and universal Sect. 16 2. The Effects of this Work on the Mind which is the first Subject affected with it proceeds not so far as to give it Delight Complacency and Satisfaction in the lively Spiritual Nature and Excellencies of the things revealed unto it The true Nature of Saving Illumination consists in this that it gives the Mind such a direct intuitive insight and prospect into Spiritual Things as that in their own Spiritual Nature they suit please and satisfie it So that it is transformed into them cast into the Mould of them and rests in them Rom. 6. 17. Chap. 12. 2. 1 Cor. 2. 13 14. 2 Cor. 3. 18. Chap. 4. 6. This the Work we have insisted in reacheth not unto For notwithstanding any discovery that is made therein of Spiritual Things unto the Mind it finds not an immediate direct Spiritual Excellency in them but onely with respect unto some Benefit or Advantage which is to be attained by means thereof It will not give such a Spiritual insight into the Mystery of God's Grace by Jesus Christ called his Glory shining in the Face of Christ 2 Cor. 4. 6. as that the Soul in its first direct view of it should for what it is in it self admire it delight in it approve it and find Spiritual Solace with refreshment in it But such a Light such a Knowledg it communicates as that a Man may like it well in its Effects as a way of Mercy and Salvation Sect. 17 3. This Work extends it self to the Conscience also but yet it doth not purge the Conscience from dead Works that we should serve the living God This is the effect of a real Application of the Blood of Christ by Faith unto our Souls Heb. 9. 14. Two things it effects upon the Conscience 1. It renders it more ready quick and sharp in the reproving and condemning of all Sin than it was before To condemn Sin according unto its Light and Guidance is natural unto and inseparable from the Conscience of Man But its Readiness and Ability to exercise this condemning Power may by custom and course of sinning in the World be variously weakned and impeded But when Conscience is brought under the Power of this Work having its directing Light augmented whereby it sees more of the evil of sin than formerly and having its self-reflections sharpned and multiplyed it is more ready and quick in putting forth its Judging and Condemning Power than it was 2. Conscience is assisted and directed hereby to condemn many things in Sin which before it approved of For its Judging Power is still commensurate unto its Light And many things are thereby now discovered to be sinful which were not so by the meer natural guidance under which before it was But yet notwithstanding all this it doth not purge the Conscience from Dead Works that is Conscience is not hereby wrought unto such an Abhorrency of Sin for it self as continually to direct the Soul unto an Application to the Blood of Christ for the cleansing of itself and the purging of it out It contents it self to keep all things in a tumult disorder and confusion by its constant condemning both Sin and Sinners Sect. 18 4. This Work operates greatly on the Affections We have given Instances in the Fear Sorrow Joy and Delight about Spiritual Things that are stirred up and acted thereby But yet it comes short in two things of a through-Work upon the Affections themselves For 1. it doth not fix them And 2. it doth not fill them 1. It is required that our Affections be fixed on Heavenly and Spiritual Things and true Grace will effect it Col. 3. 1 2. If ye be risen with Christ seek those things which are Above where Christ sitteth on the Right Hand of God Set your Affections on things Above The Joys the Fears the Hopes the Sorrows with reference unto Spiritual and Eternal Things which the Work before mentioned doth produce are evanid uncertain unstable not onely as to the Degrees but as to the very Being of them Sometimes they are as a River ready to over-flow its Banks Men cannot but be pouring them out on all occasions And sometimes as Waters that fail no drop comes from them Sometimes they are hot and sometimes cold sometimes up and sometimes down sometimes all Heaven and sometimes all World without equality without stability But true Grace fixeth the Affections on Spiritual Things As to the Degrees of their Exercise there may be and is in them great variety according as they may be excited aided assisted by Grace and the means of it or obstructed and impeded by the interposition of Temptations and Diversions But the constant bent and inclination of renewed Affections is unto Spiritual Things as the Scripture every-where testifieth and Experience doth confirm 2. The fore-mentioned Work doth not fill the Affections how-ever it may serve to take them up and pacifie them It come like many Strangers to an Inn to Lodg which take up a great deal of room and make an Appearance as if none were in the House but themselves and yet they turn not out the Family which dwelleth there but there they make their abode still Light and Conviction with all their Train and Attendants come into the Mind and Affections as if they would fill them and possess them for themselves alone But yet when they have done all they leave the quiet Places of the House for the World and Sin and Self they do not thrust them out of the Affections and fill up their places with Spiritual Things But Saving-Grace fills up the Affections with Spiritual Things fills the Soul with Spiritual Love Joy and Delight and exerciseth all other Affections about their proper Objects It denies not a room to any other Things Relations Possessions Enjoyments meerly as they are natural and are content to be subordinate unto God and Spiritual Things But if they would be carnal disorderly or predominant it casts them out Sect. 19 5. This Work is often-times carried on very far in Reformation of Life and Conversation so that it will express the whole form of Godliness therein But herein also it is subject unto a three-fold Defect and Imperfection For 1. it will consist with and allow of raging and reigning sins of Ignorance The conducting Light in this Work not leading into the Abhorrency of all sin as sin nor into a pursuit of Holiness out of a design to be universally conformable unto Christ but being gathered up from this and that particular Command it oft-times leaves behind it great sins unregarded So it left Persecution in Paul before his Conversion and so it leaves hatred and a desire of Persecution in many at this day And other Sins of the like Nature may escape its utmost search to the ruine of the Soul 2. It s Reformation of the Conversation is seldom universal as to all known sins unless it be for a season whilst the Soul is under a flagrant pursuit of Self-Righteousness
known Instances The Consideration of the Terrour of the Lord the Use of the Threatnings both of the Law and Gospel declare this to be our Duty Neither let any say that this is servile fear that Denomination is taken from the frame of our Minds and not from the Object feared When men so fear as thereon to be discouraged and to encline unto a Relinquishment of God Duty and Hope that Fear is servile whatever be the Object of it And that Fear which keeps from Sin and excites the Soul to cleave more firmly to God be the Object of it what it will is no servile Fear but an holy Fear of due Reverence unto God and his Word But this is the most genuinely gracious fear of sin when we dread the defilement of it and that Contrariety which is in it to the Holiness of God This is a Natural Fruit of Faith and Love And this Consideration should alwayes greatly possess our Minds and the truth is if it do not so there is no assured Preservative against sin For together with an Apprehension of that spiritual Pollution wherewith sin is accompanyed Thoughts of the Holiness of God of the Care and Concernment of the sanctifying Spirit of the Blood of Christ will continually abide in our Minds which are all efficaciously preservative against Sin I think that there is no more forceable Argument unto Watchfulness against all sin unto Believers in the whole Book of God than that which is mannaged by our Apostle with especial respect unto one kind of sin but may in Proportion be extended unto all 1 Cor. 3. 16 17. Chap. 6. 15 19. Moreover where this is not where the Soul hath no respect to the Defilement of sin but only considers how it may shift with the Guilt of it innumerable things will interpose partly arising from the abuse of Grace partly from Carnal Hopes and foolish Resolutions for after-times as will set it at Liberty from that watchfull Diligence in universal Obedience which is required of us The Truth is I do not believe that any one that is awed only with respect to the Guilt of sin and its Consequents doth keep up a firm Integrity with regard to inward and outward actings of his Heart and Life in all things But where the Fear of the Lord and of Sin is influenced by a deep Apprehension of the Holiness of the one and the Pollution that inseparably attends the other there is the Soul kept alwayes upon its best Guard and Defence 2 How we ought to walk humbly before the Lord all our Dayes Notwithstanding our utmost Watchfulness and Diligence against sin there is yet no man that liveth and sinneth not Those who pretend unto a Perfection here as they manifest themselves to be utterly ignorant of God and themselves and despise the Blood of Christ so for the most part they are left visibly and in the sight of men to confute their own Pride and Folly But to what purpose is it to hide our selves from our selves when we have to do with God God knows and our own Souls know that more or less we are defiled in all that we doe The best of our Works and Duties brought into the presence of the Holiness of God are but as filthy raggs And Man even every man of himself drinketh in Iniquity like water Our own Cloaths are ready to defile us every day Who can express the Motions of Lust that are in the Flesh the