofold Intercession of Christ the one General for all the other special for Believers Ans So they indeed have found out a distinction but where they found it they tell us not Surely not in Scripture nor yet in any approved writer whether Ancient or Modern Neither can they well tell us what they mean by it And therefore I shall forbear to trouble you with the examination of it Repl. Christ made Intercession for the Jewes that crucified him Repl. Why but say they do we not read that Christ made Intercession for others besides his Elect what means that of the Prophet Isai cap. 53.12 He made Intercession for the Transgressors which he did in his Passion when he prayed for them that crucified him as the Story tels us Luk. 23.34 Ans To this it is answered True Christ doth make Intercession for Transgressours viz. such sinners as have interest in him and belong unto him And he did pray for those that crucified him But how did he this Ans 1. Ans 1. This he did out of a humane Affection Why this he did either humano affectu out of a humane Affection wishing that to them as Man which as God he knew would not be granted to all of them Thus weeping over Ierusalem as man he wisheth for them that they had known in that their day the things which belonged unto their peace which yet as God he knew were then hid from their eyes Luk. 19.42 2. Or else this he did as an act of Obedience 2. As an act of Obedience as he did many other things that he might fulfil all righteousness which as he saith it became him to do Matth. 3.15 Herein doing that himself which he had taught his Disciples to do to pray for them which despitefully used them and persecuted them Matth. 5.44 Which accordingly in imitation of this his Lord and Master the Martyr Stephen did Act. 7.60 3. 3. Not for all but those who did it ignorantly among whom were some Elect. Or thirdly supposing him to put up this prayer as Mediatour yet will it not hence be concluded that he made Intercession for all those who had a hand in bringing him to the Cross but only those who did it ignorantly For so runs his prayer Father forgive them for they know not
other Ioh. 7.37 Where Christ himself being on earth maketh this open Proclamation in the hearing of the Jewes If any man thirst let him come unto me and drink And that there is the same mind in him still being in heaven you may take notice from the like Proclamation Rev. 22.17 Let him that is athirst come and whosoever will let him take the water of life freely Thus doth he set open that Fountain spoken of Zach. 13.1 Offering all the benefits of his death Graee and Glory to all that will come unto him for it 7. 7. Assurance of a gracious reception and Intertainment And what he so offereth he will certainly make good receiving and intertaining all that come unto him For this you have that known promise to assure you Ioh. 6.37 Him that cometh unto me I will in no wise cast out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not at any hand reject him but receive and imbrace him giving unto him what he cometh for there being a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Phrase as you lately heard more intended than said I will bid him welcome giving him a gracious reception and bountiful entertainment communicating unto him what ever I shall merit Come unto me ye that labour and are heavy laden and I will give you rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will secure you against the guilt and power of sin against Hell and Death and all the enemies of your Salvation giving you abundant satisfaction in what ever you do or can desire Now had poor needy beggars in a Town such an Invitation to a Feast with such an assurance of welcome which of them is there that would refuse to come upon this account because he is not invited by name 8. The Command of God the Father 8. To this yet add that which may serve to silence all reasonings even the Command of God the Father concerning this This is the Commandement that we should believe on the name of his Son Jesus Christ 1 Joh. 3.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Commandement of his the great Commandement of the Gospel Now who is there that questions whether he ought to yeeld obedience to any Commandement of the Law And why then to any Commandment of the Gospel Especially to this which is as I said the great Commandement that which the Lord requireth from all those to whom the Gospel is preached And that under the penalty of Eternal Condemnation 9. Not to receive Christ offered the condemning sin 9. Which let it be the last nayl fasting all the rest This is a Condemning sin Not to receive Christ being thus offered Nay this is the condemning sin He shall convince the world of sin because they believe not on me Joh. 16.8 9. This is the sin the great sin and the condemning sin under the Gospel He that believeth not is condemned