Concerning the Holy Spirit

CHAP. III. Believers the only Object of Sanctification, and Subject of Gospel Holiness.

[Sect. 1] THat which we are next to inquire into is the personal Subject of this Work of Sanctification; or who and of what sort those Persons are that are made Holy. Now these are All and Only Believers. All who unseignedly believe in God through Jesus Christ are sanctified, and no other. Unto them is Evangelical Holiness confined. It is for them and them only that our Savior prays for this Mercy Grace or Privilege; Joh. 17. 17. Sanctify them by thy Truth; And concerning them he affirms, for their sakes I sanctify myself, that they also may be sanctified through the Truth; v. 19. And whereas in the Verses foregoing he had immediate Respect unto his Apostles and present Disciples, that we may know that neither his Prayer nor this Grace are confined or limited unto them, he adds, Neither pray I for these alone, that is in this Manner, and for these Ends, but for them also which shall believe on me through their World, v. 20. It was therefore the Prayer of our Lord Jesus Christ that all Believers should be sanctified; and so also was it his Promise; John 7. 38, 39. He that believeth on me as the Scripture hath said, out of his belly shall slow rivers of living water; But this he spake of the Spirit which they that believe on him should receive. And it is with respect principally unto this Work of Sanctification that he is compared unto flowing and living Water as hath been declared before: It is for Believers, the Church that was in God the Father and in Jesus Christ, that is by Faith, 1 Thess. 1. 1. that our Apostle prays, that the God of Peace would sanctify them throughout, chap. 5. 23.

[Sect. 2] But before we proced to a further Confirmation of this Assertion, an Objection of some importance is to be removed out of our way. For on this Supposition that the Spirit of Sanctification is given only unto Believers, it may be inquired, How men come so to be. For if we have not the Spirit until after we do Believe, then is Faith itself of ourselves. And this is that which some plead for; namely, that the Gift of the Holy Ghost unto all Ends and Purposes for which he is promised, is consequential unto Faith with the Profession and Obedience thereof, being as it were its Reward. See Crell. de Sp. S. cap. 5. To this purpose it is pleaded, that the Apostle Peter encourageth men unto Faith and Repentance with the Promise that thereon they should receive the Gift of the Holy Ghost, Acts 2. 38. And so is that also of our Savior, John 14. 17. that the World, that is Unbelievers cannot receive the Spirit of Truth; so that our Faith and Obedience is required as a necessary Qualification unto the receiving of the Holy Ghost; and if they are so absolutely, then are they of ourselves and not wrought in us by the Grace of God, which is express Pelagianism.

Ans. I could dwell long on this Enquiry concerning the especial Subject of the Holy Spirit, seeing the right understanding of many places of Scripture doth depend thereon. But because I have much work yet before me, I will reduce what I have to offer on this Head into as narrow a Compass as possibly I may. In Answer therefore to this Objection I say:

1. That the Holy Spirit is said to be promised and received with respect unto the Ends which he is promised for, and the Effects which he worketh when he is received. For although he be himself but one, the one and self-same Spirit, and he Himself is promised, given forth and received as we have declared, yet he hath many and divers Operations. And as his Operations are divers, or several sorts and kinds, so our receiving of him as to the Manner of it is divers also, and suited unto the Ends of his Communications unto us. Thus in some sense he is promised unto and received by Believers, in another he is promised and received to make men so, or to make them believe. In the first way there may be some Activity of Faith in a way of Duty, whereas in the latter, we are passive, and receive him only in a way of Grace.

[Sect. 3] 2. The chief and principal Ends for which the Holy Spirit is promised and received may be reduced to these Four Heads. (1) Regeneration, (2) Sanctification, (3) Consolation, (4) Edification. There are indeed very many distinct Operations and Distributions of the Spirit, as I have in part already discovered, and shall yet further go over them in particular Instances. But they may be reduced unto these general Heads, or at least they will suffice to exemplify the different Manner and Ends of the receiving of the Spirit. And this is the plain Order and Method of these things, as the Scripture both plainly and plentifully testifies. (1) He is promised and received as to the Work of Regeneration unto the Elect; (2) as to the Work of Sanctification unto the Regenerate; (3) as to the Work of Consolation unto the Sanctified; and (4) as unto Gifts for Edification unto Professors, according to his Sovereign Will and Pleasure.

(1) He is promised unto the Elect and received by them as to his Work of Regeneration. That this is his Work in us wholly and entirely, I have proved before at large. Hereunto the Qualifications of Faith and Obedience are no way required as previously necessary in us. In order of Nature our receiving of the Spirit is antecedent to the very Seed and Principle of Faith in us, as the Cause is to the Effect, seeing it is wrought in us by him alone; and the Promises concerning the Communications of the Spirit unto this End have been before explained and vindicated. Hereby doth Holy Ghost prepare an Habitation for himself, and make way for all the following Work which he hath to do in us and towards us unto the Glory of God, and the perfecting of our Salvation, or the making of us meet for the Inheritance of the Saints in Light, Col. 1. 12.

(2) He is promised and received as a Spirit of Sanctification unto and by them that are Regenerate; That is unto Believers and only unto them. This will be fully confirmed immediately. And this puts an Issue to the principal difficulty of the foregoing objection. It is no way inconsistent that Faith should be required previously unto the receiving of the Spirit as a Spirit of Sanctification; though it be not so as he is the Author of Regeneration. The same Spirit first worketh Faith in us, and then preserveth it when it is wrought. Only to clear the Manner of it we may observe. 1. That Sanctification may be considered two ways. (1) As to the Original and essential Work of it, which consists in the preservation of the Principle of spiritual Life and Holiness communicated unto us in our Regeneration. (2) As to those renewed Actual Operations whereby it is carried on, and is gradually progressive as hath been declared. 2. Faith also or believing may be considered in this matter two ways. (1) As to its Original Communication Infusion or Creation in the Soul, for it is the gift or work of God. In this respect, that is, as to the Seed, Principle and Habit of it, it is wrought in us, as all other Grace is, in Regeneration. (2) As to its actings in us, or as unto Actual Believing or the Exercise of Faith and the Fruits of it, in a constant Profession and Holy Obedience. Sanctification in the first sense respects Faith also in the first. That is, the Preservation of the Seed, Principle, Grace, Habit of Faith in us, belongs unto the Sanctifying Work of the Holy Spirit. And so Believers only are sanctified. And in the latter sense it respects Faith in the latter also; That is, the progress of the Work of Sanctification in us is accompanied with the Actings and Exercise of Faith. But both ways Faith is a necessary Qualification in and unto them that are sanctified. Believers therefore are the Adequate Subject of the Work of Sanctification, which is all that at present is under our Consideration.

(3) The Spirit is also promised as a Comforter, or as a Spirit of Consolation. In this sense or for this End and Work, he is not promised unto them that are Regenerate merely as such. For many may be Regenerate who are not capable of Consolation, nor do need it; as Infants who may be and are many of them sanctified from the Womb. Nor is he so promised unto them that are Believers absolutely, who have the Grace or Habit of Faith wrought in them; for so many have who are not yet exercised, nor brought into that Condition wherein Spiritual Consolations are either proper or needful unto them. The Spirit is promised as a Comforter unto Believers, as engaged in the Profession of the Gospel, and meeting with Conflicts inward and outward on the Account thereof. The first Promise of the Holy Ghost as a Comforter was made to the Disciples when their Hearts were filled with sorrow on the departure of Christ; and this is the Measure of all others, John 16. 7. And this is evident both from the Nature of the thing itself, and from all the Promises which are given concerning him to this End and Purpose. And it will be wholly in vain at any time to apply spiritual Consolations unto any other sort of Persons. All men who have any interest in Christian Religion, when they fall into Troubles and Distresses be they of what sort they will, are ready to inquire after the things that may relieve and refresh them. And whereas there are many things in the Word suited unto the Relief and Consolation of the distressed, they are apt to apply them unto themselves, and others also are ready to comply with them in the same Charitable Office as they suppose. But no true Spiritual Consolation was ever administered by the Word unto any but Exercised Believers, however the Minds of men may be for the present a little relieved, and their Affections refreshed by the things that are spoken unto them out of the Word. For the Word is the Instrument of the Holy Ghost; nor hath it any Efficacy but as he is pleased to use it and apply it. And he useth it unto this End and unto no other, as being promised as a Spirit of Consolation only to sanctified Believers. And therefore when Persons fall under spiritual Convictions and Trouble of Mind or Conscience upon the Account of Sin and Guilt, it is not our first work to tender Consolation unto them, whereby many in that Condition are deluded, but to lead them on to Believing, that being justified by Faith they may have peace with God, which is their proper Relief. And in that state God is abundantly willing that they should receive strong Consolation, even as many as fly for Refuge to the Hope that is set before them.

(4) The Spirit of God is promised and received as to Gifts for the Edification of the Church. This is that which is intended, Acts 2. 38, 39. And his whole Work herein we shall consider in its proper place. The Rule and Measure of the Communication of the Spirit for Regeneration is Election. The Rule and Measure of the Communication of the Spirit for Sanctification is Regeneration. And the Rule and Measure of his Communication as a Spirit of Consolation, is Sanctification, with the Afflictions, Temptations and Troubles of them that are sanctified; What then is the Rule and Measure of his Communication as a Spirit of Edification? I answer; Profession of the Truth of the Gospel and its Worship, with a Call unto the benefiting of others, 1 Cor. 12. 7. And here two Rules must be observed. (1) That he carries not his Gifts for Edification out of the Pale of the Church, or Profession of the Truth and Worship of the Gospel. (2) That he useth a Sovereign and not a Certain Rule in this Communication, 1 Cor. 12. 11, 13. so as that he is not wanting unto any true Professors in proportion to their Calls and Opportunities.

[Sect. 4] 2 ^lie, Whereas the Spirit of Sanctification is promised only unto them that are Regenerate and do believe, May we in our Prayers and Supplications for him plead those Qualifications as Arguments and Motives for the further Communications of him unto us. Ans. 1. We cannot properly plead any Qualification in ourselves, as though God were Obliged with respect unto them, to give a man increase of Grace ex congruo much less ex condigno. When we have done all, we are unprofitable Servants. As we begin so we must proceed with God merely on the Account of Sovereign Grace. 2. We may plead the Faithfulness and Righteousness of God as engaged in his Promises. We ought to pray that he would not forsake the Work of his own hands, that he who hath begun the good work in us, would perfect it unto the day of Jesus Christ; that with respect unto his Covenant and Promises he would preserve that New Creature, that Divine Nature which he hath formed and implanted in us. 3. Upon a sense of the Weakness of any Grace we may humbly profess our sincerity therein, and pray for its increase. So cried the poor man with tears, Lord I believe, help thou mine unbelief, Matth. 9. 24. And the Apostles in their Prayer, Lord increase our Faith, Luke 17. 5. owned the Faith they had, and prayed for its increase by fresh supplies of the Holy Spirit.

Again 3 ^lie, May Believers in Trouble pray for the Spirit of Consolation with respect unto their Troubles, it being unto such that he is promised? Ans. (1) They may do so directly, and ought so to do; yea when they do it not it is a sign they turn aside unto broken Cisterns that will yield them no Relief. (2) Troubles are of two sorts, Spiritual and Temporal. Spiritual Troubles are so either Subjectively, such as are all inward Darknesses, and Distresses on the Account of sin; or 2 ^lie, Objectively, such are all Persecutions for the Name of Christ and the Gospel: It is principally with respect unto these that the Spirit is promised as a Comforter, and with regard unto them are we principally to pray for him as so promised. (3) In those outward Troubles which are Common unto Believers with other men, as the death of Relations, Losses of Estate or Liberty, they may and ought to pray for the Spirit as a Comforter, that the Consolations of God administered by him, may out-balance their outward Troubles, and keep up their hearts unto other Dutyes.

4 ^lie, May all Sincere Professors of the Gospel pray for the Spirit with respect unto his Gifts, for the Edification of others, seeing unto such he is promised for that End? Ans. 1. They may do so but with the ensuing Limitations. (1) They must do it with express Submission to the Sovereignty of the Spirit himself, who divideth to everyone as he will. (2) With respect unto that Station and Condition wherein they are placed in the Church by the Providence and call of God. Private persons have no warrant to pray for Ministerial Gifts, such as should carry them out of their Stations without a Divine Direction going before them. (3) That their End be good and right to use them in their respective places unto Edification. So ought Parents and Masters of Families, and all Members of Churches, to pray for those Gifts of the Spirit whereby they may fill up the Dutyes of their Places and Relations.

From the Consideration of this Order of the Dispensation of the Spirit, we may be directed how to pray for him, which we are both commanded and encouraged to do, Luke 11. 13. For we are to pray for him with respect unto those Ends and Effects for which he is promised: And these are those which are before expressed, with all those particular Instances which may be reduced unto them. We might therefore hence give Direction in some Enquiries, which indeed deserve a larger Discussion if our present Design would admit of it; one only I shall instance in.

May a Person who is yet Unregenerate pray for the Spirit of Regeneration to effect that Work in him? For whereas as such he is promised only unto the Elect, such a Person not knowing his Election, seems to have no foundation to make such a Request upon. Ans. (1.) Election is no Qualification on our part which we may consider or plead in our Supplications, but only the secret Purpose on the part of God of what himself will do, and is known unto us only by its Effects. (2) Persons convinced of sin, and a state of sin, may and ought to pray, that God by the Effectual Communications of his Spirit unto them would deliver them from that Condition. This is one way whereby we flee from the wrath to come. (3) The especial Object of their Supplications herein is Sovereign Grace, Goodness and Mercy, as declared in and by Jesus Christ. Such Persons cannot indeed plead any especial Promise as made unto them. But they may plead for the Grace and Mercy declared in the Promises, as indefinitely proposed unto sinners. It may be they can proceed no further in their Expectations but unto that of the Prophet; who knoweth if God will come and give a Blessing; Joel 2. 14. yet is this a sufficient ground and encouragement to keep them waiting at the Throne of Grace. So Paul after he had received his Vision from Heaven continued in great distress of mind praying until he received the Holy Ghost, Acts 9. 11, 17. (4) Persons under such Convictions have really sometimes the seeds of Regeneration communicated unto them, and then as they ought, so they will continue in their Supplications for the Encrease and Manifestation of it.

It is evident that by these Observations the foregoing Objection is utterly removed out of the way; and there is no disadvantage ariseth unto the Doctrine of the Free and Effectual Grace of God, by confining this Work of Sanctification and Holiness unto Believers only. None are sanctified, none are made Holy but those who truly and savingly Believe in God through Jesus Christ; which I shall now further confirm.

[Sect. 5] (1) Without Faith it is impossible to please God, Heb. 11. 6. The Faith discoursed of by the Apostle is that whereby the Fathers received the Promises, walked with God and obtained the Inheritance, the Faith of Abraham; that is true saying justifying Faith. This Faith constitutes all them in whom it is true Believers, and without it it is impossible to please God. Now Holiness wherever it is pleaseth God, and therefore without Faith it is impossible we should have any interest in it. This is the Will of God even our Sanctification, 1 Thess. 4. 3. and walking therein we please God, v. 7. All that pleaseth God in us, is our Holiness, or some part of it, and it principally consists in an Opposition unto all that displeaseth him. That which he commands pleaseth him, and that which he forbids displeaseth him; and our Holiness consists in a Complyance with the one, and an Opposition unto the other. Wherefore that any others but Believers should have anything which really belongs unto this Holiness, the Apostle declares it to be impossible. Some would except against this sense of the words from the ensuing Reason which the Apostle gives of his Assertion which contains the nature of the Faith intended. For he that cometh unto God must believe that he is, and that he is a Rewarder of them that diligently seek him. For this is that, they say, which the Light of Nature directs unto, and therefore there is no other Faith necessarily required that a man may please God but only that which is included in the right use and exercise of Natural Reason. But this Exception will no way evade the Force of this Testimony. For the Apostle discourseth concerning such a Coming unto God, and such a Belief in him, as is guided, directed and ingenerated in us, by the Promises which it rests upon and is resolved into. Now these Promises all and everyone of them, include Jesus Christ with a respect unto him and his Grace. And therefore the Faith intended is that which is in God through Christ as revealed and exhibited in the Promises, and this Coming unto God is a Fruit and Effect thereof.

