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

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

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

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

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

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

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

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

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

1. As an instance of his Great Lowliness of mind, which they were to imitate him in. So he presses it, v. 14, 15. If I your Lord and Master have washed your feet; you also (who are fellow servants) ought to wash one another's feet; For I have given you an Example, &c. This was one of the mean­ext offices and employments, al­ways performed by Inferiours to superiours, but never by superiours to Inferiours; as Abigal said of her self with repect to David, 1 Sam. 25.41. Let thine Handmaid be a servant to wash the feet of the servants of my Lord. Therefore this was a pro­per testimony of Christ's remark­able self-abasement.

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

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

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

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

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

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

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

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

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

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

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

• I. I To shew, what it is to par­take with Christ.
• II. How are we washed by him.
• III. Why is there such a ne­cessity of this washing.
• IV. To Apply it.

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

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

First, 1 Ʋnion to his person. They that have no part with Christ, are not part of him. 1 Cor. 6.17. Whereas, to be joyned to the Lord himself is the great priviledge of a Christian; as the Apostle said to that Cori-thian Church, now ye are the body of Christ, chap. 12.27. and members in particu­lar. Being in Christ, is primari­ly supposed, before there can be a participation of him: i.e. Be­ing [Page 17]in him, not by visible professi­on, within the pale of the Church, as Souldiers in an Army, but as Branches in a vine, by real and vital conjunction. That (& that onely) which separates from the person of Christ, does strip us of all his benefits. If we are not united to him, we can claim no share in any thing that's his. They who talk against this union (of which they have no Experi­mental knowledge) as a fiction, or an absurdity, do in effect de­stroy all the blesseings of the Gospel and fruits of Christ's mediation. Without him, John. 15.5. (i.e. without a living Implantation into him) we can do or receive nothing. The Glori­ous mistery of Christ's Incarnation lyes in the taking of our nature in­to union with the divine nature in one person, i.e. in himself, as God­man: the mystery of our Spiritual Incorporation with Christ, lyes in [Page 18]uniting the persons of Beleivers with the person of Christ. So that the Head and the members make but one Body; we are compleat in him, who are the members; he as an Head, Eph. 1.23. is not compleat without us. As he fills all in all with him­self, to the Church is his Full­ness.

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

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

Fourthly, 4 it imployes our be­ing sharers in his Absolute victory over all our Spiritual Enemies; sin and Satan, death and Hell. This ought to be laid down as an un­questionable truth, that Jesus Christ did not overcome these Enemies so much for himself, as for us; as God, he was not lyable to be assaulted by them; but as Mediator, he freely and volun­tarily Submitted to their assaults, to shew how easily and effectu­ally he could over power them, and disarm them from hurting Beleivers. The Devil could not have tempted him, Death could not have seiz'd him, (no, not for so short a time, not for the smallest [Page 23]moment) unless he had so far unchain'd them, and yielded him­self; but his End was to make his own Victory the more conspicuous, and ours the more secure. All the Souldiers of Christ overcome, by vertue of their Captains over­coming; because he baffled our Adversaries, we cannot be worst­ed by them. Heb. 2.14, 15. Christs destroying of him that had the power of death, was a delivering of us from the just fear of death. When the Apostle had reckoned up a great many evils which Christians lye open to, he says, Rom. 8.37. In all these things we are more than Conquerers through him that loved us. His Conquest is ours; the Scripture often inti­mates this. The same Apostle makes twice a solemn acknowledgment of it; 1 Cor. 15.57. Thanks be unto God who giveth us the Victory through our Lord Jesus Christ. And again, Thanks be unto God, 2 Cor. 2.14. which always [Page 24]causeth us to triumph in Christ. His bruising of the head of the serpent, enables us to trample on him too.

