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Post by Admin on Apr 1, 2024 15:09:26 GMT -5
THE MYSTERY OF SANCTIFICATION BY CHRIST
Several sermons preached, at Ettrick, August 25, 1728, and
subsequent Lord's days.
If I wash thee not, thou hast no part with me. - JOHN 13:8
I ENTERED on these words last Lord's day, on occasion of the
sacramental solemnity which was then celebrated among us;
observed a doctrine, proposed a method, which was briefly
prosecuted, and I made some practical improvement of the subject.
But as this text opens a large field of discourse, and contains ample
matter for directing faith and practice, I shall now endeavour to
prosecute the design of the words more fully, in a series of
discourses. For this end I observe the following doctrine, viz.
DOCTRINE. Such an inseparable connection there is between a
sinner's having part with Christ, and being washed from his sins by
Christ in a work of sanctification, that if a sinner is not washed from
his sins by Christ, he has no part with Christ, while he is so.
Briefly, If a sinner is not washed from his sins by Christ, he has no
part with Christ.
In handling this important subject, I shall consider,
I. What it is to be washed from our sins by Christ, viz. unto a
cleanness in the eye of the gospel.
II. The unwashed or unsanctified sinner's having no part with Christ.
III. Conclude with some practical inferences.
I. I shall consider what it is to be washed from our sins by Christ, viz.
unto a cleanness in the eye of the gospel. And upon this head, I shall
shew,
1. What this washing supposeth.
2. Wherein it consists.
3. How it is done and brought about.
First, I shall shew what our being washed from our sins by Christ supposes.
1. It supposes in the sinner, a conviction of the filthiness of sin, and
his loathsomeness by it. Hence the church says, Is. 64:6, "But we are
all as an unclean thing, and all our righteousnesses are as filthy rags,
and we all do fade as a leaf, and our iniquities, like the wind, have
taken us away." They that never saw the vileness and abominable
nature of sin, are not washed from it; Prov. 30:12, "There is a
generation that are pure in their own eyes, and yet is not washed
from their filthiness." The man cries not only, with the criminal,
Guilty, guilty; but, with the leper, Unclean, unclean. Sin is not only
frightful, but hateful and loathsome to him, as the vilest filth. Now, if
ye have not been convinced of the filthiness of sin, ye have no part with Christ.
1st, This conviction is got by looking into the glass of the law,
representing the spotless holiness of God: Rom. 7:12, 13, 14, "The law
is holy; and the commandment holy, and just, and good. Was then
that which is good made death unto me? God forbid. But sin that it
might appear sin, working death in me by that which is good; that sin
by the commandment might become exceeding sinful. For we know
that the law is spiritual: but I am carnal, sold under sin." The glaring
beauty of God's holiness expressed in the law, striking the sinner, he
sees himself filthy and loathsome before the holy God, as most unlike him.
2dly, It fixes an impression of shame on the sinner. He is ashamed of
himself, of what he is, what he has done, and what he has neglected
to do; as the publican did, Luke 18:13. who "standing afar off, would
not lift up so much as his eyes unto heaven, but smote upon his
breast, saying, God be merciful to me a sinner." He is like a child,
that having got a clean white frock on him, has fallen into the mire,
and stands ashamed before his mother in that pickle.
2. It supposes a willingness to be made clean: Psal. 19:12, "Who can
understand his errors? cleanse thou me from secret faults." It is not
easy to bring a sinner that length: Jer. 13:27, "Woe unto thee, O
Jerusalem, wilt thou not be made clean? when shall it once be?" Sin
is so woven into our nature, and so strengthened by custom in sin,
which is a second nature, that it is harder to make a sinner willing to
be made clean, than to bring a swine away from the mire and dirt it
loves to nestle and wallow in. But in the day of the washing of a
sinner, he is made as willing to be washed as ever child ashamed of
his nastying himself is. So if ye have not been made willing to be
clean, ye have no part with Christ.
3. It supposes a conviction that we cannot wash ourselves clean, by
any thing we can do or suffer: Rom. 7:24, "O wretched man that I
am! who shall deliver me from the body of this death?" What mars
the washing by Christ with many, is, that they think they can wash
themselves clean enough by themselves. They see not how fast the
filth of sin sticks to them, and so they think their praying, confessing,
reforming, and tears, will do it. But hear what Job says, chap. 9:30,
31, "If I wash myself with snow-water, and make my hand never so
clean; yet shalt thou plunge me in the ditch, and mine own clothes
shall abhor me." This every soul that is sanctified is brought to.
Therefore if ye have not been convinced, that ye cannot wash
yourselves clean, by any thing ye can do, ye have no part with Christ.
4. It supposes a hearty consent of the soul to be washed by Christ.
Christ washes none against their will: Jer. 13:27, "Woe unto thee, O
Jerusalem, wilt thou not be made clean? when shall it once be?" They
that will needs lie still in their filthiness, shall lie and rot in it for ever
for him: Rev. 22:11, "He that is unjust, let him be unjust still: and he
which is filthy, let him be filthy still." Hos. 4:17, "Ephraim is joined to
idols: let him alone." Christ makes all his elect willing to be holy, but
he forces holiness on none. Therefore if ye have not given a hearty
consent of your soul to be washed, ye have no part with Christ.
5. Lastly, It supposes a presenting of our defiled souls to Christ to be
washed by him. This is the work of faith, by which the soul comes to
the waters: Is. 55:1, "Ho, every one that thirsteth, come ye to the
waters, and he that hath no money; come ye, buy and eat, yea, come,
buy wine and milk without money, and without price." The soul
comes to Christ, as the leper to the priest to be cleansed: Psal. 51:7,
"Purge me with hyssop, and I shall be clean: wash me, and I shall be
whiter than snow." Compared with Lev. 14:6, "As for the living bird,
he shall take it, and the cedar-wood, and the scarlet, and the hyssop,
and shall dip them, and the living bird, in the blood of the bird that
was killed over the running water." It eyes him as a Saviour from the
filth, as well as the guilt of sin; as a sanctifier of the unclean, as well
as a justifier of the ungodly. Therefore, if ye have not presented your
defiled souls to Christ, to be washed by him, ye have no part with Christ.
Secondly, I shall shew wherein our being washed from our sins by
Christ consists. As washing in the general consists in removing
filthiness, and making clean; so does the washing of a soul by Christ,
lie in removing the filth of sin from off the sinner, and making him
clean in likeness to God. Now,
1. Christ washeth sinners in the inner man: Psal. 45:13, "The King's
daughter is all glorious within." Pharisaical washings reach the outer
man only: but Christ's washing goes to the hidden man of the heart.
Adam left us in the mire of sin, with a nature corrupt and filthy, the
very reverse of the nature of God; all the faculties of our souls
defiled, Tit. 1:15. But Christ washes our nature and faculties. And this
lies in two things.
1st, Removing and washing off that filth of sin, that either clave to
them from our birth, or has been added to them since: Tit. 3:5. "Not
by works of righteousness, which we have done, but according to his
mercy he saved us by the washing of regeneration, and renewing of
the Holy Ghost." We came into the world with such corruption
cleaving to our nature and faculties, as not only disabled us for all
good, but made us prone to all evil, and averse to all good. This is
strengthened and increased during the time one lives unregenerate.
And the corruption of nature spreads itself, and takes many roots in
the soul, in diverse particular lusts, Rom. 6:12. Now, Christ washing
this filth off the soul,
(1.) Purgeth our whole nature and faculties, from that corruption, so
far that it does not reign there: Rom. 6:14, "For sin shall not have
dominion over you: for ye are not under the law, but under grace."
The total blindness as to the receiving of the things of God, is purged
out of the mind; that reiguing aversion to good, out of the will; and
the reigning carnality, out of the affections. The natural corrupt bent
of the heart is taken away, removed, and broken; the stony heart is
taken away, and a heart of flesh is given, Ezek. 36:26.
(2.) He purgeth the soul from its old lusts, loosing them at the root:
Gal. 5:24, "They that are Christ's, have crucified the flesh, with the
affections and lusts." As in the deluge of waters coming over the
earth, trees deeply rooted were washed away by the roots, and lay
floating here and there, and so might give some disturbance to the
ark: so Christ's efficacious blood coming over the soul, looses old
lusts by the roots, though they are not quite taken away, but give
disturbance to the believer. They are in him as a broken tooth, they
hang at him as a leg out of joint.
2dly, It lies in introducing the beauty of habitual holiness into our
souls, in conforming us to the image of Christ: Tit. 3:5, forecited. 2
Cor. 3:18, "But we all with open face, beholding as in a glass the glory
of the Lord, are changed into the same image, from glory to glory,
even as by the Spirit of the Lord." As the vessel of brass or silver,
being overlaid with nastiness, has nothing of its primitive lustre; yet
when it is washed and scoured, it recovers some-what of its former
brightness: so the unwashed sinner has lost all his primitive spiritual
glory: but Christ washing him in the day of grace, he recovers it
somewhat; and the washing being perfected in glory, he will be
brighter and more glorious than ever. Now, Christ introducing this
into our soul,
(1.) Implants in us a new nature, which goes over all the faculties of
the soul. It is a divine nature, 2 Pet. 1:4, as coming from God, and
making the soul like God, John 3:6, "That which is born of the Spirit,
is spirit." Hence the man is a new creature; all his faculties are
renewed, mind, will, and conscience: 2 Cor. 5:17, "If any man be in
Christ, he is a new creature: old things are past away, behold, all
things are become new." This nature has a bent and propensity to
good, and an aversion to evil, and cannot lose it as long as it is in
being: and it will be ever, for it is an immortal nature. Hence the
combat, Gal. 5:17, "The flesh lusteth against the Spirit, and the Spirit
against the flesh: and these are contrary the one to the other; so that
ye cannot do the things that ye would."
(2.) This new nature hath in it the seeds of all saving graces: 1 John
3:9, "Whosoever is born of God, doth not commit sin; for his seed
remaineth in him: and he cannot sin, because he is born of God."
Compared with Deut. 30:6, "The Lord thy God will circumcise thine
heart, and the heart of thy seed, to love the Lord thy God with all
thine heart and with all thy soul, that thou mayest live." We have a
swatch of them, Gal. 5:22, 23, "The fruit of the Spirit is love, joy,
peace, long-suffering, gentleness, goodness, faith, meekness,
temperance." And they are taken out of that fulness of grace that is in
Christ the head, and communicated to the sinner as a member: John
1:16. "And of his fulness have all we received, and grace for grace."
And thus they bear the image of Christ, that as he was meek, lowly,
&c. so are they in a measure. And hereby they are enabled for all acts
of holy obedience, as a principle of life gives power for motion.
This is the washing of the sinner in the inner man: and if ye are not
so washed by Christ, ye have no part with him.
2. Christ washeth sinners in the outward man too: Psal. 45:13. "The
King's daughter is all glorious within; her clothing is of wrought
gold." These two go together, the latter issuing from the former: Psal.
24:3. 4. "Who shall ascend into the hill of the Lord? and who shall
stand in his holy place? He that hath clean hands and a pure heart;
who hath not lift up his soul unto vanity, nor sworn deceitfully."
James 4:8. "Cleanse your hands, ye sinners, and purify your hearts,
ye double-minded." As the candle within shines through the lantern,
so grace in the heart appears in the outward conversation: Matth.
6:22. "The light of the body is the eye: if therefore thine eye be single,
thy whole body shall be full of light." As the corruption of nature
reigning, vents itself in abominable works, Psal. 14:1; so the
cleansing and purifying of our nature, vents itself in good works, Tit.
2:14. "Christ gave himself for us, that he might redeem us from all
iniquity, and purify unto himself a peculiar people zealous of good
works." "For as the tree is, so will the fruit be."
Now, Christ washing sinners in the outward man.
1st, Removes the filth that before clave to their life and conversation,
Eph. 4:22. It is no more a vile conversation, nay, nor a vain
conversation, 1 Peter 1:18; not a disorderly, but a well-ordered
conversation, Psal. 50:23. They that go back to their former
conversation, whether in vanity or vileness, shew themselves but
Satan's washed swine, not Christ's washed saints, 2. Pet 2:22. It
reaches,
(1.) Their words, and purifies them from corrupt communication. If
the heart be circumcised, so will the lips be too: James 1:26. "If any
man among you seem to be religious, and bridleth not his tongue,
but deceiveth his own heart, this man's religion is vain." If grace rule
in the heart, the tongue will not be allowed to go at random. The
liberty that some take with their tongues in obscenity, lying,
swearing, mocking and jesting at serious religion, &c. proclaims
them to be unwashed by Christ. See Psal. 15.
(2.) It reaches the course of their actions, and purifies it: Heb. 9:14.
"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?" It purifies their course
from impiety against God, and injustice against man; teaching them
to walk, as Tit. 2:12. "Soberly, righteously, and godly." Their hands
are washed, as well as their hearts: and their feet are washed, that
they go not in the way of sinners as before.
2dly, He beautifies them in their life and conversation: Cant. 7:1.
"How beautiful are thy feet with shoes, O prince's daughter? the
joints of thy thighs are like jewels, the work of the hands of a running
workman." Compared with Eph. 6:15. "And your feet shod with the
preparation of the gospel of peace." He makes them "shine as lights
in the midst of a crooked and perverse generation;" and helps them
to a conversation becoming the gospel. And this also reaches,
(1.) Their words. Their tongue is made their glory whereby they
glorify God. Instead of corrupt communication, they produce
something for the use of edifying. Being translated from the power of
darkness into the kingdom of God's dear Son, they learn the
language of it.
(2.) The course of their works. They not only cease to do evil but
learn to do well, Is. 1:16. 17. They become "zealous of good works,"
Tit. 2:14. As it is but half washing that takes away only the gross filth,
but makes not clean: so it is but half Christianity, where people
satisfy themselves with not doing evil, but set not themselves to do good.
Thirdly, I shall shew how our being washed from our sins by Christ is
done and brought about. Christ washeth sinners, making use of
several things to that blessed purpose.
First, Christ washeth sinners, using some things more immediately
for that purpose towards them. AndFirst, Christ washeth sinners with his blood, as the most immediate
cause of their cleansing. Hence the church ascribes praise to Christ,
"who loved them and washed them from their sins in his own blood,"
Rev. 1:5. The blood of Christ hath that place in washing of defiled
souls, that water hath in washing defiled bodies: so it is the holy
water wherewith we are washed from our sins. Therefore it is called a
fountain, and that not only to drink at, but to wash at: Zech. 13:1, "In
that day there shall be a fountain opened to the house of David, and
to the inhabitants of Jerusalem, for sin and for uncleanness."
Compared with 1 John 1:7, "The blood of Jesus Christ his Son
cleanseth us from all sin." This blood being applied to the soul
polluted with sin, it effectually removes the filth of sin from the soul.
For understanding this, these things are to be noted.
1. The defilement or uncleanness sin leaves on the soul, is not a
bodily and visible thing, as nastiness on our bodies or clothes, which
may be taken away with hands: but it is a moral and spiritual
uncleaness, viz., an unlikenness or contrariety to the holiness of God
expressed in his law; so that the washing of a soul from it is the
rendering of that soul like unto God in his imitable perfections,
expressed in the ten commandments, which express his image unto
us, that appeared perfectly in the man Christ, being and walking
exactly in every point according to these ten commands, in all their
spirituality and extent.
2. By the blood of Christ in this matter, is not meant simply the blood
that ran out of his veins in his circumcision, the sufferings of his life,
and crucifixion; but Christ himself sacrificed for us; which sacrifice
was begun from the moment of his incarnation, was continued all his
life long, was perfected on the cross and in the grave, and received its
actual purifying efficacy in his resurrection, as a sacrifice fully
offered, and accepted for the ends it was offered for: Tit. 2:14, "He
gave himself for us, that he might redeem us from all iniquity, and
purify unto himself a peculiar people zealous of good works. Rom.
4:23, "Who was delivered for our offences, and was raised again for
our justification." 1 Cor. 6:11, "And such were some of you: but ye are
washed, but ye are sanctified, but ye are justified in the name of the
Lord Jesus, and by the Spirit of our God." Hence we owe our
sanctification to the holiness of his nature, and the righteousness of
his life, as well as to his death; the former being as essentially
requisite to make him an effectual sacrifice for us, as the latter; since
no sacrifice could atone, but what was without natural and accidental
blemish. But his blood is particularly named in the case,
1st, For that the life going away with the blood in all living creatures,
and so in the man Christ, the shedding of his blood was the
perfecting stroke in his sacrificing himself for us: so that we are said
to be washed with his blood, as the prisoner is said to be delivered by
his cautioner's paying the utmost farthing of his debt. See Rom. 1:17,
"For therein is the righteousness of God revealed from faith to faith:
as it is written, The just shall live by faith." Compared with Rom.
3:25, "Whom God hath set forth to be a propitiation, through faith in
his blood, to declare his righteousness for the remission of sins."
