SERMONS UPON JOHN XVII.
SERMON XXXIII.
And for their takes I sanctify
myself, that they also might be sanctified through the truth.—john XVII. 19.
this is the
second argument; he had urged their commission, now his own merit. Justice
might interpose and say, They are unworthy; but Christ saith, 'I sanctify
myself for them. He dealeth with the Father, not only
by way of entreaty, but merit; and applieth himself
not only to the good-will of the Father, as his beloved one, but to his
justice, as one that was ready to lay down his life as a satisfaction. In the
text are two things:
1. A meritorious cause, 'And for
their sakes I sanctify myself.' Where
[1.] Quis,
the person, who is represented under a double notion—as an efficient cause,
'I sanctify;' and as the object-matter, 'Myself;' the person sanctifying and
sanctified, the author and the object, the efficient and the material cause of
this sanctification.
[2.] Quid, the action, what
he did, \~agaizw\~, 'I sanctify.'
[3.] Pro quibus,
the persons for whom this was done, 'For their sakes;' not for himself, he
needed it not, but for their sakes, \~uper\~ \~autwn\~.
2. The effect of Christ's sanctifying
himself, 'That they might be sanctified through the truth.' Where
[1.] The blessing intended, 'That
they might be sanctified.' It is bonum congruum, for in all things Christ must irpotTcveiv, 'have the pre-eminence;' it is bonum
morale, not that they might be rich, happy, glorious, but sanctified; it is
bonum specificativum,
such as maketh an evidence; for none can make
comfortable application of the benefits of redemption but the sanctified, who
have grace and holiness infused in them, and do devote and consecrate
themselves to serve God in holiness and righteousness all their days.
[2.] The means, manner, or end,
\~en\~ \~alhyeia\~; it may be rendered through the
truth, in truth, or 'or the truth; all which readings admit of a
commodious explication.
(1.) As the
means,' Through the truth,' as the rule and instrument; [Pg. 4] the word
accompanied with the virtue of Christ's death is that which sanctifieth.
(2.) The manner,' In truth.' or
truly, in opposition to legal purifications by the use of the ceremonies of the
law, which were hut a shadow of true holiness: Heb. ix. 13, 14,' For if the
blood of bulls and goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh, how much more
shall the blood of Christ, who through the eternal Spirit offered himself
without spot to God, purge your conscience from dead works, to serve the living
God?' And m opposition to counterfeit sanctification: Eph. iv. 24, 'And
that ye put on the new man, which after God is created in righteousness and
true holiness;' such as is sincere, true, and real.
(3.) The end, 'For the truth,' that
they may be consecrated, set apart, and fitted for that function of preaching
the truth. The context seemeth to justify this. From
the whole observe
Doct. That Christ
did set himself apart to be a sacrifice for us, that we might be sanctified by
the means appointed thereunto.
I shall explain this point by
opening the text
First, I begin with the meritorious cause, 'And for their sakes I sanctify
myself.' Where—(1.) The agent, I; (2.) The act, sanctify; (3.) The
object, myself; (4.) The persons concerned, for their sakes.
First, The
agent,' I sanctify myself.' In other places it is ascribed to the Father and
the Spirit. To the Father: John x. 36, 'Him hath the Father sanctified, and
sent into the world.' To the Spirit: Acts x. 38, 'How God anointed Jesus of
Nazareth with the Holy Ghost and with power.' He did not only frame the human
nature of Christ out of the substance of the Virgin, but adorned it with gifts
and graces fit for his office and work. And here Christ saith, 'I sanctify myself.'
All the persons in the divine nature concur to this work. The Father sanctifieth and sets him apart by his decree and designation;
the Son sanctifieth himself, to snow his willingness
and condescension; the Spirit sanctifieth him by his
operation, furnishing him with meet graces and endowments that were necessary
for that singular person who should redeem the world. Christ's sanctifying
himself falleth under our consideration, and doth
show partly his original authority, as a person of the Godhead, coequal with
the Father and the Spirit: 'Whatsoever the Father doeth, the Son doeth also.'