already because he hath not believed in the name of the only begotten Son of God Quid non crediderunt i.e. Sola incredulitas sufficiens causa est condemnationâ—s Aret. Com. in Loc. Joh. 3.18 Had a man no other sin yet this alone of incredulity were enough to condemn him And on the other hand were iâ— not for this sin all other sins should not condemn him But who so standeth guilty of this sin refusing to believe on Christ being tendered to him as he is in a state of condemnation already upon the account of other sins Original and Actual so continuing in this sin under this unbelief he shall as certainly be condened as if he were in hell already Put these considerations together and now see what it is that can have any colour to keep you off from coming to Christ from receiving him as a Priest believing on him Only in the third place whilest you thus receive him in the two former Relations 3. Come unto Christ as a King forget not the third whilest you receive him as a Prophet and a Priest receive him also as a Prince Him hath God exalted with his right hand to be a Prince and a Saviour Act. 5.31 And so let him be to every of you Would you have Christ to be your Saviour let him also be your Prince your King ruling not only over you but in you Thus yeeld up your selves to his Government that he may set up his Scepter in your hearts governing of you by his Laws his word his Spirit So doing now doubt not to take up the Apostles words here in the Text applying them to your selves saying The great God and our Saviour Iesus Christ who gave himself for us Being assured that what Christ hath done he hath done it for you and that the merit of his death doth belong unto you Which being assured of Vse 3. Admire the love of God and Jesus Christ in thus giving himself for us now stand and admire that love which was expressed and shewn unto you herein The love of God the Father and the love of God the Son which was the only ground and motive of bestowing this Gift The love of God the Father So God loved the world that he gave his only begotten Son The love of God the Son Hereby perceive we the love of God towards us because he layed down his life for us 1 Joh. 3.16 And what love like this love Circumstances herein considerable So it will appear if we do but ponder and consider these few circumstances formerly touched upon 1 The Person giving and given 1. Who it was that gave himself Even the Great God our Saviour Iesus Christ as you have heard 2. For whom 2. For whom given it was that he gave himself For us Wherein divers particulars 1. For us Men. 1. For us Men. Not for the Angels some of which stood in as much need of a Saviour as we did Yet he took not hold of them but suffered them that were fallen to lye perish everlastingly But he took hold of us Heb. 2.16 gave himself for us 2. Us Sinners 2. For us Sinners Herein God commendeth his love towards us that while we were yet sinners Christ dyed for us Rom. 5.8 3. Us Enemies 3. For us Enemies Greater love hath no man than this that a man should lay down his life for his friends Joh. 15.13 Yet behold here greater love than this When we were Enemies we were reconciled unto God by the death of his Son Rom. 5.10 4. Us rather than others 4. And fourthly for us rather than others When the world of Man-kind lay in the same condition of sin and miserie Christ layed hold on us giving himself for us whilest he hath passed by many others of equal nay it may be of far better deserts than our selves 3. How given 3. To which I might add How he gave himself Not only to be born and live but to dye for us to dye that painful shameful accursed death the death of the Cross 4. As also to
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
did his God Rom. 1.9 doing his will from the heart as he exhorteth servants to do Eph. 6.6 And doing his work Seeking his honour seek his honour and glory Which do you also upon the same account as being his Peculiar people bought by him for such an end that you might be to the praise of his glory as the Apostle hath it Eph. 1.12 and that in a peculiar way To this end it was that he made all things and will make them all serve to this end in a general way See that you whom he hath made his Peculiar people do this in a peculiar way Live you to the glory of him who hath Redeemed bought you Ye are bought with a price saith the Apostle Wherefore glorifie God in your Body and in your Spirit for they are Gods 1 Cor. 6.1 Thus do you seek the glory of this your Redeemer making this your chief design Being willing upon this account to do or suffer any thing for Iesus Christ Of this mind was the blessed Apostle who tells his Philippians cap. 1.20 that this was his Confidence that whatever happened unto him yet Christ saith he shall be magnified in my Body whether it be by life or death And this let every of us seek after that the name of our Lord