Law of the Spirit of life which is in Christ Jesus hath made me free from the Law of sin saith Paul of himself Rom. 8.2 Thus doth Christ set his Elect people at liberty from those sins wherin they were before intangled Such were some of you saith the same Apostle to his Corinthians viz. fornicators Idolaters c. but ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and by the Spirit of our God 1 Cor. 6.11 As they were justified by his Merit so sanctified by his Spirit Thus is Christ made unto all true beleevers as Righteousness so Sanctification as the same Apostle tels them 1 Cor. 1.30 Righteousnesse by his Satisfaction and perfect obedience for their Justification Sanctification by the gift and work of the Spirit of Regeneration whereby he subdueth Corruption in them So Purifying them to be a peculiar people to himself as it followeth in the Text. Of which God willing I shall speak more fully when I come to handle that latter Branch to which this part of Redemption more properly belongeth 2. Thus you see how Christ may be said to Redeem his people from Iniquity 2. Christ Redeeming his people from All iniquity And this he hath done and doth from All Iniquitie There is the Extent of this Benefit of which but a word This Redemption reacheth to all Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From all Iniquity Iniquity or Sin is twofold Original and Actual Original Adams sin imputed with Natural Corruption inherent Actual accursed fruits springing from that Root sinfull thoughts words Actions Every of which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Transgression of the Law and so sin Iniquity Now from all these doth Christ Redeem his people The bloud of Iesus Christ cleanseth us from all sin 1 Joh. 1.7 from Original sin Actual sin Taking away the guilt of it He hath loved us and washed us from our sins in his blood Rev. 1.5 Yea and the filth and pollution of it If the blood of Bulls and of Goats c. sanctified to the purifying of the flesh how much more shall the blood of Christ who through the eternal spirit offered himself without spot unto God purge your consciences from dead works to serve the living God Heb. 9.13.14 Such vertue there is in the blood of Iesus Christ being applyed to the Soul by faith Now it both satisfies and sanctifies freeth both from the guilt and power of sin And that of All sin He shall save his people from their sins Matth. 1.21 Not from one or many but all sins To this end he gave himself for his people that he might Redeem them from All iniquitie R. And so it must be otherwise his Redemtion had been an imperfect Redemption R. This Redemption a perfect Redemption One debt not discharged is sufficient to keep a prisoner in the goal One foot in the snare is enough to detain the intangled bird But Christ is a perfect Saviour a perfect Redeemer And therefore those whose Redemption he undertaketh he redeemeth them from all iniquity from the Guilt and Power of all sin Thus have you the Doctrinal part opened with a touch of Application by the way which come we now to prosecute Applic. Directing it in the first place by way of Confutation Here taking up a stone to cast at a three-fold Adversary Applic. Confutation of a three-fold Adversary Socinians Papists Arminians 1. Begin with the first and worst Socinians Socinians opposing Christs satisfaction who will not indure to hear of any such Redemption properly so called that Christ should thus Redeem his people by paying a price for them making satisfaction unto the Justice of God for their sins Against them we take up this word in the Text which we oft meet with elsewhere where Christ is said to give himself for his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might Redeem them which word as you have heard properly signifieth such a Redemption viz. by paying a price And that it must be so taken in this and the like places not Metaphorically as they would have it but properly we may learn from the Apostle who plainly expounds this phrase in that known Text 1 Cor. 6.20 repeated Cap. 7. v. 23. where he sheweth us how Believers are said to be Redeemed Ye are bought with a Price saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. with the precious blood of Jesus Christ Sensus est Christus vos â peccatis redemtâ—s sibi manci-pavit sed magno ei statis morte ipsius cruenta Grot. Annot. in 1 Cor. 6.90 as St. Peter explaines it 1 Pet. 1.19 A Text so clear that Grotius though but too willing to evade all Texts of that nature is enforced to interpret it in such a sense To which might be added the Context here He gave himself for us that he might redeem us Where the Apostle plainly sheweth how and in what way Christ Redeemed his people viz. by giving himself for them giving himself a Ransome a Counterprice for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we found it it these forecited Texts Matth. 20.28 1 Tim. 2.6 But as for this pernicious and damnable doctrine of theirs I have so fully discussed it heretofore among you in handling of that Text Obj. The One and Onely Mediator printed Anno 1651. 1 Tim. 2.5 whereof I have also given an account to the world as that I hope I shall not need to insist upon it again To leave them 2. 2. Papists who teach that In the next place come we to the Papists Did Christ thus give himself for his people to Redeem them from all iniquity How is it then that they they tell us 1. That though the sin be forgiven yet the punishment may remain 1. The sin being pardoned the punishent may remain Though not Eternal yet Temporal The former being satisfied for by Christ yet the other may be left for us to undergo and suffer either in this Life or in Purgatory Which if so then must Christ be but a partial Redeemer not having redeemed his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from All and the All of Iniquity Which how doth it derogate from the merit of his death Obj. But why then was David punished in the death of his Child Obj. David punished in the death of his child notwithstanding the Prophet had assured him that God had forgiven his sin as we find it 2 Sam. 12. v. 13 14. A. This was not to him any wayes a satisfactory but Castigatory punishment A Chastisement rather than a Punishment Ans A chastisement rather than a punishment as many of the tryals and afflictions wherewith God exerciseth his people are Propter hoc imponit nobis poenam Propter hoc imponit nobis poenam non de peccatis sumens supplicium sed ad futura nos corrigens Chrysost Hom. de Penit. For this cause saith Chrysostome doth God inflict punishments upon his people
