The Christian Laver, Tract

The Christian Laver · Tract

p. 1The CHRISTIAN LAVER.

JOHN 13.8. Latter Part.

—Jeſus anſwered him, If I waſh thee not, thou haſt no part with me.

THe beginning of this Chapter gives us an account of that eminently Condeſcending Act of Chriſt in waſhing the feet of his Diſciples. The exact and particular time, when this was done, is much diſputed. 'Tis ſaid, (ver. 2.) Supper being ended—, and (ver. 4.) He roſe from Supper, and p. 2laid aſide his garments, and took a towel, &c. The great Queſtion is, what this Supper was.

1. Some, (nay indeed the Generality) do think, that it was the Paſchal Supper; the fourth and laſt which our Bleſſed Lord ever kept with his Diſciples, after which the Lords Supper was immediately inſtituted.

2. Others, (among whom principally the Learned Dr. Light-foot) think that it was a common Ordinary Supper, two dayes before the Feaſt of the Paſſeover;Mat. 26.2, &c.Matt 26:2 the ſame with that at Bethany in the houſe of Simon the Leper Several Arguments are brought to overthrow the former opinion, in favour of this. As 1. Becauſe it is ſaid expreſly here, v. 1. that it was before the Feaſt of the Paſſeover. 2. Becauſe when our Lord bid Judas to do quickly what he did, ſome of the Diſciples p. 3thought, that he was to provide things againſt the Feaſt, v. 29. which implyes, that the Feaſt was not yet come. But I mention no more.

Whenſoever this Act was perform'd, the moving Cauſe of it is intimated both v. 1. and 3. Chriſt was departing out of the World, and going to God. He was now exercis'd in the thoughts of his approaching Death, and following Glory, and being conſtant and immutable in his Affections to his own. he was reſoly'd to give them before he ſuffer'd, ſuch a ſenſible proof of his Love, as he could not give after he came to Heaven.

The Papiſts lay much ſtreſs upon ver. 6. in arguing for the precedency of their ſuppoſed Biſhop; Then cometh he to Simon Peter, &c. but there is nothing of weight or force in this; what if (as the p. 4forenamed Reverend Author conjectures)Dr. J. Lightfoot Hor. Hebr. in Joh. our Lord onelyonly waſht the feet of two or three of the Diſciples, which was enough to ſhow his deſign, as much as if he had waſht them all? Peter James and John were diſtinguiſh ſometimes from the reſt by admiſſion to Chriſts greateſt privacies; perhaps ſo it might be it this action too.

Peter indeed is the onelyonly perſon here ſpoken of, but all that is ſaid concerning him upon this occaſion, is not to his commendation His modeſt Queſtion at the firſt might be well enough excus'd Lord, doſt thou waſh my fect? He might very well admire that Chriſt ſhould ſtoop ſo much be low himſelf: And therefore our Lord does calmly admoniſh him ver. 7. What I do, thou knoweſ not now, but thou ſhalt know hereafter. q. d. There is ſomewhat p. 5more in it, than the bare act of waſhing, which thou doſt not at preſent ſee into; but when the Spirit is poured out, thy underſtanding ſhall be more enlighten'd in this and other miſteries. One would think that Peter ſhould have been ſatisfied with this, and readily complyed; as John Baptiſt is ſaid to forbid Chriſt at firſt, when he came to be baptized fo him, Mat. 3.14, 15.Matt 3:14Matt 3:15but when he heard Chriſt's anſwer, he ſuffered him. This Apoſtle (on the contrary) does peremptorily oppoſe, v. 8. Thou ſhalt never waſh my feet. q. d. I will not yeild or conſent to it.

From whence, by the way might be noted, that Men may have much ſeeming humility in the matters of God, which yet is very abſurd and prepoſterous, ariſing meerly from carnal reaſon. Peter once before ran into this Extreme; Luk, 5.8.when he fell down at Jeſus his knees p. 6Saying, depart from me, oh Lord, for I am a ſinful man; which was in effect, to wiſh the greateſt calamity to himſelf that could befal him. How fatal would it have been, if our Lord had grantted that requeſt, and baniſht him out of his ſociety! or if Peter's word had ſtood in the preſent caſe! but Chriſt lets him ſee in his Reply to this raſh reſolution, the danger of ſuch a refuſal, If I waſh thee not, thou haſt no part with me.

For the opening of the words, three Queſtions ſhould be breifly Diſcuſſed.

Firſt,Queſt. 1. What was the ſcope and meaning of our Saviour in this Act of waſhing his Diſciples feet? Anſw. He did not inſtitute this as a ſtanding Ceremony, (though it be kept up under ſuch a pretence in the Roman Church) but he ſeems to have done it at that p. 7time upon ſome or all of theſe following accounts.

1. As an inſtance of his Great Lowlineſs of mind, which they were to imitate him in. So he preſſes it, v. 14, 15. If I your Lord and Maſter have waſhed your feet; you alſo (who are fellow ſervants) ought to waſh one another's feet; For I have given you an Example, &c. This was one of the meanext offices and employments, always performed by Inferiours to ſuperiours, but never by ſuperiours to Inferiours; as Abigal ſaid of her ſelf with repect to David, 1 Sam. 25.41.1 Sam 25:41Let thine Handmaid be a ſervant to waſh the feet of the ſervants of my Lord. Therefore this was a proper teſtimony of Chriſt's remarkable ſelf-abaſement.

2. It might preſignify to his Diſciples that Baptiſm of blood which they were to undergo in conformity to him. The ointment which p. 8was poured on his body, Mat. 26.12.Matt 26:12he interpreted as done for his burial; ſo this waſhing of their feetwas a kind of Preparative to their being drencht in deeper ſufferings. Chriſt had told James and John, that they ſhould be baptized with the baptiſm, Mark 10.39.Mark 10:39which he was baptized with.

3. If it were, as ſome ſuppoſe, a little before the Inſtitution of the Lords ſupper, it ſhews the Purity which is required in thoſe who celebrate that ordinance, and the pains which ſhould be taken in order to it.Exod. 12.15.Exod 12:15 Upon the firſt day of the Paſſover, the Jews were commanded to put away leaven out of their Houſes: accordingly if we would keep this feaſt aright,1 Cor. 5.7, 8.1 Cor 5:71 Cor 5:8 which comes in the room of the Paſſover, we muſt firſt purge out the old Leaven. Therefore this waſhing might be a very ſeaſonable act.

4. It did fitly repreſent that p. 9Inward Cleanſing which is neceſſary to every one's Salvation; and this is that which our Saviour principally aim'd at. The waſhing of the feet (like the many Ceremonial waſhings under the Law) was but a Figure of the purifying of the ſoul, whereing his main work, as Redeemer, did conſiſt.

Secondly,Queſt. 2. why does our Lord paſſe ſo ſevere a ſentence upon Peter, as that he ſhould have no part with him, meerly upon the ſuppoſition of his denying to be waſht by him? does ſo ſmall a crime (ſpringing alſo from a ſenſe of unworthineſs) call for ſo heavy a puniſhment? Anſw. In two things.

1. The Contempt of any command of Chriſt (how little ſoever it may Appear to be) deſerves that the Contemner ſhould be excluded from Chriſt. All wilful diſobedience to our Lord's revealed p. 10will is deſtructive, if perſiſted in, and admitts of no excuſe. To ſuſpend our practiſe of any duty, till we underſtand the reaſon of the Precept, is indeed worthy of an everlaſting Hell.

2. The weight of the threatening lyes upon that which is intended by this waſhing; q. d. unleſs I purge thee Peter, from thoſe remaining dregs of Corruption which are about thee, thou wilt be cut off from having any thing to do with me. Peter had diſcovered a great deal of weakneſs and ſin before; Mat. 16.22, 23.Matt 16:22Matt 16:23as when he took upon him Satan's office, and rebuk't his Maſter for ſpeaking of his Paſſion, inſomuch that Chriſt told him, Thou ſavoureſt not the things of God, but of men. There was as great deal more ſin which this Apoſtle betrayed afterwards; ſuch as,Chap. 26.33. Too good an eſteem of and too much confidence in himſelf; p. 11(Though all men be offended, yet I never will) ſhameful drowſineſs and ſloth; ver. 40, (Could ye not watch with me one hour?) Furious and inconſiderate zeal; ver. 51 (witneſs Malchus's ear ſtruck off by his ſword.) ver. 70, Exceſſive fear and cowardiſe, ver. 72, which plunged him unto thoſe repeated denials and Abjurations of this Lord. ver. 74 All theſe evils, which yet ſtuck to Peter, he needed to have waſht away, that he might not be accurſed from Chriſt for ever.