John v. 19. Partly his voluntary submission; as the Father did consecrate the
Son to the office of mediator, and the Spirit qualified him with all fulness of
grace, so did Christ consecrate himself, as being a most willing agent m this
work, and did really offer himself to become man, and to suffer all that
misery, pain, and shame that was necessary for our expiation. The scripture
often sets it forth to us: Eph. v. 2, 'Walk in love, as Christ also hath loved
us, and hath given himself for us, an offering and a sacrifice to God for a
sweet-smelling savour.' He did not do this work by
constraint, but of a ready mind. When it was first propounded to him in God's
decree, Heb. x. 9, 'Then he said, Lo, I come to do thy will, 0 God t' And
before the time was come about when he should assume the human nature into the
unity of his person, he feasted himself with the thoughts of that salvation
which he should set afoot in the habitable parts of the earth: [Pg. 5] Prov. viii. 31, 'Rejoicing in the habitable parts of the
earth, and my delights were with the sons pf men.' When the incarnation was
passed, then he longed for the time of his passion: Luke xii. 50,' I have a
baptism to be baptized with, and how am I straitened till it be accomplished!'
So willing was he to do and suffer that whereunto he was sent: Luke xxii. 15,'
With desire have I desired to eat this pass-over with yon before I die;' that passover, because it was the last, the forerunner of his
agonies His heart was set upon that work. His behaviour
in his death showed how willingly he did undergo it: John xiii. 1, 'Having
loved his own that were in the world, he loved them unto the end;' then was his
bitter work, but that did not abate his love. The heathens counted it a lucky
sacrifice that went to the altar without struggling and roaring; certainly
Christ did meekly suffer what was imposed on him for the expiation of our sins:
Isa. liii. 7, 'He is brought as a lamb to the
slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.' A swine whineth
and maketh a noise, but a sheep is dumb; this was the
emblem chosen to represent Christ's meekness and patience. Salt cast into the
fire danceth and leapeth
with a kind of impatience, but oil riseth up in a
gentle flame; so Christ suffered, not only with patience, but delight He did
not lay down his life by constraint, but died by consent: John x. 18, 'No man taketh my life from me, but I lay it down of myself; I have
power to lay it down, and I have power to take it up again.' Now this endeareth our obligation to him, that he would consecrate
himself to the work of the mediatory office, and to that end assume the human
nature into the unity of his person, and so willingly condescend to all that
sorrow and pain that he was to endure for our sakes, and offer himself up as a
sacrifice for our sins; being for a while without the actual sense of his
Father's love: 'My God, my God, why hast thou forsaken me?' Mat xxvii. 46.
But more distinctly let us consider
the greatness of his sufferings, his willingness to endure them.
1. The
greatness of his sufferings. His passions, take them in the very letter, were
sore, but they were heightened by the delicacy of his temper; never any man
suffered as he did, because never such a man. A blow on the head is soon felt
because it is a principal member, and so more sensible than other parts of the
body. A slave is not so sensible of blows and stripes as a nobleman of a tender
and delicate constitution. Our Saviour Christ was of
a more delicate constitution than any other; his body was immediately framed by
the Spirit in the Virgin's womb.
2. His willingness to suffer for us.
Christ was so set upon his passion that he called Peter Satan for contradicting
it: Mat xvi. 23, 'Get thee behind me,
Satan, for thou art an offence to me.' When Jonah saw the storm he said,' Cast
me into the sea;' this storm was raised for his own sake; but when Christ saw
the misery of mankind he said, Let it come on me. We raised the storm, Christ
was cast in to allay it; as if a prince, passing by an execution, should take
the malefactor's chains and suffer in his stead. Christ bore our sorrows; he
would have this work in no other hands but his own. His earnestness to partake
of the last passover showeth
his willingness; he had such a desire to see his body on the cross, that Judas
seemed too slow, not diligent enough. Christ saith, John xiii. 27, 'That thou
doest, do quickly.' It is not an approbation of his sin, but a testimony of his
love; every day seems long. If Christ had been to suffer so much for every man
as he did for ail mankind, he would have done it; there wanted but a precept,
there wanted not love; his heart was much beyond his sufferings, as the windows
of the temple were greater and more open within than without, 1 Kings vi. 4. If
Paul, that had but a drop of grace, could 'wish himself accursed from Christ
for his brethren, his kindred according to the flesh.'
Secondly, The act, \~agiazw\~,' I sanctify.'
Things are said in scripture to be sanctified when they are set apart, and
fitted and prepared for some holy use.
1. As it
signifies to separate, or set apart from a common to a holy use, as the
sacrifices under the law were separated and chosen out of the flock or herd,
the best and the fairest, such as were without spot and blemish, and then
designed for this holy use of being an offering to God, so was Christ separated
for this use, to be the great sin-offering, or sacrifice of atonement for the
whole congregation: 1 Peter i. 19,20, 'Te were
redeemed with the precious blood of Christ, as of a lamb without blemish and
without spot* When was Christ so sanctified? He did sanctify himself when he
accepted the conditions of the covenant of redemption, Isa. liii.