themselves for slaves by paying the price of their Redemption v. 51 52. Sometimes we find it in that other way Redemption by Power In this sense God is said to have been the Redeemer of his people Israel whom by a strong hand he brought out of Egypt They remembred that God was their Rock and the high God their Redeemer Psal 78.35 And in such a sense God is said to Redeem the lives of men by working temporal deliverances and salvations for them Who redeemeth thy life from destruction saith David of himself Psal 103.4 He redeemed them from the hand of the enemy it is spoken of Gods delivering Israel from the hands of the Egyptians at the red sea Psal 106.10 Christ redeeming his people both these wayes Q. Now in which of these senses shall we take the word here in the Text A. Why take it which way we will we cannot take it amiss both suiting well with the matter in hand Both these wayes may Christ truly and fitly be said to Redeem his people from their Iniquitie This he hath done and doth by Priee and Power by the one freeing them from the Guilt by the o-from the Dominion of sin Consistebat ea servitus in duobus affectu Reatu Estius Com. in Text. In these two consisteth the servitude and bondage of men under sin that they lie under the Guilt and Power of it And from both these Believers are freed and delivered by Christ 1. 1. By Price freeing them from the Guilt of sin Begin with the former Christs freeing and delivering his people from the guilt and punishment of sin This he hath done and that by paying a Price for them the Price of his own Blood So the Apostle clearly sets it down in that known Text Eph. 1.7 repeated in the same words Col. 1.14 In whom we have redemption through his blood the forgiveness of sins Christ thereby making satisfaction unto the Justice of God hath merited and obtained the Remission of sins for his Elect. In this way it was that he put away sin as the Apostle hath it Heb. 9.26 Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself To put away sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the abolishing of it as to the guilt and obligation thereof whereby it bindeth sinners over unto eternal condemnation This hath Christ taken away by that Sacrifice which he offered up upon the Cross the Sacrifice of himself Upon this account it is that Christ is called the Propitiation 1 John 4.10 God sent his Son to be the Propitiation for our sins 1 John 2.2 He is the Propitiation for our sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a means to Propitiate to appease the wrath of God due unto man for sin This hath Christ done by that sacrifice of himself by shedding his Blood Him hath God set forth to be a Propitiation through faith in his Blood Rom. 3.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Propitiatorie Placatorie alluding unto the Mercy-seat under the Law which covered the Ark of the Covenant wherein the Tables of the Law were which is called by that name The Propitiatory being a token of Gods Reconciliation to his people and of his grace and favour towards them shadowed out by the Clouds sitting and resting upon it This Propitiatory this Mercy-seat was a type of Christ the ttue Propitiatory through whom God is reconciled and made propitious unto his people by the shedding of his blood and their sins covered from his sight as the Tables of the Law were covered by the Mercy-seat from the eyes of men Christ giveth himself a ransom for his peoplet And thus hath Christ redeemed his people by paying a Price giving himself a Ransome for them So he himself sets down the end of his coming into the world Math. 20.28 The Son of man came to give himself a Ransom for Many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price of their Redemption which is as I said the proper signification of that word And so in that other Text 1 Tim 2.6 Who gave himself a Ransom for all where the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word never elsewhere met with in the New-Testament properly signifying a Counterprice when one giveth himself for another body for Body engaging himself to do or suffer what he should have done for the obtaning of his liberty or saving his life And such a Ransom did the Lord Jesus give himself for all his Elect people laying down his life for them that so making satisfaction to the Justice of God for their sins he might redeem them free and deliver them from the Guilt and Punishment of them 2. And as from the Guilt so also from the Power and Dominion of them This benefit he merited for his people by his death 2. Freeing them from the Dominion of sin which he merited for them by his death Ye were not redeemed with corruptible things as Silver Gold from your vain conversation but with the precious blood of Christ saith Saint Peter to the believers to whom he writeth 1 Pet. 1.18 19. Such was their Conversation before their conversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vain conversation They then walked in the vanity of their minds as Paul saith of the unbeleeving Gentiles Eph. 4.17 being given over to those unfruitfull works of darkness as he calleth sinfull waies and courses Eph. 5.11 doing those things whereof they had no fruit but shame as he tells his Romans Rom. 6.21 Such was their Conversation before Conversion A vain yea and a wicked conversation We also had our conversation in times past in the lusts of the flesh fulfilling the desires of the flesh and of the mind so he telleth his Ephesians Cap. 2. v. 3. But from this conversation they were redeemed by the blood of Christ he having merited this benefit for them that they should be freed as from the Guilt so from the Power and Dominion of of sin And what he hath thus Merited for his Elect he also effecteth in them Effecteth in them by his spirit which he doth by the powerfull operation of his Spirit whereby he setteth them free from the service of sin Being then made free from sin ye became the servants of righteousness Rom. 6.18 Now being made free from sin and become servants to God ye have your fruit unto holiness v. 22. Free though not from the in-being in-dwelling and working of sin yet from the power and dominion fo it so as though it did still abide in them yet it did not rule over them And thus are all believers made freemen and that by the spirit of Christ Where the spirit of the Lord is there is libertie 2 Cor. 3.17 Liberty as from the yoak of the Ceremonial and Rigour of the Moral Law so much more from the Law of sin Libertatem hic intellige a vitiis Grot. Annot. ad loc which no longer ruleth in the beleever The
Redeemer have you Lost sinners excited not to despair but to come unto Jesus Christ the Redeemer And therefore what ever your condition be yet do not desponde do not despair Remember who it is that is your Redeemer This it was that bore up the hearts and spirits of the Isralites when they were in their greatest straits reduced to the greatest extremities They remembred saith the Psalmist that God was their Rock and the high God their Redeemer Psal 78.35 And the like do you whatever your condition be never so sinfull never so miserable yet remember who it is that is your Redeemer even the great God and your Saviour Iesus Christ He hath given himself for the redeeming of such as you are And therefore let not the Guilt of sin nor yet the Power of it be any discouragement unto you Only come ye unto this your Redeemer that so you may be made actual partakers of this benefit which he hath purchased and obtained for all those who being truly sensible of the need they have of it shall come unto him for it Q. But how shall we come unto him Quest How come unto him A. Take the Answer in one word come to him as to a Redeemer Ans As to a Redeemer Which I shall explain in two Come to him as to a Saviour and as to a Lord. 1. Come to him as to a Redeemer a Saviour 1. As a Saviour taking hold of the promise applying the merit of his death unto your selves by faith laying hold upon the Promise of Redemption Even as the story tells us of Ieremiah Jer. 38.11 12 13. how being a Prisoner in the dungeon he made use of those Cords which were let down by Ebedmelech the Ethiopian to draw him up with taking hold of them he put them under his arms applying them in such a way as Ebedmelech directed him by which means he was drawn up and freed from that noysom Cel. The like do you Being Captives lying under the guilt and power of sin as Prisoners in that Dungeon loe your Abedmelech the Lord Iesus having obtained from God his father as Ebedmelech there did for Ieremie from the King his Master v. 9 of that Chapter a grant for your Redemption now he letteth down cords to you for the drawing you forth even the sweet Promises of the Gospel holding forth this benefit to you Now then what remains but that you put those Cords under your Arms taking hold of these Promises apply them to your hearts by faith so resting upon the merits of the Lord Jesus as your only Saviour and Redeemer By such a means it was that Ebedmelech himself was delivered from the Babylonish Captivity when the rest of his Companions the Jews were carried away Thy life shall be for a prey unto thee because thou hast put thy trust in me saith the Lord to him in the Chapter following Ier. 39. And the like way do you put your souls upon that you may be freed and delivered from that spiritual Captivity under which all the Sons of men by naturely put you your trust and confidence in this your Lord the Lord Iesus resting and relying upon the price which he hath payed the satisfaction which he hath made the all sufficiency of his merit for the pardon of your sins and eternal salvation This do that you may be freed from the Guilt of sin 2. And coming to him as a Saviour beleeving on him come to him also as a Lord yeelding up your selves to him 2. As a Lord yealdidg up themselves to his service as his servants Such you are upon the account of this your Redemption Being Redeemed by Christ now you are no longer your own so much you may learn from the Apostle 1 Cor. 19.20 Ye are not your own ye are bought with a price No nor yet any others so as that you should be their slaves or yet their servants as to your Consciences Ye are bought with a price be ye not the servants of men saith the same Apostle in the next Chapter 1 Cor. 7.23 But you are his who hath redeemed you Thus saith the Lord that created thee O Iacob c. I have Redeemed thee and called thee by thy name thou art mine Isa 43.1 So is it with you who look upon your Lord Christ as your Redeemer now know that you being called by his name Christians are his His