2dly, For decency of expression, the term blood being most agreeable
to the term washing, which relates to some liquid. Agreeable hereto
was it, that after Christ being born holy, had lived holy, and died on
the cross, his side was pierced, and there came forth blood and water
fitted to wash: the Holy Ghost thereby teaching, that the washing or
sanctifying of sinners was to proceed from Christ, in his holy birth,
life, and death; thence was the spring of purifying virtue from sin.
3. As it is by applying water to the unclean thing, that it is washed: so
it is by applying to our souls, Christ sacrificed for us, that we are
sanctified and washed from sin. A man may stand at a river side
bedaubed with mire and dirt, till he die; and yet be never a whit the
cleaner if the water of that river, be not brought close upon him: so
Christ, in the purifying virtue of his blood, may be within reach of the
sinner's hand all his days, and yet he may die in his filth of sin, and
lie in it in hell for ever, if Christ and he never come close together in
a spiritual union. The blood of sacrifices was first offered to God for
atonement, and then it was sprinkled on persons or things for their
purification: Heb. 9:19, "For when Moses had spoken every precept
to all the people according to the law, he took the blood of calves and
of goats, with water, and scarlet wool, and hyssop, and sprinkled
both the book and all the people." Compared with Exod. 24:5–8,
"And Moses sent young men of the children of Israel, which offered
burnt-offerings, and sacrificed peace-offerings of oxen unto the Lord.
And Moses took half of the blood, and put it in basons; and half of
the blood he sprinkled on the altar. And he took the book of the
covenant, and read in the audience of the people: and they said, All
that the Lord hath said, will we do, and be obedient. And Moses took
the blood, and sprinkled it on the people, and said, Behold the blood
of the covenant, which the Lord hath made with you concerning all
these words." The offering of the blood of Christ to God is over, near
seventeen hundred years ago: but the sprinkling or application of it
is still going on: Heb. 12:22, 24, "But ye are come—to Jesus the
Mediator of the new covenant, and to the blood of sprinkling, that
speaketh better things than that of Abel." Where it is sprinkled, they
are cleansed; where not, they lie still in their filth, having no more
cleansing from sin by it, than if it had never been shed.
4. It is not every water that will wash clean; but there is a cleansing
virtue in some water, that is not in other water. I am not to inquire
into the cause of that difference; but into the cause of the cleansing
virtue of the blood of Christ, whereby we are washed from sin, that is
not in any other thing, though men have multiplied things for that
end. If we inquire into the spring of the cleansing virtue that is in
Christ sacrificed for us, and in no other things, we find these two.
1st, There is a real and proper merit of sinners' sanctification in him.
By his sacrifice of himself he has merited at the hand of God the
sanctification of us, and washing us from our sin: Eph. 5:25, 26,
"Christ loved the church, and gave himself for it: that he might
sanctify and cleanse it with the washing of water by the word." Christ
as really merited our personal holiness, and every good work we do,
at the hand of God, as he merited the pardon of atheism and
blasphemy to us: so absurd is the merit of our works: Tit. 2:14, "He
gave himself for us, that he might redeem us from all iniquity, and
purify unto himself a peculiar people, zealous of good works." 1 Pet.
1:18, 19, "Ye know that ye were not redeemed with corruptible things,
as silver and gold, from your vain conversation received by tradition
from your fathers; but with the precious blood of Christ, as of a lamb
without blemish and without spot." Now, there is no such merit in
any thing else, that they should wash.
Hence Christ being applied to the soul, or his blood sprinkled on it,
has a loosing efficacy, that the filth of sin is loosed from the soul it
stuck close to before: even as the payment of the ransom applied to
the captive, actually looses the bond of his captivity; so as a just
judge can no more suffer him to be a captive, a prisoner. I shewed
before, that it is guilt that is that bond. Wherefore, for persons to
pretend part with Christ, while yet their filth of sin sticks as close to
them, and they to it, as ever, is to blaspheme the justice of the Father,
or the merit of the Son; as if either the one did receive the ransom,
and yet not set the captive free; or else the other's merit was
defective, and therefore ineffectual.
2dly, There is a fulness of the Spirit of holiness in him, or in his
blood. Hence he is said, Rev. 3:1, to have "the seven Spirits of God."
Christ sacrificed for us, is the receptacle of the Spirit of
sanctification, as the animal spirits are in the blood while fresh and
warm, as Christ's blood always is: that is, Christ himself as sacrificed,
Heb. 10:20. And that Spirit of sanctification is not in other things,
not in Popish penances, not in the legal performances of prayers,
tears, confessions, resolutions, &c. which many Protestants use for
washing themselves. All these in this case are but dead water,
congealed blood without spirits, that defile, but cannot wash.
Hence Christ being applied to, or his blood sprinkled on a soul, has a
cleansing efficacy, removing the filth of sin, and cleansing and
brightening the soul in likeness to God: 2 Cor. 3:18, "But we all with
open face, beholding as in a glass the glory of the Lord, are changed
into the same image, from glory to glory, even as by the Spirit of the
Lord." Thus Christ speaking of that application of himself to sinners,
as by eating and drinking, which are most close even to the
incorporating the meat and drink with the feeder, John 6:53, 54,
"Then Jesus said unto the Jews, Verily verily I say unto you, Except
ye eat the flesh of the Son of man, and drink his blood, ye have no life
in you. Whoso eateth my flesh, and drinketh my blood, hath eternal
life, and I will raise him up at the last day;" gives this as the reason of
the efficacy, ver. 63, "It is the spirit that quickeneth, the flesh
profiteth nothing: the words that I speak unto you, they are spirit,
and they are life." As filthy sores are washed and cleansed with
spirituous liquors, filthy souls are washed and cleansed with the
blood of Christ, full of the Spirit of holiness.
Wherefore to pretend to part with Christ, and yet still to live in your
sins, without repentance, or reformation and amendment, is to
blaspheme either the blood of Christ, or his Spirit; as if either there
were no Spirit of holiness in his blood, or else that that Spirit of
holiness hath no efficacy to purge away the filth of sin, and make holy.
5. Washing off of filth and making clean, is according to the degree of
the application of the water with its cleansing virtue. It is a very
slight spot that will be quite washed off at the very first brush. There
is virtue enough in the river, at once to wash clean a filthy object; but
the washer applies it but by degrees, so that it may be long ere it be
got perfectly clean: so there is virtue enough in Christ to wash all
whom he washes at all, perfectly clean at once; but that virtue is
applied but by degrees, 2 Cor. 3:18, forecited. Prov. 4:18, "The path
of the just is as a shining light, that shineth more and more unto the
perfect day."
There is a threefold washing of sinners, according to a threefold
application of Christ's blood to them.
1st, A begun washing by a begun application thereof. This is done in
the work of conversion. Tit. 3:5, it is called the washing of
regeneration. Here the soul that before all along was lying in
wickedness together with the unclean world, being taken out from
among them by effectual calling, and united to Christ by faith, and so
having part with him, is washed from his filthiness, by an application
of the blood of Christ, that never touched him before, but now
streams over him in union with Christ: Ezek. 16:8, 9, "Now when I
passed by thee, and looked upon thee, behold, thy time was the time
of love, and I spread my skirt over thee, and covered thy nakedness:
yea, I sware unto thee, and entered into a covenant with thee, saith
the Lord God, and thou becamest mine. Then washed I thee with
water; yea, I throughly washed away thy blood from thee, and I
anointed thee with oil."
Concerning the washing, the effect of this application, observe,
(1.) It is a washing all over; a washing of every part, though not quite
clean in any part: 2 Cor. 5:17, "If any man be in Christ, he is a new
creature: old things are past away, behold, all things are become
new." Therefore it is called a new birth: Tit. 3:5, "Not by works of
righteousness, which we have done, but according to his mercy he
saved us, by the washing of regeneration, and renewing of the Holy
Ghost." John 3:5, "Except a man be born of water and of the Spirit,
he cannot enter into the kingdom of God." We do not say a child is
born, when his head, or feet, or an arm are born; but when the whole
child is brought forth. Some shew a head, that, with notions of the
principles of religion in it, and a tongue to talk of them, seems to be
washed; others shew feet, that, by going in the road of outward
reformation, and some external duties, seem to be washed. But it is
not the washing of regeneration; for it goes not all over them: they
are new in some things, but they are just what they were in other
things. Trace them to their walk in their employments and relations,
to the entertainment given to the beloved lust, to the inner man, and
set of their heart with respect to the purity of the holy law; and they
are just the same with the world lying in wickedness. That is an
evidence, that their washing is with their own nitre and soap, not
with the blood of Christ.
(2.) It is a washing that puts one in a state of cleanness, bringing him
out of a state of filthiness: John 13:10, "He that is washed needeth
not, save to wash his feet, but is clean every whit." There is a
difference between one lying in a mire, and another that has defiled
his feet; though both need washing, the latter needs but to wash his
feet. Such is the case of the unregenerate and regenerate: Cant. 6:10,
"Who is she that looketh forth as the morning, fair as the moon, clear
as the sun, and terrible as an army with banners?" When the
dawning is come, it is true it is not broad day-light; but yet it is day,
not night. The moon has her spots, yet she is not filthy, but fair.
(3.) That state of cleanness can never be lost, John 13:10, forecited.
Many seem to be brought to a state of cleanness, but at length they
turn apostates: that says, they were never out of the state of
filthiness, and the church of God was but beguiled with them, when
they took them for persons in a state of cleanness. They that are once
washed, will never apostatize, nor go back again to wallow in the
mire: 1 John 2:19, "They went out from us, but they were not of us:
for if they had been of us, they would no doubt have continued with
us: but they went out, that they might be made manifest, that they
were not all of us."
2dly, A continued and progressive washing, by a continued
progressive application of Christ's blood to the soul. This is done and
carried on all along from the first conversion of a sinner, until his
death. Therefore though the elders were about the throne in white,
yet there was a sea of glass before it, Rev. 4:4, 6. And the fountain
stands opened for the house of David, as well as for the inhabitants
of Jerusalem, Zech. 13:1; for saints as well as for sinners. They that,
deeming themselves once washed, find no need of washing more,
proclaim themselves not washed by Christ, as do they who betake
themselves for it to another laver. They that are come to Christ for
washing, are still coming, 1 Pet. 2:4.
Two things make this continued washing necessary.
(1.) Continued imperfection in the washing of the soul during this
life, Philip. 3:12. Believers are in no moment of time perfectly clean;
in their most shining moments they are still but as the moon, not
without their spots. So that they never want matter of exercise, in
purging that they may arrive at a perfect purity: 1 John 3:3, "Every
man that hath this hope in him, purifleth himself, even as he is
pure."
(2.) New defilements contracted continually. Though they never lose
the state of cleanness, yet they are always needing to wash their feet:
John 13:10, "He that is washed, needeth not, save to wash his feet,
but is clean every whit." An allusion to the priests in the temple
service. They are all priests to God, and so washed: but while they go
about, such is the defiled world they walk in, the remains of
defilement in them, that in every thing they contract some spot:
James 3:2, "For in many things we offend all." Their heart and life
have so many remaining seeds of corruption, that they never want
occasion to pluck up weeds.
Now, this continued washing is by the continued application of
Christ's blood, and no other way: 1. John 1:7, "The blood of Jesus
Christ his Son cleanseth us from all sin." For,
[1.] This is the way the saints have looked for it; as David, Psal. 51:2.
"Wash me throughly from mine iniquity, and cleanse me from my
sin." Ver. 7, "Purge me with hyssop, and I shall be clean: wash me,
and I shall be whiter than snow." As the lepers could, by no art of
their own, be so purified as to be admitted to society, but by the
priests sprinkling them; so sinners, by no art or endeavours of their
own, can be purified so as to be admitted to fellowship with God, but
by the sprinkling of the blood of Christ upon them. Therefore the sea
of glass, which is the blood of Christ, stands before the throne, that
whosoever would have communion with God, may wash there, and
so be fitted for it.
[2.] There is no merit of holiness, nor fulness of the Spirit in any
thing else. The doings and sufferings of saints are as free of merit, as
those of sinners: Luke 17:10, "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." Neither is
there any thing of the Spirit in them, but so far as the blood of Christ
is sprinkled on them, rendering them acceptable, Rev. 7:14; 2 Cor.
2:16. But in the blood of Christ there is a never-failing merit, a
constant fulness of the Spirit, to which the soul may have continual
recourse for washing, as to a fountain never dry.
3dly, A perfect washing, by a full application of the blood of Christ.
And this takes place at death, Heb. 12:23—"To the spirits of just men,
made perfect." Then believers washed in conversion, and who have
been all along washed in the blood of Christ, are by the same means
made quite clean and without spot: Eph. 5:25, 26, 27, "Christ loved
the church, and gave himself for it: that he might sanctify and
cleanse it with the washing of water by the word, 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." This
lies in two things.
(1.) The doing away the remains of sin wholly. The reigning power of
sin being broken by the first application, it is gradually removed by
further application, and quite carried off by the full application at
death. Not the least stain, nor mark of it, will then be left on the
believing soul. But the filth of sin now carried off in part from the
whole man, will then be wholly carried off from every part.
(2.) The perfecting of the image of God: 1 John 3:2, "Beloved, now
are we the sons of God, and it doth not yet appear what we shall be:
but we know, that when he shall appear, we shall be like him; for we
shall see him as he is." The several lineaments of it are indeed drawn
now upon the believer, but mixed with corruption in every part: but
then it shall be without mixture, every part getting the finishing
stroke in that image, 1 Cor. 13:10. "But when that which is perfect is
come, then that which is in part shall be done away." So shall they
"shine as the brightness of the firmament, and as the stars for ever
and ever," Dan. 12:3. "The righteous shall shine forth as the sun, in
the kingdom of their Father," Matth. 13:43.
Now, it is by a full application of the blood of Christ, that is, by a full
participation of Christ crucified in his purifying virtue, that this
washing is made: Rev. 7:14, 15, "These are they which came out of
great tribulation, and have washed their robes, and made them white
in the blood of the Lamb." Therefore are they before the throne of
God, and serve him day and night in his temple: and he that sitteth
on the throne shall dwell among them." The cleansing virtue going
out from him to the soul in some measure now, will then go out in
full measure, as when a sluice is opened, and carries all away before
it: 2 Cor. 3:18, "But we all with open face, beholding as in a glass the
glory of the Lord, are changed into the same image, from glory to
glory, even as by the Spirit of the Lord." Compared with 1 John 3:2,
forecited. The soul putting off the body, unites more closely with
Christ than ever, and so partakes of his merit, and fulness of Spirit,
to a pitch of perfection: Eph. 4:13, "Till we all come in the unity of
the faith, and of the knowledge of the Son of God, unto a perfect
man, unto the measure of the Stature of the fulness of Christ."
Secondly, Christ washeth sinners by his Spirit: Tit. 3:5, "Not by
works of righteousness, which we have done, but according to his
mercy he saved us, by the washing of regeneration, and renewing of
the Holy Ghost." 2 Thess. 2:13, "God hath from the beginning chosen
you to salvation, through sanctification of the Spirit, and belief of the
truth." And the Spirit of Christ has that place in washing defiled
souls, that the hand of the washer hath in washing the defiled body
of another. The hand being the instrument of action with men, the
Spirit of Christ is held forth under that notion, the whole work of the
application of Christ's redemption to us being done by him: Acts
11:21, "And the hand of the Lord was with them: and a great number
believed, and turned unto the Lord." Is. 53:1, "Who hath believed our
report? and to whom is the arm of the Lord revealed?" Matt. 12:28,
"But if I cast out devils by the Spirit of God, then the kingdom of God
is come unto you." Compared with Luke 11:20, "But if I with the
finger of God cast out devils, no doubt the kingdom of God is come
upon you." So Christ washeth sinners with his blood, by his Spirit:
John 3:5, "Except a man be born of water, and of the Spirit, he
cannot enter into the kingdom of God." 1 John 5:8, "And there are
three that bear witness in earth, the spirit, and the water, and the
blood: and these three agree in one." This the apostle very plainly
teacheth, 1 Cor. 6:11, "And such were some of you: but ye are washed,
but ye are sanctified, but ye are justified in the name of the Lord
Jesus, and by the Spirit of our God." So Christ's hand has never come
on that soul for washing, which is destitute of the Spirit of Christ:
Rom. 8:9, "If any man have not the Spirit of Christ, he is none of his."
Now, of the work of the Spirit of Christ in the washing of a sinner, we
may take a view in the following particulars.
1. The Spirit of Christ discovers to the sinner his pollution and
defilement of soul: John 16:8, "And when he is come, he will reprove
the world of sin, and of righteousness, and of judgment." He
brightens the glass of the holy commandments of the word, and he
opens the sinner's eyes, and determines him to look into that glass:
and so the sinner, getting a new sight of the holiness and purity of
God, Hab. 1:13, gets a new sight of himself, that he cries out, with the
leper, Unclean, unclean; and says, with the church, Is. 64:6, "We are
all as an unclean thing, and all our righteousnesses are as filthy
rags." Then he sees that loathsomeness in sin that he saw not before;
the loathsomeness of his nature, heart, and life; not excepting those
sins he looked on formerly as beautyspots, glorying in them, Phil.