10-12; and visibly at his baptism he did present himself among sinners as our
surety, and offer himself to the Father to pay our ransom, which God accepted,
for he declared himself well pleased with Christ, as standing in our room: Mat.
iii. 17, 'Lo, a voice from heaven, saying, This is my beloved Son, in whom I am
well pleased.' Ordinary baptism is a dedication to God. So Christ's baptism was
a dedication of himself to the recovering of the lost world to God. And then a
little before his death in this prayer,' I sanctify [Pg. 7] myself;' afterwards
in his agonies, 'Not my will, but thine be done;' at his death he offered up
himself, Heb. ix. 14, 'Who through the eternal Spirit offered himself without
spot to God.'
2. It signifieth
his qualification and fitness; he did fit the human, nature with all habitual
and actual holiness. In this sense Christ did sanctify himself; as God, he
fitted himself for this work.
[1.] There was the innocency and purity of his human nature, without any stain
of corruption, and therefore he is called 'that holy thing,' Luke i. 35. This holiness was necessary in regard of himself,
otherwise his human nature could not be assumed into the unity of his person,
for God can have no communion with sin, no more than light and darkness can
agree together. It was necessary in regard of his office, that he might satisfy
for our sins: Heb. vii. 26, 'Such an high priest became us, who is holy,
harmless, undefiled, separate from sinners.' The priest of the gospel must be
sinless, because of the excellency of the sacrifice,
that the priest may not be worse than the sacrifice. While things were carried
in type and figure, and a beast was offered in sacrifice, a sinful man
sufficed; but now the satisfaction was really to be made for us, and sin done
away, and we were to be made really holy, our priest was to be holy, harmess, undefiled. It is for our comfort that Christ was
sanctified; his original sanctity is a remedy against our original sin and
impurity. When we are troubled with our natural deformity, it is comfortable to
think that God looketh upon us in Christ, who was
holy by nature; it is a comfortable hope that the corruption of our nature is
covered in God's eyes, and shall be diminished more and more.
[2.] His actual holiness in his
conversation. The business of the mediator was to commend obedience, and he
hath done it by his own example, and the way that he took to recover us to God:
Thirdly, The
object, 'I sanctify myself;' not an
angel to do this for us, but himself. Under the law the priests offered bulls
and goats, while they themselves remained untouched, but Christ offered
himself. As God he was priest, as man the sacrifice. As there was love in the
priest, so there is worth in the sacrifice. Christ was both priest and
sacrifice; it was himself that he offered as a recompense to angry justice.
Otherwise we might say, Here is the person sanctifying, but where is the
sacrifice? As Isaac said to his father, Gen. xxii. 7,' Behold the fire and the
wood, but where is the lamb for the burnt-offering?' It is good to see in what
nature Christ was the priest, and in what nature the sacrifice. In his divine
nature the priest, for 'he offered himself [Pg. 8] through the eternal Spirit
to God.' Heb. ix. 14. In his human nature principally he was the sacrifice; for
it is said, Heb. x. 10,' We are sanctified through the offering of the body of
Jesus Christ once for all.' The godhead could not be offered, for who can offer
himself, or any other thing to himself? And, besides, the thing sacrificed must
be slam, for it is blood shed which was given to God upon his altar. In this
respect it is said by Christ, John vi. 51, 'The bread which I will give is my
flesh, which I will give for the life of the world.' And when he had instituted
the eucharist in memory of this great sacrifice, he mentioneth his body broken and given, and his blood shed.
Yet because the priest and the sacrifice is one, the value of this sacrifice ariseth from the divine nature. It is 'the blood of God,'
Acts xx. 28, that is, of the person who was God.
Fourthly, The persons interested,'
For their sakes.'
1. Negatively, not for himself; he
needed it not, he bad no sin to expiate, nor happiness to purchase anew. The
scripture never speaks of Christ's doing anything for his own sake, but still
of his love to us. His incarnation was for us: Isa. ix. 6, 'To us a child is
born, to us a Son is given.' His obedience was for us: Gal. iv. 4,5,' But when
the fulness 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, that we might receive
the adoption of sons.' His death was for us: Dan. ix. 26, 'The Messias shall be cut off, but not for himself.' Our Lord
died, not for himself, but for his people: Isa. liii.