irregular actings of Affections in their inordinate risings up to their Objects the Folly of the Imaginations of our Hearts and Minds which as far as they are not Principled by Grace are only evil and that continually with the vanity of our Words yea with a mixture of much corrupt Communications all which are defiling and have Defilements attending of them I confess I know not that my Heart and Soul abhorrs any Eruption of the Diabolical pride of man like that whereby they reproach and scoff at the deepest Humiliations and self-Abasements which poor sinners can attain unto in their Prayers Confessions and Supplications Alas that our Nature should be capable of such a Contempt of the Holiness of God such an Ignorance of the infinite distance that is between him and us and be so senceless of our own Vileness and of the abominable Filth and Pollution that is in every Sin as not to tremble at the despising of the lowest Abasements of poor sinners before the Holy God Behold his Soul which is lifted up is not upright in him but the Just shall live by his Faith 3 How we ought continually to endeavour after the wasting of Sin in the Root and Principle of it There is a Root of sin in us which springs up and defiles us Every man is tempted that is chiefly and principally of his own Lust and seduced and then when Lust hath conceived it bringeth forth Sin It is the Flesh that lusteth against the Spirit and which bringeth forth corrupted and corrupting polluted and polluting Fruits This Principle of Sin of Aversation from God of Inclination unto things Sensual and Present however wounded weakened dethroned impaired yet still abides in all Believers And it is the Foundation the Spring the Root the next Cause of all sin in us which tempts enticeth draws aside conceives and brings forth And this hath in us all more or less degrees of Strength Power and Activity according as it is more or less mortified by Grace and the Application of the Vertue of the Death of Christ unto our Souls And according to its strength and power so it abounds in bringing forth the defiled Acts of sin Whilest this retains any considerable Power in us it is to no purpose to set our selves meerly to watch against the Eruptions of Actual sins in the Frames of our Hearts in the Thoughts of our Minds or outward Actions If we would preserve our selves from multiplying our Defilements if we would continually be perfecting the Work of Holiness in the Fear of the Lord it is this we must set our selves against The Tree must be made good if we expect good Fruit and the evil Root must be digged up or evil Fruit will be brought forth That is our main Design should be to crucifie and destroy the Body of the sins of the flesh that is in us the Remainders of the Flesh or In-dwelling sin by the Wayes and Means which shall afterwards be declared 4 Hence also is manifest the Necessity we have of continual Applications to Jesus Christ for cleansing Vertue from his Spirit and the sprinkling of his Blood on our Consciences in the Efficacy of it to purge them from dead works We defile our selves every day and if we go not every day to the Fountain that is open for sin and for uncleanness we shall quickly be all over Leprous Our Consciences will be filled with dead Works so that we shall no way be able to serve the Living God unless they are daily purged out How
himself that he might redeem us from all Iniquity and purifie unto himself a peculiar people zealous of Good Works Tit. 2. 14. For the Blood of Jesus Christ cleanseth us from all our sins 1 Joh. 1. 7. For he loved us and washed us from our sins in his own Blood Rev. 1. 5. The Blood of Jesus Christ purgeth our Consciences from dead works to serve the living God Heb. 9. 14. Respect I acknowledge in some of these places may be had unto the Expiation of the Guilt of sin by the Blood of Christ as offered in Sacrifice for so in himself he purged our sins Heb. 1. 3. But as they all suppose a Defilement in sin so the most of them respect its cleansing by the Application of the Vertue of the Blood of Christ unto our Souls and Consciences in our Sanctification And 3 moreover where Sanctification is enjoyned us as our Duty it is prescribed under this Notion of cleansing our selves from sin Wash you make you clean Isa. 1. 16. O Jerusalem wash thine Heart from wickedness that thou mayest be saved Jer. 4. 14. Having therefore these promises let us cleanse our selves from all filthiness of the flesh and the spirit perfecting holiness in the fear of God 2 Cor. 7. 1. Every man that hath this hope in him purifieth himself 1 Joh. 3. 3. Psal. 119. 9. 2 Tim. 2. 20. and the like Expressions of this Duty occur in other places Sect. 2 4 Answerable unto these Promises and Precepts and in the Confirmation of them we have the Institution of the Ordinance of Baptisme the Outward way and Means of our Initiation into the Lord Christ and the Profession of the Gospel the great Representation of the Inward washing of Regeneration Tit. 3. 5. Now this Baptisme in the First place expresseth the outward putting away the filth of the flesh by external washing with material water 1 Pet. 3. 21. And that which answers hereunto can be in nothing but the inward purifying of our Souls and Consciences by the Grace of the Spirit of God that is saith our Apostle the putting off the Body of the sins of the flesh Col. 2. 11. which contains the whole Defilement and Corruption of sin And this also was typed out unto us by all the Legal Purifications of Old Wherefore we shall do three things in the Explication of this first Branch of our Sanctification 1 Shew That there is a spiritual Pollution and Defilement in Sin 2 Declare What it is or wherein it doth consist And 3 Manifest how it is removed or washed away and Believers made Holy thereby Sect. 3 For the First it needs not much to be insisted on Our Minds and their Conceptions are in these things to be regulated by Divine Revelations and Expressions And in the whole Representation made unto us in the Scripture of the Nature of Sin of our Concernment therein of the Respect of God towards us on the Account thereof of the Way and Means whereby we may be delivered from it there is nothing so much inculcated as its being filthy abominable full of defilement and pollution which is set forth both in the plain Expressions and various Similitudes On the Account hereof is it said to be abhorred of God the abominable thing which his Soul hateth which he cannot behold which he cannot but hate and detest and is compared to Blood Wounds Sores Leprosie Scum loathsome Diseases With respect hereunto is it so frequently declared that we must be washed purged purified cleansed as in the Testimonyes before cited before we can be accepted with him or be brought to the Enjoyment of him And the work of the Spirit of Christ in the Application of his Blood unto us for the taking away of sin is compared to the Effects of Fire Water Sope Nitre every thing that hath a purifying cleansing Faculty in it These things so frequently occurr in the Scripture and Testimonies concerning them are so multiplyed that it is altogether needless to produce particular Instances This is evident and undenyable that the Scripture which regulates our Conceptions about Spiritual things expressly declares all sin to be uncleanness and every sinner to be defiled thereby and all unsanctified persons to be wholly unclean and how far these Expressions are Metaphorical or wherein the Metaphor doth consist must be afterwards declared Besides there is no Notion of Sin and Holiness whereof Believers have a more sensible spiritual Experience For although they may not or do not comprehend the Metaphysical Notion or Nature of this Pollution and Defilement of Sin yet they are sensible of the Effects it produceth in their Minds and Consciences They find That in sin which is attended with shame and self-Abhorrency and requires deep Abasement of Soul They discern in it or in themselves on the Account of it an unsuitableness unto the Holiness of God and an unfitness thereon for Communion with him Nothing do they more earnestly labour after in their Prayers and Supplications than a cleansing from it by the Blood of Christ nor are any Promises more precious unto them than those which express their Purification and purging from it For these are they which next unto their Interest in the Attonement made by the Sacrifice of Christ give them boldness in their approaches unto God So our Apostle fully expresseth it Heb. 10. 19 20 21 22. Having therefore boldness to enter into the Holiest by the Blood of Jesus by a New and Living Way which he hath consecrated for us through the Veyl that is to say his flesh and having an High Priest over the House of God let us draw near with a true Heart in full Assurance of Faith having our Hearts sprinkled from an evil Conscience and our Bodies washed with pure Water The Foundation of all our Confidence in our Access unto God the Right and Title we have to approach unto him is laid in the Blood of Christ the Sacrifice he offered the Attonement he made and the Remission of sins which he obtained thereby which Effect of it he declares v. 19. Having boldness by the Blood of Jesus The way of our Access is by pleading an Interest in his Death and Suffering whereby an Admission and Acceptance is consecrated for us v. 20. by a new and living way which he hath consecrated And our encouragement to make use of this Foundation and to engage in this Way is taken from his discharge of the Office of an High-Priest in our behalf And having an High Priest over the House of God let us draw near But besides all this when we come to an Actual Address unto God that we may make use of the Boldness given us in the full Assurance of Faith it is moreover required that our hearts be sprinkled and our bodyes washed that is that our whole Persons be purifyed from the Defilement of sin by the Sanctification of the Spirit And this Experience of Believers we cannot only oppose unto and plead against the stupidity of such