Iesus Christ may be glorified in us and by us as the same Apostle prayeth for his Thessalonians 2 Thess 1.12 which whilest we endeavour doubt not but as it there followeth we shall be glorified in him and with him Having thus as his peculiar people endeavoured to glorifie him upon earth he will hereafter own us as his peculiar people glorifying us with himself in heaven When the rest of the world as Goats shall be set upon his left hand as slighted not regarded by htm then will he own us for his sheep setting us on his right hand honouring us before God Angels and men saying unto us as there we have it Come ye blessed of my Father inherit the Kingdome prepared for you from the foundation of the world Mat. 25.34 When wicked and ungodly men all profane persons and hypocrites who have onely a shew of Religion shall be cast forth as Chaff and burned with fire unquenchable then shall we as Wheat be gathered into the Garner as Iohn the Baptist describeth the different conditions of Believers and others Luke 3.17 Then will the Lord Christ make it known to all the world what esteem he hath of his Saints that he accounteth them his Segullah his peculiar Treasure his Iewels which he will do by sending his Angels to gather them together from the four winds from one end of heaven to the other as we have it Mat. 24.31 where-ever their bodies lie scattered and so laying them up as his Iewels in the Cabinet of Eternity his Kingdom of Glory Many other uses might be yet made of this Vse 4. Christians to make Christ their peculiar Treasure Hath Christ taken us for his Peculiar people esteeming highly of us above others who have deserved as well or better than we have done Why then in answer hereunto let us set the like Peculiar Affection upon him taking him for our peculiar Treasure prizing and esteeming him above all accounting all but losse and dung that we may win Christ and be found in him as the Apostle saith of himself that he did Phil. 3.8 9. And making such account of him Vse 5. Highly esteeming of the Saints next to him make the like account of his Saints Taking heed of offending them which who so doth even the least of them he may hear Christ telling him that it were better for him that a mill-stone were hanged about his neck and that he were drowned in the depth of the sea Mat. 18.6 Take heed of wronging injuring them by word or deed knowing how dear and precious they are unto Iesus Christ even as the Apple of his eye So we find them called Zach. 2.8 He that toucheth you toucheth the Apple of his eye What is done unto them either for or against them Christ taketh it as done unto himself In as much as ye have done it to one of the least of these my brethren ye have done it unto me Mat. 25.40 45. They are Christs Peculiar people his choise favourites therefore offend them not wrong them not nor yet slight them Take heed that ye despise not one of these little ones Mat. 18.10 But let them be precious in our eyes look upon them as the Iewels of the world highly esteeming of all those in whom we see aliquid Christi any thing of Christ The more of Christ the more precious they are And therefore highly account of such looking upon them as the truly excellent ones delighting in them being ready to do all offices of love unto them Thus was holy David affected as he sets it forth Psal 16.3 My goodnesse O Lord exeendeth not unto thee but to the Saints that are in the earth and to the excellent in whom is all my delight And let the like affection be in every of us which express we in the like way looking upon the Saints as the Excellent ones delight we in their society and let our goodness extend unto them communicating of our goods unto them suitable to their Necessity and our Ability Which who so doth he shall have Christ himself for his Insurer Whosoever shall give to drink unto one of these little ones a cup of cold water onely in the name of a disciple do the least office of love to him for Christs sake verily I say unto you he shall not lose his reward Mat. 10. last Thus let the same mind be in us which was and is in Iesus Christ as the Apostle presseth it upon his Philippians c. 2. v. 5. Those whom he hath given himself for and purified to be a peculiar people unto himself let them also be a peculiar people unto us But I passe on to that which remaines the last clause in the Text. Wherein we have the Qualification and Temper of this people whom Christ thus appropriateth being his Peculiar people they are also a People zealous of good works Zealous of good works A Clause fitly added and annexed to the former Adjicit hanc partem Apostulus ut insinuet ità demùm nos fore populum acceptabileus peculiarem Christo si bonorum operum studiosi fuerimus Estius Comment in Text. Veruntamen sicut per gratiam Redemptionis ipse nos facit populum peculiarem ità facit sectatores bonorum operum Ibid. Not to intimate unto us what Estius would have that in this way and by this meanes men become acceptable unto Christ and his Peculiar people by being forward in good works No they are not any works of ours that can ingratiate us bring us into grace and favour with him they being the fruits of his grace in us So much the same Author there upon second better thoughts cannot but acknowledge
