Redemption from the Curse, Chapter 8
CHAP. VIII. Uſe 4. Examination.
Sect. 1. The firſt mark of actual intereſt in Redemption.
4. BUt now, leſt ſome bold ſinner ſhould ſnatch at this Conſolation, under pretence of an intereſt in the grace of Redemption, and the benefits and priviledges thereof, it is requiſite to adde ſomething for Examination, that every one may know, whether he be actual partaker of them, or no. If this was the great deſign of Jeſus Chriſt, in taking upon him the curſe, to buy poor ſinners out of the hands of the Law, and to deliver us from the Curſe, then it concernes us all, to ſearch our hearts, and to try our wayes, that upon due conſideration, we may be able to give a true ſatisfying anſwer in our own ſouls to this weighty caſe of conſcience: Whether am I indeed, and truth redeemed from the curſe of the Law? For what ſhall it avail thee to claime that as thy right, which upon due ſearch, will be found to be none of thine. Shall not the Lord judge thee an Uſurper, and a Theefe in ſo doing? Therefore judge thy ſelfe, by inquiring, how thy heart can anſwer to theſe markes, and evidences of a redeemed ſoul.
1. Dear love of the Redeemer. Suppoſe a poor guiltie-ſlave tugging, and ſweating in an hard ſervice under a cruel Lord, and readie to breath out his ſoul for very anguiſh, by reaſon of his bondage, if now ſome happie man, ſhall in meer compaſſion disburſe a great ſumme for his ranſome, and ſet him at liberty, how doth this engage the ſilly captives heart to his Deliverer? How doth the eſteem of him, and commend him? Oh! ſaith he, had it not been for ſuch a man, I had lien by it for ever. I even owe him my ſelf, and all that I am, and I ſhall love him dearly, as long as I live. This is thy caſe, if thou haſt left Chriſt actually redeeming thee from the Curſe. Thou canſt look upon him, and conſider both thoſe depths of miſery from which he hath reſcued thee, and that height of felicity, whereinto he hath enſta…ed thee, and alſo the deſperate hazzards, which he was conſtrained to runne, for the perfecting of this great work, and thou canſt ſeriouſly profeſs, and ſay with David, I will love thee dearly, O Lord my ſtrength, and my deliverer, Pſal. 18.1, 2. and 116.1, 2, &c. Thou canſt now ſpeak it in the uprightneſs of thy heart. Oh, my ſoul is exceedingly indeared unto the Lord Jeſus, for looking upon ſuch a miſerable creature. I was as a dead dog before the Lord, the curſe of the Law was ready to wearie mee, but Chriſt hath taken it off, and delivered me from it. Therefore I love him, he hath my heart, and ſhall have it for ever, well then, ſaith every pretender, I doubt not but I am redeemed, for I love Jeſus Chriſt, elſe I were not worthy to live. But alas, there is much falſe, unſound,Properties of ſincere love of the Redeemer. foreign, quae ad ſplendorem ſolis examen ſuſtinere poteſt Paſor. Lexic. diſſembling love in the world; onelyonly that which is pure, ſound, and uncorrupt will evidence your intereſt in Redemption, Eph. 6.24. Let us therefore hold up this Eagle before the Sun, that we may trie, whether it be right bred, or a baſtard. True love to Chriſt the Redeemer, is,
1. Single, carried to the perſon of Chriſt in a direct line, the eye looks ſtraight towards Chriſt, ſo that he loves him primarily for himſelf, and the good things which he enjoyes by him, but at the ſecond hand. I grant that the benefit of Redemption applied, is both a meanes to produce, and an help to advance this love: but when the ſoul begins to know Chriſt ſomewhat experimentally, then he ſees that beautie, and excellency in him, which renders him altogether lovely, Can. 5.16. now he loves him intirely, and longs to be more nearly united to him. He deſires not to be delivered from the curſe, and ſo to be righteous, and holy, that he may have an intereſt in Chriſt. That is not his method: But contra, he deſires to have real intereſt in Chriſt, that he may be freed from the Curſe, and ſo be clothed with his righteouſneſs, and conformed to him in holineſs,Bona tua non niſi tecum, Domine. If thy heart can ſay yea to this, thou haſt an evidence of ſincere love to Chriſt: but if thou loveſt him onelyonly for lumps, for the benefits which thou getteſt by him, deliverance from hell, and the glory of heaven, thy love is mercenary.