(2) Our Lord Jesus Christ affirms that men are sanctified by the Faith that is in him, Acts 26. 18. That they may receive Forgiveness of sins and an Inheritance among them that are sanctified by the Faith that is in me. If there were any other way or means whereby men might be sanctified or made Holy, he would not have confined it unto the Faith that is in him. At least there is no other way to attain that Holiness which may bring them unto the Heavenly Inheritance, or make them meet for it, Col. 1. 11. which alone we inquire after. And indeed there can be no greater Contempt cast on the Lord Jesus and on the Duty of Believing in him, whereunto he makes this one of his principal Motives, than to Imagine that without Faith in him any one can be made Holy.

(3.) Faith is the Instrumental Cause of our Sanctification, so that where it is not, no Holiness can be wrought in us. God purifieth our hearts by Faith, Acts 15. 9. and not otherwise. And where the Heart is not purified there is no Holiness. All the Dutyes in the world will not denominate him Holy whose Heart is not purified; nor will any such Dutyes be holy themselves seeing unto the unclean all things are unclean. All the Obedience that is accepted with God is the Obedience of Faith, Rom. 1. 7. thence it springs and therewith is it animated. So is it expressed, 1 Pet. 1. 21, 22. You who by Christ do believe in God, and have purified your Souls in obeying the Truth through the Spirit. It is from Faith in God through Jesus Christ, acting itself in Obedience unto the Gospel, that we purify or cleanse our Souls which is our Sanctification. See Col. 2. 12, 13, 14. Chap. 3. 7, 8, 9, 10, 11.

(4) All Grace is Originally entrusted in and with Jesus Christ. The Image of God being lost in Adam, whatever was prepared or is used for the Renovation of it in our Natures and Persons, wherein Gospel Holiness doth consist, was to be treasured up in him as the second Adam, by whom many are to be made alive, who died in the first. It pleased the Father that in him all Fulness should dwell, as the Fullness of the Godhead in and for his own Divine Personal Subsistence, so the Fulness of all Grace for Supplyes unto us; that of his Fulness we might receive Grace for Grace. He is made the Head unto the whole New Creation, not only of Power and Rule but of Life and Influence. God hath given him for a Covenant to the People, and communicates nothing that belongs properly to the Covenant of Grace, as our Sanctification and Holiness do, unto any but in and through him. And we receive nothing by him but by virtue of Relation unto him, or especial Interest in him, or union with him. Where there is an especial Communication, there must be an especial Relation whereon it doth depend, and whence it doth proceed. As the Relation of the Members unto the Head is the Cause and Means why Vital spirits are thence derived unto them. We must be in Christ as the Branch is in the Vine or we can derive nothing from him. Joh. 15. 4. As the branch cannot bear fruit of itself except it abide in the Vine, no more can ye except ye abide in me. Whatever any way belongeth unto Holiness is our Fruit, and nothing else is Fruit but what belongeth thereunto. Now this our Savior affirms that we can bring forth nothing of, unless we are in him, and do abide in him. Now our being in Christ and abiding in him is by Faith; without which we can derive nothing from him, and consequently never be partakers of Holiness in the least Degree. But these things must be afterwards spoken unto more at large. It is therefore undeniably evident that Believers only are sanctified and Holy, all others are unclean, nor is anything they do Holy, or so esteemed of God.

[Sect. 6] And the due Consideration hereof discovers many pernicious mistakes that are about this matter, both Notional and Practical. For (1) There are some who would carry Holiness beyond the Bounds of an especial Relation unto Christ; or would carry that Relation beyond the only Bond of it, which is Faith. For they would have it to be no more than Moral Honesty or Virtue, and so cannot with any Modesty deny it unto those Heathens who endeavored after them according to the Light of Nature. And what need then is there of Jesus Christ? I can and do commend Moral Virtues and Honesty as much as any man ought to do, and am sure enough there is no Grace where they are not; yet to make anything to be our Holiness that is not derived from Jesus Christ, I know not what I do more abhor. An Imagination hereof dethrones Christ from his Glory, and overthrows the whole Gospel. But we have a sort of men who plead that Heathens may be eternally saved, so large and indulgent is their Charity, and in the mean time endeavor by all means possible to destroy temporally at least all those Christians who stoop not to a compliance with all their Imaginations. (2) Others there are who proceed much further and yet do but deceive themselves in the Issue. Notions they have of good and evil by the Light of Nature. As they come with men into the world, and grow up with them as they come to the Exercise of their Reason, so they are not stifled without offering violence to the Principles of Nature by the power of sin; as it comes to pass in many, Ephes. 4. 19. 1 Tim. 4. 2. Rom. 1. 31. Chap. 2. 14, 15. These Notions therefore are in many improved in Process of time by Convictions from the Law; and great Effects are produced hereby. For where the Soul is once effectually convinced of Sin Righteousness and Judgment, it cannot but endeavor after a Deliverance from the one, and an Attainment of the other; that so it may be well with it at the Last Day. And here lie the Springs or Foundations of all the Moral Differences that we see amongst Mankind. Some give themselves up unto all Abominations, Lasciviousness, Uncleanness, Drunkenness, Frauds, Oppressions, Blasphemies, Persecutions, as having no bounds fixed unto their Lusts, but what are given them by their own Impotency, or dread of Human Laws. Others endeavor to be Sober, Temperate, Just, Honest, and Upright in their dealings, with a sedulous performance of Religious Dutyes. This difference ariseth from the different Power and Efficacy of Legal Convictions upon the Minds of men. And these Convictions are in many variously improved according to the Light they receive in the Means of Knowledge which they do enjoy, or the Errors and Superstitions which they are misguided unto. For on this latter account do they grow up in some, into Penances, Vowes, uncommanded Abstinencyes, and various Self-macerations; with other painful and costly Dutyes. Where the Light they receive is in the general according unto Truth, there it will engage men into Reformation of Life, a Multiplication of Dutyes, Abstinence from sin, Profession, Zeal, and a Cordial Engagement into one way or other in Religion. Such Persons may have good Hopes themselves that they are Holy, they may appear to the World so to be, and be accepted in the Church of God as such, and yet really be utter strangers from true Gospel Holiness. And the Reason is, because they have missed it in the Foundation; and not having in the first place obtained an Interest in Christ, have built their house on the sand, whence it will fall in the time of trouble. If it be said, that all those who come up unto the Dutyes mentioned are to be esteemed Believers, if therewith they make Profession of the true Faith of the Gospel, I willingly grant it. But if it be said, that necessarily they are so indeed, and in the sight of God, and therefore are also sanctified and Holy, I must say the contrary is expressly denied in the Gospel, and especial Instances given thereof.

Wherefore let them wisely consider these things who have any Conviction of the Necessity of Holiness. It may be they have done much in the pursuit of it, and have labored in the Dutyes that materially belong unto it. Many things they have done, and many things forborne, upon the Account of it; and still continue so to do. It may be they think that for all the World they would not be found among the number of unholy persons at the Last Day. This may be the Condition of some, perhaps of many, who are but yet young, and but newly engaged into these ways upon their Convictions. It may be so with them who for many days and years have been so following after a Righteousness in a way of Duty. But yet they meet with these two evils in their ways. (1) That Dutyes of Obedience seldom or never prove more easy, familiar or pleasant unto them, than they did at first, but rather are more grievous and burdensome every day. (2) That they never come up unto a satisfaction in what they do, but still find that there is somewhat wanting. These make all they do burdensome and unpleasant unto them, which at length will betray them into Backsliding and Apostasy. But yet there is somewhat worse behind; All they have done, or are ever able to do on the bottom upon which they stand, will come to no Account, but perish with them at the great Day. Would we prevent all these fatal evils, would we engage in a real, thriving, everlasting Holiness, let our first business be to secure a Relation unto Jesus Christ, without which nothing of it will ever be attained.

To close this discourse, I shall only from it obviate a putid Calumny cast by the Papists, Quakers and others of the same Confederacy against the Grace of God, upon the Doctrine of the free Justification of a sinner, through the Imputation of the Righteousness of Christ. For with a shameless Impudence they clamour on all by whom it is asserted, as those who maintain Salvation to be attained through a mere External Imputation of Righteousness, whilst those so saved are unclean and unholy, as the Quaker, or negligent of the Dutyes of Righteousness and Obedience, as the Papists and others slanderously report. For the frontless impudence of this Calumny is sufficiently evident from hence, that as we assert Sanctification and Holiness to be peculiar only unto Believing justified Persons, that is that Faith and Holiness are inseparable habitually or actually or in both regards; so in like manner that all such Persons are infallibly sanctified and made Holy.

[Sect. 7] All Believers and only Believers being sanctified and made Holy, What it is that is sanctified in them, or what is the proper Seat and Subject of this Work, is in the next place to be declared. For it is not a mere External Denomination as things were called Holy under the Old Testament, nor any transient Act, nor any series or Course of Actions that we plead about; but that which hath, as a real Being and Existence, so a constant abiding or Residence in us. Hence he that is Holy is always so, whether he be in the Actual Exercise of the Dutyes of Holiness or no; though an Omission of any of them in their proper season is contrary unto and an impeachment of Holiness, as to its Degrees. Now this subject of Sanctification is the Entire Nature or whole Person of a Believer. It is not any one Faculty of the Soul or Affection of the Mind, or Part of the Body that is sanctified, but the whole Soul and Body, or the entire Nature of every Believing Person. And hereby is the Work of Sanctification really distinguished from any other mere common Work which may represent it, or pretend unto it. For all such Works are partial; either they are in the Mind only by Light and Notions of Truth, or on the Affections only in Zeal and Devotion, or on the Mind and Conscience in the Convictions of Sin and Duty, but further they proceed not. But true Holiness consists in the Renovation of our whole Persons, which must be demonstrated.

(1) That our entire Nature was Originally created in the Image of God I have proved before, and it is by all acknowledged. Our whole Souls, in the Rectitude of all their Faculties and Powers in order unto the Life of God and his Enjoyment, did bear this Image. Nor was it confined unto the Soul only. The Body also, not as to its shape figure or natural use, but as an Essential part of our Natures, was interested in the Image of God by a Participation of Original Righteousness. Hence the whole Person was a meet Principle for the Communication of this Image of God unto others, by the means of Natural Propagation, which is an act of the entire Person. For a Person created and abiding in the Image of God, begetting another in his own Image and Likeness, had by virtue of the Covenant of Creation begotten him in the Image of God also; that is, had communicated unto him a Nature upright and pure.

(2) By the Entrance of sin this Image of God, so far as it was our Righteousness and Holiness before him, was utterly defaced and Lost. This also I have sufficiently evidenced before. It did not depart from any one Power, Part, or Faculty of our Souls, but from our whole Nature. Accordingly the Scripture describes (1) the Depravation of our Natures distinctly in all the Powers of it. In particular the Corruption that ensued on our Minds, Wills and Affections upon the loss of the Image of God, I have before declared and vindicated. And (2) in reference unto the first Actings of all these Faculties in things Moral and Spiritual, the Scripture adds that all the Thoughts and Imaginations of our Hearts are evil and that continually, Gen. 6. 5. All the Original first Actings of the Powers of our Souls in or about things Rational and Moral are always evil. For an evil tree cannot bring forth good fruit. That which is lame and distorted, can act nothing that is straight and regular. Hence (3) All the Outward Actions of Persons in this State and Condition are evil, unfruitful works of Darkness. And not only so but the Scripture (4) in the Description of the Effects of this Depravation of our Nature, calls in the Body and the members of it unto a partnership in all this Obliquity and Sin. The members of the Body are Servants unto Uncleanness and Iniquity, Rom. 6. 19. And the engagement of them in all the Course and Actings of Depraved Nature is particularly declared by our Apostle out of the Psalmist, Rom. 3. 12, 13, 14, 15. They are all gone out of the way, they are together become unprofitable, there is none that doth good no not one. Their throat is an open sepulcher, with their tongues they have used deceit, the poison of Asps is under their lips, whose mouth is full of cursing and bitterness, their feet are swift to shed blood, in all ways of evil.

This being the State of our whole Nature in its Depravation, our Sanctification, wherein alone its Reparation in this Life doth consist, must equally respect the whole. Some suppose that it is our Affections only in their Deliverance from corrupt Lusts and Prejudices, with their direction unto Heavenly Objects, that are the Subject of this Work. For the Mind or rational Intellectual Power of the Soul, is in its self they say pure, noble, untainted, and needs no other Ayd but to be delivered from the Prejudices and Obstructions of its Operations, which are cast upon it by the Engagements and Inclinations of corrupt Affections, and a vicious course of Conversation in the World, received by uninterrupted Traditions from our Fathers; from whence it is not able to extricate or deliver itself, without the Aid of Grace. But they have placed their Instance very unhappily. For among all things that belong unto our Nature, there is not any one which the Scripture so chargeth this Depravation of it upon, as the Mind. This in particular is said to be fleshly, to be Enmity against God, to be filled with Vanity, Folly and Blindness, as we have at large before evinced. Nor is there anything concerning which the Work of Sanctification and Renovation is so expressly affirmed as it is concerning the Mind. It is declared by the Renovation of our Minds, Rom. 12. 2. or being Renewed in the spirit of our Minds, Ephes. 4. 23. that we put on the New man that is renewed in knowledge, Col. 3. 10. with other Expressions of the like nature. It is therefore our Entire Nature that is the Subject of Evangelical Holiness; For to manifest in particulars.

(1) Hence it is called the New Man, Ephes. 4. 24. Put on the New Man, which after God is created in Righteousness and Holiness. As the Principle of Sin and corrupted Nature in us is called the Old Man for no other Reason but that it possesseth all the Active Powers of the whole Man, so that he neither doth nor can do anything but what is influenced thereby; so this Principle of Holiness in us, the Renovation of our Natures is called the New Man, because it possesseth the whole Person with respect unto its proper Operations and Ends. And it extends itself as large as the Old Man or the Depravation of our Natures, which takes in the whole Person Soul and Body with all their Faculties and Powers.

(2) The Heart in the Scripture is taken for the whole Soul and all the Faculties of it, as they are one Common Principle of all Moral Operations; as I have proved before: Whatever therefore is wrought in and upon the Heart under this Consideration, is wrought upon the whole Soul. Now this is not only said to be affected with this Work of Sanctification, or to have Holiness wrought in it, but the principal Description that is given us of this Work, consists in this, that therein and thereby a New Heart is given unto us or created in us, as it is expressed in the Promise of the Covenant. This therefore can be nothing but the possessing of all the Powers and Faculties of our Souls with a New Principle of Holiness and Obedience unto God.

(3) There is especial mention made of the effecting of this Work on our Souls and Bodies with their Powers and Faculties distinctly. This I have already proved in the Declaration of the Work of our Regeneration or Conversion to God, which is only preserved, cherished, improved, and carried on to its proper End in our Sanctification. The Nature also of that spiritual Light which is communicated unto our Minds, of Life unto our Wills, of Love unto our Affections, hath been declared. Therefore doth it follow thence unavoidably that the whole Person is the Subject of this Work, and that Holiness hath its residence in the whole Soul entirely.

