One-Hundred Forty-Five Sermons Upon John 17, Sermon 99
SERMON XCIX. Sheweth further, what is implied in that phraſe of our Saviour, I ſanctifie my ſelf. Handling chiefly the Priestly-Office of Chriſt, in Oppoſition to the Socinians, and for the Comfort and Direction of Penitent Sinners.
JOHN 17.19.
I ſanctifie my ſelf for them, &c.
WE are demonſtrating, what is implied in this phraſe, I ſanctifie my ſelf for them; There remain more particulars, which are as follow.
V. That he was wholly ſet apart for us.Firſt, This ſignifieth, That Chriſt was wholly ſet apart for us, that he had no other work or imployment, but to minde our good, and procure it for us. In the Scripture phraſe to be ſanctified, is often uſed for to ſet apart and dedicate to ſuch a work, that if it be otherwiſe imployed, there is a kinde of prophanation and pollution; ſo if the veſſels dedicated to Gods ſervice, and ſanctified, were imployed, as Belſhazzar did in any common uſe, this was the polluting and defiling of thoſe veſſels. In ſome ſenſe it holds here, Chriſt was made man, and made under the Law, not for himſelf, but for us; Inſomuch that if he had done other work then this, he had, as it were, polluted himſelf, he would not then have been doing the work of a Mediatour. Though ſome learned men think, That Chriſt obeyed the Law for himſelf, yet that cannot be, becauſe all glory and happineſſe was due unto him from the firſt beginning of his Incarnation: He prayed indeed for the manifeſtation and external poſſeſſion of that glory, which yet (he ſaith) he had before the world was made with the Father: Seeing therefore that Chriſt had by vertue of the perſonal Union all bleſſedneſs and happineſs due unto him, He could not obſerve the Law, that by the obedience thereof he might inherit eternal life, but the whole courſe of his life, whether in doing or ſufferings, was wholly for our good: That as the Sunne was made not for it ſelf, but for the world, ſo this Sunne of Righteouſneſſe did ariſe with healing in his wings for us alone. He came as a Phyſician, of whom we could not ſay, Phyſician heal thy ſelf. This then is a treaſure of infinite conſolation, That whatſoever Chriſt was, or did, it was wholly for us, had it not been for man fallen, the Scripture doth not intimate he would have become man. It is true, ſome Schoolmen ſay, That the Incarnation of Chriſt was in it ſelf ſo glorious a demonſtration of Gods wiſdome and power, and ſo deſirable in it ſelf, that though man had not ſinned, yet Chriſt would have been made man, this being a more glorious thing then the creation of the world, or any thing therein; yet the Scripture ſuppoſeth no other end why Chriſt came into the world, but to be a Saviour, which implieth man a loſt ſinner. Hence Iſa. 9. To us a Sonne is born, To us a childe is given; and Paul, who gave himſelf for me, Gal. 2.20. Therefore his death is compared to a price and a ranſome, and he himſelf to a Mediatour and Surety: All which denominate he was not for himſelf, but for us; yea his Names ſpeak thus much, he was a Jeſus, becauſe he ſaveth his people from their ſinnes; a Chriſt, becauſe anointed to do this work; An Head, becauſe of his influx into his Members: Hence the Schoolmen do well determine, That the habitual Grace of Chriſt, and the Grace that he had as head, is all one really, and differs only notionally, Of his fulneſſe we have all received, Joh. 1.16. Grace in Chriſt is not to be conſidered, as his perſonal perfection, but as our fulneſſe. As the Fountain hath water, not for it ſelf, but the ſtreams; and as the Head doth not ſentire, or put forth acts of ſenſe for it ſelf properly, but the whole compound: Inſomuch that there is nothing which Chriſt did as Mediatour, but it was all for us; and therefore the Scripture ſaith, Col. 1.11. It pleaſed the Father, that in him ſhould all fulneſſe dwell. Chriſt then is for us, and the Apoſtle ſaith, He ſought not to pleaſe himſelf, Rom. 15.3. and he became poor that we might be made rich, 2 Cor. 8 9.
Hence ſecondly it followeth, That if Chriſt ſanctified himſelf thus wholly for us, VI. That if by faith we improve him not for thoſe ends God appointed him, we make him a Chriſt in vain.if we do not by faith improve him for thoſe ends God appointed him, we make him a Chriſt in vain, to have ſanctified himſelf, and died in vain: Even as the Sunne would ſhine in vain, if all were blinde and did not enjoy the light of it; as the brazen Serpent would have been exalted in vain, if none that were ſtung would have looked upon it: Oh then let the godly fear, leſt by their unbelief and diſtruſt, they make Chriſt a Chriſt in vain, his Sanctification of himſelf wholly in vain! Unbelief doth practically what thoſe falſe teachers of righteouſneſſe by the Law did doctrinally, If righteouſneſſe come by the Law (ſaith the Apoſtle) then Christ died in vain. And thus it is here, If Chriſt ſanctified and fitted himſelf to enrich thee, to juſtifie thee, to ſanctifie thee, and thou by thy unbelief wilt not receive thoſe things, then is he a Chriſt in vain, as to thee: Oh remember, If God will not hold him guiltleſſe that takes his Name in vain, how much more that taketh Chriſt in vain, which is the moſt glorious name (as we may ſay) whereby God is made known!