2. Superlative. It tranſcends, and overtops all the Love of the creature. The redeemed ſoul loveth wife, children, friends, his own life, and the good things of this world according to their ſeveral degrees of goodneſs, and he loves them, (not fainedly, and in ſhew, but) truly and indeed, within due limits, and in ſuch proportion, as they are capable of, but yet he loves Jeſus Chriſt farre, and farre above them all; This love leaves all other loves many thouſand miles behinde it, ſo that none of them can come near it. He is precious, (ſingularly precious,) to them that believe: 1 Pet. 2.7. he is an honour to them, they have a very high eſteem of him: His intereſt prevailes in their ſoules infinitely above all other intereſts, in the world. Chriſt diſownes, yea rejects all love tendred to him, which is inferiour to the love of our deareſt relations, Matth. 10.37. yea, we muſt hate theſe in compariſon of him, Luke 14.26. Ask thy ſoul, what it can anſwer to this? Doth thy ſoul ſet an high price on thy Redeemer? Doth thy heart embrace him as incomparably excellent? doſt thou finde the enjoyment of him more ſweet, and contenting, than all other enjoyments? and his abſence, hiding of his face, and reſtraint of his gracious influences from thy ſpirit, more bitter, and grievous then all other wants, or burthens, which thou mayeſt meet with? But if thy heart ſet up any thing above him, ſo that Chriſt and his partie, when they ſtand in competition with ſome other partie, which hath gotten the chair in thy ſoul, are ſlighted, and muſt ſit at its footſtool, or be thruſt out of doors: Oh, this is a baſe beggarly love, which will not ſtand thee in ſtead.
3. Invincible. To clear this: the love of Chriſt in an elect perſon, actually redeemed, may poſſibly be overcome by the prevailing of the contrary corruption. It is not ſimply impoſſible, being a created quality, and therefore no more able to ſtand of it ſelf without divine ſupport, than Adam's love to his Creatour, which was ſo eaſily maſtered, by the ſuggeſtions of the ſerpent, to the ruine of himſelf, and his poſterity: yet notwithſtanding this poſſibility, it ſhall never be totally vanquiſhed, and loſt in the ſoul. It may be greatly decayed, and driven into a corner: ſo that the godly Chriſtian may want the ſence of it, and may verily think, that the love of Chriſt dwelleth not in him at all; yet it is there, and ſhall abide in him for ever. This fire, (as that on the Altar) ſhall never be wholly extinguiſhed, Becauſe the Spirit of God, which firſt kindled it, is ſtill preſent, blowing it up leſs or more, that it cannot die. It's a part of the ſeed of God, which abides in the ſaints and preſerves them from ſinning unto death, which they muſt needs do, if the love of the Redeemer, be totally routed, 1 Joh. 3.9. It's a ſtream flowing from the well of water, which ſprings up in the believer unto everlaſting life. John 4.14. The world thruſts ſore at this love, that it may fall. Proſperity on one ſide preſents the beautiful and pleaſing objects of riches, honours, eternal delights,Gen. 49.24. to draw the love of the ſoul to themſelves. Adverſity on the other hand, will endeavour to affright the ſoul from the love of Chriſt, by the ſterne and unwelcome ſhapes of troubles, afflictions, perſecutions, and death it ſelf; yet it's bow abides in ſtrength, by the hand of …he mighty God, as Joſeph's did. The Saints love not their lives to the death. Rom. 12.11. becauſe they love the Lord Jeſus, as Jonathan loved David, not onelyonly, as their own ſoules, 1 Sam. 20.17. but alſo with a wonderfull Love. 2 Sam. 1.26, Jonathan's Love to David was admirable in this, that it could not be taken off, either by the frowns, threats, and violence of his Father, Saul againſt David, and againſt himſelf for adhering to David, or by the conſideration of his own intereſt, which was deeply concerned in this buſineſs, he being heir apparent to the Crown, and David ſtanding in his light: ſo the love