quod non nisi corde eoque ardenti cupido geritur Musc Com. in Text. If there be an earnest desire a longing of the soul after Christ an earnest desire of Union and Communion with him an intense love to him so that the soul is enamoured with him a serious and fixed resolution in the heart to rest upon him to trust in him for the pardon of sins and eternal salvation all which accompany a true saving faith the soul cannot be ignorant of it This is a thing which upon the enquiry every one may know of his own heart whether he hath thus come to Christ thus received him How else is it that the Apostle putteth his Corinthians upon this trial 2 Cor. 13.5 Examine your selves whether you be in the faith Prove your own selves know ye not your own selves how that Iesus Christ is in you And once knowing this now may they conclude and that certainly that they are within the compass of Gods gracious Election that they are by him given to his Son Jesus Christ Christiās make sure their Election by coming to Christ Which let every of us I say labour in this way to make sure to our selves The world being divided into two parts one part given to Christ the other part left to Satan the Prince of this world see we to which of these it is that we belong whether to Christ or Satan Is it so that we have renounced Satan abandoned his service and given our selves to the Lord Jesus taking him for our Saviour and Lord now may we conclude that we are in the number of them whom God hath given to him appointed to salvation by and through him Only see that this our coming to him be Inward and Real See that this Coming be real Not such as the coming of these Capernaites was who came unto Christ but it was as I shewed you out of a by and sinister respect And thus surely do the greatest part of Christians at this day come unto him They make a profession of his name But wherefore is it why they do it pro formâ for fashion-sake or they expect some outward advantage by it They follow Christ Vix quaeritur Jesus propter Jesum August in Joh. 6.26 as these Capernaites did for the loaves Take heed it be not so with us If we come unto Christ see that we come with upright and sincere hearts out of an earnest desire of having Union and Communion with him So coming unto him now take this as an evidence of Gods gracious Donation that we are by him given to his Son as also of Christs gracious reception So coming unto him we shall not be rejected of him So it followeth in the last branch of the Text. And him that cometh unto me I will in no wise cast out There have we the third and last Proposition or Doctrine Those who come unto Christ he will in no wise cast out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prop. 3. Casting out what Non ejiciam for as To open the Phrase To cast out properly it imports an Ejection or Expulsion a casting out of some place or company Thus we read how the Jewes cast Stephen out of the City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 7.58 And our Saviour out of the Synagogue John 9.34 35. They cast him out saith the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. out of the Synagogue as the 22. verse explaines it Augustines Interpretation not allowed Quale est illud intus unde non exitur foras Magnum penetrale dulce secretum August Tract in loc And in such a sense do some here understand it I will in no wise cast out That is say some out of my Kingdom of Glory So Augustine here looketh upon it Hither it is that all those who are given to Christ all Gods Elect shall come they shall come unto him in his Chamber of presence his magnum penetrale as he calls it that is his Marriage-chamber and being once entred there he shall never eject never cast them out again But this Maldonate excepts against as not being so proper to this Text Cum dicit ad me venit non significat ad se in coelo ubi fides non est Maldon in Text. where Christs promise is unto those who come to him by faith Now there is no room for no use of faith in heaven where all shall live by sight We walk by faith and not by sight saith the Apostle 2 Cor. 5.7 intimating faith to be proper for earth and sight for heaven where faith and hope shall be swallowed up of vision and fruition And therefore let we that go though in it self a truth And not unlike is that Interpretation of Cyril Nor yet Cyrils who understands this of the last Judgment at which time all wicked and ungodly ones all unbelievers shall be cast out So our Saviour tells the unbelieving Jewes Math. 