and that upon a double account As of Creation which all men and other Creatures are so of Redemption which being intended for you giveth him a peculiar right to you and interest in you And being so give up your selves to him upon this account coming returning unto him So the Lord presseth it upon the Iews Isa 44.22 Return unto me for I have redeemed thee Not only formed thee as the verse foregoing hath it that is Created thee but also Redeemed thee and so have the best right in thee And therefore Return unto me The like upon the like account do you unto this your Redeemer He having not only formed created but also Redeemed you and so having a double right unto you now come ye unto him give up your selves unto him as his servants begging it from him that he would declare and put forth his power in and upon you in freeing you from the servitude of sin delivering you from the power of it that it may no longer rule and raign in you induing and upholding you with that his free Spirit which David prayeth for Psal 51.12 Spiritu spontaneo that spirit of Grace which making you free setting you at liberty from the thraldom of all sinfull and inordinate lusts may incline your hearts to serve him freely and willingly so as being by him Redeemed and delivered out of the hands of all your Enemies you may serve him without fear in righteousness and holiness all the dayes of your lives as you have it Luk. 1.74 75. Thus come ye unto Christ as your Lord that by him as I said you may be made freemen set at liberty from the service of sin from the power of it which being through his Spirit now assure your selves of your interest in his merit that you are Redeemed from the Guilt of it This from the first Branch To pass on Vse 3. The Redeemed of the Lord excited to Is it so that Christ hath given himself to Redeem us and can we evidence this to our selves that we are in the number of those for whom he thus gave himself and to whom he intended this Benefit of his death now 1 Rejoyce we in this our Privilege 1. Rejoyce in this their privilege This is that which the Prophet saith of the Iews Isa 51.11 when they should be delivered from their Babylonian Captivity The Redeemed of the Lord shall come with singing unto Sion and everlasting joy shall be upon their heads they shall obtain joy and gladness and sorrow and mourning shall flee away And thus be we affected with
use of them externally and Ecclesiastically pure and holy And thus are Christians now purified under the Gospel in and by the Sacrament of Baptism which is as our Apostle is conceived to call it Tit. 3.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Laver of Regeneration wherein Christians being washed are Purified Sanctified as the same Apostle hath it Eph. 5.26 made Sacramentally and externally pure and holy such in foro Ecclesiae as to the Church into which they are thereby incorporated But to let this pass 2. The Purifying which here we meet with is an Inward and Real Purification 2 Really the thing represented and signified by those signes The Inward and Spiritual washing and purifying of the soul Which consisteth in two things Which consisteth in two things the taking away the Guilt and Power of sin the one in Iustification the other in Sanctification Both which are the works of Jesus Christ 1. The Purifying of his people in their Iustification by taking away the Guilt of sin 1. Taking away the Guilt of sin in justification Which is sometimes called a Purifying or Purging So we find it Heb. 1.3 When he had by himself purged our sins speaking of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having made a Purgation a Purification the word being the same with that in the Text that is taken away the guilt of them by making satisfaction to the justice of God for them which Christ did by the sacrifice of himself And so understand we that of St. Iohn 1 John 1.7 The blood of Iesus Christ cleanseth us from all sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so again that of his Rev. 1.5 To him that loved us and washed us from our sins in his blood viz. from the guilt of them This hath Christ merited by his death by shedding his Blood which being applyed to the soul through faith now it becometh effectual for this end for washing and cleansing of the soul This is that fountain of Purgation spoken of Zach. 13.1 In that day there shall be a fountain opened to the house of David and to the inhabitants of Ierusalem for sinne and for uncleannesse viz. Iesus Christ whose blood shed is as a living ever-running fountain for the washing of beleevers from sinful impurities This is the Washing the Purging which David maketh such earnest suit for Psal 51.7 Purge me with Hysop and I shall be clean Wash me and I shall be whiter than snow In such a way were Legal Purifications some of them effected by a Bunch of Hysop dipt in a Lev. 4.4 Blood or b Num. 19.18 Water wherewith the things or persons to be purified were sprinkled And thus are spiritual Purifications the Purifying of the soul from sin effected by sprinkling of the blood of Christ upon it applying the merit of his death unto it which was the thing that David sought for But this I shall not now insist upon having dealt with it already in the former Branch which properly holdeth forth to us the Doctrine of Iustification 2. There is a second way of Purifying viz. by taking away the Filth and Contagion of sin which is done in and by Sanctification 2. Taking away the filth of sin in Sanctification And this we find frequently set forth by this word in the Text called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Purging Purfying But not more frequently than fitly Sinne being a spiritual Defilement Obs 1. Sin a spiritual