1.35-39 Of Christ's Seeking to Make His Church [Bride] Pure.

Section 1.35. Of Christ's Seeking to Make His Church Pure.

The matter or substance of that subordinate end which Christ aimed at in giving himself for the church, is in these words. (that he might sanctify it having cleansed it) which in general show that—

Doctrine. Christ seeks the purity of his church. For this end has he shed his own most pure and precious blood (for his blood cleanseth us from all sin [1 John 1:7]) and conveys his holy Spirit into his body the church, which is called the Spirit of Sanctification, [Rom 1:4] because it renews and sanctifies those in whom it is.

Reason. This Christ aims at, that he might make his spouse like to himself, pure, as he is pure.

Use 1 Exhortation. That end which Christ aimed at, we that profess ourselves to be of this church, must endeavor after: for every man that hath this hope in him purgeth himself as he is pure. [1 John 3:3] Let us therefore use all good means to cleanse ourselves from all filthiness of flesh, and spirit.

Use 2 Trial. This being the end which Christ aims at for the good of his church to cleanse it, they who find themselves cleansed have a good evidence that they are of this church: they who are not cleansed can have no assurance thereof.

Use 3 Reproof. How unworthy are they of this benefit, that live as the world, and like swine upon every occasion wallow in the mire, being drawn by every temptation into sin? Do they not, as much as in them lies, make the death of Christ to be in vain, and pervert that main end, which Christ aimed at in giving himself?

But what may be thought of such as Ishmael-like mock and scoff at those that labor to be cleansed?

Section 1.36. Of the Church's Justification.

The two particular parts of the forenamed end, which are cleansing, and sanctifying, do more distinctly set forth the purity of the church even in this world. Cleansing has relation to the blood of Christ, and so points out our justification.

Sanctifying has relation to the Spirit of Christ, which works our sanctification.

From this cleansing of the church here meant, I gather, that—

Doctrine. No sin lies upon the church: for the blood of Christ purges from all sin. This is to be taken of the guilt of sin, which by Christ's death is clean taken away: so as that sin which is in us is as not in us, because it is not imputed unto us. [1 John 1:7]

Use. Behold here the blessed estate of the church, for, Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputeth not sin. [Ps 32:1-2]

Section 1.37. Of the Church's Sanctification.

From the sanctifying of the church here mentioned, I further gather, that—

Doctrine. The church is made holy and righteous: This is here meant of that inherent righteousness which the Spirit of Christ works in all the members of his body. In which respect they are called saints: [1 Cor 1:2] so as not only the guilt of sin is taken away, but also the very body of sin is so destroyed in them, [Rom 6:6] as it can no more reign in them, nor they obey it in the lusts thereof: but instead of the dominion of sin the Spirit of Christ reigns in them, and leads them unto all righteousness.

Use. Behold here the free estate of the church: whereas the world lies under the slavery of sin, and tyranny of Satan, the church is made free from sin, and a servant of righteousness, [Rom 6:18] dead to sin, and alive to God in Jesus Christ. [Rom 6:11]

Section 1.38. Of the Church's Purity Before God and Man.

From the connection of these two benefits of Christ's death, justification and sanctification together, we see that The church is both spotless before God and blameless before men. [Titus 2:11-12] The blood of Christ so cleanses her as in God's sight she has no spot of sin: and the spirit of Christ so sanctifies her, as her righteousness shines before men: for the grace of God teacheth her to deny ungodliness, and worldly lusts, and to live soberly, righteously and godly in this present world. [Ps 45:13] In this respect the church is said to be all glorious within, and her clothing also to be of wrought gold. And Zacharias and Elizabeth, members of this church, are said to be righteous before God and blameless, namely before men. [Luke 1:6] There is no such purity in any, as in the church. For true and perfect beauty is only in the body of Christ, which is the church, whereof it is said, Thou art fair, and there is no spot in thee. [Song 4:7]

Sin is in the Best

Question 1. Is it possible that neither God nor man should espy any fault in those that are of the true church, while here they live in this world?

