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
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
Works They are so all of them either in their own Nature or with respect unto them by whom they are performed Heb. 9. 14. They are dead Works because they proceed not from a Principle of Life are unprofitable as dead things Ephes. 5. 11. and end in death eternal Jam. 1. 15. We may then consider how this Spiritual Life which enableth us unto these Vital Acts is derived and communicated unto us 1. The original Spring and Fountain of this Life is with God Psal. 36. 9. With thee is the Fountain of Life The sole Spring of our Spiritual Life is in an especial way and manner in God And hence our Life is said to be hid with Christ in God Col. 3. 3. that is as in its Eternal producing and preserving Cause But it is thus also with respect unto all Life whatever God is the living God all other things are in themselves but dead Things their Life what-ever it be is in him efficiently and eminently and in them is purely derivative Wherefore Sect. 23 2. Our Spiritual Life as unto the especial Nature of it is specificated and discerned from a Life of any other kind in that the fulness of it is communicated unto the Lord Christ as Mediator Col. 1. 19. And from his fulness we do receive it John 1. 16. There is a Principle of Spiritual Life communicated unto us from his fulness thereof whence he quickneth whom he pleaseth Hence he is said to be our Life Col. 3. 4. And in our Life it is not so much we who live as Christ that liveth in us Gal. 2. 20. because we act nothing but as we are acted by Vertue and Power from him 1 Cor. 15. 10. Sect. 24 3ly The Fountain of this Life being in God and the fulness of it being laid up in Christ for us He communicates the Power and Principle of it unto us by the Holy Ghost Rom. 8. 11. That he is the immediate efficient Cause hereof we shall afterwards fully evince and declare But yet he doth it so as to derive it unto us from Jesus Christ Ephes. 4. 15 16. For he is the Life and without him or Power communicated from him we can do nothing John 15. 5. 4ly This Spiritual Life is communicated unto us by the Holy Ghost according unto and in order for the Ends of that New Covenant For this is the Promise of it That God will first write his Law in our Hearts and then we shall walk in his Statutes that is the Principle of Life must precede all vital Acts. From this Principle of Life thus derived and conveyed unto us are all those vital Acts whereby we live to God Where this is not as it is not in any that are dead in sin for from the want hereof are they denominated dead no Act of Obedience unto God can so be performed as that it should be an Act of the Life of God and this is the way whereby the Scripture doth express it The same thing is intended when we say in other words that without an infused habit of internal inherent Grace received from Christ by an efficacious Work of the Spirit no Man can believe or obey God or perform any Duty in a saving manner so as it should be accepted with Him And if we abide not in this Principle we let in the whole poysonous Flood of Pelagianism into the Church To say that we have a sufficiency in our selves so much as to think a good thought to do any thing as we ought any Power any Ability that is our own or in us by Nature however externally excited and guided by Motives Directions Reasons Encouragements of what sort soever to believe or obey the Gospel savingly in any one Instance is to overthrow the Gospel and the Faith of the Catholick Church in all Ages Sect. 25 But it may be Objected That whereas many unregenerate Persons may and do perform many duties of Religious Obedience if there be nothing of Spiritual Life in them then are they all sins and so differ not from the worst things they do in this World which are but Sins And if so unto what end should they take pains about them Were it not as good for them to indulge unto their Lusts and Pleasures seeing all comes to one end It is all sin and nothing else why do the Dispensers of the Gospel press any Duties on such as they know to be in that estate What advantage shall they have by a complyance with them Were it not better to leave them to themselves and wait for their Conversion than to spend time and labour about them to no purpose Answ. 1. It must be granted That all the Duties of such Persons are in some sense sins It was the saying of Austin That the Vertues of Unbelievers are splendida peccata This some are now displeased with but it is easier to censure him than to confute him Two things attend in every Duty that is properly so 1. That it is accepted with God And 2. that it is sanctified in them that do it but neither of these are in the Duties of Unregenerate Men. For they have not Faith And without Faith it is impossible to please God Heb. 11. 6. And the Apostle also assures us That unto the defiled and unbelieving that is all unsanctified Persons not purified by the Spirit of Grace All things are unclean because their Consciences and Minds are defiled Tit. 1. 15. So their Praying is said to be an abomination and their Plowing sin It doth not therefore appear what is otherwise in them or to them But as there are Good Duties which have sin adhering to them Isa. 64. 6. so there are sins which have good in them For bonum oritur ex integris malum ex quocunque defectu Such are the Duties of Men unregenerate Formally and unto them they are sin materially and in themselves they are good This gives them a difference from and a preference above such sins as are every way sinful As they are Duties they are good as they are the Duties of such Persons they are evil because necessarily defective in what should preserve them from being so And on this ground they ought to attend unto them and may be pressed thereunto Sect. 26 2ly That which is good materially and in it self though vitiated from the Relation which it hath to the Person by whom it is performed is approved and hath its Acceptation in its proper place For Duties may be performed two wayes 1. In hypocrisie and pretence so they are utterly abhorred of God in matter and manner that is such a poisonous Ingredient as vitiates the whole Isa. 1. 11 12 13 14. Hos. 1. 4. 2. In Integrity according unto present Light and Conviction which for the substance of them are approved And no Man is to be exhorted to do any thing in Hypocrisie see Matth. 10. 21. And on this account also that the Duties themselves are acceptable Men may be pressed to
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
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
