THE CHRISTIAN LAVER. OR, A DISCOURSE Opening The Nature of Participation with, And Demonstrating The Necessity of Purification by CHRIST. By T. CRUSO. JOB 9.30, 31. If I wash myself with Snow-water, and make my hands never so clean; Yet shalt thou plunge me in the Ditch, and my own shall abhor me. LONDON, Printed by J. R. for I. Salusbury at the Rising Sun in Cornhill, 1690. TO THE READER. THE two following Sermons (which have received little alteration, more than by being cast into the form of one continued Discourse) were lately preached in the carrying on of my ordinary fixed work among those whom I am called especially to Minister to, and afterwards transcribed for the satisfaction and service of some particular Friends, that heard them, whose desires in any such case, I acknowledge myself upon many accounts, obliged to fulfil; And if it were proper here to publish their kindness, or to express my own just gratitude at large, I might very easily be excused, by all Ingenuous persons, for sending abroad these Papers, at their request, into the World; but to those who will not admit this Apology, I shall offer none. I had immediately before the preaching of this, endeavoured the opening of Another Subject, which I thought preparatory to it, from those words of Eliphaz, What is man, Job 15.14. that he should be clean? etc. which I mention, as the true reason, why that Great point of the Corruption of Human Nature is searched into so little here. Whosoever are Strangers or Adversaries to such Doctrine, they are manifestly so unacquainted with, and opposite to the whole Gospel of Jesus Christ, that I despair of their getting any good by my management of this Text; for as they that believe themselves in a sound and healthful state, 〈…〉 12. conclude that they have 〈…〉 Generation who are already pure in their own Eyes, will take no thought about being washed from their filthiness. The main substance of our Religion as Christians (which Lapsed Creatures, I am sure, are chief concerned to regard) is reducible to these two Heads: Our defilement by Adam, and our cleansing by Jesus Christ: according as men improve in the knowledge of these things, they are like to hold fast, or let go, the Mystery of Faith; for I must profess, that I cannot understand, what their Christianity does amount to, who either deny or deprave the most fundamental Articles. It is not a steadfast assertion of the Principles, or strict performance of the Duties, of Natural Religion, which will make any amends for our Ignorance, or Error here; we that live in such an Age and Place, must not think it enough, to go as far in our practice, or rise as high in our belief, as the Heathens did; but it will be matter of shame and condemnation to us, if having so much greater Discoveries, and better Helps, we should at most be only found to Equal their Improvements. It is evident enough, that the Rotten Notions of many, and the Filthy Lewdness of the most, call for somewhat of this kind, for their Conviction and Awakening; but I have no such fond opinion of this poor performance, as to imagine, that it will contribute very much to so useful and valuable Ends; unless God should exercise the like Prerogative of Grace, in revealing of his Arm by a contemptible worm, as in the Revelation of his Will to unskilful Babes, Luk. 10.21. when the Wise and Prudent are left with a Viel upon their Minds. If he please to make use of the vilest Instruments, and those which are least esteemed, he can put a more abundant honour upon them by his efficacious Presence; and what he is able to do, I offer up my earnest Prayers to him (craving assistance in it from others) that he may now do, making perfect his own strength in the weakness of the most unworthy Author. And I conclude, with signifying my Heart's Desire, that every Reader, whom Providence directs to cast his Eye upon these Lines, may have some cause to Bless God for them, and to report that God was in them of a truth: which, I wish, may appear in all, as well as in myself, by a daily clearer discerning of our own Spots, a more humble walking with God, a more entire Confidence in Christ, and more vigorous endeavours after a perfect Conformity to his perfect Holiness. Feb. 12. 1689/ 90. T. C. The 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 laid aside his garments, and took a towel, etc. 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 Lord's Supper was immediately instituted. 2. Others, (among whom principally the Learned Dr. Lightfoot) think that it was a common Ordinary Supper, two days before the Feast of the Passeover; Mat. 26.2, etc. 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 expressly 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 thought, that he was to provide things against the Feast, v. 29. which implies, that the Feast was not yet come. But I mention no more. Whensoever this Act was performed, 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 exercised in the thoughts of his approaching Death, and following Glory, and being constant and immutable in his Affections to his own. he was resolyed to give them before he suffered, 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, etc. but there is nothing of weight or force in this; what if (as the forenamed Reverend Author conjectures) Dr. J. Lightfoot Hor. Hebr. in Joh. our Lord only washed the feet of two or three of the Disciples, which was enough to show his design, as much as if he had washed them all? Peter James and John were distinguish sometimes from the rest by admission to Christ's greatest privacies; perhaps so it might be it this action too. Peter indeed is the only 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 excused Lord, dost thou wash my feet? 