Thirdly,Queſt. 3. It may be alſo Enquired, whether Chriſt's waſhing of Peter would ſufficiently ſecure Peter's partaking with Chriſt? our Lord ſays here, If I waſh thee not, &c. the Queſtion is, whether it hold on the other ſide, that If I waſh thee, thou haſt a part with me? Anſw.

p. 121 If we underſtand it of External waſhing onelyonly, it muſt be affirmed, that any of the Diſciples, notwithſtanding that, might have been ſhut out from having any fellowſhip with Chriſt. The putting away of the filth of the fleſh will not ſave the ſoul from Hell. Judas might have his feet waſht, and yet his Conſicience continue defiled. This of it ſelf, would have ſignifyed no more,Luke 13.26.Luke 13:26 than Eating and drinking in Chriſt's preſence, which will Entitle no worker of Iniquity to the kingdom of God.

2. If we underſtand it of Internal Purification, (as it is indeed eſpecially to be underſtood) this is always accompanied with a ſaving intereſt in Chriſt If we can prove that He hath cleanſed us, we have evidence enough, that He is ours. His Blood is never ſpent upon Caſt-awayes p. 13like water vainly ſpilt upon the ground. We need no more to certifie our propriety in him, than the receiving of ſuch a benefit from him. Therefore the Reverſe of what our Saviour here ſays, is alſo true.

The Obſervation which I propoſe to inſiſt on, is this, that It is abſolutely neceſſary, Doct.that we ſhould be waſht by Chriſt, in order to our being partakers with him.

The Method which I intend in the handling of this Point, is.

I. ITo ſhew, what it is to partake with Chriſt.

II. How are we waſhed by him.

III. Why is there ſuch a neceſſity of this waſhing.

IV. To Apply it.

Firſt, To explain, what it is to have a part with Chriſt. Anſw. In general, it may bear the ſame p. 14ſenſe, as partaking of him; which was an encouragement that the Apoſtle laid before the converted Hebrews. Heb. 3.14Heb 3:14And that way of expreſſion is uſual both in the old and new Teſtament. The two tribes and half were afraid, leſt the children of the other Tribes ſhould ſay to theirs in the time to come,Joſh. 22.27.Josh 22:27 ye have no part in the Lord. Peter tells Simon Magus, who would have bought the Gift of the Holy Ghost with money, Thou haſt neither part nor let in this matter. Act. 8.21.Acts 8:21So, 'tis threaten'd at the cloſe of the Revelation, Rev. 22.19.Rev 22:19that if any man ſhould take away from the words of the book of that propheſy, God would take away his part out of the book of life, and the holy City &c. All theſe paſſages, though upon different occaſions, help to illuſtrate the phraſe here. 'Tis very plain, that it muſt not be taken in ſo groſſe a ſenſe, as if our Lord p. 15Jeſus were divided and ſhar'd among believers, as his Garments were taken and parted among the Souldiers; It is an whole and entire Saviour which is given to Every one; He and all that belongs to him, Is made ours, if any thing of his be ours. All the members derive aſmuch from this Head, as if there were but one member for this Head to communicate to.

If we have Righteouſneſs from him, we have Holineſs alſo; if we have Grace, we ſhall have Glory; if we are buried with him, we ſhall be quicken'd with him; if we are planted into his death, we ſhall reap the fruits of his Reſurrection to. To partake of Chriſt therefore, is tob e poſſeſſed of, or entitled too, all that Chriſt is or hath, which is communicable. 'Tis no ſmall thing in it ſelf, it ought not to be a ſmall thing with us. To have the Bleſſed Jeſus, p. 16and his purchaſe, for our portion, is more than to be Lords of the world, or to have Empires and Kingdoms at command. A Title to Chriſt gives a right to every thing elſe that's worth enjoying; a right to the favour of God, to all the Promiſes of God, a right to Sacraments, the beſt right to Creature Comforts, and an undoubted right to heaven it ſelf. But more particularly, To have part with Chriſt comprehends theſe five things.

Firſt, 1Ʋnion to his perſon. They that have no part with Chriſt, are not part of him.1 Cor. 6.17.1 Cor 6:17 Whereas, to be joyned to the Lord himſelf is the great priviledge of a Chriſtian; as the Apoſtle ſaid to that Cori-thian Church, now ye are the body of Christ, chap. 12.27.and members in particular. Being in Chriſt, is primarily ſuppoſed, before there can be a participation of him: i.e. Being p. 17in him, not by viſible profeſſion, within the pale of the Church, as Souldiers in an Army, but as Branches in a vine, by real and vital conjunction. That (& that onelyonly) which ſeparates from the perſon of Chriſt, does ſtrip us of all his benefits. If we are not united to him, we can claim no ſhare in any thing that's his. They who talk againſt this union (of which they have no Experimental knowledge) as a fiction, or an abſurdity, do in effect deſtroy all the bleſſeings of the Goſpel and fruits of Chriſt's mediation. Without him, John. 15.5.John 15:5(i.e. without a living Implantation into him) we can do or receive nothing. The Glorious miſtery of Chriſt's Incarnation lyes in the taking of our nature into union with the divine nature in one perſon, i.e. in himſelf, as Godman: the myſtery of our Spiritual Incorporation with Chriſt, lyes in p. 18uniting the perſons of Beleivers with the perſon of Chriſt. So that the Head and the members make but one Body; we are compleat in him, who are the members; he as an Head,Eph. 1.23.Eph 1:23 is not compleat without us. As he fills all in all with himſelf, to the Church is his Fullneſs.

Secondly, 2To have a part with Chriſt, implies Communion with him in the honour and priviledge of Sonſhip. Not that the ſame filial relation to God the Father can be put upon Creatures which is Eſſentiall to him, but ſomething like it, is allowed and indulg'd to us. We cannot be the Children of God by nature, as Chriſt is, but we may be advanc't into ſuch a Relation by Grace. Chriſt was begotten of God from everlasting, we may be Adopted in time. His Eternal Generation made him,Gala. 3.26.Gal 3:26 a Son: by faith in him, we p. 19become Children alſo. The ſtanding Angels are not the Sons of God upon ſo good a bottom, Gal. 3.26Gal 3:26as we are: they are ſuch by Creation, we by a ſpecial Adoption; they have this title as a common Grant from their maker, (which Adam once had, but after his fall, it was no longer uſefull to him;) we now have it from the diſtinguiſhing bounty of our Redeemer. To as many as receive him, Joh. 1.12.John 1:12he gives power to become the ſons of God. All believers are ſuch favourites; (though none beſides) The Spirit of Adoption whereby we cry Abba, Father, Rom. 8.15.Rom 8:15is given to every one of them. We are all raiſed up to a fellowſhip with Chriſt in this matter of Sonſhip, than which nothing can be more honourable or beneficial to us. The little ones of the family are as truly the Children of the Higheſt, as thoſe that are of fuller age, and a larger p. 20growth. It was happy news to all the followers of Chriſt when Mary Magdalen told them, what ſhe had heard at the Sepulcher from his own mouth,John 20.17.John 20:17 I aſcend unto my Father, and your Father, and to my God, and your God.