of the right Chriſtian, to Chriſt cannot be wholly overcomed, by temptations on the right hand, or the left; it can envie, and deſpiſe both the ſweet inchanting of pleaſure, and the bitter affronts of danger; and keeps its ground in ſome good meaſure againſt them all. Love is ſtrong as death, the coales of this fire make a moſt vehement flame; many waters cannot quench it, nor the floods drown it, Can. 8.6, 7. Trie thy ſelf, if this be thy temper, thy love is right bred: but canſt thou give way to any thing in the world, to take off the edge of thy love to Chriſt? This fire which is ſo ſoon put out, came not down from heaven. Yea (minde it) thou loveſt Chriſt, but thou feeleſt not a return of love from him to thy ſoul; yet if thy love be incorrupt, thou wilt ſtill hold on, in priſon, as well as Liberty, in death as well as life, it will not be quite tyred out by long delay of comfort; but the hope of an anſwer of peace, will keep it acting, in thee, and the dayes of thy waiting, and ſerving him will ſeem to thee but a few, for the love thou haſt to him, as Gen. 29.20.
4. Accompanied with ſelf-jealouſie. Although the love of the godly ſoul to his Redeemer be thus divinely qualified, yet he hath, & keeps up within himſelf an holy ſuſpicion concerning himſelf, that he may work out his own ſalvation (now actually begun) with fear and trembling;Phil. 2.13. Look as it is with a poor maid, who is deeply in love with ſome young man of Eminent parts. She conſiders the great worth, and excellencie of the perſon, and her own means and unworthineſs: She ſees a vaſt diſtance betwixt her ſelf and him, ſo that ſhe ſhall never be able to anſwer him according to his condition; hence ſhe apprehends ſome danger of miſcarrying, leaſt he ſhould reject her, and her love ſhould be loſt: yet ſtill her affection goes out freely towards him, and he hath her whole heart; only ſhe ſees cauſe to fear, leaſt ſome undue or uncomely carriage of hers, ſhould diſpleaſe him, and provoke him to diſtaſte her; and this fear makes her the more cautelous, and helps her to endeavour to give him all poſſible contentment, that ſhe may not fail of her deſires: Thus it is with a poor ſon of Adam, now made partaker of Redemption by Chriſt; he is greatly in love with his Redeemer, but conſidering the great inequality betwixt them, and his proneneſs to offend, he is jealous over his own baſe heart, leaſt ſome unworthy walking ſhould give his love the lie, and Chriſt the dearly beloved of his ſoul ſhould turn him over to Sathan again, and leave him to be a ſlave to ſin, and the curſe; or leſt his love ſhould decay, or cool, and Chriſt his onelyonly one ſhould be diſpleaſed at him, and frown upon him. The Gentiles grafted into the Olive-tree, muſt not be high-minded, but fear, Rom. 11.20. Such are pronounced bleſſed, Prov. 28.14. If Paul was jealous over the Corinthians, much more might they themſelves, 2 Cor. 11.2, 3. If this jealouſie be a ſtranger to thee, thy love may well be ſuſpected.
By theſe ſignes thou mayeſt trie the truth of thy love to Chriſt, and if thou findeſt this frame of ſpirit, thou mayeſt conclude, that thou art redeemed. A love thus qualified, is a ſure evidence of thy Redemption. For none can poſſibly love the Redeemer at this height, but thoſe, which are actually partakers of the benefit. By nature we do not, we cannot love him; onelyonly the banner of his love in the work of Redemption, diſplayed to the ſinner by the ſpirit of God, drawes his heart to love him. It may be, thou haſt no aſſurance of any intereſt in this benefit: but if thou findeſt in thy ſoul ſuch an high eſtimation of Chriſt, and grace, and ſuch an adviſed complacency of ſpirit in him, as inclines thee to fix the deareſt love of thy heart upon him, (notwithſtanding the contrary ſtruglings of the fleſh within thee) though it certainly draw after it the loſs of all worldly intereſts whatſoever: I ſay, if this be thy frame, thou haſt no cauſe to fear thy condition.
