Spiritual Perfection Unfolded and Enforced from 2 Corinthians 7:1, Chapter 1

Spiritual Perfection Unfolded and Enforced from 2 Corinthians 7:1 · Chapter 1

p. 12 COR. VII. 1.

Having therefore these Promises, dearly beloved, let us cleanse our selves from all filthiness of Flesh and Spirit, perfecting Holiness in the fear of God.

CHAP. 1.

The Coherence opened. The inconsistency and danger of the Communion of Christians with Infidels. The dignity of Believers prohibits it. The Promise of Divine Communion obliges them to separate from contagious Converse with Unbelievers. The Inference from those Motives. The cleansing from all Pollutions, and perfecting Holiness. Purifying themselves is the Duty of Christians. A Principle of Holiness, actuated by the supplies of the Spirit, is requite to enable Christians to purifie the …. The Pollutions of the Flesh … the desiring and the angry Appeti… …ey defile and debase Humane … … difficul… page missing

p. 4makes an easie entrance into the Soul. He seems to devest himself of his Apostolical Commission, and in the mildest and most tender manner mixes intreaties with his Authority: as in a parallel place, I beseech you brethren by the name of our Lord Jesus Christ, &c. 1 Cor. 1. 10.

2. The matter of the Address: The cleansing us from all pollution of Flesh and Spirit, and the changing us into the unspotted Image of God's Holiness. These are the comprehensive sum of renewing Grace, and are inseparable. The Holy Spirit works both together in the Saints; as the Sun, by the same emanation of Light, dispels the darkness of the Air, and irradiates it. But they are not merely different notions, but different parts of Sanctification. For the corruption of Nature is not a mere privation of Holiness, as Darkness is of Light, but a contrary inherent quality, the Principle of all sinful Evils. We are commanded to put off the old man, and Col. 3.Col 3to put on the new: To cease to do evil, and Isa. 1.Isa 1to learn to do well.

We must purifie our selves from the pollutions of Flesh and Spirit. The Soul and Body, in the state of depraved Nature, are like two Malefactors fastened with one Chain, and by their strict union p. 5infect one another. The pollution is intimate and radical, diffusive through all the Powers of the Soul, and Members of the Body. The Spirit of the Mind, the supreme Faculty, with the Will and Affections, want renewing. We are commanded to perfect Holiness; to aspire and endeavour after our original Holiness, and to be always advancing, till we arrive at the final consummate state of Holiness in Heaven.

In the fear of God. That Grace has an eminent causality and influence in this Sanctification of Christians. It is a powerful restraint from Sins in thoughts and acts, in solitude and society, to consider God's pure and flaming Eye, that sees Sin wherever it is, in order to Judgment. Holy Fear excites us to exercise every Grace, and perform every Duty, in that manner, that we may be approv'd and accepted of God.

3. The Motive arises from the excellency of the Promises, and the qualifications requisite for the obtaining them▪ 'Tis promised, that God will dwell in us, and walk in us; whose gracious presence is Heaven upon Earth. Strange Condescension! that the God of Glory should dwell in Tabernacles of Clay; far greater than if a King should dwell in a Cottage with one of his poor Subjects. He p. 6will adopt us into the Line of Heaven: I will be your Father, and ye shall be my Sons and Daughters. The qualifications are, the purifying our selves from all defilements, and striving to be entirely holy. By the order of God, every Leper was to be excluded from the Camp of Israel; and will he have Communion with the Souls of Men, over-spread with the Leprosie, and covered with the Ulcers of Sin? There is a special emphasis in the words, saith the Lord Almighty. Without the cleansing and renewing of Sinners, Omnipotence cannot receive them into his Favour and Family. There are fatal bars fix'd, which the unholy cannot break through.

The Proposition that arises from the words is this: The Promises of the Gospel lay the most powerful obligations on Christians, to strive for the attainment of pure and perfect Holiness.

In the management of this Subject, I will first consider the Duty as acted upon our selves.