Thirdly, 3it includes an Intereſt in his perfect performances. Chriſt was to do all that was Commanded, as well as to ſuffer what was threatned; now, what he did, as well as what he ſuffered, we are partakers of, if we have any part with Chriſt himſelf. The Apoſtle Paul aſſures us, that it was the great end of God's ſending his Son into the world, Rom. 1.3, 4.Rom 1:3Rom 1:4that the Righteouſneſs of the Law might be fulfilled in us. He had ſaid before that there is no Condemnation to them that are in Chriſt Jeſus; verſ. 1 they that are become one with him, can no more be condemned than he now can, but are juſtified upon the ſame ſcore. Here, 'tis more p. 21diſtinctly explain'd, Chriſt fulfill'd all righteouſneſs for us, and ſo the Righteouſneſs of the Law is ſaid to be fulfilled in us. (we may obſerve, that 'tis no ſuch Evangelical Righteouſneſs, conſiſting in Faith, Repentance and new obedience, which ſome are pleaſed to call the works of the Goſpel, as is made uſe of to pervert the Genuin Doctrine of Juſtification; but the Righteouſneſs of the Law) It was neceſſary that ſuch a Righteouſneſs ſhould be fulfill'd; (one that was imperfect, how ſincere ſoever, could not ſuffice) it was impoſſible that we ſhould fulfil ſuch a righteouſneſs in our own perſons, after we were diſabled by the fall, when the Law, as to it's juſtfying power, is ſaid to be weak through our fleſh: God therefore appointed that his Son ſhould do this in our ſtead, and when he had ſo done, God accepted it on p. 22our behalf; and we are therefore lookt upon in Chriſt, and for his ſake to be as juſt and righteous, as if we had done all our ſelves. We have the benefit of all that obedience which fill'd up and adorn'd the Life of Chriſt.

Fourthly, 4it imployes our being ſharers in his Abſolute victory over all our Spiritual Enemies; ſin and Satan, death and Hell. This ought to be laid down as an unqueſtionable truth, that Jeſus Chriſt did not overcome theſe Enemies ſo much for himſelf, as for us; as God, he was not lyable to be aſſaulted by them; but as Mediator, he freely and voluntarily Submitted to their aſſaults, to ſhew how eaſily and effectually he could over power them, and diſarm them from hurting Beleivers. The Devil could not have tempted him, Death could not have ſeiz'd him, (no, not for ſo ſhort a time, not for the ſmalleſt p. 23moment) unleſs he had ſo far unchain'd them, and yielded himſelf; but his End was to make his own Victory the more conſpicuous, and ours the more ſecure. All the Souldiers of Chriſt overcome, by vertue of their Captains overcoming; becauſe he baffled our Adverſaries, we cannot be worſted by them.Heb. 2.14, 15.Heb 2:14Heb 2:15 Chriſts deſtroying of him that had the power of death, was a delivering of us from the juſt fear of death. When the Apoſtle had reckoned up a great many evils which Chriſtians lye open to, he ſays,Rom. 8.37.Rom 8:37 In all theſe things we are more than Conquerers through him that loved us. His Conqueſt is ours; the Scripture often intimates this. The ſame Apoſtle makes twice a ſolemn acknowledgment of it;1 Cor. 15.57.1 Cor 15:57 Thanks be unto God who giveth us the Victory through our Lord Jeſus Chriſt. And again, Thanks be unto God, 2 Cor. 2.14.2 Cor 2:14which always p. 24cauſeth us to triumph in Chriſt. His bruiſing of the head of the ſerpent, enables us to trample on him too.

Fifthly, 5It includes our Everlasting Fellowſhip with Chriſt in his Kingdom and Glory. To have a part with him, is finally to enjoy the ſame reward, and to communicate in the happineſs of his Exalted State. This is to be (according to that lofty Expreſſion) Joynt Heirs with Chriſt. Rom. 8.17.Rom 8:17He himſelf ſays, that the faithful Servant ſhall enter into the joy of his Lord; not another joy different from his,Matth. 25.21, 23.Matt 25:21Matt 25:23 but his joy, that which he, as our forerunner, is entred into already for us. He animates and excites us to follow him in this World, by this conſideration relating to the next:John 12.26.John 12:26 Where I am, there alſo ſhall my Servant be. This he repeats and confirms afterwards: I will come again, ….14.13.and receive you to my ſelf, (not to any ſeparate Inferiour p. 25Manſion in my Fathers Houſe, but to my own preſence) that where I am, there you may be alſo. The nearer we come to the concluſion of the Bible, the more and greater aſſurances we have of this.Phil. 1.23.Phil 1:23 Having a deſire (ſays Paul) to depart, and to be with Chriſt; this is a proper deſcription of the Nature of the Heavenly felicity. the ſame he gives to his Theſſalonians; ſo ſhall we be ever with the Lord; 1 Theſs. 4.17.1 Thess 4:17'tis plain, that he means that Lord Jeſus, who (as we read in the foregoing words) ſhall deſcend from Heaven with a ſhout, v. 16 and ſnatch up all that ſurvive at his laſt coming, thither. Timothy is ſupported under his ſufferings, by this, that we ſhall both live and reign with Chriſt. 2 Tim. 2.11, 12.2 Tim 2:112 Tim 2:12And the moſt tranſporting paſſage of all, is yet behind;Revel. 3.21.Rev 3:21 To him that overcometh (ſays our Lord, in that p. 26Epiſtle to the Church of Laodicea) will I grant to ſit with me in my Throne, even as I, &c. Herod ſtretcht very far, and ſhew'd his mighty affection to the Daughter of Herodias, when he ſaid, that he would give her, whatever ſhe askt,Mar. 6.23Mark 6:23 to the half of his Kingdom. Chriſt goes much farther, as his Kingdom is much better; the whole of it ſhall be as much ours his. He was partaker with us in our Infirmities and Sorrows, we ſhall be Partners with him in his Glory and Bleſſedneſs.

The ſecond thing, IIis to ſhew, How Sinners are waſht by Chriſt, that this Propoſition may be fully cleared, If I waſh thee not, &c. Anſ. Chriſts waſhing of us is Twofold, according to the double diſadvantage which we lye under, of Guilt and Impurity; the one renders us obnoxious to God's Juſtice, p. 27the other makes us odious to his Holineſs. For the removal of both theſe, there muſt be a waſhing of Juſtification, and of Sanctification; and both of them are and muſt be performed by our Lord Jeſus. As will particularly appear.

Firſt, IThere is a waſhing of Justification, which the Holy Ghoſt aſcribes to Jeſus Chriſt. Ye are waſhed—ye are justified in the Name of the Lord Jeſus. 1 Cor. 6.11.1 Cor 6:11&c. The ſame Apoſtle, who ſays this, ſays indeed likewiſe,Rom. 8.33.Rom 8:33 It is God that juſtfieth; 'tis properly the Authoritative Act of the Soveraign Judge, but he does it in the name of his Son (as he is ſaid to ſend the Spirit in his Sons Name) i.e. upon his Sons Account,John 14.26.John 14:26 who hath obtained by his ſufferings, the remiſſion of our Sins. This is aſſerted p. 28very often;1 John 1.7.1 John 1:7 The Blood of Jeſus Chriſt his Son cleanſeth us from all ſin: Revel. 1.5.Rev 1:5Again, To him that loved us, and waſhed us from our ſins in his own Blood; i.e. Jeſus Chriſt, as the foregoing part of that verſe ſhews. Now this Waſhing or cleanſing by his Blood, is effected, both by the ſhedding, and by the ſprinkling of it.

Firſt, IBy the ſheding of Chriſts Blood above 1600 years ago, upon the Croſs, All Believers were virtually and meritoriouſly waſht. There was then a General Expiation made for all their ſins, and one Sacrifice offered to God, which would never afterwards need a Repetition. There remains no more Sacrifice now; the Work was finiſht, and perfected by that. Chriſt then purged our ſins; Heb. 1.3.Heb 1:3and made way for our free pardon by p. 29his full ſatisfaction. Therefore the Blood of Jeſus (conſidering its Infinite value) may well be repreſented as a Sea deep enough to drown all our guilt in; according to that Promiſe in the Prophet, Thou wilt caſt all their ſins into the depths of the Sea. Micah 7.19.Mic 7:19Chriſt's Blood is to our ſins, as the Red Sea was to the Egyptians, a perpetual Grave, from which they can never be raiſed again. Now that Blood which ſtifles the Guilt, (even in ſo doing) waſhes the Perſon; Jer. 33.8.Jer 33:8I will cleanſe them (ſays God) from all their Iniquity, and I will pardon all their Iniquities. Pardoning and cleanſing are the ſame thing, and the Blood of the Croſs is the only conſideration with God upon which 'tis done. If that had not been pour'd out, Iſa. 1.18.Isa 1:18the Dye of Scarlet and Crimſon ſins could never have been turn'd into the whiteneſs p. 30of Wool and Snow. All things by the Law (ſays the great Apoſtle) are purged with Blood, Heb. 9.22.Heb 9:22and without ſhedding of Blood is no remiſſion. The ſame Method holds under the Goſpel, as before under the Law; ſo that there is neither Real, nor Typical, neither Ceremonial nor Spiritual remiſſion or purgation, but by Blood ſhed; Typical and Ceremonial by the Blood of Calves and Goats, &c. Real and Spiritual by the Blood of Christ.

