Part 13
Rom. 8:9, "If any man have not the Spirit of Christ, he is none of his."
Now, of the work of the Spirit of Christ in the washing of a sinner, we may take a view in the following particulars.
1. The Spirit of Christ discovers to the sinner his pollution and defilement of soul: John 16:8, "And when he is come, he will reprove the world of sin, and of righteousness, and of judgment." He brightens the glass of the holy commandments of the word, and he opens the sinner's eyes, and determines him to look into that glass: and so the sinner, getting a new sight of the holiness and purity of God, Hab. 1:13, gets a new sight of himself, that he cries out, with the leper, Unclean, unclean; and says, with the church, Is. 64:6, "We are all as an unclean thing, and all our righteousnesses are as filthy rags." Then he sees that loathsomeness in sin that he saw not before; the loathsomeness of his nature, heart, and life; not excepting those sins he looked on formerly as beautyspots, glorying in them, Phil. 3:19. And he is filled with shame and confusion before the Lord; like those, Jer. 3:22, "Behold, we come unto thee, for thou art the Lord our God." Ver. 25, "We lie down in our shame, and our confusion covereth us: for we have sinned against the Lord our God, we and our fathers from our youth even unto this day, and have not obeyed the voice of the Lord our God." And if ye have no experience of this, ye have no part with Christ.
2. He discovers to the sinner the laver wherein he may be washed from that spiritual pollution, the fountain wherein he may be purified, viz. the blood of Christ, or Christ himself as crucified and sacrificed for us: 1 Cor. 2:12, "Now we have received, not the spirit of
the world, but the Spirit which is of God; that we might know the things that are freely given to us of God." Here is the only effectual mean for purification, the only true purgatory, Jesus Christ in the purifying virtue of his blood, Heb. 1:3. And the Spirit points it out to the sinner. This is called "revealing of the Son," Gal. 1:16; in our Catechism, "enlightening our minds in the knowledge of Christ." Concerning which ye may note,
1st, That it is natural to men under a sense of their filthiness, to look to and run to lavers of their own for washing themselves, however ineffectual they are: Hos. 5:13, "When Ephraim saw his sickness, and Judah saw his wound, then went Ephraim to the Assyrian, and sent to king Jareb: yet could he not heal you, nor cure you of your wound." Hence the first question, "What shall we do to be saved?" They have neither eyes to see, nor hearts for the blood of Christ, as the alone mean of washing from sin. The whole ceremonial law pointed the Israelites to Christ as the only remedy for soul pollution, yet they are as great strangers to it, as if they had never heard of it. Hence we have these questions, with the Lord's answer, Mic. 6:6, 7, 8, "Wherewith shall I come before the Lord, and bow myself before the high God? shall I come before him with burnt-offerings, with calves of a year old? will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my first-born for my trangression, the fruit of my body for the sin of my soul? He hath shewed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?"
2dly It is the work of the Spirit alone to discover it, so as to bring the unclean soul to it. As Hagar saw not the well though it was near her,
till the Lord opened her eyes; so the sinner sees not the opened fountain for sin and uncleanness, till the Spirit enlighten the mind: John 16:14, "He shall glorify me: for he shall receive of mine, and shall shew it unto you." And he shews it effectually to the sinner, together with the ineffectualness of all things else for that purpose. And,
(1.) The Spirit shews the ineffectualness of all other, in the glass of the law in its spirituality and extent. There the sinner beholds all that he can do or suffer needs itself to be washed, being polluted and defiled, and so that it can defile him, but not wash him. Hence says the church, Is. 64:6, "But we are all as an unclean thing, and all our righteousnesses are as filthy rags, and we all do fade as a leaf, and our iniquities, like the wind, have taken us away."
(2.) In the glass of the promise of the gospel, he shews the true laver, Christ Jesus: John 3:16, "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life." The Spirit brings home the promise of the gospel, and demonstrates it to the sinner, 1 Cor. 2:4. And he demonstrates,
[1.] The infallible efficacy of it to cleanse from sin: 1 Thess. 1:5, "For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance." Notwithstanding all that the word saith of the efficacy of Christ's blood to wash from sin, that mystery is but folly to carnal men, till the demonstration of the Spirit come: 1 Cor. 1:23, 24, "But we preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and
the wisdom of God." Then the soul says, as Matt. 9:21, "If I may but touch his garment, I shall be whole."
[2.] The sinner's access to it in particular; that the fountain is not only open, but open for him, 1 Cor. 2:4, 5. If this be not, the sinner can never apply it to himself by faith. And this the Spirit doth by opening the general warrant of the word, and applying it particularly to the sinner.
3. He brings the sinner into the laver, puts him into the water as it were. We are naturally in the case of that man at the pool, who said, John 5:7, "I have no man, when the water is troubled, to put me into the pool." Though the laver of Christ's blood be near by us, we cannot put in ourselves for washing. Now, the Spirit does the sinner this good office: and he does it by uniting him to Christ, whereby the unclean soul is plunged into the fountain opened for sin: 1 Cor. 12:13, "For by one Spirit are we all baptized into one body; and have been all made to drink into one Spirit." And the Spirit brings the sinner into the laver.
1st, Passively, entering into the dead and defiled soul whereby the soul is quickened: Ezek. 36:27, "And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them." Rom. 8:9, "But ye are not is the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, be is none of his." Christ communicates the Spirit, which is his own Spirit dwelling in him, to the dead and defiled soul; and so the soul is passively united to Christ, and quickened. Thus Christ draws the sinner to him for washing, by the Spirit.
2dly, Actively, working faith in the sinner, whereby he comes to Christ, and unites with him: Col. 2:12, "Buried with him in baptism, wherein also you are risen with him through the faith of the operation of God, who hath raised him from the dead." Compared with 2 Cor. 4:13, "We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken: we also believe, and therefore speak." Eph. 3:17, "That Christ may dwell in your hearts by faith." The soul being drawn, runs; being united to Christ, unites with him; being put into the opened fountain, dips himself over head and ears in it, Rom. 3:25. This actual believing the Spirit produces in the sinner immediately out of the spiritual life given by the communication of himself to him: Philip 2:13, "For it is God which worketh in you, both to will and to do of his good pleasure." John 5:25, "Verily, verily, I say unto you, the hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live." Compared with chap. 1:12, 13, "But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God."