defilement Pollution Filthinesse Vncleannesse So we have it often set forth under these terms As by the Prophet Ezekiel Cap. 36. v. 25. From all your Filthiness and from all your Idols will I cleanse you And again v. 29. I will save you from all your uncleanesses So by St. Peter 2 Pet. 2.20 where speaking of such sinful wayes and courses as the men of this world are given over to he calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pollutions or defilements of the world And so St. Paul 2 Cor. 7.1 where he exhorts Christians to cleanse themselves from all filthinesse of flesh and Spirit making use of another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ingrimamentum Defilement And St. Iames the like Iam. 1.21 Wherefore lay apart all filthinesse and superfluity of naughtinesse Where the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sordes Filth Soile fitly expressing the nature of sin which defileth the soul and maketh it loathsome in the eyes of God as filth doth the Body or Garments in the eyes of Man This doth all Sin Original sin which defileth the Nature of man Actual sins which defile the Person Every one being a new blot or spot up on the soul Like as some sins are in the eyes of men so are all in the sight of God If any blot hath cleaved to my hands saith Iob cap. 31.7 any act of injustice which being a sin is a blot in the sight of God Such is all Iniquitie all sin Vncleanness Obs 2. All men by nature unclean And with this Vncleannesse are all the sons of men defiled and polluted Even Gods Elect as well as others before the grace of God meet with them they are no better than others they are Vnclean So much is plainly intimated and insinuated in this word that he might Purifie Purifying presupposeth Pollution Things which are pure already cannot be said to be Purified Purification imports a mixture of soile and filth And such is the condition even of Gods Elect before Christ cometh to purifie them they are impure creatures Such they are by nature So we have the Churches condition set forth Ezek. 16.6 When I passed by thee and saw thee polluted in thy blood I said unto thee when thou wast in thy blood live Yea I said unto thee when thou wast in thy blood live Such is the condition of Gods own people before the regenerating grace of God come to sanctifie them they are like a new-born Infant weltring in the blood of its Nativity impure polluted creatures defiled with Original corruption which overspreading the whole man maketh the person unclean and leaveth a taint upon the best of duties that can be performed by him Such is the Churches acknowledgement in that other obvious Text Isa 64.6 We are all as an unclean thing All our righteousnesses are as filthy rags Their Persons their actions were all contaminated with sin And so is it with all unregenerated persons there is nothing but uncleanenss in them Applic. Appli Unregenerate persons to loath themselves Which let it be brought home to you all of you who are as yet in this estate being in a state of unregeneracy having no more than what nature hath contributed to you know that you are vile loathsome creatures And being such how do you think that you shall stand before that holy God who is of purer eyes than to behold evil and cannot look upon iniquitie viz. without detestation and abhorrences as the Prophet Habakkuk saith of him Hab. 1.13 O that you might come to be
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
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
the Phrase we may take notice of a two-fold coming unto Christ even as there is a two-fold Calling the one outward and formal A two-fold coming to Christ the other inward and real 1. There is an outward and formal coming 1. Outward and formal unto Christ which is common to all that make a profession of his name Thus do Hypocrites and formal Professors come unto him who being led and drawn by some sinister respects hold forth this profession Thus did these Capernaites here come unto Christ they flocked to him and followed after him But wherefore was it Not out of any true respect they had to his Person or Doctrine but for some outward advantage which they expected from him viz. that they might be fed by him So he himself who knew their thoughts and intentions chargeth it upon them v. 26. of this Chapter Ye seek me not because ye saw the miracles but because ye did eat of the loaves It was not his Doctrine or works that they regarded but their own bellies And in such a way there are many that come unto Christ who were never given to him by his Father even all Carnal Gospellers who profest themselves the followers of Jesus Christ take upon them the profession of his name but it is not out of any true inward respects which they have unto him but out of some by and sinister ends for their own Credit or Profit or for fashion-sake Such followers Christ had many in the dayes of his flesh And many such he hath wherever he cometh wherever his Gospel is preached But let we these go as they come not owned by God before they come nor any more owned for this their coming 2. In the second place there is a coming to Christ which is Inward and Real 2. Inward and Real When men come to him non tantùm pedibus sed affectibus not only with the outward but inward man come to him with their hearts and soules out of an inward respect and entire affection which they bear unto him Thus did some of his followers his Disciples at this time come unto him looking upon him as the bread of life And thus do all true Believers come unto him who come to him as a Saviour and a Lord receiving him believing on him This is the coming of which our Saviour here speaketh in the Text. All that the Father giveth me