32. Chapter IV.

Chapter IV.

Necessity of holiness from God’s sending Jesus Christ. The necessity of holiness proved from the design of God in sending Jesus Christ, with the ends of his mediation.

IV. We have still other considerations and arguments to plead, for the same purpose as those foregoing. For one principal end of the design of God in sending his Son into the world, was to recover us into a state of holiness, which we had lost: "For this purpose the Son of God was manifested, that he might destroy the works of the devil," 1 John 3:8. The manifestation of the Son of God was his incarnation, 1 Timothy 3:16, in order to do the work which he had to accomplish in our nature. And in general, this was the destruction of the works of the devil. The principal of these works, was infecting our nature and persons with a principle of sin and enmity against God, which was the effect of his temptation.

629 And the destruction of this work is not done except by the introduction of a principle of holiness and obedience. The image of God in us was defaced by sin. The renovation or restoration of this image was one principal design of Christ in his coming. Unless this is done, there is no new world, no new creatures, no restoration of all things — no one end of the mediation of Christ is fully accomplished. And because his great and ultimate design was to bring us to the enjoyment of God, to his eternal glory, this cannot be done before we are "made fit for that inheritance of the saints in light," by grace and holiness But we will consider this matter a little more distinctly. The exercise of the mediation of Christ is confined to the limits of his threefold office. Whatever he does for the church, he does it as a priest, or as a king, or as a prophet. Now, just as these offices agree in all the general ends of his mediation, so they differ in their acts and immediate objects. For their acts, it is plain that priestly, regal, and prophetic acts and duties have different natures, as do the offices to which they pertain. And for their objects, the proper immediate object of the priestly office is God himself, as evident both from the nature of the office and its proper acts. For as to the nature of the office, "every priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins," Hebrews 5:1. A priest is one who is appointed to deal with God on behalf of those for whom he executes his office. And the acts of the priestly office of Christ are two: oblation and intercession — and God is the immediate object of them both. Christ offered himself to God, and he makes intercession with him. But the immediate object of Christ’s kingly and prophetic offices are men or the church. As a priest, he acts with God in our name and on our behalf. And as a king and prophet, he acts towards us in the name and authority of God. This being premised, we may consider how each of these offices of Christ has an influence on holiness, and makes it necessary for us:

First, for the priestly office of Christ, all of its proper acts immediately respect God himself, as declared. And therefore he does not immediately and efficiently work holiness in us by any priestly act. But the effects of these priestly acts (i.e., of his oblation and intercession) are of two sorts:

1. Immediate: those respecting God himself, such as atonement, reconciliation, and satisfaction. The first and fundamental end of the mediation of Christ consists in these. Without a supposition of these, all other things are rendered useless. We can neither be sanctified nor saved by him unless sin is first expiated and God atoned. But these are not our present consideration.

2. The mediate effects of Christ’s priestly actings respect us, and they are also of two sorts:

(1.) Moral, such as our justification and pardon of sin.

(2.) Real, as in our sanctification and holiness. And for this, just as God designs them, so he effects holiness in all believers by virtue of the oblation and intercession of Jesus Christ. Therefore, even though the immediate actings of that office respect God alone as their proper object, their virtue and efficacy extend to our sanctification and holiness.

