Last Sermon, Sermon 2
SERMON II.
Jan. 6. 1672.
1 TIM. 1. 5.
Now the end of the Commandment is Charity, out of a pure heart, and of a good Conſcience, and of Faith unfeigned.
HAving ſhewed that every good work which is to anſwer to the Commandment of God, muſt flow from a good ſpring,
I ſhall now come to ſpeak of the ſprings from whence they flow. Beginning with that which is firſt in the Text, A pure heart. The end of the Commandment, is charity, out of a pure heart. A pure heart is the point I am now to ſpeak to, and the matter I am to make diſcovery about. It being in order, in this Text, the firſt of thoſe three moſt bleſſed ſprings, out of which all duties well pleaſing unto God muſt proceed.
A pure heart. Two things are here to be ſpoken to.
Firſt, What is meant by heart. And,
Secondly, What by purity of heart: And ſo put both together, A pure heart.
For the firſt I need not ſtay to ſpend time to ſhew you, what is meant by the heart: It being that which you have ſo often heard.
By heart, the Scripture often intends the whole inner man.
And ſometimes it intends ſome ſpecial faculties of the inner man. The underſtanding is noted by the heart; the will by the heart; the affections by the heart; the conſcience by the heart. And in this large ſenſe we are to take the word heart here: only bating the reference of it unto Conſcience, which is ſpoken of as the ſecond diſtinct ſpring from whence good actions flow.
The heart then here, is the underſtanding, the will, the affections. Indeed what ever lyes in the boſome of man, you may call his heart. Yet I ſhall not proſecute the point in this diſtinctneſs of theſe particular faculties of the ſoul; ſhewing how the underſtanding is pure, which is by its freedome from error, and clear light in divine truths. How the Will is pure, which is, by its freedom from the bondage, from the obſtinacy and rebellion, which doth naturally, wholly poſſeſs it: and by having a freedome in chooſing good, and refuſing that which is evil. Nor ſhall I ſtay ſtrictly to ſhew what the purity of the affections is; namely, their freedom from all inordinacy and irregularity, either as to the object upon which they are fixt; or as to the meaſure and degree in which they are fixt upon thoſe objects.
That which I ſhall do indeed, ſhall be to ſpeak to the Heart, and ſo of the purity of it in a general notion, as it concerns the whole inner man.
And the heart as to purity, may be conſidered two wayes,
Firſt, As Made,
Secondly, As Re-made.
The heart of man as made, was pure; I mean, in its primitive Conſtitution. So Adam had a pure heart; his underſtanding pure, his will pure, his affections pure. God made him upright; but he loſt his pure heart, or the purity of his heart. Sin did impure his whole inner man; and he being our Repreſentative, loſt purity of heart, not only for himſelf, but for us. All mankind loſt that made purity of heart when Adam fell. And therefore the very firſt Complaint which the Lord made of the Fallen World, was concerning the pravity and impurity of their hearts, in Gen. 6. 5. God ſaw that the wickedneſs of man was great in the earth, [that's wickedneſs of Life,] and that every imagination of the thoughts of his heart was only evil continually. By this we ſee to purpoſe, That the firſt made purity of the heart was loſt. Here are ſo many particulars ſetting forth the evil of mans heart, as plainly ſhews, that it is nothing but evil. Here's the evil of his Imaginations, The Imagination of the Thoughts of his heart. And not here and there one, but every imagination of the thoughts of his heart, it was evil. And not evil with ſome mixture of good, but purely evil. It was evil without any goodneſs in it: and therefore ſaith he only evil. Nor was it in this impure ſtate, only for a fit, or now and then: but ſaith the Text, Continually evil; or as the Hebrew is, every day. Day by day, which we render Continually. So that now the made pure heart was loſt; and no man hath a pure heart by nature; nor hath any man a heart leſs impure by nature, than another man hath. Our hearts in nature are all of a make; and that's ſtark naught. So ſpake the Prophet Jeremy likewiſe in Jer. 17. 10. The heart of man is deceitful above all things. The heart of man is the greateſt cheat in the world, and the greateſt Impoſtor in the world: and ſaith he, 'tis deſperately wicked; and 'tis ſo wicked, that the wickedneſs of it is beyond Humane Comprehenſion: The wickedneſs of it is beyond the knowledge of man▪ who knows it? Neither he that hath the heart, nor any other that ſe… him that hath it, knows how wicked the heart of man is. And pray take notice, That the Prophet doth not ſpeak there of ſome ſort of vile, baſe, debauched, wicked men, whoſe hearts were ſo deceitful and wicked; but he ſpeaks of men in general, as they are in nature: And much of that deceitfulneſs and wickedneſs remains, even when they are in Grace. We may therefore conclude, (at leaſt in this matter) alluding to that of Solomon in the Proverbs, Chap. 37. 19. As in water, face anſwereth to face; ſo the heart of man to man. There are ſome that do trouble the water in that Text, with various Interpretations, I ſhall not ſtay upon them. But all that I alledge the Text for, is to ſhew, That look what there is in one mans heart naturally, the ſame is in anothers. Juſt as he that looks into the water; the face in the water upon which he looks, anſwers his own face looking into it: So doth the heart of man to man. The hearts of all good men, of perſons regenerate, do anſwer one another in the main. Look what the heart of one godly man is, the ſame is the heart of another godly man in the main, though there may be particular differences. And ſo, take all men in their natural condition. Look what the heart of one man is, the ſame is the heart of another; and all ſtark naught. So then, there's now no pure heart in nature. Seeing the made pure heart is loſt, we muſt then conſider the heart as remade pure.