8.12 The children of the Kingdom meaning them who looked upon themselves as such being the only people then under a visible Covenant shall be cast out into outer darknesse And so shall it be with all other ungodly persons Then shall Christ say to the Goats on his left hand Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels Mat. 25.41 But so shall it not be with his Elect his Sheep whom he shall then set upon his right hand speaking to them in another language Come ye blessed of my Fathtr inherit the Kingdom prepared for you c. v. 34. Then shall not they be cast out but admitted and received into those everlasting mansions Which is also there set forth in the same Chapter under the Parable of the wise and foolish Virgins the one of which are said to be kept out the other received into the Mariage-chamber v. 11 12. fitly representing the different entertainment of believers unbelievers at the day of the general Judgment A truth also but liable to the same exception with the former which also the aforesaid Author puts in The coming which our Saviour here speaketh of is by faith Non enim illuc homines ad Christum per fidem venient de quo adventu his loquebatur Maldon in Text. But so shall not men come unto him at that day The souls of Gods Saints being once entred into their glory living by sight which they do being separated from their bodies they shall henceforth have no more use of faith Now abideth faith saith the Apostle 1 Cor. 13.13 viz. whilest we live here not so after death not so at the last Judgment when men shall see and feel what now they do or will not believe So then what our Saviour here saith of his not casting forth those that come to him must be understood of this life Those who here come unto him by faith believing on him he will in no wise cast out
Peter saith of the beleeving Gentiles Acts 15.9 faith in Christ whose Blood is by this meanes made effectual unto them for the purging of their consciences from dead works to serve the living God as the Apostle hath it Heb. 9.14 And then pouring out other Graces upon them the fruits and effects of the same Spirit which is the Clean water spoken of Ezek. 36.25 wherewith the Lord promiseth to besprinkle his people Then will I sprinkle clean water upon you and you shall be clean from all your filthinesse and from all your Idols will I cleanse you Meaning that he would communicate his Grace and Spirit unto them whereby he would purge and purifie them as from the Guilt so from the Filth of their sins And this doth the Lord Jesus doe unto all those whom he hath given himself for Redeeming them he also purifieth Obs 4. The Redeemed of the Lord all purified by him sanctifieth them Mark it this is the Bird which I have been so long beating the bush for Those whom Christ Redeemeth he also purifieth Redemption and Purification Iustification and Sanctification are inseparable companions So we find them here joyned together the one as a Consequent of the other Who gave himself for us that he might Redeem and Purify And so we find them elsewhere as 1 Cor. 1.30 Of him are ye in Christ Iesus who is made unto us of God Wisedom and Righteousnesse and Sanctification And so again Cap. 6. of that Epistle v. 11. Such were some of you viz. unrighteous persons polluted with divers kinds of lusts but ye are washed but ye are sanctified but ye are justified in the name of the Lord Iesus and by the spirit of our God Both these wayes were these beleeving Corinthians washed and purified by the Blood of Christ unto Justification and by his Spirit unto Sanctification Thus doth the Lord Jesus come unto those whom he intendeth to make his people he cometh to them by Water and Blood So St. Iohn describeth the manner of his coming 1 Iohn 5.6 This is he that cometh by water and blood even Iesus Christ not by water onely but by water and blood Both these in a literal sense we find issuing out of his side in his Passion upon the Crosse as the story hath it Iohn 19.34 And both these we find Typically in the Sacraments of the New Testament instituted by him where in one Element is water in another wine a Type of the Blood of Christ the Mystery of both which is to shew how Christ cometh unto his people by water and blood by way of Sanctification as well as Iustification as well washing away the filth of their sins by his Spirit as the Guilt of them by his Blood This he doth for all his Elect people whom he chooseth and calleth out of the world to be a peculiar people to himself So much we may take notice of from that of St. Peter 1 Pet. 1.2 where he describeth those believers to whom he writeth after that manner Elect according to the fore-knowledge of God the Father through Sanctification of the spirit unto obedience and sprinkling of the blood of Iesus Christ Thus the Blood and Spirit of Christ go together the one Justifying the other Sanctifying To this end