Exposition of John 17, Exposition · Part 45
JOHN 17.19.
And for their ſakes I ſanctifie my ſelf, that they alſo might be ſanctified through the truth.
PRoceed we to the Second Argument with which he backs the ſame Petition, and it is taken from the end, for which he ſanctified himſelf; And for their ſakes I ſanctifie my ſelf, that they alſo might be ſanctified through the truth. q. d. It was the very end at which I aimed in ſanctifying of my ſelf that they might be ſanctified; it was my ſcope and drift in that buſineſs; and therefore I beſeech thee Father, let me not be diſappointed of my purpoſe, let not this great deſign of mine be fruſtrated, but do thou ſanctifie them with the truth, becauſe I ſanctified my ſelf for their ſakes, with this intent, that they might alſo be ſanctified through the truth.
Two things we have apparently preſented to us in the words; what our Saviour did, and why he did it. Firſt, what our Saviour did, He ſanctified himſelf: Secondly, then why he did it; and this is in the firſt place generally expreſt, that it was for their ſakes, for his Apoſtles and Diſciples ſakes, that he ſanctified himſelf: And then it is particularly and expreſly ſpecified in what regard it was for their ſakes, that they might alſo be ſanctified through the truth.
The difficulty of the text lies eſpecially in this, how Chriſt is ſaid to ſanctifie himſelf, and what he means by that expreſsion, for their ſakes I ſanctifie my ſelf. To ſanctifie, is properly to make holy; now a perſon or a thing is made holy eſpecially two wayes, viz. by qualification, when holineſs and grace is put into it, when a man is made partaker of the ſaving gifts and graces of the holy ſpirit, then he is ſaid in Scripture to be ſanctified; By conſecration a perſon or a thing is made holy, when it is ſet apart for holy uſes. In this reſpect the Sabbath day is holy, in this reſpect the Temple, the Utenſils and Veſſels of the houſe of God, in this reſpect the Prieſts were holy. Thus all the firſt born of the Jews were holy, and ſet apart for God. And therefore having charged Moſes to ſanctifie the firſt born, thus he explains it afterwards; Exod. 13.2, 12. Thou ſhalt ſet them apart to God: and in a word, thus all the Sacrifices and oblations under the Ceremonial Law, were holy, they were conſecrated things; For conſecrated things are ſanctified things, as I might give you inſtances enough in that particular. Thou ſhalt annoint them, ſaith the Lord, ſpeaking of Aaron and his Sons, Exod. 28.4. and thou ſhalt conſecrate and ſanctifie them that they may Miniſter unto me in the Prieſts office. So after ſpeaking of the Ramm of conſecration, Aaron and his Sons ſhall eat it, ſaith the Lord, to conſecrate them and to ſanctifie them, Exod. 29.33. Now all the queſtion is, in which of theſe reſpects, our Saviour here is ſaid to ſanctifie himſelf, whether by way of qualification, or of conſecration.
I muſt acknowledge, I have heretofore conceived it in the former way, as in a way of qualification, that he made himſelf holy, by the communication of the gifts and graces of the holy ſpirit, to his humane nature. For though it be a certain truth, that Chriſt was not, neither could be made holy of not holy privatively, as man who by the fall had wholly loſt his holineſs, is ſanctified and made holy by regeneration, and the renewing of the Holy Ghoſt; Yet it is very manifeſt, that Chriſt was ſanctified and made holy of not holy negatively; for there was once a time when Chriſt as man had not this holineſs inherent in his humane nature, becauſe there was a time, viz. before his incarnation, when his humane nature had not a being in the world. And thus Chriſt was ſanctified for his Apoſtles and Diſciples ſake, his peoples ſake; That they might be ſanctified, That is, he was endued abundantly with the gifts of holineſs and the graces of ſanctification to this end, that he might communicate them and diſpenſe them to his people, and that they might be ſanctified by this means, That of his fulneſs they might all receive, and grace for grace. So that this looks extreamly well you ſee, as the meaning of the Text. And for their ſakes I ſanctifie my ſelf, that they alſo might be ſanctified through the truth.
But yet I find interpreters even univerſally running in another ſtream, and underſtanding it of being ſanctified in a way of conſecration. The former I ſuppoſe they leave, becauſe indeed it is not conſonant to Scripture phraſe; For Jeſus Chriſt to ſay (as man) that he ſanctified himſelf in a way of qualification, That is to ſay, that he endued himſelf with the ſanctifying gifts and graces of the holy ſpirit. It is uſually affirmed that God the Father ſanctified him, That it pleaſed the Father that in him ſhould all the fulneſs of the holy ſpirit dwell, Col. 1.19. That God, even his God, did annoint him with the oyl of his ſpirit, Pſal. 45.7. And therefore he is called him whom the Father ſanctified and ſent into the world, John 10.36.
Beſides it ſeems not to be congruous that Chriſt ſhould pray his Father to ſanctifie his Apoſtles and Diſciples, becauſe for his part he had ſanctified himſelf with the graces of the ſpirit, to this end, that they might be ſanctified by communication of thoſe graces to them.
And therefore I ſhall run down with the common ſtream of expoſition, and underſtand our Saviour here to tell his Father that he ſanctified himſelf by way of Conſecration; That he ſet himſelf apart to be a Prieſt, an Altar, an Offring, and a Sacrifice to God the Father, for the ſins of his people. And that to this end, that they might be ſanctified by this means. Not only that they might be juſtified, but that they might be ſanctified too. And ſanctified through the truth, through the effectual revelation of the Goſpel to them, which is called the truth in Scripture; Or truly ſanctified, as it is rendred in the Margine; not only in the Type and Figure (as the Offrings and Sacrifices of the Ceremonial Law) but in reality and truth.
