1 COR. 6. 11.
WE have already considered the Corinthians, according to what they were by their own voluntary corruption, Let us now take notice of them, as what they are by grace. They were black and uncomely of themselves, but sanctified and made beautifull by the grace of God. Now this grace of God vouchsafed unto them is expressed in three particulars, Ye are Washed, Ye are Sanctified, Ye are Justified. Some make this difference between them, That the first priviledge, Ye are washed, is a general comprehending both Sanctification and Justification; as if the Apostle had first expressed himself in the general, and then distributed this general into two famous branches thereof: and indeed washing or cleansing is sometimes used for the taking away of the guilt of sin, and then it is the same with justification; as when David prayeth God would wash him & make him clean, Psa. 51. and somtimes its used for the cleansing from the filth and power of sin, in which sense its the same with sanctification: and in this respect, Isaiah 1. God cals upon Jerusalem to wash her, and to make her clean: This may well be received: But I […] goe with other Expositors, that make the Apostle use a gradation, naming those priviledges in the order God bestowed them upon them: and the first is Washing, that is Regeneration; the Type whereof and Seal is Baptism; which was the first thing done to them, when received into the Church: so that the meaning is; But ye are spirituallly washed and cleansed from the filth and dominion of these sins, a Seal whereof was your Baptism.
Then the second degree is Sanctified, which is a further grace of God, not only regenerating, but making us holy unto the Lord, and causing us to walk as those that are set apart for God, from all common and prophane use. Lastly, they are Justified. Now although it be seriously disputed, whether Justification or Sanctification goe before one another; and generally it is asserted, that in priority of nature a man is justified before he be sanctified, though they be both together in time; yet withall they acknowledge, that according to our sense and feeling, and the Method we must take for comfort, we apprehend our Sanctification before our Justification; and no man may perswade himself, that he is justified, who doth not discover in himself the fruits of Sanctification. The one is the fruit, the other is the tree: so that the Apostle may very well put sanctification first, because to our sense and apprehension it is so. As for that interpretation of Papists and others, that make justified, to be the obtaining of a further degree of righteousnesse, and increasing in holinesse, we reject as erroneous. Now this threefold mercy is amplified by the meritorious cause, In the Name of the Lord Jesus. That is by Jesus Christ known and beleeved on; as also by the efficient cause, the Spirit of our God, which is therefore called the holy Spirit, as being in an appropriated manner, the Author of our Sanctification. Thus the Text is opened. I begin with the first, Ye are washed; and observe,
Obs. That Regeneration, or the renewing of sinners is a washing or cleansing of them. Sin hath two things in it, Filthand Pollution, and so Sanctification cureth it; guilt and merit of condemnation, so justification taketh it away. We are upon the first work of grace, that which takes away the noisomnes, and pollution of sin, with the dominion and power of it, which is here called Washing and Sanctifying. The Corinthians like Swine had been wallowing in their Mire, and grace did not onely wash their out-sides, but their in-sides, their very natures away, and make them sheep. Thus God speaketh of a clear Fountain he will set open for Judah and Jerusalem to wash in. Zach. 13. 1. For the discovery of this point, consider,
First, That the Title of Regeneration, under the notion of washing, doth suppose that sinne is of a defiling polluting nature, making the persons unclean and loathsome,1 where it is. Its therefore compared to Spots, Deut. 32. 5. and Blemishes, Ephes. 5. 27, to Mire, to Vomit, 2 Pet. 2. 22. Such names doth the Scripture give sinne: to teach men, How they should look upon themselves, when sinners? Ezek. 16. you have there the Prophet excellently describing every mans naturall condition, by an infant new born, tumbling in its bloud, not washed, or cleansed. Men make sin the matter of their boast, and their glory; but it is indeed matter of shame and loathing. Thou art ashamed of thy rags, and thy spotted garments: But oh what blushing should be at thy wicked and ungodly actions. Thou shouldest sit down like a Iob upon his Dung-hill, abhorring thy self; like a Lazarus full of sores; like an unclean Leaper, crying out, Thou art unclean, unclean. The Scripture speaking of wicked men, saith, They are become filthy and abhominable in their doings, Psalme 14. and it calls them Vile persons, Psal. 15. 4. Whatsoever esteem and glory ungodly men may have in this world, yet they are with God vile persons, and therefore called by the name of such Beasts as are odious to men. Whereas on the contrary, Grace is the life, the beauty, the honour and glory of a man, compared to excellent and precious ornaments.