4, 5, 'Surely he hath borne our griefs, and carried onr sorrows. He was wounded for our transgressions, he was
bruised for our iniquities: the chastisement of our peace was upon him, and by
his stripes we are healed.' He was made nothing for himself, but all things for
us. Christ's merit for himself is an unworthy doctrine. Bellarmine
saith, Christus praeter
eabona quae suis laboribus peperit, meruit eliam sibi corporis
gloriam, et nominis exaltationem. But if Christ were to merit for
himself, his obedience was not voluntary, but due; and what could be merit
which was not from his conception due to him? It is true Christ solaced his
human soul with the consideration of consequent glory: Heb. xii. 2,' For the
glory which was set before him, he endured the cross, and despised the shame,
and is set down at the right hand of the throne of God.' But we cannot thence
infer a merit A prince disguised in a foreign country may solace himself with
the honour and happiness he shall enjoy at home: Phil.
ii. 9,' Wherefore God hath also highly exalted him.' \~Dio\~, 'wherefore,'
noteth a consequent in order of time: Christ was
'first to suffer, and then to enter into glory.' Luke xxiv. 26.
If you say, Christ, as man, was
bound to be subject, as a reasonable creature, to God his maker; as the son of
Abraham, he was comprehended in the covenant made with that people:—I answer
[1.] If his
human nature was bound to be subject, yet not his per· son, actiones
sunt suppositorum. The human
nature was taken into his person, and the divine nature could do more to free
the human nature than the human nature to oblige the person to obedience.
Christ pleadeth his freedom as God's son: Mat xvii.
26, 'If of strangers, then are the children free.' [Pg. 9]
[2.] The human nature, as a
creature, was to be subject to God, guided by him, as being an inferior; but
whether to a law of God is justly doubted; for the law is given to mere men for
their weakness, for the instruction of good and the restraint of bad; and
therefore his being subject to the' law was voluntary, and not necessary; if it
were necessary, there could be no merit in it: Luke xvii. 10, 'So likewise ye,
when ye shall have done all those things which are commanded you, say, We are unprofitable
servants; we have done that which was our duty to do.'
[3.] Again, Christ voluntarily
brought himself into this condition merely for our sakes; as a man that removeth his dwelling into another country for his friend's
sake, while he is in that country, he is bound by the laws of it, but merely
for his friend's sake; or, as a surety, free before, when he cometh into bonds,
he must discharge the debt; but all is for his friend's sake; so Christ 'was
made under the law' Gal iv. 4. He that makes himself a servant to free his
friend is bound to service; yet his making himself a servant is meritorious. In
short, if Christ had done aught for himself, he had been his own redeemer,
mediator, and saviour. Christ came into the world,
sanctified his nature, lived and died for our sakes; it is for our benefit and behoof, to effect our salvation. His human nature needed nothing
but what might accrue to him by the dignity of his person.
2. Positively, 'For their sakes.'
The apostles are chiefly concerned in the context, who were sent into the world
upon a peculiar message and errand; but all the elect are intended, partly
because it is presently added, ver. 20, 'Neither pray I for these alone, but
for all that shall believe in me through their word;' partly because it is a
common benefit, and what doth not concern the apostles as apostles, but is
common to them with others, must be extended to all; for their sakes he doth
wholly consecrate himself, and set himself apart for his people's benefit, that
he might be theirs; it was for their weal, not for his own, that he might be
weir mediator and sacrifice. Christ was wholly set apart for our use; as
mediator, he had no other work and employment but to procure our salvation. How
doth this engage us to make use of Christ, for otherwise his undertaking is in
vain, if we do not improve him for those ends and purposes for which he doth
set apart himself; even as the sun would shine in vain if we did shut up ourselves
in a dark place, and did not enjoy the light and comfort of it, and the brazen
serpent would in vain be lifted up upon the perch and pole, if none that were
stung would look upon it. Oh! let not Christ be a Christ in vain: 2 Cor. vi 1, 'We then, as workers together with him, beseech
you that you receive not the grace of God in vain.' If he wholly gave up
himself to be a fountain of grace, holiness, comfort, and glory in our nature,
and did fit himself to justify and sanctify us, and we never look after the
benefit, we make him to be a Christ in vain.
Secondly, We come now
to the end, effect, and fruit of it,' That they might be sanctified through the
truth.'