Now, the unclean sinner thus brought to Christ, and united to him is in the fountain, and cannot miss to be washed from his sins with the blood of Christ: and the only hand that brings him there is the Spirit of Christ. Now, he has part with Christ, communion necessarily following upon the union.
4. Lastly, The Spirit washeth the unclean soul in the laver, applying Christ to it in the purifying virtue of his blood; as one washeth an unclean person in water, applying the water to him; 1 Pet. 1:2, "Elect according to the foreknowledge of God the Father, through
sanctification of the Spirit unto obedience, and sprinkling of the blood of Jesus Christ." And according to the degree of that application of Christ to the sinner, in the purifying virtue of his blood, made by the Spirit, such is the degree of the sanctification or washing of the sinner. For understanding this mystery, Consider,
1st, The soul being united to Christ, is clothed with his merit, as for justification, so for sanctification also: Rev. 3:18, "I counsel thee to buy of me white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear." Sanctification is a great privilege and costly, bought with the Redeemer's blood: 1 Pet. 1:18, 19, "Ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot." Tit. 2:14, "Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." And the merit or righteousness of Christ being on a man, by union with Christ, is the ground in law for his partaking of the benefit of sanctification, as a benefit purchased for him: even as the guilt of Adam's first sin on us, is the ground in law for God's denying us the sanctification of our nature in our birth, upon which the corruption of nature is conveyed to us from Adam.
2dly, Sinners united to Jesus Christ, have communion with him in his death and resurrection; i. e., they have a common interest with him therein, they are in law reckoning their death and resurrection too: Col. 2:12, "Buried with him in baptism, wherein also you are risen with him through the faith of the operation of God, who hath raised him from the dead." The reason is, because Christ died and
rose again as a public person, their head, in their name: Rom. 6:4, "Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." And this communion with Christ in his death and resurrection, is the spring of their sanctification; it is that which sets all the wheels in motion, that concur to the washing them from their sins: Rom. 6:3–6, "Know ye not, that so many of us as were baptized into Jesus Christ, were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death: we shall be also in the likeness of his resurrection: knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin."
3dly, Christ dying put off from himself the whole body of all our sins, which before were upon him by imputation; and rose again without sin imputed, as he was ever without sin inherent: Rom. 6:10, "For in that he died, he died unto sin once: but in that he liveth, he liveth unto God." For he by his death having fully satisfied for sins, the guilt of them whereby they clave to him, was dissolved of course, and he shook them all off as Paul did the viper into the fire, having no more power to cleave to him or hurt him. Which death and resurrection being of a public person, their head, hath, by the merit thereof, a power of conforming all his members thereto, in dying to sin, and rising to newness of life; even as there was a contrary power in Adam's sin and death: Philip. 3:10, "That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being
made comformable unto his death." Compared with Rom. 6:5, 6, above-cited.
4thly, Sinners having communion with Christ in this his death and resurrection, are in him legally dead to sin, freed from it in point of right, and alive spiritually to God: Rom. 6:10, 11, "For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin; but alive unto God through Jesus Christ our Lord." The body of the sins of the flesh is legally put off them, and they are clean: even as the captive or prisoner to whom is legally applied the paying of the ransom or debt by the cautioner, is, in the moment of that application, legally free, and no more a captive or prisoner in point of right; though it may take some time ere he be brought freely out of the dungeon, and his prison garments be got all of them off, and his irons be all knocked off.
5thly, Upon this ground the Spirit applies Christ's death and resurrection really to them, conforming them in their own persons thereto: even as when the judge hath legally applied the payment of the ransom to the captive, by sustaining it as paid for him; a messenger applies it really by opening the prison-doors, knocking off the chains, and bringing him out: Gal. 6:14, "But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." Philip. 3:10, "That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death." Compared with 1 Pet. 1:2, "Elect according to the foreknowledge of God the Father, through sanctification of the Spirit unto obedience, and sprinkling of the blood of Jesus Christ." So that by the Spirit they
are changed into the image of Christ dead and risen again: 2 Cor. 3:18, "But we all with open face, beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord," Rom. 6:5, "For if we have been planted together in the likeness of his death; we shall he also in the likeness of his resurrection."
6thly, The Spirit applies Christ's blood, death, and resurrection, to sinners, really, by conveying from Christ the head, unto them as his members, a certain measure and degree of that all-fulness of grace that is lodged in him, which he died to purchase, and rose again to apply: Col. 1:19, "For it pleased the Father, that in him should all fulness dwell, John 1:16, "And of his fulness have all we received, and grace for grace." Compared with John 16:14, 15, "He shall glorify me: for he shall receive of mine, and shall shew it unto you. All things that the Father hath, are mine: therefore said I, that he shall take of mine, and shall shew it unto you." All the grace that is in the saints in heaven or earth, or ever shall be, comes from the fulness of grace in the man Christ; as all the light of the world from the sun: and the Spirit communicates it to them from him. Now, all graces are in Christ, and the Spirit communicates to his members of them all, John 1:16, forecited.
7thly, Thus the blood of Christ applied by the Spirit, penetrates or seeks in to the unclean soul, to the washing it from its filthiness; Ezek. 36:25, "I will sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols will I cleanse you." For wherever that grace comes, it must needs have a twofold effect: (1.) To remove sin according to its measure, and so to carry off spiritual filthiness. Where humility comes, pride goes; where
heavenliness of mind takes place, there sensuality and worldliness are dislodged; and so of other graces. For grace and sin are two contraries; whereof as the one gains, the other must needs lose. (2.) To beautify and brighten the soul. Hence she is, like "the king's daughter, all glorious within; her clothing is of wrought gold," Psal. 45:13. For the more grace one has, the more he is like God. And this grace is immediately derived to us from Christ; who is the image of the invisible God, and therefore fairer than the children of men, Psal. 45:2; that we being thereby rendered like Christ, may be rendered like God, in his imitable perfections.