Thirdly, This Sanctification of Chriſt did denote ſome kinde of ſinne and pollution upon him by way of imputation: For ſuch things as were unclean,VII. It denotes him a ſinner by imputation. they were ſanctified by legal Rites: Now it's true, Chriſt of himſelf had no uncleanneſs, being then holy, undefiled, and ſeparate from ſinners, yet becauſe he was our Surety, and undertook our debt, bearing our ſinnes upon him; therefore it is that he had imputed ſinnes, though not inherent: Even as the ſcape-goat had the ſinnes of the people laid upon it: Hence it is that Heb. 7. ult. his ſecond coming is ſaid to be without ſin, implying that his firſt was nor, becauſe our ſins were laid on him, and therefore did he ſo much ſtrive in prayer, with thoſe exceſſive agonies in his ſoul, becauſe of the ſenſe of Gods anger for our ſins. Though then the Scripture ſaith, He took all our infirmities upon him, but without ſin, that is to be underſtood of ſin inherent in him, no ſuch viper could faſten on him; yet in reſpect of imputation our ſins were charged on him, and ſo he ſanctified himſelf in his oblation, by taking away the guilt of them: Oh then conſider the infinite love of Chriſt, and be amazed at it, that he ſhould become ſin, and a curſe for us, that he ſhould be under the diſpleaſure of God for us, who was in our perſons to have conflicted with it!
Fourthly, In that Chriſt is here ſaid to ſanctifie himſelf for us, VIII. That he was a Prieſt to make atonement for us.there is hereby implied, That Chriſt was a Prieſt to make an atonement for us: and hereupon we might enlarge our ſelves, concerning Chriſts Prieſtly-office, which is of great concernment, as appeareth by the Apoſtle at large in his Epiſtle to the Hebrews, who doth ſo induſtriouſly aſſert and explicate this Office, as being that which is the foundation of all our grace and conſolation. I ſhall only mention theſe particulars:
Concerning Chriſts prieſtly-office, Conſider theſe things.Firſt, This Prieſtly-office did conſiſt in offering up himſelf a Sacrifice: Every Prieſt was to expiate ſin by Sacrifices: Now becauſe God would not have burnt-offerings any longer, neither could the blood of Rams and Goats purge away ſin, therefore Chriſt came to make an atonement: So that now we have reconciliation with God upon a two-fold ground, his Mercy and his Juſtice. It's his mercy to ſend Chriſt into the world, yet in that Chriſt muſt ſatisfie by his death it's juſtice: And this muſt needs adminiſter much boldneſs at the throne of grace, for juſtice can not now implead us: The only attribute that a ſinner would fear, is Gods juſtice; though he be gracious, yet he is juſt alſo; he demonſtrated his juſtice in deſtroying all the apoſtate Angels, and not ſaving one of them. The Scripture repreſents him every where to be a juſt God, that will not acquit the guilty, that will render to every one according to his works. Oh (ſaith the poor ſinner) at this I tremble, under this I bow down, but now by Chriſts Prieſtly-office, juſtice is made on our ſide, not only grace is for us, but juſtice alſo; now our very enemy once doth ſpeak for us, Juſtice, I am ſatisfied, I can require no more: then juſtice would be unjuſt, if it ſhould require the paiment of the ſame debt twice: This is ingraffed in mans heart to make a ſatisfaction and compenſation to God, but that was altogether vain, which man did attempt to do, therefore Chriſt came to ſatisfie for all.
2. Herein Chriſts Prieſtly-office did exceed thoſe Prieſts in the Law, That they were only typical and did outwardly cleanſe, but they did not reach to the ſoul, neither would they effect any immediate advantages upon it. The Apoſtle diligently preſſeth this in his Epiſtle to the Hebrews, and in his Epiſtle to the Galatians is ſevere againſt thoſe, who reſted upon thoſe external Sacrifices, or any works of the Law neglecting Chriſt, and this truth belongs to Chriſtians alſo, for the blood of Chriſt is not eſteem'd; we think Baptiſme will clear us, our tears for ſinne, or duties will compenſate. Thus Chriſt is not in our thoughts and in our hearts: Therefore whoſoever doth not in every prayer, in every duty, look to the blood of Chriſt to cleanſe him, he forgets this truth, that Chriſt ſanctified himſelf for us, we walk as if our duties, or Sacraments, or Ordinances were ſanctified to be our Mediatours. It's the blood of Chriſt only that cleanſeth away our ſins, and that purifieth our perſons and conſciences.