2. The parts of it: The cleansing from Sin, and perfecting Holiness.

3. The force of the Motives; the precious and unvaluable Promises of the Gospel: And make Application of them.

p. 71. We are commanded to cleanse our selves, which is our Duty, and implies an ability deriv'd from Christ to perform it. It may seem strange that Men, in their depraved state, should be excited to renew themselves: Who can bring a Job 14. 4.Job 14:4clean thing out of an unclean? not one: yet this Duty is frequently inculcated upon us. Wash ye, make ye clean; put away Isa. 1.Isa 1the evil of your doings from before mine eyes. O Jerusalem, wash thy heart from Jer. 2.Jer 2wickedness; how long shall vain thoughts lodge within thee? Cleanse your hearts ye Jam. 4.Jas 4sinners; purifie your hearts ye double-minded. A clear answer may be given to this.

(1.) There is no productive Principle of Holiness in Man's corrupt Nature, but strong aversions from it, and inclinations to what is contrary to it. There is a miserable impotency to all spiritual Good, better express'd with tears than words. 'Tis natural and hereditary, more difficultly cur'd than what is accidental. God is the sole efficient in the regeneration of the Soul, and the first infusion of Grace, and the principal in the growth and improvement of it. The Holy Spirit does not work Grace in us, as the Sun forms Gold in the Earth, without any sense in our selves of his operations; but we feel them in all our p. 8Faculties, congruously to their Nature, inlightning the Mind, exciting the Conscience, turning the Will, and purifying the Affections.

(2.) After a Principle of Life and Holiness is planted in us, we are, by a continual supply of strength from Christ, assisted to exercise it in all the acts that are proper to the Divine Life. There is a resemblance between the Fruits of the Earth, and the Graces of a Christian: Seed must be first sowed in the Earth before it springs out of it; and when 'tis sowed, the natural qualities of the Earth, Coldness and Driness, are so contrary to fructifying, that without the Influences of the Heavens, the heat of the Sun, and showers of Rain, the Seed would be lost in it. Grace is drawn forth into flourishing and fruitfulness, by the irradiating and warm influx of the Spirit. But we are subordinate agents in carrying on the work of Grace to Perfection. The Apostle exhorts us to work out our own Salvation with fear and trembling; for 'tis God works in us to will and to do. Carnal Men abuse the freeness of Grace to looseness and security and the power of Grace to negligence and laziness. Our dependance on God inferrs the use of means to save our Souls. Our Saviour commands us to p. 9watch and pray, that we may not enter into temptation. To watch without Prayer is to presume upon our own Strength: To pray without Watching is to presume upon the Grace of God. The Lord's Prayer is the Rule of our Duty and Desires: We are ingag'd by every Petition to co-operate and concur with Divine Grace to obtain what we pray for. Naaman presum'd he should be immediately cleansed from his Leprosie by the Prayer of Elisha; but he was commanded to go and wash himself in Jordan seven times for his Purification. A stream preserves its christal clearness by continual running; if its course be stop'd, it will stagnate and putrifie. The purity of the Soul is preserv'd by the constant exercise of habitual Grace. In short, we must be jealous of our selves, to prevent our being surpriz'd by Sin, and continually address to the Throne of Grace, for the obtaining Grace and Mercy in time of need; and by Faith apply the blood of sprinkling, that has a cleansing Efficacy. The Death of Christ meritoriously procures the Spirit of Life and Renovation, and is the strongest ingagement upon Christians to mortifie those Sins that were the cause of his Agonies and Sufferings.

p. 102. The parts of the Duty are to be considered: The cleansing us from the Defilements of Flesh and Spirit, and the perfecting Holiness.