Fifthly, 5 It includes our Ever­lasting Fellowship with Christ in his Kingdom and Glory. To have a part with him, is finally to en­joy the same reward, and to com­municate in the happiness of his Exalted State. This is to be (ac­cording to that lofty Expression) Joynt Heirs with Christ. Rom. 8.17. He him­self says, that the faithful Servant shall enter into the joy of his Lord; not another joy different from his, Matth. 25.21, 23. but his joy, that which he, as our forerunner, is entred into already for us. He animates and excites us to follow him in this World, by this consideration relating to the next: John 12.26. Where I am, there also shall my Servant be. This he re­peats and confirms afterwards: I will come again, [...].14.13. and receive you to my self, (not to any separate In­feriour [Page 25]Mansion in my Fathers House, but to my own presence) that where I am, there you may be also. The nearer we come to the conclusion of the Bible, the more and greater assurances we have of this. Phil. 1.23. Having a desire (says Paul) to depart, and to be with Christ; this is a proper description of the Nature of the Heavenly felicity. the same he gives to his Thessa­lonians; so shall we be ever with the Lord; 1 Thess. 4.17. 'tis plain, that he means that Lord Jesus, who (as we read in the foregoing words) shall de­scend from Heaven with a shout, v. 16 and snatch up all that survive at his last coming, thither. Timothy is supported under his sufferings, by this, that we shall both live and reign with Christ. 2 Tim. 2.11, 12. And the most transporting passage of all, is yet behind; Revel. 3.21. To him that over­cometh (says our Lord, in that [Page 26]Epistle to the Church of Laodicea) will I grant to sit with me in my Throne, even as I, &c. Herod stretcht very far, and shew'd his mighty affection to the Daugh­ter of Herodias, when he said, that he would give her, whatever she askt, Mar. 6.23 to the half of his King­dom. Christ goes much farther, as his Kingdom is much better; the whole of it shall be as much ours his. He was partaker with us in our Infirmities and Sorrows, we shall be Partners with him in his Glory and Blessedness.

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

First, I There is a washing of Ju­stification, which the Holy Ghost ascribes to Jesus Christ. Ye are washed—ye are justified in the Name of the Lord Jesus. 1 Cor. 6.11. &c. The same Apostle, who says this, says indeed likewise, Rom. 8.33. It is God that justfieth; 'tis properly the Au­thoritative Act of the Soveraign Judge, but he does it in the name of his Son (as he is said to send the Spirit in his Sons Name) i.e. upon his Sons Account, John 14.26. who hath obtained by his sufferings, the re­mission of our Sins. This is asser­ted [Page 28]very often; 1 John 1.7. The Blood of Je­sus Christ his Son cleanseth us from all sin: Revel. 1.5. Again, To him that loved us, and washed us from our sins in his own Blood; i.e. Jesus Christ, as the foregoing part of that verse shews. Now this Washing or cleansing by his Blood, is effected, both by the shedding, and by the sprinkling of it.

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

Secondly, 2 By the sprinkling of Christs 'Blood upon the Consci­ence of every Believer, they come to be actually washt. For there must be a particular application of the Merit of that Blood to every one by Faith, or else no one can have any advantage by it. We must through the operations of Gods Grace in and upon us, posi­tively concur to the sprinkling of [Page 31]Christs Blood upon our hearts, though the shedding of it upon the Tree was wholy without us. That great multitude of whom John speaks, Rev. 7.14. are said to have washed their (own) Robes, and made them white in the Blood of the Lamb. This intimates a Believers betaking of himself, and flying for refuge to the satisfaction of Jesus Christ; for till then, sin is not actually remitted, nor the preson justified. If this were not a ne­cessary antecedent qualification for Actual forgiveness, how is it to be understood, that God hath set forth Christ to be a propitiation through faith in his Blood? Rom. 3.25. And that we are justified by Faith? c. 5.1. We are therefore commanded to draw near to God, Heb. 10.22. having our Hearts sprinkled from an evil conscience; i.e. not only having a pardon procur'd and prepar'd for us by Christ, but brought home to us by [Page 32]believing in him. And the Blood of Jesus thus apprehended and laid hold of by Faith, is called the Blood of sprinkling. c. 12.24. Hence it is, that we read of our being Elected through the sprinkling of the Blood of Jesus Christ, 1 Pet. 1.2. as a means to at­tain the end of Election. It is one of the excellent Characters given to Moses, Heb. 11.28. that by faith he kept the Passeover, and sprinkling of Bolld. For after the Sacrifices were of­fered, he took of the Blood, Exod. 24.8. and sprinkled it upon the people. David very plainly alludes to this in that famous Penitential Pasalm; Isal 31.7. Purge me with Hyssop, and I shall be clean; because that was used by Gods ap­pointment in the cleansing of the Leper, Levit. 24.47. to sprinkle the Blood upon him. All this signifies the particu­lar exercises and actings of Faith upon Christ as the Lamb slain; and so our washing of Justificati­on is compleated.