3:19. And he is filled with shame and confusion before the Lord; like
those, Jer. 3:22, "Behold, we come unto thee, for thou art the Lord
our God." Ver. 25, "We lie down in our shame, and our confusion
covereth us: for we have sinned against the Lord our God, we and our
fathers from our youth even unto this day, and have not obeyed the
voice of the Lord our God." And if ye have no experience of this, ye
have no part with Christ.
2. He discovers to the sinner the laver wherein he may be washed
from that spiritual pollution, the fountain wherein he may be
purified, viz. the blood of Christ, or Christ himself as crucified and
sacrificed for us: 1 Cor. 2:12, "Now we have received, not the spirit of
the world, but the Spirit which is of God; that we might know the
things that are freely given to us of God." Here is the only effectual
mean for purification, the only true purgatory, Jesus Christ in the
purifying virtue of his blood, Heb. 1:3. And the Spirit points it out to
the sinner. This is called "revealing of the Son," Gal. 1:16; in our
Catechism, "enlightening our minds in the knowledge of Christ."
Concerning which ye may note,
1st, That it is natural to men under a sense of their filthiness, to look
to and run to lavers of their own for washing themselves, however
ineffectual they are: Hos. 5:13, "When Ephraim saw his sickness, and
Judah saw his wound, then went Ephraim to the Assyrian, and sent
to king Jareb: yet could he not heal you, nor cure you of your
wound." Hence the first question, "What shall we do to be saved?"
They have neither eyes to see, nor hearts for the blood of Christ, as
the alone mean of washing from sin. The whole ceremonial law
pointed the Israelites to Christ as the only remedy for soul pollution,
yet they are as great strangers to it, as if they had never heard of it.
Hence we have these questions, with the Lord's answer, Mic. 6:6, 7,
8, "Wherewith shall I come before the Lord, and bow myself before
the high God? shall I come before him with burnt-offerings, with
calves of a year old? will the Lord be pleased with thousands of rams,
or with ten thousands of rivers of oil? shall I give my first-born for
my trangression, the fruit of my body for the sin of my soul? He hath
shewed thee, O man, what is good; and what doth the Lord require of
thee, but to do justly, and to love mercy, and to walk humbly with thy God?"
2dly It is the work of the Spirit alone to discover it, so as to bring the
unclean soul to it. As Hagar saw not the well though it was near her,
till the Lord opened her eyes; so the sinner sees not the opened
fountain for sin and uncleanness, till the Spirit enlighten the mind:
John 16:14, "He shall glorify me: for he shall receive of mine, and
shall shew it unto you." And he shews it effectually to the sinner,
together with the ineffectualness of all things else for that purpose.
And,
(1.) The Spirit shews the ineffectualness of all other, in the glass of
the law in its spirituality and extent. There the sinner beholds all that
he can do or suffer needs itself to be washed, being polluted and
defiled, and so that it can defile him, but not wash him. Hence says
the church, Is. 64:6, "But we are all as an unclean thing, and all our
righteousnesses are as filthy rags, and we all do fade as a leaf, and
our iniquities, like the wind, have taken us away."
(2.) In the glass of the promise of the gospel, he shews the true laver,
Christ Jesus: John 3:16, "For God so loved the world, that he gave his
only begotten Son, that whosoever believeth in him, should not
perish, but have everlasting life." The Spirit brings home the promise
of the gospel, and demonstrates it to the sinner, 1 Cor. 2:4. And he
demonstrates,
[1.] The infallible efficacy of it to cleanse from sin: 1 Thess. 1:5, "For
our gospel came not unto you in word only, but also in power, and in
the Holy Ghost, and in much assurance." Notwithstanding all that
the word saith of the efficacy of Christ's blood to wash from sin, that
mystery is but folly to carnal men, till the demonstration of the Spirit
come: 1 Cor. 1:23, 24, "But we preach Christ crucified, unto the Jews
a stumbling-block, and unto the Greeks foolishness; but unto them
which are called, both Jews and Greeks, Christ the power of God, and
the wisdom of God." Then the soul says, as Matt. 9:21, "If I may but
touch his garment, I shall be whole."
[2.] The sinner's access to it in particular; that the fountain is not
only open, but open for him, 1 Cor. 2:4, 5. If this be not, the sinner
can never apply it to himself by faith. And this the Spirit doth by
opening the general warrant of the word, and applying it particularly
to the sinner.
3. He brings the sinner into the laver, puts him into the water as it
were. We are naturally in the case of that man at the pool, who said,
John 5:7, "I have no man, when the water is troubled, to put me into
the pool." Though the laver of Christ's blood be near by us, we cannot
put in ourselves for washing. Now, the Spirit does the sinner this
good office: and he does it by uniting him to Christ, whereby the
unclean soul is plunged into the fountain opened for sin: 1 Cor. 12:13,
"For by one Spirit are we all baptized into one body; and have been
all made to drink into one Spirit." And the Spirit brings the sinner
into the laver.
1st, Passively, entering into the dead and defiled soul whereby the
soul is quickened: Ezek. 36:27, "And I will put my spirit within you,
and cause you to walk in my statutes, and ye shall keep my
judgments, and do them." Rom. 8:9, "But ye are not is the flesh, but
in the Spirit, if so be that the Spirit of God dwell in you. Now if any
man have not the Spirit of Christ, be is none of his." Christ
communicates the Spirit, which is his own Spirit dwelling in him, to
the dead and defiled soul; and so the soul is passively united to
Christ, and quickened. Thus Christ draws the sinner to him for
washing, by the Spirit.
2dly, Actively, working faith in the sinner, whereby he comes to
Christ, and unites with him: Col. 2:12, "Buried with him in baptism,
wherein also you are risen with him through the faith of the
operation of God, who hath raised him from the dead." Compared
with 2 Cor. 4:13, "We having the same spirit of faith, according as it
is written, I believed, and therefore have I spoken: we also believe,
and therefore speak." Eph. 3:17, "That Christ may dwell in your
hearts by faith." The soul being drawn, runs; being united to Christ,
unites with him; being put into the opened fountain, dips himself
over head and ears in it, Rom. 3:25. This actual believing the Spirit
produces in the sinner immediately out of the spiritual life given by
the communication of himself to him: Philip 2:13, "For it is God
which worketh in you, both to will and to do of his good pleasure."
John 5:25, "Verily, verily, I say unto you, the hour is coming, and
now is, when the dead shall hear the voice of the Son of God: and
they that hear shall live." Compared with chap. 1:12, 13, "But as many
as received him, to them gave he power to become the sons of God,
even to them that believe on his name: which were born, not of
blood, nor of the will of the flesh, nor of the will of man, but of God."
Now, the unclean sinner thus brought to Christ, and united to him is
in the fountain, and cannot miss to be washed from his sins with the
blood of Christ: and the only hand that brings him there is the Spirit
of Christ. Now, he has part with Christ, communion necessarily
following upon the union.
4. Lastly, The Spirit washeth the unclean soul in the laver, applying
Christ to it in the purifying virtue of his blood; as one washeth an
unclean person in water, applying the water to him; 1 Pet. 1:2, "Elect
according to the foreknowledge of God the Father, through
sanctification of the Spirit unto obedience, and sprinkling of the
blood of Jesus Christ." And according to the degree of that
application of Christ to the sinner, in the purifying virtue of his
blood, made by the Spirit, such is the degree of the sanctification or
washing of the sinner. For understanding this mystery, Consider,
1st, The soul being united to Christ, is clothed with his merit, as for
justification, so for sanctification also: Rev. 3:18, "I counsel thee to
buy of me white raiment, that thou mayest be clothed, and that the
shame of thy nakedness do not appear." Sanctification is a great
privilege and costly, bought with the Redeemer's blood: 1 Pet. 1:18,
19, "Ye know that ye were not redeemed with corruptible things, as
silver and gold, from your vain conversation received by tradition
from your fathers; but with the precious blood of Christ, as of a lamb
without blemish and without spot." Tit. 2:14, "Who gave himself for
us, that he might redeem us from all iniquity, and purify unto
himself a peculiar people, zealous of good works." And the merit or
righteousness of Christ being on a man, by union with Christ, is the
ground in law for his partaking of the benefit of sanctification, as a
benefit purchased for him: even as the guilt of Adam's first sin on us,
is the ground in law for God's denying us the sanctification of our
nature in our birth, upon which the corruption of nature is conveyed
to us from Adam.
2dly, Sinners united to Jesus Christ, have communion with him in
his death and resurrection; i. e., they have a common interest with
him therein, they are in law reckoning their death and resurrection
too: Col. 2:12, "Buried with him in baptism, wherein also you are
risen with him through the faith of the operation of God, who hath
raised him from the dead." The reason is, because Christ died and
rose again as a public person, their head, in their name: Rom. 6:4,
"Therefore we are buried with him by baptism into death; that like as
Christ was raised up from the dead by the glory of the Father, even so
we also should walk in newness of life." And this communion with
Christ in his death and resurrection, is the spring of their
sanctification; it is that which sets all the wheels in motion, that
concur to the washing them from their sins: Rom. 6:3–6, "Know ye
not, that so many of us as were baptized into Jesus Christ, were
baptized into his death? Therefore we are buried with him by
baptism into death: that like as Christ was raised up from the dead
by the glory of the Father, even so we also should walk in newness of
life. For if we have been planted together in the likeness of his death:
we shall be also in the likeness of his resurrection: knowing this, that
our old man is crucified with him, that the body of sin might be
destroyed, that henceforth we should not serve sin."
3dly, Christ dying put off from himself the whole body of all our sins,
which before were upon him by imputation; and rose again without
sin imputed, as he was ever without sin inherent: Rom. 6:10, "For in
that he died, he died unto sin once: but in that he liveth, he liveth
unto God." For he by his death having fully satisfied for sins, the guilt
of them whereby they clave to him, was dissolved of course, and he
shook them all off as Paul did the viper into the fire, having no more
power to cleave to him or hurt him. Which death and resurrection
being of a public person, their head, hath, by the merit thereof, a
power of conforming all his members thereto, in dying to sin, and
rising to newness of life; even as there was a contrary power in
Adam's sin and death: Philip. 3:10, "That I may know him, and the
power of his resurrection, and the fellowship of his sufferings, being
made comformable unto his death." Compared with Rom. 6:5, 6,
above-cited.
4thly, Sinners having communion with Christ in this his death and
resurrection, are in him legally dead to sin, freed from it in point of
right, and alive spiritually to God: Rom. 6:10, 11, "For in that he died,
he died unto sin once: but in that he liveth, he liveth unto God.
Likewise reckon ye also yourselves to be dead indeed unto sin; but
alive unto God through Jesus Christ our Lord." The body of the sins
of the flesh is legally put off them, and they are clean: even as the
captive or prisoner to whom is legally applied the paying of the
ransom or debt by the cautioner, is, in the moment of that
application, legally free, and no more a captive or prisoner in point of
right; though it may take some time ere he be brought freely out of
the dungeon, and his prison garments be got all of them off, and his
irons be all knocked off.
5thly, Upon this ground the Spirit applies Christ's death and
resurrection really to them, conforming them in their own persons
thereto: even as when the judge hath legally applied the payment of
the ransom to the captive, by sustaining it as paid for him; a
messenger applies it really by opening the prison-doors, knocking off
the chains, and bringing him out: Gal. 6:14, "But God forbid that I
should glory, save in the cross of our Lord Jesus Christ, by whom the
world is crucified unto me, and I unto the world." Philip. 3:10, "That
I may know him, and the power of his resurrection, and the
fellowship of his sufferings, being made conformable unto his death."
Compared with 1 Pet. 1:2, "Elect according to the foreknowledge of
God the Father, through sanctification of the Spirit unto obedience,
and sprinkling of the blood of Jesus Christ." So that by the Spirit they
are changed into the image of Christ dead and risen again: 2 Cor.
3:18, "But we all with open face, beholding as in a glass the glory of
the Lord, are changed into the same image, from glory to glory, even
as by the Spirit of the Lord," Rom. 6:5, "For if we have been planted
together in the likeness of his death; we shall he also in the likeness
of his resurrection."
6thly, The Spirit applies Christ's blood, death, and resurrection, to
sinners, really, by conveying from Christ the head, unto them as his
members, a certain measure and degree of that all-fulness of grace
that is lodged in him, which he died to purchase, and rose again to
apply: Col. 1:19, "For it pleased the Father, that in him should all
fulness dwell, John 1:16, "And of his fulness have all we received, and
grace for grace." Compared with John 16:14, 15, "He shall glorify me:
for he shall receive of mine, and shall shew it unto you. All things
that the Father hath, are mine: therefore said I, that he shall take of
mine, and shall shew it unto you." All the grace that is in the saints in
heaven or earth, or ever shall be, comes from the fulness of grace in
the man Christ; as all the light of the world from the sun: and the
Spirit communicates it to them from him. Now, all graces are in
Christ, and the Spirit communicates to his members of them all,
John 1:16, forecited.
7thly, Thus the blood of Christ applied by the Spirit, penetrates or
seeks in to the unclean soul, to the washing it from its filthiness;
Ezek. 36:25, "I will sprinkle clean water upon you, and ye shall be
clean: from all your filthiness, and from all your idols will I cleanse
you." For wherever that grace comes, it must needs have a twofold
effect: (1.) To remove sin according to its measure, and so to carry off
spiritual filthiness. Where humility comes, pride goes; where
heavenliness of mind takes place, there sensuality and worldliness
are dislodged; and so of other graces. For grace and sin are two
contraries; whereof as the one gains, the other must needs lose. (2.)
To beautify and brighten the soul. Hence she is, like "the king's
daughter, all glorious within; her clothing is of wrought gold," Psal.
45:13. For the more grace one has, the more he is like God. And this
grace is immediately derived to us from Christ; who is the image of
the invisible God, and therefore fairer than the children of men, Psal.
45:2; that we being thereby rendered like Christ, may be rendered
like God, in his imitable perfections.
8thly, This communication of grace, by the Spirit, from Christ, to us
being united to Christ, is the Spirit's applying Christ's blood to us;
inasmuch as the blood of Christ is as it were the vehicle of his grace,
as the water is of the soap, that cleansing thing, Mal. 3:2, Christ is
like fuller's soap. In this view is that prayer for sanctification, Psal.
51:2, "Wash me throughly from mine iniquity, and cleanse me from
my sin." Wash me, namely, as a fuller doth. In vain is the soap used
without the water for washing; and in vain will we look for
sanctification by the grace of Christ, without the merit of his blood
on us. It is in the stream of his blood going over our souls, that his
grace is brought into and left in them, to the beautifying of them in
holiness. By the merit of it, it hath a double effect. One relative, and
immediate, to our justification. Hence the apostle, Heb. 12:24,
speaks of "coming to Jesus the Mediator of the new covenant, and to
the blood of sprinkling, that speaketh better things than that of
Abel." Another effect it has, real, and mediate, to our sanctification.
Hence the apostle describes Christians as, 1 Pet. 1:2, "Elect according
to the foreknowledge of God the Father, through sanctification of the
Spirit unto obedience, and sprinkling of the blood of Jesus Christ."
And this is effected through the grace of Christ that it brings down
with it. It is the bruising of the bread-corn that fits it to be bread; the
dying of the corn of wheat, that brings forth more wheat: so it is the
crucifying of Christ, that fitted him to be a fountain of grace, whereof
sinners might drink; it is the blood or death of Christ that makes
Christians, i. e. men after his image, John 12:24. Thus the Spirit's
conveying of grace from Christ to us, is his sprinkling us with the
blood of Christ for our sanctification, 1 Pet. 1:2; to be distinguished,
though not divided, from the sprinkling for our justification, Heb.12:24.
Lastly, According to the measure of the former sprinkling or
application of the blood of Christ, so is the measure of our
sanctification, purification, and cleansing from sin. The other having
only a relative and immediate effect, is not capable of degrees: so it is
alike in all believers. But this having a real and mediate effect
through the grace conveyed in it, is made in very different degrees
and measures, as a spring or fountain running into a vessel. And
there are three degrees of this application of Christ's blood by the
Spirit, as before observed.
1st, A begun application of it, in the soul's union with Christ at first in
effectual calling. That moment the sinner becomes a member of
Christ, the Spirit begins the application of Christ's blood to him for
his sanctification, conveying real inherent grace to him from Christ
his head, 2 Thess. 2:13, compared with John 16:14, and 1:16. The
slice of grace in Christ that was quite stopped before as to the sinner, is
then opened in a measure to run over him for his washing from sin.