And on this ground, our Saviour prayes his Father, to ſanctifie his Apoſtles and Diſciples, that he might not be diſappointed of his great end for which he ſanctified himſelf, and made himſelf an offring to his Father; Sanctifie them with the truth. And why ſo? Why, for their ſakes I ſanctifice my ſelf, I ſet my ſelf apart to be a Sacrifice to thy juſtice, that they alſo might be ſanctified with the truth.
The words thus opened yield us out two Obſervations. Firſt, Jeſus Chriſt did willingly and freely ſet himſelf apart to be an Offring and a Sacrifice to God the Father. Secondly, he did this for his peoples ſakes, and that to this end, that they might be ſanctified, by this means.
DOCTRINE 1. Jeſus Chriſt did willingly and freely ſet himſelf apart to be an Offring and a Sacrifice to God the Father.
He was not forced to become an Expiation for the ſins of men. No he did it of himſelf; and of his own accord, I ſanctifie my ſelf (ſaith our Saviour in my text) by conſecration.
So he is ſaid to offer up himſelf, Heb. 7.27. To humble himſelf and to become obedient (conceive it paſsively obedient) to the death, even the death of the Croſs, Phil. 2.8. Tis true indeed the death and paſſion of our Saviour was neceſſary if we look to God the Father, and his eternal Counſel and Decree; for he was ſlain in that reſpect, i. e. appointed to be ſlain from the beginning of the world. It was determined to be done, as the Apoſtle ſpeaks, Acts 4.28. And therefore it behoved him to ſuffer, as himſelf ſpeaks, Luke 24.46. and he muſt be lifted up upon the Croſs; an unavoidable neceſsity was laid upon him, John 3.14. And as his death was neceſſary if we look to God the Father, ſo it was violent (my Brethren) if we look to men. With murderous and wicked hands they ſlew him, Acts 2.23. They kild and crucified the Lord of glory. But if we look to Chriſt himſelf, his death and paſsion was a voluntary thing, to which he willingly reſigned and yielded up himſelf. His life was not extorted from him, but he laid it down himſelf, John 10.17. He was delivered up to death by God the Father, Acts 2.23. He was delivered up by Judas and the Jews too, Mat. 27.2. And yet he freely yielded up himſelf; he loved us and gave himſelf for us, Gal. 2.20. he gave himſelf for us an Offring and a ſacrifice to God, Epheſ. 5.2. He ſanctified himſelf for our ſakes, and ſet himſelf apart to this hard and ſharp ſervice, ſo that the Point is plain you ſee, That Jeſus Chriſt did willingly and freely ſet himſelf apart to be a Offring and a Sacrifice to God the Father.
Reaſon. And it muſt needs be ſo, my brethren; for (being God) there was no greater power then his to maſter him and overcome him. A man is never forced to any thing againſt his will, unleſs ſome outward violence prevail againſt him which he is no way able to reſiſt. Now this was not the ſtate and the condition of our Saviour; his death was not inflicted on him by an exceſs of ſtrength in thoſe that gave him up to it. His Father was not able to conſtrain him, for he was God: and therefore equally Almighty with the Father. And men had infinitely leſs ability to overrule him, and to force him to it, and therefore it muſt needs be voluntary of himſelf, and this he cleerly intimateth in that ſpeech of his in the fore-alledged Scripture, John 10.17. No man takes my life from me; the meaning is, no man can take my life from me, and therefore it is added in the following words, I have power to lay it down, that is, to lay it down of choice and free election, ſo that I cannot be conſtrained to it, and I have power to take it up again. And certainly if he had power to take it up again when he had loſt it, then he had much more power to keep it when he had it and enjoyed it. So that you ſee he was not, neither could he be inforced to die, but of his own accord he willingly and freely gave himſelf to it.
Uſe 1 Is it ſo that Jeſus Chriſt did willingly and freely ſet himſelf a part to be an Offering and Sacrifice to God, the Father? The greater and the more unſearchable was the exceeding riches of his love to us, and the greater cauſe have we to magnifie it and admire it. Had he done it by conſtraint, and had be been enforced to it, there had been no ſuch matter in it, ſo no ſuch cauſe of Admiration and Thankſgiving. The praiſe had then been due to him that forced him, and not to him that was inforced. But this was love, as the Apoſtle John ſpeaks, love in the height and with a witneſs, this was unparalleld and matchleſs love that Chriſt ſhould willingly and freely lay down his life for us. Had his life been taken from him for our ſakes, this had been no great love, but that himſelf ſhould lay it down freely of his own accord, here was love, and here was mercy to be ſpoken of, and to be wondred at in all ages. What? that he ſhould abaſe himſelf, that he ſhould not be made obedient by another, but that he ſhould himſelf become obedient to the death, yea to that ſhamefull and accurſed death, that he ſhould willingly expoſe himſelf to ſuch abaſures, to ſuch indignities, reproaches, ſcorns, and to ſuch unſufferable tortures, to ſuch a heavy and intolerable burthen of his Fathers wrath, and all for thoſe that were not undeſerving only, but even ill deſerving too, that were not friends but enemies; Oh, let us ſtand aſtoniſhed at ſuch a mercy. We need not wonder that he whoſe love and kindneſs was ſo full of wonder ſhould be called wonderfull, Iſa. 9.6.