Titus 2:14, "He gave himself for us, that he might redeem us from all iniquity, and purify for himself a special people, zealous of good works." His "giving himself for us" is the common expression for offering himself as a sacrifice to God as a priest, Ephesians 5:2. And he did this not only that he might "redeem us from all iniquity," from the guilt of our sins, and the punishment due for them, which are regarded in redemption, but also so that he might "purify us to himself," sanctify us, or make us holy and fruitful, or "zealous of good works." His blood, as he offered himself to God through the eternal Spirit, "purges our conscience from dead works to serve the living God," Hebrews 9:14. There is a purging of sin which consists in the legal expiation of it, in making atonement for it; but the purging of a sinner, or the purging of the conscience, is by real efficiency in sanctification, which is declared to be one end of the oblation of Christ, Heb 1.3.1087 So where he is said to "wash us from our sins in his own blood," Revelation 1:5 — namely, as shed and offered for us —it is not only the expiation of guilt that is intended, but the purification of filth. The way and manner how holiness is communicated to us by virtue of the death and oblation of Christ, I have shown at large before; and I will not therefore insist on it here again. I will only observe that holiness being one special end for which Christ "gave himself for us," or "offered himself to God" for us, it is impossible for us to have the least evidence of an interest in his oblation for any other end, without participating in this holiness. And as for those who are never made holy, Christ never died or offered himself for them. I cannot understand what advantage it is to religion to affirm that most of those for whom Christ died as a priest, or offered himself as an oblation to God, will have no benefit by it as to grace or glory — and incomparably most of them without any especial fault of their own, as never hearing of him. Nor can I find in the Scripture a double design of Christ in giving himself for mankind [universally] — towards some, that they may be redeemed from all iniquity, and purified to be his special ones; and towards others, that they may yet be left under the guilt and power of their sins. In considering the oblation of Christ, it evacuates the force of the motive for the necessity of holiness, when men are taught that Christ offered himself as a sacrifice for those who are never made holy. Therefore, I say, no unholy person can have any certain evidence that he has an interest in the oblation of Christ, seeing that Christ gave himself to purify those for whom he was offered. The intercession of Christ, which is his second priestly act, also has the same end; and it is effectual to the same purpose. It is true, Christ does intercede with God for the pardon of sin by virtue of his oblation, for which he is said to be our advocate with God, and to comfort us in case of unexpected sin, 1John 2.1-2.1088 But this is not all that he designs in this; he also intercedes for grace and for supplies of the Spirit, so that we may be made and kept holy. See John 17.15, 17.1089

Secondly, As to the prophetic office of Christ, the church or men alone are its immediate object, and the object of all its acts and duties. Christ is God’s legate and ambassador in this, His apostle and messenger to us. Whatever he does as a prophet, he does with us and towards us in the name of God. There are two parts or works of Christ in this office, relating only to the doctrine he taught:

1. The revelation of God in his name and love; and of the mystery of God’s grace, goodness, and truth by his promises — so that we may believe in him. For this first part, in which, indeed, his prophetic office was principally exercised, see John 1.18, 3.2, 17.6.1090

2. The revelation of God in his will and commands — so that we may obey him. For this second part, the revelation of the preceptive will of God that was made by Jesus Christ, may be considered two ways:

(1.) As he was specifically sent to the house of Israel as the "minister of the circumcision for the truth of the promises of God to the fathers," Rom 15.8.1091 (2.) With respect to the whole church of all ages.

(1.) The first, which took up much of his personal ministry in the flesh, consisted in the declarations, exposition, and vindication that he gave to the church of all divine precepts for obedience which had been given before. God had given excellent precepts for holiness and obedience from the beginning. And he did so in a special manner at the promulgation of the law on Sinai, and by the ensuing expositions of that law by the prophets. But the people to whom they were given were carnal — thus they were not able to bear the spiritual light and sense of them which was, therefore, greatly veiled under the Old Testament.2 Corinthians 3:14 Not only the promises, but also the precepts of the law, were then but obscurely apprehended. Besides, the church having grown corrupt, the solemn expositions of God’s commands were received among men whose sole design was to accommodate them to the lusts and sins of men, or to exempt men from an obligation to obey them, if not totally, then in many instances. Our blessed Savior applies himself in the discharge of his prophetic office, with respect to the end of the command, which is our holy obedience, as to both these, in the declaration of its excellence and efficacy. —

[1.] He declares the inward spiritual nature of the law, with its respect to the most secret frames of our hearts and minds, with the least disorder or irregularity of our passions and affections. And then —