And as to this measure 1. It is some measure of all saving grace that is then communicated to
the believer from Christ, his head, by the Spirit: John 1:16, "And of
his fulness have all we received, and grace for grace." As the wax
receives every point in the seal, so the believer receives every grace in
the man Christ. Hence the apostle, Eph. 1:13, speaks of believers
being "sealed with the Holy Spirit of promise. As all saving graces are
lodged in Christ without measure, John. 3:34, so a seed of them all is
communicated to his members, 1 John 3:9, of faith, love, repentance,
or a set of heart turning God-ward, humility, meekness, &c. And
though some graces may be more apparent and topping in a believer,
than others; yet he wants none of them altogether, Heb. 8:10. The
effect of this is the habitual sanctification of the believer, whereby the
dominion of sin is broken; the pollution and defilement by sin is
begun to be removed, and the soul is made habitually holy. More
particularly, hereby,
1st, The believer's nature is renewed, Eph. 4:23, 24. He is renewed in
the whole man, his whole person, soul and body, 1 Thess. 5:23. There
are quite new qualities derived from Christ, into his mind, will, and
affections; habits of grace infused into them by the Spirit from
Christ, which habits of grace are the immediate principle of gracious
actings, distinct from the new vital powers that go before faith. The
body is renewed in communion with the renewed soul. Hence the
apostle exhorts the Romans, Rom. 6:13, "Neither yield ye your
members as instruments of unrighteousness unto sin: but yield
yourselves unto God, as those that are alive from the dead; and your
members as instruments of righteousness unto God." So
sanctification is quite another thing than the bare amending of our
lives; and holiness quite another thing than moral virtue, which can
never give us this new nature.
2dly, He becomes a new creature, 2 Cor. 5:17; not only a spiritually
living creature, as in the quickening of the dead soul, John 5:25,
before faith in effectual calling, called the first regeneration, John
1:12, 13, answering to the conception in natural generation; but a
new creature in all its parts, by the work of sanctification; a second
regeneration, following after faith, and answering to the forming of
the conception into the distinct members in the womb, however
small, Tit. 3:5; Eph. 2:10; 1:13. Hence there is not only a new head,
feet, or life, in the case; but a new man, where all saving graces
concur, as all the several members in a human body.
3dly, He is made over again in the image of God, bearing his image
as a child of the father, Col. 3:10. And this comes to pass, in that the
new creature being entirely sprung of Christ, being made by
receiving from him grace for grace in him, must needs be his image,
Gal. 4:19. And he is the image of God; therefore it must be the image
of God too. Thus Eve was made after God's image, but mediately,
being made after Adam's image, who was made immediately after
God's, Gen. 2:18, margin, compared with 1 Cor. 11:7, 8.
4thly, He becomes one spirit with Christ, which is the oneness with
Christ that is the result of our uniting with him, 1 Cor. 6:17, "He that
is joined unto the Lord, is one spirit." The Spirit is the principal
cause, faith the instrumental cause, joining or uniting us to Christ;
but this is it whereby Christ and the believer formally coalesce or go
together into one, viz. one spirit, i. e. one spiritual nature, Heb. 2:11:
even as Eve was one flesh with Adam, being made of him, of his flesh
and bones; to which the Apostle alludes, Eph. 5:30. "For we are
members of his body, of his flesh, and of his bones." Suppose a tree
had a virtue of changing the graft into its own nature, as Christ has;
the gardener ingrafts, the graff by his art unites close with the stock:
then the stock conveys of its juice into the graff, whereby the nature
of the graff is changed; here is the oneness arising from the uniting,
they are one tree, of one nature. So the Spirit puts the soul to Christ,
by faith it unites close with him: then Christ by his Spirit conveys of
his graces to the soul, which change its nature into his own, and so
they go into one, viz. one spiritual or divine nature, 2 Pet. 1:4,
partaking of it with him, and that from him. So they are his seed, Is.53:10.
Lastly, He is put in a near capacity for all acts of holy obedience,
whether in doing or suffering, Deut. 30:6; Heb. 8:10; the seed of the
several saving graces derived from Christ, and implanted in him,
tending of their own nature to spring according to their several
kinds. If the seed of any grace were wanting in him, then he would be
in no near capacity for acting that grace wanting. Like as a dead man,
who is not only quickened by a miracle, but is risen and come out of
the grave, is in an immediate disposition for the common actions of
life; so in this case of sanctification, the soul is not only quickened, as
it is in effectual calling, but is in the nearest capacity to walk what
way the Lord calls: Rom. 6:4, "Therefore we are buried with him by
baptism into death: that like as Christ was raised up from the dead
by the glory of the Father, even so we also should walk in newness of
life." In effectual calling, Christ says to the sinner, Arise; in
sanctification he says, Loose him, and let him go.
2. But it is not a full measure of any grace that is then communicated
from Christ by his Spirit to the believer: "For we know but in part,"
says the apostle Paul, 1 Cor. 13:9. And says the same apostle, Rom.
7:23, "I see another law in my members, warring against the law of
my mind, and bringing me into captivity to the law of sin, which is in
my members." The believer has derived to him from Christ, the
graces of faith, love, &c. but none of them in perfection: even as when
the child is perfectly formed in the womb, there is head, eyes, hands,
feet, &c. but all of them very small, none of them come to perfection.
Now, so far as they go, they do remove sin with its pollution off the
soul: but they cannot fill up the room in any part; therefore there are
remains of corruption in every part, mind, will, and affections, and
the body in communion with the corrupt part, Rom. 7:14.
Now, the consequent of this is an imperfection of sanctification: the
believer is sanctified, but not perfectly sanctified. More particularly, hence,
1st, There two contrary principles in believers; the flesh and spirit,
the new and old man, the new nature derived to them from the
second Adam, the old unrenewed nature from the first Adam: the
one the old inhabitant, the other the new incomer upon it; like the
house of Saul, and the house of David, in Israel. Hence believers are
a mystery to the world, yea to themselves: Can. 6:13, "Return, return,
O Shulamite, return, return, that we may look upon thee: what will
ye see in the Shulamite? as it were the company of two armies." Rom.
7:16, 17, "If then I do that which I would not, I consent unto the law,
that it is good. Now then, it is no more I that do it, but sin that
dwelleth in me.
2dly, There is a continual combat in them, between these two
contrary principles, being together side for side, as it were, in every
part: Gal. 5:17, "For the flesh lusteth against the Spirit, and the Spirit
against the flesh: and these are contrary the one to the other; so that
ye cannot do the things that ye would." Thus the believer is like
Rebekah, Gen. 25:22, 23, who had the children struggling together
within her; and who was told by the Lord, upon her inquiring into
the affair, that two nations were in her womb, and two manner of
people should be separated from her bowels. The two armies war in
the Shulamite, Cant. 6:13. So that the believer's heart by that means
is often like a field of battle, where there is much confusion and
struggle. There is something like this found sometimes in the
unregenerate; but in them the struggle is between the flesh in one
part lusting, and the flesh in another part fearing, 2 Pet. 2:15,
compared with Numb. 22:18. In the saints it is between the flesh and
the spirit in one and the same part, receiving and refusing the same
spiritual truth or falsehood, willing and nilling the same good or evil,
of its own proper motion, Rom. 7:15, 16, forecited.
3dly, Neither their good nor ill actions are carried to perfection, Gal.
5:17, forecited. For the two contrary principles being thus yoked,
neither of them gets its full swing. When grace prevails to carry the
good point, yet corruption clogs it in some measure: and when
corruption prevails, grace clogs it in some measure; Cant 4:2, "Thy
teeth are like a flock of sheep that are even shorn, which came up
from the washing: whereof every one bear twins, and none is barren
among them." Saints in heaven in good, and unregenerate men in
evil, are like strong men travelling in a calm day; saints on earth, in
good or ill, are like men travelling with a strong wind blowing in their
face, that cannot make the way that otherwise they would.
3. Howbeit, it is a predominant measure of grace that is then
conveyed by the Spirit from Christ to the soul: Rom. 6:14, "For sin
shall not have dominion over you: for ye are not under the law, but
under grace." Grace is put in the heart to rule, though in midst of its
enemies, which makes it difficult to maintain its superiority. Not that
it is predominant in every particular event and encounter; experience
testifies the contrary. Hence, says the apostle, Rom. 7:23, "I see
another law in my members, warring against the law of my mind,
and bringing me into captivity to the law of sin, which is in my
members." But it is fundamentally and habitually predominant; that
is, it is more firmly rooted as an immortal seed against a mortal one,
and generally speaking it prevails. Hence,
1st, The dominion and reigning power of sin is broken, Rom. 6:14,
forecited. It is turned off the throne it had before, and is put under
the check of a superior principle. Hence the apostle saith, 1 John 3:9,
"Whosoever is born of God, doth not commit sin; for his seed
remains in him: and lie cannot sin, because he is born of God."
Thus Christ delivers the soul from that enemy, to serve him. Hence is
that of the prophet, Is. 9:4, "Thou hast broken the yoke of his
burden, and the staff of his shoulder, the rod of his oppressor, as in
the day of Midian." Indwelling it may be for a time, and, as a
troublesome guest, breed much disturbance in the house: but it is no
more master of the house. This was typified by the remains of the
Canaanites in the land, which Israel could not drive out, but yet
brought them under tribute, Jud. 1:19, &c.
2dly, It shall be quite expelled at length: Rom. 16:20, "The God of
peace shall bruise Satan under your feet shortly." Whatever
particular battles it wons, the wars shall end in its ruin: 1 John 5:4,
"Whatsoever is born of God, overcometh the world." When the true
Israelite comes to the Red Sea of death, these Egyptians shall be
swallowed up there, and he shall see them all dead on the shore. Sin
is crucified by the incoming of grace, and though the thief being on
the cross may rage and blaspheme, yet shall he never come down till
he breath out his last.
2dly, There is a continued application of the blood of Christ made to
the believer by the Spirit, during his after continuing in the world.
For the soul once united to Christ, his Spirit dwells in it ever after,
never quits his dwelling. Hence Christ said to his disciples, John
14:16, 17, "I will pray the Father, and he shall give you another
Comforter, that he may abide with you for ever; even the Spirit of
truth, whom the world cannot receive, because it seeth him not,
neither knoweth him: but ye know him, for he dwelleth with you, and
shall be in you." And the Spirit continues that application to it from
time to time till death, conveying fresh supplies of grace to it from
Christ the head. Hence the grace of Christ conveyed to believers is
held forth under the notion of a spring-well; John 4:14, "But
whosoever drinketh of the water that I shall give him, shall never
thirst: but the water that I shall give him, shall be in him a well of
water springing up into everlasting life;" which is still affording new
water. The fulness of grace in Christ is the spring-head, Col. 2:19.
The receivers into which it runs, are believers, his members, that
receive supplies of grace from him, as the branches supplies of juice
from the stock: John 15:5, "I am the vine, ye are the branches: he
that abideth in me, and I in him, the same bringeth forth much
fruit." And the conveyer of these supplies from the head to the
members, Philip 1:18, with ver. 11, is the Spirit. For clearing this
purpose, consider,
1. Though one is renewed, and has the seed of all grace planted in
him, in the begun application issuing in habitual sanctification; yet
he is not able of himself to exercise one grace, to wash off one
remaining spot, or add to himself one stroke of purity: but thereto is
necessary a new supply by the Spirit, 2 Cor. 3:4, 5. Even of our
gracious selves we can do nothing; can bring forth no fruit of grace,
John 15:5, even when furnished with gracious qualities. This is not so
very strange, if we consider, that though we have the power of
natural motion, yet we cannot move a finger without a common
providential influence of the Spirit, Acts 17:28, "For in him we live,
and move, and have our being." Though fresh seed be cast into the
earth, if the influence of the sun and rain is withheld, it springs not.
2. Hence every gracious act of ours is a fruit of the Spirit produced by
him in us, through these supplies of grace; as the springing of the
seed is by the warmth and moisture it gets from the heavens, Gal.
5:22, 23; Eph. 5:8. Hence the Spirit is said to lust against the flesh,
Gal. 5:17, as producing these lustings in us; even as he is said to
groan, Rom. 8:26. So every act of mortification is by the Spirit, Rom.
8:13, "If ye through the Spirit do mortify the deeds of the body, ye
shall live." And so also is every act of obedience, Phil. 2:13, "For it is
God which worketh in you, both to will and to do of his good
pleasure." So that take away the Spirit, and ye take away all true
holiness.
3. These supplies of grace are given in such a measure only, in the
continued application, as in the begun application. There is some
measure of every grace supplied, Col. 2:19. Hence, (Eph. 5:9.), "The
fruit of the Spirit is in all goodness, and righteousness, and truth."
But there is not a full measure of any grace: 1 Cor. 13:9, "For we
know but in part." Yet there is a predominant measure, 2 Cor. 12:9.
Hence the imperfection of actual sanctification; there are still some
spots to wash off while here. Washing of foul clothes will take time;
there is much work for the hands there. But the washing of foul souls
ordinarily takes more than the longest work of that kind. The Spirit
could wash us perfectly clean in an instant, by a full application of
the blood; but it is otherwise ordered. The thief on the cross was
washed clean in a moment: but ordinarily the washing is gradual.
4. Lastly, These continued supplies of grace continue the washing of
the soul; inasmuch as thereby,
1st, Inherent grace is preserved, that it die not out, amidst so many
snares and temptations. It is but a created quality, and of itself would
wither away and die out, and so leave the soul overwhelmed anew
with the filth of sin, if it were not fed. Hence the Lord says, Is. 27:3,
"I the Lord do keep it, I will water it every moment; lest any hurt it, I
will keep it night and day." John 15:5, 6, "I am the vine, ye are the
branches: He that abideth in me, and I in him, the same bringeth
forth much fruit: for without me ye can do nothing. If a man abide
not in me, he is cast forth as a branch, and is withered; and men
gather them, and cast them into the fire, and they are burned. But
the continued supplies from Christ by the Spirit, render it an abiding
immortal seed, 1 Cor. 1:8, 9, compared with John 14:19; Jude ver. 1.
2dly, Inherent grace is excited, that it lie not idle, Cant. 5:4.
Sometimes it lies like fire under the ashes; new supplies coming in by
the Spirit, it is stirred up, and casts abroad its light in the soul. Hence
the Spirit is compared to the wind, Cant. 4:16. Being excited to
action, it removes sin; as the stopt spring loosed, works out the mud.
And,
3dly, It is increased and strengthened, that it may act more
vigorously towards the expulsion of its enemy, Col. 1:10; Eph. 3:16;
Is. 40:29. As an addition of soap makes the washing go on more
thoroughly, so the fresh supplies of grace from Christ by the Spirit
carry on the washing of the soul, causing the stream run higher to the
carrying off more of the filth of sin, and beautifying the soul more.
3dly, There is a full application of the blood of Christ to the soul
made by the Spirit at death. That moment the soul and body are
separated, the Spirit brings in a full stream of grace from Christ into
the soul, Eph. 3:19. with 1 Cor. 13:8, 9, 10. The communication of
grace which was before but in part, is then made perfect. For clearing
of this purpose, note, that,
1. The perfection of grace taking place in the souls of believers at
death, comes from the same spring as at conversion, and after, till
death. It is all communicated to them from Christ their head, with
this difference only, that the stream of it that ran small and scanty
before, is then made to run full, as when a sluice is fully opened. As,
out of his fulness, they got grace for grace in Christ, in some
measure, before; so then, out of the same fulness, they get a fulness
of grace for grace in him. For they grow to their perfection in him, as
members of him, and therefore by communication from him, Eph.
4:13. The new creature is both formed and perfected the same way.
2. It is the same Spirit who conveys the perfection of grace from
Christ to believers at death, that conveyed the first grace, and the
supplies thereof: the same Spirit who forms, and nourishes the new
creature, in the time of this life, brings it to its perfection and full
growth at death, Philip. 1:6; Psal. 138:8. And as to the measure he
then communicates.
1st, It is a full measure, such as wholly renews them in every part,
perfecting the image of Christ, and so of God, on them, and utterly
abolishes all remains of sin in them, 2 Cor. 4:16, with Heb. 12:23;
Rev. 7:14, 15. Thus they are washed perfectly clean, no spot is left in
them, all being carried off by the full flood of grace conveyed then
from Christ to them. And thus they are enabled to serve the Lord in
perfection for ever, Rev. 22:3, with 1 Cor. 13:10.
2dly, Yet is it not such a measure, as that they never need more: no,
but they will always be kept full, by the Spirit's communicating
eternally to them full supplies of grace from Christ their head: Rev.
7:17, "For the Lamb, which is in the midst of the throne, shall feed
them, and shall lead them unto living fountains of waters: and God
shall wipe away all tears from their eyes. Compared with John 16:14,
"He shall glorify me: for he shall receive of mine, and shall shew it
unto you." There will be nothing any more to stop or retard the
flowing of grace from Christ into them; but the fountain will empty of
its fulness into them without interruption. That there shall be such
an eternal communication to them from Christ by the Spirit, is
evident, in that they continue for ever members of Christ; and
members cannot act but by continued communications of influences
from their head: John 14:16, 17, "And I will pray the Father, and he
shall give you another Comforter, that he may abide with you for
ever; even the Spirit of truth, whom the world cannot receive,
because it seeth him not, neither knoweth him: but ye know him, for
he dwelleth with you, and shall be in you." John 15:4, 5, "Abide in
me, and I in you. As the branch cannot bear fruit of itself, except it
abide in the vine; no more can ye, except ye abide in me. I am the
vine, ye are the branches: He that abideth in me, and I in him, the
same bringeth forth much fruit: for without me ye can do nothing."
