Spiritual Refining, Religious treatise · Section 8 · Sermon 61
SERMON LXI.
Of the waſhing and cleanſing of a Sinner.
1 COR. 6. 11.
And ſuch were ſome of you, but ye are waſhed.
WE have already conſidered the Corinthians, according to what they were by their own voluntary corruption, Let us now take notice of them, as what they are by grace. They were black and uncomely of themſelves, but ſanctified and made beautifull by the grace of God. Now this grace of God vouchſafed unto them is expreſſed in three particulars, Ye are Waſhed, Ye are Sanctified, Ye are Juſtified. Some make this difference between them, That the firſt priviledge, Ye are waſhed, is a general comprehending both Sanctification and Juſtification; as if the Apoſtle had firſt expreſſed himſelf in the general, and then diſtributed this general into two famous branches thereof: and indeed waſhing or cleanſing is ſometimes uſed for the taking away of the guilt of ſin, and then it is the ſame with juſtification; as when David prayeth God would waſh him & make him clean, Pſa. 51. and ſomtimes its uſed for the cleanſing from the filth and power of ſin, in which ſenſe its the ſame with ſanctification: and in this reſpect, Iſaiah 1. God cals upon Jeruſalem to waſh her, and to make her clean: This may well be received: But I … goe with other Expoſitors, that make the Apoſtle uſe a gradation, naming thoſe priviledges in the order God beſtowed them upon them: and the firſt is Waſhing, that is Regeneration; the Type whereof and Seal is Baptiſm; which was the firſt thing done to them, when received into the Church: ſo that the meaning is; But ye are ſpirituallly waſhed and cleanſed from the filth and dominion of theſe ſins, a Seal whereof was your Baptiſm.
Then the ſecond degree is Sanctified, which is a further grace of God, not only regenerating, but making us holy unto the Lord, and cauſing us to walk as thoſe that are ſet apart for God, from all common and prophane uſe. Laſtly, they are Juſtified. Now although it be ſeriouſly diſputed, whether Juſtification or Sanctification goe before one another; and generally it is aſſerted, that in priority of nature a man is juſtified before he be ſanctified, though they be both together in time; yet withall they acknowledge, that according to our ſenſe and feeling, and the Method we muſt take for comfort, we apprehend our Sanctification before our Juſtification; and no man may perſwade himſelf, that he is juſtified, who doth not diſcover in himſelf the fruits of Sanctification. The one is the fruit, the other is the tree: ſo that the Apoſtle may very well put ſanctification firſt, becauſe to our ſenſe and apprehenſion it is ſo. As for that interpretation of Papiſts and others, that make juſtified, to be the obtaining of a further degree of righteouſneſſe, and increaſing in holineſſe, we reject as erroneous. Now this threefold mercy is amplified by the meritorious cauſe, In the Name of the Lord Jeſus. That is by Jeſus Chriſt known and beleeved on; as alſo by the efficient cauſe, the Spirit of our God, which is therefore called the holy Spirit, as being in an appropriated manner, the Author of our Sanctification. Thus the Text is opened. I begin with the firſt, Ye are waſhed; and obſerve,
That Regeneration, or the renewing of ſinners is a waſhing or cleanſing of them. Sin Obſ.hath two things in it, Filthand Pollution, and ſo Sanctification cureth it; guilt and merit of condemnation, ſo juſtification taketh it away. We are upon the firſt work of grace, that which takes away the noiſomnes, and pollution of ſin, with the dominion and power of it, which is here called Waſhing and Sanctifying. The Corinthians like Swine had been wallowing in their Mire, and grace did not onelyonly waſh their out-ſides, but their in-ſides, their very natures away, and make them ſheep. Thus God ſpeaketh of a clear Fountain he will ſet open for Judah and Jeruſalem to waſh in. Zach. 13. 1. For the diſcovery of this point, conſider,
Firſt, That the Title of Regeneration, under the notion of waſhing, doth ſuppoſe that ſinne is of a defiling polluting nature, making the perſons unclean and loathſome, 1. Sin of a defiling nature.where it is. Its therefore compared to Spots, Deut. 32. 5. and Blemiſhes, Epheſ. 5. 27, to Mire, to Vomit, 2 Pet. 2. 22. Such names doth the Scripture give ſinne: to teach men, How they ſhould look upon themſelves, when ſinners? Ezek. 16. you have there the Prophet excellently deſcribing every mans naturall condition, by an infant new born, tumbling in its bloud, not waſhed, or cleanſed. Men make ſin the matter of their boaſt, and their glory; but it is indeed matter of ſhame and loathing. Thou art aſhamed of thy rags, and thy ſpotted garments: But oh what bluſhing ſhould be at thy wicked and ungodly actions. Thou ſhouldeſt ſit down like a Iob upon his Dung-hill, abhorring thy ſelf; like a Lazarus full of ſores; like an unclean Leaper, crying out, Thou art unclean, unclean. The Scripture ſpeaking of wicked men, ſaith, They are become filthy and abhominable in their doings, Pſalme 14. and it calls them Vile perſons, Pſal. 15. 4. Whatſoever eſteem and glory ungodly men may have in this world, yet they are with God vile perſons, and therefore called by the name of ſuch Beaſts as are odious to men. Whereas on the contrary, Grace is the life, the beauty, the honour and glory of a man, compared to excellent and precious ornaments.
