an unholy thing Now this in a degree do all presumptuous Backsliders who having been sacramentally washen in the blood of Christ and professed faith in him to look for Redemption through him do afterwards return with the Dog to the vomit and with the Sow that is washen to the Wallowing in the mire as Saint Peter describes such kind of persons 2 Pet. 2. last what do they herein but trample upon their Redeemer O take heed it be not so with any of us Take heed brethren lest there be in any of you an evil heart of unbelief in departing or to depart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Grotius observes from the living God Heb. 3.12 Such Apostacie beware of lest thereby we put our selves into a desperate hopeless condition As for such how can they expect any benefit from the death of Christ whilest they thus directly cross the end for which he dyed which was to redeem those for whom he gave himself from iniquity free them as from the guilt so from the power of sin Which let all those who expect to have any share in this benefit have a special regard unto Being Redeemed by Christ bought with his blood as you believe do not now sell your selves as Ahab did to work wickedness so as to give ovet your selves to any sinfull way or course whatsoever In so doing what do you but sell your selves for nought As the Lord tells his people the Iews Isa 52.3 By their sins they had sold themselves into the hands of the Babylonians for which they had not so much as thanks from those their hard Masters And truly so do all revolting and backslding Christians by returning to their former sinfull wayes they sell themselves for nought yea that which is worse than nouhht for naught for that which without spedy repentance will bring them to nought prove their utter ruine Which far be it I say from every of us Is it so that we profess our selves to be in the number of these Redeemed ones now let this Grace of God bringing salvation which hath herein appeared unto us teach us and that effectually this great Gospel-Lesson here held forth that denying ungodliness and worldly lusts we live soberly Righteously godly in this present world This is our Apostles drift and scope in the Text where he maketh use of this as an Argument to press and enforce that Lesson upon Christians that they should so live in as much as Christ gave himself for them for this end viz. to Redeem them from Iniquity And such use let all of us make of it Not turning this Grace of God into wontonness taking liberty to sin because Christ hath redeemed us from it but therefore denie all ungodliness and worldly lusts living soberlie righteouslie and Godlie Such it becomed the Lords Redeemed ones to be They shall call them the holy people the Redeemed of the Lord saith the Prophet speaking of the Iewes when returned from their Babilonian Captivity Isa 62. last And such let all the Lords people be such as lay claim to this Benefit Being the Redeemed of the Lord let them be a holy people such a are redeemed from their vain conversation as Saint Peter describes true beleevers 1 Pet. 1.19 so walking as becometh those who have interest in so great a mercy Vse 5. Comfort to all true beleevers who are the Lords Redeemed ones To close up all in the 5th and last place Hath the Lord Jesus given himself for his people to redeem them from All iniquitie Why then let me hear for the Comfort and Consolation of all true beleevers take up the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is he that condemneth It is Christ that dyed Rom. 8.34 what though Satan the great Accuser do now bring against you many indictments charging upon you many and great sins yet let none of them dismay or discourage you Remember what you heard from Saint John that the blood of Jesus Christ cleanseth us from all sin Which in effect speaketh the same thing with this in the Text. Christ gave himself to redeem us from all iniquity Who then is it that shall lay any thing to the charge of Gods chosen Having such a Surety who hath undertaken for them and discharged their debt to the uttermost farthing True indeed had he made satisfaction in part and left them to do the rest as Papists would have it well might they the best of them be thought full about their condition The least sum undischarged by the surety and left upon the account of the Debtor who hath nothing to pay it with is enough to keep him indurance And so would the least sin left unsatisfied for be enough to detain us under the Curse of the Law which runs in that latitude Cursed is every one that continueth not in every thing Gal. 3.10 But here is the Comfort of true beleevers The Redemption which Christ hath purchased for them is a full and plenary Redemption even from All iniquity and the All of iniquity And therefore whilest blinded Papists busie themselves about their Labour in vain studying how to make satisfaction for their sins let the Lords people onely study how to testifie their thankfulness unto him who hath taken this work out of their hands and done it for them To this Great God and our Saviour Iesus Christ who hath thus given himself for us to Redeem us from all Iniquitie To him with the Father and Eternal Spirit be praise honour and glory now and for ever Amen Thus have I done with the former of those Ends wherefore Christ gave himself the first and immediate end Redemption Come we now to the latter which is a consequent following upon it viz. Purification And purifie unto himself a Peculiar people