From what is said on this head, we draw these inferences.
1. They are not washed from their filthiness, that have never had a
discovery of the filth of sin made to them by the Spirit. Men may get
a sight of the guilt of sin, that will fill them with fear and terror; that
yet get no kindly sight of the filth of sin, filling them with shame and
self-loathing before the Lord. But without this last, there is no
sanctification: Ezek. 36:31, "Then shall ye remember your own evil
ways, and your doings that were not good, and shall loathe
yourselves in your own sight, for your iniquities, and for your
abominations." Therefore never think ye have seen sin aright, till ye
see it in the monstrous filthiness of it, as opposite to the holiness of
God: it is that only will turn one's stomach on it, and cause them to
vomit it up by true repentance.
2. The filthiness of the soul by sin, is never duly seen, till it appear so
ingrained as nothing but the blood of Christ can wash it off. They
evidence but slight thoughts of the filth of sin, that think it can be
carried off by prayers, confessions, tears, and outward reformation:
therefore the Spirit carries the elect beyond all these to the laver of
Christ's blood. Hence David prayed, Psal. 51:2, "Wash me throughly
from mine iniquity, and cleanse me from my sin." There only is there
merit and efficacy sufficient to wash out the pollution.
3. Whosoever truly come to Christ by faith, they come to him for
sanctification, as well as justification; that they may be washed from
the filth of sin by him, as well as freed from the guilt of sin through
him. Hence faith is a coming to the waters, Is. 55:1, and that to be
washed in them, Zech. 13:1. It is but false faith that looks to Christ for
freedom from guilt and the wrath of God, and not for conformity to
God in holiness
4. For to stand off from Christ, and uniting with him by believing on
him, till one has made himself clean and fit for Christ, is the work of
a false heart, marring the soul's washing; not the work of the Spirit,
carrying on the washing of the soul. For it is the work of the Spirit to
put the unclean soul in the laver, uniting it to Christ, that it may be
made clean. Therefore let no pollution of sin whatsoever keep you
back from Christ; but let the consideration of your pollution drive
you forward to him; and the greater it is, ye have the more need to
make speed, and unite the more closely with Christ.
5. Whosoever are united to Christ by the Spirit, are sanctified
persons, truly regenerate, new creatures: 2 Cor. 5:17, "If any man be
in Christ, he is a new creature: old things are passed away, behold, all
things are become new." In vain do men pretend to be members of
Christ, while they remain unsanctified in their nature and life. Can
one be united to Christ in whom the fulness of grace is lodged, and
yet there be no communication of grace from him to them? or can
there be such a communication, and yet they not be renewed after
his image? and if a new nature, must there not be a new life?
6. Lastly, True Christianity is in its own nature a progressive thing,
going towards perfection. Hence says the apostle, Philip 3:12, "Not as
though I had already attained, either were already perfect: but I
follow after, if that I may apprehend that for which also I am
apprehended of Christ Jesus." It is a most dismal sign, where a
person having, as he thinks, embraced Christ for salvation, and so
secured himself for eternity, is no further careful to advance in
practical religion, but continues easy, being at a stand; seeing "the
path of the just is as the shining light, that shineth more and more
unto the perfect day," Prov. 4:18. It is true, a real believer may not
only be at a stand for a while, but may be going back: but it is of the
nature of grace, as of a seed, or the morning light, to go forward and
increase till it come to perfection, John 4:14; Eph. 4:13. This is the
result of the continued application of the blood of Christ to the
believer by the Spirit. Therefore observe whether ye grow or not.
Thirdly, Christ washeth sinners through faith. Hence the apostle,
Acts 15:9, speaks of "purifying the heart by faith;" and 26:18, of being
sent to open men's eyes, "and to turn them from darkness to light,
and from the power of Satan unto God, that they may receive
forgiveness of sins, and inheritance among them which are sanctified
by faith that is in Christ." And faith has that place in the washing of
defiled souls, that the hand of the party washed hath in the washing
of himself, under the management of the principal washer. For faith
is the hand of the soul, John 1:12. And in the spiritual washing it is
active. The soul being first passively washed by the Spirit, washeth
itself by faith; being put into the laver by the Spirit, it applies the
water by faith, 2 Cor. 7:1. Yet Christ by his Spirit is still the principal
cause of the washing; forasmuch as he both works faith in the soul,
and then by new influences puts it in exercise: Philip. 2:13, "For it is
God which worketh in us, both to will and to do of his good
pleasure." And so faith is the instrumental cause of our washing from
sin, Acts 15:9, forecited.
Now, the efficacy of faith in the washing of the soul lies in these
following things, under these two heads.
1. It is the eye of the soul in that matter, and so it is an impulsive
cause moving the sinner to wash away his sin, Gal. 2:16; and is
supposed in such calls, as that Is. 1:16, "Wash ye, make you clean, put
away the evil of your doings from before mine eyes, cease to do evil,
learn to do well." Now, by the eye of faith,
1st, The man discerns his pollution, that he is all over defiled, and
unlike God: Is. 64:6, "We are all as an unclean thing, and all our
righteousnesses are as filthy rags, and we all do fade as a leaf, and
our iniquities, like the wind, have taken us away." He looks into the
glass of the word, which is a representation of God's holiness, and so
represents the sinner as vile and loathsome. The man believes the
representation to be true, and so cries out, as Job 40:4, "Behold, I am
vile, what shall I answer thee? I will lay mine hand upon my mouth."
This glass is held to the eyes of others; but, notwithstanding being
unbelievers, they see not their universal pollution. But thus the
believer sees the need of washing.
2dly, He discerns the depth of the stain, that it can be washed out by
no human art. Faith brings, from the testimony of the word, that
report into the soul, Jer. 2:22, "For though thou wash thee with nitre,
and take thee much soap, yet thine iniquity is marked before me,
saith the Lord God." Unbelievers are ruined in their pollution for
want of this; they see not how deep their defilement lies; so they
think their own nitre and soap will do their business, that Abana and
Pharpar may cleanse the leper, as well as any other water, Hos. 5:13.
But faith sees them all physicians of no value: and so the believer
sees the need of another laver even the blood of Christ.
3dly, He discerns the ill of his pollution on the one hand, and the
good of the washing on the other. By faith the man is persuaded of
the destructive nature of sin, and its contrariety to God's nature and
will: and he is persuaded too of the beauty and excellency of holiness,
or purification from sin. The one he sees in the glass of the law, its
threatenings and commands; the other in the glass of the gospel, in
the face of Jesus. And these are a spur to incite him to seek to be
washed, Luke 15:17, 18.
4thly, He discerns the laver, Christ crucified, Is. 45:22. By the help of
the glass of the gospel, he takes up the sea of Christ's blood, as the
only laver for unclean souls, Matth. 9:20, 21. And by faith the
unclean soul discerns Christ the laver,
(1.) As an efficacious laver in all cases, 1 John 1:7, "The blood of Jesus
Christ cleanseth us from all sin." The man believes that Christ is able
to wash out the deepest stain, to make the filthiest soul clean,
according to the word, Is. 1:18, "Come now, and let us reason
together, saith the Lord: though your sins be as scarlet, they shall be
as white as snow; though they be red like crimson, they shall be as
wool." This is necessary, as appears in the case of the blind men,
Matth. 9:28, 29, "Jesus saith unto them, Believe ye that I am able to
do this? they said unto him, Yea, Lord. Then touched he their eyes,
saying, According to your faith, be it unto you."
2.) As an open laver in its own case, Zech. 13:1, "In that day there
shall be a fountain opened to the house of David, and to the
inhabitants of Jerusalem, for sin, and for uncleanness." Compared
with Heb. 11:6, "But without faith it is impossible to please him: for
he that cometh to God, must believe that he is, and that he is a
rewarder of them that diligently seek him." This is believing the
gospel, one's warrant to come to Christ, without which none can
come. For if one should look on the fountain as open to all the world,
but only sealed to him, this will effectually mar his access to it, Jer.
2:25, "Thou saidst, There is no hope. No, for I have loved strangers,
and after them will I go." But faith says, Psal. 65:3, "Iniquities prevail
against me: as for our transgressions, thou shalt purge them away."
2. Faith is the hand of the soul in that matter, and so it is an
instrumental cause of washing away sin. And by the hand of faith,
1st, The soul embraceth Christ, and unites with him: John 1:12, "But
as many as received him, to them gave he power to become the sons
of God, even to them that believe on his name." Compared with Eph.
3:17, "That Christ may dwell in your hearts by faith." The soul, at its
first union with Christ, being plunged into the laver by the Spirit,
doth by faith spread out itself therein; as one who haying jumped
into the water to swim, doth immediately spread out his body in it,
and embrace the water as it were. Christ having apprehended the
unclean soul by his Spirit, and united it passively to himself; the soul
again apprehends him by faith, and actively unites with him. And
hereby faith brings in the first application of his blood, the effect of
which is habitual sanctification.
2dly, The soul cleaveth to Christ, and abideth in him, all along till
death: Heb. 10:39, "But we are not of them who draw back unto
perdition; but of them that believe, to the saving of the soul." It is
never extinguished again in the soul; though its gripe may be
sometime slacked, yet it never lets it quite go: Luke 22:32, "But I
have prayed for thee, that thy faith fail not." Hereby it brings in the
continued application, for progressive sanctification, John 15:5. And
the stronger its gripes are at any time, the more plentiful application
is there of the blood of Christ to the soul; as the stronger the child
sucks, he draws out the more milk, Is. 66:11. Hence he that has the
strongest faith, hath the holiest heart and life.
3dly, The soul cleaveth to Christ in death. When the body is falling
down, the man still cleaves to and abides in Christ, and so dying in
faith, dies in the Lord, Heb. 11:13; Rev. 14:13. Faith keeps the gripe of
Christ, while the soul is losing gripe of the body; and as the body
drops off, it brings in a full application of Christ's blood, which
perfects sanctification. So the soul drops the remains of sin together
with the body.
Now, the instrumental efficacy of faith for the washing of the soul,
lies in trust: and as it trusts, it purifies; for therein lies its nature, and
therefore its efficacy comes that way, Psal. 31:19; Psal. 37:40. And
the object of that trust is twofold.
(1.) The object of this trust is real, viz. the word. Faith trusts or
believes the word as firm and infallible truth. Hence the apostle, 2
Thess. 2:13, speaks of the belief of the truth. Faith trusts or believes
particularly the word of the promise of the gospel, holding out to
sinners the benefit of sanctification as well as other benefits, 2 Cor.
7:1; such as that promise, Ezek. 36:25, "I will sprinkle clean water
upon you, and ye shall be clean: from all your filthiness, and from all
your idols will I cleanse you." This trust of the word of the gospel is
our original obedience to the truth, 1 Pet. 1:22, wherein the soul
subjects itself wholly to the truth of God in his word, believing it over
the belly of all objections in this point, saying, as Mic. 7:19, "He will
turn again, he will have compassion upon us: he will subdue our
iniquities: and thou wilt cast all their sins into the depths of the sea."
(2.) The object of this trust is personal, viz. Christ himself. The soul
trusts on Christ for the washing of it. Hence is that invitation, Is.
45:22, "Look unto me, and be ye saved, all the ends of the earth: for I
am God, and there is none else." And hence is the language of faith,
Psal. 65:3, "Iniquities prevail against me: as for our transgressions,
thou shalt purge them away." It is the very nature of faith to
renounce all confidence in other things, and to trust in him alone for
the washing of the soul. Hence Paul saith, Philip 3:3, "We are the
circumcision, which worship God in the spirit, and rejoice in Christ
Jesus, and have no confidence in the flesh." In the word of promise
he is held forth as "the Lamb of God taking away the sin of the
world," as made sanctification to us: and faith is a trust or reliance
on him as such to us, John 1:12. But more particularly,
Faith's trust on Christ is on him as crucified. Hence the apostle saith,
1 Cor. 2:2, "I determined not to know any thing, save Jesus Christ,
and him crucified." While we look on him simply as God, we see his
justice flaming against sin, and barring all sanctifying influences:
Heb. 12:29, "For our God is a consuming fire." But looking on him as
God-man, by his obedience and death making satisfaction for sin, we
have a fit object of trust for our sanctification; for there we see a
fulness of merit for purging away sin, Rom. 6:6, "Knowing this, that
our old man is crucified with him, that the body of sin might be
destroyed, that henceforth we should hot serve sin."
Hence faith has a particular eye to the blood of Christ, in the point of
sanctification, as well as justification. Hence the apostle saith, Rom.
3:25, "God hath set him forth to be a propitiation, through faith in
his blood, to declare his righteousness for the remission of sins." And
again, Heb. 9:14, "The blood of Christ, who, through the eternal
Spirit, offered himself without spot to God, shall purge your
conscience from dead works to serve the living God: that being the
immediate cause of our washing, as the blood of his sacrifice offered
to God for atonement, and sprinkled on us for our purification, Heb.12:24.
Now, this trust for washing, placed oh Christ crucified held forth to
us in the word of promise, which is that wherein the efficacy of faith
for sanctifying us instrumentally lies, may be taken up in these four
things.
[1.] The soul's turning its eye of expectation of purification, from off
all things else, and fixing it on Christ crucified. Hence is the gospel
invitation, Is. 45:22, "Look unto me, and be ye saved, all the ends of
the earth: for I am God, and there is none else." (Heb.) Face unto me.
Secure sinners, being indifferent about holiness, look no where for it;
they desire it not. Awakened sinners look for it to physicians of no
value, such as their own endeavours, resolutions, &c. But faith looks
off from all creatures, means, &c., unto Christ alone, for it, as the
woman with the bloody issue did, Mark 5:25–28, that virtue may
come from him for purifying.
[2.] Applying the promise of spiritual washing to itself: 2 Cor. 7:1,
"Having these promises, let us cleanse ourselves from all filthiness of
the flesh and spirit, perfecting holiness in the fear of God." The word
holds forth the promise of cleansing from sin, to sinners indefinitely,
saying, as Ezek. 36:25, "I will sprinkle clean water upon you, and ye
shall be clean: from all your filthiness, and from all your idols will I
cleanse you." Faith catches hold of it, and brings it home, saying, as
Psal. 65:3, "Iniquities prevail against me: as for our transgressions,
thou shalt purge them away." Mic. 7:19, "He will turn again, he will
have compassion upon us: he will subdue our iniquities: and thou
wilt cast all their sins into the depths of the sea." It pleads the
promise, and hangs by it. Particularly, it appropriates the privilege of
legal freedom, Rom. 6:10, 11, "For in that he died, he died unto sin
once: but in that he liveth, he liveth unto God. Likewise reckon ye
also yourselves to be dead indeed unto sin; but alive unto God
through Jesus Christ our Lord:" so that thereby the soul looks on
itself as dead in point of right and privilege to sin, Rom. 6:2, "How
shall we that are dead to sin, live any longer therein?"
[3.] Relying on the merit of Christ for the out-making of the promise
of sanctification, saying, as Psal. 51:7, "Purge me with hyssop, and I
shall be clean: wash me, and I shall be whiter than snow." Compared
with 1 John 1:7, "The blood of Jesus Christ cleanseth us from all sin."
The soul sees it is a great privilege as well as a duty, and believes that
God will make it holy, for Christ's sake, forasmuch as he died for that
very end, Tit. 2:14. For true faith has the same reliance on Christ for
sanctification as for justification, knowing that the one is the
purchase of the Redeemer's blood, even as the other.
[4.] Lastly, Acquiescing in the faithfulness of God in his word, for
that effect. Faith receives the word of promise for sanctification; and
says, with Mary, Luke 1:38, "Be it unto me according to thy word."
The purification of the soul from sin has so many difficulties about it,
that the sinner truly sensible accounts it impossible in respect of all
created power: but since God has said, that he will do it, the soul
acquiesces in his word, judging him faithful who hath promised,
Rom. 4:24; Heb. 11:11.
This faith or trust purifies from sin, according to the scripture, and
the experience of the saints: Acts 15:9, "Purifying their hearts by
faith." Hereto agrees the Psalmist's experience, Psal. 28:7, "The Lord
is my strength and my shield, my heart trusted in him, and I am
helped: therefore my heart greatly rejoiceth, and with my song will I
praise him." And so does that of those to whom Peter wrote, and of
whom he says, 1 Pet. 1:22, "Ye have purified your souls in obeying the
truth through the Spirit." Yea, by this trust, joy is brought into the
soul, as vers. 8, 9, "Whom having not seen, ye love; in whom though
now ye see him not, yet believing, ye rejoice with joy unspeakable,
and full of glory; receiving the end of your faith, even the salvation of
your souls." Rom. 15:13, "Now the God of hope fill you with all joy
and peace in believing, that ye may abound in hope through the
power of the Holy Ghost." And that pre-supposeth the purging of the
soul from sin, Is. 33:24, "The inhabitant shall not say, I am sick: the
people that dwell therein shall be forgiven their iniquity."