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 knows not now, but thou shalt know hereafter. q. d. There is somewhat more 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 enlightened in this and other mysteries. One would think that Peter should have been satisfied with this, and readily complied; as John Baptist is said to forbid Christ at first, when he came to be baptised foe him, Mat. 3.14, 15. but 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 yield 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 merely from carnal reason. Peter once before ran into this Extreme; Luk, 5.8. when he fell down at Jesus his knees Saying, depart from me, oh Lord, for I am a sinful man; which was in effect, to wish the greatest calamity to himself that could befall him. How fatal would it have been, if our Lord had granted that request, and banished 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 briefly 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 time 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, etc. This was one of the meanext offices and employments, always performed by Inferiors to superiors, but never by superiors to Inferiors; as Abigal said of herself with respect to David, 1 Sam. 25.41. Let 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 was poured on his body, Mat. 26.12. he interpreted as done for his burial; so this washing of their feetwas a kind of Preparative to their being drenched in deeper sufferings. Christ had told James and John, that they should be baptised with the baptism, Mark 10.39. which he was baptised with. 3. If it were, as some suppose, a little before the Institution of the Lords supper, it shows 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. 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. 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 Inward Cleansing which is necessary to every one's Salvation; and this is that which our Saviour principally aimed at. The washing of the feet (like the many Ceremonial washings under the Law) was but a Figure of the purifying of the soul, wherein his main work, as Redeemer, did consist. Secondly, Quest. 2. why does our Lord pass so severe a sentence upon Peter, as that he should have no part with him, merely upon the supposition of his denying to be washed 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 will is destructive, if persisted in, and admits of no excuse. To suspend our practice of any duty, till we understand the reason of the Precept, is indeed worthy of an everlasting Hell. 2. The weight of the threatening lies 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. as when he took upon him Satan's office, and rebuked 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; (Though all men be offended, yet I never will) shameful drowsiness and sloth; ver. 40, (Can ye not watch with me one hour?) Furious and inconsiderate zeal; ver. 51 (witness Malchus' ear struck off by his sword.) ver. 70, Excessive fear and cowardice, 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 washed 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, etc. the Question is, whether it hold on the other side, that If I wash thee, thou hast a part with me? Answ. 1 If we understand it of External washing only, 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 washed, and yet his Consicience continue defiled. This of itself, would have signified no more, 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 Castaways like water vainly spilt upon the ground. We need no more to certify 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 washed by Christ, in order to our being partakers with him. The Method which I intent in the handling of this Point, is. I. To show, 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 sense, as partaking of him; which was an encouragement that the Apostle laid before the converted Hebrews. Heb. 3.14 And 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. 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. So, 'tis threatened at the close of the Revelation, Rev. 22.19. that if any man should take away from the words of the book of that prophecy, God would take away his part out of the book of life, and the holy City etc. All these passages, though upon different occasions, help to illustrate the phrase here. 'Tis very plain, that it must not be taken in so gross a sense, as if our Lord Jesus were divided and shared among believers, as his Garments were taken and parted among the Soldiers; 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 as much 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 quickened 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 itself, it ought not to be a small thing with us. To have the Blessed Jesus, and 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 itself. But more particularly, To have part with Christ comprehends these five things. First, Union to his person. They that have no part with Christ, are not part of him. 1 Cor. 6.17. Whereas, to be joined to the Lord himself is the great privilege of a Christian; as the Apostle said to that Corithian 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 in him, not by visible profession, within the pale of the Church, as Soldiers in an Army, but as Branches in a vine, by real and vital conjunction. That (& that only) 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. (i.e. without a living Implantation into him) we can do or receive nothing. The Glorious mystery of Christ's Incarnation lies in the taking of our nature into union with the divine nature in one person, i.e. in himself, as God-man: the mystery of our