c. Parts 3. IN the handling of which words I shall propound these 3. things to be considered The Agent Act End The Purifier the Purification and the Design therein Who it is that doth this How he doth it and Wherefore he doth it Deal with them severally 1. The Agent the Purifier Part 1. The purifier Christ himself who it is that undertaketh this work which is even he that undertook the former Redeemer and Purifier are both one even the great God our Saviour Iesus Christ He it is that Purifieth those whom he hath Redeemed Of which more anon Part 2. The Act Purification 2. But how doth he do this That is the second thing the Act. To which Answer may be returned This he may be said to do two wayes Sacramentally Really Christ said to purify his people two ways 1. Sacramentally 1. Sacramentally Such were the Jewish Purifications under the Law which were made by divers kinds of Offerings and Washings Oblations and Ablutions and other Ceremonial observances Of which the Apostle speaking Heb. 9.13 tells us that they sanctified to the hurifying of the flesh making those who made
too frequent but wherever it is found most unnatural a shame to Heathens much more to Christians who looking upon their children as given them of God are not to cast them out not to leave them as the Ostrich doth her eggs in the sand forgetting that the foot may crush them or that the wild beast may break them as the careless nature of that creature is described Iob 39.14 15. but to take care of them for their education and subsistance providing for them necessaries and conveniences specially if they be such as come unto them in the way of submissive obedience What to be done to those that are disobedient Obj. But what if they cast off their Parents Ans Why yet both Nature and Religion obligeth the Parent not wholly to cast off them but to look after them as David did after his Absolom seeking their return to them Which if they shall find then are they to receive them So did the Father of the Prodigal of whom the Parable tells us When he was afar off his father saw him and had compassion and ran and fell on his neck and kissed him Luk. 15.20 Such affections should there be in natural Parents to their children Being given to them by God and coming to them they are not to cast them out Yet one word more Christians in all things to comply with the will of their heavenly Father and that for all Christians who have here also a pattern for their imitation teaching them in all things to comply with the will of their heavenly Father This let them do in regard of their outward temporal estates Being confidently assured of what our Saviour here saith that All that their Father giveth them shall come unto them things shall come to pass according to his all-disposing providence Resting contented with what he giveth them let them quietly and contentedly submit thereunto Only serving that providence in the use of lawful meanes let them accept what he giveth them reacheth forth to them resting contented with their Fathers portion Not greedily scraping and gathering they care not in what way by what meanes so laying hold upon that which God never gave them A point which Musculus writing upon this Text applyeth in a particular way to the Kings and Princes of the earth Applyed in special to the Rulers of the world Et utinam Principes nostri dictum hoc Christi usurparent ac verâ fide quisque ipsorum diceret Omne quod dat mihi Pater ad me veniet ut modus esset bellorumistorum quibus inter se dilatandis regnorum suorum pomaeriis tumultuantur orbem coedibus replent Musc Com. in Text. for whom he wisheth that they would all make use of these words saying with themselves what their Saviour here doth that All that their Father giveth them shall come unto them And thereupon rest contented with what they have putting up the sword into the sheath not seeking the enlargement of their Territories and Dominions as too often they do whereby they set the world on fire filling it with confusion and blood In general to all Christians And what he saith to them in special let me say unto all Christians in general wishing that every of them would make the like use of these words each one saying within himself Whatever my Father giveth me shall come unto me What portion my Father allotteth me I shall have and so rest contented therewith be it more or less This Doctrine how abused by covetous persons Cavendum verò ne animus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avaritiae suae ac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praetextum ex hoc loco colligat dicens Quicquid ad me venerit non ejicio foras Musc ibid. And making such use of the former part of this Text let them take heed of abusing the latter which covetous persons as Musculus notes upon it will be ready to do who hearing that all that the Father giveth them shall come to them they thereupon resolve to get what they can but to part with as little as they may No that which cometh unto them they will in no wise cast out This was Nabals resolution when Davids messengers came to him for some relief for their Master in his straits what saith he Shall I then take my bread and my water and my flesh which I have killed for my shearers and give it unto men whom I know not whence they be 1 Sam. 25.11 Such Nabals there are too many every where whose resolution is Men not to cast out their estates by wasting of them Christianus certe dona Dei non temere abjiciet ut etiam hîc dicere queat