Persons by whom these things are derided but conclude from it that those who are unacquainted with it in some Degree of sincerity are wholly uninterested in that Evangelical Holiness which we enquire after We need not therefore further labour in the Confirmation of that concerning which the Testimonyes of Scripture are so multiplyed and whereof we have such undoubted Experience Sect. 4 Secondly The Nature of this Defilement of Sin must be enquired into Ans. 1 By some it is reckoned unto Guilt For whereas the inseparable Effects of Guilt are Shame and Fear whereby it immediately evidenced it self in our first Parents and shame in particular is from this filth of sin it may be esteemed an Adjunct thereof Hence sin was said to be purged by Sacrifices when its Guilt was expiated And Christ is said to purge our sins by himself that is when he offered himself a Sacrifice for us Heb. 1. 3. And therefore it is granted that so far as the Filth of sin was taken away not by Actual Purification but by Legal Expiation it is sin with its Guilt that was intended But the Scripture as we have shewed intendeth more hereby even such an internal inherent Defilement as is taken away by real actual Sanctification and no otherwise 2 There are some especial sins which have a peculiar Pollution and Defilement attending them and which thereon are usually called uncleanness in a peculiar manner The ground hereof is in that of the Apostle 1 Cor. 6. 18. Flee Fornication Every sin that a man doth is without the Body but he that committeth Fornication sinneth against his own Body All sins of that Nature have a peculiar Defilement and filth accompanying them And Holiness is sometimes mentioned in an Opposition unto this especial Pollution 1 Thess. 4. 3. But yet this is not that which we enquire after although it be included in it as one especial kind of it That we now consider alwayes inseparably attends every sin as sin as an Adjunct or Effect of it It is the uncleanness of all sin and not the sin of uncleanness which we intend And for the discovery of its proper Nature we may observe 1 That the Pollution of Sin is that Property of it whereby it is directly opposed unto the Holiness of God and which God expresseth his Holiness to be contrary unto Hence he is said to be of purer eyes than to behold iniquity or to look on evil Hab. 1. 13. It is a thing vile and loathsome under the Eyes of his Holiness Psal. 5. 4 5 6. So speaking concerning it he useth that pathetical Dehortation O do not that abominable thing which my soul hateth Jerem. 44. 4. and with respect unto his own Holiness it is that he sets it forth by the names of all things which are vile filthy loathsome offensive every thing that is Abominable It is so to him as he is infinitely Pure and Holy in his own Nature And that Consideration which ingenerates shame and self-Abhorrency on the Account of the Defilement of sin is taken peculiarly from the Holiness of God Hence it is that Persons are so often said to blush to be ashamed to be filled with Confusion of Face to be vile to be Abased in their own sight under a Sense and Apprehension of this filth of sin 2 The Holiness of God is the Infinite Absolute Perfection and Rectitude of his Nature as the Eternal Original Cause and Pattern of Truth Uprightness and Rectitude in all And this Holiness doth God exert as in all he doth naturally and necessarily so particularly in his Law which is therefore Good Holy and Perfect because it represents the Holiness of God which is impressed on it God might not have made any Creature nor given a Law which are free Acts of his Will But on supposition he would do so it was absolutely necessary from his own Nature that this Law of his should be Holy And therefore whatever is contrary unto or different from the Law of God is so unto and from the Holiness of God himself Hence it followes 3 That this Defilement and Pollution of Sin is that Pravity Disorder and shamefull Crookedness that is in it with respect unto the Holiness of God as expressed in the Law Sin is either Original or Actual Original Sin is the Habitual Inconformity of our Natures unto the Holiness of God expressed in the Law of Creation Actual Sin is our Inconformity to God and his Holiness expressed in the particular Commands of the Law The Nature of all sin therefore consists in its Enmity its Inconformity to the Rule Now this Rule which is the Law may be considered two wayes which give a Two-sold respect or inseparable Consequent or Adjunct unto every sin 1 As it expresseth the Authority of God in its Precepts and and Sanction Hence Guilt inseparably follows every sin which is the Respect it induceth on the sinner unto the Law upon the Account of the Authority of the Law-giver The Act of sin passeth away but this Guilt abideth on the Person and must do so untill the Law be satisfied and the sinner thereon absolved This naturally produceth Fear which is the first Expression of a sence of Guilt So Adam expressed it upon his sin I heard thy Voyce and was afraid Gen. 3. 10. 2 The Law may be considered as it expresseth the Holiness of God and his Truth which it was necessary from the Nature of God that it should doe Hence there is in sin a peculiar Inconformity to the Holiness of God which is the Macula the spot stain and filth of it which are inseparable from it whilest God is Holy unless it be purged and done away as we shall shew And this is inseparably attended with shame which is the Expression of a sence of this filth of sin So Adam upon his sin had his Eyes open to see his Nakedness and was filled with shame This is the Order of these things God who is the Object of our Obedience and Sin is considered as the Supreme Law-giver On his Law he hath impressed his Authority and his Holiness Sin with respect unto his Authority is attended with Guilt and this in the Conscience of the sinner produceth Fear As it respects the Holiness of God it is attended with Filth or uncleanness and this produceth shame And the Ultimate Effects of it are on the first Account Poena Sensus on the other Poena Damni This therefore is the spot the stain the Pollution of sin which is purged in our Sanctification The perverse Disorder and shamefull Crookedness that is in sin with respect unto the Holiness of God And herein there is a real filthiness but spiritual which is compared with and opposed unto things materially and carnally so Not that which goeth into a man Meats of any sort defile him saith our Saviour but that which cometh out of the Heart that is spiritually with respect unto God his Law and Holiness And as men are taught the Guilt of sin
by their own Fear which is the inseparable Adjunct of it so are they taught the Filth of sin by their own Shame which unavoidably attends it To instruct us herein is one End of the Law and the Gospel For in the Renovation of the Law which was added to the Promise because of Transgressions Gal. 3. 19. and in the Institutions annexed unto it God designed to instruct us further in them both with the Wayes whereby we may be freed from them In the Doctrine of the Law with the Sanction and Curse of it and the Institution of Sacrifices to make Attonement for sin God declared the Nature of Guilt and its Remedy By the same Law and by the Institution of sundry Ordinances for Purification and cleansing as also by determining sundry Ceremonial Defilements he makes known the Nature of this Filth and its Remedy To what End were so many Meats and Drinks so many Diseases and Natural Distempers so many external fortuitous Accidents as touching the Dead and the like made Religiously unclean by the Law It was to no other but to teach us the Nature of the spiritual Defilement of sin And to the same End together with a Demonstration of the Relief and Remedy thereof were the Ordinances of Purification instituted which as they were Outward and Carnal purged those Uncleannesses as they also were Outward and Carnal made so by the Law But Internal and Spiritual things were taught and presigured hereby yea wrought and effected by vertue of their Typical Relation to Christ as the Apostle teacheth Heb. 9. 13 14. For it the blood of Bulls and of Goats and the Ashes of an Heyfer sprinkling the unclean sanctifyeth to the purifying of the Flesh how much more shall the Blood of Christ purge our Consciences from dead Works to serve the Living God And hence the whole Work of Sanctification is expressed by opening a Fountain for sin and for uncleanness that is the purging of them away Zech. 13. 1. So is it in the Gospel where the Blood of Christ is said to purge our sins with respect to Guilt and to wash our Souls with respect to Filth Yea so inseparable is this Filth from sin and Shame from Filth that wherever abides a sence of sin there is a sence of this Filth with Shame The very Heathen who had only the workings of their own Minds and Consciences for their Guide were never able to quit themselves from a sence of this Pollution of sin And thence proceeded all those wayes of Lustration Purgation and Cleansing by Washings Sacrifices and Mysterious Ceremonious Observances which they had invented It remains therefore only that we enquire a little into the Reasons and Causes why this pravity of sin and discrepancy from the Holiness of God is such a Defilement of our Natures and so inseparably attended with shame For without the Consideration hereof we can never understand the true Nature of Sanctification and Holiness And it will also then yet further appear how openly they betray their prodigious Ignorance of these things who contend that all Grace consists in the Practice of Moral Vertues And we may to this Purpose observe Sect. 3 1 That the Spiritual Beauty and Comeliness of the Soul consists in its Conformity unto God Grace gives Beauty Hence it is said of the Lord Christ That he is fairer or more beautifull than the Children of Men and that because Grace was poured into his lips Psal. 45. 