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
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
what end 4. To what end he thus gave himself That he might Redeem us Save us And O what love was this Every of us who can evidence our interest in it stand for ever admiring and adoring of it And admiring it let us now indeavor to answer it Answering love with love Vse 4. Answer this love with love Loving the Lord Iesus Which who so doth not how well doth he deserve that Anathema denounced by the Apostle against all such If any man love not the Lord Iesus let him be Anathema Maranatha let him be had in execration for ever 1 Cor. 12.22 And loving him Vse 5. Express our love to Jesus Christ let us express our love to him And that 1. By giving up our selves to him 1. Giving our selves to him to live unto him He dyed for all saith the Apostle that they which live should not henceforth live unto themselves but unto him which gave himself for us 2 Cor. 5.15 Live according to his Prescripts to his Honour and Glory Ye are bought with a price wherefore Glorifie God in your Body and in your Spirit 1 Cor. 6.20 2. And thus giving our selves to him 2. Being ready to give our selves for him be we also ready to give our selves for him I am ready not only to be bound but to dye at Ierusalem for the name of the Lord Iesus such was Pauls resolution Act. 21.13 And let the like be ours Not thinking our dearest blood too dear for him who thought not his too dear for us 3. And thus giving our selves to him 3. Giving our selves to and for his and for him in imitation of him do we the like to and for his Being ready to do all offices of love to them Walk in love as Christ hath loved us and given himself for us And as to do so to suffer for them I endure all things for the Elects sakes saith Paul 2 Tim. 2.10 Yea and if need be refuse not to lay down our lives for them Because he layed down his life for us we ought also to lay down our lives for the Brethren 1 Joh. 3.16 viz. if their necessity requireth it and our calling bindeth us to it Especially for the procuring of their eternal happiness and welfare For this it was that Christ layed down his life for us And for this we should not think our lives too dear for others Paul who tells us that he could even have wîshed himself an Anathema accursed from Christ for his Brethren his kins-men according to the flesh as we have it Rom. 9.3 being not unwilling if it had been possible to have redeemed and saved the souls of those his Countrey-men the Jews with the utter loss of his own would much more have been willing to have shed his blood for them I will very gladly spend and be spent for you saith he to his Corinthians 2 Cor. 12.15 And the like he tels his Philippians cap. 2. v. 17. Yea and if I be offered upon the Sacrifice and service of your faith I joy and rejoyce with you all And the like let all of us in conformity to our heavenly pattern be ready to do Christs giving himself for believers a ground of strong Consolation Many other uses and improvements might be made of this great Gospel Doctrine As viz. that of Consolation to all true believers Hath Christ thus given himself for them then who shall lay any thing to their charge Who shall lay any thing to the charge of Gods Elect It is God that justifieth who shall condemn It is Christ that dyed Rom. 8.33 So may they upon this ground triumph over Hell and death and all the Enemies of their salvation Christ having engaged for them given himself for them as their surety he hath made a plenary satisfaction unto the Justice of God for all their sins so undertaking for them as that they shall certainly be delivered both from the guilt and power of them being justifyed and sanctifyed and consequently saved by and through him So it followeth in the Text Who gave himself for us that he might redeem us from all iniquity c. To which I now pass That he might redeem us from all Iniquity WE are now come to the 4th and last main part of the Text Finis donationis Part 4. The ends of Christs giving himself Redempton and Purification the End or fruit of Christs thus giving himself Of which there are many Two of them we have here assigned as serving the Apostles purpose viz. Redemption and Purification Of which severally beginning with the former That he might redeem us from all Iniquity Wherein we may take notice of three Particulars The Redeeemer The Redeemed End 1. Redemption Whete 3. particulars and from What they are redeemed 1. The Redeemer 1. The Redeemer The great God and our Saviour Jesus Christ Two sorts of Redeemers in Scripture who gave himself that he might redeem Two sorts of Redeemers we meet withall in Scripture Principal and Instrumental 1. Instrumental Temporal Saviours 1. Instrumental such as God made use of as his Instruments in working of temporal salvations for his People Such a one was Moses whom we find so called Act. 7.35 Him did God send to be a Ruler and a Deliverer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Original which Erasmus following the vulgar Latin renders according to the proper signification of the word Redemptorem a Redeemer an Instrument which God made use of for the working of that great deliverance for his people Israel in bringing them out of Egypt In which sense other of the Iudges are called by the name of Saviours Neh. 9.27 Thou gavest them Saviours who saved them out of the hands of their Enemies Instrumental Saviours and Redeemers 2. Principal Jesus Christ 2. Principal this is onely Iesus Christ whom we finde sometimes so stiled I know that my Redeemer liveth saith Iob Job 19.25 The Redeemer shall come unto Sion saith the Prophet Isai Isa 59.20 pointing at Christ as the Apostle citing that Text applies it Rom. 11.26 Christ the Redeemer The Author of all deliveracees And well may he be so called being the Author of all such deliverances as his people are made partakers of The Angel which redeemed me from all evil saith Iacob speaking of Christ Gen. 18.11 both Temporal and Spiritual deliverances 1. Temporal 1. Temporal Wherein whoever be the Instrument he is the principal agent So he was in that deliverance of the Israelites out of Egypt wherein Moses was only his Instrument a staff in his hand So much is held forth in that Text forenamed Act. 7.35 Where it is said that God sent Moses to be a Ruler and a deliverer or Redeemer by the hand of the Angel which appeared in the Bush 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc referendum est ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mandata ei per Angelum dedit Grot. Annot. in loc 〈◊〉 〈◊〉