it was that Christ gave himself for his Church as the Apostle hath it Eph. 5.26 27. That he might sanctifie and cleanse it with the washing of water by the word that he might present it unto himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish This was Christs design in giving himself that he might procure this double benefit for his Church of Justification and Sanctification washing them as from the Guilt so from the Filth of sin the one by his Blood the other by his Spirit both like unto water for the cleansing property of them Which in effect speaketh the very same thing with this in the Text. Who gave himself that he might Redeem and Purifie Quest Quest Why Christ purifieth his people And why is Jesus Christ so intent about this work the Purifying and Sanctifying of his people Ans For this divers Reasons may be assigned 1. One of which the Text holdeth forth This he doth that they may be a Peculiar people to himself Reas 1. That they may be a peculiar people to himself a people whom he may make his choise Treasure Now men will not take base Metal Silver or Gold to make their Cimelium their choise Treasure of but they will have it refined purified But of this God willing more hereafter 2. This Christ doth that he may conform his people to himself 2. That they may be conformable to himself This was the design of God the Father in giving his Elect people unto his Son Christ Whom he did foreknow saith the Apostle he did also predestinate to be conformed to the Image of his Son Rom. 8.29 made like unto him in their Sanctification as well as Glorification And to this design Christ himself was and is subsernient giving himself that he might execute and bring about what his Father had decreed and determined procure not only the Redemption but the Sanctification of his people that so they might be therein like unto himself resembling him in that his Perfection of holiness A perfection eminent in him Whncee he is called by the Angel that holy thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 1.35 Such he was here upon earth perfectly pure and holy free from all sin Original Actual The Lamb without blemish and without spot 1 Pet. 1.19 Who did no sin neither was there guile found in his mouth Cap. 2. v. 22. Such was Christ in his own Person And such as himself is such he will have those whom he taketh to be his people his peculiar people to be in measure like unto himself that so it may be known to whom they belong Upon this ground it is that the Lord requireth that his people should be a holy people Be ye holy for I am holy Lev. 11.44 c. And upon this ground the Lord Christ maketh his people such maketh them holy because he himself is holy 3. 3 That he may bring them to glorie This he doth that so he may bring them to Happiness to which Holiness is the way Without which as the Apostle tells us no man shall see the Lord Heb. 12.14 be made partaker of that beatifical vision see the Lord Christ where he is so as to be with him in his Kingdom of glory This is that which Christ saith he willeth Father I will that they also whom thou hast given me be with me where I am that they may behold my glorie Joh. 17.24 Now we know what is said of the new Jerusalem Rev. 21. last There shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination So it shall be in a great measure upon earth In
the Church before the coming of Christ there shall be a Discipline o that our eyes might see it so exact as that no profane person shall be tolerated in it But much more in heaven where no unclean thing shall enter No unrighteous person shall inherit the Kingdom of God 1 Cor. 6.9 So then Christ that he may in due season bring his people thither he there prepares them for it by this his Purifying of them Even as it was with the Maides which were to go in to King Ahasuerus to bed with him they were first to be purified for a certain time for twelve moneths together which was to be done with Myrrh and other sweet Odours as we may read the manner of it Hest 2.12 Thus must it be with all those who are to have Communion with Christ in his Kingdom of glorie they must first be purified by way of Sanctification by washing them and pouring out the sweet graces of the Spirit upon them And in order hereunto Christ undertaketh and effecteth this work Having Redeemed his people by his blood from Death and Hell and purchased eternal life for them now he purifyeth and sanctifieth them by his Spirit that so they may be prepared as a Bride adorned for her Husband as we have it Rev. 21.2 made meet to be partakers of the inheritance of the Saints in light as the Apostle hath it Col. 1.12 Thus you see that it is so and why it is so that Christ having Redeemed his people he also Purifyeth Sanctifieth them That which remains of this is Application Applic. Unsanctified sinners can have no assurance of their Redemption Vse 1. Which