shall come unto me that is Believe on me So the 35th verse explaines it Coming to Christ believing on him He that cometh unto me shall never hunger and he that believeth on me shall never thirst where the latter word is Exegetical and Expository to the former To come unto Christ is to believe on him Such is Faith as it is the Eye and Hand and Mouth so also the Foot of the Soul As the Eye whereby the soul beholdeth Christ looketh up unto him as they did to their Brazen Serpent and the Hand whereby it taketh hold of him and the Mouth whereby it feedeth on him eateth his flesh and drinketh his blood so the Foot whereby it cometh unto him cometh to him as to a Saviour and Redeemer expecting salvation only by and through him desiring to have Union and Communion with him This it is to believe on Christ and this it is to come unto him A Metaphorical expression fitly setting forth the nature of Faith saving justifying Faith Faith the coming of the soul unto Christ Which is as I said A coming of the soul unto Christ Even as those Patients of his of whom we read in the Gospel feeling their own infirmities and hearing of his fame and expecting to partake of the like benefit from him that others had done they come unto him casting themselves down at his feet imploring his aid some of them touching him as that Haemorrhoisse that woman with the bloody issue is said to have done who coming behind him touched the hem of his garment which she did as with her finger so with her faith by which meanes she drew from him that sanative vertue by which she was healed Mat. 9.20 Even thus doth the soul come unto Christ by faith being made sensible of its own wretched condition by reason of sin and apprehending the fulnesse that is in Christ fulness of Merit and fulness of Spirit whereby he is able to work a perfect cure for it by taking away both the guilt and power of sin and procuring eternal salvation for it now renouncing all other confidences it betaketh it self unto him as to an alone all-sufficient Saviour laying hold upon him resting upon him that so it may be made partaker of his Merits his Benefits This it is to come unto Christ thus to believe on him And thus do they come unto him who are given to him by his Father They All they and Only they both comprehended in this word All All that my Father giveth me shall come unto me Thus all Gods Elect shall come unto Christ Omne in Neutro genere exactius Vniversitatem significat quà m in Masculino Tolet Vt majorem significet Vniversitatem Maldon Omne ut ostendat ex variis gentibus venturos ad eum Ferus in loc Cyrill lib. 3. cap. 39. Insinuat etiam his verbis multos credituros in Christum Tolet Com. ad loc All that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A word of the Neuter Gender Omne or Quicquid All or whatever Which some look upon as Emphatical importing more exactly an Vniversality than the Masculine Gender would All whatever that is not only Jewes but Gentiles whose Conversion Cyril conceives to be hereby insinuated and that not a few of them but many But we shall not need to stand upon this Criticism Look we upon the word as the generality of Expositors do the Neuter Gender here put for the Masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neutrum pro Masculino aut Communi Grot ad Text. which we shal find to be an usual Enallagie in Scripture Grotius here giveth us two instances for it The one 1 Cor. 1.27 Where the Apostle speaking of weak and unwise persons such as the world accounts so he calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the foolish things and weak things of the world The other Rev. 21. last where speaking of the New Jerusalem it is said There shall in no wise enter into it any thing that defileth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No common or unclean thing i. e. no impure and unsanctified persons So here All that or every thing that is every person of what Nation Sex Quality and Condition soever whether Jew or Gentile male or female bond or free rich or poor Of such extent is the Decree of Gods Election as also of Christs Redemption though neither of them Vniversal as to singula generum all particular persons yet both of them so as to genera singulorum All sorts of persons There is neither Jew nor Greek that is
to him they shall have a gracious reception from him he will bid them welcome Him that cometh unto me I will in no wise cast out In no wise So our last Translation doth well express the Emphasis in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two Negatives which in the Greek do vehementiùs negare import a more earnest and vehement Negation Nequaquam ejecerim I will at no hand in no case in no wise cast him out Which let it serve to confirm and establish the hearts of poor sinnners in the assurance of a gracious acceptation from Jesus Christ upon their coming unto him Obj. Objections answered I but may some say I am unworthy of any such acceptance a poor vile miserable Obj. 1. Man 's own unworthiness worthless creature having nothing to commend me to the world much less unto Christ Outwardly mean nay and inwardly vile a poor sinful creature who see nothing in my self but what may justly render me odious and abominable in the sight of God and Jesus Christ How then can I hope that I should find such a welcom from him upon my coming to him Ans Well be it so as is alledged yet be not discouraged for which again mark the Text. Him that cometh unto me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Him the word is indefinite yea universal comprehending all excepting none Be he what he will of what nation sex quality or condition soever Jew or Gentile male or female bond or free rich or poor though a dog scarce