2. And when the Church is furnished or adorned with his Graces he affirms her to be Fair and Comely Cant. 1. 5. chap. 6. 4. chap. 7. 6. Christ by washing of it takes away its spots and wrinkles rendring it beautifull that is Holy and without blemish Ephes. 5. 27. And this Beauty Originally consisted in the Image of God in us which contained the whole Order Harmony and Symmetry of our Natures in all their Faculties and Actions with respect unto God and our utmost End That therefore which is contrary hereunto as is all and every sin hath a Deformity in it or brings Spots Stains and Wrinkles on the Soul There is in sin all that is contrary to spiritual Beauty and Comeliness to inward Order and Glory and this is the Filth and Pollution of it 2 Holiness and Conformity to God is the Honour of our Souls It is that alone which makes them truely Noble For all Honour consists in an Accession unto Him who is the only Spring and absolute Possessour of all that is so in whom alone is Originally and Perfectly all Being and Substance Now this we have alone by Holiness or that Image of God wherein we were created Whatever is contrary hereunto is base vile and unworthy This is sin which is therefore the only base thing in Nature Hence it is said of some great Sinners that they had debased themselves to Hell Isa. 57. 9. This belongs to the Pollution of Sin that it is base vile unworthy dishonouring the Soul filling it with shame in its self and contempt from God And there are no Persons who are not absolutely hardened but are in their own Minds and Consciences sensible of this Baseness of sin as they are also of the Deformity that is in it When mens Eyes are opened to see their Nakedness how vile and base they have made themselves by sin they will have a sence of this Pollution not easily to be expressed And from hence it is that sin hath the Propertyes and Effects of Vncleanness in the sight of God and in the Conscience of the sinner God abhorrs loaths it accounts it an abominable thing as that which is directly contrary to his Holiness which as impressed on the Law is the Rule of Purity Integrity spiritual Beauty and Honour And in the Conscience of the sinner it is attended with Shame as a thing deformed loathsome vile base and dishonourable See Jer. 2. 26. In all in whom it is I say unless they are blind and obdurate it fills them with shame I speak not of such as are little or not at all spiritually sensible of sin or any of its propertyes who fear not because of its Guilt nor are disquieted by its Power not acquainted with its Fomes or Disposition to evil and so not ashamed of its filth much less of such as are given over to all uncleanness with Delight and Greediness wallowing in the pollution of it like the Sow in the Mire who not only do the things which god abhorreth but also have pleasure in them that do them But those I intend who have the least real Conviction of the nature and tendency of sin who are all in one Degree or other ashamed of it as a filthy thing And a Casting off of outward shame that is so from its Object or Shame with respect unto the Conscience and Judgement of Humane Kind as those doe who proclaim their sins as Sodom and hide them not is the highest Aggravation of sinning and Contempt of God and the casting out of
Degree as Universal Sincerity doth require But it may be yet said that indeed hereby he makes us Pure and prevents many future Defilements yet how is Soul freed from those it had contracted before this work upon it or those which it may and doth unavoidably afterwards fall into for as there is no man doth good and sinneth not so there is none who is not more or less defiled with Sin whilest they are in the Body here in this World The Apostle answereth this Objection or Enquiry 1 Joh. 1. 7 8 9. If we say we have no sin we deceive our selves and the Truth is not in us But if Sin be in us we are defiled and how shall we be Cleansed God is just to forgive us our sins and to cleanse us from all unrighteousness But how may this be done by what means may it be accomplished The Blood of Jesus Christ his Son cleanseth us from all sin Sect. 3 2 It is therefore the Blood of Christ in the Second place which is the Meritorious procuring and so the Effective Cause that immediately purgeth us from our sins by an especial Application of it unto our Souls the Holy Ghost And there is not any Truth belonging unto the Mystery of the Gospel which is more plainly and evidently asserted as hath in part been made to appear before The Blood of Jesus Christ cleanseth us from all sin 1 Joh. 1. 7. He hath washed us from our sins in his own Blood Revel 1. 5. The Blood of Christ purgeth our Consciences from dead Works that we may serve the Living God Heb. 9. 14. He gave himself for his Church that he might wash and cleanse it Ephes. 5. 26. To Purifie to himself a peculiar People Tit. 2. 14. Besides whatever is spoken in the whole Scripture concerning purifying the Unclean the Leprous the Defiled by Sacrifices or other Institutions of the Old Testament it is all Instructive in and Directive unto the Purifying Nature of the Blood of Christ from whence alone these Institutions had their Efficacy and the Vertue of it is promised under that Notion Zech. 13. 1. And this the Faith and Experience of all Believers doth confirm for they are no Imaginations of their own but what being built on the Truth and Promises of God yield sensible Spiritual Relief and Refreshment unto their Souls This they believe this they pray for and find the Fruits and Effects of it in themselves It may be some of them do not it may be few of them do comprehend distinctly the Way whereby and the Manner how the Blood of Christ so long since shed and offered should cleanse them now from their sins But the Thing it self they do believe as it is revealed and find the use of it in all wherein they have to do with God And I must say let Profane and Ignorant Persons whilest they please deride what they understand not nor are able to disprove that the Holy Spirit of God which leadeth Believers into all Truth and enableth them to pray according to the Mind and Will of God doth guide them in and by the working and Experience of Faith to pray for those things the depths of whose Mysteries they cannot comprehend And he who well studyeth the things which he is Taught of the Spirit to ask of God will find a Door opened into much spiritual Wisdom and Knowledge For let the World rage on in those Prayers which Believers are taught and enabled unto by the Holy Ghost helping of them as a Spirit of Supplications there are Two things inexpressible 1 The Inward Labouring and Spiritual Working of the Sanctified Heart and Affections towards God wherein consist those Sighs and Groans that cannot be uttered Rom. 8. 26. God alone sees and knowes and understands the fervent Workings of the New Creature when acted by the Holy Ghost in Supplications And so it is added in the next words Vers. 27. An he who searcheth the Hearts knoweth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is the meaning of the Spirit what it savours and inclines unto It is not any distinct or separate Acting of the Spirit by himself that is intended but what and how he works in the Hearts of Believers as he is a Spirit of Grace and Supplication And this is known only unto him who is the Searcher of Hearts and as he is so And he knoweth what is the bent frame inclination and acting of the Inward Man in Prayer from the Power of the Spirit which they themselves in whom they are wrought do not fathom nor reach the Depth of This he doth in the Subject of Prayer the Hearts and Minds of Believers the Effects of his Operation in them are inexpressible 2 As to the Object of Prayer or things prayed for he doth in and by the Word so represent and exhibit the Truth Reality Subsistence Power and Efficacy of spiritual Mysterious things unto the Faith and Affections of Believers that they have a real and Experimental sence of do mix Faith with and are affected by those things now made nigh now realized unto them which it may be they are not able Doctrinally and distinctly to explain in their proper Notions And thus do we oft-times see Men low and weak in their Notional Apprehension of things yet in their Prayers led into Communion with God in the Highest and Holyest Mysteries of his Grace having an Experience of the Life and Power of the Things themselves in their own Hearts and Souls And hereby do their Faith Love Affiance and Adherence unto God act and Exercise themselves So is it with them in this matter of the actual present purifying of the Pollutions of sin by the Blood of Jesus Christ the Way whereof we shall now briefly enquire into Sect. 4 1. Therefore by the Blood of Christ herein is intended the Blood of his Sacrifice with the Power Vertue and Efficacy thereof And the Blood of a Sacrifice fell under a double Consideration 1 As it was offered unto God to make Attonement and Reconciliation 2 As it was sprinkled on other things for their Purging and Sanctification Part of the Blood in every Propitiatory Sacrifice was still to be sprinkled round about the Altar Levit. 1. 11. And in the Great Sacrifice of Expiation some of the Blood of the Bullock was to be sprinkled before the Mercy-seat seven time Levit. 16. 14. This our Apostle fully expresseth in a great and signal Instance Heb. 9. 19 20 21 22. For when Moses had spoken every Precept to all the People according to the Law he took the Blood of Calves and of Goats with Water and Scarlet-wooll and Hyssop and sprinkled both the Book and all the People saying This is the Blood of the Testament which he hath enjoyned unto you and almost all things are by the Law purged with Blood Wherefore the Blood of Christ as it was the Blood of his Sacrifice hath these two Effects and falls under this double Consideration 1 As he offered himself by the