8thly, This communication of grace, by the Spirit, from Christ, to us being united to Christ, is the Spirit's applying Christ's blood to us; inasmuch as the blood of Christ is as it were the vehicle of his grace, as the water is of the soap, that cleansing thing, Mal. 3:2, Christ is like fuller's soap. In this view is that prayer for sanctification, Psal. 51:2, "Wash me throughly from mine iniquity, and cleanse me from my sin." Wash me, namely, as a fuller doth. In vain is the soap used without the water for washing; and in vain will we look for sanctification by the grace of Christ, without the merit of his blood on us. It is in the stream of his blood going over our souls, that his grace is brought into and left in them, to the beautifying of them in holiness. By the merit of it, it hath a double effect. One relative, and immediate, to our justification. Hence the apostle, Heb. 12:24, speaks of "coming to Jesus the Mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel." Another effect it has, real, and mediate, to our sanctification. Hence the apostle describes Christians as, 1 Pet. 1:2, "Elect according to the foreknowledge of God the Father, through sanctification of the Spirit unto obedience, and sprinkling of the blood of Jesus Christ."
And this is effected through the grace of Christ that it brings down with it. It is the bruising of the bread-corn that fits it to be bread; the dying of the corn of wheat, that brings forth more wheat: so it is the crucifying of Christ, that fitted him to be a fountain of grace, whereof sinners might drink; it is the blood or death of Christ that makes Christians, i. e. men after his image, John 12:24. Thus the Spirit's conveying of grace from Christ to us, is his sprinkling us with the blood of Christ for our sanctification, 1 Pet. 1:2; to be distinguished, though not divided, from the sprinkling for our justification, Heb. 12:24.
Lastly, According to the measure of the former sprinkling or application of the blood of Christ, so is the measure of our sanctification, purification, and cleansing from sin. The other having only a relative and immediate effect, is not capable of degrees: so it is alike in all believers. But this having a real and mediate effect through the grace conveyed in it, is made in very different degrees and measures, as a spring or fountain running into a vessel. And there are three degrees of this application of Christ's blood by the Spirit, as before observed.
1st, A begun application of it, in the soul's union with Christ at first in effectual calling. That moment the sinner becomes a member of Christ, the Spirit begins the application of Christ's blood to him for his sanctification, conveying real inherent grace to him from Christ his head, 2 Thess. 2:13, compared with John 16:14, and 1:16. The sluice of grace in Christ that was quite stopt before as to the sinner, is then opened in a measure to run over him for his washing from sin. And as to this measure,
1. It is some measure of all saving grace that is then communicated to the believer from Christ, his head, by the Spirit: John 1:16, "And of his fulness have all we received, and grace for grace." As the wax receives every point in the seal, so the believer receives every grace in the man Christ. Hence the apostle, Eph. 1:13, speaks of believers being "sealed with the Holy Spirit of promise. As all saving graces are lodged in Christ without measure, John. 3:34, so a seed of them all is communicated to his members, 1 John 3:9, of faith, love, repentance, or a set of heart turning God-ward, humility, meekness, &c. And though some graces may be more apparent and topping in a believer, than others; yet he wants none of them altogether, Heb. 8:10. The effect of this is the habitual sanctification of the believer, whereby the dominion of sin is broken; the pollution and defilement by sin is begun to be removed, and the soul is made habitually holy. More particularly, hereby,
1st, The believer's nature is renewed, Eph. 4:23, 24. He is renewed in the whole man, his whole person, soul and body, 1 Thess. 5:23. There are quite new qualities derived from Christ, into his mind, will, and affections; habits of grace infused into them by the Spirit from Christ, which habits of grace are the immediate principle of gracious actings, distinct from the new vital powers that go before faith. The body is renewed in communion with the renewed soul. Hence the apostle exhorts the Romans, Rom. 6:13, "Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead; and your members as instruments of righteousness unto God." So sanctification is quite another thing than the bare amending of our lives; and holiness quite another thing than moral virtue, which can never give us this new nature.
2dly, He becomes a new creature, 2 Cor. 5:17; not only a spiritually living creature, as in the quickening of the dead soul, John 5:25, before faith in effectual calling, called the first regeneration, John 1:12, 13, answering to the conception in natural generation; but a new creature in all its parts, by the work of sanctification; a second regeneration, following after faith, and answering to the forming of the conception into the distinct members in the womb, however small, Tit. 3:5; Eph. 2:10; 1:13. Hence there is not only a new head, feet, or life, in the case; but a new man, where all saving graces concur, as all the several members in a human body.
3dly, He is made over again in the image of God, bearing his image as a child of the father, Col. 3:10. And this comes to pass, in that the new creature being entirely sprung of Christ, being made by receiving from him grace for grace in him, must needs be his image, Gal. 4:19. And he is the image of God; therefore it must be the image of God too. Thus Eve was made after God's image, but mediately, being made after Adam's image, who was made immediately after God's, Gen. 2:18, margin, compared with 1 Cor. 11:7, 8.
4thly, He becomes one spirit with Christ, which is the oneness with Christ that is the result of our uniting with him, 1 Cor. 6:17, "He that is joined unto the Lord, is one spirit." The Spirit is the principal cause, faith the instrumental cause, joining or uniting us to Christ; but this is it whereby Christ and the believer formally coalesce or go together into one, viz. one spirit, i. e. one spiritual nature, Heb. 2:11: even as Eve was one flesh with Adam, being made of him, of his flesh and bones; to which the Apostle alludes, Eph. 5:30. "For we are members of his body, of his flesh, and of his bones." Suppose a tree had a virtue of changing the graft into its own nature, as Christ has;
the gardener ingrafts, the graff by his art unites close with the stock: then the stock conveys of its juice into the graff, whereby the nature of the graff is changed; here is the oneness arising from the uniting, they are one tree, of one nature. So the Spirit puts the soul to Christ, by faith it unites close with him: then Christ by his Spirit conveys of his graces to the soul, which change its nature into his own, and so they go into one, viz. one spiritual or divine nature, 2 Pet. 1:4, partaking of it with him, and that from him. So they are his seed, Is. 53:10.
Lastly, He is put in a near capacity for all acts of holy obedience, whether in doing or suffering, Deut. 30:6; Heb. 8:10; the seed of the several saving graces derived from Christ, and implanted in him, tending of their own nature to spring according to their several kinds. If the seed of any grace were wanting in him, then he would be in no near capacity for acting that grace wanting. Like as a dead man, who is not only quickened by a miracle, but is risen and come out of the grave, is in an immediate disposition for the common actions of life; so in this case of sanctification, the soul is not only quickened, as it is in effectual calling, but is in the nearest capacity to walk what way the Lord calls: Rom. 6:4, "Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." In effectual calling, Christ says to the sinner, Arise; in sanctification he says, Loose him, and let him go.