Is it ſo that Jeſus Chriſt did willingly and freely ſet himſelf apart to be Uſe 2 an Offring and Sacrifice to God the Father? Then let us learn of him (my brethren) as willingly (if it be poſſible) to offer up our ſelves, our perſons, our eſtates, our names, or lives and all to him, to ſuffer any thing for him again. What my beloved, did he ſuffer willingly for us, and ſhall we ſuffer grudgingly and unwillingly for him? did he conſecrate himſelf to be an offering and ſacrifice for us, and ſhall not we on our parts conſecrate our ſelves to be an offering and ſacrifice for him if he ſhall call us thereunto? did he give himſelf for us, and ſhall not we as readily give our ſelves for him again? did he take up his Croſs and go before, and ſhall not we take up our Croſſes too and follow him? I do not ſay we ſhould draw Croſſes and afflictions on our ſelves; but if they come upon us for our Saviours ſake, we ſhould not take them as inforced upon us, but we ſhould freely ſet our ſhoulders to them and cheerfully ſubmit our ſelves to bear them. And thus far of the firſt concluſion mentioned. The ſecond followeth.
DOCTRINE 2. Chriſt did not ſet himſelf apart to be an Offring and a Sacrifice to God the Father for his own ſake but for his peoples ſakes: and that to this end, that they might be ſanctified by this means: Not that they might be juſtified only, but that they might be ſanctified alſo.
He did not do it for his own ſake, for there was no ſin in him, and ſo in that reſpect he need not to be made a Sacrifice for ſin. There was no tranſgreſſion in him, and why then ſhould there be an expiation for him? But it was for his peoples ſake. To ſay the truth, all that he did, all that he ſuffered, was for their ſakes. For their ſakes he became man, for their ſakes he became Mediator between God and man, for their ſakes he became a King, a Prophet and a Prieſt. And as a Prieſt, ſo a ſacrifice and offring to the Father, for he offered up himſelf. All was for their ſakes.
And that to this end, that they might be ſanctified, by this means. Not only that they might be juſtified, but that they might be ſanctified alſo. That which was the ſcope and aim of Gods election, Epheſ. 1.4. He hath choſen us in him, that is in Chriſt to this end, that we might be holy and unblameable before him; of Gods Vocation, 1 Theſſ. 4.7. he hath not called us to uncleanneſs but to holineſs: The ſame (my brethren) was the end of Chriſts redemption. He ſanctified himſelf, that is, he ſet himſelf apart to be a Sacrifice to God the Father for his peoples ſakes, that they alſo might be ſanctified, as you have it in the Text. He loved his Church, and out of the abundance of this love of his he gave himſelf for her, as the Apoſtle ſpeaks, Epheſ. 5.25. What, that he might redeem and juſtifie her only? No my beloved, more then this; that he might ſanctifie and cleanſe her too through the waſhing of Water by the word, and that he might preſent her to himſelf a glorious Church, not having any ſpot or wrinkle, but being holy and without blemiſh. He bare our ſins in his own body on the Tree, that we being dead to ſin might henceforth live to righteouſneſs, as the Apoſtle Peter ſpeaks, 1 Pet. 2.24. he dyed for us, that we which live, ſhould henceforth live no longer to our ſelves, to our luſts, and to our ends, but to him who dyed for us. He hath performed the mercyes promiſed, he hath remembred his holy Covenant, he hath ſaved us from our enemies, and from the hands of thoſe hate us, Luke 1.74. What, that from henceforth we might be our own Maſters, and live at liberty and walk according to our own humours? O no, but on the contrary, that we might ſerve him who hath ſaved us, in holineſs and righteouſneſs all the dayes of our lives: By one offering of himſelf, he hath perfected for ever them that are ſanctified, ſaith the Apoſtle, Heb. 10.14. Not them that are juſtified, but them that are ſanctified. And hence the blood of Jeſus which he ſhed when he was a made a ſacrifice to God the Father, hath not a pacifying only but a purging quality in it. It hath not only a value to ſatisfie, but a virtue to ſanctifie. The blood of Jeſus cleanſeth us from all ſin, 1 John 1.7. Compleatly from the guilt of all in juſtification, and inchoatively from the filth of all in ſanctification. I might be copious in the proof, but this may ſatisfie to clear the point. Chriſt did not ſet himſelf apart to be an offring and a ſacrifice to God the Father for his own ſake, but for his peoples ſakes, and that to this end, that they might be ſanctified by this means.
Reaſon 1 And the grounds are evident: I ſhall but touch upon them only, and haſten to Application. For, firſt his ſcope and purpoſe in this work of his, was not only to preſerve his people from deſtruction, but to bring them to ſalvation; not only to deliver them from hell, but to obtain their entrance into heaven. And truly had he not accompliſhed both of theſe, he had not been a perfect Saviour, he had not ſaved us to the utmoſt, as the Apoſtle Paul ſpeaks. Now my beloved, had he juſtified us only from the guilt of our tranſgreſſions, he had done but one of theſe; for guilt is nothing but the obligation or binding over of the ſinner to damnation; ſo that in quitting us of this, he had but ſaved us from the wrath to come (as the Apoſtle ſpeaks) he had not brought us to the happineſs to come. And therefore ſince he had a further aim, that he might bring his whole intent about, he hath not juſtified us only, and ſo delivered us from death and condemnation, but he hath ſanctified us alſo, and ſo prepared us for life and ſalvation; For without holineſs it is impoſsible to ſee the Lord; To be admitted as inhabitants into that holy habitation concerning which the holy Ghoſt hath ſaid, There ſhall no unclean thing enter into it. Rev 21.27. And therefore our Redeemer ſanctified himſelf to be a Sacrifice for us, not that we might be juſtified only, and ſo delivered from Hell and utter darkneſs, but that we might be ſanctified alſo, and ſo made meet to be partakers of the inheritance with the Saints in light.