for the Abomination that is in it is required of us And this is the Work of the Holy Ghost belonging to that peculiar Conviction of sin which is from him alone Joh. 16. 8. I mean that self-abhorrency shame and Confusion of Face with respect unto the Filth of sin which is so often mentioned in the Scripture as a Gracious Duty as nothing is an higher Aggravavation of sin than for men to carry themselves with a Carnal Boldness with God and in his Worship whilest they are unpurged from their Defilements In a sence hereof the Publican stood afar off as one ashamed and destitute any Confidence for a nearer Approach So the Holy Men of Old professed to God that they blushed and were ashamed to lift up their Faces unto him Without this Preparation whereby we come to know the Plague of our own Hearts the Infection of our Leprosie the Defilement of our Souls we shall never make Application unto the Blood of Christ for Cleansing in a due Manner This therefore in the First place is required of us as the First Part of our Duty and First Work of the Holy Ghost herein 2. The Holy Ghost proposeth declareth and presents unto us the only true Remedy the only Means of Purification When Ephraim saw his sickness and Judah his wound then went Ephraim to the Assyrian and sent to King Jareb yet would he not heal you nor cure you of your wound Hos. 5. 13. When men begin to discern their Defilements they are apt to think of many Wayes for their purging What false Wayes have been invented to this Purpose hath been before declared and every one is ready to find out a Way of his own every one will apply his own Sope and his own Nitre Though the only Fountain for Cleansing be nigh unto us yet we cannot see it untill the Holy Ghost open our Eyes as he did the Eyes of Hagar He it is who shews it unto us and leads us unto it This is an Eminent Part of his office and Work The principal End of his sending and consequently of his whole Work was to Glorifie the Son as the End and Work of the Son was to Glorifie the Father And the great Way whereby he Glorifieth Christ is by shewing such things unto us Joh. 16. 14. And without his Discovery we can know nothing of Christ nor of the things of Christ for he is not sent in vain to shew us the things that we can see of our selves And what is more so of Christ than his Blood and its Efficacy for the purging of our sins We never therefore discern it spiritually and in a due Manner but by him To have a true spiritual sence of the Defilement of Sin and a gracious View of the Cleansing Vertue of the Blood of Christ is an eminent Effect of the Spirit of Grace Something like it there may be in the Workings of an awakened Natural Conscience with some Beams of outward Gospel-Light falling on it But there is nothing in it of the Work of the Spirit This therefore Secondly we must endeavour after if we intend to be cleansed by the Blood of Christ. 3. It is he who worketh Faith in us whereby we are actually interested in the purifying Vertue of the Blood of Christ. By Faith we receive Christ himself and by Faith do we receive all the Benefits of his Mediation that is as they are tendred unto us in the Promises of God He is our Propitiation through Faith in his Blood as offered and he is our Sanctification through Faith in his Blood as sprinkled And particular acting of Faith on the Blood of Christ for the cleansing of the Soul from sin is required of us A renewed Conscience is sensible of a Pollution in every sin and is not freed from the shame of it without a particular Application unto the Blood of Christ. It comes by Faith to the Fountain set open for sin and Uncleanness as the sick man to the Pool of Healing Waters and waiteth for a season to be cleansed in it So David on the Defilement he had contracted by his great sins addresseth himself unto God with that Prayer Purge me with Hyssop and I shall be clean wash me and I shall be whiter than snow Psal. 51. 7. He alludeth unto the purging of the Leprous person the Ordinance whereof is Instituted Levit. 14. 5 6 7 or that more general Institution for the Purification of all Legal Uncleanness by the Water of Separation made of the Ashes of red Heyfer Numb 19. 4 5 6. which our Apostle hath respect unto Heb. 9. 14. For both these Purifications were made by the Sprinkling of Blood or Water with Hyssop It is plain I say he alludeth unto these Institutions but it is as plain they are not the things which he intendeth For there was not in the Law any purging by Hyssop for Persons guilty of such sins as he lay under And therefore he professeth in the close of the Psalm that Sacrifice and Burnt-Offering god would not accept in his Case v. 16. It was therefore that which was signified by those Institutions which he made his Application unto namely really to the Blood of Christ by which he might be Justified from all things from which he could not be Justified by the Law of Moses Acts 13. 39. and so likewise purifyed In like manner do all Believers make an actual Application unto the Blood of Christ for the purging away of their sins which untill it is done they have a Conscience of sin that is condemning them for sin and filling them with Shame and Fear Heb. 10. 1 2 3. Sect. 6 And this Actual Application by Faith unto the Blood of Christ for Cleansing the Mystery whereof is scorned by many as a thing Fanatical and unintelligible consists in these Four things 1 A spiritual View and Due Consideration of the Blood of Christ in his Sacrifice as proposed in the Promises of the Gospel for our Cleansing and Purification Look unto me saith he and be saved Isa 45. 22. which respects the whole Work of our Salvation and all the Means thereof Our way of coming unto our Interest therein is by Looking to him namely as he is proposed unto us in the Promise of the Gospel For as the Serpent was lifted up by Moses in the Wilderness so was he in his Sacrifice on the Cross lifted up Joh. 3. 14. And so in the Gospel is he represented unto us Gal. 3. 1. And the Means whereby they were heal'd in the Wilderness was by looking unto the Serpent that was lifted up Herein then doth Faith first Act it self by a spiritual View and due Consideration of the Blood of Christ as proposed unto us in the Gospel for the only Means of our Purification And the more we abide in this Contemplation the more Effectual will our success be in our Application thereto 2 Faith actually relyeth on his Blood for the real effecting of the great Work and End for which
it is proposed unto us For God sets him forth as to be a Propitiation through Faith in his Blood as offered Rom. 3. 25. so to be our Sanctification through Faith in his Blood as sprinkled And the Establishing of this especial Faith in our Souls is that which the Apostle aims at in his excellent Reasoning Heb. 9. 13 14. And his Conclusion unto that Purpose is so evident that he encourageth us thereon to draw nigh in the full Assurance of Faith Heb. 10. 22. 3 Faith worketh herein by Fervent Prayer as it doth in its whole Address unto God with Respect unto his Promises because for all these things God will be sought unto by the House of Israel By this Means the Soul brings it self nigh unto its own Mercy And this we are directed unto Heb. 4. 15 16. 4 An Acquiescency in the Truth and Faithfulness of God for Cleansing by the Blood of Christ whence we are freed from discouraging perplexing shame and have Boldness in the Presence of God 4. The Holy Ghost actually Communicates the cleansing Purifying Vertue of the Blood of Christ unto our Souls and Consciences whereby we are freed from shame and have Boldness towards God For the whole work of the Application of the Benefits of the Mediation of Christ unto Believers is his properly And these are the things which Believers aim at and intend in all their servent Supplications for the Purifying and Cleansing of their Souls by the sprinkling and washing of the Blood of Christ the Faith and Perswasion whereof give them Peace and Holy Boldness in the presence of God without which they can have nothing but shame and Confusion of Face in a sence of their own Pollutions Sect. 7 How the Blood of Christ was the Meritorious Cause of our Purification as it was offered in that thereby he procured for us Eternal Redemption with all that was conducing or needfull thereunto and how thereby he Expiated our sins belongs not unto this place to declare Nor shall I insist upon the more mysterious Way of Communicating cleansing Vertue unto us from the Blood of Christ by Vertue of our Vnion with him What hath been spoken may suffice to give a little insight into that Influence which the Blood of Christ hath into this first part of our Sanctification and Holiness And as for those who affirm that it no otherwise cleanseth us from our sins but only because we Believing his Doctrine confirmed by his Death and Resurrection do amend our Lives turning from Sin unto Righteousness and Holiness they renounce the Mystery of the Gospel and all the proper Efficacy of the Blood of Christ. Sect. 8 3 Faith is the Instrumental Cause of our Purification Purifying their Hearts by Faith Acts 15. 9. The two unfailing Evidences of sincere Faith are that within it purifyeth the Heart and without it worketh by Love These are the Touch-stone whereon Faith may yea ought to be tryed We purifie our Souls in obeying the Truth through the Spirit 1 Pet. 1. 20. That is by Believing which is our Original Obedience unto the Truth And hereby are our Souls purified Unbelievers and Unclean are the same Tit. 1. 15. For they have nothing in them whereby they might be Instrumentally cleansed And we are Purified by Faith Because 1 Faith it self is the principal Grace whereby our Nature is restored unto the Image of God and so freed from our Original Defilement Col. 3. 10. Joh. 17. 3. 2 It is by Faith on our part whereby we receive the Purifying Vertue and Influences of the Blood of Christ whereof we have before Discoursed Faith is the Grace whereby we constantly adhere and cleave unto Christ. Deut. 4. 