2. But it is not a full measure of any grace that is then communicated from Christ by his Spirit to the believer: "For we know but in part," says the apostle Paul, 1 Cor. 13:9. And says the same apostle, Rom. 7:23, "I see another law in my members, warring against the law of
my mind, and bringing me into captivity to the law of sin, which is in my members." The believer has derived to him from Christ, the graces of faith, love, &c. but none of them in perfection: even as when the child is perfectly formed in the womb, there is head, eyes, hands, feet, &c. but all of them very small, none of them come to perfection. Now, so far as they go, they do remove sin with its pollution off the soul: but they cannot fill up the room in any part; therefore there are remains of corruption in every part, mind, will, and affections, and the body in communion with the corrupt part, Rom. 7:14.
Now, the consequent of this is an imperfection of sanctification: the believer is sanctified, but not perfectly sanctified. More particularly, hence,
1st, There two contrary principles in believers; the flesh and spirit, the new and old man, the new nature derived to them from the second Adam, the old unrenewed nature from the first Adam: the one the old inhabitant, the other the new incomer upon it; like the house of Saul, and the house of David, in Israel. Hence believers are a mystery to the world, yea to themselves: Can. 6:13, "Return, return, O Shulamite, return, return, that we may look upon thee: what will ye see in the Shulamite? as it were the company of two armies." Rom. 7:16, 17, "If then I do that which I would not, I consent unto the law, that it is good. Now then, it is no more I that do it, but sin that dwelleth in me.
2dly, There is a continual combat in them, between these two contrary principles, being together side for side, as it were, in every part: Gal. 5:17, "For the flesh lusteth against the Spirit, and the Spirit
against the flesh: and these are contrary the one to the other; so that ye cannot do the things that ye would." Thus the believer is like Rebekah, Gen. 25:22, 23, who had the children struggling together within her; and who was told by the Lord, upon her inquiring into the affair, that two nations were in her womb, and two manner of people should be separated from her bowels. The two armies war in the Shulamite, Cant. 6:13. So that the believer's heart by that means is often like a field of battle, where there is much confusion and struggle. There is something like this found sometimes in the unregenerate; but in them the struggle is between the flesh in one part lusting, and the flesh in another part fearing, 2 Pet. 2:15, compared with Numb. 22:18. In the saints it is between the flesh and the spirit in one and the same part, receiving and refusing the same spiritual truth or falsehood, willing and nilling the same good or evil, of its own proper motion, Rom. 7:15, 16, forecited.
3dly, Neither their good nor ill actions are carried to perfection, Gal. 5:17, forecited. For the two contrary principles being thus yoked, neither of them gets its full swing. When grace prevails to carry the good point, yet corruption clogs it in some measure: and when corruption prevails, grace clogs it in some measure; Cant 4:2, "Thy teeth are like a flock of sheep that are even shorn, which came up from the washing: whereof every one bear twins, and none is barren among them." Saints in heaven in good, and unregenerate men in evil, are like strong men travelling in a calm day; saints on earth, in good or ill, are like men travelling with a strong wind blowing in their face, that cannot make the way that otherwise they would.
3. Howbeit, it is a predominant measure of grace that is then conveyed by the Spirit from Christ to the soul: Rom. 6:14, "For sin
shall not have dominion over you: for ye are not under the law, but under grace." Grace is put in the heart to rule, though in midst of its enemies, which makes it difficult to maintain its superiority. Not that it is predominant in every particular event and encounter; experience testifies the contrary. Hence, says the apostle, Rom. 7:23, "I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin, which is in my members." But it is fundamentally and habitually predominant; that is, it is more firmly rooted as an immortal seed against a mortal one, and generally speaking it prevails. Hence,
1st, The dominion and reigning power of sin is broken, Rom. 6:14, forecited. It is turned off the throne it had before, and is put under the check of a superior principle. Hence the apostle saith, 1 John 3:9, "Whosoever is born of God, doth not commit sin; for his seed remaineth in him: and lie cannot sin, because he is born of God." Thus Christ delivers the soul from that enemy, to serve him. Hence is that of the prophet, Is. 9:4, "Thou hast broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, as in the day of Midian." Indwelling it may be for a time, and, as a troublesome guest, breed much disturbance in the house: but it is no more master of the house. This was typified by the remains of the Canaanites in the land, which Israel could not drive out, but yet brought them under tribute, Jud. 1:19, &c.
2dly, It shall be quite expelled at length: Rom. 16:20, "The God of peace shall bruise Satan under your feet shortly." Whatever particular battles it wons, the wars shall end in its ruin: 1 John 5:4, "Whatsoever is born of God, overcometh the world." When the true Israelite comes to the Red Sea of death, these Egyptians shall be
swallowed up there, and he shall see them all dead on the shore. Sin is crucified by the incoming of grace, and though the thief being on the cross may rage and blaspheme, yet shall he never come down till he breath out his last.
2dly, There is a continued application of the blood of Christ made to the believer by the Spirit, during his after continuing in the world. For the soul once united to Christ, his Spirit dwells in it ever after, never quits his dwelling. Hence Christ said to his disciples, John 14:16, 17, "I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; even the Spirit of truth, whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him, for he dwelleth with you, and shall be in you." And the Spirit continues that application to it from time to time till death, conveying fresh supplies of grace to it from Christ the head. Hence the grace of Christ conveyed to believers is held forth under the notion of a spring-well; John 4:14, "But whosoever drinketh of the water that I shall give him, shall never thirst: but the water that I shall give him, shall be in him a well of water springing up into everlasting life;" which is still affording new water. The fulness of grace in Christ is the spring-head, Col. 2:19. The receivers into which it runs, are believers, his members, that receive supplies of grace from him, as the branches supplies of juice from the stock: John 15:5, "I am the vine, ye are the branches: he that abideth in me, and I in him, the same bringeth forth much fruit." And the conveyer of these supplies from the head to the members, Philip 1:18, with ver. 11, is the Spirit. For clearing this purpose, consider,
1. Though one is renewed, and has the seed of all grace planted in him, in the begun application issuing in habitual sanctification; yet he is not able of himself to exercise one grace, to wash off one remaining spot, or add to himself one stroke of purity: but thereto is necessary a new supply by the Spirit, 2 Cor. 3:4, 5. Even of our gracious selves we can do nothing; can bring forth no fruit of grace, John 15:5, even when furnished with gracious qualities. This is not so very strange, if we consider, that though we have the power of natural motion, yet we cannot move a finger without a common providential influence of the Spirit, Acts 17:28, "For in him we live, and move, and have our being." Though fresh seed be cast into the earth, if the influence of the sun and rain is withheld, it springs not.