Our Saviour ſanctified himſelf to be a Sacrifice for us, not only that Reaſon 2 we might be juſtified, but that we might be ſanctified alſo, becauſe he had a purpoſe and deſign, not to glorifie us only, but to glorifie himſelf in this buſineſs. And more particularly and diſtinctly, to glorifie himſelf in us, and to glorifie himſelf by us.
1. It was the project and deſign of Chriſt in this great work of his, to glorifie himſelf in us, and therefore it was neceſſary that he ſhould not juſtifie us only, but ſanctifie us too: For had he juſtified us only from the guilt of our tranſgreſſions, his glory had appeared indeed upon us, to wit, the glory of his mercy; but which way had his glory ſhewed it ſelf in us? But now by ſanctifying us, and by inriching us with all the ſaving graces of his holy Spirit (which far exeeed the brighteſt and Orient Pearls both in luſtre and in value) his glory ſhineth forth in us. Now he us glorified in his Saints, as the Apoſtle Paul ſpeaks. The glory of his grace appeareth in them, and ſparkles forth with dazling luſtre. And as in the Creation of the world is ſeen his wiſdom and his power and God-head, and the like: So in the renovation and the new creation of ſome certain perſons in it, is ſeen the riches of his grace. He doth it that he might make known his glory, as the Apoſtle tells us, foreign, that he may declare it in the veſſels of his mercy prepared by him unto glory, Rom. 9.23. And as the greatneſs and magnificence of any Prince is ſeen in the Revenues and the Titles and the Dignities of thoſe whom he hath raiſed and advanced: So in our preſent gracious priviledges and endowments, preparing us for glory in the world to come, are ſeen the unſearchable riches of Chriſt.
2. It was the project and deſign of Chriſt in this great work of his to glorifie himſelf by us: And therefore it was neceſſary that he ſhould not juſtifie us only but ſanctifie us too: For had we not been ſanctified, we ſhould have diſhonoured Chriſt in our whole Converſation. But being once regenerated and endowed with ſaving grace, and purified as a peculiar people to himſelf, then we glorifie our Saviour; Then we ſhew forth the vertues, and with them the praiſes of him that hath ſaved us. We cauſe our works to ſhine before men, and Jeſus Chriſt (who ſtrengthneth us) to ſhine in them.
Now is it ſo, my Brethren, that Chriſt did not ſet himſelf apart, &c. Ʋſe 1 for his own ſake, but for his peoples ſakes, that ſo they might be ſanctified by this means? My Exhortation ſhall be ſomewhat ſutable to that of the Apoſtle on the like occaſion, Gal. 5.13. Take heed you uſe not this incomparable grace and mercy of the Lord Chriſt, as an occaſion to the fleſh, by taking any kind of licence thence to give it ſatisfaction in the luſts thereof. It is a dangerous & deſperate courſe of many men who apprehending, that they are delivered by the death of Chriſt from all their ſins, and that the Juſtice of the Lord is ſatified and appeaſed for them, are by this means imboldned and encouraged on in their evill ways. And when they are reproved for their licentious courſes, they ſatisfie themſelves with this, that Chriſt hath ſatisfied for them; and that not only for their paſt and preſent ſins, but for their ſins to come alſo; ſo that they need not be afraid to act them, nor to be humbled for them, after they have done them. But I muſt tell them, Chriſt hath not ſatisfied for them, if he do not ſanctifie them. He hath not ſet himſelf apart to to be a ſacrifice for them, if he do not ſet them apart to be a holy and peculiar people to himſelf. And unto ſuch as turn this grace into licentiouſneſs, I ſay as Moſes did ſometime to Iſrael, Do ye thus requite the Lord O fooliſh people and unwiſe! Oh Helliſh people and prophane! yea I proteſt againſt them, in the words of the Apoſtle, Gal. 5.2. that Jeſus Chriſt ſhall profit them nothing.
Ʋſe 2 Is it ſo, That Chriſt, &c. Oh, how ſhould this provoke and ſtir us up to ſtrive and labour after holineſs, and to endeavour every way to clenſe our ſelves from all filthineſs of the fleſh and ſpirit? What motive more prevailing can be tendered to our thoughts then this is? Ah my Beloved, were there nothing in the world but this alone, to quicken us and egge us on to purity and a holy converſation; no peace of conſcience waiting on it, no inward joy and comfort of the Holy Ghoſt, no fruit of ſanctity, no reward of it, neither in the preſent life, nor in that which is to come (whereas it hath the promiſes of both) I ſay my Brethren, were there nothing elſe to move us, this of it ſelf were ſufficient to perſwade, viz. That Chriſt in all thoſe torments, thoſe abaſures, thoſe agonies and horrors which he ſuffered, when he ſanctified himſelf and ſet himſelf apart to be a ſacrifice to God the Father, aimed at this, that he might ſanctifie us to himſelf: that we for whom he ſuffered might be holy. And ſhall we now like baſe unthankful and unworthy wretches, endeavour to the utmoſt of our power, to thwart and croſs him in his purpoſe, to fruſtrate and make void his end? Hath he laid down his life to this end, that we might be pure, and ſhall we notwithſtanding be prophane? Hath he ſhed his pretious blood to this end that we might be holy, and ſhall we notwithſtanding be unclean? Is this the reckoning that we make of all thoſe exquiſite and thoſe unutterable pangs and tortures which our Saviour ſuffered, when not his body only, but his ſoul was made an offering for ſin, that we regard not, though he ſuffer them in vain? I ſay to you my Brethren, as the Church, Lament. 1.12. Is it nothing to you all ye that paſs by? Shall all thoſe wounds, thoſe ſtripes, thoſe horrors he endured, thoſe ſtreams of pretious blood be ſhed in vain?