(1.) The cleansing must be universal, as the pollution is: We are directed to cleanse our hands, and purifie our hearts, Jam. 4. 8.Jas 4:8that we may draw near to God with acceptance. 'Tis observable that, in a general sense, all Sins are the works of the Flesh: what ever is not divine and spiritual is carnal, in the language of Scripture. For since the separation of Men from God by the rebellious Sin of Adam, the Soul is sunk into a state of Carnality, seeking for satisfaction in lower things. The two jarring opposite Principles are Flesh and Spirit, lusting against one another. 'Tis as carnal to desire vain Glory, or to set the Heart on Riches, as to love sensual Pleasures: For our Esteem and Love are intirely due to God for his high Perfections; and 'tis a disparagement to set them on the Creatures, as if he did not deserve them in their most excellent degrees. Whatever things are below the native worth of the Soul, and unworthy of its noblest operations, and are contrary to its blessed end, defile and vilifie it. A more precious Metal mix'd with a baser, as Silver with Tin, is corrupted, and loses p. 11of its purity and value: But in a contracted▪ sense Sins are distinguish'd; some are attributed to the Spirit, and some to the Flesh. The Spirit is always the principal agent, and sometimes the sole agent in the commission of Sin, and the sole subject of it: Of this sort are Pride▪ Infidelity, Envy, Malice, &c. There are other Sins, wherein the Body conspires and concurs in the outward acts: They are specified by the Apostle, and distinguish'd according to the immediate springs from whence they flow; the desiring and the angry Appetites. The works of the Flesh are manifest, Adultery, Gal. 5. 19, 20, 21. Col. 3. 5, 8.Gal 5:19Gal 5:20Gal 5:21Col 3:5Col 3:8Fornication, Uncleanness, Lasciviousness, Idolatry, Witchcraft▪ Hatred, Variance, Emulations, Wrath, Strife, Seditions, Heresies, Envyings, Murders, Drunkenness, Revellings, and such like. The cleansing from carnal foul Lusts, is like the washing one that is fallen into the mire, which is a mixture of the two lowest Elements, heavy Earth and slippery Water, that defile by the touching them. The more spiritual Lusts are like the stormy Winds, and smoky Fire, in which the two higher Elements are contain'd. Pride swells the Mind, and causes violent agitations in the Thoughts: Anger darkens and fires it. The Lusts of the Flesh are tenacious by the force of p. 12the Imagination, when conversant upon Objects presented by the Senses; but the Lusts of the Spirit are form'd and wrought in its own forge, without the concurrence of the sensual Faculties.

The Lusts of the desiring Appetite, Intemperance and Uncleanness, are so polluting, that the consciousness of such Crimes will cover the guilty with confusion. Of all the debasing titles, whereby the Devil is characteriz'd in Scripture, none is more vilifying than that of the unclean Spirit: This is attributed to him from the general nature of Sin. But there is such a notorious turpitude in Lusts grosly carnal, that they defile and defame the Sinner in a special manner, not only as a Rebel against God, but the servant of Corruption. The Understanding is the leading supreme Faculty: Sense that rules in Beasts, should serve in Man. Now what does more vilifie him, than to be dissolv'd in filthy Pleasures, to be drown'd in a sea of Wine; than a Life sensual and dissolute, drawn out in a continual connexion of dreggy delights? Gaming succeeds Feasting, the Ball follows the Comedy, the Impurities of the Night the Intemperance of the Day. Sensual Lusts degrade Men from the nobility of their Nature, the dignity of their Condition, as if they p. 13were all Flesh, and had not a spirit of Heavenly original, to regulate and restrain their lower Appetites within the limits of Purity and Honour. The slaves of Sense are like the beasts that perish. Psal. 4….Ps 4He that is a Beast by Choice, is incomparably more vile than a Beast by Nature. It would infect the Air to speak, and pollute the Paper to write, their secret Abominations, wherein they lye and languish; and 'tis natural for Men to dye in those Sins wherein they live; they seal their own Damnation by Impenitence.