(4) We need go no further for the proof hereof than unto that Prayer of the Apostle for the Thessalonians which we insisted on at the beginning of this Discourse, 1 Thess. 5. 23. The God of Peace himself sanctify you 〈 in non-Latin alphabet 〉 , throughout; that is, in your whole Natures or Persons, in all that you are and do, that you may not in this or that part but be every whit clean and Holy throughout. And to make this the more evident that we may know what it is which he prays may be sanctified, and thereby preserved blameless to the coming of Christ, he distributes our whole Natures into the two Essential parts of Soul and Body. And in the former he considereth two things, (1) the Spirit, (2) the Soul peculiarly so called. And this distinction frequently occurrs in the Scripture, wherein that by the Spirit the Mind or Intellectual Faculty is understood, and by the Soul the Affections, is generally acknowledged, and may evidently be proved. These therefore the Apostle prays may be sanctified and preserved Holy throughout and entirely, and that by the Infusion of an Habit of Holiness into them, with its Preservation and Improvement, whereof more afterwards. But this is not all. Our Bodies are an Essential part of our Natures, and by their union with our Souls are we constituted individual Persons. Now we are the Principles of all our Operations, as we are Persons; Every Moral Act we do, is the Act of the whole Person. The Body therefore is concerned in the Good and Evil of it. It became a subject of the Depravation of our Nature by Concomitancy and Participation; and is considered as one entire Principle with the Soul of communicating Original Defilement from Parents unto Children. Besides it is now subject in that Corruption of its Constitution which it is fallen under as a punishment of sin, unto many disorderly Motions that are Incentives and Provocations unto sin. Hence sin is said to reign in our mortal Bodies, and our Members to be servants unto unrighteousness, Rom. 6. 12. 19. Moreover by its Participation in the Defilement and Punishment of sin, the Body is disposed and made obnoxious unto Corruption and Destruction. For Death entered by Sin and no otherwise. On all these Accounts therefore it is necessary on the other hand, that the Body should be interested in this Work and Privilege of Sanctification and Holiness. And so it is (1) By Participation. For it is our Persons that are sanctified and made Holy, ( sanctify them throughout); and although our Souls are the first proper Subject of the infused Habit or Principle of Holiness, yet our Bodies as essential parts of our Natures are Partakers thereof. (2) By a peculiar Influence of the Grace of God upon them also, as far as they have any influence into Moral Operations. For the Apostle tells us, that our Bodies are Members of Christ, 1 Cor. 3. 15. and so consequently have influences of Grace from him as our Head. (3) In the Work of Sanctification the Holy Ghost comes and dwells in us. And hereon our Bodies are the Temple of the Holy Ghost which is in us, 1 Cor. 3. 19. And the Temple of God is Holy; although I confess this rather belongs unto the Holiness of peculiar Dedication unto God, whereof we shall treat afterwards. And hereby (1) are the Parts and Members of the Body made Instruments and Servants of Righteousness unto Holiness, Rom. 6. 19. do become meet and fit for to be used in the Acts and Dutyes of Holiness, as being made clean and sanctified unto God. (2) Hereby are they disposed and prepared unto a blessed Resurrection at the Last Day, which shall be wrought by the Spirit of Christ which dwelt in them and sanctified them in this Life, Rom. 8. 10, 11. Phil. 3. 20, 21. 2 Cor. 4. 14, 16, 17.

Our whole Persons therefore and in them our whole Natures are the Subject of this Work, and true Holiness invests the whole of it. Now whether this universal Investiture of our Nature in all the Faculties and Powers of it, by a new Principle of Holiness and Obedience unto God, whereby it is renewed unto his Image, do belong unto that Moral Virtue which some so plead for as to substitute it in the Room of Gospel-Holiness, they may do well to consider who are the Patrons of that Cause. For if it doth not, then doth not itself belong unto that Holiness which the Gospel teacheth, requireth, promiseth and communicates, whatever else it be. And moreover, it is practically worthy consideration that men deceive not themselves with a partial work in Conviction only, or Change of the Affections also, instead of this Evangelical Sanctification. It is often and truly spoken unto, how men may have their Minds enlightened, their Affections wrought upon, and their Lives much changed, and yet come short of real Holiness. The best trial of this Work is by its Universality with respect unto its Subject. If anything remain unsanctified in us sin may there set up its Throne and maintain its Sovereignty. But where this Work is true and real however weak and imperfect it may be as unto its Degrees, yet it possesseth the whole Person, and leaveth not the least hold unto sin, wherein it doth not continually combat and conflict with it. There is saving Light in the Mind, and Life in the Will, and Love in the Affections, and Grace in the Conscience suited to its Nature; there is nothing in us whereunto the Power of Holiness doth not reach according to its measure. Men may therefore if they please deceive themselves by taking up with some Notions in their Minds, some Devotions in their Affections, or some good and virtuous Deeds in their Conversations, but Holiness doth not consist therein.

And Lastly, men may hence see how vainly they excuse themselves in their Sins, their Passions, Intemperances and the like disorders of Mind, from their Constitutions and Inclinations; for true Sanctification reacheth unto the Body also. It is true, Grace doth not so change the natural Constitution as to make him that was sickly, healthy and strong; nor so as to make him who was Melancholy, to be Sanguine or the like; it altereth not the course of the Blood, the animal spirits, with the Impressions they make on our Minds. But consider these things Morally, and as the whole Person is a Principle of Spiritual and Moral Operations, and so it doth work that Change and Alteration on the whole Person, as to cure Morally sinful distempers, as of Passion, Elation of Mind, and Intemperancies, which men were before more than ordinarily inclined unto by their Tempers and Constitutions. Yea from the Efficacy of it upon our whole Persons, in the curing of such habitual inordinate and sinful distempers, lies the principal discovery of its Truth and Reality. Let no men therefore pretend that Grace and Holiness do not change men's Constitutions, thereby to excuse and palliate their disorderly Passions before men, and to keep themselves from being humbled for them before God. For although it do not so naturally and physically, yet it doth so Morally, so that the Constitution itself shall be no more such a fomes and Incentive unto disorderly Passions, as it hath been. If Grace hath not cured that Passion, Pride, Causeless Anger, Inveterate Wrath, Intemperance, which men's Constitutions peculiarly incline unto, I know not for my part what it hath done, nor what a number of outward Dutyes do signify. The Spirit and Grace of Christ causeth the Wolf to dwell with the Lamb, and the Leopard to lie down with the Kid, Isa. 11. 6. It will change the most wild and savage Natures into Meekness, Gentleness and Kindness; Examples whereof have been multiplied in the World.

CHAP. IV. The Defilement of Sin wherein it consists, with its Purification.

[Sect. 1] THese things being premised, we proceed to the Consideration of Sanctification itself, in a further Explication of the Description before given. And the first thing we ascribe unto the Spirit of God herein, which constitutes the first part of it, is the Purifying and cleansing of our Natures from the Pollution of Sin. Purification is the first proper Notion of internal real Sanctification. And although in order of Time it do not precede the other Acts and parts of this Work, yet in order of Nature it is first proposed and apprehended. To be unclean absolutely, and to be Holy, are universally opposed. Not to be purged from sin, is an Expression of an unholy Person, as to be cleansed is of him that is holy. And this Purification or the effecting of this Work of Cleansing is ascribed unto all the Causes and Means of Sanctification. As (1) unto the Spirit who is the principal Efficient of the whole. Not that Sanctification consists wholly herein, but firstly and necessarily it is required thereunto; Prov. 30. 12. Ezek. 36. 25. I will sprinkle clean water upon you, and you shall be clean, from all your filthiness and from all your Idols will I cleanse you. That this sprinkling of clean Water upon us, is the Communication of the Spirit unto us for the End designed, I have before evinced. It hath also been declared wherefore he is called Water or compared thereunto. And the next Verse shows expressly that it is the Spirit of God which is intended. I will put my Spirit within you and cause you to walk in my Statutes. And that which he is thus in the first place promised for, is the Cleansing of us from the Pollution of sin, which in order of Nature is preposed unto his enabling us to walk in God's Statutes, or to yield holy Obedience unto him.

To the same purpose among many others is that Promise, Isa. 4. 4. When the Lord shall have washed away the filth of the Daughters of Zion, and shall have purged the blood of Jerusalem, by the Spirit of Judgment and the Spirit of Burning. Upon what ground the Spirit is compared to Fire and thence here called a Spirit of Burning hath been also declared. In brief, Fire and Water were the Means whereby all things were purified and cleansed Typically in the Law, Numb. 31. 23. And the Holy Spirit being the principal Efficient Cause of all spiritual cleansing is compared to them both, by which his Work was signified, and called by their names. See Mal. 3. 2, 3. And Judgment is frequently taken for Holiness. The Spirit of Judgment therefore and the Spirit of Burning is the Spirit of Sanctification and Purification. And he is here promised for the Sanctification of the Elect of God. And how shall he effect this Work? He shall do it in the first place by washing away their filth and purging away their blood; that is, all their spiritual sinful Defilements.

(2) The Application of the Death and Blood of Christ unto our Souls for our Sanctification by the Holy Ghost, is said to be for our cleansing and purging, Ephes. 5. 26, 27. Christ loved the Church and gave himself for it, that he might sanctify and cleanse it with the washing of Water by the Word; He gave himself that he might redeem us from all Iniquity and purify unto himself a peculiar people zealous of Good Works, Tit. 2. 14. For the Blood of Jesus Christ cleanseth us from all our sins, 1 Joh. 1. 7. For he loved us and washed us from our sins in his own Blood, Rev. 1. 5. The Blood of Jesus Christ purgeth our Consciences from dead works to serve the living God, Heb. 9. 14. Respect I acknowledge in some of these places may be had unto the Expiation of the Guilt of sin by the Blood of Christ as offered in Sacrifice, for so in himself he purged our sins, Heb. 1. 3. But as they all suppose a Defilement in sin, so the most of them respect its cleansing by the Application of the Virtue of the Blood of Christ unto our Souls and Consciences in our Sanctification.

And (3) moreover where Sanctification is enjoined us as our Duty it is prescribed under this Notion of cleansing ourselves from sin. Wash you, make you clean, Isa. 1. 16. O Jerusalem wash thine Heart from wickedness that thou mayest be saved, Jer. 4. 14. Having therefore these promises let us cleanse ourselves from all filthiness of the flesh and the spirit, perfecting holiness in the fear of God, 2 Cor. 7. 1. Every man that hath this hope in him purifieth himself; 1 Joh. 3. 3. Psal. 119. 9. 2 Tim. 2. 20. and the like Expressions of this Duty occur in other places.

[Sect. 2] (4) Answerable unto these Promises and Precepts and in the Confirmation of them we have the Institution of the Ordinance of Baptism, the Outward way and Means of our Initiation into the Lord Christ and the Profession of the Gospel, the great Representation of the Inward washing of Regeneration, Tit. 3. 5. Now this Baptism in the First place expresseth the outward putting away the filth of the flesh, by external washing with material water, 1 Pet. 3. 21. And that which answers hereunto can be in nothing but the inward purifying of our Souls and Consciences by the Grace of the Spirit of God; that is, saith our Apostle, the putting off the Body of the sins of the flesh, Col. 2. 11. which contains the whole Defilement and Corruption of sin. And this also was typed out unto us by all the Legal Purifications of Old. Wherefore we shall do three things in the Explication of this first Branch of our Sanctification. (1) Shew, That there is a spiritual Pollution and Defilement in Sin. (2) Declare What it is, or wherein it doth consist: And (3) Manifest how it is removed or washed away, and Believers made Holy thereby.

[Sect. 3] For the First, it needs not much to be insisted on. Our Minds and their Conceptions are in these things to be regulated by Divine Revelations and Expressions. And in the whole Representation made unto us in the Scripture, of the Nature of Sin, of our Concernment therein, of the Respect of God towards us on the Account thereof; of the Way and Means whereby we may be delivered from it; there is nothing so much inculcated, as its being filthy, abominable, full of defilement and pollution, which is set forth both in the plain Expressions and various Similitudes. On the Account hereof is it said to be abhorred of God, the abominable thing which his Soul hateth, which he cannot behold, which he cannot but hate and detest, and is compared to Blood, Wounds, Sores, Leprosy, Scum, loathsome Diseases. With respect hereunto is it so frequently declared that we must be washed, purged, purified, cleansed, as in the Testimonyes before cited; before we can be accepted with him, or be brought to the Enjoyment of him. And the work of the Spirit of Christ in the Application of his Blood unto us for the taking away of sin, is compared to the Effects of Fire, Water, Sope, Nitre, everything that hath a purifying cleansing Faculty in it. These things so frequently occur in the Scripture and Testimonies concerning them are so multiplied that it is altogether needless to produce particular Instances. This is evident and undeniable, that the Scripture which regulates our Conceptions about Spiritual things, expressly declares all sin to be uncleanness, and every sinner to be defiled thereby, and all unsanctified persons to be wholly unclean; and how far these Expressions are Metaphorical, or wherein the Metaphor doth consist, must be afterwards declared.

Besides, there is no Notion of Sin and Holiness whereof Believers have a more sensible spiritual Experience. For although they may not, or do not comprehend the Metaphysical Notion or Nature of this Pollution and Defilement of Sin, yet they are sensible of the Effects it produceth in their Minds and Consciences. They find That in sin which is attended with shame and self-Abhorrency and requires deep Abasement of Soul. They discern in it or in themselves on the Account of it, an unsuitableness unto the Holiness of God, and an unfitness thereon for Communion with him. Nothing do they more earnestly labor after in their Prayers and Supplications than a cleansing from it by the Blood of Christ; nor are any Promises more precious unto them, than those which express their Purification and purging from it. For these are they which next unto their Interest in the Atonement made by the Sacrifice of Christ, give them boldness in their approaches unto God. So our Apostle fully expresseth it, Heb. 10. 19, 20, 21, 22. Having therefore boldness to enter into the Holiest by the Blood of Jesus, by a New and Living Way which he hath consecrated for us through the Veyl that is to say his flesh, and having an High Priest over the House of God, let us draw near with a true Heart in full Assurance of Faith, having our Hearts sprinkled from an evil Conscience and our Bodies washed with pure Water. The Foundation of all our Confidence in our Access unto God, the Right and Title we have to approach unto him is laid in the Blood of Christ, the Sacrifice he offered, the Atonement he made, and the Remission of sins which he obtained thereby, which Effect of it he declares, v. 19. Having boldness by the Blood of Jesus. The way of our Access is by pleading an Interest in his Death and Suffering, whereby an Admission and Acceptance is consecrated for us, v. 20. by a new and living way which he hath consecrated. And our encouragement to make use of this Foundation, and to engage in this Way, is taken from his discharge of the Office of an High Priest in our behalf. And having an High Priest over the House of God let us draw near.

But besides all this, when we come to an Actual Address unto God, that we may make use of the Boldness given us in the full Assurance of Faith, it is moreover required that our hearts be sprinkled and our bodies washed; that is that our whole Persons be purified from the Defilement of sin by the Sanctification of the Spirit. And this Experience of Believers, we cannot only oppose unto, and plead against the stupidity of such Persons by whom these things are derided, but conclude from it, that those who are unacquainted with it in some Degree of sincerity, are wholly uninterested in that Evangelical Holiness which we inquire after. We need not therefore further labor in the Confirmation of that concerning which the Testimonyes of Scripture are so multiplied, and whereof we have such undoubted Experience.

[Sect. 4] Secondly; The Nature of this Defilement of Sin must be inquired into. Ans. (1) By some it is reckoned unto Guilt. For whereas the inseparable Effects of Guilt, are Shame and Fear, whereby it immediately evidenced itself in our first Parents, and shame in particular is from this filth of sin, it may be esteemed an Adjunct thereof. Hence sin was said to be purged by Sacrifices when its Guilt was expiated: And Christ is said to purge our sins by himself, that is when he offered himself a Sacrifice for us, Heb. 1. 3. And therefore it is granted that so far as the Filth of sin was taken away, not by Actual Purification but by Legal Expiation, it is sin with its Guilt that was intended. But the Scripture as we have shown intendeth more hereby, even such an internal inherent Defilement as is taken away by real actual Sanctification and no otherwise. (2) There are some especial sins which have a peculiar Pollution and Defilement attending them, and which thereon are usually called uncleanness in a peculiar manner. The ground hereof is in that of the Apostle, 1 Cor. 6. 18. Flee Fornication. Every sin that a man doth is without the Body: but he that committeth Fornication sinneth against his own Body; All sins of that Nature have a peculiar Defilement and filth accompanying them. And Holiness is sometimes mentioned in an Opposition unto this especial Pollution, 1 Thess. 4. 3. But yet this is not that which we inquire after, although it be included in it, as one especial kind of it. That we now consider always inseparably attends every sin as sin, as an Adjunct or Effect of it. It is the uncleanness of all sin and not the sin of uncleanness which we intend. And for the discovery of its proper Nature we may observe:

(1) That the Pollution of Sin is that Property of it whereby it is directly opposed unto the Holiness of God, and which God expresseth his Holiness to be contrary unto. Hence he is said to be of purer eyes than to behold iniquity or to look on evil, Hab. 1. 13. It is a thing vile and loathsome under the Eyes of his Holiness, Psal. 5. 4, 5, 6. So speaking concerning it he useth that pathetical Dehortation, O do not that abominable thing which my soul hateth; Jerem. 44. 4. and with respect unto his own Holiness it is, that he sets it forth by the names of all things which are vile, filthy, loathsome, offensive, everything that is Abominable. It is so to him as he is infinitely Pure and Holy in his own Nature. And that Consideration which ingenerates shame and self-Abhorrency on the Account of the Defilement of sin, is taken peculiarly from the Holiness of God. Hence it is that Persons are so often said to blush, to be ashamed, to be filled with Confusion of Face, to be vile, to be Abased in their own sight, under a Sense and Apprehension of this filth of sin.

