Gospel Marrow, Treatise 1 · Part 2
And purifie unto himſelf a Peculiar people, &c.
Parts 3.IN the handling of which words I ſhall propound theſe 3. things to be conſidered. The Agent, Act, End. The Purifier, the Purification and the Deſign therein. Who it is that doth this, How he doth it, and Wherefore he doth it. Deal with them ſeverally.
1. The Agent, the Purifier, Part 1. The purifier Chriſt himſelf.who it is that undertaketh this work, which is even he that undertook the former. Redeemer and Purifier are both one, even the great God & our Saviour Ieſus Chriſt. He it is that Purifieth thoſe whom he hath Redeemed. Of which more anon.
Part 2. The Act, Purification.2. But how doth he do this? That is the ſecond thing, the Act. To which Anſwer may be returned. This he may be ſaid to do two wayes. Sacramentally, Really.Chriſt ſaid to purify his people two ways.
1. Sacramentally. 1. SacramentallySuch were the Jewiſh Purifications under the Law, which were made by divers kinds of Offerings and Waſhings, Oblations and Ablutions, and other Ceremonial obſervances. Of which the Apoſtle ſpeaking, Heb. 9.13. tells us that they ſanctified to the hurifying of the fleſh, making thoſe who made uſe of them externally and Eccleſiaſtically pure and holy. And thus are Chriſtians now purified under the Goſpel, in and by the Sacrament of Baptiſm, which is (as our Apoſtle is conceived to call it, Tit. 3.5.) foreign, the Laver of Regeneration, wherein Chriſtians being waſhed, are Purified, Sanctified (as the ſame Apoſtle hath it, Eph. 5.26.) made Sacramentally, and externally pure and holy, ſuch in foro Eccleſiae, as to the Church, into which they are thereby incorporated. But to let this paſs.
2. The Purifying which here we meet with is an Inward and Real Purification,2: Really. the thing repreſented and ſignified by thoſe ſignes. The Inward and Spiritual waſhing and purifying of the ſoul. Which conſiſteth in two things,Which conſiſteth in two things. the taking away the Guilt and Power of ſin; the one in Iuſtification, the other in Sanctification. Both which are the works of Jeſus Chriſt.
1. The Purifying of his people in their Iuſtification, by taking away the Guilt of ſin.1. Taking away the Guilt of ſin in juſtification. Which is ſometimes called a Purifying, or Purging. So we find it, Heb. 1.3. When he had by himſelf purged our ſins (ſpeaking of Chriſt) foreign, having made a Purgation, a Purification (the word being the ſame with that in the Text) that is, taken away the guilt of them, by making ſatisfaction to the juſtice of God for them, which Chriſt did by the ſacrifice of himſelf. And ſo underſtand we that of St. Iohn, 1 John 1.7. The blood of Ieſus Chriſt cleanſeth us from all ſin, foreign: And ſo again that of his, Rev. 1.5. To him that loved us, and waſhed us from our ſins in his blood; viz. from the guilt of them. This hath Chriſt merited by his death, by ſhedding his Blood; which being applyed to the ſoul through faith, now it becometh effectual for this end, for waſhing and cleanſing of the ſoul. This is that fountain of Purgation ſpoken of Zach. 13.1. In that day there ſhall be a fountain opened to the houſe of David, and to the inhabitants of Ieruſalem, for ſinne and for uncleanneſſe; viz. Ieſus Chriſt, whoſe blood ſhed is as a living, ever-running fountain, for the waſhing of beleevers from ſinful impurities. This is the Waſhing, the Purging which David maketh ſuch earneſt ſuit for, Pſal. 51.7. Purge me with Hyſop, and I ſhall be clean; Waſh me, and I ſhall be whiter than ſnow. In ſuch a way were Legal Purifications ſome, of them effected by a Bunch of Hyſop dipt inaLev. 4.4. Blood, orbNum. 19.18. Water, wherewith the things or perſons to be purified were ſprinkled. And thus are ſpiritual Purifications, the Purifying of the ſoul from ſin, effected, by ſprinkling of the blood of Chriſt upon it, applying the merit of his death unto it, which was the thing that David ſought for. But this I ſhall not now inſiſt upon, having dealt with it already in the former Branch, which properly holdeth forth to us the Doctrine of Iuſtification.
2. There is a ſecond way of Purifying, viz. by taking away the Filth and Contagion of ſin; which is done in and by Sanctification. 2. Taking away the filth of ſin in Sanctification.And this we find frequently ſet forth by this word in the Text, called foreign, a Purging, Purfying.