How difficult the purging of these passions is, Experience makes evident. The radicated habits of Uncleanness and Intemperance are rarely cur'd. 'Tis the vain boast of the Roman Philosopher, Nobis ad nostrum arbitrium nasci licet: butSen. de brevit. vit. we must first die to our selves, before we can be born of our selves: the forsaking a sinful Course is necessary antecedently, to the ordering the Conversation according to the Rules of Vertue. How few instances are there, of persons recovered from the practice and bondage of those Lusts, by the wise Counsels of Philosophers. 'Tis in vain to represent to them, that sensual Lusts are prolifick of many Evils; that Intemperance is pregnant with the Seeds of many Diseases: it prepares p. 14matter that is inflamable into Fevers; 'tis attended with the Gout, Stone, Cholick, Dropsie, &c. which are incomparably more tormenting, than the pernicious pleasures of taste are delightful. Represent to them the foul progeny of Lasciviousness, rottenness in the Body, wasting the Estate, Infamy, to sacrifice what is most valuable for the sake of a vile Woman; the wisest Considerations are lost upon them, they are too weak a Bridle to check their brutish Lusts.

But are not these Lusts easily subdued in Christians, who have the advantage of clearer Light, stronger Motives, and more liberal assistance of Grace, to rescue them from the power of Sin.

The wise observer tells us, I find more Eccl. 7. 26, 27, 28.Eccl 7:26Eccl 7:27Eccl 7:28bitter than death, the woman whose heart is snares and nets, and her hands are as bands: whoso pleases God, shall escape from her, but the sinner shall be taken by her. Behold this have I found, saith the preacher, counting one by one to find out the account, but I find not: one man of a thousand have I found, but a woman among all these have I not found.

'Tis astonishing, that for a short dream of pleasure, men should despise Heaven and Hell, what is most desireable, and most fearful. How just is the reproach mixt with Compassion and Indignation, p. 15How long ye simple ones will you love simplicity, Prov. 1.Prov 1and fools hate knowledge?

'Tis worth the inquiry, how men are sottishly seduced to live unchastly and intemperately, against the reason and rest of their Minds.

1. The great Temptation to Sin is the love of Pleasure; accordingly, the degrees of sensual Pleasure, being more intense in those carnal Faculties that are for the preserving and propagating Life, especially when heightned by the carnal Fancy, the love of the Members prevails against the love of the Mind. 'Tis said of unclean persons, whose Eyes are full of the Adulteress, they cannot cease from Sin; they cannot dis-entangle themselves from the embraces of the circling Serpent.

2. Carnal pretences are made use of to defend, or at least excuse the sin of Intemperance, which makes it more easily indulg'd, and pernicious in effect. Men, if it were possible, would sin without sin, without discovering the guilt and turpitude of it, that they may enjoy their pleasures without accusing, recoiling thoughts, which will turn the sweetest Wine into Vinegar. Now since Meats and Drinks are necessary for our vital support, and the measure is uncertain and various, according to the dispositions and p. 16capacities of mens bodies, Intemperate persons feed high, and drink deep, without reflection or remorse, and pretend 'tis for the Refreshment of Nature.

3. Fleshly Lusts steal into the Throne by degrees. An Excess of Wickedness strikes at first sight with Horror. No Prodigal design'd to waste a great Estate in a day; yet many from immense Riches have fall'n into extream Poverty. This Expence is for his Pleasure, this for his Honour, this will not be ruinous; thus proceeding by degrees, till all be squander'd away, he becomes voluntarily poor.

An Intemperate Person begins with lesser measures, and is not frequently overtaken: Conscience for a time resists, and suspends the entireness of his consent to the Temptation: He drinks too much for his Time, for his Health and Estate, but he will not totally quench his Reason: Yet by degrees he becomes hardned, and freely indulges his Appetite till he is drown'd in Perdition.

A Lascivious person begins with impure Glances, tempting Words and Actions, and proceeds to unclean mixtures.