Secondly, 2 There is a washing of Sanctification, which is also the work of Christ. 1 Joh. 5.6. This is he (says the Beloved Bisciple) whocame by water, as well as by blood. A lively Emblem whereof, was the water which came out with the Blood, Joh. 19.34. when the Souldier pierc'd his side with a Spear. Therefore the Prophet describes him by a Fountain opened to the House of David, Zech. 13.1. and to the Inhabitants of Jerusalem for sin and for unclean­ness. He cleanses us not only from our Guilt, but from our Corruption too. This he does principally by his Spirit, and in­strumentally by his Word, and Providences.

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

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

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

2. Our washing is perform'd Instrumentally by his Providen­ces; especially by Afflictive ones. For indeed Prosperity does oftner sully and pollute, than help to make us clean. It is the Mercy and Goodness of Christ to order our troubles so, that they shall not overwhelm, and yet that they shall purge us. Psal. 32.6. Surely in the flouds of great waters, they shall [Page 38]not come nigh unto us; but so much as will nappily tend to wash away our filth, shall not be kept back from us. Dan. 11.35. Some of them of understanding (says the Prophet) shall fall, v. 33. (viz. by the sword and flame, and captivity and spoil, as we may gather from what goes before) to try them, and to purge, and to make them white. Suffer­ings will have no such success upon Reprobates indeed; the wicked will do wickedly still; c. 12.10. and not understand; they will con­tinue sinning (and perhaps sin more, 2 Chro. 28.22. like Ahaz) in the time of their distress; Swine, if plung'd never so oft into the water, will retain their filthy Nature, and return again after all, to wallow in the mire. But Afflictions to all the Elect of God, are sancti­fied means for the removal of Sin, and increase of Grace; though [Page 39]they are not the chastisements of our peace, yet they have a ten­dency to make us partakers of Gods Holiness. They do not purchase our Reconciliation, but they promote our Sanctification.

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

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

First, 1 As Jesus Christ is a spot­less Head, he cannot be link't with any other than Holy Mem­bers. That Body, of which he is the Head, must be conformable to him. An Head of such fine Gold will not be joyn'd (as the Head in Nebuchadnezzar's Image was) [Page 43]to miry feet of Clay. 1 Cor. 6.15. The Mem­bers of an Harlot cannot be the Members of Christ. Dead and fruitless Branches which are in Christ by visible profession, are taken away, Joh. 15.2. because Christ is a living and fruitful Vine. To say that we have fellowship with him, 1 Joh. 1.6, 7. when we walk in darkness, must needs be a lye, because he is in the light. Our blessed Lord will ne­ver consent to be matcht with any that are unsuitable to himself; (though he must with those that are inferiour, or else with none.) If the 'Bridegroom be fairer than the children of men, the Spouse is to be beautified through his com­liness also. Incongruous mixtures, and un-natural conjunctions were forbidden under the Law; Deut. 22.9, 10, 11. Thou shalt not sow thy Vineyard with di­vers seeds, &c. Nor plow with an Oxe and an Ass together. Nor [Page 44]wear a garment of divers sorts, &c. The things forbidden here, were not evil in themselves, and there­fore the meaning and design of God in giving such Laws to the People of the Jews, was to shew, how hateful the mingling of those things in Religion would be, which had no similitude or agree­ment in their nature. Believers also in the New Testament are charg'd (though it be not so carefully attended to, as it ought) that they should not unequally yoke themselves with unbelievers; 2 Cor. 6.14. Do we think then that Christ will be yoked with Belial? v. 15. If the sons of God should not unite them­selves with the Daughters of Men, can we suppose that Jesus Christ the Righteous will incorporate with those which are unsancti­fied?