Secondly, 2By the ſprinkling of Christs 'Blood upon the Conſcience of every Believer, they come to be actually waſht. For there muſt be a particular application of the Merit of that Blood to every one by Faith, or elſe no one can have any advantage by it. We muſt through the operations of Gods Grace in and upon us, poſitively concur to the ſprinkling of p. 31Chriſts Blood upon our hearts, though the ſhedding of it upon the Tree was wholy without us. That great multitude of whom John ſpeaks,Rev. 7.14.Rev 7:14 are ſaid to have waſhed their (own) Robes, and made them white in the Blood of the Lamb. This intimates a Believers betaking of himſelf, and flying for refuge to the ſatisfaction of Jeſus Chriſt; for till then, ſin is not actually remitted, nor the preſon juſtified. If this were not a neceſſary antecedent qualification for Actual forgiveneſs, how is it to be underſtood, that God hath ſet forth Chriſt to be a propitiation through faith in his Blood? Rom. 3.25.Rom 3:25And that we are juſtified by Faith? c. 5.1.We are therefore commanded to draw near to God,Heb. 10.22.Heb 10:22 having our Hearts ſprinkled from an evil conſcience; i.e. not only having a pardon procur'd and prepar'd for us by Chriſt, but brought home to us by p. 32believing in him. And the Blood of Jeſus thus apprehended and laid hold of by Faith, is called the Blood of ſprinkling. c. 12.24.Hence it is, that we read of our being Elected through the ſprinkling of the Blood of Jeſus Christ, 1 Pet. 1.2.1 Pet 1:2as a means to attain the end of Election. It is one of the excellent Characters given to Moſes, Heb. 11.28.Heb 11:28that by faith he kept the Paſſeover, and ſprinkling of Bolld. For after the Sacrifices were offered, he took of the Blood, Exod. 24.8.Exod 24:8and ſprinkled it upon the people. David very plainly alludes to this in that famous Penitential Paſalm; Iſal 31.7.Purge me with Hyſſop, and I ſhall be clean; becauſe that was uſed by Gods appointment in the cleanſing of the Leper, Levit. 24.47.Lev 24:47to ſprinkle the Blood upon him. All this ſignifies the particular exerciſes and actings of Faith upon Chriſt as the Lamb ſlain; and ſo our waſhing of Justification is compleated.

p. 33Secondly, 2There is a waſhing of Sanctification, which is alſo the work of Chriſt.1 Joh. 5.6.1 John 5:6 This is he (ſays the Beloved Biſciple) whocame by water, as well as by blood. A lively Emblem whereof, was the water which came out with the Blood, Joh. 19.34.John 19:34when the Souldier pierc'd his ſide with a Spear. Therefore the Prophet deſcribes him by a Fountain opened to the Houſe of David, Zech. 13.1.Zech 13:1and to the Inhabitants of Jeruſalem for ſin and for uncleanneſs. He cleanſes us not only from our Guilt, but from our Corruption too. This he does principally by his Spirit, and instrumentally by his Word, and Providences.

Firſt, Chriſts waſhing of us, 1as it reſpects Sanctification, is principally performed by the Spirit. It was promiſed under the Old Teſtament;Ezek. 36.25.Ezek 36:25 Then will I ſprinkle p. 34water upon you, &c. This is expreſly interpreted in the New Teſtament,Joh. 7.33, 39.John 7:33John 7:39 of the Effuſion of the Spirit. He is the great Operator employed by our Lord Jeſus in the purifying of defiled Souls. According to his mercy he ſaved us by the waſhing of Regeneration, Tit. 3.5, 6.Titus 3:5Titus 3:6and renewing of the Holy Ghost; which he ſhed on us abundantly through Jeſus Christ our Saviour. Nature, in its preſent depraved ſtate, neither can, nor will ever purge it ſelf. Solomons Challenge is not to be anſwer'd;Prov. 20.9.Prov 20:9 Who can ſay, I have made my heart clean? He that firſt made the heart, muſt now make it clean. We are no more able to be our own Cleanſers, than our own Creators; for this is ſuch a kind of work.Pſal. 51.10.Ps 51:10 Create in me a clean heart, oh God; was Davids earneſt requeſt after his Fall.Gen. 1.2.Gen 1:2 It was the Spirits moving p. 35upon the face of the waters, which produc'd this beautiful World; 'Tis the influence of the ſame Spirit which muſt produce an holy Comelineſs in us.Job. 26.13.Job 26:13 God by his Spirit garniſht the vifible Heavens; and Chriſt by his Spirit muſt fit us to inhabit the Inviſible. Nor does the Merit of Chriſts bloud appear more in our forgiveneſs, than its vertue and efficacy does in our renovation.

Secondly, 2Chriſt waſhes us inſtrumentally by his Word and Providences.

1. By his Word. This is a Divine Inſtrument conſecrated by a Divine Authority to this very purpoſe.Pſul. 12.6. The words of the Lord are not onelyonly pure words in themſelves, but are often bleſt and ſucceeded for the working of purity in us. So our Lord tells his Diſciples: p. 36ſciples:Joh. 15.3.John 15:3 Now ye are clean through the word that I have ſpoken unto you; he does not onelyonly tell them, that they were clean, but by what means they came to be ſo. Thus the Apoſtle Paul ſays, that Chriſt gave himſelf for the Church, Eph. 5.25, 26.Eph 5:25Eph 5:26that he might ſanctifie and cleanſe it with the waſhing of water by the word. Two great Truths are evidently contained in this Text; 1. That our Sanctification is the price of Blood. Our Living to God, is the effect of Chriſts dying for us; if he had not given himſelf, the Spirit had not been given. 2. That the word of Chriſt is ordinarily made uſe of by him in the cleanſing of thoſe whom he deſigns to ſave. It hath his ſpecial Inſtitution for this end; theſe waters of the Sanctuary are the pool which we muſt come to, and where we muſt p. 37wait to be heal'd of our Impurities. This is Gods way for the cleanſing of our own way. Pſal. 119.9.Ps 119:9Not that there is any cleanſing force or power in the meer Letter of the Scriptures, or in the ſound of Preaching: but as it is a proper means to deal with reaſonable Creatures by (therefore choſen by Chriſt's Infinite Wiſdom) and as it is accompanied with the mighty workings of the Eternal Spirit.

2. Our waſhing is perform'd Inſtrumentally by his Providences; eſpecially by Afflictive ones. For indeed Proſperity does oftner ſully and pollute, than help to make us clean. It is the Mercy and Goodneſs of Chriſt to order our troubles ſo, that they ſhall not overwhelm, and yet that they ſhall purge us.Pſal. 32.6.Ps 32:6 Surely in the flouds of great waters, they ſhall p. 38not come nigh unto us; but ſo much as will nappily tend to waſh away our filth, ſhall not be kept back from us.Dan. 11.35.Dan 11:35 Some of them of underſtanding (ſays the Prophet) ſhall fall, v. 33.(viz. by the ſword and flame, and captivity and ſpoil, as we may gather from what goes before) to try them, and to purge, and to make them white. Sufferings will have no ſuch ſucceſs upon Reprobates indeed; the wicked will do wickedly ſtill;c. 12.10. and not underſtand; they will continue ſinning (and perhaps ſin more, 2 Chro. 28.22.2 Chr 28:22like Ahaz) in the time of their diſtreſs; Swine, if plung'd never ſo oft into the water, will retain their filthy Nature, and return again after all, to wallow in the mire. But Afflictions to all the Elect of God, are ſanctified means for the removal of Sin, and increaſe of Grace; though p. 39they are not the chaſtiſements of our peace, yet they have a tendency to make us partakers of Gods Holineſs. They do not purchaſe our Reconciliation, but they promote our Sanctification.