4. Sensual Lusts stupify Conscience; they kill the Soul in the Eye, and extinguish the directive, and reflexing p. 17Powers. Wine and Women take away the Heart; that 'tis neither vigilant nor tender. Chastity and Temperance, joined with Prayer to the Father of Lights, clarifie and brighten the Mind, and make it receptive of sanctifying Truths; but carnal predominant Passions sully and stain the Understanding by a natural Efficiency, and by a moral and meritorious Efficiency. When the Spirits that are requisite for intellectual operations, are wasted for the use of the Body, the Mind is indisposed for the severe exercise of Reason. Although the dispositions of the Body are not directly operative upon the Spirit, yet in their present state of union, there is a strange simpathy between the Constitution of the one, and the Conceptions and Inclinations of the other. Luxury and Lust fasten a rust and foulness on the Mind, that it cannot see Sin in its odious Deformity, nor Vertue in its unattaintable Beauty. They raise a thick mist that darkens Reason, that it cannot discern approaching dangers. The Judicative Faculty is by the righteous Judgment of God, impaired and corrupted, that it does not seriously consider the descent and worth of the Soul, its duty and accounts for all things done in the Body; but as if p. 18the Spirit in Man were for no other use, but to animate the organs of Intemperance and Lust, they follow their Pleasures with greediness. 'Tis said of the young Man, enticed by the flatteries of the Harlot, that he goes after her like an Ox crown'd with Garlands, that insensibly goes to be sacrific'd. He looks to the present Pleasure, without considering the Infamy, the Poverty, the Diseases, the Death and Damnation, that are theNox & amor vinumque, nihil moderabile suadent. Illa pudore caret, liber amorque metu. Ovid. just consequents of his Sin. The sensual are secure: The effects of Carnal Lusts were visible in the darkness of Heathenism.

Lusts alienates the thoughts and desires of the Soul from Converse with God: His Justice makes him terrible to the Conscience, and Holiness distastful to the Affections of the unclean. We read of the Israelites, they were so greedy of the Onions and Garlick, and Fleshpots of Egypt, that they despised the Food of Angels; the Manna that drop'd from Heaven. Till the Soul be defecate from the dregs of Sense, and refin'd to an Angelick Temper, it can never taste how good the Lord is, and will not forsake sensual Enjoyments. The conversion of the Soul proceeds from the inlightened Mind, and the renewed Will, p. 19ravish'd with Divine Delights that overcome all the Pleasures of Sin. There are, for our caution, recorded in Scripture, two fearful Examples of the inchanting Power of Lust. Sampson inticed by his Lust, became a voluntary slave to a wretched Harlot, that first quench'd the Light of his Mind, and then the Light of his Body, and expos'd him to the cruel scorn of his Enemies. Solomon by indulging his sensual Appetite lost his Wisdom, and was induced by his Idolatrous Concubines, to adore Stocks and Stones; and became as very an Idol as those he worship'd, that have Eyes and see not, Ears and hear not: He rebell'd against God, who had made him the richest and wisest King in the World, and miraculously revealed his Goodness to him. Dreadful Consequence of Sensuality!

5. There is a special Reason that makes the recovery of the sensual to Sobriety and Purity, to be almost impossible. The internal Principle of Repentance, is the inlightened Conscience, reflecting upon past Sins, with heart-breaking sorrow and detestation. This is declared by God concerning Israel; Then Ezek. 36. …1.Ezek 36:1shall ye remember your evil ways, and your doings not good, and shall loath your selves p. 20in your own sight, for your iniquities, and your abominations. The bitter remembrance of Sin is the first step to reformation. Now there are no Sinners more averse and uncapable of such reflections, than those who have been immerst in the Delights of Sense. The unclean wretch remembers the charming Objects, and exercise of his Lusts with Pleasure; and when his instrumental Faculties are disabled by Sickness or Age, for the gross acts, he repeats them in his Fancy, renews his Guilt, and the Sin is transplanted from the Body to the Soul. The intemperate Person remembers with delight the wild Society wherein he has been ingaged, the rich Wines wherein he quench'd his Cares, the ungracious Wit and Mirth that made the hours slide away without observation. Now 'tis a Rule concerning Remedies applyed for the recovery of the Sick, that PhysickRepugnante Natura nihil Medicina proficiet. Cels. is ineffectual without the assistance of Nature; but the case of the Sick is desperate, when the only Medicine, proper for his Cure, increases the Disease, and brings Death more certainly, and speedily. Those who are defil'd by Carnal Lusts have a special Curse; they provoke God to withdraw his Grace, according to that fearful Threatning, (my p. 21Spirit shall not always strive with Man, for he is Flesh); and after so desperate a forfeiture, they are seldom redeemed and released from the Chains of Darkness wherein they are bound. Accordingly Solomon frequently repeats this Observation; The strange Woman flatters with her words: Her house inclines to the dead, and her paths to the dead. None that go unto her return again, neither take they hold of the path of Life. The mouth of a strange Woman is a deep pit: he that is abhorred of the Lord shall irrecoverably fall therein.