(2) The Holiness of God is the Infinite Absolute Perfection and Rectitude of his Nature, as the Eternal Original Cause and Pattern of Truth, Uprightness and Rectitude in all. And this Holiness doth God exert as in all he doth naturally and necessarily, so particularly in his Law, which is therefore Good, Holy and Perfect, because it represents the Holiness of God which is impressed on it. God might not have made any Creature nor given a Law, which are free Acts of his Will. But on supposition he would do so, it was absolutely necessary from his own Nature that this Law of his should be Holy. And therefore whatever is contrary unto or different from the Law of God, is so unto and from the Holiness of God himself. Hence it follows,

(3) That this Defilement and Pollution of Sin is that Pravity, Disorder and shameful Crookedness that is in it, with respect unto the Holiness of God as expressed in the Law.

Sin is either Original or Actual. Original Sin is the Habitual Inconformity of our Natures unto the Holiness of God expressed in the Law of Creation. Actual Sin is our Inconformity to God and his Holiness expressed in the particular Commands of the Law: The Nature of all sin therefore consists in its Enmity, its Inconformity to the Rule. Now this Rule, which is the Law, may be considered two ways, which give a Two-sold respect or inseparable Consequent or Adjunct unto every sin.

(1) As it expresseth the Authority of God in its Precepts and and Sanction. Hence Guilt inseparably follows every sin, which is the Respect it induceth on the sinner unto the Law, upon the Account of the Authority of the Law-giver. The Act of sin passeth away, but this Guilt abideth on the Person and must do so, until the Law be satisfied and the sinner thereon absolved. This naturally produceth Fear which is the first Expression of a sense of Guilt. So Adam expressed it upon his sin: I heard thy Voice and was afraid, Gen. 3. 10.

(2) The Law may be considered as it expresseth the Holiness of God and his Truth which it was necessary from the Nature of God that it should do. Hence there is in sin a peculiar Inconformity to the Holiness of God, which is the Macula, the spot, stain and filth of it, which are inseparable from it, whilst God is Holy, unless it be purged and done away as we shall show. And this is inseparably attended with shame which is the Expression of a sense of this filth of sin. So Adam upon his sin had his Eyes open to see his Nakedness, and was filled with shame. This is the Order of these things. God who is the Object of our Obedience and Sin, is considered as the Supreme Law-giver. On his Law he hath impressed his Authority and his Holiness. Sin with respect unto his Authority is attended with Guilt; and this in the Conscience of the sinner produceth Fear. As it respects the Holiness of God it is attended with Filth or uncleanness, and this produceth shame. And the Ultimate Effects of it, are on the first Account Poena Sensus, on the other Poena Damni: This therefore is the spot, the stain, the Pollution of sin, which is purged in our Sanctification. The perverse Disorder, and shameful Crookedness that is in sin with respect unto the Holiness of God.

And herein there is a real filthiness, but spiritual; which is compared with and opposed unto things materially and carnally so. Not that which goeth into a man, Meats of any sort, defile him, saith our Savior, but that which cometh out of the Heart, that is spiritually with respect unto God, his Law and Holiness. And as men are taught the Guilt of sin by their own Fear which is the inseparable Adjunct of it, so are they taught the Filth of sin by their own Shame which unavoidably attends it. To instruct us herein is one End of the Law and the Gospel. For in the Renovation of the Law which was added to the Promise because of Transgressions, Gal. 3. 19. and in the Institutions annexed unto it, God designed to instruct us further in them both, with the Ways whereby we may be freed from them. In the Doctrine of the Law with the Sanction and Curse of it, and the Institution of Sacrifices to make Atonement for sin, God declared the Nature of Guilt and its Remedy. By the same Law, and by the Institution of sundry Ordinances for Purification and cleansing, as also by determining sundry Ceremonial Defilements, he makes known the Nature of this Filth and its Remedy. To what End were so many Meats and Drinks, so many Diseases and Natural Distempers, so many external fortuitous Accidents as touching the Dead and the like, made Religiously unclean by the Law? It was to no other but to teach us the Nature of the spiritual Defilement of sin. And to the same End together with a Demonstration of the Relief and Remedy thereof were the Ordinances of Purification instituted, which as they were Outward and Carnal purged those Uncleannesses as they also were Outward and Carnal made so by the Law. But Internal and Spiritual things were taught and presigured hereby, yea wrought and effected by virtue of their Typical Relation to Christ as the Apostle teacheth, Heb. 9. 13, 14. For it the blood of Bulls and of Goats, and the Ashes of an Heyfer sprinkling the unclean, sanctifieth to the purifying of the Flesh, how much more shall the Blood of Christ purge our Consciences from dead Works to serve the Living God. And hence the whole Work of Sanctification is expressed by opening a Fountain for sin and for uncleanness; that is, the purging of them away, Zech. 13. 1. So is it in the Gospel, where the Blood of Christ is said to purge our sins with respect to Guilt, and to wash our Souls with respect to Filth. Yea so inseparable is this Filth from sin, and Shame from Filth, that wherever abides a sense of sin, there is a sense of this Filth with Shame. The very Heathen who had only the workings of their own Minds and Consciences for their Guide, were never able to quit themselves from a sense of this Pollution of sin. And thence proceeded all those ways of Lustration, Purgation and Cleansing, by Washings, Sacrifices and Mysterious Ceremonious Observances which they had invented. It remains therefore only that we inquire a little into the Reasons and Causes why this pravity of sin, and discrepancy from the Holiness of God, is such a Defilement of our Natures, and so inseparably attended with shame. For without the Consideration hereof, we can never understand the true Nature of Sanctification and Holiness. And it will also then yet further appear how openly they betray their prodigious Ignorance of these things, who contend that all Grace consists in the Practice of Moral Virtues. And we may to this Purpose observe,

[Sect. 3] (1) That the Spiritual Beauty and Comeliness of the Soul consists in its Conformity unto God. Grace gives Beauty. Hence it is said of the Lord Christ, That he is fairer or more beautiful than the Children of Men, and that because Grace was poured into his lips, Psal. 45. 2. And when the Church is furnished or adorned with his Graces, he affirms her to be Fair and Comely, Cant. 1. 5. chap. 6. 4. chap. 7. 6. Christ by washing of it takes away its spots and wrinkles, rendering it beautiful, that is Holy, and without blemish, Ephes. 5. 27. And this Beauty Originally consisted in the Image of God in us, which contained the whole Order, Harmony, and Symmetry of our Natures in all their Faculties and Actions with respect unto God, and our utmost End. That therefore which is contrary hereunto, as is all and every sin, hath a Deformity in it, or brings Spots, Stains and Wrinkles on the Soul. There is in sin all that is contrary to spiritual Beauty and Comeliness, to inward Order and Glory, and this is the Filth and Pollution of it.

(2) Holiness and Conformity to God is the Honor of our Souls. It is that alone which makes them truly Noble. For all Honor consists in an Accession unto Him who is the only Spring and absolute Possessour of all that is so, in whom alone is Originally and Perfectly all Being and Substance. Now this we have alone by Holiness, or that Image of God wherein we were created. Whatever is contrary hereunto is base, vile and unworthy. This is sin, which is therefore the only base thing in Nature. Hence it is said of some great Sinners that they had debased themselves to Hell, Isa. 57. 9. This belongs to the Pollution of Sin; that it is base, vile, unworthy, dishonoring the Soul, filling it with shame in its self and contempt from God. And there are no Persons who are not absolutely hardened, but are in their own Minds and Consciences sensible of this Baseness of sin, as they are also of the Deformity that is in it. When men's Eyes are opened to see their Nakedness, how vile and base they have made themselves by sin, they will have a sense of this Pollution not easily to be expressed. And from hence it is, that sin hath the Propertyes and Effects of Uncleanness in the sight of God and in the Conscience of the sinner. God abhors, loathes it, accounts it an abominable thing, as that which is directly contrary to his Holiness, which as impressed on the Law is the Rule of Purity, Integrity, spiritual Beauty and Honor. And in the Conscience of the sinner it is attended with Shame, as a thing deformed, loathsome, vile, base and dishonorable. See Jer. 2. 26.

In all in whom it is, I say unless they are blind and obdurate it fills them with shame. I speak not of such as are little or not at all spiritually sensible of sin or any of its properties, who fear not because of its Guilt, nor are disquieted by its Power, not acquainted with its Fomes or Disposition to evil, and so not ashamed of its filth; much less of such as are given over to all uncleanness with Delight and Greediness, wallowing in the pollution of it like the Sow in the Mire, who not only do the things which god abhorreth, but also have pleasure in them that do them. But those I intend who have the least real Conviction of the nature and tendency of sin, who are all in one Degree or other ashamed of it as a filthy thing. And a Casting off of outward shame, that is so from its Object, or Shame with respect unto the Conscience and Judgment of Human Kind, as those do who proclaim their sins as Sodom and hide them not, is the highest Aggravation of sinning and Contempt of God; and the casting out of inward shame, with respect unto the Divine Omniscience, the highest Evidence of a Reprobate Mind. But in all others who have more Light and spiritual Sense it produceth shame and self-abhorrency, which hath always a respect unto the Holiness of God, as Job 42. 5, 6. They see that in sin which is so vile, base and filthy, and which renders them so, that like unto men under a loathsome Disease they are not able to bear the sight of their own sores, Psal. 38. 5. God detesteth, abhorreth and turneth from sin as a loathsome thing, and Man is filled with shame for it, it is therefore filthy. Yea no tongue can express the Sence which a Believing Soul hath of the uncleanness of sin with respect unto the Holiness of God. And this may suffice to give a little Prospect into the Nature of this Defilement of sin, which the Scripture so abundantly insisteth on, and which all Believers are so sensible of.

[Sect. 6] This Pravity or spiritual Disorder with respect unto the Holiness of God which is the shameful Defilement of sin, is twofold. (1) That which is Habitual in all the Faculties of our Souls by Nature, as they are the Principle of our Spiritual and Moral Operations. They are all shamefully and loathsomely depraved, out of Order, and no way correspondent unto the Holiness of God. Hence by Nature we are wholly unclean; who can bring a clean thing out of that which is unclean? And this uncleanness is graphically expressed under the Similitude of a wretched polluted Infant, Ezek. 16. 3, 4, 5. (2) That which is Actual in all the Actings of our Faculties as so defiled, and as far as they are so defiled. For 1. Be any sin of what Nature it will, there is a Pollution attending of it. Hence the Apostle adviseth to cleanse ourselves from all Pollutions of Flesh and Spirit, 2 Cor. 7. 1. The sins that are internal and spiritual, as Pride, self-Love, Covetousness, Unbelief, have a pollution attending them as well as those which are fleshly and sensual. 2. So far as anything of this Pravity or Disorder mixeth itself with the best of our Dutyes, it renders both us and them unclean. Isa. 64. 6. We are all as an unclean thing, and all our Righteousnesses are as filthy Raggs.

(2 ^lie ,) This Uncleanness as it is Habitual, respecting our Natural Defilement, is equal in and unto everyone that is born into the World. We are by Nature all alike polluted and that to the utmost of what our Nature is capable. But with respect unto Actual sins it is not so. For in them it hath various Degrees and Aggravations even as many as sin itself hath. (1) The Greater the sin is from its Nature or Circumstances, the greater is the Defilement wherewith it is attended. Hence there is no sin expressed under such Terms of filthiness and abhorrences as Idolatry, which is the greatest of sins. See Ezek. 16. 36, 37. Or, (2) There is an Aggravation of it when the whole Person is defiled, as it is in the Case of Fornication before instanced in. (3) It is heightened by a Continuance in sin, whereby an Addition is made to its Pollution every Day, and which is called Wallowing in the Mire, 2 Pet. 2. 22.

I have in this whole Discourse but touched upon this Consideration of sin which the Scripture so frequently mentions and inculcates. For as all the first Institutions of Divine Worship recorded therein had some respect hereunto, so the last Rejection of obstinate sinners mentioned in it is, Let him that is filthy or unclean be filthy still, Revel. 22. 11. Neither is there any Notion of sin whereby God would convey an Apprehension of its Nature and an Abhorrency thereof unto our Minds and Consciences, so frequently insisted on as is this of its Pollution. And in order to our use of it unto the Discovery of the Nature of Holiness we may yet observe these three things. (1) Where this Uncleanness abideth unpurged there neither is nor can be any true Holiness at all, Ephes. 4. 22, 23, 24. For it is universally opposed unto it, it is our unholiness. Where therefore it is absolute and purified in no Measure or Degree, there is no Work of Sanctification, no Holiness so much as begun. For in the purging hereof, it makes its entrance upon the Soul, and its Effects therein is the first Beginning of Holiness in us. I acknowledge that it is not in any at once absolutely and perfectly taken away in this World. For the Work of purging it is a continued Act commensurate unto the whole Work of our Sanctification. And therefore they who are truly sanctified and Holy, are yet deeply sensible of the Remainder of it in themselves, do greatly bewail it, and earnestly endeavor after the removal of it. But there is an initial, real, sincere, and (as to all the Faculties of the Soul) universal purging of it which belongs to the Nature and Essence of Holiness, begun and carried on though not absolutely perfected in this Life. And men who pretend unto a Grace and Holiness that should consist in Moral Virtue only, without a supposition of and respect unto the Purification of this Pollution of sin, do but deceive their own Souls and others, so far as any are forsaken of God to give credit unto them. The Virtues of men not purged from the Uncleanness of their Natures, are an Abomination to the Lord, Tit. 1. 15. (2) Unless this uncleanness of sin be purged and washed away, we can never come unto the Enjoyment of God. Nothing that defileth shall in any wise enter into the New Jerusalem, Revel. 21. 27. To suppose that an Unpurified Sinner can be brought unto the blessed Enjoyment of God, is to overthrow both the Law and the Gospel, and to say that Christ died in vain. It is therefore of the same importance with the Everlasting Salvation of our Souls, to have them purged from sin. (3) We are not able of ourselves without the especial Aid Assistance and Operation of the Spirit of God, in any Measure or Degree to free ourselves from this Pollution neither that which is Natural and Habitual, nor that which is Actual. It is true, it is frequently prescribed unto us as our Duty. We are commanded to Wash ourselves, to Cleanse ourselves from sin, to Purge ourselves from all our Iniquities and the like, frequently. But to suppose that whatever God requireth of us, that we have Power of ourselves to do, is to make the Cross and Grace of Jesus Christ of none Effect. Our Duty is our Duty constituted unalterably by the Law of God, whether we have power to perform it or no, seeing we had so at our first Obligation by and unto the Law, which God is not obliged to bend unto a conformity to our Warpings, nor to suit unto our sinful Weaknesses. Whatever therefore God worketh in us in a Way of Grace he prescribeth unto us in a Way of Duty, and that because although he do it in us, yet he also doth it by us, so as that the same Work is an Act of his Spirit and of our Wills as acted thereby. Of ourselves therefore we are not able by any endeavors of our own, nor ways of our own finding out, to cleanse ourselves from the Defilement of sin. If I be wicked, saith Job, why then labor I in vain? if I wash myself with Snow-water, and make my hand never so clean, yet shalt thou plunge me in the Ditch, and mine own Clothes shall make me to be abhorred, Chap. 9. 29, 30, 31. There may be Ways and Means used whereby an Appearance of Washing and Cleansing may be made. But when things come to be tried in the sight of God, all will be found filthy and unclean. In vain saith the Prophet shalt thou take to thyself Sope and much Nitre, thou shalt not be purged, Jer. 2. 22. The most probable means of Cleansing, and the most effectual in our Judgment however multiplied shall fail in this Case. Some speak much of washing away their sins by the Tears of Repentance. But Repentance as prescribed in the Scripture is of another Nature and Assigned unto another End. And for men's Tears in this matter they are but Sope and Nitre which howsoever multiplied will not produce the Effect intended. And therefore doth God in places of Scripture innumerable take this to himself as the immediate Effect of his Spirit and Grace, namely to cleanse us from our Sins and our Iniquities. (4) The Institutions of the Law for this End to purge Uncleanness could not of themselves reach thereunto. They did indeed purify the unclean Legally, and sanctified persons as to the purifying of the flesh, Heb. 9. 13. so that they should not on their account be separated from their Privileges in the Congregation and the Worship of God. But of themselves they could go no further, Heb. 10. 2. only they did Typifie and signify that whereby sin was really cleansed. But the real stain is too deep to be taken away by any outward Ordinances or Institutions. And therefore God as it were rejecting them all, promiseth to open another Fountain to that purpose, Zech. 13. 1. Wherefore,