The Third thing, IIIis to prove the Neceſſity of this waſhing, in order to our being Partakers with Chriſt. Now though that waſhing by Chriſt, which referrs to Juſtification be abſolutely neceſſary to our Participation with him, (for every one to whom the ſatisfaction of Chriſt is not applied, muſt needs be in an unpardoned ſtate, and every one in ſuch a ſtate, muſt needs be ſeparated from Chriſt both here, and for ever; He glorifies none,Rom. 8.30.Rom 8:30 but whom he juſtifies before-hand) Yet 'tis the waſhing of Sanctification, which I ſhall chiefly ſpeak p. 40to; becauſe the Luſts of men too frequently tempt them to believe, that they may be in an unholy, polluted ſtate, and notwithſtanding have fellowſhip with Chriſt.

The Scripture ſayes as much (one would think) as can be ſaid, for the rooting out of this pernicious miſtake, if men would but ceaſe hearkening to Satan more than unto God. Our Lord deals very Plainly and poſitively with Nicodemus in this caſe;Joh. 3.5.John 3:5 Except a man be born of water, and of the Spirit, he cannot enter into the kingdom of God. The New birth here is oppoſed to the Natural; as we are born into the World, of Earthly Parents,Ezek. 16.6.Ezek 16:6 we are in our blood, when we are born again through the power of the Spirit, we are born of Water, to ſignifie our cleanſing from our former filth; and this muſt be, or elſe the p. 41Kingdom of God, where Chriſt is, will be ſhut againſt us. So the Apoſtle: Rom. 8.9.Rom 8:9If any man have not the Spirit of Chriſt, he is none of his. By the ſame price, that Chriſt purchas'd Heaven for us hereafter, he purchas'd the Spirit for us here: that by being made like to him now, we might be fitted to enjoy him at laſt. As Chriſt is our way to the Father, ſo the work of the Spirit muſt warrant and Evidence our Title to Chriſt; we have manifeſtly no Intereſt in him, till the Spirit hath wrought Holineſs in us. Once more, the ſame Apoſtle ſays;Cor. 5.17. If a man be in Chriſt, he is a new Creature. We muſt be the workmanſhip to God in Christ, or 'tis impoſſible that we ſhould have any Right or Relation to him. If the Old man be ſtill alive in us, whereby Heart and Life are both p. 42corrupted, we have nothing to do with the ſecond Adam. Union to the perſon of the Redeemer does neceſſarily ſuppoſe the work of a New Creation. We can never have any inheritance with Chriſt as brethren, unleſs our Fathers Image be reſtor'd upon us. Many other Teſtimonies might be produced to the ſame purpoſe; But the particular Reaſons of the Indiſpenſible neceſſity of ſuch waſhing by Chriſt, in order to partaking with him, are theſe which follow.

Firſt, 1As Jeſus Chriſt is a ſpotleſs Head, he cannot be link't with any other than Holy Members. That Body, of which he is the Head, muſt be conformable to him. An Head of ſuch fine Gold will not be joyn'd (as the Head in Nebuchadnezzar's Image was) p. 43to miry feet of Clay. 1 Cor. 6.15.1 Cor 6:15The Members of an Harlot cannot be the Members of Chriſt. Dead and fruitleſs Branches which are in Chriſt by viſible profeſſion, are taken away, Joh. 15.2.John 15:2becauſe Chriſt is a living and fruitful Vine. To ſay that we have fellowſhip with him, 1 Joh. 1.6, 7.1 John 1:61 John 1:7when we walk in darkneſs, muſt needs be a lye, becauſe he is in the light. Our bleſſed Lord will never conſent to be matcht with any that are unſuitable to himſelf; (though he muſt with thoſe that are inferiour, or elſe with none.) If the 'Bridegroom be fairer than the children of men, the Spouſe is to be beautified through his comlineſs alſo. Incongruous mixtures, and un-natural conjunctions were forbidden under the Law;Deut. 22.9, 10, 11.Deut 22:9Deut 22:10Deut 22:11 Thou ſhalt not ſow thy Vineyard with divers ſeeds, &c. Nor plow with an Oxe and an Aſs together. Nor p. 44wear a garment of divers ſorts, &c. The things forbidden here, were not evil in themſelves, and therefore the meaning and deſign of God in giving ſuch Laws to the People of the Jews, was to ſhew, how hateful the mingling of thoſe things in Religion would be, which had no ſimilitude or agreement in their nature. Believers alſo in the New Teſtament are charg'd (though it be not ſo carefully attended to, as it ought) that they ſhould not unequally yoke themſelves with unbelievers; 2 Cor. 6.14.2 Cor 6:14Do we think then that Chriſt will be yoked with Belial?v. 15. If the ſons of God ſhould not unite themſelves with the Daughters of Men, can we ſuppoſe that Jeſus Chriſt the Righteous will incorporate with thoſe which are unſanctified?

p. 45Secondly, 2As Chriſt is an holy Lord, and Lawgiver, he muſt maintain and keep up the honour of an holy Government. He muſt not loſe the Glory of being a Prince, Act. 5.31.Acts 5:31while we enjoy the benefit of his being a Saviour. He is appointed to rule every one whom he redeems, and to exerciſe his Governing power at the ſame time with his ſaving mercy. He came not to deſtroy the Law, but to fulfil it perfectly himſelf, and to ſee it ſincerely fulfill'd by us. He muſt diſinherit the rejecters of hsi commands, from receiving of the Promiſes; and if he inveſts us with the righteouſneſs of Faith, 'tis neceſſary that he ſhould expect from us the Duties of Obedience. David, an holy Prince,Pſ. 101.4.Ps 101:4 reſolv'd that he would not know (i.e. not tolerate or countenance) p. 46a wicked perſon; and can we imagine, that our Lord Jeſus will fall ſhort of his Type, and ſhelter the workers of iniquity under his wing, or give protection to thoſe that renounce his Dominion? It becomes a good Magiſtrate to make his beſt Subjects, his onelyonly Favorites; and ſhall the Kingdom of Chriſt be worſe order'd than the Kingdoms of Men? Is not the Scepter of his Kingdom, Heb. 1.8.Heb 1:8a Scepter of Righteouſneſs? and muſt he turn it into a Rod of Wickedneſs, by gratifying the Luſts of thoſe that would be a blemiſh and reproach to him? Surely Chriſt will not proſtitute his own Name and dignity, as he is exalted to be a King; nor ſo far give up that Office, as to lay them in his boſom, who trample his Laws under foot. He cannot ſuffer a contempt of his Authority p. 47in thoſe that are partakers of his Grace.

Thirdly, 3As Chriſt is the Mediator of an Holy Covenant, he muſt look after, and require a performance of the neceſſary terms. God and Man are the two Parties in the Covenant; he medeates between both, and engages as a Surety for both. He undertakes not onelyonly for God's Reconciliation to us, but for our return to God; if there be a failure on one part, there can be no accompliſhment of the other; if we remain impenitent, God muſt remain implacable, and Chriſt's Suretiſhip will be of no uſe or advantage to us. His great buſineſs in the World was to confirm the Covenant with many: i.e. Dan. 9.27.Dan 9:27the New Covenant, which though it be not ſtrictly a Covenant of p. 48Works, yet works are not altogether excluded by it; Works are thruſt out from being the meritorious condition of our bleſſedneſs, but they are taken in as a needful qualification for it. The Covenant of Grace does oblige us to all holy ſervices, as well as aſſure us of a glorious Salvation; it tends to deliver us from being ſlaves to ſin, as well as from being Priſoners in Hell. It is manifeſt therefore that we continue under the Old Covenant, while we are unpurged from our old ſins; when we are brought into the bond of the New Covenant, God does infuſe new frames and diſpoſitions itno us. A ſinner in his filth, is evidently a ſtranger to this Covenant; we may gather thus much from what God ſays by the Prophet, Ezek. 16.8, 9.Ezek 16:8Ezek 16:9I ſware unto thee, and entred into a Covenant with thee, (a Covenant p. 49different from that at firſt) &c. Then waſhed I thee with water, yea I throughtly waſht away thy bloud from thee. Rom. 6.14.Rom 6:14Sin hath dominion over thoſe that are under the Law, but not over ſuch as are under Grace. So that Chriſts ratifying of the ſecond Covenant, makes Sanctification neceſſary to our partaking with him.