But not more frequently than fitly. Sinne being a ſpiritual Defilement, Obſ. 1. Sin a ſpiritual defilement.Pollution, Filthineſſe, Ʋncleanneſſe. So we have it often ſet forth under theſe terms. As by the Prophet Ezekiel, Cap. 36. v. 25. From all your Filthineſs, and from all your Idols will I cleanſe you. And again, v. 29. I will ſave you from all your uncleaneſſes. So by St. Peter, 2 Pet. 2.20. where ſpeaking of ſuch ſinful wayes and courſes as the men of this world are given over to, he calleth them foreign, the Pollutions or defilements of the world. And ſo St. Paul, 2 Cor. 7.1. where he exhorts Chriſtians to cleanſe themſelves from all filthineſſe of fleſh and Spirit, making uſe of another word, foreign, Ingrimamentum, Defilement. And St. Iames the like, Iam. 1.21. Wherefore lay apart all filthineſſe and ſuperfluity of naughtineſſe. Where the word is foreign, Sordes, Filth, Soile; fitly expreſſing the nature of ſin, which defileth the ſoul, and maketh it loathſome in the eyes of God, as filth doth the Body, or Garments in the eyes of Man. This doth all Sin. Original ſin, which defileth the Nature of man. Actual ſins, which defile the Perſon. Every one being a new blot or ſpot up on the ſoul. Like as ſome ſins are in the eyes of men, ſo are all in the ſight of God. If any blot hath cleaved to my hands, ſaith Iob, cap. 31.7, any act of injuſtice, which being a ſin, is a blot in the ſight of God. Such is all Iniquitie, all ſin, Ʋncleanneſs.
Obſ. 2. All men by nature unclean.And with this Ʋncleanneſſe are all the ſons of men defiled and polluted. Even Gods Elect as well as others, before the grace of God meet with them, they are no better than others, they are Ʋnclean. So much is plainly intimated and inſinuated in this word [that he might Purifie.] Purifying preſuppoſeth Pollution. Things which are pure already cannot be ſaid to be Purified. Purification imports a mixture of ſoile and filth. And ſuch is the condition even of Gods Elect before Chriſt cometh to purifie them, they are impure creatures. Such they are by nature. So we have the Churches condition ſet forth, Ezek. 16.6. When I paſſed by thee, and ſaw thee polluted in thy blood, I ſaid unto thee when thou waſt in thy blood, live; Yea I ſaid unto thee when thou waſt in thy blood, live. Such is the condition of Gods own people, before the regenerating grace of God come to ſanctifie them, they are like a new-born Infant weltring in the blood of its Nativity; impure, polluted creatures; defiled with Original corruption, which overſpreading the whole man, maketh the perſon unclean, and leaveth a taint upon the beſt of duties that can be performed by him. Such is the Churches acknowledgement in that other obvious Text, Iſa. 64.6. We are all as an unclean thing, All our righteouſneſſes are as filthy rags. Their Perſons & their actions were all contaminated with ſin. And ſo is it with all unregenerated perſons, there is nothing but uncleanenſs in them.