(5) There is a great Emptiness and Vanity in all those Aids and Reliefs which the Papal Church hath invented in this Case. Sensible they are of the spot and stain that accompanies sin, of its Pollution and Defilement, which none can avoid the Conscience of who are not utterly hardened and blinded. But they are ignorant of the true and only Means and Remedy thereof. And therefore as in the Work of Justification being ignorant of the Righteousness of God, and going about to establish their own Righteousness, they submit not themselves to the Righteousness of God, as the Apostle spake of their predecessors; so in the Work of Sanctification being ignorant of the Ways of the working of the Spirit of Grace and Efficacy of the Blood of Christ, they go about to set up their own Imaginations, and submit not themselves unto a Complyance with the Grace of God. Thus in the first place they would, at least the most of them would, have the whole uncleanness of our Natures to be washed away by Baptism, Virtute Operis operati. The Ordinance being administered without anymore to do; or any previous Qualifications of the Person internal or external the filth of Original Sin is washed away; though it fell not out so with Simon Magus who notwithstanding he were baptized by Philip the Evangelist, and that upon his visible Profession and Confession, yet continued in the Call of Bitterness and Bond of Iniquity, and was therefore certainly not cleansed from his sins. But there is a cleansing in Profession and Signification, and there is a Cleansing in the Reality of Sanctification. The former doth accompany Baptism when it is rightly administered. With respect hereunto are men said to be purged from their old sins, that is to have made a Profession and have had a fair Representation thereof in being made partakers of the outward sign of it; 2 Pet. 1. 9. as also to escape the Pollutions of the World, and the Lusts of the flesh; Chap. 2. 18, 20. But all this may be, and yet sin not be really purged: For not only the Outward Washing of Regeneration in the Pledge of it, but the Internal Renovation of the Holy Ghost is required thereunto. Tit. 3. 5. But having thus shifted themselves of the Filth of Original sin as easily as a man may put off his Clothes when they are foul, they have found out many ways whereby the ensuing Defilements that attend Actual sins may be purged or done away. There is the sprinkling of Holy Water, Confession to a Priest, Penances, in Fasting and some other Abstinences that are supposed to be of wonderful virtue to this End and Purpose. And I do acknowledge that the one Art of Confession is really the greatest Invention to accommodate the Inclinations of all Flesh, that ever this World was acquainted withal. For as nothing is so suited unto all the Carnal Interests of the Priests be they what they will, nor so secures them a Veneration in the midst of their Looseness and worthless Conversation; so for the People, who for the most part have other Business to do than long to trouble themselves about their sins, or find it uneasy to be conversant about their Guilt and the Consequences of it in their Minds, it is such an expedite Course of absolute Exoneration that they may be free for other sins or Businesses, to deposit them wholly and safely with a Priest, that nothing equal unto it could ever have been invented. For the Real Way of dealing with God by Jesus Christ in these things, with Endeavors of a Participation in the Sanctifying Cleansing Work of the Holy Ghost is long, and very irksome to Flesh and Blood, besides that it is intricate and foolish unto Natural Darkness and Unbelief. But yet so falls out, that after all these Inventions they can come to no perfect Rest or Satisfaction in their own Minds. They cannot but find by Experience that their Sores sometimes break forth through all these sorry Coverings unto their Annoyance; and their Defilements yet fill them with Shame as well as the Guilt of sin doth with Fear. Wherefore they betake themselves to their Sheat-Anchor in this storm, in the Relief which they have provided in another World; when, let men find themselves never so much mistaken they cannot complain of their disappointments. This is in their Purgatory, whereunto they must trust at last for the cancelling of all their odd scores, and Purging away that filth of sin which they have been unwilling to part withal in this World. But as this whole Business of Purgatory is a groundless Fable, an Invention set up in competition with, and opposition unto the Sanctification of the Spirit and Cleansing Virtue of the Blood of Christ, as a matter of unspeakable more Profit and Secular Advantage unto those who have its management committed unto them; so it is as great an Encouragement unto Unholiness and a continuance in Sin, for those who believe it, and at the same time love the Pleasures of sin, which are the Generality of their Church, as ever was or can be found out or made use of. For, to come with a plain down-right Disswasure from Holiness and Encouragement unto Sin, is a Design that would absolutely defeat itself, nor is capable of making Impressions on them who retain the Notion of a Difference between Good and Evil. But this Side-wind, that at once pretends to relieve men from the Filth of sin, and keeps them from the only Ways and Means whereby it may be cleansed, insensibly leads them into a quiet pursuit of their Lusts under an Expectation of Relief when all is past and done. Wherefore setting aside such vain Imaginations, we may inquire into the true Causes and Ways of our Purification from the Uncleanness of sin described, wherein the First part of our Sanctification and the Foundation of our Holiness doth consist.

CHAP. V. The Filth of Sin purged by the Spirit and Blood of Christ.

[Sect. 1] THE purging of the Souls of them that Believe from the Defilements of Sin, is in the Scripture assigned unto several Causes of different Kinds. For the Holy Spirit, the Blood of Christ, Faith and Afflictions, are all said to cleanse us from our sins but in several Ways and with distinct Kinds of Efficacy. The Holy Spirit is said to do it as the principal Efficient Cause; The Blood of Christ as the Meritorious procuring Cause; Faith and Affliction as the Instrumental Causes; the one Direct and Internal, the other External and Occasional.

[Sect. 2] (1) That we are purged and purified from sin by the Spirit of God communicated unto us, hath been before in General confirmed by many Testimonies of the Holy Scriptures. And we may gather also from what hath been spoken wherein this Work of his doth consist. For whereas the Spring and Fountain of all the Pollution of Sin lies in the Depravation of the Faculties of our Natures which ensued on the Loss of the Image of God, he renews them again by his Grace. Tit. 3. 5. Our want of due answering unto the Holiness of God as represented in the Law, and exemplified in our Hearts Originally, is a principal Part and universal Cause of our whole Pollution and Defilement by sin. For when our Eyes are opened to discern it, this is that which in the first place filleth us with shame and self-Abhorrency, and that which makes us so unacceptable yea so loathsome to God. Who is there who considereth aright the Vanity, Darkness and Ignorance of his Mind, the Perversness and Stubbornness of his Will, with the Disorder Irregularity and Distemper of his Affections with respect unto things Spiritual and Heavenly, who is not ashamed of, who doth not abhor himself? This is that which hath given our Nature its Leprosy and defiled it throughout. And I shall crave leave to say, that he who hath no Experience of Spiritual shame and self-Abhorrency upon the Account of this Inconformity of his Nature and the Faculties of his Soul unto the Holiness of God, is a great stranger unto this whole Work of Sanctification. Who is there that can recount the Unsteadiness of his Mind in Holy Meditation, his Low and unbecoming Conceptions of God's Excellencies, his Proneness to foolish Imaginations and Vanities that Profit not, his Aversation to Spirituality in Duty and fixedness in Communion with God, his Proneness to things Sensual and Evil, all arising from the spiritual Irregularity of of our Natural Facultyes, but if ever he had any due Apprehensions of Divine Purity and Holiness, that is not sensible of his own Vileness and Baseness, and is not ofttimes deeply affected with shame thereon? Now this whole Evil Frame is cured by the effectual working of the Holy Ghost in the rectfying and Renovation of our Natures. He giveth a New Understanding, a New Heart, New Affections, renewing the whole Soul into the Image of God, Ephes. 4. 23, 24. Col. 3. 10. The way whereby he doth this hath been before so fully declared in our opening of the Doctrine of Regeneration, that it need not be here repeated. Indeed our Original Cleansing is therein, where mention is made of the Washing of Regeneration, Tit. 3. 5. Therein is the Image of God restored unto our Souls. But we consider the same Work now as it is the Cause of our Holyness. Look then how far our Minds, our Hearts, our Affections are renewed by the Holy Ghost, so far are we cleansed from our spiritual habitual Pollution. Would we be cleansed from our Sins, that which is so frequently promised that we shall be, and so frequently prescribed as our Duty to be, and without which we neither have nor can have anything of true Holiness in us, we must labor after and endeavor to grow in this Renovation of our Natures by the Holy Ghost. The more we have of saving Light in our Minds, of Heavenly Love in our Wills and Affections, of a constant Readiness unto Obedience in our Hearts; the more Pure are we, the more cleansed from the Pollution of sin. The Old Principle of Corrupted Nature is unclean and defiling, shameful and loathsome. The New Creature, the Principle of Grace implanted in the whole Soul by the Holy Ghost is Pure and purifying, Clean and Holy.

2 ^lie , The Holy Ghost doth Purifie and Cleanse us by strengthening our Souls by his Grace unto all Holy Duties, and against all Actual sins. It is by Actual Sins that our Natural and Habitual Pollution is increased. Hereby some make themselves base and vile as Hell. But this also is prevented by the Gracious Actings of the Spirit. Having given us a Principle of Purity and Holyness, he so acts it in Dutyes of Obedience and in Opposition unto Sin, as that he preserves the Soul free from Defilements, or Pure and Holy according to the Tenor of the New Covenant, that is in such Measure and to such a Degree as Universal Sincerity doth require. But it may be yet said, that indeed hereby he makes us Pure, and prevents many future Defilements, yet how is Soul freed from those it had contracted before this work upon it, or those which it may and doth unavoidably afterwards fall into; for as there is no man doth good and sinneth not, so there is none who is not more or less defiled with Sin, whilst they are in the Body here in this World. The Apostle answereth this Objection or Enquiry, 1 Joh. 1. 7, 8, 9. If we say we have no sin we deceive ourselves and the Truth is not in us. But if Sin be in us we are defiled, and how shall we be Cleansed? God is just to forgive us our sins and to cleanse us from all unrighteousness. But how may this be done, by what means may it be accomplished? The Blood of Jesus Christ his Son cleanseth us from all sin.

[Sect. 3] (2) It is therefore the Blood of Christ in the Second place which is the Meritorious procuring, and so the Effective Cause that immediately purgeth us from our sins, by an especial Application of it unto our Souls the Holy Ghost. And there is not any Truth belonging unto the Mystery of the Gospel which is more plainly and evidently asserted, as hath in part been made to appear before. The Blood of Jesus Christ cleanseth us from all sin, 1 Joh. 1. 7. He hath washed us from our sins in his own Blood, Revel. 1. 5. The Blood of Christ purgeth our Consciences from dead Works that we may serve the Living God, Heb. 9. 14. He gave himself for his Church that he might wash and cleanse it, Ephes. 5. 26. To Purifie to himself a peculiar People, Tit. 2. 14. Besides, whatever is spoken in the whole Scripture concerning purifying the Unclean, the Leprous, the Defiled, by Sacrifices or other Institutions of the Old Testament, it is all Instructive in and Directive unto the Purifying Nature of the Blood of Christ, from whence alone these Institutions had their Efficacy; and the Virtue of it is promised under that Notion, Zech. 13. 1. And this the Faith and Experience of all Believers doth confirm; for they are no Imaginations of their own, but what being built on the Truth and Promises of God, yield sensible Spiritual Relief and Refreshment unto their Souls. This they believe, this they pray for, and find the Fruits and Effects of it in themselves. It may be some of them do not, it may be few of them do comprehend distinctly the Way whereby, and the Manner how the Blood of Christ so long since shed and offered, should cleanse them now from their sins. But the Thing itself they do believe as it is revealed, and find the use of it in all wherein they have to do with God. And I must say, (let Profane and Ignorant Persons, whilst they please, deride what they understand not, nor are able to disprove) that the Holy Spirit of God which leadeth Believers into all Truth and enableth them to pray according to the Mind and Will of God, doth guide them in and by the working and Experience of Faith to pray for those things the depths of whose Mysteries they cannot comprehend. And he who well studyeth the things which he is Taught of the Spirit to ask of God, will find a Door opened into much spiritual Wisdom and Knowledge. For (let the World rage on) in those Prayers which Believers are taught, and enabled unto by the Holy Ghost helping of them as a Spirit of Supplications, there are Two things inexpressible. (1) The Inward Labouring and Spiritual Working of the Sanctified Heart and Affections towards God, wherein consist those Sighs and Groans that cannot be uttered. Rom. 8. 26. God alone sees and knows and understands the fervent Workings of the New Creature when acted by the Holy Ghost in Supplications. And so it is added in the next words, Vers. 27. An he who searcheth the Hearts knoweth 〈 in non-Latin alphabet 〉 , what is the meaning of the Spirit, what it savors and inclines unto. It is not any distinct or separate Acting of the Spirit by himself that is intended, but what and how he works in the Hearts of Believers as he is a Spirit of Grace and Supplication. And this is known only unto him who is the Searcher of Hearts, and as he is so. And he knoweth what is the bent, frame, inclination and acting of the Inward Man in Prayer from the Power of the Spirit, which they themselves in whom they are wrought do not fathom nor reach the Depth of. This he doth in the Subject of Prayer, the Hearts and Minds of Believers, the Effects of his Operation in them are inexpressible. (2) As to the Object of Prayer or things prayed for, he doth in and by the Word so represent and exhibit the Truth, Reality, Subsistence, Power and Efficacy of spiritual Mysterious things unto the Faith and Affections of Believers, that they have a real and Experimental sense of, do mix Faith with, and are affected by those things now made nigh, now realized unto them, which it may be they are not able Doctrinally and distinctly to explain in their proper Notions. And thus do we ofttimes see Men low and weak in their Notional Apprehension of things, yet in their Prayers led into Communion with God in the Highest and Holiest Mysteries of his Grace, having an Experience of the Life and Power of the Things themselves in their own Hearts and Souls. And hereby do their Faith, Love, Affiance and Adherence unto God, act and Exercise themselves. So is it with them in this matter of the actual present purifying of the Pollutions of sin by the Blood of Jesus Christ, the Way whereof we shall now briefly inquire into.

[Sect. 4] 1. Therefore by the Blood of Christ herein, is intended the Blood of his Sacrifice, with the Power Virtue and Efficacy thereof. And the Blood of a Sacrifice fell under a double Consideration. (1) As it was offered unto God to make Atonement and Reconciliation: (2) As it was sprinkled on other things for their Purging and Sanctification. Part of the Blood in every Propitiatory Sacrifice was still to be sprinkled round about the Altar, Levite. 1. 11. And in the Great Sacrifice of Expiation, some of the Blood of the Bullock was to be sprinkled before the Mercy-seat seven time; Levite. 16. 14. This our Apostle fully expresseth in a great and signal Instance, Heb. 9. 19, 20, 21, 22. For when Moses had spoken every Precept to all the People according to the Law, he took the Blood of Calves and of Goats, with Water and Scarletwooll and Hyssop, and sprinkled both the Book and all the People, saying This is the Blood of the Testament which he hath enjoined unto you, and almost all things are by the Law purged with Blood. Wherefore the Blood of Christ as it was the Blood of his Sacrifice hath these two Effects, and falls under this double Consideration. (1) As he offered himself by the Eternal Spirit unto God to make Atonement for Sin, and procure Eternal Redemption. (2) As it is sprinkled by the same Spirit on the Consciences of Believers to purge them from Dead works, as v. 12, 13, 14. And hence it is called with respect unto our Sanctification the Blood of Sprinkling, Heb. 12. 24. For we have the Sanctification of the Spirit unto Obedience through the sprinkling of the Blood of Jesus, 1 Pet. 1. 2.