Spiritual Incorporation with Christ, lies in uniting the persons of Beleivers with the person of Christ. So that the Head and the members make but one Body; we are complete in him, who are the members; he as an Head, Eph. 1.23. is not complete without us. As he fills all in all with himself, to the Church is his Fullness. Secondly, To have a part with Christ, implies Communion with him in the honour and privilege of Sonship. Not that the same filial relation to God the Father can be put upon Creatures which is Essential to him, but something like it, is allowed and indulged to us. We cannot be the Children of God by nature, as Christ is, but we may be advanced 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. a Son: by faith in him, we become Children also. The standing Angels are not the Sons of God upon so good a bottom, Gal. 3.26 as 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 useful to him;) we now have it from the distinguishing bounty of our Redeemer. To as many as receive him, Joh. 1.12. he 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. is 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 growth. It was happy news to all the followers of Christ when Mary Magdalen told them, what she had heard at the Sepulchre from his own mouth, John 20.17. I ascend unto my Father, and your Father, and to my God, and your God. Thirdly, it includes an Interest in his perfect performances. Christ was to do all that was Commanded, as well as to suffer what was threatened; 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. that 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; verse. 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 distinctly explained, Christ fulfilled 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 Doctrine of Justification; but the Righteousness of the Law) It was necessary that such a Righteousness should be fulfilled; (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 its 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 our behalf; and we are therefore looked upon in Christ, and for his sake to be as just and righteous, as if we had done all ourselves. We have the benefit of all that obedience which filled up and adorned the Life of Christ. Fourthly, it employs our being sharers in his Absolute victory over all our Spiritual Enemies; sin and Satan, death and Hell. This aught 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 liable to be assaulted by them; but as Mediator, he freely and voluntarily Submitted to their assaults, to show how easily and effectually he could over pour them, and disarm them from hurting Beleivers. The Devil could not have tempted him, Death could not have seized him, (no, not for so short a time, not for the smallest moment) unless he had so far unchained them, and yielded himself; but his End was to make his own Victory the more conspicuous, and ours the more secure. All the Soldiers of Christ overcome, by virtue of their Captains overcoming; because he baffled our Adversaries, we cannot be worsted by them. Heb. 2.14, 15. Christ's 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 lie open to, he says, Rom. 8.37. In all these things we are more than Conquerors through him that loved us. His Conquest is ours; the Scripture often intimates this. The same Apostle makes twice a solemn acknowledgement of it; 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. which always causeth us to triumph in Christ. His bruising of the head of the serpent, enables us to trample on him too. Fifthly, It 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) Joint Heirs with Christ. Rom. 8.17. He himself says, that the faithful Servant shall enter into the joy of his Lord; not another joy different from his, Matth. 25.21, 23. but his joy, that which he, as our forerunner, is entered 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. 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 myself, (not to any separate Inferior Mansion in my Father's 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. Having a desire (says Paul) to departed, 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. '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. And the most transporting passage of all, is yet behind; Revel. 3.21. To him that overcometh (says our Lord, in that Epistle to the Church of Laodicea) will I grant to sit with me in my Throne, even as I, etc. Herod stretched very far, and showed his mighty affection to the Daughter of Herodias, when he said, that he would give her, whatever she asked, Mar. 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, is to show, How Sinners are washed by Christ, that this Proposition may be fully cleared, If I wash thee not, etc. Ans. Christ's washing of us is Twofold, according to the double disadvantage which we lie under, of Gild and Impurity; the one renders us obnoxious to God's Justice, the 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, There 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. etc. The same Apostle, who says this, says indeed likewise, Rom. 8.33. It is God that justfieth; 'tis properly the Authoritative Act of the Sovereign 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. who hath obtained by his sufferings, the remission of our Sins. This is asserted very often; 1 John 1.7. The Blood of Jesus Christ his Son cleanseth us from all sin: Revel. 1.5. Again, 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 shows. Now this Washing or cleansing by his Blood, is effected, both by the shedding, and by the sprinkling of it. First, By the shedding of Christ's Blood above 1600 years ago, upon the Cross, All Believers were virtually and meritoriously washed. 