Oh think upon it you that rot away in your corruptions, and that by weltring in the goar of your abominable ſins: and though you have been frequently adviſed & intreated & beſought to waſh you, and to make you clean, yet are reſolved to be filthy ſtill: For you make the Son of God (as much as in you lies) to ſuffer & to die in vain: you ſpill this pretious blood and tread it under foot: And be aſſured of this, your ſin is infinitely great, and your damnation will be heavy in the world to come. And therefore as King David once when his three Worthies had adventured to fetch him water from the Well of Bethel, with the apparent and extreameſt hazard of their lives, refuſed utterly to drink it, or to taſte of it: Be it far from me ſaith he, for is not this the blood of theſe men? 2 Sam. 23.17. Even ſo ſay you when you are tempted and enticed by Satan or your luſts to any fin, to be drunken, or unclean, or to defraud, or over-reach your brother, or the like; Oh be it far from me to do this thing: for is not this the blood of Jeſus Chriſt? He ſhed his blood to purifie me, and to make me clean from ſuch ſins as theſe are.
Is it ſo, that Chriſt, &c. Oh, how ſhould this aſtoniſh all prophane Ʋſe. 3 and graceleſs perſons? Me thinks, the thought of this ſhould even break their hearts amidſt their greateſt earthly pleaſures and contentments: For what do they imagine, that Chriſt will fail of his intention, or that he will attain but half his purpoſe? That ſince he ſanctified himſelf to be a ſacrifice to God the Father for his people, that they might be ſanctified, he will ever juſtifie and ſave them whom he never ſanctifieth? That he will fall ſhort of that which was his ſcope and aim in this buſineſs. Oh fooliſh fancie and abſurd imagination! Nay Jeſus Chriſt himſelf hath ſaid, yea he hath ſworn the contrary; and if you will not take his word, I hope you will believe his Oath: This the is oath that he hath ſworn, that all they that are ſaved by him from the guilt and from the puniſhment of all their ſins, ſhall ſerve him too in holineſs: So that if any filthy and unſanctified perſon ſhould be ſaved, Jeſus Chriſt muſt be forſworn, which were blaſphemous to imagine.
And thus we have at length diſpatched the firſt part of our Saviours prayer for the Church; and are arrived at the Second. In the firſt place he prays, as I have ſhewed you, for his Apoſtles and Diſciples then about him, the members of the Church that then was, who were already called and ſanctified, whom God had given him out of the world: I pray for them, ſaith he, I pray not for the world; and this part of the prayer he ſhuts up with the verſe which we have even now ended.
And now my Brethren, in the ſecond place, he comes to pray for thoſe who were after to be called by their preaching, or their writing, who were to be the members of the Church that was to come; Neither pray I for theſe alone, but for them alſo that ſhall believe on me through their word. And here we have in general theſe two main things to be conſidered:
1. Chriſts deſcription of the perſons for whom he now becomes a Suitor to his Father, them which ſhall believe on me through their word.
2. The matter of the prayer which he makes for theſe perſons, That they may all be one, as thou Father art in me, and I in thee, and ſo on.
At this time we ſhall enter on the firſt of theſe, and that is Chriſts deſcription of the perſons for whom he now becomes a ſuitor to his Father: and they in general are true believers, who are deſcribed three ways. Firſt, by the time of their faith; they are not ſuch as did believe when Chriſt put up his Supplication to his Father, but ſuch as ſhould believe in after-times. Secondly, by the object of their Faith, they ſhould believe in Jeſus Chriſt. Thirdly, by the inſtrumental means of this faith; they ſhould believe in Chriſt through the Apoſtles word.
I ſhall ſpeak a word or two of the circumſtance of time by which our Saviour here deſcribeth thoſe for whom he prays; they are not ſuch as did believe, when Chriſt put up this ſupplication to his Father; but ſuch as ſhould believe in after-times; Neither pray I for theſe only, for my Apoſtles and Diſciples who believe in me already, but for them alſo who ſhall believe on me through their word. So that you ſee,
DOCTRINE. Our Saviours Interceſsion is not confined to thoſe who believe, but it extends to thoſe who ſhall believe, though for the preſent they have no faith at all in them.
It reaches to believers by Election, to all that are appointed to believe to the end of the world; I pray, ſaith Chriſt, for them alſo (for all them) which ſhall believe on me, through their word. And as God loves believers by Election, though for the preſent they be unbelievers, (as I have ſhewed you very lately) ſo Chriſt prays for all ſuch. Indeed he died for all ſuch, for all ſuch as ſhall believe (and not for ſuch alone as do believe) and therefore he muſt needs pray for all ſuch: For both the branches of his Prieſthood muſt of neceſſity be co-extended: and ſo for whomſoever he is a Prieſt to ſacrifice, for them alſo he is a Prieſt to intercede: as he hath offered up himſelf for them, ſo he hath offered up his prayers for them, and will do to the worlds end.