Sect. 2. The ſecond and third mark of intereſt in Redemption?
2. WEarineſs under the bondage of ſinne, both that which is paſt, and preſent.
1. The remembrance of his late wofull thraldome under the guilt, and power of ſin, doth ſometimes ſadden his ſpirit, he cannot think of it without ſome degree of regret and ſorrow. The miſery of his former ſlavery under ſinne, is his wormwood, and gall, when he hath it in remembrance, his ſoul is humbled in him. Yea, although he hath good hope through grace, that he hath eſcaped the danger of it, yet that doth not damme or drie up the ſpring of ſorrow in his ſoul, but rather renders it now ſpiritual, and kindly. Now he ſaith in the language of the Prophet, Oh let me never return into the houſe of this priſon again, leſt I die there. Trie thy ſelf:Iere. 37.20. It's no ſure ſigne of a good eſtate, if upon ſuppoſal of thy intereſt in this benefit, thy ſoule be lifted up to ſuch an height of joy, as drownes all thoughts of thy old ſinfull condition, and leaves thee altogether unaffected. If the Apoſtle had judged this a commendable diſpoſition, he would never have exhorted the ſaints of Epheſus to remember in what a pitifull condition they had formerly been, while they were farre off, and in the fleſh, Epheſ. 2.11, 12.
2. The ſence of that heavie clogg which lies upon him, the bodie of death, with the luſts thereof, which as fetters on his leggs, are continually pinching him, makes him to ſigh, and crie out, Oh wretched man, who ſhall deliver me? and that not onelyonly when he is in the dark about his ſpiritual eſtate, but alſo in the day of his choiſeſt aſſurance, when he can heartily thank God in the view of his full deliverance to come, Rom. 7.24, 25. I conceive, S. Paul doth there repreſent the temper of every right Chriſtian (as to this particular) in his own example. Suppoſe the armes, leggs, and other parcels of a dead carkaſs, were chained to the body of a living man, although the trunk of that carkaſs were taken quite away, yet, Oh how noiſome would it be? It would make a man wearie of himſelf. Thus it is with the ranſomed ſoul. The bulk of the fleſh (as I may call it) is deſtroyed by the croſs of Chriſt, the life of it is (in a great meaſure) laid in the duſt, when he is ſet free from the Law, that is, the commanding, overruling, maſterfull power of ſin; yet ſtill the members of this carkaſs, the affections and luſts of the fleſh, are ſprawling and ſtirring, and working in him; and theſe are as troubleſome to a gracious heart, as the ſtinking members of a dead body would be to a living body, if they were coupled to it. Conſider thy ſelf now, and ſee, how it is with thee? Art thou (as Rebekah) weary of thy life,Gen. 27.46. becauſe of thoſe daughters of Heth? Canſt thou ſay with all thine heart, Oh that I were altogether freed from them? oh that this vexatious Inmate, with all her unwelcome train, might be once pack'd out of doors, that I might ſee it no more? When ſhall it once be? This is a ſweet ſigne, that thou art actually redeemed. But now, Art thou a ſtranger to this frame? Is the bodie of ſin no burthen, nor grief of heart to thee? Canſt thou go under it without ſtooping? Doſt thou not rather bleſs thy ſelf in thy civil carriage before men, or (at the beſt) in thy religious outſide profeſſion, and performances before God, wondering at the preciſeneſs of ſome perſons, which make ſo much adoe, in ſighing, and lamenting under that preſſing bondage of corruption which thou art not acquainted with, nor knoweſt what it means. This is a clear evidence, that thou art ſtill a wretched ſlave, a meer ſtranger to the grace of Redemption.