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 finished, and perfected by that. Christ then purged our sins; Heb. 1.3. and made way for our free pardon by his 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. Christ'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 Gild, (even in so doing) washes the Person; Jer. 33.8. I 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 poured out, Isa. 1.18. the die of Scarlet and Crimson sins could never have been turned into the whiteness of Wool and Snow. All things by the Law (says the great Apostle) are purged with Blood, Heb. 9.22. and 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, etc. Real and Spiritual by the Blood of Christ. Secondly, By the sprinkling of Christ's ' Blood upon the Conscience of every Believer, they come to be actually washed. 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 God's Grace in and upon us, positively concur to the sprinkling of Christ's Blood upon our hearts, though the shedding of it upon the Tree was wholly without us. That great multitude of whom John speaks, 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. And that we are justified by Faith? c. 5.1. We are therefore commanded to draw near to God, Heb. 10.22. having our Hearts sprinkled from an evil conscience; i.e. not only having a pardon procured and prepared for us by Christ, but brought home to us by believing 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. as a means to attain the end of Election. It is one of the excellent Characters given to Moses, Heb. 11.28. that by faith he kept the Passeover, and sprinkling of Bolld. For after the Sacrifices were offered, he took of the Blood, Exod. 24.8. and 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 God's appointment in the cleansing of the Leper, Levit. 24.47. to 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 completed. Secondly, There is a washing of Sanctification, which is also the work of Christ. 1 Joh. 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. when the Soldier pierced his side with a Spear. Therefore the Prophet describes him by a Fountain opened to the House of David, Zech. 13.1. and to the Inhabitants of Jerusalem for sin and for uncleanness. He cleanses us not only from our Gild, but from our Corruption too. This he does principally by his Spirit, and instrumentally by his Word, and Providences. First, Christ's washing of us, as it respects Sanctification, is principally performed by the Spirit. It was promised under the Old Testament; Ezek. 36.25. Then will I sprinkle water upon you, etc. This is expressly interpreted in the New Testament, Joh. 7.33, 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. and 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 itself. Solomon's Challenge is not to be answered; 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. Create in me a clean heart, oh God; was david's earnest request after his Fall. Gen. 1.2. It was the Spirits moving upon the face of the waters, which produced this beautiful World; 'Tis the influence of the same Spirit which must produce an holy Comeliness in us. Job. 26.13. God by his Spirit garnished the vifible Heavens; and Christ by his Spirit must fit us to inhabit the Invisible. Nor does the Merit of Christ's blood appear more in our forgiveness, than its virtue and efficacy does in our renovation. Secondly, Christ 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 only pure words in themselves, but are often blest and succeeded for the working of purity in us. So our Lord tells his Disciples: sciples: Joh. 15.3. Now ye are clean through the word that I have spoken unto you; he does not only 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. that he might sanctify 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 Christ's 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 wait to be healed of our Impurities. This is God's way for the cleansing of our own way. Psal. 119.9. Not that there is any cleansing force or power in the mere 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 performed Instrumentally by his Providences; especially by Afflictive ones. For indeed Prosperity does oftener 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. Surely in the floods of great waters, they shall not 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. 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. like Ahaz) in the time of their distress; Swine, if plunged 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 they are not the chastisements of our peace, yet they have a tendency to make us partakers of God's Holiness. They do not purchase our Reconciliation, but they promote our Sanctification. The Third thing, is to prove the Necessity of this washing, in order to our being Partakers with Christ. Now though that washing by Christ, which refers 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. but whom he justifies beforehand) Yet 'tis the washing of Sanctification, which I shall chief speak to; 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 says as much (one would think) as can be said, for the rooting out of this pernicious mistake, if men would but cease harkening to Satan more than unto God. Our Lord deals very Plainly and positively with Nicodemus in this case; Joh. 