Applic. Appli. Unregenerate perſons to loath themſelves.Which let it be brought home to you, all of you, who are as yet in this eſtate▪ being in a ſtate of unregeneracy, having no more than what nature hath contributed to you, know that you are vile, loathſome creatures. And being ſuch, how do you think that you ſhall ſtand before that holy God, who is of purer eyes than to behold evil, and cannot look upon iniquitie; viz. without deteſtation and abhorrences (as the Prophet Habakkuk ſaith of him) Hab. 1.13. O that you might come to be ſuch in your own eyes as you are in his! That ſeeing your own filthineſs, you might come to abhor your ſelves. So did Iob, though a holy man, yet being convinced of his impatience, and other his errors, after that God had ſo clearly revealed himſelf unto him: Now (ſaith he) I abhor my ſelf, Job 42.6. What cauſe then have you to do the like, having nothing but Corruption in you? You whoſe ſins and iniquities teſtifie againſt you (as the Prophets Ieremy & Iſai ſpeak of the Iews, Iſa. 59.12. Ier. 14.7.) Oh what cauſe have you to abhor, to loath your ſelves? Which till you do, never look to be made partakers of this Benefit which we are now ſpeaking of. Chriſt never Purifieth any, never freeth them from the guilt and power of ſin, but he bringeth them to ſuch a loathing of themſelves for it. So much we may learn from that of the Prophet Ezekiel, cap. 36. where the Lord making promiſe to his people, that he would ſave them from all their uncleanneſs, v. 29. free them from the guilt and ſlavery of their ſins, he ſubjoyns in the verſe next but one, v. 31. Then ſhall you remember your own evil waies, and your doings that were not good, and ſhall loath your ſelves in your own ſight for your iniquities, and for your abominations. Never doth God exerciſe his grace and mercy upon a poor ſinner in Iuſtifying and Sanctifying of him, but he brings him to ſuch an abhorrence, ſuch a loathing of himſelf for his ſins, maketh him vile in his own eyes. Behold I am vile (ſaith Iob) Iob 40.4. What did you never yet ſee your ſelves to be ſuch; ſurely ſuch you are, and the more vile becauſe you ſee it not. Now the Lord, who openeth the eyes of the blind, open your eyes that you may ſee it! Which when once you come to do, then look up to your Purifier, Then look up to their Purifier.even the Lord Ieſus, who gave himſelf to Redeem ſuch as you are, that he might purifie them, free them, as from the Guilt, ſo from the Contagion of ſin, from the one by Iuſtifying, from the other by Sanctifying of them. [Who gave himſelf for us that he might Redeem us from all iniquitie, and Purifie.]
Loe, This is the work of Ieſus Chriſt, thus to purifie his people by way of Sanctification. Obſ. 3. Chriſt purifieth his Redeemed ones by way of Sanctification.Hence it is that we find him called by the name of a Refiner and Purifier, Mat. 3.3. He ſhall ſit as a Refiner and Purifier of ſilver, and he ſhall purifie the ſons of Levi. A Refiner is one that purifieth mettals, ſilver or gold from the droſs that is in them. And thus doth the Lord Chriſt purifie his people from the Corruption of ſin.
Queſt. And how doth he this?Queſt. How doth he this?
Anſw. Why this he doth properly and principally by his Word and Spirit. Anſw. By his Word and Spirit.Even as Refiner worketh by his fire, ſo doth Chriſt by his Word and Spirit, both which we find compared to fire. Is not my word like as a fire, ſaith the Lord. Jer. 23.29, He ſhall Baptize you with the Holy Ghoſt and with fire, Mat. 3.11. That is, with the Holy Ghoſt, which is like unto fire. Both ſo called, as upon other, ſo upon this account, in as much as they have a refining, purifying, ſeparating property in them. Even as the Refiners fire ſeparates the droſs from the pure mettal; even ſo doth the Word, of which the Apoſtle to the Hebrews ſaith, that it is quick and powerful, and ſharper than any two-edged ſword, piercing even to the dividing aſunder of ſoul and ſpirit, and of the joynts and marrow. This doth the Word being accompanied by the Spirit. Even as the Refiners fire being blown up now it melts the Mettals, and ſeparates betwixt the droſſe and it; even thus doth the Lord Chriſt melt the hearts of his people with godly contrition for ſin, and ſo purge out Corruption out of them by the work of his Spirit accompanying the Word.
Afflictions made uſe of in this work.Other means there are, which alſo he maketh uſe of oft times in this work among other of Afflictions and Tryals, which are as his Fining pot, into which he brings his people for this end. This courſe he tooke with his people the Jewes, as the Prophet Jeremie ſets it forth Ier. 9.7. Therefore thus ſaith the Lord of Hoſts; Behold I will melt them and try them, viz. as the finer doth his Oar, in the furnace and fire of Affliction. And ſo the Prophet Zacharie expreſſeth it, Cap. 13. v. laſt, I will bring the third part through the fire, and will refine them as ſilver is refined, and will try them as gold is tryed, Two parts of the people being deſtroyed and conſumed, the third part, the remainder, which the Lord intended to make his peculiar people, he brings them through the fire of affliction for the refining and purifying of them. So the Prophet Iſai explains the Metaphor, Iſai 48.10; where the Lord ſpeaking to the ſame people tells them. Behold I have refined thee, but not with (or as) Silver, I have choſen thee in the furnace of affliction. This is the Lords firing-pot, into which he oft times brings thoſe whom he intends to make choice of ſo for his peculiar people. He brings them into the furnace of affliction. Where though he do not refine them with Silver, or as ſilver; which the finer uſeth to keep in the fire till all the droſs be waſted and wrought out of it, not refining them exactly and perfectly, yet he beginneth and maketh ſome progreſs in this work, making their Afflictions ſubſervient thereunto, as Preparatives to, and furtherances in this their purging and purifying. By this therefore ſhall the iniquitie of Iacob be purged, and this is all the fruit, to take away his ſin, Iſa. 27.9. This is the end which God aymeth at in afflicting his people whom he loveth and intendeth good to, that he may thereby purge ſin out of them.