Here is a pure heart in the Text: 'Tis a heart re-made pure. A heart made pure by a gracious Reſtitution. And mark it, I ſay, it is a heart remade. It is not a heart mended; that will not ſerve the turn. The heart of man received ſuch a crack in the fall, that there is no mending of it: It muſt be new made. Therefore I ſay, the pure heart is a heart re-made, new made. As we commonly ſay of a Bell, if a Bell receive a crack, there is no mending of it: You cannot mend a Bell, as you may mend a Braſs Pan, by putting a piece to it: There is no way to mend a crackt Bell, but by new caſting it; it muſt to the Founder. Truly thus it is with mans heart; there is no mending it, no putting a patch to it; no repairing it, as you may repair a houſe that is delapidated. No, it muſt be new made: and therefore the pure heart which is here ſpoken of in the Text, in other Texts is called a new heart, Ezek. 36. 25, 26. It is not a mended heart, but it is a new heart. I will take away the heart of ſtone. The former heart is an heart of ſtone; a heart that hath no more of remorſe in it; no more of ſoftneſs or tenderneſs in it, than a ſtone: I will take away the heart of ſtone. He doth not ſay, I will mend the heart of ſtone, but I will take it away. That is, I will take away the heart, ſo far as it is ſtony; And I will give you an heart of fleſh: that is a new heart, an heart of fleſh. The remade heart is a heart made wholly new: It is made wholly new by the power of God; and I may give it you in theſe four things.
This pure heart, of which I am ſpeaking, is purified or made new.
Firſt, Meritoriouſly by the blood of Chriſt. For it is by blood that things are purified and purged; as the Author to the Hebrews doth diſcourſe at large, eſpecially in the ninth Chapter of the Epiſtle, Ver. 22. Almoſt all things are by the Law purged with blood; and without ſhedding of blood is no Remiſſion. The heart is made pure,
Firſt, By the blood of Chriſt, that cleanſing blood: The blood of Chriſt cleanſeth from all ſin.
Secondly, It is purified or made pure, by the Spirit of Chriſt; therefore we find theſe two put together, 1 Pet. 1. 2. Through ſanctification of the Spirit unto obedience, and ſprinkling of the blood of Jeſus Chriſt. As we are purified through the ſprinkling of the blood of Jeſus Chriſt; ſo through the ſanctification of the Spirit. The Spirit is pure, and the Spirit is a purifier. The Spirit is compared to water: the Spirit is compared to fire, that purifies, that fetches out the droſs and the filth, and makes all pure. And indeed, the impurity which is in the heart of man, is ſuch, as nothing leſs than the blood of Chriſt, and therefore of the Spirit can purge it out. The fire of afflictions will not purge out the impurities of the heart. The fire of Hell will not fetch out the droſs that is in the hearts of the damned. Nothing but the blood of Chriſt, nothing but the Spirit of Chriſt, are able to do it. The blood of Chriſt meritoriouſly, the Spirit efficiently, and efficaciouſly And then,
Thirdly, The heart re-made pure, is ſo made Inſtrumentally by the Word. The Word of God is pure, it is as Silver purified in the fire ſeven times. And the Word of God is a purifier inſtrumentally; and the uſual way by which the heart is re-made pure, is by the Word. Chriſt ſaith, John 15. 3. Ye are clean: How? Through the Word that I have ſpoken. And in general, the Apoſtle in Epheſ. 5. 22, 26. ſaith That Jeſus Chriſt doth ſanctifie and cleanſe his Church, with the waſhing of water, by the Word With the waſhing of water, that is, with the Spirit. But what's the inſtrument? By the Word. This way is purity of heart commonly and uſually wrought by the Word. And,
Fourthly, The heart is made pure applicatorily by Faith, Acts 15. 9. He put no difference between us and them (ſaith the Apoſtle) that is, between Jews and Gentiles, having purified their hearts by faith. God works faith in the heart, and then faith purifies the heart by applying the blood of Chriſt, and by receiving the Spirit, and by working the ſoul to a ſubmiſſion to the holy Word and Will of God. So that thus in theſe wayes the heart is remade pure: and of this re-made pure heart, it is that the Text ſpeaks. That's the ſpring out of which holy and acceptable works to the Lord doth flow.