3 A ſincere conſolation, and real endeavour to abandon all iniquity, and for ever to relinquiſh a vain converſation. Hee that hath laid a long time in iron fetters for his miſdemeanours, if he be wiſe for himſelf, will utterly renounce thoſe courſes, which hath brought him into that miſery; and he that hath felt the iron curſe of the Law pinching his ſoul, and is ſet free by the Lord Jeſus, the grace of God will effectually teach him to deny ungodlineſs and worldly luſts, Tit. 2.12. When the Lord hath found a ranſome for an humbled ſoul, whoſe life was drawing near to the deſtroyers, and hath ſent his Commiſſion to the Miniſter of the Goſpel to deliver him, the poor ſoul forthwith reflects upon himſelf, and ſaith, I have ſinned, and perverted that which is right, and it profited me not, that is, I have gotten nothing by the trade of ſin but woe and ſorrow, therefore I will follow it no longer, Job 33.23.-27. I will not offend, I will do no more, Job 34.31, 32. The Apoſtle Peter writing to the diſperſed Jews, tells them, that they are redeemed from their vain converſation which they had received by tradition from their Fathers, 1 Pet. 1.18.foreign. They had ſundry idle, needleſs, unprofitable cuſtomes, both in Religion, and in common converſation, which they kept on foot from father to ſon, as things of neceſſity, and helps to holineſs, as ſtanding by themſelves in the Synagogue to pray by themſelves, Luke 18.11. that they might not be defiled by being near to ſinners, waſhing their hands to their very elbows, leſt ſome uncleanneſs had crept beyond the wreſts, before they eat, waſhing of cups, and tables, and many other things, in a ſuperſtitious imitation of their predeceſſors. From this vain converſation they were redeemed by the blood of Chriſt, and the grace of the Goſpel taught them not onelyonly to abandon the luſts of their former ignorance, and the apparent breaches of the Law, but alſo thoſe fooliſh and unſavoury traditions. Wilt thou now bring thy ſtate and wayes to this Touchſtone? Thou hopeſt that thou art redeemed, but canſt thou ſhew us theſe tokens, this reſolution and endeavour? Haſt thou learned to caſt away thy old iniquities? Doſt thou feel really a ſeparation betwixt thy ſoul, and thy formerly beloved ſin? If not, thou deceiveſt thy ſelf.
But obſerve further, there be ſundry by—courſes, too uſual not onelyonly with the men of the world, but thoſe alſo that profeſs Religion, ſome clearly ſinful, others at leaſt groundleſs and unprofitable, as communicating onelyonly, or neceſſarily at Eaſter, coming to the Sacrament, faſting, as more holy, dropping down to prayer in the Aſſembly in time of publick worſhip, idle, and unneceſſary meeting in the Ale-houſe to drink ſhots for good-fellowſhip, mixt dancing, gariſh attire, curious dreſſings, flaring long haire;Doing one ill turn for another, Mat. 5 38, …9. So did they, and ſo do we. theſe, and the like practices are (at the beſt) but ſo many parcels of a vain converſation; and if thy ſoul have truly taſted the ſweetneſs of this precious benefit, thou canſt freely let them fall both out of thine heart and hands, and ſay unto them, Get you hence. If thou haſt no minde to part with them, but holdeſt them faſt, and ſtretcheſt thy wit to plead for them, I feare thou haſt yet no portion in this benefit.
Sect. 3. Other three marks of intereſt in Redemption.