Secondly, This apprehenſion that ſinne makes men unclean and defiled, hath been 2. Superſtitious bodily-waſhings.ſo ingraven in the hearts of all men by nature, that therefore they have uſed ſuperſtitiouſly many externall bodily waſhings: as if that would take away their pollution, and make them more acceptable to God. Thus the Heathens uſed to waſh themſelves, before they entred into their Temples, to ſacrifice to their Gods, and they had water pots, or ſtones of water ſtood at the entrance into the Temple, wherein thy purified themſelves; confeſſing hereby, that ſin made them ſo beaſtly and unclean, that they were no wayes fit or decent to perform any Religious action: and thus the Iewes they brought in many ſuperſtitious Waſhings: When they came from Market, when they had been about any imployment, they would come home and waſh themſelves, yea they waſh'd their Beds, their Pots, their Diſhes, Mark 7. 4 l…ſt they ſhould get any defilement. Thus Pilate did waſh his hands, to denote thereby his Innocency; and Tertullian ſpeaks of the ſuperſtition of ſome Chriſtians in his dayes, That they would never goe to prayer, till they had waſhed themſelves. Now our Saviours Doctrine is a good Antidote to all ſuch ſuperſtitious thoughts: Not that which goeth into a man doth defile him, but that which comes out. Its not a bodily filthineſſe, or uncleanneſſe, but a ſoul-filthineſſe, which is ſo diſpleaſing to God. The Papiſts they attribute much to Mar. 7. 15, 16.their Holy-water, as if the ſprinkling of that would cleanſe away the ſtone of the ſoul, but this is the peculiar effect of Chriſts bloud onelyonly.
Thirdly, That we might be fully convinced of our native filthineſſe, and the nature of Gods Spirit in renewing us, God appointed externall Ordinances and Rites of bodily 3. The uſe of externall Ordinances and Rites.waſhing, hereby to make us underſtand ſpirituall things. Thus in the Old Teſtament, God commanded ſeverall waſhings of the body: The Prieſt was to waſh himſelf before he ſacrificed; and ſeverall other cleanſings there were; by all which God did inform them of their vileneſſe and loathſomneſſe; as alſo thereby to look to Chriſts bloud, of which theſe were Types: As the Apoſtle argueth at large to the Hebrews. In the New Teſtament alſo, although the externall Rites are but few in number, which Chriſt appointed under the Goſpell, his Church being now out of her Infancy, and ſo more inabled to diſcern ſpirituall things of themſelves. Yet one of the two Sacraments, viz. Baptiſm, God hath appointed for this end, to ſignifie our naturall pollution, and the renewing operation of Gods Spirit: Thus Baptizing is as much as Waſhing. All that are made Chriſts Diſciples he would have waſhed, to ſhew that they had noyſomneſſe upon them; and that the Spirit of God muſt cleanſe their ſouls. John 3. 5. Unleſſe a man be born of Water and the Spirit, he cannot enter into the Kingdome of heaven; He doth not ſpeak of Baptiſm there; for Chriſt had not at that time appointed Baptiſm (though Iohn Baptized) and to be ſure it was not appointed then univerſally to all Nations, as appeareth by the Commiſſion afterwards; Goe, Baptize all Nations. This is confeſſed by Bellarmine himſelf: I rather therefore take water for the Spirit of God, as afterwards it is compared to fire; ſo that the ſenſe is, Unleſſe a Man be born of the Spirit of God, which is like water, cleanſing, healing, quenching, Sanctifying, he cannot enter into the Kingdom of Heaven. But though this place carry it not, yet many other places ſpeak of this Baptiſm, and the ſignification thereof: ſo that the foulneſſe of ſinne, and the nature of Regeneration is excellently decyphered by the Sacrament of Baptiſm. Doe not thou then reſt in thy Baptiſm, doe not preſume upon that; for unleſſe thereby thou art taught to loath thy ſelf for ſinne: unleſſe thou art waſhed from filthy ſinnes and luſtfull wayes, this waſhing is no more to thee, than the waſhing of a Blackamoor, which leaves him as deformed as he was. Oh that Baptized men, waſhed men ſhould yet be ſo foul and noiſome in their lives, unclean bodies, foul tongues, earthly hearts; all theſe defile.