[2.] He declares the true sense of its commands: their nature, meaning, and extent, vindicating them from all the corrupt and false glosses which were then current in the church, by which an abatement was made of their efficacy, and an indulgence granted to the lusts of men. By their traditional interpretation, the Jews had restrained the sixth commandment, "You shall not kill," to actual murder; and the seventh, "You shall not commit adultery," to actual uncleanness; — just as some now would restrain the second commandment to making and worshipping images, excluding the primary intent of the precept, which is to restrict all means and manners of worship to those which are divinely instituted. We may see how, in his doctrine, Christ removed these corruptions, Mat 5.21, 22, 27, 28.1092

Thus he restored the law to its pristine crown, as the Jews have a tradition that this shall be done in the days of the Messiah. The Lord Christ placed the beginning of his prophetic office and ministry in this, Matthew 5-7. He opened, unveiled, explained, and vindicated the preceptive part of the will of God that was previously revealed, to the end that by complying with it, we would be holy. The full revelation of the mind and will of God in the perfection and spirituality of the command, was reserved for Christ in the discharge of his office. And he gave it to us, that we might have a perfect and complete rule of holiness. This, therefore, was the immediate end of this work or duty of the office of Christ. And when we do not respond to it obediently, we reject that great prophet which God has sent; to which excision1093 is so severely threatened.

(2.) The second part of this office, or of its discharge with respect to the church of all ages (which takes in the ministry of the apostles), and as divinely inspired by him, consisted in the revelation of our duties of holiness. Although these had a general foundation in the law, and their equity was established in it, their special nature could never have been known as incumbent on us and necessary to us, except by his teachings and instructions. Hence they are called "old" and "new" commandments in distinct senses.John 13:34 Such are faith in God through Christ, brotherly love, denial of ourselves in taking up the cross, returning good for evil, with other duties of the same kind. We know how great a part of evangelical holiness consists in these "new" things.

Besides these, he also teaches us all those ordinances of worship in which our obedience to him also belongs to our holiness, by which it is enlarged and promoted. This, I say, is the nature and end of the prophetic office of Christ. In it he acts towards us from God, and in His name, as to the declaration of the will of God in his commands. And it is our holiness which is his only end and design in this. So it is summarily represented in Tit 2.11-12.1094 There are three things to be considered in the doctrine of obedience that Christ teaches:

[1.] That it reaches the heart itself, with all its inmost and secret actings; and that is in the first place. The practice of most goes no further than to outward acts; the teachings of many go no further (or at best) to the moderation of affections. But Christ, in the first place, requires the renovation of our whole soul into the image of God, in all its faculties, motions, and actings, John 3:3; John 3:5; Eph 4.22-24.1095

[2.] It is extensive. There is nothing that is in any way pleasing to God, conformable to his mind, or compliant with his will, that he does not require; nothing crooked, or perverse, or displeasing to God, that it is not forbidden by him. It is therefore a perfect rule of holiness and obedience.

[3.] Clearness, perspicuity, and evidence of divine truth and authority in all.

