The Dignity of Gods Children, Chapter 36
CHAP. XXXVI.
Of eueryevery mans purging himſelfe, in whom there is the former hope.
THe words remaining are theſe, EueryEvery one that hath this hope in him, purgeth himſelfe as he is pure. This (as I ſaid) is an effect of our knowledge of our future likeneſſe vntounto Chriſt, (viz. that eueryevery one that ſo certainly hopeth for thoſe things, purgeth himſelfe) illuſtrated by the patterne, according to which, eueryevery one that hath the ſaid hope, doth purge himſelfe.
Tonching this effect, let this be the firſt obſeruation, that the Apoſtle changeth the former word of knowing, into an other; viz. into hope: what teacheth he thereby? that the former knowledge is but an vncertaine hope? Not ſo: but that this hope is a certaine knowledge: and that therefore it far differeth from the hope of worldly men of their worldly commodities: as of the merchant, of the returne of his ſtock with gaine: of the husbandman, of the recouery of his ſeed with increaſe, &c. For all ſuch hope, is but vncertaine, depending vponupon many vncertainties. The merchants goods come often hard to the hauens mouth moſt ſafely: and yet euen there, ſhip and all are caſt away. The husbandman hath often goodly corne in the blade, and yet by haile, or by cattell, or by ſome other meanes, it is ſmitten, and cleane deſtroied before it come to earing: oftentimes it eareth well, and yet at the time of blowing, it is blaſted, that it neuer ſetteth well: oftentimes it ſetteth well at the firſt, and yet afterward it is ſmitten with mildew, and ſo pinked, that it is little worth. Many times alſo, it ſetteth well at the firſt; thriueth well afterward, continueth well till the very harueſt; and yet then, either by fire from heauen, or by fire through the malice of men (as Abſolon fired I…abs corne: 2. Sam. 14. 30.) or by ſome other meanes, it is altogether ſpoiled. The like may bee ſaid of the hope of other things of this life. All is vncertaine, and nothing but vncertaine. As Salomon ſaith, Vanitie of vanities: vanity of vanities: and all is vanity: Eccleſ. 1. 2. ſo may I ſay, …ncertainty of vncertainties: vncertainty of vncertainties: and all is vncertaintie.
But this hope of the children of God, is ioined with certain knowledge: and is the expectation of thoſe things, which we know moſt certainly: and for which we hauehave Gods promiſe confirmed with an oath, and many other aſſurances. But of this, we hauehave ſpoken ſo largely before in Chap. 14 that we ſhal not need to ſpeake any more in this place. Let the Papiſts therfore goe with their vncertainty, and let their life ſtill be miſerable, by vncertainty altogether diſquieted and full of feares: but let vsus hold our certainty, and labor daily more and more to increaſe the ſame, by purging eueryevery man himſelfe, as it now followeth to be further conſidered. Thus much for our firſt obſeruation vponupon theſe words.
The ſecond is the vniuerſality of this ſentence: EueryEvery one (ſaith the Apoſtle) that hath this hope in him, purgeth himſelfe. He ſpeaketh generally: He exempteth and excepteth none: neither yong nor old: neither poore, nor rich: neither vnlearned, nor learned: neither baſe, nor noble: neither woman, nor man: neither him that is in aduerſity, nor him that is in moſt proſperity: neither ſubiect, nor King. Whoſoeuer he be that hath this hope, purgeth himſelfe: whoſoeuer he be that hath not this hope, doth not purge himſelfe, neither can purge himſelfe.