But this is but an Occaſion, as alſo the word is but an inſtrument, which God is pleaſed to make uſe of in effecting of this work. In the mean time the proper and principal efficient is the Spirit of Chriſt, The Principal efficient herein, the Spirit.concurring and working together with and by theſe meanes. Which is therefore called the Spirit of holineſſe, Rom. 1.4. And Sanctification is aſcribed unto it as its proper and peculiar work, being called the Sanctification of the Spirit, 2 Theſſ. 2.13. 1 Pet. 1, 2.
And by this Spirit it is that Chriſt purifieth his people.Chriſt having by his death impetrated the holy Spirit for his people, conveyeth it unto them. Having firſt impetrated and obtained it for them by his death, he then communicateth it unto them. Thereby firſt working Faith in them to apply the merit of his death unto themſelves, whereby they come to draw this purifying vertue from him, their hearts being purified by faith (as Peter ſaith of the beleeving Gentiles, Acts 15.9.) faith in Chriſt; whoſe Blood is by this meanes made effectual unto them for the purging of their conſciences from dead works, to ſerve the living God (as the Apoſtle hath it, Heb. 9.14.) And then pouring out other Graces upon them, the fruits and effects of the ſame Spirit; which is the Clean water ſpoken of Ezek. 36.25. wherewith the Lord promiſeth to beſprinkle his people. Then will I sprinkle clean water upon you, and you ſhall be clean, from all your filthineſſe, and from all your Idols will I cleanſe you. Meaning that he would communicate his Grace and Spirit unto them, whereby he would purge and purifie them, as from the Guilt, ſo from the Filth of their ſins.
And this doth the Lord Jeſus doe unto all thoſe whom he hath given himſelf for. Redeeming them, he alſo purifieth, Obſ. 4. The Redeemed of the Lord all purified by him.ſanctifieth them. Mark it, this is the Bird which I have been ſo long beating the buſh for. Thoſe whom Chriſt Redeemeth he alſo purifieth. Redemption and Purification, Iuſtification and Sanctification are inſeparable companions. So we find them here joyned together, the one as a Conſequent of the other. [Who gave himſelf for us, that he might Redeem and Purify—] And ſo we find them elſewhere; as 1 Cor. 1.30, Of him are ye in Chriſt Ieſus, who is made unto us of God Wiſedom and Righteouſneſſe and Sanctification. And ſo again Cap. 6. of that Epiſtle, v. 11. Such were ſome of you viz. unrighteous perſons, polluted with divers kinds of luſts) but ye are waſhed, but ye are ſanctified, but ye are juſtified in the name of the Lord Ieſus, and by the ſpirit of our God. Both theſe wayes were theſe beleeving Corinthians waſhed and purified, by the Blood of Chriſt unto Juſtification, and by his Spirit unto Sanctification. Thus doth the Lord Jeſus come unto thoſe whom he intendeth to make his people, he cometh to them by Water and Blood. So St. Iohn deſcribeth the manner of his coming, 1 Iohn 5.6. This is he that cometh by water and blood, even Ieſus Chriſt, not by water onelyonly, but by water and blood. Both theſe in a literal ſenſe we find iſſuing out of his ſide in his Paſſion upon the Croſſe (as the ſtory hath it, Iohn 19.34.) And both theſe we find Typically in the Sacraments of the New Teſtament inſtituted by him, where in one Element is water, in another wine, a Type of the Blood of Chriſt; the Myſtery of both which is to ſhew how Chriſt cometh unto his people by water and blood, by way of Sanctification as well as Iuſtification; as well waſhing away the filth of their ſins by his Spirit, as the Guilt of them by his Blood. This he doth for all his Elect people, whom he chooſeth and calleth out of the world to be a peculiar people to himſelf. So much we may take notice of from that of St. Peter, 1 Pet. 1.2. where he deſcribeth thoſe believers to whom he writeth after that manner, Elect according to the fore-knowledge of God the Father, through Sanctification of the spirit unto obedience, and ſprinkling of the blood of Ieſus Chriſt. Thus the Blood and Spirit of Chriſt go together, the one Juſtifying, the other Sanctifying. To this end it was that Chriſt gave himſelf for his Church (as the Apoſtle hath it) Eph. 5.26, 27. That he might ſanctifie and cleanſe it with the waſhing of water by the word; that he might preſent it unto himſelf a glorious Church, not having spot or wrinkle, or any ſuch thing, but that it ſhould be holy and without blemiſh. This was Chriſts deſign in giving himſelf, that he might procure this double benefit for his Church, of Juſtification and Sanctification; waſhing them, as from the Guilt, ſo from the Filth of ſin, the one by his Blood, the other by his Spirit; both like unto water for the cleanſing property of them. Which in effect ſpeaketh the very ſame thing with this in the Text. Who gave himſelf that he might Redeem and Purifie.