Answer. Seeing the flesh remains in the best while they remain in the world, it is not possible but that both God and man must needs espy many blemishes in the best. All things are naked and opened to the eyes of God: [Heb 4:13] If therefore any remnant of sin be in the saints (as there are exceeding many in every one; so as if we say that we have no sin, we deceive ourselves, and the truth is not in us [1 John 1:8]) it is without question manifest in his sight. Yea, such is the imperfection and weakness of the best saints, as the flesh continually lusting in them against the Spirit, often times prevails, and so shows itself in some ill fruit or other, as the eye of man espies it: instance the examples of the best that ever lived in any age.

Question 2. How then are they spotless before God, and blameless before men?

How the Saints are Spotless before God

Answer 1. God so fully discharges and acquits the church of all her sins, as she is in his account as if she had no speck of sin at all. David in this respect uses the metaphor of covering sin, and explains his meaning by these two phrases, forgiving, not imputing sin. [Ps 32:1-2]

How the Saints are Blameless Before Men

Answer 2. The course of a man's life, not his or that particular action, is it which makes a man blameworthy, or blameless: as the flock of swallows, and not one here, or another there, it is which shows the spring. Now because the constant carriage of those who are of the church is before men blameless, they may justly be so accounted, notwithstanding some particular things blameworthy do sometimes pass from them. Behold here how the true saints may boldly lift up their faces before God and man. The soundness of their faith causes confidence before God. The testimony of their conscience causes courage before men. Let all that desire this boldness, join a sound faith and a good conscience together, and labor for assurance both of their cleansing by the blood of Christ and sanctifying by the Spirit of Christ.

Section 1.39. Of the Order and Dependance of Justification and Sanctification One Upon Another.

The order and manner of knitting these two benefits together is worthy to be noted.

The letter sets sanctification in the first place: but the sense presupposes justification: for thus he says, that he might sanctify it, having[6] cleansed it. Because the cleansing here spoken of is an inward invisible work, and the evidence thereof is sanctification, which is an outward and sensible work, therefore this is first expressed, and then that inferred, as a matter necessarily to be presupposed.

Hence arise these Doctrines.

Doctrine 1. Justification in order goes before sanctification: I say in order, because at that very moment that Christ by his blood cleanses his church, he begins to sanctify her: but when he begins to sanctify her, he has cleansed her, she is justified.

The grace then of justification is a most free grace: it is not wrought upon any righteousness of ours: for it is before it.

Doctrine 2. Christ sanctifies those whom he has cleansed. This the apostle copiously proves in Rom  

6. Let none therefore boast of their cleansing by Christ's blood, till they find themselves renewed and sanctified by the Spirit of Christ. For note the apostle's description of those who are justified by Christ, which for more perspicuity may thus be set down by question and answer. To whom is there no condemnation? To them that are in Christ Jesus. Who are they? They who walk not after the flesh, but after the spirit. [Rom 8:1]

Doctrine 3. Sanctification presupposes justification: they who are sanctified may rest upon it, that they are cleansed and justified. For sanctification is a fruit of justification, in which respect saint James' faith, that we are justified by works, that is, declared to be. [James 2:24]

Use. Admirable is the comfort, which the saints in this world reap hereby. For their sanctification being imperfect, and the flesh abiding in them, and lusting against the spirit: yea sin being present with them when they would do good, they are often forced to complain and cry, O wretched man that we are: who shall deliver us from this body of death? [Rom 7:24] If they had no other ground to fasten the anchor of their hope upon but their sanctification, it could not hold them fast enough against the tempest of Satan's temptations. But in that their sanctification is a fruit and evidence of their justification, they take heart to themselves, and thank God that with the mind they themselves serve the law of God, though with the flesh the law of sin. And thus upheld and comforted, they continue to strive against sin, till it be clean rooted out of them, as well as remitted.