QUESTION. How has that trust that efficacy? ANSWER. By the
appointment of God. How had the looking to the brazen serpent such
efficacy as to cure the stung Israelites, but by God's appointment? So
is the case here: John 3:14, 15, 16, "As Moses lifted up the serpent in
the wilderness, even so must the Son of man be lifted up: that
whosoever believeth in him, should not perish, but have eternal life.
For God so loved the world, that he gave his only begotten Son, that
whosoever believeth in him, should not perish, but have everlasting
life." The nature and efficacy of saving faith may be learned in part
from that of the faith of miracles, they agreeing in one general kind.
Matth. 9:28, 29, 30, "Jesus saith unto the blind men, Believe ye that
I am able to do this? they said unto him, Yea, Lord. Then touched he
their eyes, saying, According to your faith, be it unto you. And their
eyes were opened." God has made choice of faith or trust for that
end, and given it a word of appointment, Mark 16:16, "He that
believeth shall be saved." And the appointment is, that on the soul's
so trusting in Christ, the soul shall be sanctified by the Spirit with the
blood, Gal. 3:2. And there is a fitness in the appointment of this as a
mean for,
(1.) Faith trusts the word of God, and the faithfulness of God requires
that it be accomplished to them that trust it. So it is secured, Rom.
9:33, "Whosoever believeth on him, shall not be ashamed." If you
would have a benefit from an honest man, you cannot take a more
effectual way to obtain it, than, having got his word for it, to trust it,
plead it, and hold him to it.
(2.) Christ himself with all his benefits, comes to us in the word.
Hence the apostle saith, Rom. 10:6, 7, 8, "The righteousness which is
of faith, speaketh on this wise, Say not in thine heart, Who shall
ascend into heaven? (that is, to bring Christ down from above); or,
Who shall descend into the deep? (that is, to bring up Christ again
from the dead): but what saith it? The word is nigh thee, even in thy
mouth, and in thy heart: that is the word of faith which we preach."
Trusting the word is the only effectual way of receiving it farther than
into the ears, at least as it is a promise. So receiving the word by
faith, we receive Christ, and consequently the purifying virtue of his
blood that is in it, with himself. Hence the apostle saith of the
Thessalonians, 1 Thess. 2:13, "For this cause also thank we God
without ceasing, because when ye received the word of God which ye
heard of us, ye received it not as the word of men, but (as it is in
truth) the word of God, which effectually worketh also in you that
believe." And then,
(3.) There is nothing so adapted to the end of glorifying free grace, as
this trust of faith is; and that is the great end of the gospel: Rom.
4:16, "Therefore it is of faith, that it might be by grace; to the end the
promise might be sure to all the seed."
I shall shut up this branch with a few inferences.
INFERENCE 1. That is not true faith that leaves the soul still unholy,
lying in the filth of sin. Unwashed sinners are unbelievers certainly:
Tit. 1:15, "Unto the pure all things are pure: but unto them that are
defiled, and unbelieving, is nothing pure; but even their mind and
conscience is defiled." In vain will ye please yourselves with a conceit
of your believing in Christ, while your pretended faith brings in no
sanctifying influences into your souls: James 2:14, "What doth it
profit, though a man say he hath faith, and have not works? can faith
save him?" True faith, according to the scripture, hath a double effect.
1st, Within, faith purifies the heart, Acts 15:9, and makes it
evangelically clean, Psal. 24:3, 4. It breaks the reigning power of lusts
within, maintains a combat against their broken forces, sets the soul
to approve itself to God in the inner man, where no eye sees, and
longs for and presseth toward perfection.
2dly, Without, faith works by love, in all duties of piety towards God,
and justice and mercy towards our neighbour: Gal. 5:6, "For in Jesus
Christ, neither circumcision availeth any thing, nor uncircumcision,
but faith which worketh by love." It is a principle within, that casts
abroad its cleansing efficacy into the life, purifying men's words and
actions.
INFERENCE 2. Then whosoever are really washed from their sins, as
they will be sure to use all means of holiness, yet they will be carried
beyond them all to Christ for it. They will be conscientious in the
practice of holy duties, and so go beyond the profane and careless;
and yet they will not rest in them, but quit them all in point of
confidence when they have done, and so go beyond hypocrites: "For,"
saith the apostle, Phil. 3:3, "we are the circumcision, which worship
God in the spirit, and rejoice in Christ Jesus, and have no confidence
in the flesh." This is the little further that the spouse went, Cant. 3:4.
and so found her beloved.
INFERENCE 3. Lastly, The only true way to be holy, is to believe in
Christ. This is the way that all the members of Christ are sanctified;
they are sanctified in him, 1 Cor. 1:2, through faith, Acts 26:18. And
there is no true holiness in subjects capable of faith, without it: for
saith Christ, John 15:5, "Without me ye can do nothing." So if the
soul be brought to faith in Christ, it will undoubtedly be made holy: if
it be not, all other means of washing of a person will be but washing
a blackmoor, that will never become white for them all.
Thus far of those things which Christ useth more immediately for
washing sinners.
Secondly, There are other means which Christ useth for that
purpose, more mediately: of which briefly.
First, Christ washeth sinners by the word, Eph. 5:26. Hence Christ
saith of his disciples, John 15:3, "Now ye are clean through the word
which I have spoken unto you." And hence he prays to his Father,
John 17:17, "Sanctify them through thy truth: thy word is truth." The
word written, read, and preached, is the great external mean of
washing sinners; and is effectual for that end by the energy of the
Spirit, being received by faith. The use of the word to the washing of
the sinner lies in these things following.
1. It is the glass wherein the filthy sinner discerns his spots and
filthiness. The word of the law particularly is that glass: Rom. 3:20,
"For by the law is the knowledge of sin." It represents to men the
sinfulness of their nature, hearts, and lives: and when Christ comes
to wash a sinner, he holds that glass to his eyes to convince him of
sin, by the Spirit. Therefore the Psalmist recommends it to young
men, Psal. 119:9, "Wherewith shall a young man cleanse his way? by
taking heed thereto according to thy word." And they that look not
into the word for this end, care not for washing.
2. It is a spur to washing, an external impulsive cause, by the strong
motives whereby it presseth the sinner to wash. Here the law
presseth him by its threatenings and curses against the unclean; the
gospel presseth with the possibility, excellency, and unspeakable
advantage of washing.
3. It is the key that sets open the fountain for washing in, Zech. 13:1,
"In that day there shall be a fountain opened to the house of David,
and to the inhabitants of Jerusalem, for sin, and for uncleanness." It
is opened by the preaching of the gospel; which shews sinners, that
whatever be their pollution, they are welcome to it. The voice of
Christ in the gospel is, "Behold me," Is. 65:1, i. e. "Here I am."
Thereby our Lord unlocks his treasures, laying them open to the view
of sinners.
4. It is the vehicle of the blood and Spirit of Christ, whereby sinners
may be washed, receiving the word by faith, Rom. 10:6, 7, 8,
forecited. John 6:63, "It is the spirit that quickeneth, the flesh
profiteth nothing: the words that I speak unto you, they are spirit,
and they are life." The gospel is therefore called "the ministration of
the Spirit, and righteousness," 2 Cor. 3 inasmuch as thereby Christ
communicates his Spirit to sinners, and brings righteousness to
them. Hence receiving the word by faith, the soul is cast into the
mould of it, Rom. 6:17; for it is able to save the soul, Jam. 1:21, and
works effectually in it, 1 Thess. 2:13. to the cleansing of the soul,
John 15:3, "Now ye are clean through the word which I have spoken unto you."
I shall shut up this branch also with a few inferences.
INFERENCE 1. Saints and sinners need the word; forasmuch as they
are both defiled, and need washing; the one washing to be begun on
them, and the other to be carried on. And they that can live
contented without it, are content to lie still in their filthiness; and
will need no more to ruin them, but to get their will.
INFERENCE 2. They have an enmity at the word, appearing in their
aversion to dip into it, and neglect of it, are neither washed, nor
desire to be washed: Job 21:14, "Therefore they say unto God, Depart
from us; for we desire not the knowledge of thy ways." The reason of
their enmity against it is, their love to their lusts, to which it is an
enemy: as, on the contrary, they whose hearts are turned against sin,
are turned towards the word, as a mean for purging it away: John
3:20, 21, "For every one that doth evil, hateth the light, neither
cometh to the light, lest his deeds should be reproved. But he that
doth truth, cometh to the light, that his deeds may be made manifest,
that they are wrought in God."
INFERENCE 3. Their soul's case is very hopeless, who get no good of
the word: and these are all such who get no conviction by it, or are
not stirred up by it to seek to be purged from their filthiness, who are
not pointed to Christ as the only laver, and never partake of his blood
and Spirit, by it. These are they on whom the great mean of washing
from sin is ineffectual; of whom the Lord may justly say, as Ezek.
24:13, "In thy filthiness is lewedness: because I have purged thee,
and thou wast not purged, thou shalt not be purged from thy
filthiness any more, till I have caused my fury to rest upon thee."
INFERENCE 4. Lastly, They do not believe the word, who are not
cleansed in heart and life thereby; for (as the apostle saith of the
Thessalonians, 1 Thess. 2:13,) "When ye received the word of God
which ye heard of us, ye received it not as the word of men, but (as it
is in truth) the word of God, which effectually worketh also in you
that believe." If the word were received by faith, it could not miss to
be sanctifying: but beholding the unholiness of men, we may cry out,
as Is. 53:1, "Who hath believed our report? and to whom is the arm of
the Lord revealed?" The word preached is not truly believed therefore it brings not forth fruit.
Secondly, Christ washeth sinners by the sacraments, Eph. 5:26.
Hence baptism is said to save us, 1 Pet. 3:21. The sacraments are
external means of spiritual washing, and are made effectual by the
Spirit, being received by faith; but no otherwise in subjects capable of
believing; for God hath not communicated the virtue of sanctifying to
the elements as to natural causes which work necessarily, 1 Pet. 3:21.
The use of the sacraments to the washing of sinners lies here.
1. The sacraments point out to us the laver wherein we may be
washed, as being representing signs of Christ with his sanctifying
blood. Hence the apostle saith, 1 Cor. 10:16, "The cup of blessing
which we bless, is it not the communion of the blood of Christ? The
bread which we break, is it not the communion of the body of
Christ?" They set the laver as it were before our eyes, and call us to
think of it, and our need thereof. Therein Christ is as it were crucified
before our eye, his blood springing forth for our washing.
2. The sacraments confirm our right in it, and our welcome to it, as
seals. Hence the apostle saith concerning Abraham, Rom. 4:11, "He
received the sign of circumcision, a seal of the righteousness of faith
which he had yet being uncircumcised: that he might be the father of
all them that believe, though they be not circumcised; that
righteousness might be imputed unto them also." The blood of Christ
is most precious; but there is a grant of it made to us in the word,
which is our charter, and the sacraments se al it. The word says, John
3:16, "God so loved the world, that he gave his only begotten Son,
that whosoever believeth in him, should not perish, but have
everlasting life:" the sacraments seal it, that so we may be excited
and encouraged to come boldly, and make use of it for our sanctification.
3. The sacraments present, exhibit, and apply it to us who believe, 1
Cor. 11:24. As by earth and stone delivered to a man upon a legal
right, he is infefted and possessed of the house or land: so, by the
sacraments received by faith, Christ and all his benefits are applied
to us, for our cleansing.
An inference shall shut up this branch.
INFERENCE. Hence we may try, whether the sacraments be
effectual to us, or not; whether we have believingly received them or
not. While people are never the more holy, for all the sacraments
they receive, the more the worse, their disease is the more confirmed
their filthiness is the more fixed on them. But when they stir up the
soul to an usemaking of Christ for sanctification, and men get a cubit
added to their spiritual stature, it is a good sign.
Thirdly, and Lastly, Christ washeth sinners by afflictions. Hence the
prophet saith, Is. 27:9, "By this therefore shall the iniquity of Jacob
be purged, and this is all the fruit to take away his sin." They also are
but external means, in the hand of the Spirit, and cannot of
themselves purify. But the Spirit makes use of them for cleansing
sinners. There are two ways of purging filthiness, by water, and by
fire; as we learn from Is. 4:4, "When the Lord shall have washed
away the filth of the daughters of Zion, and shall have purged the
blood of Jerusalem from the midst thereof, by the spirit of judgment,
and by the spirit of burning." Afflictions are God's fire for that end.
Their use in the washing is sixfold.
1. Afflictions are memorials of ours in, and so puts us in mind to look
back on our defilements; as they were to Joseph's brethren, when
they said, as Gen. 42:21, "We are verily guilty concerning our
brother, in that we saw the anguish of his soul, when he besought us;
and we would not hear: therefore is this distress come upon us." The
prosperous sinner wallows at ease in his filthiness; but when God
lays his afflicting hand on him, the sharper it is, conscience is readily
the more awakened out of its sleep. And it will readily read the sin,
out of the punishment.
2. Afflictions are a glass, wherein one sees the loathsomeness of sin
in the sight of God. While the sinner prospers in his course, he
cannot think that God is sore displeased at it; as the Lord himself
saith unto the sinner, Psal. 50:21, "These things hast thou done, and
I kept silence: thou thoughtest that I was altogether such a one as
thyself." But affliction is such a token of God's displeasure against
sin, that when it comes, the sinner alters his thoughts; sees its
loathsomeness before God, and therefore loathsome in itself; which
makes him anxious to be washed.
3. Afflictions are a fire that melt off the paint, and deface the beauty
of the defiling objects in the world. Hence saith the Lord unto Israel,
Jer. 2:36, 37, "Why gaddest thou about so much to change thy way?
thou also shalt be ashamed of Egypt, as thou wast ashamed of
Assyria. Yea, thou shalt go forth from him, and thine hands upon
thine head: for the Lord hath rejected thy confidences, and thou shalt
not prosper in them." Where was the excellency of the thirty pieces
when God's hand was lifted up against Judas for them? The beauty of
former lusts melts away, when a man is laid on a sick-bed: and the
bewitching creature then loses all its charms.
4. Afflictions are a bridle whereby men are restrained from defiling
themselves more, and are brought to a stand in a defiling course.
Hence the Lord saith unto Israel, Hos. 2:6, "Behold, I will hedge up
thy way with thorns, and make a wall, that she shall not find her
paths." They serve to take off the edge of corrupt affections, and
make them to languish; whereby the sinner becomes more
considerate, and pliable to counsel from the word.
5. Afflictions are occasional causes of sinners thinking of and going
to the fountain to wash. Hence the Lord saith of Israel, Hos. 5:15, "I
will go and return to my place, till they acknowledge their offence,
and seek my face: in their afflictions they will seek me early." How
many are there to whom afflictions have been the blessed means and
occasions of their turning serious? Such a rod they met with, or they
had gone on like the wild ass upon the mountains, snuffing up the wind.
6. Lastly, Afflictions are a sharp wind to blow up the fire of grace
where it is, and particularly to excite faith, whereby the soul is
washed. Hence the spouse prayeth, Cant. 4:16, "Awake, O north wind, and come, thou south,
blow upon my garden, that the spices
thereof may flow out." In prosperity people can fetch in their comfort
by sense; but in afflictions, when created streams are dried up, they
must fetch it in by faith, or else want it.
Two inferences shall conclude this branch.
INFERENCE 1. Let this cause us to take afflictions kindly; since they
are means by which Christ washeth us. Though the water be cold and
piercing, yet we endure it, that we may get our hands made clean.
Though medicines sicken us, we blame not the physician, because
they are for our health. Why should we be angry at our God afflicting
us, since the fruit designed is to purge away sin?
INFERENCE 2. Let us, in all our afflictions, seek purification from
our sin, and know they are not effectual unless they have a
sanctifying efficacy on us. They are indeed of the nature of fire, first
causing the scum to come above, but next throwing it off. They do
discover much of the corruption of the heart, that otherwise would be
latent: but then if they humble the soul under a sense of sinfulness,
and send it anew to Christ for purging of the nature, they are not in
vain.
I shall now proceed to the second general head proposed, namely,
II. To consider the unwashed or unsanctified sinner's having no part
with Christ.