2. Hence every gracious act of ours is a fruit of the Spirit produced by him in us, through these supplies of grace; as the springing of the seed is by the warmth and moisture it gets from the heavens, Gal. 5:22, 23; Eph. 5:8. Hence the Spirit is said to lust against the flesh, Gal. 5:17, as producing these lustings in us; even as he is said to groan, Rom. 8:26. So every act of mortification is by the Spirit, Rom. 8:13, "If ye through the Spirit do mortify the deeds of the body, ye shall live." And so also is every act of obedience, Phil. 2:13, "For it is God which worketh in you, both to will and to do of his good pleasure." So that take away the Spirit, and ye take away all true holiness.
3. These supplies of grace are given in such a measure only, in the continued application, as in the begun application. There is some measure of every grace supplied, Col. 2:19. Hence, (Eph. 5:9.), "The fruit of the Spirit is in all goodness, and righteousness, and truth." But there is not a full measure of any grace: 1 Cor. 13:9, "For we
know but in part." Yet there is a predominant measure, 2 Cor. 12:9. Hence the imperfection of actual sanctification; there are still some spots to wash off while here. Washing of foul clothes will take time; there is much work for the hands there. But the washing of foul souls ordinarily takes more than the longest work of that kind. The Spirit could wash us perfectly clean in an instant, by a full application of the blood; but it is otherwise ordered. The thief on the cross was washed clean in a moment: but ordinarily the washing is gradual.
4. Lastly, These continued supplies of grace continue the washing of the soul; inasmuch as thereby,
1st, Inherent grace is preserved, that it die not out, amidst so many snares and temptations. It is but a created quality, and of itself would wither away and die out, and so leave the soul overwhelmed anew with the filth of sin, if it were not fed. Hence the Lord says, Is. 27:3, "I the Lord do keep it, I will water it every moment; lest any hurt it, I will keep it night and day." John 15:5, 6, "I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned. But the continued supplies from Christ by the Spirit, render it an abiding immortal seed, 1 Cor. 1:8, 9, compared with John 14:19; Jude ver. 1.
2dly, Inherent grace is excited, that it lie not idle, Cant. 5:4. Sometimes it lies like fire under the ashes; new supplies coming in by the Spirit, it is stirred up, and casts abroad its light in the soul. Hence the Spirit is compared to the wind, Cant. 4:16. Being excited to
action, it removes sin; as the stopt spring loosed, works out the mud. And,
3dly, It is increased and strengthened, that it may act more vigorously towards the expulsion of its enemy, Col. 1:10; Eph. 3:16; Is. 40:29. As an addition of soap makes the washing go on more thoroughly, so the fresh supplies of grace from Christ by the Spirit carry on the washing of the soul, causing the stream run higher to the carrying off more of the filth of sin, and beautifying the soul more.
3dly, There is a full application of the blood of Christ to the soul made by the Spirit at death. That moment the soul and body are separated, the Spirit brings in a full stream of grace from Christ into the soul, Eph. 3:19. with 1 Cor. 13:8, 9, 10. The communication of grace which was before but in part, is then made perfect. For clearing of this purpose, note, that,
1. The perfection of grace taking place in the souls of believers at death, comes from the same spring as at conversion, and after, till death. It is all communicated to them from Christ their head, with this difference only, that the stream of it that ran small and scanty before, is then made to run full, as when a sluice is fully opened. As, out of his fulness, they got grace for grace in Christ, in some measure, before; so then, out of the same fulness, they get a fulness of grace for grace in him. For they grow to their perfection in him, as members of him, and therefore by communication from him, Eph. 4:13. The new creature is both formed and perfected the same way.
2. It is the same Spirit who conveys the perfection of grace from Christ to believers at death, that conveyed the first grace, and the supplies thereof: the same Spirit who forms, and nourishes the new
creature, in the time of this life, brings it to its perfection and full growth at death, Philip. 1:6; Psal. 138:8. And as to the measure he then communicates.
1st, It is a full measure, such as wholly renews them in every part, perfecting the image of Christ, and so of God, on them, and utterly abolishes all remains of sin in them, 2 Cor. 4:16, with Heb. 12:23; Rev. 7:14, 15. Thus they are washed perfectly clean, no spot is left in them, all being carried off by the full flood of grace conveyed then from Christ to them. And thus they are enabled to serve the Lord in perfection for ever, Rev. 22:3, with 1 Cor. 13:10.
2dly, Yet is it not such a measure, as that they never need more: no, but they will always be kept full, by the Spirit's communicating eternally to them full supplies of grace from Christ their head: Rev. 7:17, "For the Lamb, which is in the midst of the throne, shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes. Compared with John 16:14, "He shall glorify me: for he shall receive of mine, and shall shew it unto you." There will be nothing any more to stop or retard the flowing of grace from Christ into them; but the fountain will empty of its fulness into them without interruption. That there shall be such an eternal communication to them from Christ by the Spirit, is evident, in that they continue for ever members of Christ; and members cannot act but by continued communications of influences from their head: John 14:16, 17, "And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; even the Spirit of truth, whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him, for he dwelleth with you, and shall be in you." John 15:4, 5, "Abide in
me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing."
From what is said on this head, we draw these inferences.
1. They are not washed from their filthiness, that have never had a discovery of the filth of sin made to them by the Spirit. Men may get a sight of the guilt of sin, that will fill them with fear and terror; that yet get no kindly sight of the filth of sin, filling them with shame and self-loathing before the Lord. But without this last, there is no sanctification: Ezek. 36:31, "Then shall ye remember your own evil ways, and your doings that were not good, and shall loathe yourselves in your own sight, for your iniquities, and for your abominations." Therefore never think ye have seen sin aright, till ye see it in the monstrous filthiness of it, as opposite to the holiness of God: it is that only will turn one's stomach on it, and cause them to vomit it up by true repentance.