but so is not yours Death shall not set you at liberty but let you in to a farther bondage even the bondage of Hell where you shall for ever ly bound and fettered in those everlasting chains of darkness O then be excited in the sense and apprehension hereof to look out for your Redemption your deliverance betimes Which where you are to look for this Text will inform you pointing out unto you the one and only Redeemer even the Lord Iesus who gave himself for us that he might redeem us Quest 3. From what the Lords people are Redeemed Q. Redeem us from what That leadeth me to the third Branch A. To which I might return Answer from all the aforesaid Particulars wherein that our bondage consisteth Ans Sin Satan Law Death From all these the Lord Christ redeemeth those for whom he gave himself As 1. From death 1. To begin first with the last from Death though not from the Power yet from the fear of it This was one end of his assuming the nature of Man of being made Man as the Apostle tells us in that Text forecited Heb. 2.14 15. That through death he might deliver them who through fear of death were all their life time subject unto bondage Which he did by conquering of death and taking away the sting of it which was sin So as they who believe on him now have no more cause to fear that enemie which he hath so conquered and disarmed as it shall not be able to hurt them and from the power whereof in due season they shall be fully delivered Thanks be to God saith Paul speaking in the person of all believers which giveth us the victory through our Lord Iesus Christ 1 Cor. 15.57 viz. both over Sin and Death 2. From the Law 2. And so for the Law When the fullness of time was come God sent forth his Son made of a Woman made under the Law to Redeem them that were under the Law Gal. 4.5 Christ being himself made under the Law by a voluntary subjection undertaking the fullfilling of it for himself and his Elect people he thereby hath Redeemed them from that slavery wherein they were under it by reason of the rigorous exaction of it requiring that from them which they are not able to perform as also from the Curse of it Christ hath Redeemed us from the Curse of the Law being made a Curse for us Gal. 3.13 undergoing that penalty which the Law had denounced against all the Transgressors of it 3. And the like for Satan 3. From the power of Satan Who hath delivered us from the power of darkness Col. 1.13 that is from the power of Satan who is the Prince of darkness Him did Christ destroy in and by his death Through death he destroyed him that had the power of death the Devil Heb. 14. Here did that promised seed of the Woman bruiz and break the serpents head according as it was foretold Gen. 3.15 Christ trampled upon Satan that old serpent Him he conquered in his death Which he manifested in his Resurrection and Ascension wherein he triumphed over him Having spoiled Principalities and Powers he made a shew of them openly triumphing over them Col. 2.15 When he ascended up on high he led Captivitie Captive Eph. 4.8 leading Captive all the spiritual Enemies of his Church which before had held his people Captive Satan among the rest 4. But I shall not insist upon any of these 4. From Sin My Text directing and confining me to the first of them Redemption from Sin Here begins all that servitude and bondage to which man is now subject And from this hath Christ redeemed his people He gave himself for us saith the Text that he might redeem us from all iniquity Christs people Redeemed from Iniquity All iniquity From Iniquity 1. From Iniquity from All iniquity so I shall divide the words In the one taking notice of the substance of this benefit in the other of the Extent of it Deal with them severally That he might redeem us from Iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is from Sin Which is fitly expressed by this word properly signifying an Illegality what ever is done besides or contrary to the Law Such is Sin So Saint Iohn defines it 1 Iohn 3.4 Sin is the transgression of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iniquity And from this Christ hath redeemed his people There shall come out of Sion the Deliverer and he shall turn away ungodliness from Iacob so the Apostle citeth that Text of the Prophet Isaies pointing at Christ Rom. 11.26 Which in effect speaketh the same thing with this in the Text He gave himself for us that he might redeem us from Iniquity Quest How redemed from Iniquity Q. And how is Christ said to have done or to do this A. Here if we will hearken to Socinians Ans The Socinians sense rejected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nempe per praedicationem Apostolorum fultam illo spiritu quem Christus ipsis impetraverat Groti Annot. ad loc whom Grotius herein complyeth with they will tell us what he doth that this was done by the preaching of the Apostles who being supported and enabled by that Spirit which Christ had impetrated and obtained for them their Ministery became effectual to such an end for the turning of men from those iniquities those sinful wayes and courses which formerly they were given over to But this I let go as savouring of a spirit which is but too willing to conceal and darken the truth whilest it holdeth forth but a part a small part of it A. Ans The word Redemption opened For a more full and satisfactory Answer consult we the word which is here and elsewhere made use of That he might Redeem us To Redeem in common use we know what it is to procure the liberty of a Captive Now this may be done two wayes By Price or Power Which is by price or Power By price paying a Ransome for him By power freeing him by a strong hand Both of these in Scripture we find called by the name of Redemption The former most commonly and properly So the word in the Text naturally signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might Redeem viz. by paying of a Price That is the proper signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which coming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth as the Latin word Solvo answering to it also doth both to pay and to loose it properly imports a Ransome the Price which is payed for the Redeeming of one This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Redemptionis precium And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is properly a Redemption in such a way by the paying of a price Of such Redemption we often read As elsewhere so in that Chapter Lev. 25. where we read of the Redeeming of land that is sold or morgaged v. 25. and of Persons who have sold