In discussing this head, I shall shew,
1. What the unwashed sinner's having no part with Christ supposeth;
and,
2. Wherein it lies.
First, We shall shew what the unwashed sinner's having no part with
Christ supposeth. It supposeth,
1. That Christ himself is happy. He is not only happy as he is God,
Rom. 9:5, who is therefore styled "God blessed for ever;" but as he is
Mediator, the head of the body, the church. Hence it is said of him,
Psal. 72:17, "Men shall be blessed in him, all nations shall call him
blessed." All mankind were brought to misery and ruin by Adam's
fall: but the man Christ was an exception from that rule. He was
happy from the moment of the incarnation, all along,
notwithstanding what he suffered: and from his resurrection and
ascension his happiness was completed: Phil. 2:9, "Wherefore God
also hath highly exalted him, and given him a name which is above
every name." Heb. 10:13, "From henceforth expecting till his enemies
be made his footstool." There are two things wherein Christ is
completely happy.
1st, In having fully done the work he undertook to do. Hence he says
to his Father, John 17:4, "I have glorified thee on the earth: I have
finished the work which thou gavest me to do." He had a great work
to do, for the glory of his Father, and the salvation of sinners. It was
the hardest work that ever was taken in hand. All hardships from
heaven, earth, and hell, met together upon him; and his work was to
go through them all in a course of perfect obedience. And now it is
done; he was born holy, lived righteous, satisfied completely by his
death: now he is got to the joy set before him: Rom. 6:9, "Christ
being raised from the dead, dieth no more; death hath no more
dominion over him." Rev. 3:21, "To him that overcometh will I grant
to sit with me in my throne, even as I also overcame, and am set
down with my Father in his throne."
2dly, In having received the reward of his work. Our Lord, "for the
joy that was set before him, endured the cross, despising the shame,
and is set down at the right hand of the throne of God," Heb. 12:2.
Never was there such a reward of work, as Christ has received; it
bears proportion to the work, which was of infinite value. All the
promises of the covenant, whether respecting himself, or his people,
are now in his hand. They are won by him, and he is put in
possession of the things promised, which make an inexhaustible
treasure. Hence the apostle, (Eph. 3:8.) speaks of "the unsearchable
riches of Christ."
2. There is enough in him to make others happy too: Col. 1:19, "For it
pleased the Father, that in him should all fulness dwell." There is a
fulness of a fountain in him, whereby others may be supplied from
him, may have part with him, and yet he have no lack. The first
Adam was a spring of ruin to all his posterity: but the gospel points
out Christ the second Adam as a spring of happiness for wretched
sinners.
3. Sinners may have part with Christ in his fulness; it is lodged in
him to be communicated. Hence our Lord himself says, Matth. 11:27,
28, "All things are delivered unto me of my Father: and no man
knoweth the Son but the Father: neither knoweth any man the
Father, save the Son, and he to whomsoever the Son will reveal him.
Come unto me, all ye that labour, and are heavy laden, and I will give
you rest." He is the bowl on the top of the candlestick, (Zech. 4:2.)
the immediate receptacle of the oil, from whence it is conveyed to the
seven lamps. Joseph was sent to Egypt, and exalted there, to provide
for Jacob's family in the dearth: so Christ is great Steward of heaven,
for the behoof of poor sinners; that he having all in his hand, they
may be happy in having part with him.
4. All that are sanctified are happy in having part with Christ: Col.
2:9, 10, "For in him dwelleth all the fulness of the Godhead bodily.
And ye are complete in him." They have part in his work, by
imputation; even as they had part with Adam in his sin: Rom. 5:19,
"For as by one man's disobedience many were made sinners: so by
the obedience of one, shall many be made righteous." They have part
in his reward, by a real communication thereof to them; even as they
had part with Adam in the corruption of his nature: John 1:16, "And
of his fulness have all we received, and grace for grace." 1 Cor. 15:22,
"For as in Adam all die, even so in Christ shall all be made alive."
This, it is true, is but imperfect as yet; but it is so begun that it will
undoubtedly be perfected. But such as it is, their sanctification is not
the cause of it, but it is the cause of their sanctification. This appears
from 1 John 1:3, 7, "That which we have seen and heard, declare we
unto you, that ye also may have fellowship with us: and truly our
fellowship is with the Father, and with his Son Jesus Christ. But if we
walk in the light, as he is in the light, we have fellowship one with
another, and the blood of Jesus Christ his Son cleanseth us from all sin."
5. Lastly, Unholy sinners are miserable in the want of part with
Christ. They are "without Christ, being aliens from the
commonwealth of Israel, and strangers from the covenants of
promise, having no hope, and without God in the world," Eph. 2:12.
Therefore this struck Peter, when he saw how deep it drew: for he
said, Acts 4:12, "Neither is there salvation in any other: for there is
none other name under heaven given among men whereby we must
be saved." It is true, all that hear the gospel are externally called to
the fellowship of his Son: but most men love the fellowship of the
world lying in wickedness, and will not take part with Christ. So they
are without it, though it lies open to them: and to each one of them
may be said what Peter said to Simon Magus, Acts 8:21, "Thou hast
neither part nor lot in this matter: for thy heart is not right in the
sight of God." Meanwhile their unholiness is not the thing that bars
them from having part with Christ; but their want of part with Christ
is that whereby they keep themselves unholy.
Secondly, I shall show wherein the unwashed sinner's having no part
with Christ does lie or consist. This will appear, with the misery of
the case, in taking a view, 1. Of Christ's work; and, 2. Of his reward;
in neither of which the unholy have part with him.
First, Christ is happy, in that he has done out the work he undertook
for the salvation of sinners: and all that are his have part with him
therein; it is imputed to them, as if they had done it, Gal. 2:20. And,
1. He has been born holy, and answered the demand of the law for
holiness of nature, by his bringing a holy human nature into the
world with him, as a public person. Hence in Luke 1:35, he is called
"that holy thing born." Heb. 7:26, "For such an high priest became
us, who is holy, harmless, undefiled, separated from sinners." So that
demand of the law for salvation for all that are his, is answered; for
in Col. 2:10, 11, they are said to be complete in him; and to be
circumsised in him. The law cannot stop their salvation for want of a
perfectly holy nature; for they have part with him, in the holiness of
his nature, and that holy nature is communicated to them.*
But unholy sinners have no part with Christ in this matter: the
holiness of Christ's nature is not imputed to them, or reckoned
theirs. There is a holy birth of the second Adam, to take away the
guilt of sin that we are born in: but such as are not washed by Christ
from their sin, have no share in it.
The evidence of this is, that whosoever have part in the holiness of
Christ's birth by imputation, are really born again in their own
persons: because Christ's holy birth is the efficient meritorious cause
of the new birth of his members. Hence the apostle saith, 2 Cor. 5:17,
"If any man be in Christ, he is a new creature: old things are passed
away, behold, all things are become new." Col. 2:11, "In whom also ye
are circumcised with the circumcision made without hands, in
putting off the body of the sins of the flesh, by the circumcision of
Christ." Now, the unholy are not born again; therefore they have no
part with Christ in his holy birth: and so they have nothing to answer
the law's demand for holiness of nature.
2. Christ has lived a righteous life, in perfect obedience to the law's
commands: Philip. 2:8, "He became obedient unto death." He did it
as a public person: and all his have part with him in it; they obeyed
in Christ, as they sinned in Adam, Rom. 8:3, 4, "For what the law
could not do, in that it was weak through the flesh, God sending his
own Son in the likeness of sinful flesh, and for sin condemned sin in
the flesh; that the righteousness of the law might be fulfilled in us,
who walk not after the flesh, but after the Spirit." Hence are these
epithets of the church, undefiled, without spot, complete in him. So
the law's demand of obedience, as the condition of life, is answered
as to them: their part in Christ's obedience answers it fully.
But the unholy have no part with Christ in the obedience of his life.
For Christ's obedience being meritorious of our sanctification, the
want of the latter is a plain evidence of no part in the former; and
that upon the ground of justice, which requires the delivering of the
thing purchased, upon the application of the price, Rom. 8:1–4. If ye
have obeyed legally in Christ, ye obey really in your own persons; for
Christ's obedience hath a conforming virtue in those to whom it is
imputed, Rom. 8:29, "For whom he did foreknow, he also did
predestinate to be conformed to the image of his Son." 1 John 2:6,
"He that saith he abideth in him, ought himself also so to walk, even
as he walked." Inherent righteousness necessarily follows imputed
righteousness. An unholy life argues no part in the holiness of
Christ's life: therefore there is a bar between heaven and the unholy.
3. He has suffered, to the full satisfaction of the law in its threatening
and curse for sin, Philip. 2:8, "He humbled himself, and became
obedient unto death, even the death of the cross. Gal. 3:13, "Christ
hath redeemed us from the curse of the law, being made a curse for
us: for it is written, Cursed is every one that hangeth on a tree." And
Christ suffering as a public person, all that are his suffered in him,
having part with him in his sufferings. They were legally crucified
with him, Gal. 2:20, died with him, Rom. 6:10, 11, and were buried
with him, Col. 2:12. So the law's demand of satisfaction is answered
for them, since they have part with Christ.*
But the unholy have no part with Christ in his sufferings. An
undeniable evidence whereof is their not being conformed to him in
his death, Philip. 3:10. The death of Christ will infallibly prove the
death of sin, when one has part with Christ in it; Rom. 6:6, "Knowing
this, that our old man is crucified with him, that the body of sin
might be destroyed, that henceforth we should not serve sin." Gal.
5:24, "They that are Christ's, have crucified the flesh, with the
affections and lusts." As sure as Christ died for the sins of the elect,
they will die to sin that have communion with him in it: for as death
made its way from the members to the head, till it laid him in the
grave; so the merit of his death will make its way from the head to
them to their sanctification. So that demand of the law lies on their
heads unanswered.
4. He has brought in everlasting righteousness. In what he was, did,
and suffered, he fully satisfied what the law had to demand, coming
up, as a public person, to an exact conformity thereto. This is the
righteousness he has wrought, sufficient to cover every sinner in the
sight of God, and to render him accepted as righteous. All that are his
have part with him in it, Psal. 45:13; Cant. 6:10; Rev. 3:18. So they
that have a righteousness that is law-biding.
But the unholy have no part with him in it. For wherever
righteousness imputed is on any man, inherent holiness is in him. By
the former satisfying the law, the strength of sin is taken away: so
that the man cannot be living in sin as formerly. Hence the, apostle
saith, Rom. 6:2, "How shall we that are dead to sin, live any longer
therein?"
Secondly, Christ has received the reward of his work; and so he as an
inexhaustible treasure; and all that are his have part with him is it.
Christ is risen again from the dead. By the authority of the Father he
is discharged from the grave; death is never to seize him more: Acts
2:24, "God raised him up, having loosed the pains of death: because
it was not possible that he should be holden of it." And all his have
part with him in his ressurrection: Eph. 2:6, "God hath raised us up
together, and made us sit together in heavenly places in Christ Jesus:
forasmuch as he rose as a public person. But the unholy have no part
with him in his resurrection. For,
1st, They are still dead in their sins, while they live in them. Where is
there part then in Christ's resurrection? They that have part with him
are risen with him, risen by virtue of his resurrection; the power of
the resurrection of the head raising the members from death in sin,
Col. 2:12; and 3:1. Alas! the grave-clothes of the sins of the flesh,
which ye are not putting off, but keeping on, and the ties whereof are
still as fast upon you as ever, speak you destitute of any part with
Christ in this matter.
2dly, They are still members of the congregation of the dead, Eph.
2:1, 2, 3. When our Lord rose, he left the congregation of the dead in
their graves; yea, he conversed not with the world thereafter, as
before his death. And so, whenever a soul gets part with Christ, it
leaves the world lying in wickedness, comes out from among them,
and walks no more according to the course of this world. Hence the
apostle saith, Rom. 6:4, 5, "We are buried with him by baptism into
death: that like as Christ was raised up from the dead by the glory of
the Father, even so we also should walk in newness of life. For if we
have been planted together in the likeness of his death; we shall be
also in the likeness of his resurrection." What shadow of ground have
they then to pretend to a part with him, that are not walking in
newness of life, but just according to the course of the world.
2. Christ is now ascended up into glory, where he sits at the Father's
right hand, Mark 16:19. He ascended into it, as a public person, to
take possession of it for us, Heb. 6:20. And all his have part with him
in it, as the members of the glory of the head: Eph. 2:6, "God hath
raised us up together, and made us sit together in heavenly places in
Christ Jesus."
But the unholy have no part with him in it. For,
1st, They are yet lying in the filth of their natural state, through
original and actual sin, Psal. 14:3; all over defiled, Tit. 1:15. They may
have worldly glory, outside glory, such as ariseth from bravery,
wealth, and honour; yea they may glory in wickedness, that is really
their shame. But there is no heavenly glory or any, but by sanctifying
grace, 2 Cor. 3:18; that only makes a glorious inside, Psal. 45:13; in
so far as thereby the purity of the divine image is on the soul.
2dly, Neither is their heart there, nor are they making forward to it.
Our Lord tells us, Matth. 6:21, that "where the treasure is, there will
the heart be also." And therefore the apostle urges, Col. 3:1, 2, to
"seek those things which are above, where Christ sitteth on the right
hand of God; to set our affection on things above, not on things on
the earth." What part then have they with Christ in his glory, whose
affections are not on things above, but on the earth, Phil. 3:19, "who
mind earthly things?" They carry themselves as natives of the world,
not as pilgrims in it. Their great aim is, to compass designs of worldly
profits and pleasures, but not to be fitted for glory, 1 John 3:3.
3. Christ has the Spirit of life and holiness dwelling in him, as tho
head of his body mystical. So the Spirit of life is in him, to be
communicated; and it is the purchase of his death, Rev. 3:1, "He hath
the seven Spirits; seven Spirits answerable to the seven golden
candlesticks; enough to quicken and actuate them all. Hence he is
said to quicken, John 5:21, 26. And all his have part with him
therein, Philip. 2:1. The same Spirit that is in the head, is in the
members too, in so much that "the Spirit of God dwells in them; and
if any man have not the Spirit of Christ he is none of his."
But the unholy have no part with him in his Spirit For,
1st, He is the holy Spirit, "the Spirit of holiness," Rom. 1:4; so called
not only from the work of sanctification ascribed peculiarly to him,
but from the holiness of his nature, in opposition to the unclean
spirit, Mark 3:29, 30, to attest all the works of God without himself,
whereof he is the immediate worker, to be holy. So that in
whomsoever he dwells, and actuates, they must needs be made holy:
Rom. 8:2, "For the law of the Spirit of life, in Christ Jesus, hath made
them free from the law of sin and death." Since then the unholy are
under the law of sin as the subjects thereof, and under the law of
spiritual death, they have no part with Christ.
2dly, They have the spirit of the world in them, conforming them to
the world, in their frame of heart, way, and walk, 1 John 4:4. It is an
unclean, unholy spirit, whereby they cannot relish nor favour the
holy things of God: but things that are fleshy, sensual, carnal, and
earthly, Jude ver. 19; not without a secret enmity at true holiness,
Rom. 8:7, and cannot hold on in the way of God, as Caleb did, Num. 14:24.
3dly, They live in the state wherein Adam left them, without a saving
change. 1 Cor. 15:45, Adam was made "a living soul," but Christ "a
quickening spirit." What men derive from Adam, they have; a natural
life, a life of reason, gifts of knowledge, &c. But what men derive
from Christ, they have not; they are not quickened by him with the
Spirit of life unto God. But if they had part with Christ, they would be
spiritually quickened souls; as sure as having part with Adam, they
are living souls.
4. There is a fulness of grace in the man Christ: Col. 1:19, "For it
pleased the Father, that in him should all fulness dwell." John 1:14,
"The Word was full of grace and truth." Grace is given him without
measure, John 3:4; and all that are his partake with him in it, it
being in him as in the storehouse; it is so poured on him as the head,
that it runs down to the skirts of his garment, John 1:16.
But the unholy have no part with him in his grace. For,
1st, They are not partakers of the divine nature, that new nature
which is derived from Christ, by the communication of grace from
him by the Spirit into his mystical members, whereby they escape the
corruption of the world, 2 Pet. 1:4. Instead of that, the old nature
reigns in them, which is enmity against God, and serious religion.
The old man with his deeds is still in his vigour, has not yet got his
deadly wound.
2dly, Whatever good or grace may seem to be in them, it is but in
some one or few particulars. There are still several black buts in their
religion; they never make thorough work of it, Psal. 119:6, They have
not respect unto all God's commandments. For they are never made
new creatures; though some things, yet never are all things become
new with them: An evidence that they have no part in the grace of
Christ; for then should they have grace for grace.
3dly, Hence they do not bear Christ's image: they are not like him, in
the set of their spirit, and tenor of their walk: 1 John 2:6, "For he that
saith he abideth in him, ought himself also so to walk, even as he
walked." They look like the old Adam, sinful, sensual, and averse
from God. But O how unlike the holy crucified Jesus, and how quite
unconcerned to be like him, their own consciences bear witness. But
the having part with Christ makes a person like him.
5 Lastly, Christ is anointed of the Father with the Spirit to be the
Prophet, Priest, and King of his church. Hence he says himself, Is.