2. The filthiness of the soul by sin, is never duly seen, till it appear so ingrained as nothing but the blood of Christ can wash it off. They evidence but slight thoughts of the filth of sin, that think it can be carried off by prayers, confessions, tears, and outward reformation: therefore the Spirit carries the elect beyond all these to the laver of Christ's blood. Hence David prayed, Psal. 51:2, "Wash me throughly from mine iniquity, and cleanse me from my sin." There only is there merit and efficacy sufficient to wash out the pollution.
3. Whosoever truly come to Christ by faith, they come to him for sanctification, as well as justification; that they may be washed from
the filth of sin by him, as well as freed from the guilt of sin through him. Hence faith is a coming to the waters, Is. 55:1, and that to be washed in them, Zech. 13:1. It is but false faith that looks to Christ for freedom from guilt and the wrath of God, and not for conformity to God in holiness
4. For to stand off from Christ, and uniting with him by believing on him, till one has made himself clean and fit for Christ, is the work of a false heart, marring the soul's washing; not the work of the Spirit, carrying on the washing of the soul. For it is the work of the Spirit to put the unclean soul in the laver, uniting it to Christ, that it may be made clean. Therefore let no pollution of sin whatsoever keep you back from Christ; but let the consideration of your pollution drive you forward to him; and the greater it is, ye have the more need to make speed, and unite the more closely with Christ.
5. Whosoever are united to Christ by the Spirit, are sanctified persons, truly regenerate, new creatures: 2 Cor. 5:17, "If any man be in Christ, he is a new creature: old things are passed away, behold, all things are become new." In vain do men pretend to be members of Christ, while they remain unsanctified in their nature and life. Can one be united to Christ in whom the fulness of grace is lodged, and yet there be no communication of grace from him to them? or can there be such a communication, and yet they not be renewed after his image? and if a new nature, must there not be a new life?
6. Lastly, True Christianity is in its own nature a progressive thing, going towards perfection. Hence says the apostle, Philip 3:12, "Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am
apprehended of Christ Jesus." It is a most dismal sign, where a person having, as he thinks, embraced Christ for salvation, and so secured himself for eternity, is no further careful to advance in practical religion, but continues easy, being at a stand; seeing "the path of the just is as the shining light, that shineth more and more unto the perfect day," Prov. 4:18. It is true, a real believer may not only be at a stand for a while, but may be going back: but it is of the nature of grace, as of a seed, or the morning light, to go forward and increase till it come to perfection, John 4:14; Eph. 4:13. This is the result of the continued application of the blood of Christ to the believer by the Spirit. Therefore observe whether ye grow or not.
Thirdly, Christ washeth sinners through faith. Hence the apostle, Acts 15:9, speaks of "purifying the heart by faith;" and 26:18, of being sent to open men's eyes, "and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in Christ." And faith has that place in the washing of defiled souls, that the hand of the party washed hath in the washing of himself, under the management of the principal washer. For faith is the hand of the soul, John 1:12. And in the spiritual washing it is active. The soul being first passively washed by the Spirit, washeth itself by faith; being put into the laver by the Spirit, it applies the water by faith, 2 Cor. 7:1. Yet Christ by his Spirit is still the principal cause of the washing; forasmuch as he both works faith in the soul, and then by new influences puts it in exercise: Philip. 2:13, "For it is God which worketh in us, both to will and to do of his good pleasure." And so faith is the instrumental cause of our washing from sin, Acts 15:9, forecited.
Now, the efficacy of faith in the washing of the soul lies in these following things, under these two heads.
1. It is the eye of the soul in that matter, and so it is an impulsive cause moving the sinner to wash away his sin, Gal. 2:16; and is supposed in such calls, as that Is. 1:16, "Wash ye, make you clean, put away the evil of your doings from before mine eyes, cease to do evil, learn to do well." Now, by the eye of faith,
1st, The man discerns his pollution, that he is all over defiled, and unlike God: Is. 64:6, "We are all as an unclean thing, and all our righteousnesses are as filthy rags, and we all do fade as a leaf, and our iniquities, like the wind, have taken us away." He looks into the glass of the word, which is a representation of God's holiness, and so represents the sinner as vile and loathsome. The man believes the representation to be true, and so cries out, as Job 40:4, "Behold, I am vile, what shall I answer thee? I will lay mine hand upon my mouth." This glass is held to the eyes of others; but, notwithstanding being unbelievers, they see not their universal pollution. But thus the believer sees the need of washing.
2dly, He discerns the depth of the stain, that it can be washed out by no human art. Faith brings, from the testimony of the word, that report into the soul, Jer. 2:22, "For though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before me, saith the Lord God." Unbelievers are ruined in their pollution for want of this; they see not how deep their defilement lies; so they think their own nitre and soap will do their business, that Abana and Pharpar may cleanse the leper, as well as any other water, Hos. 5:13.
But faith sees them all physicians of no value: and so the believer sees the need of another laver even the blood of Christ.
3dly, He discerns the ill of his pollution on the one hand, and the good of the washing on the other. By faith the man is persuaded of the destructive nature of sin, and its contrariety to God's nature and will: and he is persuaded too of the beauty and excellency of holiness, or purification from sin. The one he sees in the glass of the law, its threatenings and commands; the other in the glass of the gospel, in the face of Jesus. And these are a spur to incite him to seek to be washed, Luke 15:17, 18.
4thly, He discerns the laver, Christ crucified, Is. 45:22. By the help of the glass of the gospel, he takes up the sea of Christ's blood, as the only laver for unclean souls, Matth. 9:20, 21. And by faith the unclean soul discerns Christ the laver,
(1.) As an efficacious laver in all cases, 1 John 1:7, "The blood of Jesus Christ cleanseth us from all sin." The man believes that Christ is able to wash out the deepest stain, to make the filthiest soul clean, according to the word, Is. 1:18, "Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool." This is necessary, as appears in the case of the blind men, Matth. 9:28, 29, "Jesus saith unto them, Believe ye that I am able to do this? they said unto him, Yea, Lord. Then touched he their eyes, saying, According to your faith, be it unto you."
(2.) As an open laver in its own case, Zech. 13:1, "In that day there shall be a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin, and for uncleanness." Compared
with Heb. 11:6, "But without faith it is impossible to please him: for he that cometh to God, must believe that he is, and that he is a rewarder of them that diligently seek him." This is believing the gospel, one's warrant to come to Christ, without which none can come. For if one should look on the fountain as open to all the world, but only sealed to him, this will effectually mar his access to it, Jer. 2:25, "Thou saidst, There is no hope. No, for I have loved strangers, and after them will I go." But faith says, Psal. 65:3, "Iniquities prevail against me: as for our transgressions, thou shalt purge them away."