worthy to gather the crums under the table though not worthy of the least common mercies much more unworthy to have union and communion with Jesus Christ yet coming to him they shall be welcome to him Herein doth he differ from the Common Host which before I spake of who however he keepeth open doores for all comers yet unless they that come bring money with them to pay for what they call for they shall not be welcome to him It is otherwise with the Lord Jesus who not expecting to be any gainer by those that come to him will make all that come welcome though they bring nothing with them to make them so For this that known Proclamation is express Isa 55.1 Ho every one that thirsteth come ye to the waters and he that hath no money come ye buy and eat yea come buy wine and milk without money and without price Thus doth Jesus Christ invite all poor sinners to come unto him to have a free communion with him What though they have neither money nor monies worth nothing to purchase their welcome to make them worthy yet let them come unto him Which doing let them rest assured they shall not be cast out The truth whereof many great sinners have found upon their own experience Experiences of great sinners coming to Christ So did that Woman of whom we read in the Gospel Luke 7.37 whether Mary Magdalen as it is commonly taken or rather some other as is most probable is uncertain Behold a woman in the City which was a sinner saith the Text v. 37. that is a great a notorious sinner a known strumpet a harlot whom every one could point at as the Pharisee who had then invited Jesus to his house did wondering that Christ should not know what manner of woman she was This man if he were a Prophet saith he would have known who and what manner of woman this is that toucheth him for she is a sinner v. 39. A notorious sinner a lewd woman yet coming unto Christ and expressing her good affection unto him how welcome was she to him receiving from him what she came for the forgiveness of her many and great sins Her sins which are many are forgiven so our Saviour there tells Peter v. 47. Obj. 2 Obj. I but may some say there was a Reason why Christ should bid her welcome Having nothing to bring to Christ she was one that loved him much as it there followeth expressing her affection to him by the Present which she brought him A Box of precious ointment which she bestowed upon him as the verse there foregoing informs us But as for me I have no such present to bring unto him no Box of Oyntment for him Ans But hast thou teares for him as she had truly penitent teares Hast thou a broken and contrite heart to present unto him a heart broken with true godly sorrow for sin If so stand not upon any other present Thou desirest not sacrifice else would I give it thou delightest not in burnt-offering The sacrifices of God are a broken spirit a broken and contrite heart O God thou wilt not despise saith the man after Gods own heart Psal 51.16 17. And hast thou such a heart in thy bosom though thou have nothing in thy hand yet come unto Jesus Christ Obj. But I have done much against him Obj. 3 Ans And had not Paul done so Having done much against him whom Christ himself from Heaven chargeth with persecuting of him Saul Saul why persecutest thou me Acts 9. And so much he confesseth against himself I was a Blasphemer a Persecutor c. Whereupon he concludes himself to be the chief of sinners 1 Tim. 1.13 15. yet coming unto Christ he obtained mercy from him which was done as he there saith that he might be a pattern for them who should after believe on him Obj. I but I have rejected Christ being Obj. 4 offered and tendered unto me again and again stopped my ear against his Word Rejecting of him being offered and quenched the motions of his Spirit refusing him when he came to me And may not I look for a just retaliation that he should reject me when I come to him Ans Yet still consult the Text. Him that cometh unto me Be he what he will though a rebellious and obstinate sinner Obj. I but I am an Apostate who have cast Obj. 5 out Jesus Christ after that I had received him Apostatizing from him and given entertainment to him having returned to my former sinful wayes and courses which I had sometimes abandoned Now doth not the Apostle exclude all such from any hopes of benefit by him What else means that known Text Heb. 6.4 where speaking of such he saith It is impossible they should be renewed again unto repentance seeing they have crucified to themselves the Son of God afresh c. Ans For this know that it is spoken of a wilful and universal Apostacie a malicious and despiteful contemning and opposing of Christ and his Gospel by those who were once convinced of the truth thereof which is properly the sin against the Holy Ghost Now as for such who thus crucifie Christ a fresh and put him to open shame doing that in Affection and Conversation which the Jews did in Action Treading under foot the Son of God counting the blood of the Covenant wherewith they were sanctified an unholy thing and doing despite to the Spirit of