2. The Blood of Christ in his Sacrifice is still always and continually in the same Condition, of the same Force and Efficacy as it was in that hour wherein it was shed. The Blood of other Sacrifices was always to be used immediately upon its Effusion; for if it were Cold and congealed, it was of no Use to be offered or to be sprinkled; Levite. 17. 11. Blood was appointed to make Atonement as the Life or Animal Spirits were in it. But the Blood of the Sacrifice of Christ is always hot and warm, having the same Spirits of Life and Sanctification still moving in it. Hence the Way of approach which we have to God thereby is said to be 〈 in non-Latin alphabet 〉 , Heb. 10. 20; always Living, and yet always as Newly slain. Everyone therefore who at any Time hath an especial actual Interest in the Blood of Christ as Sacrificed, hath as real a Purification from the Defilement of sin as he had Typically who stood by the Priest and had Blood or Water sprinkled on him. For the Holy Ghost diligently declares that whatever was done Legally, Carnally or Typically, by any of the Sacrifices of Old at any time as to the Expiation or Purification of sin, that was all done really and Spiritually by that one Sacrifice, that is the Offering and Sprinkling of the Blood of Christ, and abideth to be so done continually. To this Purpose is the Substance of our Apostles Discourse in the Ninth and Tenth Chapters of the Epistle to the Hebrews. And they had Various sorts of Sacrifices wherein to this End the Blood of them was sprinkled, they being Propitiatory in their Offering. As (1) There was the 〈 in non-Latin alphabet 〉 or continual Burnt-Offering of a Lamb or Kid for the whole Congregation Morning and Evening, whose Blood was sprinkled as at other Times. And hereby the Habitual Purification of the Congregation, that they might be Holy to the Lord, and their Cleansing from the daily incursions of secret and unknown sins was signified and carried on. (2) On the Sabbath-day this Juge Sacrificium was doubled Morning and Evening, denoting a Peculiar and abounding Communication of Mercy and purging Grace through the Administration of Instituted Ordinances on that Day. (3) There was the Great Annual Sacrifice at the Feast of Expiation, when by the Sacrifice of the Sin-Offering and the Scape-Goat the whole Congregation were purged from all their known and great sins, and recovered into a state of Legal Holiness. And other stated Sacrifices there were. (4) There were Occasional Sacrifices for everyone according as he found his Condition to require. For those who were Clean one Day, yea one Hour, might by some Miscarriage or surprisal be Unclean the next; but there was a Way continually ready for any Man's Purification, by his Offering unto that Purpose. Now the Blood of Christ must continually and upon all Occasions answer unto all these, and accomplish Spiritually what they did Legally effect and Typically represent. This our Apostle asserts and proves; Heb. 1. v. 9, 10, 11, 12, 13, 14. Thereby is the gradual carrying on of our Sanctification habitually effected, which was signified by the continual Daily Sacrifice. From thence is especial Cleansing Virtue communicated unto us by the Ordinances of the Gospel, as is expressly affirmed, Ephes. 5. 25, 26. denoted by the doubling of the Daily Sacrifice on the Sabbath. By it are we purged from all our sins whatever, great or small, as was typified in the Great Sacrifice on the Day of Expiation. And unto him have we continual recourse upon all Occassions of our spiritual Defilements whatever. So was his Blood as to its purifying Virtue to answer and accomplish all Legal Institutions. Especially it doth so that of the Ashes of the red Heyfer, Numb. 19. which was a standing Ordinance whereby everyone who was any way defiled might immediately be cleansed: And he who would not make Application thereunto was to be cut off from the People, v. 20. And it is no otherwise with respect unto the Blood of Christ, in our Spiritual Defilements; Thence is it called a Fountain opened for sin and uncleanness, Zech. 13. 1. And he who neglects to make Application thereunto, shall perish in his Uncleanness and that Eternally.

[Sect. 5] Father to clear this whole Matter, two things are to be inquired into. (1) How doth the Blood of Christ thus Cleanse us from our sins, or what it is that is done thereby. (2) How we come to be made Partakers of the Benefit thereof, or come to be interested therein.

As to the First, it must be observed what hath been declared before, that the Uncleanness we Treat of is not Physical or Corporeal, but Moral and Spiritual only. It is the Inconformity of Sin unto the Holiness of God as represented in the Law, whence it is Loathsome to God, and attended with Shame in us. Now wherever there is an Interest obtained in the Purifying Virtue of the Blood of Christ, it doth (by the Will, Law Appointment of God) do these two Things. 1. It takes away all loathsomeness in the sight of God, not from sin in the Abstract, but from the Sinner; so that he shall be as one absolutely washed and purified before him. See Isa. 1. 16, 18. Psal. 51. 7. Ephes. 5. 25, 26, 27. 2. It taketh away shame out of the Conscience, and gives the Soul Boldness in the presence of God, Heb. 10. 19, 20, 21, 22. When these things are done, then is sin purged and our Souls are cleansed.

(2 ^lie ,) It may be inquired, How we are to apply ourselves unto the Blood of Christ for our Purification, or how we may come continually to partake of the Virtue of it as it is sprinkled unto that Purpose. Now because what we do herein is wrought in us by the Spirit of God, my Principal Design being to declare his Work in our Sanctification, I shall at once declare both his Work and our Duty in the following Instances.

1. It is he who discovereth unto us and spiritually convinceth us of the Pollution of Sin, and of our Defilements thereby. Something indeed of this Kind will be wrought by the Power of Natural Conscience awakened and excited by Ordinary outward Means of Conviction. For wherever there is a sense of Guilt there will be in some kind a sense of Filth; as Fear and Shame are inseparable. But this sense alone will never guide us to the Blood of Christ for Cleansing. Such a sight and Conviction of it as fill us with self-Abhorrency and Abasement, as may cause us to loath ourselves for the Abomination that is in it, is required of us. And this is the Work of the Holy Ghost belonging to that peculiar Conviction of sin which is from him alone. Joh. 16. 8. I mean, that self-abhorrency, shame and Confusion of Face with respect unto the Filth of sin, which is so often mentioned in the Scripture as a Gracious Duty, as nothing is an higher Aggravavation of sin than for men to carry themselves with a Carnal Boldness with God and in his Worship, whilst they are unpurged from their Defilements. In a sense hereof the Publican stood afar off as one ashamed, and destitute any Confidence for a nearer Approach. So the Holy Men of Old professed to God, that they blushed and were ashamed to lift up their Faces unto him. Without this Preparation whereby we come to know the Plague of our own Hearts, the Infection of our Leprosy, the Defilement of our Souls, we shall never make Application unto the Blood of Christ for Cleansing in a due Manner. This therefore in the First place is required of us, as the First Part of our Duty, and First Work of the Holy Ghost herein.

2. The Holy Ghost proposeth declareth and presents unto us the only true Remedy, the only Means of Purification. When Ephraim saw his sickness and Judah his wound, then went Ephraim to the Assyrian and sent to King Jareb, yet would he not heal you, nor cure you of your wound, Hos. 5. 13. When men begin to discern their Defilements they are apt to think of many Ways for their purging. What false Ways have been invented to this Purpose hath been before declared; and everyone is ready to find out a Way of his own; everyone will apply his own Sope and his own Nitre. Though the only Fountain for Cleansing be nigh unto us, yet we cannot see it until the Holy Ghost open our Eyes as he did the Eyes of Hagar; He it is who shows it unto us, and leads us unto it. This is an Eminent Part of his office and Work. The principal End of his sending and consequently of his whole Work was to Glorify the Son; as the End and Work of the Son was to Glorify the Father. And the great Way whereby he Glorifieth Christ is by showing such things unto us, Joh. 16. 14. And without his Discovery we can know nothing of Christ, nor of the things of Christ; for he is not sent in vain to show us the things that we can see of ourselves. And what is more so of Christ than his Blood and its Efficacy for the purging of our sins? We never therefore discern it spiritually and in a due Manner but by him. To have a true spiritual sense of the Defilement of Sin, and a gracious View of the Cleansing Virtue of the Blood of Christ, is an eminent Effect of the Spirit of Grace. Something like it there may be in the Workings of an awakened Natural Conscience, with some Beams of outward Gospel-Light falling on it: But there is nothing in it of the Work of the Spirit. This therefore Secondly we must endeavor after if we intend to be cleansed by the Blood of Christ.

3. It is he who worketh Faith in us, whereby we are actually interested in the purifying Virtue of the Blood of Christ. By Faith we receive Christ himself, and by Faith do we receive all the Benefits of his Mediation, that is, as they are tendered unto us in the Promises of God. He is our Propitiation through Faith in his Blood as offered; and he is our Sanctification through Faith in his Blood as sprinkled. And particular acting of Faith on the Blood of Christ, for the cleansing of the Soul from sin, is required of us. A renewed Conscience is sensible of a Pollution in every sin, and is not freed from the shame of it without a particular Application unto the Blood of Christ. It comes by Faith to the Fountain set open for sin and Uncleanness, as the sick man to the Pool of Healing Waters, and waiteth for a season to be cleansed in it. So David on the Defilement he had contracted by his great sins, addresseth himself unto God with that Prayer, Purge me with Hyssop, and I shall be clean, wash me and I shall be whiter than snow; Psal. 51. 7. He alludeth unto the purging of the Leprous person, the Ordinance whereof is Instituted, Levite. 14. 5, 6, 7; or that more general Institution for the Purification of all Legal Uncleanness, by the Water of Separation made of the Ashes of red Heyfer, Numb. 19. 4, 5, 6. which our Apostle hath respect unto, Heb. 9. 14. For both these Purifications were made by the Sprinkling of Blood or Water with Hyssop. It is plain I say he alludeth unto these Institutions, but it is as plain they are not the things which he intendeth. For there was not in the Law any purging by Hyssop for Persons guilty of such sins as he lay under. And therefore he professeth in the close of the Psalm, that Sacrifice and Burnt-Offering god would not accept, in his Case, v. 16. It was therefore that which was signified by those Institutions which he made his Application unto; namely, really to the Blood of Christ, by which he might be Justified from all things, from which he could not be Justified by the Law of Moses, Acts 13. 39. and so likewise purified. In like manner do all Believers make an actual Application unto the Blood of Christ for the purging away of their sins, which until it is done they have a Conscience of sin, that is condemning them for sin, and filling them with Shame and Fear, Heb. 10. 1, 2, 3.

[Sect. 6] And this Actual Application by Faith unto the Blood of Christ for Cleansing, the Mystery whereof is scorned by many as a thing Fanatical and unintelligible, consists in these Four things. (1) A spiritual View and Due Consideration of the Blood of Christ in his Sacrifice, as proposed in the Promises of the Gospel for our Cleansing and Purification. Look unto me, saith he, and be saved, Isa, 45. 22. which respects the whole Work of our Salvation and all the Means thereof. Our way of coming unto our Interest therein is by Looking to him, namely as he is proposed unto us in the Promise of the Gospel. For as the Serpent was lifted up by Moses in the Wilderness, so was he in his Sacrifice on the Cross lifted up, Joh. 3. 14. And so in the Gospel is he represented unto us, Gal. 3. 1. And the Means whereby they were healed in the Wilderness, was by looking unto the Serpent that was lifted up. Herein then doth Faith first Act itself, by a spiritual View and due Consideration of the Blood of Christ, as proposed unto us in the Gospel for the only Means of our Purification. And the more we abide in this Contemplation, the more Effectual will our success be in our Application thereto. (2) Faith actually relieth on his Blood, for the real effecting of the great Work and End for which it is proposed unto us. For God sets him forth, as to be a Propitiation through Faith in his Blood as offered, Rom. 3. 25. so to be our Sanctification through Faith in his Blood as sprinkled. And the Establishing of this especial Faith in our Souls is that which the Apostle aims at in his excellent Reasoning, Heb. 9. 13, 14. And his Conclusion unto that Purpose is so evident, that he encourageth us thereon to draw nigh in the full Assurance of Faith, Heb. 10. 22. (3) Faith worketh herein by Fervent Prayer, as it doth in its whole Address unto God, with Respect unto his Promises; because for all these things God will be sought unto by the House of Israel. By this Means the Soul brings itself nigh unto its own Mercy. And this we are directed unto Heb. 4. 15, 16. (4) An Acquiescency in the Truth and Faithfulness of God, for Cleansing by the Blood of Christ, whence we are freed from discouraging perplexing shame, and have Boldness in the Presence of God.

4. The Holy Ghost actually Communicates the cleansing Purifying Virtue of the Blood of Christ unto our Souls and Consciences, whereby we are freed from shame and have Boldness towards God. For the whole work of the Application of the Benefits of the Mediation of Christ unto Believers, is his properly. And these are the things which Believers aim at and intend in all their servant Supplications for the Purifying and Cleansing of their Souls by the sprinkling and washing of the Blood of Christ; the Faith and Perswasion whereof give them Peace and Holy Boldness in the presence of God, without which they can have nothing but shame and Confusion of Face in a sense of their own Pollutions.

[Sect. 7] How the Blood of Christ was the Meritorious Cause of our Purification as it was offered, in that thereby he procured for us Eternal Redemption, with all that was conducing or needful thereunto, and how thereby he Expiated our sins, belongs not unto this place to declare. Nor shall I insist upon the more mysterious Way of Communicating cleansing Virtue unto us from the Blood of Christ, by Virtue of our Union with him. What hath been spoken may suffice to give a little insight into that Influence which the Blood of Christ hath into this first part of our Sanctification and Holiness. And as for those who affirm, that it no otherwise cleanseth us from our sins, but only because we Believing his Doctrine confirmed by his Death and Resurrection, do amend our Lives, turning from Sin unto Righteousness and Holiness, they renounce the Mystery of the Gospel, and all the proper Efficacy of the Blood of Christ.

[Sect. 8] (3) Faith is the Instrumental Cause of our Purification. Purifying their Hearts by Faith, Acts 15. 9. The two unfailing Evidences of sincere Faith are, that within it purifieth the Heart, and without it worketh by Love. These are the Touch-stone whereon Faith may, yea ought to be tried. We purify our Souls in obeying the Truth through the Spirit, 1 Pet. 1. 20. That is, by Believing which is our Original Obedience unto the Truth. And hereby are our Souls purified: Unbelievers and Unclean are the same. Tit. 1. 15. For they have nothing in them whereby they might be Instrumentally cleansed. And we are Purified by Faith. Because (1) Faith itself is the principal Grace whereby our Nature is restored unto the Image of God, and so freed from our Original Defilement; Col. 3. 10. Joh. 17. 3. (2) It is by Faith on our part whereby we receive the Purifying Virtue and Influences of the Blood of Christ whereof we have before Discoursed. Faith is the Grace whereby we constantly adhere and cleave unto Christ. Deut. 4. 4. Josh. 23. 8. Acts 11. 10. And if the Woman who touched his Garment in Faith, obtained Virtue from him to heal her Issue of Blood, shall not those who cleave unto him continually derive Virtue from him for the healing of their spiritual Defilements. (3) It is by the Working of Faith principally, whereby those Lusts and Corruptions which are Defiling, are mortified, subdued, and gradually wrought out of our Minds. All actual Defilements spring from the Remainders of defiling Lusts, and their depraved Workings in us, Heb. 12. 15. Jam. 1. 14. How Faith worketh to the correcting and subduing of them, by deriving supplies of the Spirit and Grace to that End from Jesus Christ, as being the Means of our abiding in him whereon alone those supplies do depend, Joh. 15. 3, 4, 5. as also by the Acting of all other Graces which are contrary to the Polluting Lusts of the Flesh and destructive of them, is usually declared, and we must not too far enlarge on these things. (4) Faith takes in all the Motives which are proposed unto us, to stir us up unto our utmost Endeavors and Diligence in the use of all Means and Ways for the preventing of the Defilements of sin, and for the Cleansing our Minds and Consciences from the Relicts of Dead Works. And these Motives which are great and many may be reduced unto Two Heads: (1) A Participation of the Excellent Promises of God at the Present; the Consideration hereof brings a singular Enforcement on the Souls of Believers to endeavor after universal Purity and Holiness, 2 Cor. 7. 1. And (2) the future Enjoyment of God in Glory, whereunto we cannot attain without being purified from sin, 1 Joh. 3. 1. Now these Motives which are the Springs of our Duty in this Matter, are received and made Efficacious by Faith only.