Conſider that place, Hebr. 10. 22. where the Apoſtle ſheweth the duty, and the priviledge of of the people of God; they may come with boldneſſe unto God, he hath held out the Scepter of Grace to invite them. But who are thoſe whom God will thus honour?
Firſt, Such as are waſhed from an evill Conſcience; all thoſe who waſh themſelves from all known evils; who avoid inward ſinnes, pride, hypocriſie, earthly Who God honours with bold acceſſe unto him.and immoderate affections, Oh thou canſt have no boldneſſe to pray, or to call on God, whoſe Conſcience tels thee of ſuch defilement and wickedneſſe thou liveſt in: And,
Secondly, Their bodies waſhed with pure water. This is an alluſion either to the legal waſhings, or to Baptiſm; and implyes, that not onelyonly the ſoul, but the body alſo muſt be waſhed from all its bodily filthineſs, as 2 Cor. 7. Let us cleanſe our ſelves from all filthineſſe of fleſh and Spirit; ſo that ſoul-wickedneſs, and bodily wickedneſs muſt be waſhed away,
Fourthly, Therefore the Scripture ſpeaketh of a two fold ſubject to be waſhed. Firſt, the heart; thus as in the place mentioned, having your hearts ſprinkled 4. Of the waſhing of the heart.and cleanſed from all filthineſſe of ſpirit. This heart-waſhing is firſt to be ſet upon, as being the root, principle, and foundation. Thus purifie your hearts, ye double minded, Jam. 4. 8. If the Fountain be not cleanſed, all the ſtreams muſt needs be muddy. Now although moſt men neglect this Duty, yet this is the main of all. A bad heart is an ill Treaſury: out of the heart proceed evill thoughts, and all manner of actuall evill. This point our Saviour preſſed much upon the Phariſees, who had cleanſed their lives from outward wickedneſſe, but their inwards were full of all foul and noiſome luſts: and the neceſſity of this appeareth, in that God accepteth of no externall religious Duty, no Praying, no Hearing, no Charitie, no Humilitie, except they be firſt waſhed in their hearts; There lyeth the greateſt filthineſſe, though you muſt take the candle of the Scripture, if you would find out the Duſt there, and ſweep it away.
The ſecond kind of waſhing the Scripture ſpeaks of, is the waſhing of our hands, which is the cleanſing of us from all actions of Wickedneſſe; as Injuſtice, Oppreſſion, Uncleanneſſe, and all manner of unlawful and ſinful doings. The waſhing of our hands.Thus Iames addeth, Cleanſe your hands, and Purifie your hearts: He ſaith, firſt Cleanſe your hands, and then Purifie your hearts. Not that the waſhing of the hands is to be done before the waſhing of the heart; but becauſe our Actions they are moſt manifeſt and ſenſible to the world; and therefore we ought to declare our ſelves clear in that reſpect. So then, no man may comfort himſelf, as if Regenerated or renewed, if ſo be his Actions are …oul and ſinfull: If thy hands be not clean, thou maiſt not take hold of any holy thing. Conſider Davids Expreſſion, I will waſh my hands in innocency, ſo will I compaſſe thy Altar, Pſal. 26. 2. David will not come to worſhip God, till he hath waſhed his hands in innocency. Oh conſider this excellent and holy pattern which David hath left for you. Say, I will waſh my life, my hands, my eyes, my bodie from all its former wickedneſſe, and ſo will I pray, ſo will I goe to hear. Lay aſide all ſuperfluity of naughtineſſe, ſaith the Apoſtle, Jam. 1. 21. He cals ſin foreign, Sordes, filth and loathſome matter, and then hear the Word of God. As thoſe that made the Garland of Roſes and other Flowers, for thoſe that conquered in the Race, they were to have clean and waſhed hands; ſo all thoſe who meddle in any holy duty, praying, or hearing, they muſt have cleanſed lives: when God gave the Law, he would have the people of Iſrael cleanſe themſelves three dayes before they heard it; and the women who were to come into Ahaſuerus his preſence, were ſeverall dayes purifying, and dreſſing themſelves. How much more then, when we come into the preſence of an holy God, ought we to cleanſe our ſelves, and to ſhake off all that which may be diſpleaſing in his eyes.