2. Faith is the hand of the soul in that matter, and so it is an instrumental cause of washing away sin. And by the hand of faith,
1st, The soul embraceth Christ, and unites with him: John 1:12, "But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name." Compared with Eph. 3:17, "That Christ may dwell in your hearts by faith." The soul, at its first union with Christ, being plunged into the laver by the Spirit, doth by faith spread out itself therein; as one who haying jumped into the water to swim, doth immediately spread out his body in it, and embrace the water as it were. Christ having apprehended the unclean soul by his Spirit, and united it passively to himself; the soul again apprehends him by faith, and actively unites with him. And hereby faith brings in the first application of his blood, the effect of which is habitual sanctification.
2dly, The soul cleaveth to Christ, and abideth in him, all along till death: Heb. 10:39, "But we are not of them who draw back unto perdition; but of them that believe, to the saving of the soul." It is never extinguished again in the soul; though its gripe may be
sometime slacked, yet it never lets it quite go: Luke 22:32, "But I have prayed for thee, that thy faith fail not." Hereby it brings in the continued application, for progressive sanctification, John 15:5. And the stronger its gripes are at any time, the more plentiful application is there of the blood of Christ to the soul; as the stronger the child sucks, he draws out the more milk, Is. 66:11. Hence he that has the strongest faith, hath the holiest heart and life.
3dly, The soul cleaveth to Christ in death. When the body is falling down, the man still cleaves to and abides in Christ, and so dying in faith, dies in the Lord, Heb. 11:13; Rev. 14:13. Faith keeps the gripe of Christ, while the soul is losing gripe of the body; and as the body drops off, it brings in a full application of Christ's blood, which perfects sanctification. So the soul drops the remains of sin together with the body.
Now, the instrumental efficacy of faith for the washing of the soul, lies in trust: and as it trusts, it purifies; for therein lies its nature, and therefore its efficacy comes that way, Psal. 31:19; Psal. 37:40. And the object of that trust is twofold.
(1.) The object of this trust is real, viz. the word. Faith trusts or believes the word as firm and infallible truth. Hence the apostle, 2 Thess. 2:13, speaks of the belief of the truth. Faith trusts or believes particularly the word of the promise of the gospel, holding out to sinners the benefit of sanctification as well as other benefits, 2 Cor. 7:1; such as that promise, Ezek. 36:25, "I will sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols will I cleanse you." This trust of the word of the gospel is our original obedience to the truth, 1 Pet. 1:22, wherein the soul
subjects itself wholly to the truth of God in his word, believing it over the belly of all objections in this point, saying, as Mic. 7:19, "He will turn again, he will have compassion upon us: he will subdue our iniquities: and thou wilt cast all their sins into the depths of the sea."
(2.) The object of this trust is personal, viz. Christ himself. The soul trusts on Christ for the washing of it. Hence is that invitation, Is. 45:22, "Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else." And hence is the language of faith, Psal. 65:3, "Iniquities prevail against me: as for our transgressions, thou shalt purge them away." It is the very nature of faith to renounce all confidence in other things, and to trust in him alone for the washing of the soul. Hence Paul saith, Philip 3:3, "We are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh." In the word of promise he is held forth as "the Lamb of God taking away the sin of the world," as made sanctification to us: and faith is a trust or reliance on him as such to us, John 1:12. But more particularly,
Faith's trust on Christ is on him as crucified. Hence the apostle saith, 1 Cor. 2:2, "I determined not to know any thing, save Jesus Christ, and him crucified." While we look on him simply as God, we see his justice flaming against sin, and barring all sanctifying influences: Heb. 12:29, "For our God is a consuming fire." But looking on him as God-man, by his obedience and death making satisfaction for sin, we have a fit object of trust for our sanctification; for there we see a fulness of merit for purging away sin, Rom. 6:6, "Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should hot serve sin."
Hence faith has a particular eye to the blood of Christ, in the point of sanctification, as well as justification. Hence the apostle saith, Rom. 3:25, "God hath set him forth to be a propitiation, through faith in his blood, to declare his righteousness for the remission of sins." And again, Heb. 9:14, "The blood of Christ, who, through the eternal Spirit, offered himself without spot to God, shall purge your conscience from dead works to serve the living God: that being the immediate cause of our washing, as the blood of his sacrifice offered to God for atonement, and sprinkled on us for our purification, Heb. 12:24.
Now, this trust for washing, placed oh Christ crucified held forth to us in the word of promise, which is that wherein the efficacy of faith for sanctifying us instrumentally lies, may be taken up in these four things.
[1.] The soul's turning its eye of expectation of purification, from off all things else, and fixing it on Christ crucified. Hence is the gospel invitation, Is. 45:22, "Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else." (Heb.) Face unto me. Secure sinners, being indifferent about holiness, look no where for it; they desire it not. Awakened sinners look for it to physicians of no value, such as their own endeavours, resolutions, &c. But faith looks off from all creatures, means, &c., unto Christ alone, for it, as the woman with the bloody issue did, Mark 5:25–28, that virtue may come from him for purifying.
[2.] Applying the promise of spiritual washing to itself: 2 Cor. 7:1, "Having these promises, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." The word
holds forth the promise of cleansing from sin, to sinners indefinitely, saying, as Ezek. 36:25, "I will sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols will I cleanse you." Faith catches hold of it, and brings it home, saying, as Psal. 65:3, "Iniquities prevail against me: as for our transgressions, thou shalt purge them away." Mic. 7:19, "He will turn again, he will have compassion upon us: he will subdue our iniquities: and thou wilt cast all their sins into the depths of the sea." It pleads the promise, and hangs by it. Particularly, it appropriates the privilege of legal freedom, Rom. 6:10, 11, "For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin; but alive unto God through Jesus Christ our Lord:" so that thereby the soul looks on itself as dead in point of right and privilege to sin, Rom. 6:2, "How shall we that are dead to sin, live any longer therein?"
[3.] Relying on the merit of Christ for the out-making of the promise of sanctification, saying, as Psal. 51:7, "Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow." Compared with 1 John 1:7, "The blood of Jesus Christ cleanseth us from all sin." The soul sees it is a great privilege as well as a duty, and believes that God will make it holy, for Christ's sake, forasmuch as he died for that very end, Tit. 2:14. For true faith has the same reliance on Christ for sanctification as for justification, knowing that the one is the purchase of the Redeemer's blood, even as the other.