Queſt. Queſt. Why Chriſt purifieth his people.And why is Jeſus Chriſt ſo intent about this work, the Purifying and Sanctifying of his people?
Anſ. For this divers Reaſons may be aſſigned.
1. One of which the Text holdeth forth. This he doth that they may be a Peculiar people to himſelf, Reaſ. 1. That they may be a peculiar people to himſelf.a people whom he may make his choiſe Treaſure. Now men will not take baſe Metal, Silver or Gold, to make their Cimelium, their choiſe Treaſure of, but they will have it refined, purified. But of this (God willing) more hereafter.
2. This Chriſt doth, that he may conform his people to himſelf. 2. That they may be conformable to himſelf.This was the deſign of God the Father in giving his Elect people unto his Son Chriſt. Whom he did foreknow (ſaith the Apoſtle) he did alſo predeſtinate to be conformed to the Image of his Son, Rom. 8.29; made like unto him in their Sanctification, as well as Glorification. And to this deſign Chriſt himſelf was, and is ſubſernient, giving himſelf that he might execute and bring about what his Father had decreed and determined, procure not only the Redemption but the Sanctification of his people, that ſo they might be therein like unto himſelf, reſembling him in that his Perfection of holineſs. A perfection eminent in him. Whncee he is called by the Angel, that holy thing, foreign, Luk. 1.35. Such he was here upon earth, perfectly pure and holy, free from all ſin, Original, Actual. The Lamb without blemiſh and without ſpot, 1 Pet. 1.19. Who did no ſin, neither was there guile found in his mouth, Cap. 2. v. 22. Such was Chriſt in his own Perſon. And ſuch as himſelf, is ſuch he will have thoſe whom he taketh to be his people, his peculiar people, to be, in meaſure like unto himſelf, that ſo it may be known to whom they belong. Upon this ground it is that the Lord requireth that his people ſhould be a holy people; Be ye holy, for I am holy, Lev. 11.44. &c. And upon this ground the Lord Chriſt maketh his people ſuch, maketh them holy, becauſe he himſelf is holy.
3.3 That he may bring them to glorie. This he doth, that ſo he may bring them to Happineſs, to which Holineſs is the way. Without which (as the Apoſtle tells us) no man ſhall ſee the Lord, Heb. 12.14. be made partaker of that beatifical viſion, ſee the Lord Chriſt where he is, ſo as to be with him in his Kingdom of glory. This is that which Chriſt ſaith he willeth, Father, I will that they alſo whom thou haſt given me be with me where I am that they may behold my glorie, Joh. 17.24. Now we know what is ſaid of the new Jeruſalem, Rev. 21. laſt. There ſhall in no wiſe enter into it any thing that defileth, neither whatſoever worketh abomination. So it ſhall be in a great meaſure upon earth. In the Church, before the coming of Chriſt, there ſhall be a Diſcipline (o that our eyes might ſee it) ſo exact as that no profane perſon ſhall be tolerated in it. But much more in heaven, where no unclean thing ſhall enter. No unrighteous perſon ſhall inherit the Kingdom of God. 1 Cor. 6.9. So then, Chriſt that he may in due ſeaſon bring his people thither, he there prepares them for it, by this his Purifying of them. Even as it was with the Maides which were to go in to King Ahaſuerus, to bed with him, they were firſt to be purified for a certain time, for twelve moneths together; which was to be done with Myrrh and other ſweet Odours (as we may read the manner of it, Heſt. 2.12.) Thus muſt it be with all thoſe who are to have Communion with Chriſt in his Kingdom of glorie, they muſt firſt be purified, by way of Sanctification, by waſhing them, and pouring out the ſweet graces of the Spirit upon them. And in order hereunto Chriſt undertaketh and effecteth this work. Having Redeemed his people by his blood from Death and Hell, and purchaſed eternal life for them, now he purifyeth and ſanctifieth them by his Spirit, that ſo they may be prepared as a Bride adorned for her Husband (as we have it) Rev. 21.2. made meet to be partakers of the inheritance of the Saints in light (as the Apoſtle hath it) Col. 1.12.