4. SEparation from the world, from the earth, from men. They are not of the world, even as their Redeemer is not of the world, Joh. 17.14. St. Paul doth ſolemnly profeſs, that the world was crucified to him,1 Ioh. 5.4. and he to the world by the Croſs of Jeſus Chriſt, Gal. 6.14. Thoſe hundred forty four thouſand which ſtood on Mount Sion with the Lamb, are redeemed from the earth,foreign. and from among men, Rev. 14.3, 4. They are partakers of the Divine nature, and ſo eſcape the corruption that is in the world through luſt, 2 Pet. 1.4. They are more excellent than their neighbours, Prov. 12.26. Their deſignes deſires, delights, aimes, are higher than the earth, they aſpire above it. On the contrary, thoſe that abide in their ſin, have their portion in this life, Pſal. 17.14. And its one bad property of the enemies of the Croſs of Chriſt, that they minde earthly things, Phil. 3.19. What ſaith thy heart to this? Art thou carried up above the world? Doth the earth and the things of it, ſeem mean and baſe, and vile in thine eyes? Art thou in the frame and carriage of thy ſoul above the common pitch and ſcantling of the ſons of men? So that thou thinkeſt not, willeſt not, affecteſt not as they do, but goeſt in an higher orbe? thy converſation is more in heaven, than in earth, Phil. 3.20. This is a ſweet evidence of a redeemed ſoul. But art thou a friend to the world? Is it thy Darling? Do the profits, pleaſures,Iam. 4.4. contentments of it allure, and prevaile with thee to fall down and worſhip them, and to devote thy ſelf to their ſervice? Is the earth thine element? Do the things of this life take up thy thoughts, thy cares, thy imployments, ſo that thou art even drowned in them, and thou haſt not an heart that can ſavour things of a better life? Doſt thou walk as a man? Are thy words, actions, aimes like thy neighbours? Are they no better, nor higher than other mens? Why, then it ſeems, thou art ſtill in thine old bondage.
5. Walking in, and after the Spirit. The walk of the natural man, who is the Devills bond-ſlave is in, and after the fleſh. The corrupt wiſdome of the old man, which is enmity to God, Rom. 8.7. is his light, and the will thereof, is the very life of his ſoul. He hath neither light, nor life within him, available to ſalvation; the inſtinct and dictatings of his fallen nature, carry him on in his whole courſe. But when the grace of Redemption is brought home to the ſoul, and the Son hath ſet him free, then the Spirit of the Son (who of a ſlave hath made him a Son) doth animate, act, lead, and guide him all along in the reſidue of his converſation, according to that remarkable promiſe, Ezek. 36.27. and the Apoſtles grave Aphoriſme, Rom. 8.14 The fleſh abiding in him, will be ſtill luſting againſt the Spirit, and drawing him out of his way; but his frame, bent, deſire, and conſtant endeavour, is to be at the direction and appointment of the Spirit in all his wayes: He looks upon the fleſh as a very bad guide, and not to be truſted, therefore if at any time he be miſled by it, when he perceives it, he turns away from it, with ſorrow for his folly. It is the Spirit of God, which he chuſeth for his guide; unto it ſpeaking in the word he repairs continually for counſel, and reſignes himſelf up to follow it in all things. This is the ſignal evidence, which the Apoſtle gives of thoſe that are freed from condemation by Jeſus Chriſt, and he makes it out upon this ground, Becauſe the Law of the Spirit of life in Chriſt Jeſus, hath freed them from the law of ſin and death, Rom. 8.1, 2, 3. When the Angel of the Lord had rowſed up Peter in the priſon, and cauſed the chaines to fall off from his hands, he gave him a command to follow him; Peter being now ſet at liberty, goes after him from one place to another, Act. 12.7, 8. &c. Even ſo, when the Spirit of God hath looſed a ſinner from his bonds, by ſetling upon him the benefit of Redemption, he is then fit, and ready to walk after the ſame Spirit from one ſtage of duty to another. As in Ezekiels Viſion, the Spirit, that was in living creatures, acted the wheels to go when they went, and to ſtand when they ſtood, Ezek. 1.19, 20, 21. So the members of Chriſt, are carried on by the breathings of his Spirit dwelling in them, in all their wayes. But take notice, that it is not a private ſpirit, but the Spirit of God ſpeaking in the word, not a ſpirit oppoſed to the Scriptures, but the Spirit ſpeaking in the Scriptures, which is the Guide, whom the Redeemed follow. The word of God revealed in them, is the breathing and voice of the Spirit; the ſame ſpirit preſents the way of God preſcribed in the word, to the eyes of the minde, and then bows the heart to the obedience of it, ſo that the Soul ſaith, Speak Lord, for thy ſervant heareth, 1 Sam. 3.9. Chriſts ſheep hear his voice, by his Spirit ſpeaking to the Churches, and they follow him, Joh. 10 27. Rev. 2.7. Conſider this, Chriſtian, where lyes thy walk? which way goes the genius, ſavour, minding of thy ſoul? Haſt thou given up thy ſelf to the guidance of the Spirit ſpeaking in the word? when it perſwades thee to godlineſs, humility, love, peace, &c. Doth thy ſoul imbrace its perſwaſions, and art thou free to obey them? Its well. But doth thy pallate reliſh the things of the fleſh? Doſt thou walk more willingly after it? Are thy wiſdome, reaſon, ſenſe, e… amples of others thy counſellors? When thy carnal heart eggs thee on to ſome ungodly practiſe, hatred, malice, brow-beating of thy neighbour, revenge, contentions, ſelfiſhneſs, and tenaciouſneſs, in caſe thou art called to help forward a good work, it is a ſhrewd ſign, that thou art a ſtranger to this grace, if thou followeſt its counſel.