Quicquid ad me venerit non ejicio fords Idem ibid. Interea tamen illa ex fide ergà Deum in usus necessarios tà m proximi quà m suos dispensabit contentusque illis â—rit qualia qualia sint Idem Christians to be contented with and thankful for their Fathers portion though not answerable to their desires whatever God giveth them not to cast it out in such a way True indeed as the same Author further noteth there is such a use which may lawfully and warrantably be made of these words viz. that those to whom God giveth estates they are not to cast them out by prodigal and luxurious spending and squandring of them but in a provident way to preserve them yet in the mean time what God calleth for either for pious or charitable uses let them not be unwilling to part with So was Abraham with his son whom God had given to him yet he was not unwilling to give him to him again In like manner are Christians to deal with their estates where God calleth for them they are not to withold them so resting contented with and thankful for their fathers portion Yea though happily it be not every wayes answerable to what they could desire It was a weakness in Abraham who in the want of one blessing a Son seemed to slight all other mercies When the Lord by way of encouragement said unto him Fear not Abram I am thy shield and thy exceeding great reward he presently and passionately replies Lord God what wilt thou give me seeing I go childless Gen. 15.1 2. Let there not be the like murmuring or repining thought in any of the Lords people In the want of some one desired mercy let them not cast out all others by a slighting and undervaluing of what they have received What they have let them know it is that which their Father hath given them and so looking upon it as their fathers portion let them receive it contentedly thankfully Christians to comply with Gods will in their afflictions and sufferings And what they do as to mercies let them do the like also as to Crosses and Chastisements taking notice that whatever their Afflictions be they are no other than what their Father hath given them layed out for them let them quietly submit to them Herein also hath their blessed Lord and Saviour set them a pattern who however he deprecated that bitter cup which he saw coming towards him praying again and again that it might passe from him yet still he resolves his will into the will of his Father Neverthelesse not as I will but as thou wilt Math. 26.39 And again v. 42. O my Father if this Cup may not passe away from me thy will be done And afterwards when Peter drew his sword for his rescue he taketh him off declaring what his own resolution was The cup which my Father hath given me shall I not drink it Joh. 18.11 And herein let him be a pattern for us every of us Looking upon every Cup of affliction which is put into our hands as the Cup which our Father hath given to us let us not cast it out nor refuse to drink it Not seeking by any indirect and unlawful wayes and meanes to shut out or shake off whatever trials the Lord shall be pleased to exercise us with but quietly and contentedly submit to his dispensations both in regard of the kind and measure and continuance not choosing our own rod but in all submitting to the will of our heavenly Father Thus suffering in an obediential way as our blessed Saviour did now may we comfortably expect the like issue that he had even a gracious supportation under it and a happy deliverance out of it FINIS
and willing should Christians be in their services as to God so to their Brethren therein imitating their heavenly Pattern the Lord Jesus who in obedience to God his Father Gave himself And that for Them So it followeth in the third Particular To which I shall now pass Donati 3. Partic. The Persons for whom Christ gave himself The Persons for whom Christ thus gave himself For us saith the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So we find it elsewhere and that often as Rom. 5.8 Christ dyed for us 1 Cor. 5.7 Christ our Passeover is slain for us Gal. 3.13 Being made a Curse for us Eph. 5.2 Christ hath loved us and given himself for us 1 Thes 5.10 Who died for us 1 Pet. 2.21 Christ also suffered for us And 1 Joh. 3.16 He layed down his life for us All speaking one and the same thing with this in the Text Who gave himself for us Quest Quest What to be understood by Vs But what or whom shall we understand hereby Ans Answ Man-kind For us that is for us Men. So it must be here looked upon as excluding all other Creatures So much we may take notice of from that which we meet within the fourth verse of the Chapter following where Gods love in sending and giving his Son Christ is called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of God our Saviour towards man Such is this Gift proper unto man-kind There is one Mediator betwixt God and Men the Man Christ Iesus 1 Tim. 2.5 For their sakes it was that Christ came into the world taking their nature upon him Verily he took not on him the nature of Angels but he took on him the Seed of Abraham so our Translation renders that Text which is commonly understood of Christs taking the nature of man into a personal union with his God-head Heb. 2.16 In which nature also he suffered Being put to death in the flesh as Saint Peter hath it 1 Pet. 3.18 that is in his Humane nature so suffering for man-kind This is a truth agreed at all hands Quest Whether all Man-kind or no. Quest But whether for all man-kind or no Here is the Question A