4. Josh. 23. 8. Acts 11. 10. And if the Woman who touched his Garment in Faith obtained Vertue from him to heal her Issue of Blood shall not those who cleave unto him continually derive Vertue from him for the healing of their spiritual Defilements 3 It is by the Working of Faith principally whereby those Lusts and Corruptions which are Defiling are mortified subdued and gradually wrought out of our Minds All actual Defilements spring from the Remainders of defiling Lusts and their depraved Workings in us Heb. 12. 15. Jam. 1. 14. How Faith worketh to the correcting and subduing of them by deriving supplyes of the Spirit and Grace to that End from Jesus Christ as being the Means of our abiding in him whereon alone those supplyes do depend Joh. 15. 3 4 5. as also by the Acting of all other Graces which are contrary to the Polluting Lusts of the Flesh and destructive of them is usually declared and we must not too far enlarge on these things 4 Faith takes in all the Motives which are proposed unto us to stir us up unto our utmost Endeavours and Diligence in the use of all Means and Wayes for the preventing of the Defilements of sin and for the Cleansing our Minds and Consciences from the Relicts of Dead Works And these Motives which are great and many may be reduced unto Two Heads 1 A Participation of the Excellent Promises of God at the Present the Consideration hereof brings a singular Enforcement on the Souls of Believers to endeavour after universal Purity and Holiness 2 Cor. 7. 1. And 2 the future Enjoyment of God in Glory whereunto we cannot attain without being purifyed from sin 1 Joh. 3. 1. Now these Motives which are the Springs of our Duty in this Matter are received and made Efficacious by Faith only Sect. 9 4 Purging from sin is likewise in the Scripture ascribed unto Afflictions of all sorts Hence they are called Gods Furnace and his Fining-Pot Isa. 31. 9. Chap. 48. 10. whereby he taketh away the Dross and Filth of the Vessels of his House They are called Fire that trieth the Wayes and Works of Men consuming their Hay and Stubble and purifying their Gold and Silver 1 Cor. 3. 13. And this they do through an Efficacy unto the Ends communicated unto them in the design and by the Spirit of God For by and in the Cross of Christ they were cut off from the Curse of the First Covenant whereunto all Evil and Trouble did belong and implanted into the Covenant of Grace The Tree of the Cross being cast into the Waters of Affliction hath rendred them Wholsom and Medicinal And as the Lord Christ being the Head of the Covenant all the Afflictions and Persecutions that befall his Members are Originally his Isa. 63. 9. Acts 9. 5. Col. 1. 24. so they all tend to work us unto a Conformity unto him in Purity and Holiness And they work towards this Blessed End of purifying the Soul several wayes For 1 They have in them some Tokens of Gods Displeasure against sin which those who are Exercised by them are led by the Consideration of unto a fresh View of the Vileness of it For although Afflictions are an Effect of Love yet it is of Love mixed with Care to obviate and prevent Distempers Whatever
to the knowledge of that being satisfied with its Truth and that this is the only Way of Cleansing Sin appointed and blessed by God himself their Minds may be exercised about it and so be taken off from resting on those Vain Medicines and Remedies which having nothing else to fix upon their own Hearts and others blind Devotions would suggest unto them 5. But now the great Enquiry is How a sinfull Defiled Soul may come to have an interest in or be partaker of the purifying Vertue and Efficacy of the Blood of Christ Ans. 1 The purifying Vertue and Force of the Blood of Christ with the Administration of the Spirit for its Application to make it effectual unto our Souls and Consciences is proposed and exhibited unto us in the Promises of the Covenant 2 Pet. 1. 4. This all the Instances which need not be recited before produced do testifie unto 2 The only Way to be made partaker of the good things presented in the Promises is by Faith So Abraham is said to have received the Promises Heb. 11. 17. and so are we also and to receive Christ himself Now this is not from their being proposed unto us but from our Believing of that which is proposed as it is expressed of Abraham Rom. 4. 19 20 21. Chap. 10. 6 7 8 9. The whole use benefit and Advantage of the Promises depends absolutely on our mixing them with Faith as the Apostle declares Heb. 4. 1. Where they are mixed with Faith there they profit us there we really receive the thing promised Where they are not so mixed they are of no use but to aggravate our sins and Unbelief I know that by some men the whole Nature and Work of Faith is derided They say it is nothing but a strong fixing of the Imagination upon what is said However we know that if a man promise us any thing seriously and solemnly which is absolutely in his Power we trust unto his Word or believe him considering his Wisdom Honesty and Ability This we know is not a meer fixing of the Imagination but it is a real and usefull Confidence or Trust. And whereas God hath given unto us great and precious Promises and that under several Confirmations especially that of his Oath and Covenant if we do really believe their Accomplishment and that it shall be unto us according to his Word upon the Account of his Veracity Divine Power Righteousness and Holiness why shall this be esteemed a Fanatical fixing of the Imagination If it be so it was so in Abraham our Example Rom. 4. 19 20 21. But this Blasphemous Figment designed to the overthrow of the Way of Life and Salvation by Jesus Christ shall be elsewhere more fully examined God as was said gives unto us great and precious Promises that by them we might be made partakers of the Divine Nature These Promises he requireth us to receive and to mix them with Faith that is trusting to and resting on his Divine Power and Veracity ascribing unto him thereby the Glory of them to believe that the things promised unto us shall be accomplished which is the Means by Gods Appointment whereby we shall be really made partakers of them Such was the Faith of Abraham so celebrated by our Apostle and such was all the true and saving Faith that ever was in the World from the Foundation of it Wherefore 3 This is the only Way and Means to obtain an Interest in the Cleansing Vertue of the Blood of Christ. God hath given this Power and Efficacy unto it by the Covenant In the Promise of the Gospel it is proposed and tendred unto us Faith in that Promise is that alone which gives us an Interest in it makes us partakers of it and renders it actually Effectual unto us whereby we are really Cleansed from sin 4 There are Two things which concurre unto the Efficacy of Faith to this Purpose 1. The Excellency of the Grace or Duty it self Despise their Ignorance who tell you this is but a deceitfull fixing of the Imagination for they know not what they say When men come to the real Practice of this Duty they will find what it is to discard all other Wayes and pretences of Cleansing what it is sincerely and really to give unto God against all Difficulties and Oppositions the Glory of his Power Faithfulness Goodness and Grace what it is to approve of the Wisdom and Love of God in finding out this Way for us and the Infiniteness of his Grace in providing it when we were lost and under the Curse and to be filled with an holy Admiration of him on that Account all which belong unto the Faith mentioned neither is it nor can it be acted in a due manner without them and when you understand these things you will not think it so strange that God should appoint this Way of Believing only as the Means to interest us in the purifying Vertue of the Blood of Christ. 2. Hereby are we as hath been shewn united unto Christ from whom alone is our Cleansing He that declares another Way must make another Gospel 6. Faith in this Case will act it self in and by fervent Prayer When David had by Sin brought himself into that Condition wherein he stood in need of a new universal Purification how earnest is he in his Supplications that God would again purge and cleanse him Psal. 51. And when any Soul is really coming over to the Way of God for his washing in the Blood of Christ he will not be more earnest and fervent in any Supplication than in this and herein and hereby doth Christ communicate of the purging Efficacy of his Blood unto us And these things may in some measure suffice for the Direction and Guidance of those who are yet wholly under the Pollution of Corrupted Nature how they may proceed to get themselves cleansed according to the Mind of God Not that this Order or Method is prescribed unto any only these are the Heads of those things which in one Degree or other are wrought in the Souls of them whom Christ will and doth Cleanse from their Sins Sect. 14 Secondly Instruction also may be hence taken for them concerning whom our Apostle sayes Such were you but ye are washed but ye are sanctified but ye are justified in the Name of the Lord Jesus and by the Spirit of our God 1 Cor. 6. 9. Such as are freed from the generall Pollution of Nature by the Washing of Regeneration and renewing of the Holy Ghost Tit. 3. 5. Those I mean who have been made partakers of that cleansing purifying Work of the Holy Ghost which we have described several Duties are incumbent on them with respect hereunto As 1 Continual self-abasement in the Remembrance of that wofull defiled state and Condition from whence they have been delivered This Consideration is one of them which principally doth influence the Minds of Believers unto Humility and hideth Pride from them For what should Creatures of such