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

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

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

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

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

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

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

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

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

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

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

Sixthly, 6 Another Inference from the main Doctrine may be, that the washing of Water in Bap­tism is no sufficient security, that we shall partake with Christ. He shall baptize you (says his forerun­ner) with the Holy Ghost, and with Fire. Mat. 3.11. Multitudes come under that Ordinance, who know not what this means, and yet without this our participation with Christ is impossible. I cannot but conclude, [Page 65]that the wide door of Baptismal Regeneration hath let in vast num­bers of Souls to Hell. Men being taught to elieve, that when they are Baptized, they are certainly Regenerate, and born again, they rest contented, and look no fur­ther. The Apostle Peter tells us plainly, how Baptism saves; 1 Pet. 3.21. not (as it is) the putting away of the filth of the flesh, but (as it is atten­ded with an holy restipulation, or) the answer of a good Conscience towards God. It is not the out­ward administration of the Ele­ment of Water, but inward opera­tion of the Spirit and application of Jesus Christ, which makes a sinner clean. What do we think of that woful Impostor, Simon Magus? After he was baptized, he yet remained in the gall of bit­terness, and in the bond of Iniquity. Acts 8.13 with 23. The same may be perceived, and [Page 66]pronounc'd of thousands besides, upon as notorious grounds, as it was of him. Why should this Sacrament be more constantly and infallibly accompanied with clean­sing Grace, than that other Institu­tion of the Supper, which Hypo­crites many times partake of, and the Devil enters into them after­wards with greater force?

Seventhly, 7 It is easie to col­lect from hence, that Jesus Christ is not meerly the Pattern of our Purification, but also the Author. It is very true, that He is the Pat­tern of it; therefore we are cal­led to purifie our selves, 1 John. 3.3. even as he is pure; but this is not the whole truth, nor the principal part. The entire Mystery is set forth in those words of the Apostle; 1 Pet. 2.21. He suffered for us, leaving us an Example, &c. Indeed Christ in suffering left us [Page 67]an Example, but his great end was to suffer for us; i.e. in our room and stead, as our Substitute and Surety, as one that represen­ted us, suffering that which was due to us, and which if he had not, we must have born our selves. I condemn none for magnifying the Example of Christ, but I must declare an abhorrence of, and enter a caution against, that So­cinian fallacy and cheat, which would subvert the Gospel under this pretence. Christ does not does not wash us, by being a Pattern of absolute purity in him­self, but by the applying of his me­rit to us, and the workings of his Grace in us. The benefit of his Example would be utterly lost, and come to nothing, if his do­ing no sin, and dying for sin were not accepted by God as the just and valuable price of our Re­demption.

Eighthly, 8 This warrants us to infer, that those Churches which come up to the highest degree of Reformation, are the most likely to share in the glory of the latter dayes. These Days are in a spe­cial and peculiar manner called Christ's Times. 1 Tim. 6.15. Then his King­dom will be most eminently set up, and he shall take to himself his great Power and Reign, subduing all that make opposition to him The question now it, who shall partake with him to this kind of Heaven upon Earth? Whom will the King of Saints delight to ho­nour in those times, which will be so glorious? I think, I may very safely Answer; Those that are counted the filth of the World but in truth are most purged from it. Rev. 3.4. Thou hast a few names ever i [...] Sardis (says Christ to that Church or the Church in that period [Page 69]which hav not defiled their Gar­ments, and they shall walk with me in white, for they are worthy. Wal­king with Christ in white, does note a prosperous and flourishing State, (as on the contrary, a sad and doleful State is often signified by covering with blackness, and clothing in Sackcloth,) and they who have taken care to keep their garments unspotted, are the per­sons whom Christ will reckon worthy of Communion with him­self in this State. Who are the Hundred and forty four thousand that stand with the Lamb upon Mount Sion, c 14.1. but such as are not defiled with Women, v. 4 ( i.e. have had nothing to do with the Mother of Harlots) and such as are without fault? ( i.e. have not partaken of Babylons sins.) Some of the terms of reproach in this Generation will become Characters of honourable di­stinction [Page 70]and marks of renown, when Christ comes in his (ex­pected) Kingdom; for his Mea­sures and Methods of Advance­ment will not be as Mens are. When the Lord dwells in Sion, Joel 3. ult. our Re­formations must be carried on to an higher pitch, and he will cleanse what he hath not yet cleansed. Isa. 4.3, 4. He that remaineth then in Jerusalem, shall (with more reason) be called holy, because the remainder of our silth will be washt away.