[1.] By this, I say that the doctrine of Christ for universal obedience, in all its duties, comes to be absolute, in every way complete and perfect. It is a notable effect of the atheistic pride of men, that pretending to design obedience to God (at least in moral duties), they resort to other rules and directions, as either plainer, fuller, or more efficacious than those of the gospel — those which are the teachings of Christ himself, the great prophet and apostle sent by God to instruct us in our duty. Some go to the light of nature and the use of right reason as their guide (that is, their own reason); and some add the additional documents of the philosophers. They think that a saying of Epictetus, or Seneca, or Arrianus, being wittily suited to their fancies and affections, has more life and power in it than any precept of the gospel. The reason why these things are more pleasing to them than the commands and instructions of Christ is because, proceeding from the spring of natural light, they are suited to the workings of natural fancy and understanding. But those of Christ, proceeding from the fountain of eternal spiritual light, are not comprehended in their beauty and excellence without a principle of the same light in us, guiding our understandings and influencing our affections. Hence, take any precept about moral duties, general or particular, that is materially the same in the writings of philosophers as it is in the doctrine of the gospel, and not a few will prefer it as delivered in the first way, before the latter — men have risen to such a contempt of Jesus Christ, who is the wisdom of God and the great prophet of the church! When Christ entered his prophetic office, the "voice came from the excellent glory, This is my beloved Son, hear him." Luke 9:35 This office succeeded the place of all those terrible appearances and dreadful preparations which God made use of in giving the law. For He gave the law by the ministry of angels, who being mere creatures, he manifested the dread of his own presence among them to give authority to their ministrations. But when he came to reveal his will under the gospel, it was done by the one "in whom dwells all the fullness of the Godhead bodily," Colossians 2:9 and who was entrusted with all divine power. God did no more than declare which person it was, and he gave us a general command to hear him. And he did this with respect to what he had fixed before as a fundamental ordinance of heaven — namely, that when he raised up and sent the great prophet of the church, whoever would not hear him should be cut off from the people.1096 Compliance with this command, in hearing the voice of Christ, is therefore the foundation of all holiness and gospel obedience. If men will not be moved either by the wisdom, authority, or goodness of God in giving us this command and direction for our good; nor with the consideration of the endowments and faithfulness of Jesus Christ, the Son of God, in the discharge of his prophetic office; nor from the remembrance that it is Christ, and not Epictetus, or Seneca, or Plato, to whom they must give their account at the last day — so as to take Christ alone for their guide in all obedience to God and duty among themselves — then they will find, when it is too late, that they have been mistaken in their choice.

Let us suppose at present, if you please, for the sake of those who would have it so, that all our obedience consists in morality, or its duties — this is the opinion of our "modern heathens" (as one rightly calls them). From where or from whom will we learn it, or to whom will we go for teaching and instruction about it? Certainly it would be where the instruction or system of precepts is most plain, full, perfect, and free from mistakes; where the manner of teaching is most powerful and efficacious; and where the authority of the teacher is greatest and most unquestionable — there is where we ought to apply ourselves to learn and be guided. In all these respects we may say of Christ, as Job said of God, "Who teaches like him?" Job 36:22. Then, probably,1097 we will be taught by God, when we are taught by him.1098 The commands and precepts of duties which are given to us by the light of nature, however improved they may be by the wits and reasons of contemplative men, are in many ways defective. For —

1st. The utmost imaginations of men never reached to that in which the life and soul of holiness consist — namely, the renovation of our lapsed nature into the image and likeness of God. Without this, whatever precepts are given about the moderation of affections, and duties of moral holiness, they are lifeless and will prove useless. And hence the nature of no individual person was ever renewed by all those documents written by philosophers of old, whatever change was worked on their conduct. But this renewal is plainly and directly required in the doctrine of obedience taught by Jesus Christ, the great prophet of the church — as I have sufficiently proved in this whole discourse.

2dly. Very few natural precepts are certain, so that we may take them as undoubted and infallible rules. There are some general commands, I acknowledge, that are so clear in the light of nature that there is no question that what is required in them, is our duty to perform — such as, God is to be loved, others are not to be injured, everyone’s right is to be rendered to him. All reasonable creatures assent to these at their first proposal — and where any are found to live in open neglect of them, or seem to be ignorant of them, their degeneracy into bestiality is open, and their sentiments are not at all to be regarded. But go a little further, and you will find all the great moralists in endless, uncertain disputes about the nature of virtue in general, about its offices and duties, about the rule and measure of their practice. Most of them have consumed their lives in these disputes, without any great endeavors to express their own notions in the conduct of their lives. And I suppose it is from the same reason, in part, that our present moralists seem to care for nothing but the name; virtue itself has grown to be a strange and uncouth1099 thing. But as to what is commanded us by Jesus Christ, there is no room for the least hesitation whether it is an infallible rule for us to attend to or not. Every precept of his about the meanest duty is as equally certain, and infallibly declarative of the nature and necessity of that duty, as those of the greatest moralists who have the most evidence from the light of nature. Once it appears that Christ requires anything of us by his word, that he has taught us anything as the prophet of the church, no doubt remains with us whether it is our duty or not.