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
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
Peculiar people unto Iesus Christ in regard of that esteem which he hath of them they are his Segullah his Iewels so called Mal. 3.17 They shall be mine saith the Lord in that day when I make up my jewels Such account doth Christ make of his Saints however others may esteem meanly and basely of them looking upon them as the drosse and dung of the world trampling them under foot by a base undervaluing of them yet Christ esteemeth highly of them looking upon them as his Iewels as his Crown Thou shalt be a Crown of Glory in the hand of the Lord and a royal Diadem in the hand of our God saith the Prophet of the Church Isa 62.3 4. Again a Peculiar people in themselves 4. A precious people being through the Grace of God bestowed upon them the preciousest people in the world If thou take forth the precious from the vile thou shalt be as my mouth saith the Lord to his Prophet Ieremie Jer. 15.19 That is in thy teaching put a difference betwixt the godly and the wicked The one of which are vile In whose eyes a vile person is contemned Psal 15.4 That is a wicked man who how great soever he may be in the worlds estimation and account yet in the eyes of God and in truth he is vile nothing worth The other Precious However the world which judgeth of things onely by the outside accounts meanly of them yet they are the precious ones The precious Sons of Zion comparable to fine Gold how are they esteemed as earthen pitchers So the Church complaineth Lam. 4.2 Such are the true sons of Zion the true sons and daughters of God all true believers though the world look upon them as earthen pitchers as things of no repute or worth yet being refined and purified from their sinful corruptions and endued with the graces of the Spirit every of which is a precious stone they are precious comparable to fine Gold 5. Differing from all orher People 5. A peculiar people differing from all other people in the World So said Balaam concerning Israel Numb 23.9 Lo the people shall dwell alone and shall not be reckoned among the nations they should be severed from them as Gods peculiar people I am the Lord your God which have separated you from other people Lev. 20.24 And so may it be said of the Church and people of God all true beleevers they differ from all other people Which they do in many particulars 1. in their Laws Ordinances So Haman told King Ahasuerus concerning the Jews There is saith he a certain people scattered abroad 1. In their Laws and Ordinances and dispersed among the people in all the Provinces of the Kingdom and their Laws are diverse from all people Hest 3.8 And such they were more righteous Laws than any other Nation had as we have it Deut. 4.8 And so may it be said of all true beleevers They have such Laws as no other people have even the Laws of God written in their hearts So runs the tenor of the New Covenant Jer. 31.33 I will put my Law in their inward parts and write it in their hearts Other people they have their Laws Civil Laws written in Tables or Books which serve for the regulating of the outward man the binding of the hand and Tongue to the good behavour but Gods people they have their spiritual Laws which being written by the finger of Gods Spirit upon the Tables of their hearts they serve for regulating of the inward man the Conscience 2. As they have peculiar Laws so also peculiar promises which belong only unto them 2. Having prculiar Promises even great and precious promises as Saint Peter calleth them 2 Pet. 1.4 There are given to us exceeding great and precious promises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 promises of very great matters of things of highest concernment Promises not only of the life that now is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the present life but also of that which is to come Temporal Eternal promises both which are made unto Godlinesse as the Apostle telleth us 1 Tim. 4.8 the former conditionally if expedient for the persons the other Absolutely In which respect it is that they are called the Children of the promise Gal. 4.28 Now we Breehreen we beleevers as Isaac was are Children of the Promise having peculiar promises belonging unto them which others have nothing to do with 3. As they have peculiar Laws and Promises so they have a peculiar language 3. A peeuliar language Being a purified people they have a pure language This is that which the Lord promiseth to his Church under the Gospel Zeph. 3.9 Then will I turn to the people a pure language So is it with all that are Christs people Qui in Christum credunt linguis loquuntur novis True beleevers having new hearts they have also new Tongues speaking a new language the language of Canaan So it was foretold concerning those five Cities Isai 19.18 In that day shall five Cities in the land of Egypt speak the language of Canaan A promise made good under the Gospel where Heathens being converted unto the faith they come to speak a Gospel language their Communication is no longer profane but pure and holy And so is it with all that are truly brought home unto Christ however before they were vain and loose in their language it may be swearers filthy speakers or the like yet now it is otherwise with them Now they are observant of the Apostles rules not suffering any Corrupt communication to proceed out of their mouth which he chargeth Eph. 4.29 But their speech is with grace seasoned with salt as that other text Text hath it Col. 4.6 gracious and savory 4. A peculiar cariage 4. As they have a peculiar language so a peculiar cariage and behaviour They are such as walk after an other manner by another Rule than others do They are such as walk not after the flesh but after the Spirit so the Apostle describeth them Rom. 8.1 4. No longer walking according to the course of this World so as to have their conversation in the lusts of the flesh fulfilling the desires of the flesh Eph. 2.2 But their Conversation is Vpright Psal 37.14 Honest 1 Pet. 2.12 Chast cap. 3.2 Good v. 16. Such as becometh the Gospel of Christ Phil. 1.27 Thus have they in measure done what the Apostle requires from all Christians Eph. 4.22 24. Put off concerning the former conversation the old man which is corrupt according to the deceitfull lusts and being renewed in the spirit of their minds they have put on that new man which is created after God in righteousness true holinesse Thus is their Cariage Peculiar 5. And such is their Attire 5. Peculiar Garments they have peculiar Garments As the story tells us of Joseph that his father bearing a pecular affection unto him loving him more than all his Children he bestowed upon him a peculiar Garment