First, The benefit, or blessing
intended,' That they also might be sanctified.' Where
1. Observe,
it is tonvm morale, not that they might
be rich, happy, [Pg. 10] great, glorious in the world, but 'that they might he
sanctified.' When Christ was on the cross, he neither wanted wisdom to choose,
nor love to intend, nor merit to purchase the highest benefits, and those which
were most necessary for us; but that which he had in his eye was our
sanctification: Eph. v. 26, 'He loved the church, and gave himself for it, that
he might sanctify and cleanse it;' and Heb. xiii. 12,' Jesus, that he might
sanctify the people, suffered without the gate.' All his aim was to recover us
to God, and dedicate us to God; for he came to repair the ruins of the fall,
and save that which was lost: Luke xix. 10,' The Son of man came to seek and to
save that which was lost.' And we were first lost to God before we were lost to
ourselves; as appeareth, Luke xv., by the parable of
the lost sheep, which was lost to the owner; and the lost groat,
which was lost to the possessor; and the lost son, which was lost to the
father. Our misery is included; but the principal thing intended was, that God
hath lost the honour of the creation.
2. It is bonum congruum: 'I sanctify myself, that they
may be sanctified.' The scripture delighteth in these
congruities: Heb. v. 8, 9,' He learned obedience by the things that he
suffered: and being made perfect, he became the author of eternal salvation to
all them that obey him.' As there is a suitableness between the seal and the
impression, so between Christ and his people. In all things Christ must \~prwteuein\~, he must have the pre-eminence. We have
the blessings of the covenant, not only from him, but through him. Christ was
elected: Isa. xlii. 1, 'Behold my servant whom I have chosen, my elect in whom
my soul delighteth;' so are we. Christ was justified:
1 Tim. iii. 16, 'God manifested in the flesh, justified in the spirit;' so are
we. Christ was sanctified, and we, in conformity to him, are sanctified also,
as in the text Christ rose again, ascended, and was glorified; so do we—he as
the elder brother and first heir, and we in our order.
3. It is bonum
specificativum. It showeth
the parties, or that sort of men to whom Christ intended the benefit: Heb. x.
14, 'For by one offering he hath perfected for ever them that are sanctified;'
them and no other: the godly themselves, while unconverted, and lying in their
sins, have not the actual benefit of Christ's redemption.
But in what manner are we
sanctified? Christ consecrated and sanctified himself as a sin-offering; but we
are sanctified and consecrated as a thank-offering; Christ to do the work of a
redeemer or mediator, we to do the work of the redeemed. We are set apart for
the Lord, to glorify him in all holy conversation and godliness.
Secondly, The means of applying and
conveying this benefit: 'Through the truth,' \~en\~ \~alhyeia\~. It may be rendered 'through the truth.' 'in the
truth.' or 'for the truth;' all which readings admit of a commodious
explication.
1. In the truth, or truly, in
opposition to legal purifications, which were but a shadow of true holiness:
Heb. ix. 13,14,' For if the blood of bulls and goats, and the ashes of an
heifer sprinkling the unclean, sanctifieth to the
purifying of the flesh, how much more shall the blood of Christ, who through
the eternal Spirit offered himself without spot to God, purge your conscience
from dead works to serve the living God?' Or in opposition to counterfeit
sanctification: Eph. iv. 24, [Pg. 11] 'And that ye put on the new man, which
after God is created in righteousness and true holiness.' Some only are
sanctified externally, as they are in visible covenant with God: Heb. x. 29,
'And hath counted the blood of the covenant, wherewith he was sanctified, an
unholy thing.' They live among his peculiar people; others are really renewed
and changed by his Spirit, and turned from a sinful life to God, making
conscience, of every commanded duty, and aiming at his glory in all things.
2. For the truth, that they may be
consecrated, set apart, and fitted for that function of preaching the gospel.
This is agreeable to the context, which limits this part of the prayer to the
apostles.
3. Through the truth, as we render
it, and fitly, considering the 17th verse, 'Sanctify them through the truth;
thy word is truth;' through the word, by which the virtue of Christ's death is applied
to us. There are certain means and helps by which Christ bringeth
about this effect: Eph. v. 26, 'That he might sanctify and cleanse it by the
washing of water, through the word. The word offereth
this grace, the sacraments seal and confirm it to us. So John xv. 3, 'Ye are
clean, through the word which I have spoken to you.' The word of command presseth it: Ps. cxix. 9,'
Wherewithal shall a young man cleanse his way? by taking heed thereto according
to thy word.' The word of promise encourageth
us: 2 Cor. vil 1,' Having
therefore these promises, dearly beloved, let us cleanse ourselves from all the
filthiness of flesh and spirit, perfecting holiness in the fear of God.' And
the doctrine of Christ's blood holds out the virtue whereby it may be done: 1
John i. 7,' The blood of Jesus Christ his Son cleanseth us from all sin.' And it exciteth
faith, by which the heart is purified: Acts xv. 9, 'Purifying their hearts by
faith.'