Obj. But ſome may ſay, Is there any ſuch thing as a pure heart? We find thoſe queſtions ſomewhat rife in the Book of Job, What is man, that he ſhould be clean? So in Chap. 15. 14. Or how can he be clean, that is born of a woman? Chap. 25. 4. And Solomon ſaith expreſly, in Prov. 20. 9. Who can ſay, I have made my heart clean, I am pure from my ſin? It is plain then by theſe Scriptures, that there is no ſuch thing as a pure heart.
Anſw. I anſwer briefly, in three things to theſe Scriptures, and to all Scriptures of a like Import. When the Scripture ſpeaks thus, It doth teach us, either,
Firſt, that no man is born with a pure heart; or it teaches us,
Secondly, That no man by his own power hath made his heart pure; or,
Thirdly, it teaches us that no heart is made pure in this world with an abſolutely perfect purity. Indeed the beſt purity which the heart attains to in this world, hath a mixture of much impurity in it: ſo that thus indeed there is no heart pure. That is, there is no heart Legally pure, ſtrictly pure; but there are thouſands of hearts through Grace, that are ſincerely pure, that are Evangelically pure, and ſo eſteemed in the thoughts of God, and ſo expreſt in his word.
If any ſhall ſay, you tell us there is an Evangelical purity, what mean you by it? when may the heart be ſaid to be Evangelically pure?
I anſwer thus, the heart is Evangelically When the heart may be ſaid to be Evangelically pure.pure, though there be ſin dwelling in us, or an in-dwelling ſin, and though ſin is ſtirring, hath ſtrong motions in us, makes war in our ſouls from day to day, though ſin doth ſome times prevail, and give us that foil; yet notwithſtanding all this, when,
Firſt, the ſoul i… free from the Command of every ſin,
Secondly, When the ſoul is freed from the cuſtomary practice of every ſin; and,
Thirdly, When the ſoul is free from the love of any ſin, then the ſoul is Evangelically pure. Indeed ſin will hide, ſin will ſtirr, and I cannot warrant any man in the world, that is a man of the pureſt heart in the world, but that his ſin may poſſibly give him a foil. But this is certain, he that hath an Evangelical purity, is free from the commanding power of ſin, and from that conſtant, and cuſtomary practice of ſin; and from the love of ſin. A man of a pure heart, may have a ſpecial ſin, that is, a ſin to which he is more inclined than to any other. Sometimes through the conſtitution of his body, ſometimes through his occaſions, and in the way of his calling; there are many things which do indanger men to ſome ſpecial ſin, now though I ſay a good man may have a ſpecial ſin, a ſin that he finds his heart moſt running out after, in which ſenſe David call's ſome iniquities, his Iniquity, Pſal. 111. 23. I have kept my ſelf (ſaith he) from mine Iniquity, that is, from the Iniquity that did moſt beſet him. A good man then, may have a ſpecial ſin, which haunts him, which dogs him, and beſets him, but yet he hath not a beloved ſin; Evangelical purity, and the love of ſin, cannot conſiſt together, he that hath a pure heart, cannot play with his ſin, cannot ſport with his ſin, cannot take content in thinking of ſin, either paſt, or what may be to come. As they in the Prophet, this day is thus with us, and to morrow ſhall be more abundant. No, he cannot pleaſe himſelf thus, in reference to any ſin. So that I conclude it, the pure heart is freed, (if he be Evangelically freed) from ſin in all theſe notions, and ſo he is the Perſon here meant in the text, from whom all holy actions may proceed acceptably to the Lord; and that may ſerve for the opening of this point, for I intend to diſpatch it at this time.
