3. W^ith respect to the new covenant, or our entering into the gospel sliite, the manner is set down, Heb. x. 22, ' Let us draw
A SERMON ON JOHN XIII. 8. 455
near witli a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.' All that would draw nigh to God by Christ must draw nigh with a true heart, and in full assurance of faith at first ; and, before they can have other blessings from him, have their consciences sprinkled with Christ's blood, and their hearts and lives in some measure sanctified. Certainly it is our great duty and privilege to draw nigh to God by Christ ; and it is the great drift and intent of the new covenant, as appeareth, Heb. vii. 19, ' For the law made nothing perfect ; but the bringing in of a better hope did, by which we draw nigh to God.' Granted ; but how must we draw nigh to God ? Some things are required with respect to the covenant, and some things with respect to the covenanter. (1.) With respect to the covenant itself, which is made up of duties and privileges. We must draw nigh with a true heart, unfeignedly resolving to perform the duties required. All serious actions must be done with the heart, especially religious actions, wherein we have immediately to do with God, who will not be mocked with a vain show. Now, no business is so weighty as the pursuit of eternal happiness, or the great affairs of our precious and immortal souls ; therefore these must be gone about with our heart, and with a true heart, unfeignedly resolving and pur- posing to do what God requireth of us, and all that he requireth of us. God, that dispenseth with defects, will not dispense with want of sincerity ; therefore we must unfeignedly yield up ourselves to do his will, and to be complete therein, otherwise we come as Judas to Christ, to betray him with a kiss ; or as Joab to Abner, embracing him to smite him under the fifth rib. Any one lust reserved in yielding up ourselves to God, showeth that there is falseness at heart ; the fleshly mind and interest is not thoroughly mortified ; there is a carnal bias in it, which in time will make it revolt from God if it be let alone ; neither can there be a thorough intention and habitual purpose to please God in all things, Heb. x.iii. 18 ; Ps. Ixvi. 18. (2.) In full assurance of faith. This hath the promises of salvation for its object, and implieth not only an assent to the truth of them, but a dependence upon God that they will be made good to us, we putting no bar and impediment in our own way ; that is to say, we doing what to us belongeth, performing all the duties required whatever it costs us ; for it is such a trust as taketh the things promised for our whole happiness, and the promises themselves for our whole security. It is enough to the self-denying christian that they have pardon and heaven to hope for, and God's word to bear them out ; and they venture their all upon it, that whatever befalleth them they can comfortably rely upon God, and keep up the rejoicing of their hope: they dare not draw back whatever temptations they have to the contrary, Heb. iii. 6-14 ; Heb. x. 39. This was chosen as their sole comfort and blessedness, and to this they would adhere and stick to, and find joy and comfort enough in it, Ps. cxix. 111.
4. With respect to the person covenanting : That to qualify us for communion with God in Christ we must be washed from sin ; we must have our hearts sprinkled from an evil conscience, and our bodies washed with pui-e water. These two graces explain how Christ
456 A SERMON ON JOHN XIII. 8.
must wash us that we may have part with him. This washing is more plainly expressed, 1 Cor. vi. 11, 'Such were some of you ; but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God ; ' where there is a <^eneral word icashing., the kind or species of it, sanctification and justification; there is a relative and real change. But let us explain the text in hand.
[1.] Justification is expressed in that phrase, ' Having our hearts sprinkled from an evil conscience.' The part sprinkled is the con- science, which is the most quick, lively, and sensible power of man's soul ; when other faculties are corrupted, this taketh God's part. And by an evil conscience is meant a conscience unquiet by reason of sin. Every man's conscience is witness and judge of that impurity and corruption which he is defiled with. Now, the heart is said to be sprinkled from this evil conscience with allusion to the sprinklings of blood under the law, and signifieth the sprinkling the blood of Jesus, which speaks better things than the blood of Abel, Heb. xii. 24 ; and is done when a poor sinner, being sensible of sin, maketh hearty application of the blood of Christ for remission and pardon with devoting himself to God. Well then, the person that would draw nigh to God with comfort, must be one that is sprinkled from an evil conscience ; that is, in a penitent and broken- hearted manner, confesseth his sins with a purpose to forsake them, depending upon the merit of Christ's sacrifice and intercession for his reconciliation with God, 1 John i. 9 ; for while we lie under the guilt of sin, we cannot draw nigh to God with any comfort or hopes of acceptation. The blood of Christ is sprinkled, on God's part, by his Spirit through the ordinances, on our part by faith and repent- ance; and this sprinkling doth qualify us for lively and spiritual worship, or, which is all one, for communion with God through Christ. Witness the apostle's reasoning, Heb. ix. 13, 14. As the legally unclean were ])urified by the sprinkling of the blood of a red heifer, so the spiritually unclean by the blood of Christ, ' who, through the eternal Spirit, ofl'ered himself without spot to God.'