Grace as the same Apostle further describeth the same sin Cap. 10. v. 29 As for such I say just it is with God to give them up to an impenitent heart to a reprobate sense so as that they should never seriously think of coming to Christ any more But as for this it is hoped it is not your case Obj. 6 Obj. Yea but I do not know but it may be and I fear it is Ans But why do we fear so The sin against the holy Ghost by some unjustly charged upon themselves Be not wicked overmuch saith the Preacher Eccl. 7.17 viz. in thine own apprehension as the Text may be expounded which some are whilest they make their condition worse than really it is So do not you But for the cure of all these feares put your soules upon this way of coming unto Christ Which if God shall incline your heart to do now take this as an evidence that you are not under the guilt of that unpardonable sin but rest assured that upon your coming to him you shall find mercy from him Him that cometh unto me though a Backslider an Apostate the worst of Christians or of men I will in no wise cast out The reason why desperate Apostates receive no benefit by Christ is not because he will not receive them but because they will not come unto him Only come unto him and fear not Quest But how shall I so come unto him Quest How to come unto Christ so as to be received of him as that I may be assured that I shall not be cast out not rejected by him Ans Ans A useful Question which I wish were in the heart of every of you seriously to propound to your selves For Answer whereunto in brief take these few and plain Directions 1. That you may come unto Christ Dir. 1. Hear of him you must first hear of him Encline your ear and come unto me saith the Lord Isa 55.3 And this must they do who would come unto Christ they must encline their ear they must be acquainted with the Doctrine of the Gospel concerning him Every man therefore that hath heard and learned of the Father cometh unto me saith our Saviour v. 45. of this Chapter In this way it is that God the Father bringeth men to his Son Christ by teaching and instructing them in the Doctrine of the Gospel With out which there is no coming unto him no believing on him How shall they believe on him of whom they have not heard Rom. 10.14 A necessary preparation for the soule in coming to Christ it must first have the eye opened the understanding enlightned with the knowledge of him to know who and what he was and is what he hath done and what he hath suffered and to what end and what benefit they may expect from him and in what way they shall come unto him Thus it is God doth not bring men blindfold to Christ but he first openeth their eyes and taketh the vail off from their hearts making a discovery of him to them As for ignorant soules who know nothing of Christ they are not in a capacitie of comming to him Dir. 2. Be convinced of the need of him 2. Thus hearing of Christ then in the next place be convinced of the need you have of him which till a man be he will never come unto him This it was that brought those impotent and diseased persons unto him in the dayes of his flesh even the sense of their own bodily infirmities And this it is which putteth the soul upon coming to him even the sense of its own sinfulness and misery Which labour you to be throughly convinced of that you may see and feel your lost undone condition without him that you may be truly and throughly sensible of the burden of sin Such and only such they are that Christ inviteth to come unto him Come unto me all ye that labour and are heavy laden Mat. 11.28 viz. under the burden of sin groaning under it earnestly desiring to be freed from it both from the guilt and power of it 3. Being thus in measure fitted and prepared for Christ now hearken to his Invitation and Command Dir. 3. Hearken to his invitation and command calling you to him requiring you to come to him This it was that made Peter so adventurous to come unto his Master upon the water Lord saith he Bid me come unto thee upon the water Mat. 14.28 Now this word every poor sinner which is in measure prepared hath he hath a command from Christ to come unto him Come unto me saith he which is to be looked upon not only as an Invitation but an Injunction 4. And hearing this Word now forthwith apply your selves to yeild a ready obedience to it Dir. 4. Yeild a ready obedience to it So did Peter No sooner did he hear that word from his Masters mouth Come but presently leaving the ship wherein he was he casts himself into the Sea And the like do you Hearing this word of command from this your blessed Saviour requiring you to come unto him now stand not to reason with flesh and blood but renouncing all other confidences betake your selves unto him resolving to break through all difficulties come what will come to make towards him Among other renounce your own righteousnesse Man 's own righteousness to be renounced Like as the Story tells us of blind Bartimaeus when sitting by the high-way-side and crying after Jesus then passing by he heard him call him to come unto him he presently casting away his garments saith the Text rose and came to him Mark 10.50 Even thus do you hearing Christ calling you to come unto him which he doth in his Word now arise and cast away your garments even all impediments as the garments of sinful lusts the rotten rags of the old Adam so the garment of your own righteousnesse This it was that Paul cast overboard made loss of his own righteousnesse that he might come unto Christ that he might win him Phil. 3 8 9. The like do you that you may be cloathed with that white garment the righteousness of Christ come naked unto him That you may be filled by him come empty to him That you may be enriched by him come poor to him bring no money with you ' Remember that Proclamation forenamed Come buy wine and milk without money They who come unto Christ bringing money in their hands I mean any thing of their own whereby they may think to purchase an interest in him and his benefits let them expect no better welcome than what Simon Magus found from Simon Peter when he came to him proffering him money to buy the Holy Ghost with Thy money perish with thee saith he Acts 8.20 Would you be welcome to Christ so come to him as to be received of him come empty to him emptied of your own righteousness renouncing all confidence in whatever of your selves you have