Cabinet for them a hiding place in the midst of whatever troubles In the time of trouble he shall hide me in his Pavilion in the secret of his Tabernacle shall he hide me so saith David of himself Psal 27.5 And the like he saith of all others who truely fear the Lord Psal 31.19 20. O how great is thy goodnesse which thou hast laid up for them that fear thee Thou shalt hide them in the secret of thy presence from the pride of man thou shalt keep them secretly in a pavilion from the strife of tongues Such Repositories hath Christ for his Saints Such as the Closets of Kings and Princes which are looked upon as sacred and inviolable or as the Sanctum Sanctorum the Holy of holies the inward most part of the Sanctuarie which was inaccessible a place which none might enter or look into and thereupon called Gods Secret or Hidden place Ezek. 7.22 Such Coverts such Sanctuaries such hiding places hath the Lord for his Saints who are thereupon called his hidden ones Psal 83.3 They have taken crafty counsel against thy people and consulted against thy hidden ones Gods people they are his Abscondity his hidden ones whom he hideth in the secret of his Tabernacle having a special care of them for their protection And therefore though those who wish ill unto them take crafty counsel consulting against them yet let them rest secure committing themselves to the care and custody of this their Redeemer who having been at so much cost and pains with them as to buy them at so dear a rate and to purifie them unto himself a peculiar people will not be regardless of them This by way of Incouragement Which that we may all of us have a right unto Vse 2. Christians to make sure that they are of this number and take hold upon see that we be of this number in the number of Christs peculiar people Where content we not our selves that we are outwardly and visibly such So were all the people of the Iews they were all Gods people and his peculiar people as we find them often called being all under an outward visible Covenant yet there were many among them who deserved nothing less than to be so owned by God being some and many of them Hypocrites and others openly profane In so much as the Lord though he call them his people which he doth Is 1.3 My people Yet in the verse following he calleth them a sinfull Nation a seed of evil doers Children that were corrupters And so may it be said of all Christians who are members of the visible Church being under a visible Covenant outwardly purified by the Sacrament of Baptism having their Bodies washen with that clean water as some understand that of the Apostle Heb. 10.22 they are hereby severed from Heathens and Infidels and so may be called Christs people being dedicated to him and such as to an outward profession But see that we be such inwardly really such as are truly washen by the Blood and Spirit of Christ such whose hearts are purified by faith Act. 15.9 such whose Consciences are purged from dead works to serve the living God Heb. 9.14 Being such now take we hold of this Privilege of being Christs peculiar people indeed And being so Vse 3. Christians to walk after a peculiar manner now see that we walk answerably hereunto approving and shewing our selves to be of this number by our peculiar walking This is that which Paul presseth upon his Ephesians Cap. 4. v. 17. This I say therefore and testifie in the Lord that ye henceforth walk not as other Gentiles walk in the vanity of their mind c. And the like let me press upon you who lay claim to this Privilege See that you walk not as other Gentiles walk that you no longer walk after the course of this World Remember that you are a peculiar people and therefore see that you walk after a peculiar manner No longer living the rest of your time in the flesh but to the will of God as Saint Peter there presseth it 1 Pet. 4.2 Which while you do regatd not what the men of the world think of you Though they think it strange which they will be ready to do that you run not with them into the same excess of riot and so speak evill of you as it there followeth v. 4. branding you with opprobrious names of Precisians Puritanes or what they please yet hold you on your course Living Soberly Righteously and Godly walking precisely strictly which Paul calls for from his Ephesians Eph. 5.15 See that you walk circumspectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exactly Precisely so much that word properly imports which being compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est quod ab imo ad supremum ascendatur quod est exquisitae prefectae diligentiae Beza in Luk. 1.3 Gr. Annot. signifieth a proceeding and going to the height the extremity of a thing And such let your walking be therein indeavouring to go to the utmost of every Commandement Thus did that Religious pair Zacharie Elizabeth walk They were both righteous before God walking in all the Commandements and Ordinances of the Lord blamelesse Luk. 1.16 They were persons of upright hearts and so accepted of God and they were desirous of approving themselves both to God and Man blameless by the conscionable indeavour of an universal obedience having a regard to all his Commandements and Ordinances And the like see that you do To this end it was that God took the people of the Iews to be a peculiar people that they should keep all his Commandements as we find it in that Text forecited Deut. 26.11 And you looking upon your selves as such see that you have a regard hereunto now living in such a peculiar way living to him who hath taken you into so near a relation made you a peculiar people to himself Acknowledging the Lord Jesus for your Peculiar Lord Christians to own Christ as their peculiar Lord. having a peculiar interest in you which he hath purchased with his Blood Now yield your selves up unto him whose wholly you are serving him glorifying of him Serving him not Men. Serving him So the Apostle presseth it upon his Corinthians 1 Cor. 7.23 Ye are bought with a price be ye not the servants of men viz. so as to enslave your selves your consciences unto them to obey their wills in any thing that is contrary to the will of your Lord and Master Christ whose servants you are as the verse there fore-going hath it And being so serve you him This is a true Character of a true Believer he is one that serveth the Lord Christ Col. 3.24 And this do you serving him not onely with the outward man by performing of external duties and services unto him but with the Inward serving him in your Spirits as Paul saith he