3. This Prieſtly-office of Chriſt is not only in the oblation of his body, but alſo in his prayers for us. Thus the Prieſt did in the Law, ſo that his prayers had more in them, then any private man, it being a prayer by one authorized and appointed thereunto. Chriſt in this alſo is our High prieſt; his prayers were of two ſorts, 1. Thoſe that he prayed for, while here on the earth, whereof this deſcribed in the Chapter is a chief one; and the other is that Interceſſion, which he ſtill makes in heaven for us;Wherein this prayer, and his interceſſion in heaven differ. they differ in the manner of petitioning, for thoſe on earth were with great cries and groans debaſing himſelf; but this in heaven is nothing but the preſentation of his will, that what he had pray'd for, and obtained for his people, ſhould be applied to them. Now Chriſts prayer is infinitely above the High prieſts prayers, for this is the prayer of him who is God as well as man, it's of him who is the beloved Son of the Father: ſo that nothing can be in juſtice denied to Chriſts prayer, becauſe it's a meriting and an obliging prayer.
2. It tranſcends in love, becauſe Chriſt is ſo dear unto the Father: What ſhall we ſay to theſe things that are ſo unſpeakably happy for the members of Chriſt?
4. Conſider the adjuncts of this Prieſtly-office, He is a Priest after the order of Melchiſedech. The ad…unct; of his Prieſtly Office.In Gen. 14. we reade of Abrahams tything unto Melchiſedech the tythes of his ſpoil, who is there called, The Prieſt of the moſt high God. It would be endleſs to tell you, what the learned think about this Melchiſedech, as alſo to diſcuſs all the difficulties about him. It's enough for us that the Pſalmiſt, Pſ. 110. propheſied of this long ago, and the Apoſtle applieth it to Chriſt, Heb. 7. Now to be a Prieſt after the order of Melchiſedech, doth imply,
1. The conjoyning of a Kingly power to the Prieſthood. In the Old Teſtament God had ſeparated the Kingly and Prieſtly Office, none might undertake both; and therefore when Ʋzziah, though a King, took upon him to offer Incenſe, which was the Prieſts Office, God ſtruck him with a leproſie, and the Prieſts withſtood him; but in this Melchiſedech they were both joyned together. Chriſts being then a Prieſt after the order of Melchiſedech, doth imply, that by vertue of his Prieſtly office he did attain to a Kingly; and therefore the Scripture ſpeaks of that glorious condition he was exalted unto after his ſufferings, even to be above all Kings and Potentates, and therefore it was providential that this Melchiſedech, though a Prieſt, ſhould have ſuch a name as to be a King of righteouſneſſe, and a King of peace. and truly had Chriſt only ſanctified himſelf to be a Prieſt for us without this Kingly office, we ſhould ſtill be under the power of our luſts, and dominion of our ſins, and ſhould have wanted a ſpiritual Prince of Glory againſt that prince of darkneſs▪ It's a Kingly Prieſthood; ſo that there is not only religion, but power accompanying him.
2. This implieth the ſpirituality of his Prieſthood, for Melchiſedech though a Prieſt, yet brought only bread and wine by way of refreſhment to Abraham. It's a wonder to ſee how men of great learning and parts would finde out a real Sacrifice in that fact of Melchiſedechs, but it is eaſily proved, that Chriſt after that bodily oblation of himſelf, hath now appointed no other Sacrifices but ſpiritual. There is now nothing bodily or carnal in the Sacraments: It's ſurſum corda, and we are to prepare faith, not our teeth for the Sacrament. The Prieſtly-office of old was in a carnal bodily way ſuitable to all the other religious exerciſes; But now the external way of Chriſt is ſpiritual; we are to offer ſpiritual Sacrifices, and our prayers are ſpiritual Sacrifices.
3. There is implied the perpetuity of it, Melchiſedech was a Prieſt for ever. There is no abolition or tranſlation of this Office, no Succeſſour to it, therefore Chriſt doth abide for ever, That once oblation of himſelf perfected for ever thoſe that were his: So that if he had offered up himſelf an hundred times more, it could not have been more effectual, then this once oblation.
4. This Prieſtly-office was confirmed by an Oath, God ſwore to the perpetuity of it. The Apoſtle doth greatly aggravate this, Heb. 7.21. That God did not onelyonly promiſe, but confirm it with an Oath: Every word of God is as ſure as an oath can be, but this was done to eſtabliſh our faith; for it's the hardeſt thing in the world to a troubled ſoul for ſinne, to believe that Chriſt hath made ſuch an attonement, or to believe ſuch a reconciliation; therefore God did not only promiſe it, but ſwore to it.
Ʋſe. To fill the heart of thoſe that do truly believe with unſpeakable joy; Chriſt ſanctified himſelf to bring about thy peace: Here is oyl enough, if thou bring cruiſes to receive it: Is it not ſinne in the power of it, and the guilt of it, that troubleth thee? Doth not that raiſe a great gulph between God and thee? Behold Chriſt hath ſanctified himſelf, that ſinne ſhould be as if it never had been. This is the Paſchal Lamb that you are not to eat boiled or raw, but roſted with fire, not with wateriſh empty ſpeculations, but fervent affections of faith. Are you to meditate on this Sacrifice? This blood ſpeaks all good things for thee.