in the first place let it be directed by way of Conviction Do these two thus go together then may diverse from hence take notice that they can have no assurance of any interest in the former in as much as they have no share in the latter Not being purified let not them reckon themselves among the Lords Redeemed ones Not being freed from the filth of sin let not them flatter themselves that they are freed from the Guilt of it Not being sanctified by the Spirit of Christ let not them perswade themselves that they are justified by his Merit Which let it take hold of all presumptuous sinners who not withstanding they live and go on in a course of sin yet will call Christ their Redeemer pretending to rest securely upon him for Iustification Salvation Such was the security of the Princes Priests Prophets of Iudah as the Prophet Micah sets it forth Mick 3. v. 9 10 11. the one abhorred Iudgement and perverted all equity c. the other taught for hire and divined for mony the whole state both Political and Ecclesiastical were all corrupted given over to Covetousness Oppression Bribery c. Yet saith the Prophet they will lean upon the Lord and say is not the Lord among us none evil can come upon us Notwithstanding that they committed such horrid and execrable sins yet they would presume upon the presence of God with them and his grace and favour towards them that he would be a Saviour unto them And is it not so with too many among us who though they take liberty to indulge themselves in their sinfull waies and courses not at all indeavouring any Reformation in their hearts or lives As for Purity it is a thing they abhor the very name is odious to them much more the thing yet they will lean upon the Lord they will profess confidence in Iesus Christ looking upon him as their Saviour and their Redeemer But as for such whilst such let them know that what ever acquaintance they may take of this their Redeemer he will take none of them neither let them ever expect to receive any benefit from his death No Christ will either be a Perfect Saviour or no Saviour where he saveth from the Guilt of sin he will also save from the Power of it whom ever he Redeemeth he Purifieth Art thou then still an impure wretch one that lyest and wallowest in the mire of an impure and filthy conversation allowing thy self in any sinfull practice what ever take this as an evidence that thou art one who as yet hast no part or portion in this great benefit of Redemption I will not say but Christ might intend it unto thee might shed his blood for thee and that upon Repentance and Reformation the merit thereof may be applyed unto thee But as yet I say unto thee as Simon Peter once did to Simon Magus Act. 8.21 Thou hast neither part nor lot in this matter Which that we may all of us have and be assured of let us in the second place be exhorted and excited to seek after this Purification Vse 2. All excited to seek after Purification that the Lord Christ may thus wash us It is that which our Saviour told Peter when out of modesty he refused to let him wash his feet If I wash thee not saith he thou hast no part with me Joh. 13.8 If we be not washen by Christ never look for any benefit from him And therefore let all of us say unto him what Peter upon second and better thoughts there did v. 9. Lord not my feet only but also my hands and my head Thus do we yeeld up our selves to the Lord Iesus that we may be washen by him as from the Guilt of sin by his Blood so from the filth of it by his Spirit This is Davids prayer in that Penitential Psalm of his Ps 51. v. 2. Wash me throughly from mine iniquity and cleanse me from my sin And such a through-washing let all of us seek after not only to have our sins pardoned but mortified that so we may not ly under any defilement but may be cleansed not only from open but even from secret sins as he elsewere prayeth Psal 19.12 For which mercy look we up unto the Lord Iesus by faith that so we may receive this benefit from him which he hath merited for his people waiting upon him in the use of all holy means for the obtaining of it so seeking after an entire and perfect sanctification Perfect Sanctification to be sought after both the Negative and Positive parts of it 1. The Negative part 1. The Negative part of that we may be freed and delivered from the power of Corruption so as there may not be a sin left to reign or yet to bear any sway in us Let not sin reign in your mortal bodie that ye should obey it in the lusts thereof Rom. 6.2 But that all may be mortified In which work be we subservient to the design of Jesus Christ Washing and purifying our selves Chsists people to wash themselves This indeed is Christs work which he worketh in his people yet so as he doth not work it without them Christ never purifieth a man but he maketh him willing to be purified And having wrought his will to desire it he