may be to Relieve and Cherish them This End is good and so far the Work or Duty it self is good also But the ultimate and General End of this Action may be Self Merit Reputation Praise Compensation for sin committed and not the Glory of God in Christ which vitiates the whole Now Moral Habits acquired by Endeavours answerable unto our Light and Convictions or the Dictates of Enlightened Reason with Resolutions and Perseverance may encline and dispose the Will unto Actions and Works that for the Substance of them are Duties and are capable of having particular Ends that are good but a want of Respect unto the General End allows them not to be any part of Gospel Obedience And this is applicable unto all Moral Habits and Duties whatever But the difference asserted is farther manifested Sect. 45 First From the especial Fountain and Spring of Holiness which constitutes its Nature of another Kind than any Common Grace or Morality can pretend unto And this is Electing Love or Gods Purpose of Election Ephes. 1. 4. He hath chosen us in Christ before the Foundation of the World that we should be Holy and unblameable before him in Love God chooseth us from Eternity that we should be Holy that is with a Design and Purpose to make us so He sets some men apart in his Eternal Purpose as those unto whom he will communicate Holiness It is therefore an especial Work of God in the pursuit of an especial and eternal Purpose This gives it its especial Nature and makes it as was said of another Kind than any Effect of Common Grace whatever That is Holiness which God works in men by his Spirit because he hath chosen them and nothing else is so For he chooseth us unto salvation through the sanctification of the Spirit 2 Thess. 2. 13. Salvation is the End that God aimeth at in his choosing of us in subordination unto his own Glory which is and must be the Vltimate End of all his Purposes and Decrees or of all the free Acts of his Wisdom and Love The Means which he hath ordained whereby we shall be brought unto this Salvation so designed in his Eternal Purpose is the sanctification of the Spirit Gospel Holiness therefore is the Effect of that Sanctification of the Spirit which God hath designed as the especial Way and Means on their part of bringing the Elect unto Salvation And his choosing of them is the Cause and Reason why he doth so sanctifie them by his Spirit And where our Sanctification is comprized under our Vocation because therein and thereby we are sanctified by the sanctifying Principle of Holiness communicated unto us it is not only reckoned as an Effect and Consequent of our Predestination but is so conjoyned thereunto as to declare that none others are partakers of it but those that are Predestinate Rom. 8. 30. And this Consideration is of it self sufficient to Evince that this Holiness whereof we treat differs essentially from all other Habits of the Mind and Actions proceeding from them as having an especial Nature of its own Whatever there may be in any men of Vertue and Piety or whatever their Endeavours may be in Wayes of Honesty and Duty towards God and Men if the Power and Principle of it in them be not a Fruit of Electing Love of the Spirit of Sanctification given of God for this certain End that we may attain the Salvation whereunto we are chosen it belongeth not unto this Holiness Wherefore the Apostle Peter giving us in charge to use all Diligence whereby we may make our Calling and Election sure that is unto our Souls and in our own Minds prescribes as the Means of it the Exercise and Encrease of those Graces which are its proper Effects 2 Pet. 1. 5 6 7 10. And the Reason why we see so many glorious Professions of Faith and Obedience utterly to fail as we do is because the Faith so professed was not the Faith of the Elect of God Tit. 1. 1. And the Obedience of it was not the Fruit of that Spirit of Sanctification which God gives to man to make his Purpose of Election infallibly Effectual that so the Purpose of God which is according to Election might stand Rom. 11. And the Election or those Elected might obtain the Grace and Glory designed for them Rom. 11. 5. 7. And it is an Evidence of much spiritual Sloth in us or that which is worse namely that our Graces and Obedience are not genuine and of the true Heavenly Race if we endeavour not to satisfie our selves that they are real Effects of Electing Love Sect. 46 If any one shall enquire How we may know whether the Graces of Holiness which we hope are in us and the Duties that proceed from them are Fruits and Effects of Election seeing such only are genuine and Durable I answer it may be done three wayes 1 By their Growth and Encrease This in ordinary Cases setting aside the Seasons of prevalent Temptations and Desertions is the best Evidence hereof Waters that proceed from a living Fountain encrease in their progress because of the continual Supplyes which they have from their Spring when those which have only Occasional Beginning â—rom showers of Rain or the like do continually decay untill they are dryed up The Graces that come from this Eternal Spring have continual supplyes from it so that if they meet with no violent Obstructions as they may do sometimes for a season they do constantly encrease and thrive And therefore no man can secure his spiritual Comforts one Moment under a sensible decay of Grace For such a decay is a very sufficient Reason why he should call the Truth of all his Grace into Question Where the Spirit of Sanctification is as given in pursuit of the Purpose of Election it is a Well of Water springing up into Everlasting Life Joh. 4. 14. The quietness and satisfaction of Professors under a Decay of Grace is a Soul-ruining security and hath nothing in it of Spiritual Peace Sect. 47 2 We may discern it when we are much stirred up unto diligent Actings and Exercise of Grace out of a sence of that Electing Love from whence all Grace doth proceed It is the Nature of Grace that is the Fruit of Election greatly to affect the Heart and Mind with a sence of the Love that is therein So the Apostle sayes expressely that one Grace exciteth and stirreth up another from a sence of the Love of God which sets them all on work Rom. 5. 2 3 4 5. So God is said to draw us with Loving-kindness because he hath loved us with everlasting love Jerem. 31. 3. That is he gives us such a sence of his everlasting Love as thereby to draw us after him in Faith and Obedience Those Principles of Dutyes in us which are excited only by Fear Awe Hope and the jealous Observances of an awakened Conscience will scarce at any time evince this heavenly Extract unto a spiritual