61:1. "The spirit of the Lord God is upon me, because the Lord hath
anointed me to preach good tidings unto the meek, he hath sent me
to bind up the broken-hearted, to proclaim liberty to the captive, and
the opening of the prison to them that are bound." And the apostle
Peter saith, Acts 10:38, that "God anointed Jesus of Nazareth with
the Holy Ghost, and with power; who went about doing good, and
healing all that were oppressed of the devil: for God was with him."
This is the honour put on him, to bear these offices, signified by his
names Messias and Christ, i. e. anointed. And as he is Christ, all that
are his are Christians, anointed with the same Spirit, Psal. 45:7,
having part with him in his offices.
1st, Christ is a prophet: and all that are his, have part with him in his
prophetical office, are prophets too, Psal. 105:15. They are let into the
knowledge of the things of God by the Spirit. Hence the apostle saith,
1 John 2:20, 27, "But ye have an unction from the Holy One, and ye
know all things. But the anointing which ye have received of him,
abideth in you: and ye need not that any man teach you: But, as the
same anointing teacheth you of all things, and is truth and is no lie:
and even as it hath taught you, ye shall abide in him." They are on
the secret of heaven: For (Psal. 25:14,) "the secret of the Lord is with
them that fear him: and he will shew them his covenant," Matt. 11:25.
And they teach them to others too, though they cannot make them
effectual. Hence David saith, Psal. 51:13, "I will teach transgressors
thy ways, and sinners shall be converted unto thee." Not only
ministers, but every true Christian has this office; the former in a
public, the latter in a private captivity, Philip. 2:15, 16.
But the unholy have no part with him in his prophetical office.
(1.) They are not illuminated by the Spirit of holiness, savingly to
know the things of God, 1 Cor. 2:12, 14. They may be taught by men,
but are not taught of God: they may know the literal sense of the
words of the gospel; but the things thereof in their suitableness to the
divine perfections and sinner's case, are are hid from them, Matt.
11:25. They never get into the secret of religion.
(2.) Neither do they by the Spirit of holiness enlighten the world.
Being dark themselves, they darken the world by their ungodly,
profane, or formal lives. Most of them see no tie on them to be their
brother's keeper. Such as teach others the things of God, do it by a
gift, for their own glory; not by the Spirit, out of love to Christ and
his glory. So they have no part with him in his prophetical office.
2dly, He is a Priest: and all his have part with him in that venerable
office. They are priests too, 1 Pet. 2:9, a royal priesthood: Rev. 1:6,
priests unto God. They are consecrated to God to serve him in his
spiritual temple, in their robes of Christ's imputed righteousness and
inherent holiness. They offer sacrifices of thanksgiving unto God,
which are accepted of God through Christ, their only altar. They offer
to him themselves, Rom. 12:1, their service to him in acts of worship
and duty, Heb. 13:15; Acts 10:4, and in suffering or bearing the cross,
Philip. 2:17; 2 Tim. 4:6.
But the unholy have no part with Christ in his priestly office.
(1.) They are not of the line, not descended from our great High
Priest, as born of his Spirit. They were never truly consecrated, or
made holy persons; they are destitute of imputed and implanted
righteousness: they are wholly polluted and defiled, as being of the
world lying in wickedness: so if they pretend to the spiritual
priesthood, they will be, as polluted, put from it.
(2.) They do not, nor cannot offer acceptable sacrifices to God. They
never offer themselves to God as a sacrifice, but to the world and
their lusts. If they offer prayers or other services to him, they never
offer them on the right altar, Christ. Hence they, and all they do,
even their best things, are an abomination, Prov. 28:9.
Lastly, Christ is a King: and all his have part with him in that
honorable office. They are kings too, Rev. 1:6, "Kings unto God."
They have the right of dominion over their spiritual enemies, the rule
of their own spirits governing themselves by the laws of Christ, and
the lordship of the world, Rom. 4:13; and they are heirs of the
kingdom of heaven. They do not yet peaceably possess their
kingdom; the rebels and their open enemies are making constant
wars against them; but they do overcome, and are "more than
conquerors, through him that loved them," 1 John 4:4; Rom. 8:37.
But the unholy have no part with Christ in his kingly office.
They are servants and slaves to sin and Satan, Rom. 6:16. They are
under the power of Satan, Acts 26:18; led captive at his will, 2 Tim.
2:26. They have no gracious management of their own spirits, Prov.
25:28. They are the servants of corruption; they can neither think
nor do any service acceptable to God.
THE APPLICATION
I shut up all with some practical inferences.
INFERENCE 1. Holiness is absolutely necessary to happiness: for
(Heb. 12:14,) "without holiness no man shall see the Lord." Ye may
be either poor or rich, sick or whole, and yet be happy. But if ye be
not holy, ye are miserable; for ye have no part with Christ, And, Acts
4:12, "There is no salvation in any other: for there is none other
name under heaven given among men whereby we must be saved." It
is astonishing to think, how easy many that hear the gospel are about
holiness; they are in no concern whether they be holy or not. They
would not have people to take them for saints; nay, holy people are a
jest with them. There is no accounting for this any other way but that
holiness is rare in the world, and they have no mind to be singular,
nor to distinguish themselves from "the world lying in wickedness."
But consider these four things.
1. God is holy. The God that made you is holy by necessity of nature;
he is so holy that he cannot be but holy. If God is necessarily holy, he
cannot but hate unholiness; because be cannot but love his own
image, and hate what is contrary to his nature: therefore he cannot
but hate your unholiness, and for it hate you who are unholy. And
what we hate as contrary to our nature, we seek to destroy. Now,
consider the misery of being objects of God's hatred and aversion,
and what makes you so; and ye will see the necessity of your being
holy, 1 Pet. 1:16, "Be ye holy," saith the Lord, "for I am holy."
2. Christ our Saviour is holy. As he is God, he is "the holy One of
Israel;" as he is man, he is "that holy thing," Luke 1:35. Jesus is called
"the holy One;" the very devils owned him to be so, Mark 1:24. The
very end of his being Jesus, was to make men holy, Matth. 1:21,
"Thou shalt call his name Jesus: for he shall save his people from
their sins." He came to destroy the works of the devil, he died to
redeem sinners from their sins, Tit. 2:14. What part then can ye
possibly imagine yourselves to have in him, while ye continue unholy?
3. The body of Christ is holy; they that belong to him, the company of
the saved, Eph. 5:25, 26. The devil is the god of this world; his
subjects are the world lying in wickedness. Out of them Christ raises
his kingdom, and his subjects are all holy, Gal. 4:4; Rev. 19:14. It is
their distinguishing badge from those that belong to Satan, that
agrees to them all, and to them only, 2 Tim. 2:19. So that if ye are not
holy, ye belong not to Christ, but to Satan.
4. Heaven is holy; it is a holy state, a holy place, where no unholy
thing can enter, Rev. 21:27. As to the dogs and swine, their place will
be without, Rev. 21:15, that is, the unholy, who "go with the dog to
the vomit, and with the sow that was washed to the wallowing in the
mire," shall be cast out from the supper of the saints in glory into
outer darkness, Matth. 8:12.
INFERENCE 2. There is no true holiness, but in communion with
Christ. Men may have a shew and semblance of holiness, without
union and communion with Christ. But real holiness acceptable to
God, no man attains but in Christ, being sanctified only with his
blood, by his Spirit, through faith; made new creatures after his
image, by participation of the all-fulness of grace in him, as at large
declared, 1 Cor. 1:2; Eph. 2:10; 1 Pet. 1:2; Acts 26:18.
And therefore holiness is quite another thing, than,
1. Common civility. A man may be civil, not rude, but courteous,
discreet, and obliging in his conversation; and yet be a stranger to
holiness. This was the case of the young man, of whom, "when Jesus
saw that he answered discreetly, he said unto him, Thou art not far
from the kingdom of God," Mark 12:34. There are some rude persons
that bear the devil's mark on their foreheads, who behave themselves
neither according to the rules of grace nor good manners: some
professors that affect and pride themselves in rudeness, regarding no
body, nor their offence, but only to please themselves. Such would do
well to consider, whether that be consistent with real holiness or not.
The reason of the doubt, is the second great command of the law,
"Thou shalt love thy neighbor as thyself." Howbeit, civility is not
holiness, though a part of the matter of it.
2. Morality, whether we understand by it common honesty in
dealings in the world; or a conformity to the letter of the law, which
makes a blameless outward conversation, and goes under the name
of moral virtue, but has no relation to Christ and his Spirit. Men may
have all this, and not be holy; as had the Pharisee, Luke 18:11, who
"stood and prayed thus with himself, God, I thank thee, that I am not
as other men are, extortioners, unjust, adulterers, or even as this
publican." This was also the case of Paul, Phil. 3:6, "Concerning zeal,
persecuting the church; touching the righteousness which is in the
law, blameless." These fruits are in many like the apples of Sodom,
which are fair to look at, but when handled fall to ashes.
3. A form of godliness, 2 Tim. 3:5. There may be the going the round
of the external duties of religion, where there is no holiness: for these
may be done by them that are without Christ, Luke 18:12; Matt. 5:20;
Is. 58:2, 3; though many place all their religion in these things, as if
they pray, communicate, &c. to be concerned no more to be holy.
All these differ from true holiness,
1st, In the original and spring of them. True holiness springs from
union with Christ, the Spirit applying the blood of Christ to the soul,
received by faith, improving the word, sacraments, and afflictions.
The Spirit is the efficient cause, the blood the meritorious cause, and
faith the instrumental cause of true sanctification. But these others
have a far lower rise. They are the effect of good education and
breeding; of unsanctified consideration of their own circumstances
and worldly interest, that oblige many to take up themselves, and live
regularly; of fear and hope; of respect to credit and reputation; and
in some, of legal convictions.
2dly, In the subject of them. Holiness diffuses itself through the
whole man, inward and outward, 2 Cor. 5:17; 1 Thess. 5:23. These are
mere plasterings of the outward man, while enmity against God,
rancor against serious godliness, and reigning power of lusts in the
heart, do remain in their native force, and the old man bears full
sway within; as appears in the Pharisees. They make a new life, but
they leave the old nature unhealed, unrenewed.
3dly, In the extent of them. True holiness extends to all the Lord
commands and forbids, Psa. 119:6; for the whole law is written in
the heart, Heb. 8:10; and so they are holy in all manner of
conversation. These never take in more than some shreds of the law;
such men never set themselves to conform to it in its spirituality.
They quite neglect many of the duties thereof; they consider them
not, or they contemn them: for they have no mind to take more of
them, than makes for their purpose.
Lastly, In the nature and kind of them. True holiness is a cluster of
the fruits of the Spirit, Gal. 5:22, "Love, joy, peace, long-suffering,
gentleness, goodness, faith, meekness, temperance." They are acts of
moral discipline, which have self-love in an unrenewed heart, not the
love of God in a renewed heart, for their principle. The reason of
them is not the will of God; for reasons of their own they do so, but
not because God commands it. They do not their works in faith of the
promise of assistance from heaven, nor of acceptance for Christ's
sake; but out of their own stock, little valuing whether they be
accepted or no; or if they do, looking for acceptance on their intriusic
worth. Their end is not the glory of God, and to express their
gratitude; but as they come from self, so they are swallowed up in self.
INFERENCE 3. Vain are the pretenses of the unholy to part with
Christ; for no unwashed sinner has part with the holy Jesus. They do
but deceive themselves in their pretending thereto; and the deceit
will out on them to their eternal confusion, if they see it not timely.
Here consider,
1. Who are unwashed sinners; and,
2. The state of unwashed sinners, as having no part with Christ.
1. Consider who are unwashed sinners. In the general,
1st, Those who have not yet escaped the pollutions of the world in the
outward man, but in the course of their lives are conform to the
world lying in wickedness, Psal. 24:3, 4; Gal. 5:19–21. How can they
pretend to be washed, on whom the gross filth of sin is still lying
visible in their outward life and conversation? Men may escape that,
and yet not be truly washed; escape and yet be intangled again by
apostacy. Let none such pretend to have part in Christ, 2 Pet. 2:20,
21, for Christ will disown them.
2dly, They that have no apparent beauty of holiness on them, 1
Thess. 5:5. Men deceive themselves in despising the appearance of
holiness, scorning to appear holy. That is but a peace of fashionable
contempt of religion, poured on it in compliance to an ungodly
world, and a naughty heart: for wherever grace is in the heart, it will
shine forth in the life, Matth. 6:22; Philip. 2:15, 16. And though men
may appear holy, who are not so; yet no man can be holy that has no
appearance of it. If there is any religion at at all in the world, it must
be among them that have an appearance of it, and not among those
that have not.
More particularly, they are yet unwashed by Christ,
1st, Who have never yet had the glass of the law held to their face, in
a work of conviction of the sinfulness of their nature, heart, and life,
John 16:8. Christ washes none till he has discovered to them their
pollution. For till then they will never see their need of washing. He
washeth by the word, as by its light it convinceth of defilement,
points out the cleanness to be aimed at, and sets the soul astir
anxiously to seek it.
2dly, Who have not yet got a view of the filthiness, loathsomeness,
and abominable nature of sin, Ezek. 36:31. Men's consciences may be
fired with a sense of the guilt of sin; so as they may be brought to cast
it out as a coal that would burn them; that yet are blind to the filth of
sin, and see not how it defiles them. This appears, in that if they
could be but safe from wrath, they would never part with sin.
3dly, Who have not yet been made willing to be made clean. None
are washed against their will, Jer. 13:27. And there is need of a day of
power to make willing, Psal. 110:3. Men naturally love to be still in
the pollution of their sin, as the sow to wallow in the mire. They are
as loath to be brought away, as fishes to come out of the water. Nay,
there is in every unregenerate man, a heart enmity against holiness,
Rom. 8:7. The heart spits its venom against it. They are not only not
fond of it, but they hate it: A certain indication, that they are void of
it.
4thly, Who have never yet felt an absolute need of Christ, his blood
and Spirit, for their sanctification; and so have not yet come to Christ
by faith for it, Hos. 5:13; Psal. 51:2; and 65:3. There is no washing
but by Christ, and in union with him: therefore they who have not
come to Christ for sanctification, whatever pains they have been at to
wash themselves, are yet unwashed.
2. Consider the state of unwashed sinners as having no part with
Christ. Having no part with Christ,
1st, They have no part in the favor of God, Eph. 2:12. They are
"without Christ, being aliens from the commonwealth of Israel, and
strangers from the covenants of promise, having no hope, and
without God in the world." They are yet in a state of enmity with
God; for he only is our peace, and the only way to the Father. All
their sins, original and actual, in the guilt of them, do yet lie upon
them: there is not one item blotted out of their account. For God
gives no pardons, but to sinners in Christ: they must meet him there
who would be pardoned or reconciled, 2 Cor. 5:19.
2dly, They are loathsome in God's sight; his soul abhors them as
abominable, Tit. 1:15. No sinner can be savoury in God's sight, but by
the sweet-smelling savour of Christ's sacrifice upon them. The smell
of Jacob was sweet to Isaac, in the goodly raiment of his elder
brother: and sinners are savoury to God, only in Christ, 2 Cor. 2:15.
While the sinner has no part with Christ, the filth of all his sin,
original and actual, lies on him; and there is nothing on him to
master the filthy savour arising therefrom.
3dly, They have no part with the family of God, but with "the world
lying in wickedness, 1 John 1:3, and 5:19, "They are aliens from the
commonwealth of Israel, and strangers from the covenants of
promise, having no hope, and without God in the world," being
without Christ, Eph. 2:12. They have no right to the privileges of
God's children; for none can have that but in the right of Christ as his
head. What is the state of the world lying in wickedness, is their
state. They are under God's wrath, and the curse of the law.
Lastly, They shall have no part with the saints in light, but their part
will be with sinners in outer darkness, Col. 1:12, 13; Rev. 22:15. One
who has no part with Christ here, will have no part in heaven
hereafter for none can come there, but in and through him. They will
have their part in "the lake which burneth with fire and brimstone,"
Rev. 21:8.
INFERENCE 4, Lastly, The way to be washed from sin, and made
holy, is to get part with Christ by faith.
1. Think not that ye must first be holy, before ye can have part with
Christ: but ye must first have that part with Christ, ere ye can be
holy, as appears from what is said. The former is as absurd as to say,
the sick must be cured ere he come to the physician, and the filthy
washed ere he come to the waters. Hence, (1.) Your unholiness
cannot bar you from getting part with Christ. (2.) The first step to
holiness is to believe.
2. This is a sure way to holiness; it cannot misgive. For hereby the
sick are put in the hand of the physician, the filthy in the laver. The
sinner united to Christ, most needs partake of his blood and Spirit:
as through our relation to Adam we are defiled, so by our relation to
Christ we come to be sanctified.
3. Lastly, This is the only way, as being of God's appointment. The
sanctification of a sinner is above the power of nature, not to be
reached by natural endeavours; they have not that word of appointment
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