Uſe. And this (to give you but a touch of Application) may ſerve to hearten us exceedingly, when we are are putting up our prayers for them who are as yet without the pale, who have as yet no faith or grace at all in them; It may be they are neer to us, Parents, Children, Husbands, Wives, and we are often carried out in prayer for them, that God would yet ſhew mercy to them, that he would yet prevail upon them, and cauſe them to come in to Jeſus Chriſt; That he would break their ſtubborn luſts, and work unfeigned faith in them; And while we are breathing out our ſouls to God in ſuch a way as this is, we are ſurpized with diſtruſtful thoughts, that we ſhall never ſpeed in this requeſt of ours, God will never be entreated: and ſo upon a ſodain our affections cool, our hearts grow dead and flat within us; In ſuch a caſe as this is, it may be ſome encouragement and comfort to conſider that Jeſus Chriſt (for ought we know) hath prayed, and may be praying to the Father for the very ſame perſon, though for the preſent he believe not, yet he may be ſuch an one as ſhall believe, as is appointed to believe in after-times: And then he is (as you have heard) within the compaſs of our Saviours Interceſſion: ſo that the prayers that we make for him are ſeconded by Chriſt in heaven. While we are asking ſuch a child, or ſuch a friend, of God, it may be Chriſt is asking him or her of God too, according to the Covenant of the Father with the Son, Ask of me and I will give thee. And therefore let us not grow cold or faint in ſuch a ſuit as this is, but let us follow and purſue it to the utmoſt: Let us not ceaſe to pray for ſuch a perſon, let us not caſt him out of our prayers, whom Jeſus Chriſt hath not caſt out of his; I pray, ſaith he, for ſuch as ſhall believe; and this for ought we know, may be one of that number.
And thus far of the firſt particular, by which our Saviour Chriſt deſcribeth thoſe for whom he prays, viz. the time of their believing. They are not ſuch as did believe when Chriſt put up this ſupplication for them to the Father, but ſuch as ſhould believe in after-times.
Proceed we to the ſecond thing by which he ſets them forth, and that is, by the Spirit of this faith of theirs, they ſhould believe in Jeſus Chriſt; Neither pray I for theſe alone, ſaith Chriſt here, but for them alſo which ſhall believe on me: He doth not ſay, for them which ſhall believe on God, or for them which ſhall believe the Word of God, but for them which ſhall believe on me; ſo that the point to be obſerved is this.
DOCTRINE. That true Believers do pitch their Faith on Jeſus Chriſt, and make him the object of it. Chriſt is the object of a true beleiving faith.
So he is repreſented in my Text you ſee; The faithful do beleive on him. It's true indeed, that faith in general (which even Reprobates and Devils have) looks with an equal eye on all the Book of God, aſſenteth to the truth of all in groſs: But juſtifying faith, whith is the faith whereof we ſpeak, picks out this ſpecial object Jeſus Chriſt which is imbraced and received. By him, ſaith the Apoſtle Paul (that is, by Chriſt, and none but him) all that believe are juſtified from all thoſe things from which they could not have been juſtified by the Law of Moſes, Act. 13.39. The Law will never juſtifie us, but condemn us: No, we are juſtified by faith in Chriſt and him alone who is revealed and manifeſted to us in the Goſpel: The Rightouſneſs of God, that is the righteouſneſs which makes us righteous; the righteouſneſs of man will never do it; No, it muſt be the righteouſneſs of God himſelf, This is ours by faith in Chriſt, as the Apoſtle ſhews, Rom. 3.22. He that believeth in the Son hath life, Joh. 3. ult. Obſerve it well, he ſaith not in the Father, nor the Holy Ghoſt, though certainly we muſt believe in both theſe; But Chriſt is the immediate object of the faith which juſtifieth, or of it as it juſtifieth. He that believeth in the Son hath life, the life of holineſs, and the life of righteouſneſs, for both of them are very clearly meant in that place.
Object. But you will ſay perhaps, Is not the Word of God, and is not God himſelf, and is not everlaſting life the object of our faith? how then is Chriſt as I have ſaid, and Chriſt alone the next and the immediate object of it?
Sol. To this, becauſe it is compounded as it were of divers things, I muſt anſwer divers ways.
1. For the Word of God, that is not properly the object of the faith that juſtifieth, but is ſo called by a figure, becauſe it holds forth and exhibits Chriſt who is indeed the proper object of this juſtifying faith. Or ſecondly the Word of God, although it may in ſome reſpects be called the object of faith that juſtifieth, yet not qua juſtificat, not as it juſtifieth, as the School ſpeaks. It's true, that juſtifying faith believeth other things propounded in the Word of God. But faith as it juſtifieth, lays hold on Chriſt and him only, not knowing any other thing here but Jeſus Chriſt and him crucified.
2. As for the ſecond thing propounded in the Querie, True it is that God the Father is the Object of our faith (I mean the faith which juſtifyeth;) but not the next and the immediate Object of it. Chriſt muſt be firſt laid hold upon, and God in Chriſt. Such truſt have we through Chriſt in God, ſaith the Apoſtle, 2 Cor. 3.4. Even Turks and Jews and Arrians boaſt of faith in God you know, amd yet becauſe they apprehend not Jeſus Chriſt, they miſerably loſe their own ſouls. He that denyeth (and ſo by conſequence,) believes not in the Son, can never have the Father, as you may ſee, 1 John 2.23. He is like a man goes about to graſp a thing that is too big for him, a large and ſmooth round-bodyed Cup, it ſlips away out of his fingers, whereas he might have held it by the handle. The faith which juſtifies us, my beloved, apprehendeth Chriſt, receiveth and layeth hold on him, and then as it is added in the fore-alledged Scripture, He that hath the Son, hath the Father alſo.
