EPC Australia

We consider the word "washed," as a general term, comprehending a twofold cleansing, a cleansing from the guilt, and a cleansing from the pollution of sin. It would be easy to show that in Scripture it is used in both these senses. The two added articles, therefore, are explanatory of its meaning here. Ye are washed; that is, ye are sanctified and justified.

What we wish to observe is, that both these are found in the same subjects. Justification and sanctification should be always discriminated, but they must never be disunited. Where they are not distinguished, a religious system cannot be clear; and where they are divided, it can never be safe. Where they are not distinguished, Law and Gospel, free will and free grace, the merit of man and the righteousness of Christ, run into a mass of confusion and disorder. And where they are divided, Pharisaic pride, or Antinomian presumption, will be sure to follow.

Be it remembered, then, that the one regards something done for us; the other, something done in us. The one is a relative, the other a personal change. The one a change in our state, the other in our nature. The one is perfect at once, the other is gradual. The one is derived from the obedience of the Saviour, the other from his Spirit. The one gives us a title to heaven, the other a meetness for it.

But let us not forget their union. It is supposed that this was typified in the dying of the Lord Jesus, when from his pierced side there came forth blood and water; the one to atone, the other to purify. But not to lay too much stress on an historical incident, and which can be physically accounted for, the truth to which we allude is most expressly asserted in the word of God. "If any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new." "There is no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit." We need one, as well as the other. And if we were not sanctified, as well as justified, we could neither serve God properly, nor enjoy him. Suppose an unrenewed man pardoned: he would be no more able to see the kingdom of God than before; but would feel the company, the pleasures, and employments, of the state, uncongenial and irksome. Or suppose you had a son, and you forbad him to enter a place of contagion, on pain of losing all you could leave him. He goes, and is seized with the infection. He thus is not only guilty, by transgressing your command, but he is also diseased. And do you not perceive, that your forgiving him does not heal him? He wants not only the father's pardon, but the physician's aid; and in vain is he freed from the forfeiture of his estate, if he be left under the power of his disorder.

Let us, therefore, judge of the one by the other, and make our election, by making our calling sure. To be justified freely from all things, to have passed from death unto life, and never to come into condemnation again, is a privilege of infinite value, and there is a possibility of knowing that it belongs to us. But how is it to be known? Not by an audible voice from heaven, as the woman heard: "Thy sins are forgiven thee." Not by a sudden impulse, or working the mind into a persuasion which we are unable to justify. For the very thing to be determined is, whether this confidence be a good hope through grace, or a mere presumption. If the confidence itself were sufficient, the Antinomian would be surer than the Christian; but he has a lie in his right hand. The Sacred Writers do not consider this certainty of mind as self-proved, nor regard all apprehensions of its wavering, as unbelief. They tell us to "fear, lest, a promise being left us of entering into his rest, any of us should seem to come short of it." They call upon us to "examine ourselves, whether we be in the faith," and to "prove our own selves." "We know," says John, "that we have passed from death unto life, because we love the brethren." "Hereby we know that he abideth in us, by the Spirit which he hath given us." This is the way, walk ye in it. What is the Spirit which he hath given you? Does it convince of sin? Does it cause you to hunger and thirst after righteousness? Does it glorify Christ?

It is true that our souls are justified by faith, but faith is justified by works. Has this promise been fulfilled in us: "Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them?" As far as we are strangers to this practice, and to these dispositions, whatever our knowledge, or our assurance may be, we ought to tremble. For though the grace of God finds us sinners, it does not leave us such. While it "bringeth salvation," it teaches us "that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works."

Morning Exercises For Everyday In The Year
By Rev. William Jay