3dly. The whole rule of duties given by the most improved light of nature, setting aside those that are purely evangelical (which some despise), is obscure and partial. There are various moral duties, which I instanced before, in which the light of nature (as it remains in its lapsed, depraved condition), never extended to its discovery. And this obscurity is evident from the differences that surround its precepts and directions. But now the revelation made by Christ, and his commands in it, are commensurate with universal obedience. It gives bounds to obedience, so that there is no duty except what he has commanded. And it is sufficient to discharge the most specious pleas and pretenses that something is a duty towards God or man, by showing that it is not required by him. And so his commands and directions are plain and evidently perspicuous.1100 I dare challenge the greatest and most learned moralist in the world, to give an instance of any one duty of morality, confirmed by the rules and directions of the highest and most contemplative moralist, that I cannot show and evince is more plainly and clearly required by the Lord Christ in the gospel; and that this duty is pressed on us by far more effectual motives than any they are acquainted with. It is therefore the highest folly, as well as wickedness, for men to design, plead, or pretend that we should learn duties of obedience from others, rather than from Christ, the prophet of the church.

[2.] The manner of teaching, as to its power and efficacy, is also to be considered to this end. And concerning this, we too may say, "Who teaches like him?" There was such eminency in his personal ministry while he was on the earth, that it filled all men with admiration. Hence it is said that "he taught as one having authority, and not as the scribes," Matthew 7:29; and another time, "they wondered at the gracious words which proceeded out of his mouth," Luke 4:22; and the very officers sent to apprehend him for preaching, came away astonished, saying, "No one ever spoke like this man," John 7:46. It is true, it was not the design of God that multitudes of that hardened generation would be converted by his personal ministry, John 12.37-40;1101 he had another design to fulfil in them, by them, and upon them. Yet it is evident from the gospel, that there was a divine power and glory accompanying his ministerial instructions.

Even so, this is not what I intend, but his continued and present teaching of the church by his word and Spirit. He gives such power and efficacy to it, that every day it demonstrates by its effects that it is from God, being accompanied with the evidence and demonstration of a spiritual power in it. The experiences, consciences, and lives of multitudes, bear witness to this continually. They attest, and will do so to eternity, what power his word has had to enlighten their minds, to subdue their lusts, to change and renew their hearts, to relieve and comfort them in their temptations and distresses, with like effects of grace and power.

What is in the manner of teaching by the greatest moralist, and what are its effects? Enticing words, smoothness and elegance of speech, composed into snares for the affections, and delight to the fancy, are the grace, ornament, and life of the way or manner of their teaching. And from these, evanid satisfaction, temporary resolutions for a kind of compliance with the things said, and maybe a few perishing endeavors after some change of life, are the best effects of all such discourses. So easy and gentle is their operation on the minds of men, that they are commonly delighted in by the most profligate and obstinate sinners — as is the preaching of those who act in the same spirit and from the same principles.

[3.] The last thing to be considered in those whose instructions we choose to give ourselves to, is their authority. But it must be left without further plea to the consciences of all, which will have the higher esteem: the authority of Christ the Son of God, or the authority of those others they admire. Let them freely make their choice, so they will ingenuously1102 acknowledge what they do.

Therefore, the great end of the prophetic office of Christ is our holiness and obedience to God — in the revelation he made of the will of God in the Scriptures; in his personal ministry; and in the dispensation of his word and Spirit continued in the church. And so I cannot help but remark on the atheism, pride, and folly of those "modern heathens," who really, or in pretense, resort to the light of nature and philosophical maxims for their guidance and direction, rather than to the one who is designed by God to be the great teacher of the church. I do not deny that many excellent documents concerning virtue and vice may be found in the ancient moralists. Yet having been, perhaps, more conversant with their writings than most of those who pretend so highly to their veneration, I do not fear to affirm that, just as their sayings may be of use for illustration of the truth (which is infallibly learned another way), so if we take them alone, they will sooner delight the minds and fancies of men, than benefit or profit them as to the true ends of morality or virtue.