Question which as heretofore so of late times hath occasioned not a little trouble and disquiet to the Church of God and that as elsewhere so in this Nation and I wish I might not say in this place at this day For the seeling of your Judgements and stablishing of your hearts that you may not be carried away with that wind of doctrine which hath of late broke in among you whereby some unstable souls have been turned aside to the renouncing of that truth which they had been formerly taught and therewith of that Communion which heretofore they imbraced give me leave now having so just an occasion offered for it from this Text to spend a little time upon it Wherein I cannot make promise of much if ought which you may not upon enquiry receive from other hands This being a point which hath been already sufficiently agitated and discussed and I suppose as much said in it pro and con as can in an ordinary way be expected Only I shall affect all possible plainness speaking as near as may be to the apprehension of the meanest Capacity Begin we then with the Text we have now in hand Ans The word in the Text us examined and so those other forenamed where it is said that Christ gave himself for us dyed for us How shall we understand this us Whether of all men universally considered So the Arminian looketh upon it taking the word us here in the greatest latitude that may be from hence concluding their plausible Doctrine so eagerly sucked in by many who understand it not of Vniversal Redemption that Christ dyed for all and every one that alike Vs here restrained to the Elect. But herein I find them more confident tban some of the Romanists dare be Estius the Professor at Doway writing upon this Text professeth himself to be dubious in it expounding this us with a Sive Estius Com in Text. Pro nobis sive omnibus hominibus sivè spectatim Electis For us that is In quorum personâ Paulus saepè lequitur Ib. either for all men or specially for the Elect In whose person saith he the Apostle often speaeketh And surely so we may justly conceive him here to do where he restraineth this us to a peculiar people a people redeemed from all iniquity and purified a people Iustified and Sanctified And who are these but the Elect such as God hath from the beginning chosen unto Salvation through Sanctification of the Spirit as Saint Paul describeth believers 1 Thes 2.13 Elect according to the foreknowledge of God the Father through Sanctification of the Spirit unto obedience and sprinkling of the blood of Iesus Christ as Saint Peter hath it 1 Pet. 1.2 For such Christ gave himself for all such So much we yeeld may demonstratively be concluded from this Text but no more Quest Quest Whether Christ dyed only for his Elect But what then did Christ dye only for them did he not dye for others also yea for all alike the good and benefit of his death being by his Father and himself intended as as well to one Ans Difference of opinions about it as another So some Romanists Lutheranes and Arminians would have it Therin differing from some others some of them such as upon whose memories I shall write nothing but Blessed who out of a pious intention for the healing of this Breach the compremizing of this difference have with much study sought I cannot say found out a moderate and middle course viz. The middle way sought but not found Arch. B. B. of Armagh in Dr. Barnards vindication that Christ dyed in a general way for all to purchase a possibility of Salvation for them which he did by making satisfaction to the Justice of God for the sins of the whole world and so opening a door for the exercise of his Grace and Mercy towards and upon whom he pleaseth which before was shut It not being a thing consistent with the Justice of God to receive sinners to mercy till such time as satisfaction was made But this being done now the nature of man say they became salvable a subject capable of and fit for mercy which the Angelical nature in those that were fallen for want of such a Mediator is not cannot be Thus did God say they set forth his Son to be a propitiation through faith in his blood to declare his righteousness that he might be just aod the justifier of him which believeth in Iesus as the Apostle sets forth the end of Christs death I confess my self to hold fully with them who said Etsi Christus pro omnibus mortuus est tamen specialiter pro nobis passus est quia pro Eclesia passus est Idem ibid. p. 20 Qui
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
such in your own eyes as you are in his That seeing your own filthiness you might come to abhor your selves So did Iob though a holy man yet being convinced of his impatience and other his errors after that God had so clearly revealed himself unto him Now saith he I abhor my self Job 42.6 What cause then have you to do the like having nothing but Corruption in you You whose sins and iniquities testifie against you as the Prophets Ieremy Isai speak of the Iews Isa 59.12 Ier. 14.7 Oh what cause have you to abhor to loath your selves Which till you do never look to be made partakers of this Benefit which we are now speaking of Christ never Purifieth any never freeth them from the guilt and power of sin but he bringeth them to such a loathing of themselves for it So much we may learn from that of the Prophet Ezekiel cap. 36. where the Lord making promise to his people that he would save them from all their uncleanness v. 29. free them from the guilt and slavery of their sins he subjoyns