A SERMON OX JOHN XIII. 8. 453
of or communioa with this holy God till we are in some measure cleansed and washed from sin.
[2.] Look we to G<jd incarnate, the second person, our Mediator and Redeemer ; he also is pure and holy : and, therefore, if conformity maketh way for communion, we must be pure as he is pure. Christ is pure, whether you consider his person or design of coming into the world. For his person : Heb. vii. 26, ' Such an high priest became us, who is holy, harmless, undefiled, and separate from sinners.' This was he who was to bring us to God, and who was set up as ;i pattern of holiness in our nature. He was pure and holy in his con- ception and birth, life and death, never tainted or stained with the least sin ; his human nature being more like God, and nearer to him than any creature possibly can be. He chose not here a life of monkish sequestration, but free conversation with men, yet never was defiled with their evil company, nor made partaker in their sins. And surely they are very unlike him who are not washed and cleansed from sin, whose hearts are filled and lives are spotted with envy, malice, lust, ambition, affectation of greatness and esteem in the world, and excessive use of carnal pleasures. A life so unlike Christ is to contradict and deny our profession, and to be called christians to Christ's dishonour. Such a pure and holy head will not suit witli a filthy ulcerous body. For this design Christ died, to cleanse, purify, and sanctify us : Eph. v. 26, 27, ' He loved the church, and gave himself for it, that he might sanctify and cleanse it by the washing of water, through the word, that he might present it to himself a glorious church, not having spot or wrinkle, or any such thing, but that it should be holy, and without blemish.' The Lord Jesus, when he undertook the recovery of lapsed mankind, wanted not love to intend to us the greatest benefit, nor wisdom to choose it, nor merit or worth to purchase it. What was it then which he did intend, choose, purchase ?
I answer — To sanctify and cleanse us. Herein he showed the fervency of his love, the wisdom of his choice, and the value of his purchase, and by all the necessity and excellency of holiness. He saw that our great misery w-as that we were polluted and unclean by sin, and so made loathsome to God. Therefore his love inclined him, not to loath us, but seek our good ; so his wisdom pitched on this, as the most proper and necessary benefit for us. And because of the value of his sufi'ei ings, he despaired not to get us made clean, and accordingly pursueth that work till it cometh to its final perfection, and so at length taketh us home to himself, as fully pure and perfect, without any spot or remnant of sinful defilement. Now this being Christ's design, surely except he wash us we cannot participate of other benefits, we have no room in his family, no right to the privileges either of his table or kingdom.
[3.J If you look to God the Si)irit, still the argument groweth upon our hands. The Spirit is to make up the match and union between us and the Redeemer, and to bring us to Christ, as Christ is to bring us to God. He that hath not the Spirit of Christ, is none of his Rom. viii. 9. Now the Spirit is an holy and sanctifying Spirit, the healing of our ijatures and sanctifving and cleansing our hearts, is his great work.
454 A SERMON ON JOHN XIII, 8.
He is called the Comforter, but he is nlso called theSpirit of sanctification, 1 Peter i. 2, Koni. i. 4. He is both a sanctifier and a comforter; but first a sanctifier, then a comforter ; yea, in this life more a sanctifier than a comforter ; for his sanctifying work is more necessary, and carried on with less interruption than his comforting work. Nay, once more, he is therefore a comforter because a sanctifier; as appeareth by those metaphors whereby his comforting operation is expressed — 'seal,' 'earnest;' so as the sealing of the Holy Spirit is nothing but the impress of the image of God upon our hearts, and the earnest of the Spirit is that conformity to God for the present, that assures of more to come, maketh us long and look for more communications of it. The dwelling of the sanctifying Spirit in our hearts is the earnest and pledge of our dwelling for ever with God, and beginneth that vision and fruition of him which is perfected in heaven
2. In respect of our natural estate, in which we are altogether filthy and abominable by reason of sin. We are told, Ps. xiv. 3, ' The Lord looked from heaven ; ' and what did he see here below ? ' They are all gone aside, they are altogether become filthy and abominable.' All persons, and all their actions flowing from their corrupt hearts, are vile and loathsome in God's sight , the Lord looked from heaven before and all was good, very good ; there was no disorder in the creation, Gen. i. 31. Whence came the change? As we came out of God's hands we were all pure and clean, but when sin had once invaded our nature the case was altered ; all became filthy and odious to God ; 80 that there was an utter incapacity of enjoying communion with God or having an interest in him, which incapacity remaineth till we are sanctified by the Spirit. We have gentle construction.s Mud moderate names and terms that we put upon sin to make it go down the better, or to satisfy ourselves in that polluted estate which the fall hath put us into. But if we look into the scripture we shall find sin and sinners compared to things which are most filthy and loathsome ; as to the blood and pollution of a new-born child before it be washed, Ezek. xvi. 6 ; to the noisome steam and exhalation which breaketh out from an open sepulchre, Rom. iii. 13 ; to filthy dung and excrements, James i. 21 ; to the uncleanness of a removed woman, Ezek. xxxvi. 17; to a vessel in which is no plea.sure, Hosea viii. 8, which is but a modest expression of that draught into which nature emptieth itself. These and many other expressions doth the scripture use to set forth the loathsomeness of sinners to God. Surely we need to be cleansed and washed, if we had eyes to see our natural face. The sins of others are hateful to us though we are tainted ourselves, but we are blinded with self-love. If we run into open sin we find theie is a natural bashfulness or inconfidence, or shyness of appearing before God. Now, all this evinceth a neces- sity of being washed from sin if we would enjoy any commerce and communion with God in Christ; therefore the one is required in order to the other: James iv. 8, ' Draw nigh to God, and he will draw nigh to you' ; and presently, ' Cleanse your hands, ye sinners, and purify your hearts,' &c. Till that be done, God will not show us his grace and favour.