I ſhall make ſome uſe of it.
Uſe. Firſt, To ſtir up all to conſider, whether they have this pure heart yea or no. You ſee the importance of it, it is one of the ſprings out of which every action that is pleaſing to God, according to his appointmemt muſt flow, therefore it ſtands us much upon, leſt we looſe all things that we work, To have a good aſſurance in our own boſoms, that we have a pure heart in our boſoms; and we had need conſider it. For,
Firſt, 'tis moſt ſure that many think they have pure hearts, and have them not. Solomon hath an expreſſion; ſaith he, there are a Generation that are pure in their own own eyes, and yet are not cleanſed from their wickedneſs, Chap. 30. 12. It's an eaſie matter to be pure in our own eyes, and yet remain altogether unclean? A Generation pure in their own eyes. And St. Auguſtin ſpeaks of a ſort of people; who would needs be called Cathoriſts, and (ſaith he) they do call themſelves ſo, they moſt proudly, and odiouſly call themſelves, the pure ones. But according to his diſcovery of them, they were not cleanſed from their wickedneſs; and how many are thus indeed, clean in their own eyes, and yet are unclean. And,
Secondly, There are many that are clean, not only in their own eyes, but in the eyes of other men, yea poſſibly in very good men, Godly men, clean in their eyes, and yet for all this, they are not cleanſed from their filthneſs. Our Lord Jeſus Chriſt detecting the hypocriſy of the Phariſees, ſaith, that they were like whited ſepulchers, which appear fair to men, but within are full of dead mens bones, and rottenneſs. Thus it is with many, very many in the world, they appear very beautiful, like a brave ſepulcher, painted, and gilded, have poſſibly a very pure hand, you can ſee no evil they do; they have poſſibly a very pure Tongue, you can hear of no evil they ſpeak. Speak even as they in Deut. 5. 28, 29. of whom the Lord ſaith, they have well ſaid in all that they have ſpoken, ſaith God to Moſes, they have well done indeed, in all that they have ſpoken? I but they did little of that which they had ſpoken. Many are very good in the ſight of other Men, but not ſo in the ſight of God, he doth eaſily diſcover their Impurities, and let me tell you, their are many that diſcover their own Impurity, and of whom we may conclude, that they have no pure heart, while we conſider the groſs Impurities of their lives. Indeed ſome carry it cloſely, and others profainly, and as the Lord ſpeaks in Jer. 2. 34. Their ſin is in their skirts, you need not dig for it, ſaith, God; I have not found it by ſecret ſearching, or by digging, their ſin is in their skirts. It is ſo with many, their ſin is in their skirts, and you need not dig to find it out, the impurities of their life do plainly ſhew the impurity of their hearts. The Prophet Micha puts the queſtion, Chap. 6. 11. Shall I count them pure with the wicked ballances, and with the bag of deceithful weights? ſhall I count them pure? do you think he hath a good heart, who hath ſuch a life as this, willing to deceive, and willing to wrong his Brethren, or thoſe that he deals with? ſo we may carry on the Prophets chiding queſtion to many and many. Shall we count them pure whoſe eyes are full of Adultery? Shall we count them pure whoſe hands are full of blood? Shall we count them pure whoſe houſes are full of oppreſſion? Shall we think them pure whoſe mouths are full of curſing and oaths, of ſcurility? Shall we count them pure whoſe mouths and Tongues are often tipt with ſcofs againſt purity? why the impurity of theſe mens hearts breaks out, the ſhew of their countenance doth teſtifie againſt them, that they declare their ſin as Sodom, they hide it not. You ſee then there are a number that want this purity of heart. Conſider them firſt, who are pure in their own eyes, and have great thoughts of their own purity. Conſider, ſecondly, thoſe that have a great opinion for purity among men, they appear to others ſo, and yet the Lord ſees they are not ſo. And then, if you go abroad to the profain world, who proclaim their impurities, and glory in their impurity. And therefore to urge that a little further,
How may we know where there is purity of heart, that Evangelical purity which I ſpake of before? In opening the words, take a few touches as to the diſcovery of a pure heart.