Thus you ſee that it is ſo; and why it is ſo that Chriſt having Redeemed his people he alſo Purifyeth, Sanctifieth them. That which remains of this is Application.Applic. Unſanctified ſinners can have no aſſurance of their Redemption.
Ʋſe. 1. Which (in the firſt place) let it be directed by way of Conviction. Do theſe two thus go together? then may diverſe from hence take notice that they can have no aſſurance of any intereſt in the former, in as much as they have no ſhare in the latter. Not being purified let not them reckon themſelves among the Lords Redeemed ones. Not being freed from the filth of ſin let not them flatter themſelves that they are freed from the Guilt of it. Not being ſanctified by the Spirit of Chriſt let not them perſwade themſelves that they are juſtified by his Merit. Which let it take hold of all preſumptuous ſinners, who not withſtanding they live and go on in a courſe of ſin, yet will call Chriſt their Redeemer, pretending to reſt ſecurely upon him for Iuſtification & Salvation. Such was the ſecurity of the Princes, Prieſts, & Prophets, of Iudah, (as the Prophet Micah ſets it forth) Mick. 3. v. 9, 10, 11. the one abhorred Iudgement, and perverted all equity, &c. the other taught for hire and divined for mony, the whole ſtate both Political and Eccleſiaſtical, were all corrupted, given over to Covetouſneſs, Oppreſſion, Bribery, &c. Yet (ſaith the Prophet) they will lean upon the Lord, and ſay, is not the Lord among us? none evil can come upon us. Notwithſtanding that they committed ſuch horrid and execrable ſins yet they would preſume upon the preſence of God with them, and his grace and favour towards them, that he would be a Saviour unto them. And is it not ſo with too many among us? who though they take liberty to indulge themſelves in their ſinfull waies and courſes, not at all indeavouring any Reformation in their hearts or lives; As for Purity, it is a thing they abhor, the very name is odious to them, much more the thing, yet they will lean upon the Lord, they will profeſs confidence in Ieſus Chriſt, looking upon him as their Saviour, and their Redeemer. But as for ſuch (whilſt ſuch) let them know, that what ever acquaintance they may take of this their Redeemer, he will take none of them; neither let them ever expect to receive any benefit from his death. No, Chriſt will either be a Perfect Saviour, or no Saviour; where he ſaveth from the Guilt of ſin he will alſo ſave from the Power of it, whom ever he Redeemeth he Purifieth. Art thou then ſtill an impure wretch, one that lyeſt and walloweſt in the mire of an impure and filthy converſation, allowing thy ſelf in any ſinfull practice what ever, take this as an evidence that thou art one who as yet haſt no part or portion in this great benefit of Redemption. I will not ſay but Chriſt might intend it unto thee, might ſhed his blood for thee, and that upon Repentance and Reformation the merit thereof may be applyed unto thee; But as yet I ſay unto thee, as Simon Peter once did to Simon Magus, Act. 8.21. Thou haſt neither part nor lot in this matter.
Which that we may all of us have and be aſſured of, let us (in the ſecond place) be exhorted and excited to ſeek after this Purification, Ʋſe 2. All excited to ſeek after Purification.that the Lord Chriſt may thus waſh us. It is that which our Saviour told Peter, when out of modeſty he refuſed to let him waſh his feet, If I waſh thee not (ſaith he) thou haſt no part with me, Joh. 13.8. If we be not waſhen by Chriſt, never look for any benefit from him. And therefore let all of us ſay unto him, what Peter upon ſecond and better thoughts there did, v. 9. Lord, not my feet only, but alſo my hands and my head. Thus do we yeeld up our ſelves to the Lord Ieſus, that we may be waſhen by him, as from the Guilt of ſin by his Blood, ſo from the filth of it by his Spirit. This is Davids prayer in that Penitential Pſalm of his, Pſ. 51. v. 2. Waſh me throughly from mine iniquity, and cleanſe me from my ſin. And ſuch a through-waſhing let all of us ſeek after, not only to have our ſins pardoned, but mortified, that ſo we may not ly under any defilement, but may be cleanſed, not only from open but even from ſecret ſins (as he elſewere prayeth, Pſal. 19.12.) For which mercy look we up unto the Lord Ieſus by faith, that ſo we may receive this benefit from him, which he hath merited for his people; waiting upon him in the uſe of all holy means for the obtaining of it, ſo ſeeking after an entire and perfect ſanctification, Perfect Sanctification to be ſought after.both the Negative and Poſitive parts of it.