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. we are in our blood, when we are born again through the power of the Spirit, we are born of Water, to signify our cleansing from our former filth; and this must be, or else the Kingdom of God, where Christ is, will be shut against us. So the Apostle: Rom. 8.9. If any man have not the Spirit of Christ, he is none of his. By the same price, that Christ purchased Heaven for us hereafter, he purchased 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 corrupted, 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 Father's Image be restored 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, As Jesus Christ is a spotless Head, he cannot be linked 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 joined (as the Head in Nebuchadnezzar's Image was) to miry feet of Clay. 1 Cor. 6.15. The 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. because Christ is a living and fruitful Vine. To say that we have fellowship with him, 1 Joh. 1.6, 7. when we walk in darkness, must needs be a lie, because he is in the light. Our blessed Lord will never consent to be matched with any that are unsuitable to himself; (though he must with those that are inferior, or else with none.) If the ‛ Bridegroom be fairer than the children of men, the Spouse is to be beautified through his comeliness also. Incongruous mixtures, and un-natural conjunctions were forbidden under the Law; Deut. 22.9, 10, 11. Thou shalt not sow thy Vineyard with divers seeds, etc. Nor plough with an Ox and an Ass together. Nor wear a garment of divers sorts, etc. 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 show, 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 charged (though it be not so carefully attended to, as it ought) that they should not unequally yoke themselves with unbelievers; 2 Cor. 6.14. Do 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? Secondly, As 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. while 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 fulfilled 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. resolved that he would not know (i.e. not tolerate or countenance) a 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 only Favourites; and shall the Kingdom of Christ be worse ordered than the Kingdoms of Men? Is not the Sceptre of his Kingdom, Heb. 1.8. a Sceptre 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 in those that are partakers of his Grace. Thirdly, As 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 only 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 Suretyship 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. the New Covenant, which though it be not strictly a Covenant of Works, 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 I swore unto thee, and entered into a Covenant with thee, (a Covenant different from that at first) &c. Then washed I thee with water, yea I throughtly washed away thy blood from thee. Rom. 6.14. Sin hath dominion over those that are under the Law, but not over such as are under Grace. So that Christ's ratifying of the second Covenant, makes Sanctification necessary to our partaking with him. Fourthly, As 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 cleansed by Grace, 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, Col. 1.22. and unreprovable in his (i.e. in the Fathers) sight. Judas 24. To 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. 12.7 for 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 publicly 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. and say to God, Here am I and the children which thou hast given me. Christ's Kingdom as Redeemer (which is subordinate unto Gods, and consequently distinct from it) was appointed to continue no longer than 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? Fifthly, As 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 expressed by himself; I go to prepare a place for you; John 14.2. but 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 purchased 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. Vessels 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 advanced to it? Rom. 9.22, 23. What an Hell would Heaven be to those that rejoice in Iniquity and 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 God's 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. There 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. 'tis his peculiar Palace and Throne, which he will not have stained 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. if we would be blessed in the end. The Fourth and last thing proposed, was the Application of the whole. A double Use may be made of this point, by infering such Truths, and persuading to such Duties, as naturally flow from it. The first improvement we may make of this Doctrine, USE 1 is by way of lnformation, as to several Truths, resulting thence. First, From hence we may learn, wherein the great evil and mischief of sin lies. 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 Christ's 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 poured on their Master's head, Mat. 26.8. To what purpose is this waist? 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 expense and trouble to wash us in vain, if fin had not greatly polluted and depraved us? It would do well therefore, if we remembered this, and laid it to heart, that in every act of wickedness, we make work for the fire of Hell, or the blood of God: Consuming by the one, or purging by the other, must be the issue of it. Secondly, This plainly shows, that the defiling effects of sin have extended to all mankind. The Doctrine of Souls being washed by Christ, does suppose that we are universally in a corrupt state If any man were born clean, that man might have part with Christ, though he were never washed. 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 complained, of the Souls being out of frame, but they knew not distinctly, what this disorder was, nor how it must be remedied. 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 report 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 Leprosy covers our whole skin, Levit. 