did his God Rom. 1.9 doing his will from the heart as he exhorteth servants to do Eph. 6.6 And doing his work Seeking his honour seek his honour and glory Which do you also upon the same account as being his Peculiar people bought by him for such an end that you might be to the praise of his glory as the Apostle hath it Eph. 1.12 and that in a peculiar way To this end it was that he made all things and will make them all serve to this end in a general way See that you whom he hath made his Peculiar people do this in a peculiar way Live you to the glory of him who hath Redeemed bought you Ye are bought with a price saith the Apostle Wherefore glorifie God in your Body and in your Spirit for they are Gods 1 Cor. 6.1 Thus do you seek the glory of this your Redeemer making this your chief design Being willing upon this account to do or suffer any thing for Iesus Christ Of this mind was the blessed Apostle who tells his Philippians cap. 1.20 that this was his Confidence that whatever happened unto him yet Christ saith he shall be magnified in my Body whether it be by life or death And this let every of us seek after that the name of our Lord Iesus Christ may be glorified in us and by us as the same Apostle prayeth for his Thessalonians 2 Thess 1.12 which whilest we endeavour doubt not but as it there followeth we shall be glorified in him and with him Having thus as his peculiar people endeavoured to glorifie him upon earth he will hereafter own us as his peculiar people glorifying us with himself in heaven When the rest of the world as Goats shall be set upon his left hand as slighted not regarded by htm then will he own us for his sheep setting us on his right hand honouring us before God Angels and men saying unto us as there we have it Come ye blessed of my Father inherit the Kingdome prepared for you from the foundation of the world Mat. 25.34 When wicked and ungodly men all profane persons and hypocrites who have onely a shew of Religion shall be cast forth as Chaff and burned with fire unquenchable then shall we as Wheat be gathered into the Garner as Iohn the Baptist describeth the different conditions of Believers and others Luke 3.17 Then will the Lord Christ make it known to all the world what esteem he hath of his Saints that he accounteth them his Segullah his peculiar Treasure his Iewels which he will do by sending his Angels to gather them together from the four winds from one end of heaven to the other as we have it Mat. 24.31 where-ever their bodies lie scattered and so laying them up as his Iewels in the Cabinet of Eternity his Kingdom of Glory Many other uses might be yet made of this Vse 4. Christians to make Christ their peculiar Treasure Hath Christ taken us for his Peculiar people esteeming highly of us above others who have deserved as well or better than we have done Why then in answer hereunto let us set the like Peculiar Affection upon him taking him for our peculiar Treasure prizing and esteeming him above all accounting all but losse and dung that we may win Christ and be found in him as the Apostle saith of himself that he did Phil. 3.8 9. And making such account of him Vse 5. Highly esteeming of the Saints next to him make the like account of his Saints Taking heed of offending them which who so doth even the least of them he may hear Christ telling him that it were better for him that a mill-stone were hanged about his neck and that he were drowned in the depth of the sea Mat. 18.6 Take heed of wronging injuring them by word or deed knowing how dear and precious they are unto Iesus Christ even as the Apple of his eye So we find them called Zach. 2.8 He that toucheth you toucheth the Apple of his eye What is done unto them either for or against them Christ taketh it as done unto himself In as much as ye have done it to one of the least of these my brethren ye have done it unto me Mat. 25.40 45. They are Christs Peculiar people his choise favourites therefore offend them not wrong them not nor yet slight them Take heed that ye despise not one of these little ones Mat. 18.10 But let them be precious in our eyes look upon them as the Iewels of the world highly esteeming of all those in whom we see aliquid Christi any thing of Christ The more of Christ the more precious they are And therefore highly account of such looking upon them as the truly excellent ones delighting in them being ready to do all offices of love unto them Thus was holy David affected as he sets it forth Psal 16.3 My goodnesse O Lord exeendeth not unto thee but to the Saints that are in the earth and to the excellent in whom is all my delight And let the like affection be in every of us which express we in the like way looking upon the Saints as the Excellent ones delight we in their society and let our goodness extend unto them communicating of our goods unto them suitable to their Necessity and our Ability Which who so doth he shall have Christ himself for his Insurer Whosoever shall give to drink unto one of these little ones a cup of cold water onely in the name of a disciple do the least office of love to him for Christs sake verily I say unto you he shall not lose his reward Mat. 10. last Thus let the same mind be in us which was and is in Iesus Christ as the Apostle presseth it upon his Philippians c. 2. v. 5. Those whom he hath given himself for and purified to be a peculiar people unto himself let them also be a peculiar people unto us But I passe on to that which remaines the last clause in the Text. Wherein we have the Qualification and Temper of this people whom Christ thus appropriateth being his Peculiar people they are also a People zealous of good works Zealous of good works A Clause fitly added and annexed to the former Adjicit hanc partem Apostulus ut insinuet ità demùm nos fore populum acceptabileus peculiarem Christo si bonorum operum studiosi fuerimus Estius Comment in Text. Veruntamen sicut per gratiam Redemptionis ipse nos facit populum peculiarem ità facit sectatores bonorum operum Ibid. Not to intimate unto us what Estius would have that in this way and by this meanes men become acceptable unto Christ and his Peculiar people by being forward in good works No they are not any works of ours that can ingratiate us bring us into grace and favour with him they being the fruits of his grace in us So much the same Author there upon second better thoughts cannot but acknowledge