Fifthly, To be ſpiritually waſhed and cleanſed there are theſe things required:5. What is required to ſpiritual waſhing. I.
Firſt, a loathing and abhorring of our ſelves; looking upon our ſelves as ſo many bruitiſh beaſts, and ſo many abhominable Monſters, fit for nothing but to be caſt upon the Dung-hill, becauſe we have loſt all our Savour. Thus Job abhorred himſelf in duſt and aſhes, under the apprehenſion of Gods glorious Majeſty. Ezek. …0. 43. The Promiſe of grace made to the people of Iſrael is, That they ſhould remember their wicked doings, wherein they have been defiled, and they ſhould loath themſelves in their own ſight. We bluſh, ſaith Daniel and Ezra, and are aſhamed. Thus the P…can ſtood aloof oft, as deeply ſenſible of his uncleaneneſſe. Oh then, how farre are moſt men from this waſhing in the Text; when did they ever loath themſelves? when were they abominable in their own eyes? when did they humble themſelves in the duſt, crying out they were noiſome Dung-hills, and not men. They could not indure their own ſelves: The very memory and thoughts of all their wayes were grievous and tedious to them. Till men come thus to be aſhamed and confounded in themſelves, they cannot be ſo much as in a preparation to be made clean. Oh tremble then, you who applaud your ſelves, who love and pleaſe your ſelves in your wicked wayes, like the Horſe-Beetle, that delights to live in the Dung; like Vermine, that love to be in Muck-hils. Oh why are ye not aſhamed that God ſhould ſee you, that good Angels and men ſhould behold you. It will never be well with thee, nor wilt thou ever be put into any hopes of ſalvation, till thou beginneſt to be odious in thy own eyes, till thou canſt not abide and indurethy ſelf.
Secondly, To be waſhed, is required godly ſorrow, and morning for ſinne. David waſhed his Bed with tears, and ſo he did his ſoul alſo. Not that our tears or ſorrow II.can waſh away the guilt of ſin. No, there can be no remiſſion without bloud, Heb 9. 22. and the bloud of Chriſt; but they may in ſome ſenſe waſh the filth and defilements of ſinne away. Therefore there is Gods waſhing, which the Scripture ſpeaks much of, and that is the remiſſion of the guilt of ſinne; and there is our waſhing, which is the godly, ſorrow and mourning for the iniquities we have committed: ſo then if thou wouldſt be a man waſhed from thy ſinfull pollutions, conſider, That thy head muſt be like a fountain of tears, thy eyes muſt be … the Pool of Betheſda in this ſenſe, that thy filthineſſe may be waſhed away. How then canſt thou perſwade thy ſelf, that thou haſt received this priviledge, when thy heart was never melted for thy ſins: Godly ſorrow is wholly a ſtrange thing to thee, thou doſt not know what it means. Alas! thoſe ſuddain exclamations, The Lord forgive me, God pardon me, I ſhould not have ſaid ſo, or done ſo: This is not the godly ſorrow commanded in the Scripture; why then doſt thou lie with thy filth and unclean abominations upon thee? why doſt thou not mourn and lament over thy wretched condition? What haſt thou tears for the loſſe of wife, children, goods and eſtate, but none for the loſſe of God? Tears in thy eyes are better Jewels than thoſe on thy ears.