Firſt, he that Indeed hath a pure heart, is very Diſcoveries of a pure heart.ſenſible that once he had an impure heart, as David in Pſal. 51. In ſin was I conceived, and brought forth in Iniquity. David was a man of a pure heart. He was very ſenſible that once his heart was very impure. And,
Secondly, He that hath a pure heart is ſenſible that to this day there remains much impurity in his heart, and the purer any ones heart is, the more doth he mourn under his heart impurities. And,
Thirdly, He that hath a pure heart, loves every thing that is pure, and the more pure it is, the more he loves it, the more he approves it. Here's a pure heart; Phil. 1. 10. He approves the things that are excellent. Things that differ, ſo the word is. That is, things that differ in a way of excellency, not only things that differ, as good, and bad differ, but things that differ as good and good differ; for there's a gradual difference between good and good, as there is a ſpecifical difference between good and evil; as there is a difference between wheat and cockle, ſo there is a difference between wheat & wheat: As there is a difference between Gold and Copper, ſo there is a difference between Gold and Gold. There's the Gold of Ophyr, the moſt pure Gold. Now I ſay, he that hath a pure heart, he loves all that is pure, and the more pure any thing is, the more he loves it. That's the meaning of the Apoſtle, he approves things that differ in a way of excellency, not only as good differs from evil, but as one good differs from another. If there be any thing which is more excellent than another, he is for that. Here's your pure heart then. And,
Fourthly, A pure heart will be full of pure thoughts, or you will be ſure that no impure thoughts ſhall have any welcome in you; a pure heart converſes chiefly with God in purity of thoughts, and good thoughts; as the wicked are diſcribed, Pſal. 10. to be ſuch as have not God in all their thoughts, they have not the pure God, nor the holy God in all there thoughts, that is, God is not at all in their thoughts to any purpoſe. So we may ſay of the pure heart, God is in all his thoughts, or he would fain have his thoughts always upon God. And ſo thoſe that the Lord accounts his Jewels are diſcribed, Mal. 13. 16. Saith he, I will deal thus and thus with them that fear me, and that think upon my name. Mark, that think upon my name. A great part of our ſpiritual purity, is to …he often thinking upon the pure God: The pure heart (I ſay) is often full of pure thoughts, and you may take meaſure of the purity of your hearts very much, by conſidering what your thoughts are. And,
Fifthly, your heart is full of pure and good deſires, thoughts are ſingle acts and puttings forth of the ſoul upon ſuch and ſuch objects and ſubjects, but deſires they are wrought up into ſuch or ſuch a ſpecial point: a pure heart is full of good deſires, and eſpecially he deſires to be more good, to be better, he deſires to know more of God, and to honour God more, he deſires to enjoy God more, he hungers and thirſts after God. And what's the hunger and thirſt of the ſoul? 'Tis ſpiritual deſire: deſire is the hunger and thirſt of the ſoul. Now a pure heart is full of theſe deſires, and theſe are the moſt ſpiritual diſcoveries of him that hath a pure heart. Let him conſider what his deſires are, what he would have: Iſa. 26. With my ſoul have I deſired thee. Mark your deſires. And then,
Sixthly, If you you have this pure heart, you will not only have many pure deſires, but you will have purpoſes, pure reſolves, you will be full of good reſolves, and by reſolves the heart is fixt, faſtened, ſettled, reſolution is the ſtabliſhment of the ſoul; now a pure heart is full of pure reſolves, and purpoſes. The reſolves and purpoſes are of two kinds.
Firſt, He purpoſes and reſolves to adhere and cleave to that which is good. Thus he doth reſolve with himſelf, fall back, fall edge, let the winds blow high or low, this I am reſolved, this is my purpoſe, to cleave to Chriſt, and that which is good, as that good man Barnabas is ſaid to exhort the people, Acts. 11. 23. He exhorted them, that with purpoſe of heart they would cleave to the Lord, with purpoſe of heart. Holy purpoſes they are are as the Glew, by which our hearts are faſtened to the Lord Jeſus Chriſt, I exhort you with purpoſe of heart that you would cleave to Chriſt.