works to speak for you I mean to speak to the World and your own consciences so as to evidence the truth of your faith never reckon your selves in the number of true beleevers For this Saint James speaketh fully and expresly in that known place Jam. 2. Where he sheweth how faith without works is but a mock-faith a dead faith Faith if it have not works is dead being alone v. 17. Being alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by it self not being accompanyed with good works works of Holiness and Righteousness which are the inseparable companions of a true justifying faith it cannot be a true living faith Which if it were it would be a working faith True faith a working faith So Paul describeth it Gal. 5.6 Faith working by love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word being taken Passively as it proPerly signifieth it imports a faith actuated by love thereby quickned and moved to the doing of good works or Actively as it is commonly understood it denotes an active operative faith which putteth forth and sheweth it self in the exercises of love love to God love to his Saints in doing of good works works of Piety and Charity Hereby faith sheweth it self to be a true living faith So doth the Body by the Operations of it it sheweth it self to be a living body And so doth faith shew it self to be a living faith by its works which are Indicativa fidei I will shew thee my faith by my works saith St. Iames Jam. 12.18 No such sure and certain token of a true saving justifying faith as an uniform impartial and universal obedience Which where it is not in an unfeigned desire and endeavour it is a clear evidence of a dead faith As the body without the spirit is dead so faith without works is dead also so that Apostle there closeth up that Chapter Iam. 2.26 As the body without the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not that works are to faith as the soul is to the body the form of it and giving life to it which some would from hence infer that were to stretch the similitude beyond the staple beyond the scope and intent for which it is here made use of which is onely to illustrate what before was laid down viz. that Faith without works is dead So is the body without the soul or without breath as that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred which our new Translation in the Margin mindeth us of Where there is no breathing there can be no life breath being though not a Cause yet an Indication of it And so where faith doth not breath forth and shew it self by good works the evidence is plain it is no other but a dead faith Solitary faith not to be trusted to Which in the fear of God let it be brought home to you who reckon your selves in the number of true believers putting your confidence in Christ hoping that as you are Redeemed so you shall be saved by and through faith What is this your faith fides solitaria a solitary faith faith alone having no good works to attend it do not think that Christ will ever own you for his True it is it is not for your works sake that he will own and accept you but he will not do it without them But what then shall we say to those evil workers Evil workers none of Christs people whose works testifie against them shewing to whom they belong Good works they have none to speak for them but evil ones too many to speak against them Being such as our Apostle speaketh of in the last verse of the Chapter fore-going Tit. 1.16 Such as professe that they know God but in works they deny him being abominable and disobedient and to every good work reprobate Such as it may be give over themselves unto all lasciviousnesse to work all uncleannesse with greedinesse as he saith of the impure Gentiles Eph. 4.19 working the works of the flesh which what they are we may learn from the same Apostle who giveth us a bedroll of them Gal. 5.19 20 21. Now the works of the flesh are manifest which are these Adultery Fornication c. And are not these the works which some and too many who bear the names of Christians are given over to Evil works which they live and lie in and make a trade of A plain evidence that whatever acquaintance they may take of Jesus Christ calling him their Saviour yet they are in truth strangers to him It is that which Paul saith of his Colossians before their conversion Col. 1.21 They were then alienated and enemies in their minds by wicked works And surely so are all they who are workers of iniquity Giving themselves over unto wicked works to the practice of them whatever their profession be this their practice sheweth that they have no true acquaintance with God and Jesus Christ They are alienated from him and enemies to him So as whatever acquaintance they may take of him as I said he will take none of them Depart from me all ye workers of iniquity That is the answer which the Master of the house giveth unto some who would take acquaintance of him as you have it Luke 13.26 We have eaten say they and drank in thy presence and thou hast taught in our streets they had had familiar acquaintance with him But he shall say to them as it followeth I tell you I know you not whence you are Depart from me all ye workers of iniquity Workers of iniquity such as make a trade of sin living in the practice of it for such are properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not every one that falleth into sin but such as live in a course of sin they are workers of iniquity And being such whatever outward visible communion they have had with Christ in his Ordinances in his Word and Sacraments yet let not them think that he will own them for his another day No those that are Christs are such as have their Consciences purged from dead works to serve the living God as the Apostle describeth them Heb. 9.14 From dead works that is sinful works which are fitly so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in as much as they naturally proceed from a man that is spiritually dead and make him that doth them lyable unto death From such works true believers have their consciences purged being freed as from the guilt so from the habit and power of them so as henceforth they do not serve sin which sometimes they did God be thanked that ye were the servants of sin saith Paul of his believing Romans Rom. 6.17 Such they were before their conversion but not such now Now they served another Master From the time that they came to obey that form of doctrine which had been delivered unto them to receive and imbrace the doctrine of the Gospel now being freed from sinne they became the servants of righteousnesse as it there followeth v. 18. And so is it
〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is good to be zealously affected saith the Apostle there Gal. 4.18 To be zealous in good works is a good thing Good 1. In as much as it is acceptable to God 1. Acceptable to God That is Pauls Argument which he maketh use of to bring Christians upon their knees to pray for Magistrates supreme and subordinate For Kings and all that are in authoritie For saith he this is good and acceptable in the sight of God our Saviour 1 Tim. 2.3 And so is such a zealous performance of duties it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good acceptable in the sight of God So was Phinehas's zeal whereby he made an atonement for the people and procured to himself and his the Covenant of an everlasting Priesthood as the Lord tells Moses Numb 25.11 12 13. Phinehas hath turned my wrath away from the Children of Israel while he was zealous for my sake among them Wherefore say Behold I give unto him my Covenant of peace And he shall have it and his seed after him even the Covenant of an everlasting Priesthood because he was zealous for his God c. Nothing more acceptable unto God than zeal for him Which he hath such a regard unto that for the sake thereof he oft times overlooks many infirmities in his people So was it in that act of Moses of which we read Exod. 32.19 When being transported with a holy zeal for God and his glorie he cast the Tables of the Law which God had newly written with his own finger out of his hands and brake them An Act however by some excused and defended as being done by a divine Instinct and so rather out of deliberation than Passion to signifie the Breach of Covenant betwixt God and his people whom they had so highly provoked by their Idolatrie yet it is more probably looked upon as unadvisedly done His spirit being exasperated by what he saw tending so highly to the dishonour of his God as thereupon he spakes unadvisedlie with his lips which the Psalmist saith he did Psal 106.33 so he also did unadvisedly with his hands But in as much as it was a holy zeal for the glory of God that thus transported him we do not any where find that God was angry with him for it So well pleased is God with such a Zeal in his people a holy zeal a religious zeal zeal for his glory that where that is he overlooketh any imperfections and faylings in their performances And secondly as it is acceptable to God so profitable to a mans self being very advantagious to a Christian in the course of his obedience 1. Fitting him for good works 1. Fitting him for it preparing him to every good work Of such use is Natural heat in the Body it maketh fit for motion and Action which otherwise being cold it is indisposed to and unfit for And of like use is this Spiritual heat a holy fervour in the Soul it fitteth and prepareth it for well doing the doing of what ever service to God or Man 2. And secondly preparing a man for it it putteth him upon it 2. Putting him upon them causeth him not to delay but to make haste to take every opportunity that is offered for the doing of good Even as fire being in a flame now it layeth hold of whatever combustible matter commeth near it So doth Zeal which is nothing but Love in a flame it readily taketh hold of all opportunities of doing good works making men not sloathfull but diligent in the work and service which they have to do Thus it is said of Apollos Act. 18.25 that being fervent in spirit he spake taught diligently the things of the Lord. Tuhs where there is this zeal in the heart it will set the head and hands on work making men as I said not sloathfull but diligent in the service of their God So much the Apostle insinuates in the Text Rom. 12.11 where he conjoines those Precepts Not sloathfull in businesses fervent in spirit serving the Lord. 3. Carrying him through them 3. And thirdly thus putting a man upon good works it will carrie him thorow them not withstanding what ever difficulties he may meet with in his way So is it with the Traveller having as we say a good will in his way now he goeth through thick and thin through all wayes and weathers And even so is it with a Christian that is zealous in the service of God this carrieth him through whatever opposition or discouragements he may meet with Such effect it had in and upon the blessed Apostle S. Paul who notwithstanding he took notice what rubs lay in his way how that Bonds and Affliction did abide him wait for him as the Holy Ghost witnessed in every City as himself telleth the Elders at Miletum Acts 20.23 Yet saith he none of these things move me neither count I my life dear to my self that I might finish my course with joy and the Ministerie which I have received of the Lord v. 24. Being zealous for his Lord and Master Christ that carrieth him through the service which he had to do for him maugre all opposition And so will it do the Christian in whose heart it lodgeth Thus is this zeal a good thing acceptable to God and profitable to a mans self preparing him to good works putting him upon them and carrying him through them And not only good but Necessary Reas 2. Zeal necessary without which good works cannot be done well so done as that they may be acceptable to God As it was before and under the Law the Sacrifices could not be offered without fire And therefore Abraham being to offer his son he carrieth fire with him He took the fire in his hand and went Gen. 22.6 And to this end was it that the sacred fire which first came down from heaven was continually kept in upon the Altar that they might alwayes have it at hand to offer their sacrifices with upon all occasions Even of such use is zeal to the Christian who must himself be salted with fire So our Saviour expresseth it Mar. 9.49 Every one shall be salted with fire have his heart seasoned with the fire of divine love and zeal without which he cannot offer up a sacrifice unto God It was the fire which made the smoke of the Incense-offering to asscend up unto heaven And so it is the zeal of the person in doing good works that maketh them come up before God As the Angel telleth Cornelius Acts 10.4 Thy prayers and thine alms are come up for a memorial before God How so why he was zealous of those good works A devout man and one that feared God with all his house giving much alms to the people and praying to God alwaies as the second verse there describeth him He was a true Zelot And being so his services were accepted To proceed no further in the Doctrinal part You see that it is so and why