Use 1.
Information, It informeth
us of divers important truths.
1. That in ourselves we are polluted
and unclean, or else what needed there so much ado to get us sanctified? This
is needful to be considered by us: Job xv. 14, 'What is man that he should be
clean? and he that is born of a woman, that he should be righteous?' That is,
man by nature is neither clean nor righteous, destitute of purity by nature,
and uprightness of conversation. They are ill acquainted with man who think
otherwise; for if we consider his earliness in sinning, his easiness in
sinning, his constancy in sinning, and the universality of sinners, we may soon
see what his nature is; and the fountain being so corrupt, the streams or
emanations from it are defiled also.
2. That
nothing can cleanse us but the blood of Christ. Can man cleanse himself? Job
xiv. 4, 'Who can bring a clean thing out of an unclean? not one.' Can that
which is corrupt cleanse itself? or that which is enmity to holiness promote
it? Or can the word do it without Christ? Good instructions may show a man his
duty, but cannot change the bent of his heart Christ needed not only to be sent
as a prophet, ver. 18, but must sanctify himself as a priest and sacrifice,
before this benefit could be procured for us, as in the text There was no possible
way to recover holiness, unless a price, and no less a price than the blood of
the Son of God, had been paid to provoked justice for us. He must sanctify
himself, give himself, before we can be sanctified and cleansed. [Pg. 12]
3. That they do not aright improve
the death of Christ that seek comfort by it, and not holiness. He died not only
for our justification, but sanctification also. There are two reasons why the
death of Christ hath so little
effect upon us; either he is a forgotten Christ, or a mistaken Christ A
forgotten Christ: men do not consider the ends for which he came: 1 John iii.
5, 'Ye know that he was manifested, to take away our sins;' and ver 8,' To this
purpose was the Son of God manifested, to destroy the works of the devil,' to
give his Spirit to sinful miserable man. Now things that we mind not do not
work upon us. The work of redemption Christ hath performed without our minding
or asking; he took our nature, fulfilled the law, satisfied the lawgiver,
merited grace without our asking or thinking; but in applying this grace, he requireth our consideration: Heb iii 1, 'Wherefore, holy
brethren, partakers of the heavenly calling, consider the apostle and high
priest of our profession.' Our faith 'Believest thou
that I am able to do this for thee?' Our acceptance: John i.
12, 'To as many as received him, to them gave he power to become the sons of
God.' But the other evil is greater, a mistaken Christ; when we use him to
increase our carnal security and boldness in sinning, and are possessed with an
ill thought, that God is more reconcilable to sin than he was before, and by
reason of Christ's coming there were less evil and malignity in sin, for then
you make Christ a minister and encourager of sin: Gal ii. 17,' For if, while we
seek to be justified by Christ, we ourselves also are found sinners, is Christ
therefore the minister of sin? God forbid!' You set up Christ against Christ,
his merit against his doctrine and Spirit; yea, rather you set up the devil
against Christ, and varnish his cause with Christ's name, and so it is but an idol-Christ
you dote upon. The true Christ 'came by water and blood,' 1 John v. 6; 'Bore
our sins in his body on the tree, that we, being dead unto sin, should live
unto righteousness,' 1 Peter ii. 24. And will you set his death against the
ends of his death? and run from and rebel against God because Christ came to
redeem and recover you to God? Certainly those weak Christians that only make
use of Christ to seek comfort, seek him out of self-love; but those that seek
holiness from the Redeemer have a more spiritual affection to him. The guilt of
sin is against our interest, but the power of sin is against God's glory. He
came to sanctify us by his holiness, not only to free our consciences from
bondage, but our hearts, that we may serve God with more liberty and delight.
This was the great aim of his death: Titus ii 14, 'lie gave himself for us,
that he might redeem us from all iniquity, and purify to himself a peculiar
people, zealous of good works.' Thus did Christ, that the plaster might be as
broad as the sore, we lost in Adam the purity of our natures, as well as the favour of God, and therefore he is made sanctification to
us, as well as righteousness, 1 Cor. i 30.