Thirdly, This also is one great end of the kingly power of Christ. For as King, he subdues our enemies and preserves our souls from ruin. And our adversaries are those who fight against our spiritual condition and safety — such principally are our lusts, our sins, and our temptations, along with what accompanies them. Our Lord Christ subdues these by his kingly power, quickening and strengthening in us all the principles of holy obedience, by his aids and supplies of grace. In brief, the work of Christ as king may be reduced to these headings:

To make his subjects free; To preserve them in safety, delivering their souls from deceit and violence; In giving them prosperity, and increasing their wealth; In establishing assured peace for them; In giving them love among themselves; In placing the interest and welfare of his kingdom in all their affections; In eternally rewarding their obedience. And he does all these principally by working grace and holiness in his subjects, as might easily be demonstrated. I assume no one questions that the principal work of Christ towards us, as our head and king, is in making and preserving us holy. I will not, therefore, further insist on that.

It remains that we improve these considerations to confirm our present argument concerning the necessity of holiness.

First, it is evident from this, how vain and absurd a thing it is for anyone continuing in an unholy condition, to imagine they have any interest in Christ, or will have any benefit by him. This is the great deceit by which Satan, that enemy of common salvation, has ruined most who profess the Christian religion. The gospel openly declares a way of life and salvation by Jesus Christ. This is thus far admitted by all who are called Christians: that they will allow no other way for the same end to compete with it. I am not speaking about those who, being profligate and hardened in sins, disregard all future concerns. I intend only those in general who have a desire to escape the damnation of hell, and to attain immortality and glory. And they at least profess to do this by Jesus Christ, because they assume that the things mentioned in the gospel to this purpose, belong to them as well as to others, because they are Christians. But they do not consider that there are certain ways and means by which the virtue and benefit of all that the Lord Christ has done for us, are conveyed to the souls of men, and by which they are made partakers of them. Without these, we have no concern in what Christ has done or declared in the gospel. If we expect to be saved by Christ, it must be by what he does and has done for us, as a priest, a prophet, and a king. But one of the principal ends of what he does in all these, is to make us holy. And if these ends are not effected in us, we can have no eternal benefit by anything that Christ has done or continues to do as the mediator of the church.

Hence the miserable condition of most of those who are called Christians — who live in sin, and yet hope to be saved by the gospel — is greatly to be bewailed. They contract the guilt of the two greatest evils that any reasonable creatures are liable to in this world; for —

1. They woefully deceive and ruin their own souls. Their whole profession of the gospel is only crying, "Peace, peace," when sudden destruction lies at the door.1 Thessalonians 5:3 They "deny the Lord that bought them, and bring upon themselves swift destruction." 2 Peter 2:1 They are bought and vindicated into the knowledge and profession of the truth, but in their works they deny the one whom in words they own — "whose damnation slumbers not." 2 Peter 2:3 For men to live in covetousness, sensuality, pride, ambition, pleasures, hatred of the power of godliness, and yet to hope for salvation by the gospel, is the most infallible way to hasten and secure their own eternal ruin. And,

2. They cast the greatest dishonor on Christ and the gospel that any persons are capable of casting on them. Those who reject the Lord Christ as a seducer, and the gospel as a fable, no more dishonor the one and the other, than those who, professing them both, continue to live and walk in an unholy condition. For the open enemies of Christ are judged and condemned already; and no one has occasion to think worse of Christ or the gospel for their opposition to them. But those who profess to own Christ and the gospel, endeavor by their unholiness to represent the Lord Christ as a minister of sin, as one who has procured indulgence for men to live in their lusts and in rebellion against God; and they endeavor to represent the gospel as a doctrine of licentiousness and wickedness. What else can anyone learn from them concerning the one or the other? The whole language of their profession is that Christ is such a Savior, and the gospel is such a law and rule, that men who love sin and live in sin, may be saved by them. This is what has reflected all kinds of dishonor on the Christian religion, and put a stop to its progress in the world. These are the ones our apostle makes this bitter complaint about: Php 3:18-19, "Many walk, of whom I have told you often, and now tell you weeping, that they are the enemies of the cross of Christ; whose end is destruction, whose god is their belly, and whose glory is in their shame — who mind earthly things." How this character suits many who are called Christians in these days! Whatever they think of themselves, they are "enemies of the cross of Christ," Php 3:18 and "tread under their feet the blood of the covenant." Hebrews 10:29