And then there is a purpoſe in a pure heart, againſt all that is evil, againſt all that is Impure: Daniel 1. That holy man Daniel, Verſe 8. ſaith the Text, Daniel purpoſed in his heart, that he would not defile himſelf with the portion of the Kings meat; he was reſolved of that, now he hath a pure heart, indeed, who purpoſes that he will never defile himſelf, his heart, nor his life neither. And indeed, ſuch purpoſes have they that have pure hearts, of one kind or of another. Yea ſometimes we find holy ones heigthening their purpoſes to vows, yea to oaths, I have ſworn, ſaith David, that I will keep thy righteous Judgements; here were ſtrong purpoſes indeed. And then,
Seventhly, He that hath this pure heart, certainly hath pure ends in all that he doth, He hath a holy Aim, he hath a ſingle eye, this is a great evidence of a pure heart, when we have pure Aims, Chriſt calls that the ſingle eye, Matth. 6. 23. If thine eye be ſingle, that is, If thy ends, and Aims, that which thou lookeſt at, If they are ſingle, ſincere, pu…e, the whole body ſhall be full of light. A pure heart, the ends that he propoſes, are not ſelf, not ſelfprofit, not ſelf-applauſe, not pleaſure; But he purpoſes the profit of many that they may be ſaved, of the good of all with whom he converſes. He propoſes theſe great ends, which he carries quite through all unto the end. And that is, that he may exalt the name of the Lord by all. O look to your ends, the purity of your hearts, will appear in the purity of your Aims, and of your ends: and ſo much for that firſt thing, for conviction, and diſcovery about this purity of heart.
Uſe. 2. Secondly, Let it be a word of exhortation, and that in two branches.
Firſt, If there be ſuch a thing as a pure heart, and that be of ſuch importance, then weigh it well, whether you have this pure heart, conſider it by all that hath been foreſpoken concerning an Evangelical pure heart, and the evidences thereof; and I would ſay this for the urging of it, that we all ſhould look to this matter, the purity of our hearts.
Firſt, The hardeſt thing that we have to do, is the purifying of our hearts, and the greateſt kindneſs which God can do us, is to cleanſe our hearts. The cleanſing of the heart is the hardeſt piece of work, it is comparatively an eaſie thing to cleanſe the hand, comparatively an eaſie thing to cleanſe the Tongue, and to have that pure, but to have the heart purified, there's the great ſtick. And then,
Secondly, Look to the purity of your hearts, for they have certainly need of purifying. They whoſe hearts are ſtill in their firſt natural ſtate, they have need indeed, and they who are in a ſpiritual ſtate, have need of daily purifying, look (I ſay) therefore to the purifying of your hearts, for they have need to be purified, they are the filthieſt part of us: If there be impurity in the hand, there's much more in the heart; and then,
'Tis indeed a vain thing▪ to go about to purify the hand, or Tongue, or life, if the heart be Impure. 'Twere a vain thing for any one to go and cleanſe a ſtream, while he know's that there is a Fountain above that ſends forth filthy, and unclean, and poyſonous water. 'Tis juſt ſo in this caſe; till the heart be made pure, nothing can be pure.
And the great eſteem which God hath of us, is with reſpect to this purity of heart. He is a friend indeed to thoſe who have a pure heart, he hath a great reſpect for them. There is an expreſſion, in Prov. 22. 11. He that loveth pureneſs of heart, for the grace of his lips the King ſhall be his friend, mark there; the pureneſs of heart, and grace of lips. By grace of lips, he means, not only graceful ſpeech, but gracious ſpeech. Now grace in the lips you ſee hath its dependance upon the pureneſs of the heart, and ſaith he, he that hath ſuch a pureneſs of heart, as that from it he hath a… graceful lip, the King ſhall be his friend. Doubtleſs Solomon ſpake this with reference to himſelf, ſhewing what a friend he would be to thoſe that appeared before him in pureneſs of heart, and this graciouſneſs of their lips. But this is much more true in reference to the King of Heaven. He that loveth pureneſs of heart, for the grace of of his lips, the King of Heaven ſhall be his friend, he ſhall be accepted of God. And what grace ſoever that is, gracefulneſs of ſpeech any one hath, if there be not pureneſs of heart, he ſhall have no favour with the King of Heaven, what ever he may find among any of the Kings of the Earth. O this therefore is the great thing, my Son faith Solomon, give me thy heart. That's it which the Lord doth ſo much delight in, Prov. 23. 26. My Son, give me thy heart. What heart muſt it be? Not an unclean heart, not a filthly heart, not a proud heart, not a covetous heart, not a malitious heart, not an uncharitable heart, but my Son give me thy heart, give me thy heart purified, purged, cleanſed. Or thus, give me thy heart, reſign it up to me to be purified, to be purged, to be cleanſed, to be made holy. Indeed we may give our proud hearts up to God, and beg of him that he would humble them, But we muſt not think to keep our hearts proud, and give them up to God proud; and we may give our unclean hearts to God, begging of him that he would cleanſe them, but we muſt not keep unclean hearts in our boſoms, and then ſay, we give up our hearts to God. The heart in which God is pleaſed, and in with he takes delight, is the pure heart; therefore upon all theſe Conſiderations, let us be much looking after the purity of our hearts. And then.