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

First, 1 Labour to be deeply sen­sible of your defiled Natures and Lives. Till we are brought to a serious acknowledgment of this, we are not fit to be washt, tho' [Page 71]we need it. If we confess our sins, 1 John 1.9. he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. The faithfulness of God does not bind him to cleanse us from that which we will not confess. David bewails his secret faults (as well as those that were known and open) and prays for cleansing from them. Psal. 19.12. He who is pure in his own eyes, shall con­tinue filthy still. Till we come to see our own Leprous Faces, and thereupon to loathour selves, there is no hope of our being clean. Methinks that Challenge which God put to the Church of the Jews, should affect every one, and strike us with confusion. How canst thou say, I am not polluted? Jer. 2.23. Unless this self-justifying Mouth be stopt, the Fountain which God hath opened, will be sealed up against us.

Secondly, 2 Address your selves to Christ with sincertity and fer­vency, that he may wash you, both within and without. He offers this priviledge to you in the Word, go you and urge it to him in Prayer. Jer. 13. ult. He says, Wilt thou not be made clean? Plead, and ex­postulate with him, in his own Language? Lord, wilt thou not make me clean? When shall it on [...] be? When shall I list up my fact to thee without spot, and by that means, without shame? He is able both to convince you of your un­cleanness, and cure you too; h [...] he hath Authority and Power to say, Luk. 5.13. I will, be thou clean; and h [...] many promises upon record speak his readiness and inclination You may feel a little smart and pain, while he is about thi [...] work; Mal. 3.2. for the Prophet compare him to Fullers Soap, which will [Page 73] search in order to cleansing: But remember, how much more tole­rable this is, Mark 9.49. than to be salted with fire. One of these two must be; if your filthiness be not purged, Ezek. 24.13. fury will unavoidably rest upon you. And therefore do not act the Hypocrites part, in getting the outside only clean, Mat. 23.25. like those Scribes and Pharisees, to whom the greater damnation is threatned. v. 14 Be hear­tily willing to lay aside all filthi­ness, Jam. 1.21. if you do not so, you do not so, you do nothing. If every performance do not proceed out of a pure heart, 1 Tim. 1.5. the end of the Commandment is not answer'd. You only mock God, and deceive your selves.

Thirdly, 3 Live to Christ in the Exercise of pure and undefiled Re­ligion, and take heed of falling in­to the dirt again. 2 Pet. 2.20. It is sad to be entangled in the pollutions of the [Page 74]World, after we have escapt them through the knowledge of Christ. Walk with all possible exactness and circumspection, and say, as the Spouse did to a worse purpose, (whenever the Tempter assaults you) I have washed my feet, Song. 5.3. how shall I defile them? ‘My Saviour hath cleansed me from my sins by his own Blood, I will there­fore fore go and sin no more.’ Upon this account stoop not too much to the filthy puddles of Creature-en­joyments; Converse more with things above, where Christ him­self is. Remember, that he by­ed to purifie you to himself. Tit. 2.14. Your purgation by so dear a remedy, was to make you meet for the Ma­sters use, 2 Tim. 2.21. and not to leave you at Satans disposal, by a sinful grati­fication of the flesh.

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

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

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