13.12. from 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, This 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. because they could not take away 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. What could the Blood of Bulls and Goats, and the Ashes of an Heifer sprinkling the unclean, do more, than purify the flesh? How could such carnal Ordinances have any virtue for the removing of Spiritual defilements? God therefore imposed 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 enjoined and used, the Imperfection of them was plainly intimated by their frequent repetition; if they could have purged the Conscience from sin, c. 10.2. they needed only to have been offered once. Christ died but once, and that once 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 show that what the yearly and daily 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 falsehood 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 Lies. If [I] wash thee not, etc. '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 practices, 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, who being possessed with an spirit, Mark 5.5. ran among the Mountains and Tombs, crying and cutting himself with stones. Fisthly, We 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 God's 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. that By Mercy and Truth Iniqity quity 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 God's 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 mere benignity, agreeable to his standing Revelation, does purge the sins of Men, that they for the future being restrained by an holy fear, may not return to them. 2. If we should understand it of Mercy and Truth in us, the sense of it amounts to no more 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 it's its own power, but the efficacy of its Object, our Lord Jesus. Our Faith hath an alloy of Unbelief, and our Repenting a mixture of Sin, which require apurgation for themselves. Sixthly, Another 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 baptise you (says his forerunner) with the Holy Ghost, and with Fire. Mat. 3.11. Multitudes come under that Ordinance, who know not what this means, and yet without this our participation with Christ is impossible. I cannot but conclude, that the wide door of Baptismal Regeneration hath let in vast numbers of Souls to Hell. Men being taught to elieve, that when they are Baptised, 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. not (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 woeful Impostor, Simon Magus? After he was baptised, he yet remained in the gall of bitterness, and in the bond of Iniquity. Acts 8.13 with 23. The same may be perceived, and pronounced 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, It is easy to collect from hence, that Jesus Christ is not merely 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 purify ourselves, 1 John. 3.3. even 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. He suffered for us, leaving us an Example, etc. Indeed Christ in suffering left us an 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 ourselves. 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. Eighthly, This 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 days. These Days are in a special and peculiar manner called Christ's Times. 1 Tim. 6.15. Then 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. Thou hast a few names ever i● Sardis (says Christ to that Church or the Church in that period which have 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 Zion, 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 Babylon's sins.) Some of the terms of reproach in this Generation will become Characters of honourable distinction and marks of renown, when Christ comes in his (expected) Kingdom; for his Measures and Methods of Advancement will not be as men's are. When the Lord dwells in Zion, Joel 3. ult. our Reformations must be carried on to an higher pitch, and he will cleanse what he hath not yet cleansed. Isa. 4.3, 4. He that remaineth then in Jerusalem, shall (with more reason) be called holy, because the remainder of our silth will be washed away. The Second Improvement of this Point, USE 2 may be by way of Exhortation, to those Duties, which should be learned from it. First, Labour to be deeply sensible of your defiled Natures and Lives. Till we are brought to a serious acknowledgement of this, we are not fit to be washed, tho' we need it. If we confess our sins, 1 John 1.9. he 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. He 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. Unless this self-justifying Mouth be stopped, the Fountain which God hath opened, will be sealed up against us. Secondly, Address yourselves to Christ with sincertity and fervency, that he may wash you, both within and without. He offers this privilege to you in the Word, go you and urge it to him in Prayer. Jer. 13. ult. He 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. 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. for the Prophet compare him to Fuller's Soap, which will search in order to cleansing: But remember, how much more tolerable this is, Mark 9.49. than to be salted with fire. One of these two must be; if your filthiness be not purged, Ezek. 24.13. fury will unavoidably rest upon you. And therefore do not act the Hypocrites part, in getting the outside only clean, Mat. 23.25. like those Scribes and Pharisees, to whom the greater damnation is threatened. v. 14 Be hearty willing to lay aside all filthiness, Jam. 1.21. if 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. the end of the Commandment is not answered. You only mock God, and deceive yourselves. Thirdly, Live to Christ in the Exercise of pure and undefiled Religion, and take heed of falling into the dirt again. 