[4.] Lastly, Acquiescing in the faithfulness of God in his word, for that effect. Faith receives the word of promise for sanctification; and says, with Mary, Luke 1:38, "Be it unto me according to thy word." The purification of the soul from sin has so many difficulties about it,
that the sinner truly sensible accounts it impossible in respect of all created power: but since God has said, that he will do it, the soul acquiesces in his word, judging him faithful who hath promised, Rom. 4:24; Heb. 11:11.
This faith or trust purifies from sin, according to the scripture, and the experience of the saints: Acts 15:9, "Purifying their hearts by faith." Hereto agrees the Psalmist's experience, Psal. 28:7, "The Lord is my strength and my shield, my heart trusted in him, and I am helped: therefore my heart greatly rejoiceth, and with my song will I praise him." And so does that of those to whom Peter wrote, and of whom he says, 1 Pet. 1:22, "Ye have purified your souls in obeying the truth through the Spirit." Yea, by this trust, joy is brought into the soul, as vers. 8, 9, "Whom having not seen, ye love; in whom though now ye see him not, yet believing, ye rejoice with joy unspeakable, and full of glory; receiving the end of your faith, even the salvation of your souls." Rom. 15:13, "Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope through the power of the Holy Ghost." And that pre-supposeth the purging of the soul from sin, Is. 33:24, "The inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity."
QUESTION. How has that trust that efficacy? ANSWER. By the appointment of God. How had the looking to the brazen serpent such efficacy as to cure the stung Israelites, but by God's appointment? So is the case here: John 3:14, 15, 16, "As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in him, should not perish, but have eternal life. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting
life." The nature and efficacy of saving faith may be learned in part from that of the faith of miracles, they agreeing in one general kind. Matth. 9:28, 29, 30, "Jesus saith unto the blind men, Believe ye that I am able to do this? they said unto him, Yea, Lord. Then touched he their eyes, saying, According to your faith, be it unto you. And their eyes were opened." God has made choice of faith or trust for that end, and given it a word of appointment, Mark 16:16, "He that believeth shall be saved." And the appointment is, that on the soul's so trusting in Christ, the soul shall be sanctified by the Spirit with the blood, Gal. 3:2. And there is a fitness in the appointment of this as a mean for,
(1.) Faith trusts the word of God, and the faithfulness of God requires that it be accomplished to them that trust it. So it is secured, Rom. 9:33, "Whosoever believeth on him, shall not be ashamed." If you would have a benefit from an honest man, you cannot take a more effectual way to obtain it, than, having got his word for it, to trust it, plead it, and hold him to it.
(2.) Christ himself with all his benefits, comes to us in the word. Hence the apostle saith, Rom. 10:6, 7, 8, "The righteousness which is of faith, speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above); or, Who shall descend into the deep? (that is, to bring up Christ again from the dead): but what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is the word of faith which we preach." Trusting the word is the only effectual way of receiving it farther than into the ears, at least as it is a promise. So receiving the word by faith, we receive Christ, and consequently the purifying virtue of his blood that is in it, with himself. Hence the apostle saith of the
Thessalonians, 1 Thess. 2:13, "For this cause also thank we God without ceasing, because when ye received the word of God which ye heard of us, ye received it not as the word of men, but (as it is in truth) the word of God, which effectually worketh also in you that believe." And then,
(3.) There is nothing so adapted to the end of glorifying free grace, as this trust of faith is; and that is the great end of the gospel: Rom. 4:16, "Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed."
I shall shut up this branch with a few inferences.
INFERENCE 1. That is not true faith that leaves the soul still unholy, lying in the filth of sin. Unwashed sinners are unbelievers certainly: Tit. 1:15, "Unto the pure all things are pure: but unto them that are defiled, and unbelieving, is nothing pure; but even their mind and conscience is defiled." In vain will ye please yourselves with a conceit of your believing in Christ, while your pretended faith brings in no sanctifying influences into your souls: James 2:14, "What doth it profit, though a man say he hath faith, and have not works? can faith save him?" True faith, according to the scripture, hath a double effect.
1st, Within, faith purifies the heart, Acts 15:9, and makes it evangelically clean, Psal. 24:3, 4. It breaks the reigning power of lusts within, maintains a combat against their broken forces, sets the soul to approve itself to God in the inner man, where no eye sees, and longs for and presseth toward perfection.
2dly, Without, faith works by love, in all duties of piety towards God, and justice and mercy towards our neighbour: Gal. 5:6, "For in Jesus Christ, neither circumcision availeth any thing, nor uncircumcision, but faith which worketh by love." It is a principle within, that casts abroad its cleansing efficacy into the life, purifying men's words and actions.
INFERENCE 2. Then whosoever are really washed from their sins, as they will be sure to use all means of holiness, yet they will be carried beyond them all to Christ for it. They will be conscientious in the practice of holy duties, and so go beyond the profane and careless; and yet they will not rest in them, but quit them all in point of confidence when they have done, and so go beyond hypocrites: "For," saith the apostle, Phil. 3:3, "we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh." This is the little further that the spouse went, Cant. 3:4. and so found her beloved.
INFERENCE 3. Lastly, The only true way to be holy, is to believe in Christ. This is the way that all the members of Christ are sanctified; they are sanctified in him, 1 Cor. 1:2, through faith, Acts 26:18. And there is no true holiness in subjects capable of faith, without it: for saith Christ, John 15:5, "Without me ye can do nothing." So if the soul be brought to faith in Christ, it will undoubtedly be made holy: if it be not, all other means of washing of a person will be but washing a blackmoor, that will never become white for them all.
Thus far of those things which Christ useth more immediately for washing sinners.
Secondly, There are other means which Christ useth for that purpose, more mediately: of which briefly.
First, Christ washeth sinners by the word, Eph. 5:26. Hence Christ saith of his disciples, John 15:3, "Now ye are clean through the word which I have spoken unto you." And hence he prays to his Father, John 17:17, "Sanctify them through thy truth: thy word is truth." The word written, read, and preached, is the great external mean of washing sinners; and is effectual for that end by the energy of the Spirit, being received by faith. The use of the word to the washing of the sinner lies in these things following.