3. As for the third particular propounded whether ſalvation and eternal life be the object of our faith. To ſay the truth, ſalvation and eternal life is not ſo properly believed as hoped for. Nor can it be ſo fitly called the object, as the conſequent and end of faith. So the Apoſtle calls it, 1 Pet. 1.9. Receiving the end, ſaith he, (Conceive it the perfection, or the reward of your faith) even the ſalvation of your ſouls. Salvation then you ſee my brethren, is the end, Chriſt is the object of our faith.
Uſe 1 Is Chriſt the Object of a true believers faith? Then do not ſatisfie your ſelves my brethren, with a general aſſent to ſacred Revelation, neither do you reſt in this that you believe the word of God in groſs. Alas, how many men that have been throughly convinced of the truth of all the Scripture, are notwithſtanding under everlaſting Chains and darkneſs! the Devils themſelves believe and tremble. They believe the word (hiſtorically you muſt underſtand it) and becauſe it makes againſt them the greater their faith is, the greater is their fear. As therefore you deſire to be abſolved and acquitted from the guilt of all your ſins which elſe will ſink you down into the pit of Hell for ever, to be inveſted with the righteouſneſs of Chriſt, without which you can never have admittance to the marriage of the Lamb, nor to thoſe joyes and pleaſures at the Lords right hand for evermore, lay hold on Jeſus Chriſt, and claſp the arms of faith about him: Men and brethren, to you is this ſalvation ſent, and we declare unto you glad tydings, preaching through Chriſt the forgiveneſs of ſins: and that by him all that believe are juſtified from all things from which they could not have been juſtified by the Law of Moſes. We offer and exhibit Chriſt unto you, and we beſeech you to accept him, that you may be ſaved. We ſtand and cry, Ho every one that thirſteth, came to this water. Now as you tender the ſalvation of your pretious ſouls, let faith make out to Jeſus Chriſt that comes towards her; let her faſten on her object. And that you may the better know what I perſwade you to, I ſhall ſhew you very briefly, that there are four acts of the ſoul in reference to Jeſus Chriſt, wherein the eſſence and the being of juſtifying faith conſiſts: Whereof the former two, are of the underſtanding, and the two latter of the will. I ſhall but only touch at them.
1. Well then, the firſt thing you are to do, you muſt endeavour to know Chriſt aright: diſtinct explicite knowledge of him in a meaſure, is neceſſary to the being of this juſtifying faith. And therefore knowledge is ſometimes put for faith in Scripture; by his knowledge or the knowledge of himſelf, ſhall my righteous ſervant juſtifie many, ſaith the Father of the Son, Iſa. 53.11. And here to be a little more diſtinct, you muſt know that Chriſt is a compleat and al-ſufficient Saviour to free you from the wrath of God, and to bring you to eternal life; That he is offered by the Lord to you, as well as any other: for ſo the meſſengers of God have their Commiſſion to make an univerſal tender of him to all to whom they preach without exception; Go preach the Goſpel to every creature, Mark 16.15. And what is it to preach the Goſpel to them, but to ſay as the Angel to the Shepherds, Luke 2.10, 11. I bring you good tydings of great joy, which ſhall be to all people: for unto you is born this day in the City of David, a Saviour which is Chriſt the Lord? And as Peter to the Jews, Acts 2.39. The promiſe is to you and to your children, yea and to all that are afar off, as many as the Lord our God ſhall call. Yea you muſt know that Chriſt is offered to you, ſo that you are peremptorily commanded and required to believe in him. Come to me, ſaith our Saviour, Mat. 11.28. i. e. Believe in me, (for ſo himſelf expounds the phraſe as you may ſee, John 6.35.) all you that labour and are heavy-laden, and I will give you reſt. This is the firſt thing requiſite to juſtifying faith, of which Chriſt is the proper Object.
2. The ſecond act is the Aſſent and Credit of the mind to this, that Chriſt is ſuch a one indeed, and that God offers him indeed in ſuch a way as hath been ſaid. And that in this his gracious offer he intendeth as he ſaith: That Chriſt and all his merits will be yours if you accept him. This you muſt conſent to; you muſt ſay with the Apoſtle, 1 Tim. 1.15. This is a faithfull ſaying; and in relation to this act it is that faith is called believing, John 3.36. and elſewhere often in the Scripture.
3. The third act is the yeelding of the Will to this external exhibition of the Son of God, this bleſſed offer of him in the Goſpel, not only for the certain truth, but the incomparable excellency of it; when the heart accepteth of it, and embraceth it, and ſaith with the Apoſtle in the fore-alledged Scripture, 1 Tim. 1.15. This ſaying as it is a faithfull one, ſo it is worthy of all acceptation. It is a faithfull ſaying, ſaith the Underſtanding, and therefore I will give aſſent to it: It is a ſaying worthy of all acceptation, ſaith the will, and therefore I will cloſe with it. So the faith of the Fathers is deſcribed, Heb. 11.13. in which all the three acts which we have mentioned are wrapt up together. They ſaw the promiſes; conceive it with the underſtandings eye, they knew them and they underſtood them. They were perſwaded of them, they gave aſſent to them, and they received them and embraced them: for both theſe terms are there uſed, not the words and ſurface of them, but Chriſt in them. In which reſpect this act of faith is ſometimes called receiving of Chriſt, as ſee John 1.12. To as many as received him, &c. So that believing and receiving are all one; this is the third act.