4 With what
confidence we may use the means of grace, because they are sprinkled with the blood
of Christ. Christ hath purchased grace, such a treasure of grace as cannot be
wasted; and this is dispensed to us by the word and sacraments. The apostle
doth not say barely, he died 'to cleanse us.' But to cleanse us by the washing
of water through the word;' and here, 'that we might be sanctified [Pg. 13]
through the truth.' Christ hath established the merits, hut the actual
influence is from the Spirit: Titus iii 5, 6, 'According to his mercy he saved
us by the washing of regeneration, and renewing of the Holy Ghost; which he
shed on us abundantly through Jesus Christ.' And the means are the word and
sacraments, whereby the Spirit dispenseth the grace
in Christ's name; ordinarily the gospel, which is 'the ministration of the
Spirit,' 2 Cor iii. 8. If we come to the Father, we
need his grant: Rev. xix. 8, 'And to her it was granted to be arrayed in fine
linen, clean and white, for the fine linen is the righteousness of saints' All
cometh originally from his merciful grant; but God would not look towards us,
but for Christ's sake If we look to the Father, he sendeth
us to the Son, 'whose blood cleanseth us from all our
sins,' 1 John i. 7. If we look to the Son, he referreth us to the Spirit; therefore we read of 'the
sanctification of the Spirit,' 2 Thes. ii. 13. If we
wait for the Spirits efficacy, he sendeth us to Moses
and the prophets, where we shall hear of him. Therefore we may with encouragement
pray, read, hear, meditate, that all these duties may be sanctified to us.
5. If holiness be the fruit of
Christ's death, it maketh his love to be more
gratuitous and free. For all the worth that we can conceive to be in ourselves,
to commend us to God, is in our holiness. Now this is merely the fruit of
grace, and the merit of Christ, and the gift of his Spirit in us. We wallow in
our own filthiness, till he, of his grace, for Christ's sake, doth sanctify us
by hi» Spirit Both the love of God and the merit of Christ is antecedent to our
holiness: 'He hath loved us, and washed us from our sins in his own blood, and
made us kings and priests to God, and to the Father,' Rev. i.
5, 6. And the Spirit's work is not lessened, as if it were no great matter: 2
Peter i. 3,' According as his divine power hath given
unto us all things that appertain unto life and godliness, through the
knowledge of him that hath called us to glory and virtue.'
6. We learn hence the preciousness
of holiness; it is a thing dearly bought, and the great blessing which Christ
intended for us. We do not value the blessings of the covenant so much as we should. Christ was
devising what he should do for his church to make it honourable
and glorious, and this way he took to make it holy.
[1.] It is the beauty of God, for
God himself is 'glorious in holiness,' Exod. xv. 11, and 'we are created after his image, in righteousness and true
holiness,' Eph iv. 24 The perfection of the divine nature lieth
chiefly in his immaculate holiness and purity.
[2] It is that which maketh us amiable in the sight of God, for he delighteth not in us as justified so much as sanctified: Ps
xi 7, 'For the righteous Lord loveth lighteousness, his countenance doth behold the upright'
When, upon the account of Christ's merits and satisfaction, he hath created a
clean heart in us, and renewed a right spirit, then he delighteth
in us. It is his image makes us amiable, and therefore we should make it our
great desire and care to be as holy as may be.
[3.] Much of our everlasting blessedness lieth
in it: Eph. v. 27, 'That he might present it to himself a glorious church, not
having spot or wrinkle, or any such thing, but that it should be holy and
without blemish.'
[4.] It is a great part of oar
salvation by Christ: Mat i. 21,' Thou shut call his
name Jesus, for he shall save his people from their sins;' Acts iii. 26,' Unto
you first God, having raised up his Son Jesus, sent him to bless you, in taming
away every one of you from his iniquities.'
[5.] It is a means to the rest
Communion with God and Christ here: 1 John i. 6, 7,
'If we say that we have fellowship with him, and walk in darkness, we lie, and
do not the truth, But if we walk in the light, as he is in the light, we have
fellowship one with another.' And everlasting fruition of God hereafter: Acts
xxvi. 18, 'That they may receive forgiveness of sins, and an inheritance among
them which are sanctified by faith that is in me;' Heb. xii. 14, 'Without
holiness no man shall see God.'
7. It showeth
us who are partakers of the benefits and fruits of Christ's death: Heb. ii.