of a fair construction consistent with this truth As that of the Apostle 1 Tim. 2.6 where it is said that Christ gave himself a Ransom for all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is for this All here in the Text All those whom his Father had given him who are elsewhere called many Mat. 20.28 The Son of man came to give his life a ransom for many viz. his Elect who are also elsewhere called a world 2 Cor. 5.19 God was in Christ reconciling the world unto himself that is the world of his Elect made up of Jewes and Gentiles And so look we upon the Text which of all other as our last Translation renders it seemeth to speak most fully for the Adversary Heb. 2.9 where it is said of Christ that he by the grace of God tasted death for every man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all that is still for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this All here in the Text All and every one whom his Father had bestowed upon him as Diodate rightly expounds it Thus doth this word All here as sometimes elsewhere denote the universality not of Mankind but of Gods Elect. For them it was Christ died intentionally only for the Elect and only for them that Christ intentionally died I lay down my life for my sheep saith the obvious Text Joh. 10.15 Which whatever evasions are sought out to elude it speaks this truth so clearly so fully as putteth it beyond contradiction whilest it restraineth the Intention of Christ in laying down his life unto a select company his sheep viz. those that were given him by his Father Which truth being thus bottomed I desire you to take notice of that you may not be carried away with that wind of Doctrine that plausible error which is so taking with many at this day who cry up the Doctrine of universal Redemption as the most comfortable truth and glorious Doctrine that can be held forth tending highly as they apprehend to the magnifying of the grace and mercy of God and merit of Christ which are thus extended unto all But herein how are they mistaken In thus extending this grace how do they extenuate it Grace extenuated by extending it Of all Doctrines I know none that in truth more derogates from this grace of God in Christ than this whilest it asserts alike respect to all that all being alike given to Christ by his Father are alike owned by him the Redemption and Salvation of all alike intended by both of Esau as of Jacob of Judas as of Peter so as the one is not more beholding to God and Jesus Christ than the other This whatever any may conceive is in truth no small derogation from and extenuation of this grace which being confined as it ought to be to a narrower channel riseth higher Being restrained only to a certain number a small number comparatively of Gods Elect it is thereby rendred the more glorious And so let it be in the eyes of all the Lords people Vse 2. The grace of Election glorious grace to whom God hath evidenced and made known this his gracious purpose that they are in the number of those whom he hath thus given to his Son Christ Let them give unto him the glory of this his Grace Free Grace Such it was as I have shewen you All men being alike in Adam in the same state and condition by nature all alike children of wrath that God should single out some some few to make them objects of his grace ingrafting them into another stock the stock of the second Adam giving them unto his Son Christ to be reconciled redeemed and saved by him whilest he passed by others the greatest part leaving them to themselves to work out their own everlasting condemnation and to receive the just reward of their demerits this he did meerly out of his own good pleasure his free grace there being no other motive out of himself that might induce him to it Let him then have the glory of it from all those who apprehend their interest in it Let them acknowledge the freenesse And as the freeness so the Greatnesse of it admiring and adoring it blessing and magnifying God for it Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all spiritual blessings in heavenly places or things in Christ According as he hath chosen us in him Eph. 1.3 4. Indeavouring to express their thankfulness unto him by walking answerably thereunto living to the praise and glory of God and Jesus Christ This is that which the Apostle presseth upon his Corinthians 1 Cor. 6.19 20 Ye are not your own c. Therefore glorifie God in your body and in your spirit which are Gods And so let me press it upon you all you who lay any claim to an interest in this blessed priviledge of being thus given to Christ Know you now that ye are no longer your own at your own dispose so as to serve what Masters you please No you are Christs So Paul tells those his Corinthians 1 Cor. 3.23 Ye are Christs And so are all believers and that by a double right as of purchase of which he there speaketh in that former Text Ye are bought with a price the blood of Christ so of Donation being given unto him by God his Father And being thus his now live to him None of us liveth to himself and no man dieth to himself saith the same Apostle Rom. 14.7 8. speaking de jure what Christians ought to do For whether we live we live unto the Lord or whether we die we die unto the Lord. And O that all of us may thus live and thus die not to our selves but to Jesus Christ shewing our selves his loyal subjects and obedient servants in our lives seeking his honour and glory and then yielding up our selves unto him in our death being ready to die for him if he should call us to that service This let all of us do who expect any benefit by him and that as upon the account of what Christ himself hath done for us in redeeming us so of what God the Father hath done for us in giving us unto him Thus I have done with the first of these Propositions which holdeth forth unto us this gracious Donation Gods giving of his Elect people unto Christ Come we now to the second which informes us that All those who are thus given unto Christ by his Father they shall come unto him Prop. 2. All who are given to Christ shall come to him Here is the second Proposition which sets forth unto us Mans effectual Vocation following upon Gods Election as an undoubted consequent of it So the Apostle sets it forth in that known Text Rom. 8.30 Whom he did predestinate them also he called Which in effect speaketh the same thing with this of our Saviour here All that the Father giveth me shall come unto me Quest How come unto him Ans For the explicating of
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