Secondly, Do you find that according to Scripture rule, you have a pure heart, Then I have a ſecond word to ſay. Pray do what you can to keep your hearts pure: For they who have pure hearts may quickly find their hearts very impure, unleſs they look narrowly to it. A heart that is made pure, will be greatly impured unleſs we watch, and keep it pure. Solomon hath that expreſſion, in Prov. 4. 23. keep thy heart with all diligence, ſaith he, For out of it are the Iſſues of life: keep thy heart, keep it with all diligence, with all manner of keeping; you ſee then, it is not enough to get a pure heart; but we muſt keep our hearts, and keep them clean. As 'tis in this caſe with your houſes, you do not only make them clean, but you keep them clean: and if a houſe be made never ſo clean, yet it will contract defilement. Duſt will be upon it, unleſs it be kept clean, unleſs it be watcht that none throw dirt into it. Indeed we had need in keeping our hearts, to watch them continually: and that's the great buſineſs of keeping our hearts, for the Devil if we do not watch our hearts, he will do one of theſe two things.
He will either ſteal away our heart: for the Devil comes a heart-ſtealing continually; and eſpecially when you are at a Sermon, or a holy duty; and if he can but ſteal away your hearts, he cares not how many Bodies there are here.
Or he will be throwing dirt into your hearts, ſuggeſting wickedneſs: He will throw dirt into the inner cloſet of your hearts, by his Temptations, by his Injections. Therefore if you would keep your hearts clean, you muſt watch them.
I, and you muſt often waſh your hearts, if you would keep them clean; for your hearts will contract filth, do what you can, unleſs they are daily waſht, and duly ſearcht.
As it is with a Garden, let a Garden be dreſt, and made very exact, ſo that there is not any thing amiſs, not a Weed to be ſeen in it: I, but the Garden muſt be kept thus, or elſe in a little time it will be over-run with Weeds again. It is ſo in our hearts: Suppoſe we have weeded out this, and that, and the other evil, if we do not keep a continual care of our hearts, the Weeds will grow again; and therefore our hearts muſt be continually weeding; and our hearts muſt be continually waſht. We muſt go daily to the Fountain opened for ſin and for uncleanneſs: We muſt waſh our hearts by the renewed Acts of Repentance, confeſſing our ſins, bewailing our ſins, mortifying our ſins. This is a great work for us. If you have pure hearts, look to it that you keep them pure; you may quickly be defiled: David, a man that had a pure heart; yet got ſo much defilement upon his heart, that he could not tell what to make of it, but begs of God to create him a new heart, and all becauſe he did not watch his heart, but gave way to Temptation, and ſo was overtaken: then you will find if you do not daily ſweep your houſes, they will defile; and the cob-webs they will grow; the Spiders will be at work; and though your hearts be never ſo pure, Spiders will creep into them, this Luſt, and that Corruption, and they will be weaving their Webs there. O what ſad Webs we have in the hearts of men, and all becauſe they look not after them! You muſt ſweep down the Cob-webs, and throw out the dirt every day, if you would keep your hearts clean.
And I would preſs all I have ſaid, by theſe four Conſiderations. Look to it that you have pure hearts, and that you keep your hearts pure.