Fourthly, 4As Chriſt muſt preſent us to an holy God, it is requiſite that he ſhould firſt make us an holy people. The Church muſt be ſanctified and cleans'd by Grace,Eph. 5.27.Eph 5:27 that it may be preſented a Glorious Church, not having ſpot or wrinkle, or any ſuch thing, but holy and without blemiſh. Concerning this act of Chriſt, the Preſentation of Souls to God, the Scripture ſpeaks in ſeveral places. To preſent you holy, and unblameable, p. 50Col. 1.22.Col 1:22and unreprovable in his (i.e. in the Fathers) ſight. Jude 24.Jude 1:24To him that is able — to preſent you faultleſs before the preſence of his Glory, with exceeding joy. This is done more privately and particularly at our Death; Eccl. 12.7Eccl 12:7for then the ſpirit returns unto God that gave it; and Jeſus Chriſt ſends his Angels to convey the Soul from Earth to Heaven, where at its arrival, he immediately preſents it unto God. 'Tis done more publickly and ſolemnly at the End of the World, when there ſhall be a General Aſſembly of Chriſtsſanctified ones; then Chriſt will ſtand at the head of his whole flock, Heb. 2.13.Heb 2:13and ſay to God, Here am I and the children which thou haſt given me. Chriſts Kingdom as Redeemer (which is ſubordinate unto Gods, and conſequently diſtinct from it) was appointed to continue no longer p. 51than this world, when the world to come takes place, His Kingdom is to be delivered up, and his fidelity to his truſt muſt be accounted for; and therefore all the Souls wherewith he was entruſted by the Father, are to be preſented to him: the Father gave them to him, and when he hath finiſhed his work upon them, he muſt give them back to the Father. Now, can we think, that a God, who is glorious in Holineſs, will receive us, if we are defiled by Sin? Will he that loves Righteouſneſs, accept of thoſe that are far from Righteouſneſs? Will he acquit his Son in the execution of his Office, if ſo great a branch of it, is the waſhing us from our filthineſs, be neglected and undone?

p. 52Fifthly, 5As Chriſt is no lodge us in an holy place, he muſt fit us by Holineſs to be the Inhabitants. One of the ends of his Aſcenſion, was thus expreſs't by himſelf; I go to prepare a place for you; John 14.2.John 14:2but the work of Chriſt would be no more than half done, if he did not ſend his Spirit in his ſtead, to prepare us for that place. Our Lord purchaſt an Inheritance for us by his Death, he went to take poſſeſſion of it for us, when he aſcended upon high; And is it not after all as neceſſary now, that we ſhould be made meet for his Inheritance? Coloſ. 1.12.Col 1:12Veſſels of Wrath are fitted for deſtruction, before they are puniſh with it; and muſt not the Veſſel of Mercy be prepared unto Glory before they are advanc't to it?Rom. 9.22, 23.Rom 9:22Rom 9:23 What an Hell would Heaven be to thoſe that rejoyce in Iniquity p. 53and have pleaſure in unrighteouſneſs? What a Priſon would Paradiſe be to thoſe that love to wander? What delight could the Old man take in the New Jernſalem? The Souls of the Unſanctified, are now the Habitation of unclean ſpirits; what agreement therefore can be hereafter between them, and the habitation of Gods Holineſs? How unfit muſt we be to dwell in the preſence of God at laſt, unleſs we are made living and ſacred Temples for God to dwell in here? The Holy Ghoſt hath put this bar upon the Gate of the City; Revel. 21.27.Rev 21:27There ſhall in no wiſe enter into it any thing that defileth. Angels were expelled out of it, aſſoon as they ſinned; can we then ſuppoſe, that God will take up ſinners from hence, and admit them into it? It is ſtyled Gods holy Heaven; Pſ. 20.6.Ps 20:6'tis his peculiar p. 54Palace and Throne, which he will not have ſtain'd by the approach of any uncleanſed Soul. The purity of that State, does call for anſwerable purity in us. There is a neceſſity of being undefiled in the way, Pſ. 119.1.Ps 119:1if we would be bleſſed in the end.

The Fourth and laſt thing propoſed, IVwas the Application of the whole. A double Uſe may be made of this point, by infering ſuch Truths, and perſwading to ſuch Duties, as naturally flow from it.

The firſt improvement we may make of this Doctrine, ƲSE 1 is by way of lnformation, as to ſeveral Truths, reſulting thence.

Firſt, 1From hence we may learn, wherein the great evil and p. 55miſchief of ſin lyes. It hath many bad effects, even in this Life, and with reſpect to the concerns of this Life; but the worſt of all is, that it defiles the Soul. This is that which fools make a mock at, and which common ſinners think moſt ſlightly of; but this is that which is of the moſt fatal ruining conſequence. This is that which calls for ſuch a valuable and effectual expiation; this is that which calls for the pouring out of the ſoul of Chriſt in our ſtead, and the pouring out of the ſpirit of Chriſt upon us. The neceſſity of Chriſts waſhing every one that hath part with him, is an undeniable convincing proof of the loathſome filthineſs which is in ſin. Otherwiſe we might cry as the Diſciples did, when the Ointment was pour'd on their Maſters head,Mat. 26.8.Matt 26:8 To what purpoſe is this p. 56waſt? Why might not our Lord Jeſus have ſpared this pains and coſt, and left us in the ſame condition, wherein he found us? Certainly, he was at a vaſt expence and trouble to waſh us in vain, if fin had not greatly polluted and deprav'd us? It would do well therefore, if we remember'd this, and laid it to heart, that in every act of wickedneſs, we make work for the fire of Hell, or the bloud of God: Conſuming by the one, or purging by the other, muſt be the iſſue of it.

Secondly, 2This plainly ſhews, that the defiling effects of ſin have extended to all mankind. The Doctrine of Souls being waſht by Chriſt, does ſuppoſe that we are univerſally in a corrupt ſtate If any man were born clean, that p. 57man might have part with Chriſt, though he were never waſht. We may eaſily infer from this neceſſary act of the ſecond Adam, what miſery was brought upon us by the firſt. The very Heathens were ſenſible, and ſometimes complain'd, of the Souls being out of frame, but they knew not diſtinctly, what this diſorder was, nor how it muſt be remedyed. If we had not loſt the amiable purity which we were once becautified with, and if there did not an heap of dirt appear in the place of that diſſolved ſnew, why ſhould even the Saints of God (who are brought out of a ſtate of ſin, though afflicted with the remnants of ſin) cry out ſo often of their wretchedneſs? And indeed, if the ſame Scripture which gives us an account of our primitive Creation, did not alſo p. 58report the means and manner of our fall, it would not be credible that mankind could have ſo degenerated. As there are the ſeeds of all diſtempers in our Bodies at the time of our birth, ſo the principles of all manner of corruption in our hearts by nature. No part is free from the infection; but the Leproſie covers our whole skin, Levit. 13.12.Lev 13:12from the head to the foot, whereſoever we look What Jeſus Chriſt hath done for our Healing and Cleanſing, does lead us to the humble conſideration of this General Plague.

Thirdly, 3This teaches us the Inſufficiency of the Legal Sacrifices and the reaſon of their Ceſſation He (i.e. the Meſſiah) ſhall cauſe the Sacrifice and Oblation to ceaſe Chriſt by his Death took them away,Dan. 9.27.Dan 9:27 becauſe they could not take p. 59away ſin. They were weak and unprofitable, inſignificant and worthleſs in themſelves, only as they typified and repreſented the Blood of the Lamb, which was to be actually ſlain in the fullneſs of time.Heb. 9.13.Heb 9:13 What could the Blood of Bulls and Goats, and the Aſhes of an Heifer ſprinkling the unclean, do more, than purifie the fleſh? How could ſuch carnal Ordinances have any vertue for the removing of Spiritual defilements? God therefore impos'd them only for a time, and when his Son had fulfilled the end of them, he put an end to them. Nay, even while they were enjoyn'd and us'd, the Imperfection of them was plainly intimated by their frequent repetition; if they could have purg'd the Conſcience from ſin, c. 10.2.they needed only to have been offered once. Chriſt dyed but once, and that p. 60once dying was enough; he hath thereby perfected for ever them that are ſanctified; v. 4 And we read of this act of waſhing his Diſciples feet but once; once for all, to ſhew that what the yearly and dayly Offerings under the Law could not do, his one offering did. The reaſon of their preſcription and Obſervation in the Jewiſh Church ſo long, was their being ſigures of the Sacrifice of Chriſt; the reaſon of their abrogation at laſt; was their real invalidity, and his full performance.