1. The Negative part,1. The Negative part of. that we may be freed and delivered from the power of Corruption, ſo as there may not be a ſin left to reign or yet to bear any ſway in us. Let not ſin reign in your mortal bodie, that ye ſhould obey it in the luſts thereof, Rom. 6.2. But that all may be mortified. In which work be we ſubſervient to the deſign of Jeſus Chriſt; Waſhing and purifying our ſelves. Chsiſts people to waſh themſelves.This indeed is Chriſts work which he worketh in his people, yet ſo as he doth not work it without them. Chriſt never purifieth a man but he maketh him willing to be purified. And having wrought his will to deſire it, he worketh in him ſutable indeavours, ſetting him on work for the purging and purifying of himſelf. And this let all of us in the fear of God ſeriouſly ſet about. The waſhing of our hands. This David reſolves upon, I will waſh mine hands in innocencie, Pſ. 26.6. And this the Lord calleth for from his people. Waſh ye, make ye clean, put away the evil of your doings from before mine eyes, ceaſ to do evil. Iſai 1.16. And waſhing our hands waſh our hearts alſo▪ waſh thine heart from wickedneſs that thou mayeſt be ſaved. Jer. 4.14. waſh hands and hearts▪ cleanſe your hands ye ſinners, and purifie your hearts ye double minded, Jam. 4.3. Thus put away, not only ſinfull words and Actions, out of the life, but ſinfull luſts, out of the heart. Let us cleanſe our ſelves from all filthineſs of the fleſh and Spirit, 2 Cor. 7.1. if a man purge himſelf from theſe things he ſhall be a veſſel unto honour, ſanctified and meet for the Maſters uſe, 2 Tim. 2.21.2. The poſitive part of it.
2. But reſt not in the Negative, that we are not ſo and ſo as ſome others are, but ſeek after a poſitive Purification. He that hath this hope in him (or on him, foreign, that is, on Chriſt, purifyeth himſelf as he is pure (ſaith John) 1 Ioh. 3.3. All thoſe who look for ſalvation by Chriſt, beſides his righteouſneſs imputed, they muſt be made partakers of his holineſs, Heb. 12.10. And this do we all of us ſeek after. Cleanſe our ſelves from all filthineſs in of the fleſh and Spirit, perfecting holineſs in the fear of God (as it there followeth, 2 Cor. 7.1.) that we may be adorned with all thoſe graces, which may render us ſuch as becometh the Redeemed of the Lord to be a holy people. Thoſe Virgins which I ſpeak of, which were to be brought into the King, they were not only to be waſhen from Bodily defilements, but they were to be purifyed by Myrrh and other fragrant ſpices. Thus think we it not enough to free our ſelves from ſinfull luſts; which are the pollutions of the ſoul, but ſeek after ſuch a Poſitive purification; that our ſouls may be indued with all ſuch graces as may render us acceptable to our heavenly Husband the Lord Ieſus and fit us for Communion with him. In ſuch a way Saint Peter ſpeaking of beleevers, to whom he writeth, ſaith that they had purified themſelves, 1 Pet. 1.21. Seeing ye have purified your ſelves in obeying the truth through the Spirit unto unfeigned love of the brethren. Thus it is not enough to free the heart from rancour and malice, but it muſt be purified to unfeigned love, love to God and Jeſus Chriſt, and love to his Saints for his ſake. And ſo for other graces of the Spirit, ſee we that our ſouls be adorned with every of them; ſo as what the Apoſtle ſaith of his Corinthians, 1 Cor. 1.7. it may be made good in us, That we come behind in no gift, no grace.