4. The fourth and laſt act, is a reſting, a relying, and recumbency on Chriſt for mercy and ſalvation: this is the great act of the ſoul in faith: A roling of it ſelf on Jeſus Chriſt, expecting life and happineſs no other way, and by no other mean but him only: And this is that which is ſo often called believing in the Son of God, believing in his name, truſting in him, as the Apoſtle Pauls expreſſion is, Epheſ. 1.12. or truſting to him for all the good that we expect or look for. Theſe are the four great acts of faith, and Chriſt you ſee is the immediate and proper object of them all: So that you eaſily perceive what I intend when I perſwade you and exhort you to faſten on this object and to believe in Jeſus Chriſt.
Object. But you will ſay perhaps (as that is now a great Objection) the Creature is not able to believe: it is an impotent and dead thing: what can the Creature do? And why do you perſwade it to believe?
Sol. True my beloved, it can do nothing, and you would have it to do nothing by this Rule. Keep away the means from it, and when will it attain the end? It hath no faith: it is not able to believe: but faith comes by this means, by the perſwaſions and intreaties of the Goſpel: Faith comes by hearing, Rom. 10.17. When the Apoſtles perſwaded ſinners to believe, (as that was very uſual with them) might not a man have ſaid to them, What do you ſpeak to them? They cannot do what you perſwade them to; and yet you know what multitudes ſometimes were brought to believe by one Sermon. So that the word is not in vain, though men be dead and unable to believe, becauſe when God is pleaſed to work with it, it quickens them, and begetteth faith in them.
Uſe 2 Is Chriſt the Object of a true believers faith? Are we juſtified by faith as it layes hold on Chriſt, and on the Righteouſneſs of Chriſt? This then diſcovers the defect and imperfection of inherent righteouſneſs. This laying hold upon the Lord Jeſus, this going forth out of our ſelves to fetch Righteouſneſs abroad to juſtifie us in the ſight of God, implies an emptineſs and want of it at home. Tis true indeed, had we continued in our firſt integrity, had we remained in that uprighteneſs and perfection which was at firſt beſtowed upon us, there had been then no need at all of juſtifying faith. But when our own inherent righteouſneſs was loſt in Adams fall, ſo that there was an utter failing of it, an abſolute deficiency in our ſelves, Faith was provided to ſupply us and to furniſh us again, by fetching in the righteouſneſs of Chriſt, ſo that this laying hold upon imputed, apparently implyes the abſence of inherent righteouſneſs; And therefore when we ſhall be raiſed again to that perfection which we once enjoyed in Adam in the ſtate of Innocency, which ſhall be done you know my brethren, in the other Paradiſe, in heaven, in the ſtate of glory, this juſtifying faith ſhall ceaſe, at leaſt with reference to the receiving of Jeſus the Lord our Righteouſneſs, becauſe we ſhall have righteouſneſs enough in heaven of our own. And this is that which the Apoſtle meaneth in that memorable place, 1 Cor. 13. ult. And now abideth faith, hope and charity. Now they abide; conceive it in the preſent life; they all continue; for that is his intention there, but the chiefeſt of theſe is charity, the chiefeſt in regard of permanency and duration, becauſe that never faileth as he affirmeth in the eighth verſe of that Chapter, No not in heaven in the ſtate of bleſſedneſs where juſtifying faith and hope ſhall fail, and be taken both away.
Is Chriſt the Object of a true believers faith? This then as it diſcovers Uſe. 3 the defect and imperfection of inherent righteouſneſs, ſo the perfection of imputed righteouſneſs: as the defect of ſanctification, ſo the perfection of juſtification. It is the righteouſneſs of Chriſt which we fetch in by faith, and that you know is abſolute and accompliſht righteouſneſs. And this adminiſters incomparable ſweet and pretious comfort to the Saints, who are ſo far dejected with the ſenſe and feeling of their wants as to conclude they are not juſtified in the ſight of God, they are ſo full of imperfections and defects: Oh they come ſo far ſhort, their graces are ſo ſmall and weak, and their obedience is ſo ſlender, that they reſolve the Lord will not accept and juſtifie ſuch wretched creatures as they are. Indeed my brethren, if our being juſtified and accepted with the Lord, depended on the highth and the perfection of inherent righteouſneſs, we had cauſe to be diſcouraged: But ſeeing we are juſtified by faith in Chriſt by laying hold on the Lord our righteouſneſs, by fetching in the righteouſneſs of Chriſt, and not by perfecting our own: if we have taken him, we are compleat in him (as the Apoſtle ſpeaks) amidſt our many unallowed imperfections and defects; And though we ſhould be humbled for our failings, with refererence to ſanctification, yet we ſhould not doubt our ſelves and our eſtates, with reference to juſtification: for having once received Chriſt by faith we are compleat in him, though imperfect in our ſelves. If all the Righteouſneſs which is in Chriſt will make us righteous, we are righteous; for he is made to us righteouſneſs, 1 Cor. 1.30. Oh, how ſhould this ſupport their drooping ſpirits, who pine away in endleſs ſorrow for their failings and defects! If they be ſure they have laid hold on Chriſt by faith, they may conclude his righteouſneſs is theirs, and that is perfect though their own be weak and wanting; And though they be diſcouraged in themſelves, they may encourage and cheer up themſelves in Chriſts; And certainly in doing ſo they honour Chriſt, and advance his fulneſs.