2 Pet. 2.20. It is sad to be entangled in the pollutions of the World, after we have escaped 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. how 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 purify you to himself. Tit. 2.14. Your purgation by so dear a remedy, was to make you meet for the Master's use, 2 Tim. 2.21. and not to leave you at Satan's disposal, by a sinful gratification of the flesh. Fourthly, Improve 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. 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 prepared for his everlasting Presence. God does not use to perfect so great a change, in a moment, or in the twinkling of an Eye, (though perhaps he may do it sometimes, for the Exaltation of his Sovereignty.) Lust's are gradually mortified, before they are totally extinguished, For this reason, we are yet sojourning upon Forth; because we are to atain further, before we come to our Journey's End. Death is delayed, because the work of life is not done, nor the design of it sufficiently accomplished. 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. and bathe themselves in water) and for a reward to such diligence, you shall be clean at even. Fifthly, Get your holy Performances, and earthly Comforts washed by Christ also. There is a dung in our Duties, 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 Deathbed, Mr. G. H. a piece of Service which he had done, he answered piously, It is a good work, if it be sprinkled with the blood 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 unblemished Sacrifice of his Son. Bring all your offerings therefore to this Highpriest, that God may receive them from his hands, perfumed 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. and how happy they on the other side, Luk. 11.41. to whom all things are clean! Let it then be your uneigned desire, that you may not possess 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, You, 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 them. While you were in an unpurified state, he could allege a great deal of truth for your Condemnation; but now he must be forced 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 wrapped 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. 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 is the happiness, and aught to be the support, of Believers, that though they may be blackened by their Hellish Accuser, they shall be cleared by their Heavenly Advocate. The END. Books Printed for and Sold by John Salusbury, at the Rising Sun in Cornhill. Written by the same Author. 1. THE Duty and Support of Believers in Life and Death. 2. The Period of Humane Life determined by the Divine Will. 3. The Usefulness of Spiritual Wisdom, with a Temporal Inheritance. 4. The mighty Wonders of a Merciful Providence; in a Sermon preached on the Thanksgiving-Day, Jan. 31. 1688/ 89. 5. The Church's Plea for the Divine Presence to prosper Humane Force; in a Sermon preached on the Fastday, Jun. 5, 1689. 6. The Excellency of the Protestant Faith, as to its Objects and Supports; in a Sermon preached, Nou. 5. 1689. A Rational Defence of Nonconformity, wherein the Practice os Non-conformists is vincated from promoting Popery, and ruining the Church; imputed to them by Dr. Stillingfleet in his unreasonableness of Separation. Also his Arguments from the Principles and way of the Reformers and first Dissenters are answered, and the Case of the present Separation truly stated and the blame of it laid where it ought to be, and the way to Union among Protestants is pointed at. By Gilbert Rule, Minister of the Gospel. A Guide to the practical Physician, showing from the most Authors, both Ancient and Modern the truest and safest way of curing all Diseases. Published in Latin by the Learned Dr. Theoph. Bonnet, Physician at Geneva, and now rendered into English with an Addition of many considerable Cases and Excellent Medicines for every Disease. Collected from Dr. Waltherus his Sylva Medica by one of the College of Physicians, London. To which is added the Office of a Physician and perfect Tables of every distemper, and of any thing else considerable. The true Prophecies or Prognostications of Michael Nostradamus' Physician to Henry the 2d. Frances 2d. and Charles the 9th. Kings of France and one of the best Astronomers that ever were. A Work full of Curiosity and Learning. The Conformists Charity to Dissenters, and Concurrence with the Favour granted them in the Act for Toleration; proved from the Works of the most Eminent Divines of the Church of England. Several Arguments humbly proposed for Concessions and Alterations in the Common-Prayer, and in the Rites and Ceremonies of the Church of England, in order to a comprehension by a Minister of the Church of England. The Pattern of the Divine Temple Sanctuary, and City of the new Jerusalem measured according to Ezekiels last and greatest Vision, Chap. 49. to the end. Designed as a Preface to two late Treatises, viz. the Prophetic History of the Reformation till the great Re-reformation, and the grand Apocaliptical Vision of the Witnesses, Rising and Ascending; which shall contemperate with this Temple opened in Heaven at the same 1697. By Tho. Beverly, D. D. A new Examination of lily's Grammar in English and Latin, in Twelves. A Discourse of Marriage; Together with some remarks on the Marriage of Isaac and Rebecca. In Twelves. The Portraiture of a Suffering Christian, with an Introduction of Man's Creation.