Thirdly, To be waſhed, there is alſo required a ſpirituall pain and trouble of the III.ſoul. For this waſhing of a ſinner, is like the waſhing of pu…rified old ſores which cannot but adminiſter great grief and aches, as when the …ailor waſhed Peters ſores: Therefore David expreſſeth his Repentance by broken bones, Pſalme 51. which declareth the holy pain and trouble of ſoul he had within him, becauſe of his iniquities. Hence it is alſo called pricking and wounding at heart. Go to therefore you ſinners, who live heart-whole, and heart-ſound, as you call it, you never have any pangs, any travail of ſoul for your iniquities, you never are in labour or pain; know, that you are not waſhed from your impieties: why doſt thou not take up the Prophet Micah's expreſſion, Mich. 1. 8. I will wail and houl, I will go ſtript and naked, I will make a mourning like the Dragons, and wailing like the Owls, becauſe of the anguiſh of mind, and trouble of ſoul upon me for my iniquities. Never think it will be well, till thoſe ſinnes which have been ſo ſweet and pleaſant to thee, be like Gall and Wormwood, biting like a Serpent, and ſtinging like an Adder. It cannot be, but that theſe luſts for a ſeaſon ſo delightful, will afterwards become like ſo many devils tormenting thy conſcience. Be not afraid to be ſick and troubled for ſin now, it may be medicinal and helpful now, but it wil be paenal and eternally torturing hereafter.
Fourthly, To be cleanſed, there is required a constant and daily applying of thoſe IIII.remedies, which are appointed by God to make us clean; and that is …aith in Chriſts bloud, and faith receiving the Word of God. The bloud of Chriſt and the Word of God are both cleanſers. Thus Acts 15. Faith is ſaid to purifie the heart; and David prayeth, Pſalme 51. That God would waſh him with Hyſſop, and make him clean, ſo he ſhould be whiter than Snow: an alluſive expoſition to the Jewiſh Cuſtome of beſprinkling the Poſts of the door with the bloud of the Sacrifice, which ſignified the bloud of Chriſt ſprinkled upon the ſoul, and faith that is like the bunch of Hyſſop, which though low and contemptible, yet was inſtrumental to that glorious effect. Thus alſo the garments of the Saints are ſaid to be made white in the bloud of the Lamb; though it be red, yet it makes them white: Therefore faith in Chriſt is mighty in operation to get out all the ſpots and defilements that are upon our lives.
The other cleanſing Inſtrument is the word of God, cleanſing his Church through his Word; and Pſalme 119. Wherewith ſhall a young man make clean his wayes? even by attending to thy Word. A young man moſt prone to foul and noiſome luſts, even he may quickly by the Word be waſhed and cleanſed. Come then often in this Bath, waſh thy ſelf often in the waters of the Scripture, and then thou wilt become white and lovely.
Laſtly, This waſhing is a continual work. Though the Apoſtle ſaith, They are waſhed, in the by-paſt time; yet becauſe man in his journey to heaven, gets much V.ſoil and filth; therefore he muſt be waſhing himſelf every day, Iohn 13. 9. 10. Peter did not underſtand that our Saviour taught this, by his action of waſhing their feet; but when he did, he cryeth out, Not my feet only, but alſo my hands and head. Now that the moſt godly themſelves doe need a continual waſhing, appeareth by that: He that is waſhed, needeth not, ſave to waſh his feet. The meaning of this difficult place ſeemeth to be, That though they were cleanſed by Regeneration, yet in their travel towards heaven, they got filth upon their feet, which they ought every day to waſh off; ſo that as thou getteſt pollution upon thy ſoul daily, ſo thou muſt cleanſe daily: Where then are thoſe deluded perſons, who think themſelves without ſin, that they need no cleanſing? even therefore they have the more ſin, becauſe they think they have no ſin.
Uſe of Exhortation, To all prophane and ungodly perſons, that they would abominate and loath themſelves, be in their own eyes as they are in Gods Uſe.ſight, hated and abhorred. How can you but conſider and be afraid under theſe things: Thy actions, are foul actions; thy life, a noiſom life; thy words, loathſom communication: Thou art like a dead carcaſe, like an open Sepulchre, ful of abomination: Oh that thou canſt abide thy ſelf! Thou ſhouldſt be as ſome miſerable wretch, that hath the members of his body rotting away, and yet he liveth, how loathſome is ſuch a man to himſelf? he cannot indure his own ſmell: Thus it ſhould be to thee, who liveſt in thy groſs wickedneſs.