6 Purity of heart and life, at leaſt an unfained deſire, ſtudy, endeavour after holineſs in the whole frame of his ſoul and courſe of his converſation. By our Apoſtacy from God, we have implunged our ſelves into the ditch, and are become (every mothers childe of us at one clap) filthy and ſtinking,Simul putrefact…. Pſal. 14.3. being ſlaves of Satan that unclean Spirit, who labours to make us more and more black, that we may be as foul as himſelf. But when the Lord is pleaſed to draw any poor ſinners out of this horrible pit, by applying them to the grace of Redemption, he will not ſuffer them to lye any longer in their blood, and filth, but he waſheth away their filth, and cleanſeth their blood by the unſpotted ſacrifice of his Son, and by the Spirit of judgement, and of burning, Heb. 9.14. Iſa. 4.3, 4.See Heb. 10.…2 Hearts ſprinkled, and bodies waſhed. If an Iſraelite having taken any women captives in the war, did eſpy one whom he had a minde to make his wife, ſhe muſt firſt be prepared by ſhaving her head, and paring her nailes, and putting off the rayment of her captivity, and the like uſages; upon theſe termes, and not otherwife, ſhee might enjoy the priviledge of being his wife, Deut. 21.10. &c. That Heſter a poor captive-maid may be capable of advancement to the Royal eſtate of a Queen (wife to one of the greateſt Monarchs in the world) ſhe muſt firſt be purified with the oyle of myrrhe and ſweet odours, for the ſpace of fix months, and then ſhe is preferred to that honour, Heſt. 2.12.-16, 17. Even ſo when the Lord Jeſus hath brought back the captivity of poor ſinners that they may be married to him in heavenly glory, they muſt firſt be purified in their conſciences from the guilt, and in their hearts from the reigning pollution of ſin, and they muſt ſtill proceed to cleanſe themſelves, from all filthineſs of fleſh and ſpirit, that they may be preſented to him holy,2 Cor. 7.1. and without blame, Eph. 5.27. This was one of Chriſts great deſignes in giving himſelf for us, that he might redeem us, and purifie us to be a peculiar people unto himſelf,The walk of the Redeemed is in the highway of holineſs. Iſa. 35.8, 9. Tit. 2.14. and he will not be bafled in any of his deſignes. The Lord will not own thee for a redeemed ſoul, if thou lyeſt ſtill in thy filthineſs and art a ſtranger to this ſpiritual purity. What ſayeſt thou to this? how ſtands thy heart affected? is true holineſs beautiful in thine eyes? doſt thou deſire and hunger after it? doſt thou ſtudy, and ſtretch out continually towards it? art thou ſtill complaining of the remnants of impurity, and canſt thou not be ſatisfied without a greater meaſure of purity both of heart and life? This is a good ſign that thou haſt an intereſt in Chriſt's Ranſome. But doſt thou diſtaſte puritie? canſt thou jeer it, and ſcoffe it, and ſlight it, as needleſs? is it burthenſome to thee? and likeſt thou rather to abide in the old ſent, and to lie in the dung of thy corrupt eſtate and wayes, than to riſe up, and to follow after holineſs? Surely thou art ſtill in the bond of Iniquitie.