Chriſtians to expreſs purity in their lives, in word and deed.And being thus laid in with this inward purity of ſoul, being, as it is ſaid of the Kings daughter, the Church, Pſal. 45.13. glorious within, now let us expreſſe it outwardly in the courſe of our lives and converſations, endeavouring to approve our ſelves, as to God, ſo to the world, true foreign, pure and holy in word and deed. In word, having a pure language, which the Lord promiſeth to his people, Zeph. 3.9. In deed. This Paul preſſeth upon Timothy as a Miniſter, 1 Tim. 4.12. Be thou an example of the Believers in word, in converſation, in charity, in spirit, in faith, in purity. And ſo again in the Chapter following, Cap. 5. v. 2. he bids him, that having to deal in the inſtructing of young women, he ſhould do it with all puritie, ſo as his carriage might not give ground for the leaſt ſuſpition of levity. And thus let all (as Publick perſons in ſpecial, who are herein to be exemplary to others, ſo) all private Chriſtians, carry themſelves towards others in all their dealings with them, with all purity; thereby ſhewing themſelves to be in the number of thoſe for whom Chriſt hath given himſelf, which he did to this end, that having Redeemed them, he might purifie them.
Thus let all of us ſeek after Purity and Holineſſe, Negative and Poſitive, Inward and Outward; purity of h…art and purity of life, learning and practiſing this leſſon which our Apoſtle here teacheth us, v. 12. to deny ungodlineſſe and worldly luſts, and to live ſoberly and righteouſly and godly in this preſent world. Which if we ſhall not do, what do we but therein croſs the deſign of Jeſus Chriſt in giving himſelf? which was, that Redeeming his people from all Iniquity, he might Purifie them.
And Wherefore purifie them? That is the laſt Particular in the Text, which holdeth forth to us the End, or the Deſign, wherefore it was that Chriſt was, and is at this Coſt and Paines, as in Redeeming, ſo in Purifying of this people.Branch 3. Chriſts deſign in Redeeming and purifying his people. This he hath done and doth, as with an eye to them, ſo to himſelf. So it followeth.
Purfie to himſelf] foreign, ſibiipſi, This was the deſign of Jeſus Chriſt in what he hath done and doth for the ſons of men, in Redeeming, Purifying, Iuſtifying, Sanctifying of them, that ſo he might acquire unto himſelf a people, Obſ. That he might acquire unto himſelf a people.a people who being ſerviceable to him here, might reign with him hereafter. So our Apoſtle elſwhere ſetteth forth the End of his giving himſelf for the Church, ſanctifying and cleanſing it (which ſpeaketh the very ſame thing with this in the Text.) This he did (ſaith he) That he might preſent it to himſelf a glorious Church, not having spot or wrinkle, &c. Eph. 5.27. foreign, Preſent it to himſelf,] Which he doth firſt in his Kingdom of Grace, then of Glory. In his Kingdom of Grace as ſerviceable t… him, in his Kingdom of Glory to have an everlaſting Communion with him. Even as King Ahaſhuerus in cauſing thoſe Virgins to be ſeparated and Purified, as they were, he did it that ſo they might in due time be preſented unto himſelf, and ſo Purified them unto himſelf, Heſt. 2.12. Even thus doth the Lord Chriſt purifie thoſe whom he hath Redeemed, purifie them unto himſelf, that they may be preſented to him in his Kingdom of Grace and Glory. It is the former of theſe which our Apoſtle here ſpeaketh of in the Text: And Purifie unto himſelf a peculiar people, zealous of good works.
Obſ. Chriſt purifieth his Redeemed ones that they may be ſet to be his people.Therefore it is that Chriſt purifieth thoſe whom he hath Redeemed, Sanctifieth thoſe whom he Iuſtifieth, that ſo they may be a people fit for himſelf, fit for him to own, and fit for him to uſe. To own as his People, to make uſe of in his ſervice. Neither of which they could be, were they not thus purified. Unclean veſſels are not meet to be brought into the preſence of a Prince, neither are they fit for any honourable ſervice until they be waſhed and ſweetned. And ſo is it with impure ſinners, till they be waſhen by the Blood and Spirit of Christ, as they are not fit for his preſence, ſo much leſs for his uſe. So much we may take notice of from that fore-cited Text of the Apoſtle, 2 Tim. 2.21. If a man therefore purge himſelf from theſe (viz. impure Doctrines and Practiſes) he ſhall be a veſſel unto honour, ſanctified, and meet for the Maſters uſe. None are fit for the ſervice of Chriſt, or for Communion with him, to honour him or to be honoured by him, but ſuch as are purified, ſanctified. But I ſhall not inſiſt upon this General.
Come we to the Particulars here aſſigned in this End. Which are two. Chriſt purifieth this people to himſelf, 1. That they may be a Peculiar people. 2. Zealous of good works. In the former we have their Appropriation, in the latter their Qualification. Deal with them ſeverally, beginning with the Former.