Fourthly, This Diſcovers to us the falſhood of the Doctrine of Penance in the Romiſh Church. This Text is evidence enough that the Refuge of Humane Satisfactions which Sinners in their Communion fly to, is indeed a Pefuge of Lyes. If [I] waſh thee not, &c. p. 61'tis proper to Chriſt, and not poſſible to any Creature, to waſh a Soul from the ſmalleſt ſin. Men may inflict what they pleaſe upon themſelves, and uſe the utmoſt ſeverities to their fleſh, but it will be no advantage to them in this caſe; the greateſt of voluntary ſufferings avails nothing as to the purging of the leaſt tranſgreſſion; the tormenting of our bodies can never put away the ſin of our ſouls. It muſt be puret blood than ours, that makes us clean. Poor deluded Creatures commonly increaſe their guilt by ſuch practiſes, but they cannot leſſen it; they whip and lance themſelves (it may be,) and think by that means to be rid of ſome of their pollution, but this makes them rather greater ſinners than they were before. It is therefore a piece of folly and madneſs, like his in the Goſpel, p. 62who being poſſeſt with an Ʋnclean ſpirit, Mark 5.5.Mark 5:5ran among the Mountains and Tombs, crying and cutting himſelf with ſtones.

Fiſthly, 5We may gather from hence, that the moſt ſincere Evangelical Repentance makes no compenſation to God for Sin: The beſt Penitent in the World, if his head were Waters, and his eyes a fountain of tears, would not be able to waſh himſelf How can the largeſt floods of godly ſorrow blot out iniquity from Gods book, or remove the ſtain which is ſo deep in our own Conſciences? Suppoſe, that we do bring forth fruits meet for Repentanee in a Life of new Obedience for the time to come, what is this, as to the expiating of ſins that are paſt? Obj.Yes; perhaps ſome may ſay, the Holy Ghoſt aſſures us,Prov. 16.6.Prov 16:6 that By Mercy and Truth Iniqity p. 63quity is purged. To this, I anſer, 1.Anſ. We may very well underſtand thoſe words to hold forth the Mercy and Truthof God. Cartwr. in locum.So the ſame Expreſſions muſt be underſtood, not only in ſeveral other places, but in the ſame Book. Mercy and Truth ſhall be to them that deviſe good. c. 14.22.And therefore it ſeems to be meant only of Gods Mercy in promiſing, and his Truth in performing; his free Grace in Chriſt, and faithfulneſs to his own word. The ſcope of that whole verſe appears in this ſhort Paraphraſe upon it; God out of his meer benignity, agreeable to his ſtanding Revelation, does purge the ſins of Men, that they for the future being reſtrain'd by an holy fear, may not return to them. 2. If we ſhould underſtand it of Mercy and Truth in us, the ſence of it amounts to no p. 64more than this, that True Faith working by Love is the means of purifying the heart through the blood of Chriſt. It purges Sin, not by its its own power, but the efficacy of its Object, our Lord Jeſus. Our Faith hath an alloy of Unbelief, and our Repentings a mixture of Sin, which require apurgation for themſelves.

Sixthly, 6Another Inference from the main Doctrine may be, that the waſhing of Water in Baptiſm is no ſufficient ſecurity, that we ſhall partake with Chriſt. He ſhall baptize you (ſays his forerunner) with the Holy Ghoſt, and with Fire. Mat. 3.11.Matt 3:11Multitudes come under that Ordinance, who know not what this means, and yet without this our participation with Chriſt is impoſſible. I cannot but conclude, p. 65that the wide door of Baptiſmal Regeneration hath let in vaſt numbers of Souls to Hell. Men being taught to elieve, that when they are Baptized, they are certainly Regenerate, and born again, they reſt contented, and look no further. The Apoſtle Peter tells us plainly, how Baptiſm ſaves; 1 Pet. 3.21.1 Pet 3:21not (as it is) the putting away of the filth of the fleſh, but (as it is attended with an holy reſtipulation, or) the anſwer of a good Conſcience towards God. It is not the outward adminiſtration of the Element of Water, but inward operation of the Spirit and application of Jeſus Chriſt, which makes a ſinner clean. What do we think of that woful Impoſtor, Simon Magus? After he was baptized, he yet remained in the gall of bitterneſs, and in the bond of Iniquity. Acts 8.13 with 23.Acts 8:13The ſame may be perceived, and p. 66pronounc'd of thouſands beſides, upon as notorious grounds, as it was of him. Why ſhould this Sacrament be more conſtantly and infallibly accompanied with cleanſing Grace, than that other Inſtitution of the Supper, which Hypocrites many times partake of, and the Devil enters into them afterwards with greater force?

Seventhly, 7It is eaſie to collect from hence, that Jeſus Chriſt is not meerly the Pattern of our Purification, but alſo the Author. It is very true, that He is the Pattern of it; therefore we are called to purifie our ſelves, 1 John. 3.3.1 John 3:3even as he is pure; but this is not the whole truth, nor the principal part. The entire Myſtery is ſet forth in thoſe words of the Apoſtle; 1 Pet. 2.21.1 Pet 2:21He ſuffered for us, leaving us an Example, &c. Indeed Chriſt in ſuffering left us p. 67an Example, but his great end was to ſuffer for us; i.e. in our room and ſtead, as our Subſtitute and Surety, as one that repreſented us, ſuffering that which was due to us, and which if he had not, we muſt have born our ſelves. I condemn none for magnifying the Example of Chriſt, but I muſt declare an abhorrence of, and enter a caution againſt, that Socinian fallacy and cheat, which would ſubvert the Goſpel under this pretence. Chriſt does not does not waſh us, by being a Pattern of abſolute purity in himſelf, but by the applying of his merit to us, and the workings of his Grace in us. The benefit of his Example would be utterly loſt, and come to nothing, if his doing no ſin, and dying for ſin were not accepted by God as the juſt and valuable price of our Redemption.

p. 68Eighthly, 8This warrants us to infer, that thoſe Churches which come up to the highest degree of Reformation, are the moſt likely to ſhare in the glory of the latter dayes. Theſe Days are in a ſpecial and peculiar manner called Chriſt's Times. 1 Tim. 6.15.1 Tim 6:15Then his Kingdom will be moſt eminently ſet up, and he ſhall take to himſelf his great Power and Reign, ſubduing all that make oppoſition to him The queſtion now it, who ſhall partake with him to this kind of Heaven upon Earth? Whom will the King of Saints delight to honour in thoſe times, which will be ſo glorious? I think, I may very ſafely Anſwer; Thoſe that are counted the filth of the World but in truth are moſt purged from it. Rev. 3.4.Rev 3:4Thou haſt a few names ever i… Sardis (ſays Chriſt to that Church or the Church in that period p. 69which hav not defiled their Garments, and they ſhall walk with me in white, for they are worthy. Walking with Chriſt in white, does note a proſperous and flouriſhing State, (as on the contrary, a ſad and doleful State is often ſignified by covering with blackneſs, and clothing in Sackcloth,) and they who have taken care to keep their garments unſpotted, are the perſons whom Chriſt will reckon worthy of Communion with himſelf in this State. Who are the Hundred and forty four thouſand that ſtand with the Lamb upon Mount Sion, c 14.1.but ſuch as are not defiled with Women, v. 4 (i.e. have had nothing to do with the Mother of Harlots) and ſuch as are without fault? (i.e. have not partaken of Babylons ſins.) Some of the terms of reproach in this Generation will become Characters of honourable diſtinction p. 70and marks of renown, when Chriſt comes in his (expected) Kingdom; for his Meaſures and Methods of Advancement will not be as Mens are. When the Lord dwells in Sion, Joel 3. ult.Joel 3our Reformations muſt be carried on to an higher pitch, and he will cleanſe what he hath not yet cleanſed. Iſa. 4.3, 4.Isa 4:3Isa 4:4He that remaineth then in Jeruſalem, ſhall (with more reaſon) be called holy, becauſe the remainder of our ſilth will be waſht away.