together with the Command of God requiring us to be Holy we should consider the Promises wherewith it is accompanyed among the things as an Encouragement unto the chearfull Performance of that Obedience which the Command it self makes Necessary Sect. 37 Wherefore the Force of this Argument is evident and exposed unto all God hath in this Matter positively declared his Will interposing his Sovereign Authority commanding us to be Holy and that on the Penalty of his utmost displeasure and he hath therewithall given us redoubled Assurance as in a case wherein we are very apt to deceive our selves that be we else what we will or can be without sincere Holiness he will neither own us nor have any thing to doe with us Be our Gifts Parts Abilities Places Dignities Usefulness in the World Profession outward Duties what they will unless we are sincerely Holy which we may not be and yet be eminent in all these things we are not we cannot we shall not be accepted with God Sect. 38 And the Holy Ghost is carefull to obviate a Deceit in this Matter which he foresaw would be apt to put it self on the Minds of men For whereas the Foundation of our Salvation in our selves and the Hinge whereon the whole weight of it doth turn is our Faith men might be apt to think that if they have Faith it will be well enough with them although they are not Holy Therefore because this Plea and Pretence of Faith is great and apt to impose on the Minds of men who would willingly retain their Lusts with an Hope and Expectation of Heaven we are plainly told in the Scripture that that Faith which is without Holiness without Works without Fruits which can be so or is possible that it should be so is vain not that Faith which will save our Souls but Equivocally so called that may perish for ever with those in whom it is CHAP. IV. Necessity of Holiness from God's sending Jesus Christ. The Necessity of Holiness proved from the Design of God in sending Jesus Christ with the Ends of his Mediation Sect. 1 WEE have yet other Considerations and Arguments to plead unto the same Purpose with them foregoing For one principal End of the Design of God in sending his Son into the World was to Recover us into a State of Holiness which we had lost For this purpose was the Son of God manifested that he might destroy the Works of the Devil 1 John 3. 8. The Manifestation of the Son of God was his Incarnation 1 Tim. 1. 16. in order to the Work which he had to accomplish in our Nature And this was in General the Destruction of the Works of the Devil Among these the principal was the infecting of our Natures and Persons with a Principle of Sin and Enmity against God which was the Effect of his Temptation And this is not done but by the Introduction of a Principle of Holiness and Obedience The Image of God in us was defaced by Sin The Renovation or Restauration hereof was one principal Design of Christ in his Coming Unless this be done there is no New World no New Creatures no Restauration of all things no one End of the Mediation of Christ fully accomplished And whereas his great and ultimate Design was to bring us unto the Enjoyment of God unto his Eternal Glory this cannot be before by Grace and Holiness we are made meet for that Inheritance of the Saints in Light But we shall consider this Matter a little more distinctly Sect. 2 The Exercise of the Mediation of Christ is confined unto the Limits of his Three-fold Office Whatever he doth for the Church he doth it as a Priest or as a King or as a Prophet Now as these Offices agree in all the general Ends of his Mediation so they differ in their Acts and immediate Objects For their Acts it is plain Sacerdotal Regal and Prophetical Acts and Duties are of different Natures as the Offices themselves are unto which they appertain And for their Objects the proper immediate Object of the Priestly Office is God himself as is evident both from the Nature of the Office and its proper Acts. For as to the Nature of the Office Every Priest is taken from among men and ordained for men in things pertaining unto God that he may Offer both Gifts and Sacrifices for sins Heb. 5. 1. A Priest is one who is appointed to deal with God in the behalf of them for whom he executes his Office And the Acts of the Priestly Office of Christ are two Oblation and Intercession of both which God is the immediate Objects He offered himself unto God and with him he makes Intercession But the immediate Object of Christ Kingly and Prophetical Offices are Men or the Church As a Priest he Acts with God in our Name and on our behalf as a King and Prophet he Acts towards us in the Name and Authority of God Sect. 3 This being premised we may consider how each of these Offices of Christ hath an Influence into Holiness and makes it necessary unto us First For the Priestly Office of Christ all the proper Acts of it do immediately respect God himself as hath been declared And therefore he doth not by any Sacerdotal Act immediately and efficiently work Holiness in us But the Effects of these Priestly Acts that is his Oblation and Intercession are of two sorts 1 Immediate such as respect God himself as Attonement Reconciliation Satisfaction In these consist the first and Fundamental End of the Mediation of Christ. Without a Supposition of these all other things are rendred Useless We can neither be sanctified nor saved by him unless Sin be first expiated and God attoned But they are not of our present Consideration 2 The Mediate Effects of Christs Sacerdotal Acting respect us and are also of two sorts 1. Moral as our Justification and pardon of Sin 2. Real in our Sanctification and Holiness And hereunto as God doth Design them so he Effecteth Holiness in all Believers by vertue of the Oblation and Intercession of Jesus Christ Wherefore although the immediate Actings of that Office respect God alone as their proper Object yet the Vertue and Efficacy of them extend themselves unto our Sanctification and Holiness Tit. 2. 14. He gave himself for us that he might redeem us from all Iniquity and purifie unto himself a peculiar people zealous of good Works His giving himself for us is the common Expression of his Offering himself a Sacrifice to God as a Priest Ephes. 5. 2. And this he did not only that he might redeem us from Iniquity from the Guilt of our Sins and Punishment due unto them which are regarded in Redemption but also that he might purifie us to himself sanctifie us or make us Holy and Fruitfull or Zealous of good Works His Blood as through the Eternal Spirit he Offered himself unto God purgeth our Consciences from dead Works to serve the living God Heb. 9. 14. There
his Sacerdotal Hath his Blood purged your Consciences from dead works that you should serve the living God Are you cleansed and sanctified and made Holy thereby Are you redeemed out of the World by it and from your vain Conversation therein after the Customs and Traditions of men Are you by it dedicated unto God and made his peculiar Ones If you find not these Effects of the Blood-shedding of Christ in and upon your Souls and Consciences in vain will you expect those other of Attonement Peace and Reconciliation with God of Mercy Pardon Justification and Salvation which you look for The Priestly Office of Christ hath its whole Effect towards all on whom it hath any Effects Despisers of its Fruits in Holiness shall never have the least Interest in its Fruits in Righteousness Sect. 22 Is it from his Actings as the great Prophet of the Church that you expect Help and Relief Have you effectually learned of him to deny all Vngodliness and worldly Lusts to live Righteously and Soberly and Godly in this present World Hath he taught you to be humble to be meek to be patient to hate the Garment spotted with the flesh Hath he instructed you unto sincerity in all your Wayes Dealings and whole Conversations among men Above all hath he taught you have you learned of him to purifie and cleanse your Hearts by Faith to subdue your inward spiritual and fleshly Lusts to endeavour after an universal Conformity unto his Image and Likeness Do you find his Doctrine Effectual unto these Ends and are your Hearts and Minds cast into the Mould of it If it be so your Interest in him by his Prophetical Office is secured unto you But if you say you hear his Voyce in his Word Read and Preached that you have Learned many Mysteries and have attained much Light or Knowledge thereby at least you know the substance of the Doctrine he hath taught so as that you can discourse of it yea and that you doe many Things or perform many Duties according unto it but cannot say that the Effects before enqured after are wrought in you by his Word and Spirit you lose the second Expectation of an Interest in Christ as Mediator or any Advantage thereby Sect. 23 Will you betake your selves to the Kingly Office of Christ and have you Expectations on him by vertue thereof You may do well to Examine how he Ruleth in you and over you Hath he subdued your Lusts those Enemies of his Kingdom which fight against your Souls Hath he strengthened aided supported assisted you by his Grace unto all Holy Obedience And have you given up your selves to be Ruled by his Word and Spirit to obey him in all things and to entrust all your Temporal and Eternal Concernments unto his Care Faithfulness and Power If it be so you have Cause to Rejoyce as those who have an Assured Concern in the blessed Things of his Kingdom But if your proud rebellious Lusts do yet bear sway in you if Sin have dominion over you if you continue to fulfill the Lusts of the Mind and of the Flesh if you walk after the Fashions of this World and not as Obedient Subjects of that Kingdom of his which is not of this World Deceive not your selves any longer Christ will be of no Advantage unto you In these things lye the summe of our present Argument If the Lord Christ act no otherwise for our Good but in and by his Blessed Offices of Priest Prophet and King and if the immediate Effect of the Grace of Christ acting in all these Offices towards us be our Holiness