If it be said, that this representation of the deplorable state of the unclean, seems to cut off all hopes of their reclaiming and Salvation, and may induce Despair.

I answer, with our Saviour, in another instance, With Men it is impossible, Mark 10. 2….Mark 10:2and not with God; for with God all things are possible. He can open and cleanse, adorn and beautifie, the most obstinate and impure Heart. He can, by omnipotent Grace, change a Brutish Soul into an Angelick, and plant a Divine Nature, that abhors and escapes the Corruption in 2 Pet. 1. 4.2 Pet 1:4the World through Lust. Notwithstanding the Severity of the Threatning, yet the Divine Mercy and Grace has been p. 22exercised and magnified in the renewing such polluted Creatures. The Apostle tells the Corinthians, they were Fornicators and Adulterers, but they were washed, sanctified and justified in the name of the Lord Jesus Christ.

1. Let them address their Requests to God, that he would cleanse them from the guilt of their Sins in the Blood of Christ, the only Fountain of Life; and baptize them with the Holy Ghost as with Fire, to purge away their Dross and Pollutions. An unholy Life is the off-spring of an unclean Heart. The loose vibrations of the impure Eye, the inticing words of the impure Tongue, the external caresses and incentives of Lust, are from the Heart. The Heart must be purified, or the Hands cannot be cleansed.

2. Suppress the first risings of Sin in the Thoughts and Desires. Sins at first are easily resisted; but indulged for a time, are difficultly retracted.

3. Abstain from all Temptations to these Sins. As Wax near the Fire is easily melted, so the Carnal Affections are suddenly kindled by tempting Objects. The neglect of this Duty fills the World with so many incorrigible Sinners, and Hell with so many lost Souls. p. 23Men venture to walk among snares and serpents without fear, and perish for the neglect of circumspection.

4. Do not presume that you will forsake those Sins hereafter, which you are unwilling to forsake at present. There is in many a Conflict between Conviction and Corruption: They love Sin, and hate it; they delight in it, and are sorry for it; they cannot live without it, nor with it, in several respects: Now to quiet Conscience, and indulge their Lusts, they please themselves with resolutions of a future Reformation. The Tempter often excites Men to consent for once, and obtains his aim: But 'tis a voluntary distraction to think Men may, without apparent danger, yield to a present Temptation, resolving to resist future Temptations: For if when the Strength is intire, a Temptation captivates a Person, how much more easily will he be kept in bondage when the Enemy is more tyrannous and usurping, more bold and powerful, and treads upon his neck, and he is more disabled to rescue himself? The inlightned natural Conscience is arm'd against Sin; and if Men regarded its dictates, if they believed and valued Eternity, they might preserve themselves from many Defilements: p. 24But God has never promised to recover Sinners by special Grace, who have neglected to make use of common Grace. In short, consider what is more tormenting than all the Pleasures of Sin, that are but for a season, can be delightful, the reflection of the guilty accusing Conscience, and the terrible impression of an angry God for ever.