[Sect. 9] (4) Purging from sin is likewise in the Scripture ascribed unto Afflictions of all sorts. Hence they are called God's Furnace, and his Fining-Pot, Isa. 31. 9. Chap. 48. 10. whereby he taketh away the Dross and Filth of the Vessels of his House. They are called Fire that trieth the Ways and Works of Men, consuming their Hay and Stubble, and purifying their Gold and Silver, 1 Cor. 3. 13. And this they do through an Efficacy unto the Ends communicated unto them, in the design and by the Spirit of God. For by and in the Cross of Christ, they were cut off from the Curse of the First Covenant, whereunto all Evil and Trouble did belong, and implanted into the Covenant of Grace. The Tree of the Cross being cast into the Waters of Affliction hath rendered them Wholsom and Medicinal. And as the Lord Christ being the Head of the Covenant, all the Afflictions and Persecutions that befall his Members are Originally his, Isa. 63. 9. Acts 9. 5. Col. 1. 24. so they all tend to work us unto a Conformity unto him in Purity and Holiness. And they work towards this Blessed End of purifying the Soul several ways. For (1) They have in them some Tokens of God's Displeasure against sin, which those who are Exercised by them are led by the Consideration of unto a fresh View of the Vileness of it. For although Afflictions are an Effect of Love, yet it is of Love mixed with Care, to obviate and prevent Distempers. Whatever they are else they are always Chastisements; and Correction respects Faults. And it is our safest course in every Affliction to lodge the Adequate Cause of it in our own Deserts; as the Woman did, 1 King. 17. 18. and as God directs, Psal. 81. 30, 31, 32. Lament. 3. 33, 34. And this is one Difference between his Chastiments and those of the Fathers of our Flesh; that he doth it not for his Pleasure, Heb. 12. 9, 10. Now a View of sin under Suffering makes men loath and abhor themselves for it, and to be ashamed of it. And this is the first step towards our Purifying of ourselves by any Ways appointed for it. Self-pleasing in Sin is the highest Degree of our Pollution; and when we loath ourselves for it, we are put into the Way at least of seeking after a Remedy. (2) Afflictions take off the Beauty and Allurements of all Created Good Things and their Comforts, by which the Affections are solicited to commit Folly and Lewdness with them; that is to embrace and cleave unto them inordinately, whence many Defilements do enensue Gal. 6. 14. This God designs them for, even to wither all the Flowrings of this World in the Minds of men, by discovering their Emptiness, Vanity and Insufficiency to give Relief. This intercepts the disorderly intercourse which is apt to be between them and our Affections whereby our Minds are polluted. For there is a Pollution attending the least inordinate Actings of our Mind and Affections towards Objects either in their own nature sinful, or such as may be rendered so by an Excess in us towards them, whilst we are under the Command of Loving the Lord our God with all our Minds, Souls, and strength, and that always: (3) Afflictions take off the Edge, and put a Deadness on those Affections whereby the Corrupt Lusts of the Mind and Flesh, which are the Spring and Cause of all our Defilements do act themselves. They curb those Vigorous and Brisk Affections which were always ready pressed for the service of Lust, and which sometimes carry the Soul into the pursuit of sin, like the Horse into the Battail with Madness and Fury. They are no more such prepared Channels for the Fomes of Concupiscence to empty itself into the Conversation, nor such Vehicles for the spirits of Corrupted Lusts and Inclinations. God I say by Afflictions brings a kind of Death unto the World and the Pleasures of it upon the Desires and Affections of the Soul, which render them unserviceable unto the Remainder of Defiling Lusts and Corruptions. This in some indeed endures but for a season, as when in Sickness, Wants, Fears, Distresses, Losses, Sorrowes, there is a great appearance of Mortification, when yet the strength of sin and the Vigour of Carnal Affections do speedily revive upon the least outward Relief. But with Believers it is not so, but by all their Chastisements they are really more and more delivered from the Pollutions of Sin, and made Partakers of God's Holiness, 2 Cor. 4. 16, 17. (4) God doth by them excite, stir up and draw forth all the Graces of the Spirit into a constant Diligent and Vigorous Exercise, and therein the Work of cleansing the Soul from the Pollution of sin is carried on. A time of Affliction is the Especial season for the peculiar Exercise of all Grace. For the Soul can then no otherwise support or relieve itself. For it is cut short or taken off from other Comforts and Reliefs, every sweet thing being made bitter unto it. It must therefore live not only by Faith and Love, and Delight in God, but in some sense upon them. For if in their Exercise, Supportment and Comfort be not obtained we can have none. Therefore doth such a Soul find it necessary to be constantly abounding in the Exercise of Grace, that it may in any measure be able to support itself under its Troubles or Sufferings. Again, there is no other Way whereby a Man may have a sanctified Use of Afflictions, or a good Issue out of them, but by the assiduous Exercise of Grace. This God calls for, this he designs, and without it Afflictions have no other End but to make men Miserable; and they will either have no Deliverance from them, or such a one as shall tend to their farther Misery and Ruin.

And so have we taken a View of the First Part of our Sanctification and Holiness, which I have the more largely insisted on, because the Consideration of it is utterly neglected by them who frame us an Holiness to consist only in the Practice of Moral Virtue. And I do not know but what hath been delivered may be looked on as Fanatical and Enthusiastical. Yet is there no other Reason why it should be so, but only because it is taken from the Scripture. Neither doth that so much insist on any Consideration of Sin and Sanctification, as this of the Pollution of the one, and the Purifying of it by the other. And to whom the Wisdom and Words of the Holy Ghost are displeasing, we cannot in these things give any satisfaction. And yet I could easily demonstrate, that they were well known to the Ancient Writers of the Church, and for the substance of them were discerned and discussed by the Schoolmen in their Manner. But where men hate the Practice of Holiness, it is to no Purpose to teach them the Nature of it.

[Sect. 10] But we may not pass over these things without some Reflections upon ourselves, and some Consideration of our Concernment in them. And First, Hence we may take a View of our own State and Condition by Nature. It is useful for us all to be looking back into it; and it is necessary for them who are under it to be fully acquainted with it. Therein are we wholly defiled, polluted, and every way unclean. There is a Spiritual Leprosy spread all over our Natures, which renders us loathsome to God, and puts us in a state of separation from him. They who were Legally unclean were separated from the Congregation, and therein all the Pledges of God's Gracious Presence, Numb. 5. 2. It is so Virtually with all them who are spiritually defiled, under that Pollution which is Natural and Universal; they are abhorred of God and separated from him, which was signified thereby. And the Reason why so many Laws with so great severity and exactness were given about the Cleansing of a Leprous person, and the Judgment to be made thereon, was only to declare the Certainty of the Judgment of God, that no unclean person should approach unto him. Thus is it with all by Nature, and whatever they do of themselves to be quit of it, it doth but hide and not cleanse it. Adam cured neither his Nakedness nor the shame of it by his Fig-leaves. Some have no other Covering of their Natural Filth but outward Ornaments of the Flesh, which increase it, and indeed rather proclaim it than hide it. The Greatest Filth in the World is covered with the greatest Bravery. See Isa. 3. 16. 17. Whatever we do of ourselves in answer unto our Convictions, is a Covering not a Cleansing. And if we die in this Condition unwashed, uncleansed, unpurified, it is utterly impossible that ever we should be admitted into the Blessed Presence of the Holy God, Rev. 21. 27. Let no man deceive you then with Vain Words. It is not the doing of a few Good Works, it is not an outward Profession of Religion, that will give you an Access with Boldness and Joy unto God. Shame will cover you when it will be too late. Unless you are washed by the Spirit of God, and in the Blood of Christ from the Pollutions of your Natures, you shall not inherit the Kingdom of God, 1 Cor. 6, 9, 10, 11. Yea you will be an horrid spectacle unto Saints and Angels, yea to yourselves, unto one another, when the shame of your Nakedness shall be made to appear, Isa. 66. 24. If therefore you would not perish and that Eternally, if you would not perish as base defiled Creatures, an abhorring unto all flesh, Then when your Pride, and your Wealth, and your Beauty, and your Ornaments, and your Dutyes, will stand you in no stead, look out betimes after that only way of purifying and cleansing your Souls, which God hath ordained. But if you love your Defilements, if you are proud of your Pollutions, if you satisfy yourselves with your outward Ornaments; whether Moral, of Gifts, Dutyes, Profession, Conversation; or Natural, of Body, Wealth, Apparel, Gold and Silver; there is no Remedy, you must perish forever, and that under the Consideration of the Basest and Vilest part of the Creation.

[Sect. 11] Seeing this is the Condition of all by Nature, if any one now shall inquire and ask what they shall do, what course they shall take, that they may be cleansed according to the Will of God; in Answer hereunto, I shall endeavor to direct defiled Sinners by sundry steps and degrees in the Way unto the Cleansing Fountain. There is a Fountain set open for Sin and Uncleanness, Zech. 13. 1. But it falleth out with many, as the Wise man speaketh; The Labor of the Foolish wearyeth everyone of them, because he knoweth not how to go to the City, Eccles. 10. 15. Men weary themselves and pine away under their Pollutions, because they cannot find the Way; they know not how to go to the Cleansing Fountain. I shall therefore direct them from First to Last according to the best skill I have.

1. Labor after an Acquaintance with it, to know it in its Nature and Effects. Although the Scripture so abounds in the Assertion and Declaration of it as we have shown, and Believers find a sense of it in their Experience, yet men in common take little Notice of it. Somewhat they are affected with the Guilt of sin, but little or not at all with its Filth. So they can escape the Righteousness of God which they have provoked, they regard not their unanswerableness unto his Holiness whereby they are Polluted. How few indeed do inquire into the Pravity of their Natures, that Vileness which is come upon them by the Loss of the Image of God, or do take themselves to be much concerned therein? How few do consider aright that Fomes and filthy Spring which is continually bubbling up crooked, perverse, defiled Imaginations in their Hearts, and influencing their Affections unto the Lewdness of depraved Concupiscence? Who meditates upon the Holiness of God in a due Manner, so as to ponder what we ourselves ought to be, how Holy, how Upright, how Clean, if we intend to please him or enjoy him? With what Appearances, what Out-sides of things are most men satisfied? Yea how do they please themselves in the shades of their own Darkness and Ignorance of these things, when yet an unacquaintedness with this Pollution of sin is unavoidably ruinous unto their Souls? See the Danger of it, Revel. 3. 16, 17, 18. Those who would be cleansed from it must first know it; and although we cannot do so aright without some convincing Light of the Spirit of God, yet are there Duties required of us in Order thereunto. As (1) To Search the Scripture, and to consider seriously what it declareth concerning the Condition of our Nature after the Loss of the Image of God. Doth it not declare that it is shamefully naked, destitute of all Beauty and Comeliness, wholly polluted and defiled? And what is said of that nature which is common unto all, is said of everyone who is Partaker of it. Everyone is gone aside, everyone is become altogether filthy, or stinking, Psal. 53. 3. This is the Glass wherein every man ought to Contemplate himself, and not in foolish flattering Reflections from his own Proud Imaginations; And he that will not hence learn his Natural Deformity, shall live Polluted and die Accursed. (2) He who hath received the Testimony of the Scripture concerning his corrupted and polluted Estate, if he will be at the Pains to try and Examine himself by the Reasons and Causes that are assigned thereof, will have a farther View of it. When men read, hear, or are instructed in what the Scripture teacheth concerning the Defilement of Sin, and giving some Assent to what is spoken, without an Examination of their own state in particular, or bringing their Souls unto that Standard and Measure, they will have very little advantage thereby; Multitudes learn that they are polluted by Nature which they cannot gainsay, but yet really find no such thing in themselves. But when men will bring their own Souls to the Glass of the Perfect Law, and consider how it is with them in respect of that Image of God wherein they were at first created, what manner of Persons they ought to be with respect unto the Holiness of God, and what they are, how Vain are their Imaginations, how Disorderly are their Affections, how Perverse all the Actings of their Minds, they will be ready to say with the Leprous Man, Vnclean, unclean. But they are but few who will take the pains to search their own Wounds, it being a matter of smart and trouble to corrupt and carnal Affections. Yet (3) Prayer for Light and Direction herein is required of all as a Duty. For a Man to know himself, was of Old esteemed the highest Attainment of Human Wisdom. Some men will not so much as inquire into themselves, and some men dare not, and some neglect the doing of it from spiritual sloth and other deceitful Imaginations. But he that would ever be purged from his sins, must thus far make bold with himself, and dare to be thus far Wise. And in the use of the Means before prescribed, considering his own Darkness and the Treacheries of his Heart, he is to pray fervently that God by his Spirit would guide and assist him in his search after the Pravity and Defilement of his Nature. Without this he will never make any great or useful Discoveries. And yet the discerning hereof is the first Evidence that a Man hath received the least Ray of Supernatural Light. The Light of a Natural Conscience will convince Men of, and reprove them for actual sins as to their Guilt, Rom. 2. 14, 15. But the mere Light of Nature is dark and confused about its own Confusion. Some of the Old Philosophers discerned in general that our Nature was disordered, and complained thereof: But as the Principal Reason of their Complaints was because it would not throughout serve the Ends of their Ambition, so of the Causes and Nature of it, with respect unto God and our Eternal Condition, they knew nothing of it at all. Nor is it discerned but by a Supernatural Light proceeding immediately from the Spirit of God. If any therefore have an Heart or Wisdom to know their own Pollution by sin, without which they know nothing of themselves unto any Purpose, let them pray for that Directing Light of the Spirit of God, without which they can never attain to any useful Knowledge of it.

2. Those who would indeed be purged from the Pollution of Sin, must endeavor to be affected with it suitably to the Discovery which they have made of it. And as the proper Effect of the Guilt of sin is Fear, so the proper Effect of the Filth of sin is Shame. No man who hath read the Scriptures, can be ignorant how frequently God calls on men to be ashamed and confounded in themselves for the Pollutions and Uncleannesses of their sin. So is it expressed in Answer unto what he requires. O my God, I am ashamed and blush to lift up my face to thee my God, because of our Iniquities, Ezra 9. 6. And by another Prophet, We lie down in our shame, and our Confusion covereth us, for we have sinned against the Lord our God, Jerem. 3. 25. And many other such Expressions are there of this Affection of the Mind with respect unto the Pollution of sin. But we must observe, that there is a Two-fold shame with respect unto it. (1) That which is Legal, or the product of a mere Legal Conviction of Sin. Such was that in Adam immediately after his Fall. And such is that which God so frequently calls open and profligate sinners unto; A shame accompanied with Dread and Terror, and from which the sinner hath no Relief, unless in such sorry Evasions as our First Parents made use of. And (2) There is a shame which is Evangelical, arising from a mixed Apprehension of the Vileness of sin, and the Riches of God's Grace in the Pardon and Purifying of it. For although this latter gives Relief against all terrifying discouraging Effects of shame, yet it increaseth those which tend to genuine self-Abasement and Abhorrency. And this God still requires to abide in us, as that which tends to the Advancement of his Grace in our Hearts. This is fully Expressed by the Prophet, Ezek. 16. 60, 61, 62, 63. I will remember my Covenant with thee in the Days of thy Youth, and I will establish unto thee an Everlasting Covenant; then shalt thou remember thy Ways and be ashamed, and I will establish my Covenant with thee, and thou shalt know that I am the Lord, that thou mayest remember and be confounded, and never open thy mouth anymore, because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord God. There is a shame and Confusion or face for sin, that is a Consequent yea an Effect of God's renewing his Covenant, and thereby giving in the full Pardon of sin, as being pacified. And the Apostle asks the Romans what Fruit they had in those things whereof they were now ashamed, Chap. 6. 21. Now, after the Pardon of them they were yet ashamed, from the Consideration of their Filth and Vileness. But it is shame in the First sense that I here intend, as antecedent unto the First Purification of our Natures. This may be thought to be in all men; but it is plainly otherwise, and men are not at all ashamed of their Sins, which they manifest in Various Degrees. For,

[Sect. 12] (1) Many are senseless and stupid; no Instruction, nothing that befalls them will fix any real shame upon them. Of some particular Facts they may be ashamed, but for anything in their Natures they slight and despise it. If they can but preserve themselves from the known Guilt of such sins as are punishable amongst Men, as to all other things they are secure. This is the Condition of the Generality of men living in sin in this World. They have no inward shame for anything between God and their Souls, especially not for the Pravity and Defilement of their Natures, no although they hear the Doctrine of it never so frequently. What may outwardly befall them that is shameful they are concerned in; but for their Internal Pollutions between God and their Souls they know none.

(2) Some have a Boldness and Confidence in their Condition as that which is well and pure enough. There is a Generation that is pure in their own Eyes, yet are they not washed from their Filthiness, Prov. 30. 12. Although they were never sprinkled with the pure Water of the Covenant, or cleansed by the Holy Spirit; although their Consciences were never purged from dead Works by the Blood of Christ, nor their Hearts purified by Faith, and so are no Way washed from their Filthiness; yet do they please themselves in their Condition as pure in their own Eyes, and have not the least sense of any Defilement. Such a Generation were the Pharisees of Old, who esteemed themselves as clean as their Hands and Cups that they were continually washing, though within they were filled with all manner of Defilements, Isa. 65. 4, 5. And this Generation is such as indeed despise all that is spoken about the Pollution of Sin and its Purification; and deride it as Enthusiastical; or a fulsome Metaphor not to be understood.