and Sanctification those in whom that Effect is not wrought and produced have neither Ground nor Reason to Promise themselves an Interest in Christ or any Advantage by his Mediation For men to name the Name of Christ to profess themselves Christians or his Disciples to avow an Expectation of Mercy Pardon Life and Salvation by him and in the mean time to be in themselves Worldly Proud Ambitious Envious Revengefull Haters of Good Men Covetous living in divers Lusts and Pleasures is a Scandal and Shame unto Christian Religion and unavoidably Destructive to their own Souls CHAP. V. Necessity of Holiness from our Condition in this World Necessity of Holiness further Argued from our own State and Condition in this World with what is required of us with respect unto our giving Glory to Jesus Christ. Sect. 1 ANother Argument for the Necessity of Holiness may be taken from the Consideration of our selves and our present State and Condition For it is hereby alone that the Vicious Distemper of our Natures is or can be cured That our Nature is fearfully and universally depraved by the Entrance of Sin I have before declared and sufficiently confirmed And I do not now consider it as to the Disability of Living unto God or Enmity unto him which is come upon us thereby nor yet as to the future Punishment which it renders us obnoxious unto But it is the present misery that is upon us by it unless it be cured which I intend For the Mind of man being possessed with Darkness Vanity Folly and Instability the Will under the Power of spiritual Death Stubborn and Obstinate and all the Affections Carnal Sensual and Selfish the whole Soul being hurried off from God and so out of its Way is perpetually filled with Confusion and perplexing Disorder It is not unlike that Description which Job gives of the Grave A Land of Darkness and of the shadow of Death without any Order and where the Light is as Darkness Chap. 10. 21 22. When Solomon set himself to search out the Causes of all the Vanity and Vexation that is in the World of all the Troubles that the Life of Man is filled withall he affirms that this was the summe of his Discovery God made men upright but they have found out many Inventions Eccles. 7. 29. that is cast themselves into endless Entanglements and Confusions What is Sin in its Guilt is Punishment in its Power yea the greatest that men are liable unto in this World Hence God for the Guilt of some Sins poenally gives many up to the Power of others Rom. 1. 24 26 28. 2 Thess. 2. 11. And this he doth not only to secure and aggravate their Condemnation at the last Day but to give them in this World a Recompence of their Folly in themselves For there is no greater Misery nor Slavery than to be under the Power of Sin Sect. 2 This proves the Original Depravation of our Nature the whole Soul filled with Darkness Disorder and Confusion being brought under the Power of various Lusts and Passions captivating the Mind and Will unto their Interests in the vilest Drudgeries of Servitude and Bondage No sooner doth the Mind begin to Act any thing suitably unto the small Remainders of Light in it but it is immediately controlled by impetuous Lusts and Affections which darken its Directions and silence its Commands Hence
Eternal Spirit unto God to make Attonement for Sin and procure Eternal Redemption 2 As it is sprinkled by the same Spirit on the Consciences of Believers to purge them from Dead works as v. 12 13 14. And hence it is called with respect unto our Sanctification the Blood of Sprinkling Heb. 12. 24. For we have the Sanctification of the Spirit unto Obedience through the sprinkling of the Blood of Jesus 1 Pet. 1. 2. 2. The Blood of Christ in his Sacrifice is still alwayes and continually in the same Condition of the same Force and Efficacy as it was in that hour wherein it was shed The Blood of other Sacrifices was alwayes to be used immediately upon its Effusion for if it were Cold and congealed it was of no Use to be offered or to be sprinkled Levit. 17. 11. Blood was appointed to make Attonement as the Life or Animal Spirits were in it But the Blood of the Sacrifice of Christ is alwayes hot and warm having the same Spirits of Life and Sanctification still moving in it Hence the Way of approach which we have to God thereby is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10. 20 alwayes Living and yet alwayes as Newly slain Every one therefore who at any Time hath an especial actual Interest in the Blood of Christ as Sacrificed hath as real a Purification from the Defilement of sin as he had Typically who stood by the Priest and had Blood or Water sprinkled on him For the Holy Ghost diligently declares that whatever was done Legally Carnally or Typically by any of the Sacrifices of Old at any time as to the Expiation or Purification of sin that was all done really and Spiritually by that one Sacrifice that is the Offering and Sprinkling of the Blood of Christ and abideth to be so done continually To this Purpose is the Substance of our Apostles Discourse in the Ninth and Tenth Chapters of the Epistle to the Hebrews And they had Various sorts of Sacrifices wherein to this End the Blood of them was sprinkled they being Propitiatory in their Offering As 1 There was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or continual Burnt-Offering of a Lamb or Kid for the whole Congregation Morning and Evening whose Blood was sprinkled as at other Times And hereby the Habitual Purification of the Congregation that they might be Holy to the Lord and their Cleansing from the daily incursions of secret and unknown sins was signified and carryed on 2 On the Sabbath-day this Juge Sacrificium was doubled Morning and Evening denoting a Peculiar and abounding Communication of Mercy and purging Grace through the Administration of Instituted Ordinances on that Day 3 There was the Great Annual Sacrifice at the Feast of Expiation when by the Sacrifice of the Sin-Offering and the Scape-Goat the whole Congregation were purged from all their known and great sins and recovered into a state of Legal Holiness And other stated Sacrifices there were 4 There were Occasional Sacrifices for every one according as he found his Condition to require For those who were Clean one Day yea one Hour might by some Miscarriage or surprizal be Unclean the next but there was a Way continually ready for any Man's Purification by his Offering unto that Purpose Now the Blood of Christ must continually and upon all Occasions answer unto all these and accomplish Spiritually what they did Legally effect and Typically represent This our Apostle asserts and proves Heb. 1. v. 9 10 11 12 13 14. Thereby is the gradual carrying on of our Sanctification habitually effected which was signified by the continual Daily Sacrifice From thence is especial Cleansing Vertue communicated unto us by the Ordinances of the Gospel as is expressly affirmed Ephes. 5. 25 26. denoted by the doubling of the Daily Sacrifice on the Sabbath By it are we purged from all our sins whatever great or small as was typified in the Great Sacrifice on the Day of Expiation And unto him have we continual recourse upon all Occassions of our spiritual Defilements whatever So was his Blood as to its purifying Vertue to answer and accomplish all Legal Institutions Especially it doth so that of the Ashes of the red Heyfer Numb 19. which was a standing Ordinance whereby every one who was any way defiled might immediately be cleansed And he who would not make Application thereunto was to be cut off from the People v. 20. And it is no otherwise with respect unto the Blood of Christ in our Spiritual Defilements Thence is it called a Fountain opened for sin and uncleanness Zech. 13. 1. And he who neglects to make Application thereunto shall perish in his Uncleanness and that Eternally Sect. 5 Father to clear this whole Matter two things are to be enquired into 1 How doth the Blood of Christ thus Cleanse us from our sins or what it is that is done thereby 2 How we come to be made Partakers of the Benefit thereof or come to be interested therein As to the First it must be observed what hath been declared before that the Vncleanness we Treat of is not Physical or Corporeal but Moral and Spiritual only It is the Inconformity of Sin unto the Holiness of God as represented in the Law whence it is Loathsome to God and attended with Shame in us Now wherever there is an Interest obtained in the Purifying Vertue of the Blood of Christ it doth by the Will Law Appointment of God do these two Things 1. It takes away all loathsomeness in the sight of God not from sin in the Abstract but from the Sinner so that he shall be as one absolutely washed and purified before him See Isa. 1. 16 18. Psal. 51. 7. Ephes. 5. 25 26 27. 2. It taketh away shame out of the Conscience and gives the Soul Boldness in the presence of God Heb. 10. 19 20 21 22. When these things are done then is sin purged and our Souls are cleansed 2 ly It may be enquired How we are to apply our selves unto the Blood of Christ for our Purification or how we may come continually to partake of the Vertue of it as it is sprinkled unto that Purpose Now because what we do herein is wrought in us by the Spirit of God my Principal Design being to declare his Work in our Sanctification I shall at once declare both his Work and our Duty in the following Instances 1. It is he who discovereth unto us and spiritually convinceth us of the Pollution of Sin and of our Defilements thereby Something indeed of this Kind will be wrought by the Power of Natural Conscience awakened and excited by Ordinary outward Means of Conviction For wherever there is a sence of Guilt there will be in some kind a sence of Filth as Fear and Shame are inseparable But this sence alone will never guide us to the Blood of Christ for Cleansing Such a sight and Conviction of it as fill us with self-Abhorrency and Abasement as may cause us to loath our selves