in the verse next but one v. 31. Then shall you remember your own evil waies and your doings that were not good and shall loath your selves in your own sight for your iniquities and for your abominations Never doth God exercise his grace and mercy upon a poor sinner in Iustifying and Sanctifying of him but he brings him to such an abhorrence such a loathing of himself for his sins maketh him vile in his own eyes Behold I am vile saith Iob Iob 40.4 What did you never yet see your selves to be such surely such you are and the more vile because you see it not Now the Lord who openeth the eyes of the blind open your eyes that you may see it Which when once you come to do then look up to your Purifier Then look up to their Purifier even the Lord Iesus who gave himself to Redeem such as you are that he might purifie them free them as from the Guilt so from the Contagion of sin from the one by Iustifying from the other by Sanctifying of them Who gave himself for us that he might Redeem us from all iniquitie and Purifie Loe This is the work of Iesus Christ thus to purifie his people by way of Sanctification Obs 3. Christ purifieth his Redeemed ones by way of Sanctification Hence it is that we find him called by the name of a Refiner and Purifier Mat. 3.3 He shall sit as a Refiner and Purifier of silver and he shall purifie the sons of Levi. A Refiner is one that purifieth mettals silver or gold from the dross that is in them And thus doth the Lord Christ purifie his people from the Corruption of sin Quest And how doth he this Quest How doth he this Answ Why this he doth properly and principally by his Word and Spirit Answ By his Word and Spirit Even as Refiner worketh by his fire so doth Christ by his Word and Spirit both which we find compared to fire Is not my word like as a fire saith the Lord. Jer. 23.29 He shall Baptize you with the Holy Ghost and with fire Mat. 3.11 That is with the Holy Ghost which is like unto fire Both so called as upon other so upon this account in as much as they have a refining purifying separating property in them Even as the Refiners fire separates the dross from the pure mettal even so doth the Word of which the Apostle to the Hebrews saith that it is quick and powerful and sharper than any two-edged sword piercing even to the dividing asunder of soul and spirit and of the joynts and marrow This doth the Word being accompanied by the Spirit Even as the Refiners fire being blown up now it melts the Mettals and separates betwixt the drosse and it even thus doth the Lord Christ melt the hearts of his people with godly contrition for sin and so purge out Corruption out of them by the work of his Spirit accompanying the Word Afflictions made use of in this work Other means there are which also he maketh use of oft times in this work among other of Afflictions and Tryals which are as his Fining pot into which he brings his people for this end This course he tooke with his people the Jewes as the Prophet Jeremie sets it forth Ier. 9.7 Therefore thus saith the Lord of Hosts Behold I will melt them and try them viz. as the finer doth his Oar in the furnace and fire of Affliction And so the Prophet Zacharie expresseth it Cap. 13. v. last I will bring the third part through the fire and will refine them as silver is refined and will try them as gold is tryed Two parts of the people being destroyed and consumed the third part the remainder which the Lord intended to make his peculiar people he brings them through the fire of affliction for the refining and purifying of them So the Prophet Isai explains the Metaphor Isai 48.10 where the Lord speaking to the same people tells them Behold I have refined thee but not with or as Silver I have chosen thee in the furnace of affliction This is the Lords firing-pot into which he oft times brings those whom he intends to make choice of so for his peculiar people He brings them into the furnace of affliction Where though he do not refine them with Silver or as silver which the finer useth to keep in the fire till all the dross be wasted and wrought out of it not refining them exactly and perfectly yet he beginneth and maketh some progress in this work making their Afflictions subservient thereunto as Preparatives to and furtherances in this their purging and purifying By this therefore shall the iniquitie of Iacob be purged and this is all the fruit to take away his sin Isa 27.9 This is the end which God aymeth at in afflicting his people whom he loveth and intendeth good to that he may thereby purge sin out of them But this is but an Occasion as also the word is but an instrument which God is pleased to make use of in effecting of this work In the mean time the proper and principal efficient is the Spirit of Christ The Principal efficient herein the Spirit concurring and working together with and by these meanes Which is therefore called the Spirit of holinesse Rom. 1.4 And Sanctification is ascribed unto it as its proper and peculiar work being called the Sanctification of the Spirit 2 Thess 2.13 1 Pet. 1 2. And by this Spirit it is that Christ purifieth his people Christ having by his death impetrated the holy Spirit for his people conveyeth it unto them Having first impetrated and obtained it for them by his death he then communicateth it unto them Thereby first working Faith in them to apply the merit of his death unto themselves whereby they come to draw this purifying vertue from him their hearts being purified by faith as