(3) Others proceed farther, and are so far from taking shame to themselves for what they are, or what they do, as that they openly Boast of and Glory in the most shameful sins that Human Nature can contract the Guilt of. They proclaim their Sins, saith the Prophet, like Sodom, where all the People consented together in the Perpetration of Unnatural Lusts. They are not at all ashamed but Glory in the things, which because they do not here, will hereafter fill them with Confusion of Face, Jerem. 6. 15. Chap. 8. 12. And where once Sin gets this Confidence, wherein it completes a Conquest over the Law, the in-bred Light of Nature, the Convictions of the Spirit, and in a word God himself, then is it ripe for Judgment. And yet is there a higher Degree of shamelessness in sin. For,

(4) Some content not themselves with Boasting in their own Sins, but also they approve and delight in all those who give up themselves unto the like Out-rage in Sinning with themselves. This the Apostle expresseth as the highest Degree of shameless sinning, Rom. 1. 32. Who knowing the Judgment of God, that they which Commit such things are worthy of Death, not only do the same, but have Pleasure in them that do them. When open Profligate Sinners do as it were make themselves up into Societyes, encouraging and approving one another in their Abominable Courses, so that no Company pleaseth them but such as have obtained an Impudence in sinning, then is the greatest Defiance given unto the Holiness and Righteousness of God.

Now such as these will never seek after Cleansing. For why should they do so who are sensible of no Spiritual Pollution, nor have the least touch of shame with respect thereunto? It is Necessary therefore unto the Duty of Purifying our Souls, that we be affected with shame for the Spiritual Defilements which our Nature under the Loss of the Image of God is even rolled in. And where this is not, it will be but lost Labor that is spent in the Invitation of men to the Cleansing Fountain.

[Sect. 13] 3. Let Person so affected be fully satisfied, that they can never Cleanse or Purifie themselves by any Endeavors that are merely their own, or by any Means of their own finding out. According unto men's Convictions of the Defilements of sin, so have and always will their Endeavors be after Purification, Hos. 5. 13. And indeed it is the Duty of Believers to purify themselves more and more in the Exercise of all Purifying Graces, and the use of all Means appointed of God for that Purpose, 2 Cor. 7. 1. And their neglect thereof is the highest Disadvantage, Psal. 38. 5. But men in the state of Nature, concerning whom we now treat, are no way able to cleanse their Natures, or purge themselves. He only who can restore, repair, and renew their Natures unto the Likeness of God, can cleanse them. But here many fall into Mistakes. For when by Reason of their Convictions they can no longer satisfy and please themselves in the Pollution of sin, they go about by Vain attempts of their own to purify their Souls, Hos. 5. 13. Jerem. 2. 22. Job 9. 30, 31. their own Sorrow, and Repentance, and Tears of Contrition, and that sorry Amendment of Life they can attain unto, shall do this Work for them. And every especial defiling Act, or every renewed sense of it, shall have an especial Act of Duty for its Cleansing. But though these things are Good in themselves, yet there is required more Wisdom to the right stating of them, as to their Causes, Respects, Ends, and Use, than they are furnished withal. Hence are they so frequently abused and turned into an effectual Means not only of keeping Men off and at a Distance from Christ, but also from a due and acceptable Performance of the very Duties themselves pretended unto. For Legal Sorrow or Repentance, or mere Legal Convictions, being trusted unto, will infallibly keep the Soul from coming up unto that Evangelical Repentance which alone God accepts. And mere Reformation of Life rested in, proves opposite to Endeavors for the Renovation of our Natures. But let these Duties be performed however in what Manner you please, they are utterly insufficient of themselves to cleanse our Natural Defilements. Nor will any seek duly for that which alone is effectual unto this Purpose, until they are fully convinced hereof. Let therefore Sinners hear and know whether they will or will not believe it, that as by Nature they are wholly defiled and polluted with those Abominations of Sin which render them Loathsom in the sight of God, so they have no Power by any Endeavors or Duties of their own to Cleanse themselves; but by all they do to this End, they do but farther plunge themselves into the Ditch, and increase their own Defilements; yet are all those Duties necessary in their proper Place and unto their proper End.

4. It is therefore their Duty to acquaint themselves with that only Remedy in this Case, that only Means of Cleansing which God hath appointed, and which he makes Effectual. One great End of the Revelation of the Will of God from the Foundation of the World of his Institutions and Ordinances of Worship, was to direct the Souls and Consciences of Men in and unto the Way of their Cleansing, which as it argues his Infinite Love and Care, so the great Importance by the Matter itself. And one Principal Means which Satan from the Beginning made use of to keep men in their Apostasy from God, and to encourage them therein, was by supplying them with innumerable Ways of Purifications suited to the Imaginations of their dark unbelieving and superstitious Minds. And in like manner when he designed to draw men off from Christ and the Gospel under the Papacy, he did it principally by the suggestion of such present and future Purgatories of Sin as might comply with their Lusts and Ignorance; of so great Importance is it therefore to be acquainted with the only true real Way and Means hereof. And there are two Considerations that are suited to excite the Diligence of Sinners in this Enquiry. 1. The Weight that is laid on this Matter by God himself. 2. The Difficulty of attaining an Acquaintance with it. And (1) as hath been observed, any one by considering the Legal Institutions of Old will see what weight God lays hereon. No Sacrifice had any respect unto sin, but there was somewhat Peculiar in it that was for its Cleansing. And there were sundry Ceremonious Ordinances which had no other End but only to purify from Uncleannesses. (2) Among all the Promises of the Old Testament concerning the Establishment of the New Covenant and the Grace thereof, which are Many and Precious, there are none more Eminent than those which concern our Cleansing from sin by the Administration of the Spirit, through the Blood of Christ. Some of them have been mentioned before. Which also farther manifests the Care that God hath taken for our Instruction herein. (3) There is nothing more pressed on us, nothing more frequently proposed unto us in the Gospel than the Necessity of our Purification and the only Way of Effecting it. If therefore either Instructions, or Promises, or Precepts, or all concurring, may evidence the Importance of a Duty, then is this manifested to partake therein. And those who will prefer the Guidance of Carnal Reason and vain Traditions before these Heavenly Directions, shall live in their Ignorance and die in their Sins. 2 ^lie, The Difficulty of attaining an Acquaintance with it, is to be duly considered. It is a part of the Mystery of the Gospel, and such a part as is among those which the Wisdom of the World or Carnal Reason esteemeth Foolishness. It is not easily admitted nor received, that we can no otherwise be cleansed from our sins but by the sprinkling of that Blood which was shed so long ago. Yet this and no other way doth the Scripture propose unto us: To fancy that there is any cleansing from sin but by the Blood of Christ, is to overthrow the Gospel. The Doctrine hereof are Persons therefore obliged to inquire after and come to the knowledge of, that being satisfied with its Truth and that this is the only Way of Cleansing Sin appointed and blessed by God himself, their Minds may be exercised about it, and so be taken off from resting on those Vain Medicines and Remedies, which (having) nothing else to fix upon) their own Hearts, and others blind Devotions, would suggest unto them.

5. But now the great Enquiry is, How a sinful Defiled Soul may come to have an interest in, or be partaker of, the purifying Virtue and Efficacy of the Blood of Christ? Ans. (1) The purifying Virtue and Force of the Blood of Christ, with the Administration of the Spirit for its Application to make it effectual unto our Souls and Consciences, is proposed and exhibited unto us in the Promises of the Covenant, 2 Pet. 1. 4. This all the Instances (which need not be recited) before produced do testify unto; (2) The only Way to be made partaker of the good things presented in the Promises, is by Faith. So Abraham is said to have received the Promises, Heb. 11. 17. and so are we also, and to receive Christ himself. Now this is not from their being proposed unto us, but from our Believing of that which is proposed, as it is expressed of Abraham, Rom. 4. 19, 20, 21. Chap. 10. 6, 7, 8, 9. The whole use, benefit and Advantage of the Promises depends absolutely on our mixing them with Faith, as the Apostle declares, Heb. 4. 1. Where they are mixed with Faith, there they profit us, there we really receive the thing promised. Where they are not so mixed they are of no use, but to aggravate our sins and Unbelief. I know that by some men the whole Nature and Work of Faith is derided. They say it is nothing but a strong fixing of the Imagination upon what is said. However, we know that if a man promise us anything seriously and solemnly which is absolutely in his Power, we trust unto his Word or believe him, considering his Wisdom Honesty and Ability. This we know is not a mere fixing of the Imagination, but it is a real and useful Confidence or Trust. And whereas God hath given unto us great and precious Promises, and that under several Confirmations, especially that of his Oath and Covenant, if we do really believe their Accomplishment, and that it shall be unto us according to his Word upon the Account of his Veracity, Divine Power, Righteousness and Holiness; why shall this be esteemed a Fanatical fixing of the Imagination? If it be so, it was so in Abraham our Example, Rom. 4. 19, 20, 21. But this Blasphemous Figment designed to the overthrow of the Way of Life and Salvation by Jesus Christ, shall be elsewhere more fully examined. God, as was said, gives unto us great and precious Promises, that by them we might be made partakers of the Divine Nature. These Promises he requireth us to receive, and to mix them with Faith; that is, trusting to and resting on his Divine Power and Veracity, ascribing unto him thereby the Glory of them, to believe that the things promised unto us shall be accomplished, which is the Means by God's Appointment whereby we shall be really made partakers of them. Such was the Faith of Abraham, so celebrated by our Apostle; and such was all the true and saving Faith that ever was in the World from the Foundation of it. Wherefore (3) This is the only Way and Means to obtain an Interest in the Cleansing Virtue of the Blood of Christ. God hath given this Power and Efficacy unto it by the Covenant. In the Promise of the Gospel it is proposed and tendered unto us. Faith in that Promise is that alone which gives us an Interest in it, makes us partakers of it and renders it actually Effectual unto us, whereby we are really Cleansed from sin. (4) There are Two things which concur unto the Efficacy of Faith to this Purpose: 1. The Excellency of the Grace or Duty itself. Despise their Ignorance who tell you this is but a deceitful fixing of the Imagination, for they know not what they say. When men come to the real Practice of this Duty, they will find what it is to discard all other Ways and pretences of Cleansing, what it is sincerely and really to give unto God, against all Difficulties and Oppositions, the Glory of his Power, Faithfulness, Goodness and Grace, what it is to approve of the Wisdom and Love of God in finding out this Way for us, and the Infiniteness of his Grace in providing it when we were lost and under the Curse, and to be filled with an holy Admiration of him on that Account, all which belong unto the Faith mentioned, neither is it nor can it be acted in a due manner without them; and when you understand these things, you will not think it so strange that God should appoint this Way of Believing only as the Means to interest us in the purifying Virtue of the Blood of Christ. 2. Hereby are we as hath been shewn united unto Christ, from whom alone is our Cleansing; He that declares another Way must make another Gospel.

6. Faith in this Case will act itself in and by fervent Prayer. When David had by Sin brought himself into that Condition wherein he stood in need of a new universal Purification, how earnest is he in his Supplications that God would again purge and cleanse him, Psal. 51. And when any Soul is really coming over to the Way of God for his washing in the Blood of Christ, he will not be more earnest and fervent in any Supplication than in this; and herein and hereby doth Christ communicate of the purging Efficacy of his Blood unto us. And these things may in some measure suffice for the Direction and Guidance of those who are yet wholly under the Pollution of Corrupted Nature, how they may proceed to get themselves cleansed according to the Mind of God. Not that this Order or Method is prescribed unto any; only these are the Heads of those things which in one Degree or other are wrought in the Souls of them whom Christ will and doth Cleanse from their Sins.

[Sect. 14] Secondly, Instruction also may be hence taken for them concerning whom our Apostle says, Such were 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, 1 Cor. 6. 9. Such as are freed from the general Pollution of Nature by the Washing of Regeneration and renewing of the Holy Ghost, Tit. 3. 5. Those I mean who have been made partakers of that cleansing purifying Work of the Holy Ghost, which we have described; several Duties are incumbent on them with respect hereunto. As,

(1) Continual self-abasement in the Remembrance of that woeful defiled state and Condition from whence they have been delivered. This Consideration is one of them which principally doth influence the Minds of Believers unto Humility, and hideth Pride from them. For what should Creatures of such a base and defiled Extraction have to boast of in themselves? It is usual I confess, for Vile men of the most Contemptible Beginnings, when they are greatly exalted in the World, to out-go others in Pride and Elation of Mind, as they are behind them in the Advantages of Birth and Education. But this is esteemed a vile thing amongst men; and it is but one Potsheard of the Earth boasting itself against another. But when Believers shall consider what was their vile and polluted Estate with respect unto God when first he had regard unto them, it will cause them to walk humbly in a deep sense of it, or I am sure it ought so to do. God calls his People to self-Abasement, not only from what they are, but from what they were, and whence they came. So he ordained that Confession to be made by him that offered the First-fruits of his Fields and Possessions; A Syrian ready to perish was my Father, or a Syrian, that is, Laban was ready to destroy my Father, a poor helpless man that went from one Country to another for Bread. How is it of Sovereign Mercy that I am now in this State and Condition of Plenty and Peace? Deut. 16. 4, 5. And in particular, God wonderfully binds upon them the sense of that defiled Natural Extraction whereof we speak, Ezek. 16. 3, 4, 5. And when David upon his great Sin and his Repentance took in all humbling self-abasing Considerations, here he fixeth the Head of them, Psal. 51. 5. Behold I was shapen in Iniquity, and in Sin did my Mother conceive me. His Original natural defilement was that which in the First place influenced him into self-Abasement. So our Apostle frequently calls the Saints to a Remembrance of their former Condition before they were purged, Ephes. 2, 11, 12, 13. 1 Cor. 6. 8, 9. and therewith are the Minds of all true Believers greatly affected and greatly humbled. When they consider what was their Natural State and Condition, universally leprous and polluted, with what Remainders of it do still abide, it casts them on the Earth, and causeth them to lay their mouths in the Dust. Hence proceed their great and deep Humiliations of themselves, and Confessions of their own Vileness in their Prayers and Supplications. Considering the Holiness of God with whom they have to do, unto whom they do approach, they are no way able to express what low Thoughts and Apprehensions they have of themselves. Even God himself doth teach them to use figurative Expressions whereby to declare their own Vileness by Nature, which abound in the Scripture. It is true, all Declarations hereof in Prayer and Confession of Sin are derided and scorned by some, who seem to understand nothing of these things, yea to Glory that they do not. Whatever is spoken to express as they are able to the deep sense any have of their Natural Defilement with the Remainder of it, their shame and self-Abasement with respect unto the Holiness of God, is reputed either as false and Hypocritical, or that it containeth such things as for which men ought to be hanged; such prodigious Impudence in proclaiming a sencelesness of the Holiness of God, and of the Vileness of Sin, have we lived to see and hear of. But when we have to deal with God, who puts no trust in his Servants, and chargeth his Angels with Folly, what shall we say? What Lowliness becomes then who dwell in Houses of Clay, whose Foundation is in the Dust, and who are crushed before the Moth?

(2) That Initial Deliverance which Believers have from their Original Pollution of Sin, is a Matter and Cause of everlasting Thankfulness. When our Lord Jesus Christ cleansed the Ten Lepers, he manifests how much it was their Duty to return unto him with their thankful Acknowledgement, though Nine of them failed therein, Luke 17. 17. And when of Old any one was cleansed from a carnal Defilement, there was an Offering enjoined him to testify his Gratitude. And indeed, the Consideration hereof is that which in an eminent manner influenceth the Minds of Believers in all their Gratefull Ascriptions of Glory, Honor, and Praise to Jesus Christ. To him, say they, who loved us, and washed us from our sins in his own Blood, to him be Glory and Dominion forever and ever, Revel. 1. 5, 6. And there are three Things which concur to this Duty. (1) A due Valuation of the Causes and Means of our Purification, namely, the sprinkling of the Blood of Christ in the Sanctification of the Spirit. As these alone have effected this great Work, so they alone were able so to do. Had we not been