Secondly, Let more serious professors be most serious in this matter. The apostle, having given assurance of the certain salvation of all true believers from the immutable purpose of God, quickly adds, "Let everyone that names the name of Christ depart from iniquity," 2 Timothy 2:19. This plainly intimates that without holiness, without a universal departure from iniquity, we cannot have the least evidence that we are interested in that assured condition. You name the name of Christ, profess an interest in him, and expect salvation by him — by which way will you apply yourselves to him? From which of his offices do you expect an advantage? Is it from his priestly office? Has his blood purged your consciences from dead works, so that you serve the living God? Are you cleansed, and sanctified, and made holy by it? Are you redeemed out of the world by it, and from your vain conduct according to the customs and traditions of men? Are you dedicated to God by it, and made his special ones? If you do not find these effects of the blood-shedding of Christ in and upon your souls and consciences, then in vain you should expect those other effects which you look for: of atonement, peace, and reconciliation with God, of mercy, pardon, justification, and salvation. The priestly office of Christ has its whole effect towards all those on whom it has any effect. Those who despise its fruits in holiness, will never gain the least interest in its fruits of righteousness. Is it from his actings as the great prophet of the church that you expect help and relief? Have you effectively learned from him "to deny all ungodliness and worldly lusts, and to live soberly, righteously, and godly, in this present world?" Titus 2:12 Has he taught you to be humble, to be meek, to be patient, to "hate the garment defiled by the flesh?" Jude 1:23 Has he instructed you to sincerity in all your ways, dealings, and whole way of life among men? Above all, has he taught you, have you learned from him, to purify and cleanse your hearts by faith, to subdue your inward spiritual and fleshly lusts, to endeavor after a universal conformity to his image and likeness? Do you find his doctrine effectual to these ends? And are your hearts and minds cast into its mold? If so, then your interest in him by his prophetic office is secured for you. But if you say that you hear his voice in his word as it is read and preached; that you have learned many mysteries and have attained much light or knowledge by it, or at least that you know the substance of the doctrine he has taught so that you can discuss it; indeed, that you do many things or perform many duties according to his word — but you cannot say that the effects listed earlier are worked in you by his word and Spirit — then you lose the second expectation of an interest in Christ as your mediator, and any advantage by it. Will you take yourselves to the kingly office of Christ? Do you have expectations of him by virtue of this? You may do well to examine how he rules in you and over you. Has he subdued your lusts, those enemies of his kingdom which fight against your souls? Has he strengthened, aided, supported, and assisted you by his grace, to all holy obedience? Have you submitted yourselves to be ruled by his word and Spirit, to obey him in all things, and to entrust all your temporal and eternal concerns to his care, faithfulness, and power? If so, then you have cause to rejoice, as those who have an assured concern in the blessed things of his kingdom. But if your proud, rebellious lusts still bear sway in you; if sin has dominion over you; if you continue to "fulfil the lusts of the flesh and of the mind;" if you walk after the fashions of this world, and not as obedient subjects of that kingdom of his which is not of this world — then do not deceive yourselves any longer: Christ will be of no advantage to you. In these things lie the sum of our present argument. If the Lord Christ does not act for our good except in and by his blessed offices of priest, prophet, and king; and if the immediate effect of the grace of Christ acting in all these offices towards us, is our holiness and sanctification — then those in whom that effect is not worked and produced, have neither ground nor reason to promise themselves an interest in Christ, nor do they have any advantage by his mediation. For men to "name the name of Christ," to profess to be Christians, or his disciples, to avow any expectation of mercy, pardon, life and salvation by him, and yet in the meantime to be worldly, proud, ambitious, envious, revengeful, haters of good men, covetous, living in various lusts and pleasures — this is a scandal and a shame to the Christian religion; and it is unavoidably destructive to their own souls.