11,' For both he that sanctifieth, and they that are
sanctified, are all of one; wherefore he is not ashamed to call them brethren;'
Heb. x. 14, 'For by one offering he hath perfected for ever them that are
sanctified;' perfected, but by degrees. The elect themselves, whilst they are
unconverted and remain in their sins, have not the actual benefit of Christ's
redemption. Our dying Lord had an actual intention in due time to sanctify, and
accordingly doth regenerate, justify, sanctify all those who shall have benefit
by his death. But who are the sanctified? It is to be considered positively and
relatively. Positively, it is to be renewed to God's image: Titus iii. 5, 'He
saved us by the washing of regeneration, and renewing of the Holy Ghost;' 2
Peter i. 4,' That by these we might be made partakers
of the divine nature.' This is the great work of the sanctifying Spirit, to
make us like God, and to work in us those graces whereby we may be qualified
and inclined to live to him. Relatively, to be sanctified is to be separated
from a common to a holy relation and use. This is seen in three
things—inclination, dedication, and use.
[1.] Inclination towards God. This
is the immediate fruit of grace, called conversion, or turning to God; the new
nature tendeth and bendeth
to him.
[2.] Dedication: 2 Cor. viii. 5,' They first gave their own selves to the
Lord, and unto us by the will of God;' Rom. vi. 13, 'Yield yourselves unto God
as those that are alive from the dead, and your members as instruments of
righteousness unto God.' This is in entering into covenant with God.
[3.] Use is nothing but the exercise
of this disposition and inclination, called 'living to God,' or performance of
this dedication: 1 Cor. vi. 19, 20,' What t know ye
not that your body is the temple of the Holy Ghost, which is in you, which ye
have of God, and ye are not your own, but ye are bought with a price? therefore
glorify God in your bodies and souls, which are the Lord's;' Zech. xiv. 20,' In
that day shall there be upon the bells of the horses, holiness to the lord.' By the latter there is a difference
between us and others: 1 John v. 19,' And we know that we are of God, and the
whole world lieth in wickedness.' And between us and
ourselves: 1 Cor. vi. 11, 'Such were some of you; but
ye are washed, but ye are justified, but ye- are sanctified, in the name of our
Lord Jesus, and by the Spirit of our God.' This must be more explicit every
day. [Pg. 15]
Use 2. Direction
in the Lord's supper. Here we come to remember Christ's sacrifice, and to
interest ourselves in the fruits of it
1. To remember Christ's sacrifice.
As the elements are set apart for a holy use, so was Christ sanctified. All
sacraments represent Christ dead. Baptism: 'We are baptized into his death.'
Rom. vi. 3. In the Lord's supper 'We show forth his death till he come,' 1 Cor. xi. 26; his body was broken, his blood shed. Christ
would institute a representation of his humiliation rather than of his glory,
to represent his love to us; it was for our sakes rather than his own honour;
to represent what concerned us.
2. To interest ourselves in the
fruits of it. Look after the fruits of it.
[1.] Bewailing your unholiness, both in heart and life, that you were so long
trained up in the knowledge of Christ's truth, and did so little love God, and
live to him; that God hath opened a fountain for sin and for uncleanness, and
you are no more cleansed to this very day; and have gotten so little of the
sanctifying Spirit, as if you were strangers in Israel.
[2.] Hunger and thirst for this grace,
his renewing, as well as reconciling grace: Mat v. 6, 'Blessed are those that
hunger and thirst after righteousness, for they shall be filled.' Desire it
earnestly.
[3.] Lift up your hearts with confidence and hope when the
sacrifice of Christ is represented to you, because God hath accepted this
sacrifice, and is well pleased with it Isa. liii. 4,
5, 'Surely he hath borne our griefs, and carried our
sorrows: yet we did esteem him stricken, smitten of God, and afflicted. For he
was wounded for our transgressions, he was bruised for our iniquities: the
chastisement of our peace was upon him; and with his stripes are we healed.' We
have no reason to despair of the cure, that Holy Spirit who sanctified our
head, who had no sin, by preventing sin in his conception, and anointed him to
his office, is able to enlighten, convert, sanctify us also.
[4.] Praise him for so much grace as
you have received, that he hath inclined your hearts to his blessed self: 1
Peter i. 3, 'Blessed be the God and Father .of our
Lord Jesus Christ, which according to his abundant mercy hath begotten us again
unto a lively hope, by the resurrection of Jesus Christ from the dead;' at
least that he made you serious.
[5.] Dedicate yourselves to God, to
walk before him in all new obedience: Rom. xii. 1, 'I beseech you therefore, brethren, by the mercies of God, that ye
present your bodies a living sacrifice, holy, acceptable to God, which is your
reasonable service.'