The Second Improvement of this Point, ƲSE 2 may be by way of Exhortation, to thoſe Duties, which ſhould be learnt from it.

Firſt, 1Labour to be deeply ſenſible of your defiled Natures and Lives. Till we are brought to a ſerious acknowledgment of this, we are not fit to be waſht, tho' p. 71we need it. If we confeſs our ſins, 1 John 1.9.1 John 1:9he is faithful and juſt to forgive us our ſins, and to cleanſe us from all unrighteouſneſs. The faithfulneſs of God does not bind him to cleanſe us from that which we will not confeſs. David bewails his ſecret faults (as well as thoſe that were known and open) and prays for cleanſing from them. Pſal. 19.12.Ps 19:12He who is pure in his own eyes, ſhall continue filthy ſtill. Till we come to ſee our own Leprous Faces, and thereupon to loathour ſelves, there is no hope of our being clean. Methinks that Challenge which God put to the Church of the Jews, ſhould affect every one, and ſtrike us with confuſion. How canſt thou ſay, I am not polluted? Jer. 2.23.Jer 2:23Unleſs this ſelf-juſtifying Mouth be ſtopt, the Fountain which God hath opened, will be ſealed up againſt us.

p. 72Secondly, 2Addreſs your ſelves to Chriſt with ſincertity and fervency, that he may waſh you, both within and without. He offers this priviledge to you in the Word, go you and urge it to him in Prayer. Jer. 13. ult.Jer 13He ſays, Wilt thou not be made clean? Plead, and expoſtulate with him, in his own Language? Lord, wilt thou not make me clean? When ſhall it on… be? When ſhall I liſt up my fact to thee without ſpot, and by that means, without ſhame? He is able both to convince you of your uncleanneſs, and cure you too; h… he hath Authority and Power to ſay,Luk. 5.13.Luke 5:13 I will, be thou clean; and h… many promiſes upon record ſpeak his readineſs and inclination You may feel a little ſmart and pain, while he is about thi… work;Mal. 3.2.Mal 3:2 for the Prophet compare him to Fullers Soap, which will p. 73ſearch in order to cleanſing: But remember, how much more tolerable this is,Mark 9.49.Mark 9:49 than to be ſalted with fire. One of theſe two muſt be; if your filthineſs be not purged, Ezek. 24.13.Ezek 24:13fury will unavoidably reſt upon you. And therefore do not act the Hypocrites part, in getting the outſide only clean, Mat. 23.25.Matt 23:25like thoſe Scribes and Phariſees, to whom the greater damnation is threatned. v. 14 Be heartily willing to lay aſide all filthineſs, Jam. 1.21.Jas 1:21if you do not ſo, you do not ſo, you do nothing. If every performance do not proceed out of a pure heart, 1 Tim. 1.5.1 Tim 1:5the end of the Commandment is not anſwer'd. You only mock God, and deceive your ſelves.

Thirdly, 3Live to Chriſt in the Exerciſe of pure and undefiled Religion, and take heed of falling into the dirt again. 2 Pet. 2.20.2 Pet 2:20It is ſad to be entangled in the pollutions of the p. 74World, after we have eſcapt them through the knowledge of Chriſt. Walk with all poſſible exactneſs and circumſpection, and ſay, as the Spouſe did to a worſe purpoſe, (whenever the Tempter aſſaults you) I have waſhed my feet, Song. 5.3.Song 5:3how ſhall I defile them? My Saviour hath cleanſed me from my ſins by his own Blood, I will therefore fore go and ſin no more. Upon this account ſtoop not too much to the filthy puddles of Creature-enjoyments; Converſe more with things above, where Chriſt himſelf is. Remember, that he byed to purifie you to himſelf. Tit. 2.14.Titus 2:14Your purgation by ſo dear a remedy, was to make you meet for the Maſters uſe, 2 Tim. 2.21.2 Tim 2:21and not to leave you at Satans diſpoſal, by a ſinful gratification of the fleſh.

p. 75Fourthly, 4Improve the continuance of Life for your increaſe in Holineſs. The beſt ground requires frequent culture; and they that are in Chriſt, want more purging ſtill. Therefore it is,Joh. 15.2.John 15:2 that God does not immediately upon our Converſion, take us out of the World, and ſnatch us into Heaven; but orders us to abide here for a while, that we may be yet better prepar'd for his everlaſting Preſence. God does not uſe to perfect ſo great a change, in a moment, or in the twinckling of an Eye, (though perhaps he may do it ſometimes, for the Exaltation of his Soveraignty.) Luſts are gradually mortified, before they are totally extingniſh't, For this reaſon, we are yet ſojourning upon Farth; becauſe we are to atain further, before we come to p. 76our Journey's End. Death is delay'd, becauſe the work of life is not done, nor the deſign of it ſufficiently accompliſht. Theſe are the days of our Purification; when they are over, our Glorification will commence. Be diligent then in this your day, (like thoſe under the Law, that were to waſh their clothes, Num. 19.19.Num 19:19and bathe themſelves in water) and for a reward to ſuch diligence, you ſhall be clean at even.

Fifthly, 5Get your holy Performances, and earthly Comforts waſht by Chriſt alſo. There is a dung in our Duties,Mal. 2.3.Mal 2:3 which he muſt ſeparate them from, or elſe they will not be acceptable to God. When there were ſome that mentioned to an Eminent perſon on his Death-bed,Mr. G. H. a piece of Service which he had done, p. 77he anſwerd piouſly, It is a good work, if it be ſprinkled with the bloud of Chriſt. Even the Sacrifice of the Righteous (as well as of the wicked) would be an abomination to the Lord, if it were not for the more grateful, and unblemiſh'd Sacrifice of his Son. Bring all your offerings therefore to this High-Prieſt, that God may receive them from his hands, perfum'd with his Incenſe. All that we would have the Father to approve, we muſt have him to recommend. And there is likewiſe a ploouting vanity in Worldly things, which will be miſchievous to us, if Chriſt do not remove it by his Spirit; how miſerable are they, to whom nothing is pure! Tit. 1.15.Titus 1:15and how happy they on the other ſide,Luk. 11.41.Luke 11:41 to whom all things are clean! Let it then be your uneigned deſire, that you may not p. 78poſſeſs any thing in this Life, which will tend to unqualify or indiſpoſe you for the next. Sanctified wants and ſtraits are ten thouſand times better, than the moſt plentiful corrupted Enjoyments.

Laſtly, 6You, who have had Experience of this waſhing by Chriſt, fear not the Devil's fouleſt Accuſations. He may beſpatter you, but he cannot hurt you; he hath nothing to do with you, whatever he ſays againſt you. Why then ſhould you ſlaviſhly dread ſuch a diſarmed Adverſary? Why ſhould you ſtand in tormenting awe of him, who muſt neceſſarily fall before you? His Weapons (his chiefeſt Arguments, the very ſinews and ſtrength of his cauſe) wherein he truſted, are now gone, and he ſhall never be permitted to recover p. 79them. While you were in an unpurified ſtate, he could alledge a great deal of truth for your Condemnation; but now he muſt be forc'd to make uſe of Calumny, and that cannot be to your prejudice. You have the favourable word of Chriſt to relieve and vindicate you, however he may dare to aſperſe you; He that is waſhed (ſays our Lord to his Diſciples in this Chapter) is clean every whit. ver. 10 All comfort is wrapt up in the aſſurance of this, notwithſtanding your daily ſlips, and Satan's malicious devices. Be encouraged, as David was, in that prayer to God;Pſal. 65.3.Ps 65:3 Iniquities prevail againſt me, (yet) as for our tranſgreſſions, thou ſhalt purge them away. Deſpiſe the Enemy that reproaches you, and conſider what a powerful Friend you have to confront and rebuke him. It p. 80is the happineſs, and ought to be the ſupport, of Believers, that though they may be blackned by their Helliſh Accuſer, they ſhall be clear'd by their Heavenly Advocate.

The END.