Firſt, Upon this Conſideration which you find in Pſal. 18. 26. With the pure, thou wilt ſhew thy ſelf pure: with the merciful, thou wilt ſhew thy ſelf merciful: with an upright man thou wilt ſhew thy ſelf upright. With the pure thou wilt ſhew thy ſelf pure. I, but if a man be not pure, Will God ſhew himſelf impure towards him? No ſuch thing. Let us be what we will, God is ever the ſame. Nothing can turn him out of his purity. But the meaning is, If we are pure, pure in heart, God will ſhew himſelf pure to us: that is, he will perform all things; he will be that to us which he hath promiſed. He will be all that to us which we can deſire. With the pure, thou wilt ſhew thy ſelf pure. And he ſaith, With the froward, thou wilt ſhew thy ſelf froward. As God knows how to deal with men in wayes of evil, to hit them according to what they are: With the froward thou wilt ſhew thy ſelf froward. Not that there is any frowardneſs or paſſion in the Lord; but men ſhall be dealt with according to their way. They that will wreſtle with God, as the word there ſignifies, he will pay them in their own coin: And ſo with the pure, thou wilt ſhew thy ſelf pure. And then,
Secondly, Look to this purity, for then all things are pure to you. As God will ſhew himſelf pure to you: So if you are pure, all things will be pure to you, Titus 1. 15. Unto the pure, all things are pure; but unto them that are defiled, and unbelieving, is nothing pure. Here is a very ſtrong Argument to preſs you to this purity of heart: To the pure, all things are pure. To the impure, nothing is pure. Why is it that to the pure all things are pure? What are evil actions pure to them? Is ſin pure to them? No: God forbid that any ſhould have ſuch a thought. This liberty have ſome taken to themſelves, as if there were no difference to be made in actions: But, to the pure, all things are pure. They need not trouble themſelves about ſin, or this or that. No, but to the pure all things are pure: that is, all things are bleſſed to them: All their enjoyments, all the Ordinances of God, all their outward comforts, all their relations, all their duties, all things are pure to them. Whereas, ſaith he, To them that are defiled, there is nothing pure. The very holy Ordinances are not pure to them: Their Callings, though honeſt, are not pure to them: their riches, their great poſſeſſions in the world, are not pure to them: They have not a pure, nor a holy uſe of any of theſe things. This is an awakening conſideration, to look after a pure heart, To the pure, all things are pure; but to the undefiled there is nothing pure; but even their mind and conſcience is defiled. And then,
Thirdly, The pure in heart, are only fit for Communion with God, 2 Tim. 2. 22. ſaith he, With them that call on the Lord, out of a pure heart. They only are fit to call upon God, who have a pure heart. The Apoſtle would have them lift up clean hands, in 1 Tim. 2. 8. (much more then, pure hearts, who call upon God out of a pure heart.) And when the Apoſtle James had exhorted them to draw nigh to God, with this Promiſe of Aſſurance, that he would draw nigh to them, preſently he adds, Cleanſe your hands ye ſinners, and purifie your hearts ye double minded. You are no wayes fit for Communion with God, for drawing near to God, unleſs your hearts are thus purified, thus purged, thus cleanſed. And then,
Fourthly, Laſtly, The pure in heart are thoſe that have that great promiſe, the promiſe which concludes all good; namely, To ſee God. Matth. 5. 8. Bleſſed are the pure in heart. Why? Saith he, They ſhall ſee God. God is a Spirit, God is Inviſible, How ſhall they ſee him? Him no man hath ſeen, nor can ſee. How ſhall the pure in heart ſee him? Why, they ſhall ſee him; that is, they ſhall enjoy him, they ſhall have ſweet communion with him; they ſhall aſcend into the Holy Hill, Pſal. 24. 3, 4. Who ſhall aſcend into the Holy Hill? He that hath clean hands, and a pure heart. They ſhall be admitted nigh to God, they ſhall ſee him, they ſhall enjoy him.
I may conclude with that of the Prophet, Hab. 1. 13. he ſaith, that God is of purer eyes than to behold iniquity. And the truth is, Impure eyes cannot behold God: They cannot bear the Glory, the Excellency of his preſence: They cannot enjoy God. There is a ſtop in the very nature of the thing, as well as there is a ſtop by a Divine Law. Thus the Impoſture ſhall not come into the preſence of God; that's the Divine Law. And there is a ſtop in the very nature of the thing: they cannot abide in the preſence of God. As he is of purer eyes, than to behold evil: ſo evil ones have ſuch impure eyes, that they cannot behold him, they cannot ſee God.
Now then, let this be conſidered, and lay it to heart, what reaſon you have to look after this pure heart, which is the firſt of thoſe three ſprings, out of which ſaith the Apoſtle, all thoſe holy actions, which are the end, and the fulfilling of the Commandment of God muſt flow, and with which only it is that you may come to have acceptance. And ſo much now of the firſt of the Springs, The Pure Heart. The ſecond is, a Good Conſcience.
FINIS.