The grace of God, that bringeth ſaluation vntounto all men (ſaith the Apoſtle) hath appeared, and teacheth vsus to deny all vngodlineſſe, and worldly luſts, &c. and ſo to looke for the bleſſed hope, &c. Tit. 2. 11. 12. 13. Marke here, firſt he ſaith, that the Goſpell deſcribed to be the grace of God (becauſe it commeth from the free grace and fauor of God; teacheth the free grace and fauor of God; and is the meanes, whereby we both know the free grace and fauor of God, and are alſo partaker thereof, or be brought thereinto) doth bring ſaluation to all men (that is, to all ſorts of men; yong and old, maſters and ſeruants, &c. mentioned in the former part of the Chapter) and that then hee ſaith, the ſaid Goſpell or free grace of God doth teach vsus to deny all vngodlines and worldly luſts, &c. and ſo to looke for the bleſſed hope, &c. who then are to deny all vngodlineſſe and worldly luſts, and to looke for the bleſſed hope? Euen all ſorts of men; becauſe the Goſpell bringeth ſaluation vntounto all men, and teacheth as many to deny all vngodlineſſe and worldly luſts, &c. and to look for the bleſſed hope, &c. as it bringeth ſaluation vntounto. And indeed, ſo to deny all vngodlineſſe and worldly luſts, &c. is a part and the firſt degree of ſaluation: without which it is not poſſible, to hauehave the other degrees of ſaluation. A man may be maſter in the arts in the Vniuerſity, that was neuer bacheler in the arts: yea, a man may be bacheler in diuinity, that neuer had any of the former degrees: but no man can hauehave ſaluation in the world to come, that is not commenced, and hath not taken the firſt degree of ſaluation in this world, for the denying of all vngodlineſſe and worldly luſts, &c. yea, no man can look for that bleſſed hope, which hath not firſt denied all vngodlines. No no, what is that to deny all godlineſſe, and worldlie luſts, &c. but to purge himſelfe, as here the Apoſtle ſpeaketh? And what is that, to looke for the bleſſed hope, &c. but to hauehave that hope in him, wherof the Apoſtle here alſo ſpeaketh? I conclude therfore from the former place, the ſame which here the Apoſtle ſetteth down, viz. that as all muſt deny all vngodlines and worldly luſt that looke for ſaluation by the grace of God, ſo all muſt looke for ſaluation, and for that bleſſed hope there ſpoken of, that doe deny all vngodlineſſe, and worldly luſts: and conuerſiuely, that all that doe looke for that bleſſed hope, muſt alſo deny all vngodlineſſe, and worldly luſts: that is, that eueryevery one that hath this hope in him, (as this Apoſtle ſpeaketh) muſt purge himſelfe. This is the ſecond obſeruation.
The third is, that he ſpeaketh of that hope that is in a man. He ſaith not, EueryEvery one that maketh profeſſion of this hope, or that hath this hope in his mouth or in his tongue: but he ſaith, EueryEvery one that hath this hope in him, that is, within him in his heart. Many that make profeſſion of this hope, and that ſay, they hope and looke to be ſaued, and to be made like vntounto Chriſt at his appearing, as well as the beſt, doe notwithſtanding liue in their ſinnes, and not purge themſelues: yea, many doe declare Gods ordinance to other, and doe talke of the couenant of God. which yet hate to be reformed, and caſt his words behind them, whereby they ſhould be reformed and purged: Pſal. 50 16. 17. The Apoſtle ſpeaketh not of ſuch, but of them that indeed hauehave this hope in them: which is a vertue of the inner man, as well as the other two, faith and louelove, wherewith it is ioined: 1 Cor. 13. 13.
Fourthly, let vsus obſerue the word purgeth, and that in a double reſpect: firſt as touching the ſignification thereof: ſecondly, as touching the tence whereof it is: viz. of the preſent tence.
Touching the firſt, this word is deriued of a word, that moſt properly ſignifieth chaſte; as the Apoſtle would hauehave the yonger women to be chaſt: Tit. 2. 5. Notwithſtanding by the figure ſynecdoche (that putteth the ſpeciall for the general) this word is vſed for all vertues: and in this very place, here is not only the verbe, but alſo the primitiue whereof it is deriued, in the words following, as he is pure: which being ſpoken of Chriſt, noteth all the vertues that were in him: euen his perfect holineſſe and righteouſneſſe, without any ſinne at all. This verbe in the generall ſignification thereof, is borrowed (as now it is vſed) from the manner of the law for purifying themſelues according to the ceremonies of the law: either after they had any waies defiled themſelues: or before they were to come to the paſſeouer, or to be imploied in any other holy worke. So it is vſed: Iohn. 11. 55. Acts 21. 24. and 24. 18.
The law being abrogated, when the Apoſtle wrote this, it cannot be taken for any ceremoniall purging, but for a morall purging from ſinne. So alſo it is taken: Iames 48. Clenſe your hands ye ſinners, and purge your hearts ye wauering minded men. So alſo 1. Pet. 1. 22. Seeing your ſoules are purified in obeying the truth.
This word therefore in this ſignification of it, noteth all ſinne to be a filthy thing: and not only adultery, fornication, and other ſuch bodily vncleannes, (which eueryevery man accounteth filthy) to be filthy: but eueryevery other ſinne alſo. The wicked do account of ſome ſinnes as ſpeciall ornaments. Pride is vntounto them as a cbaine: and cruelty as a garment: Pſal. 73. 6. So we ſee, that many in theſe daies, thinke themſelues the trimmer, and the gaier, for going in ſtrange apparell, fet from other countries, and contrary to their ſexe (the man wearing womans apparell, eſpecially the woman wearing mans apparrell) and contrary to their kind men and women conforming themſelues rather to beaſts then to any ſobrietie: and the men wearing long haire, euen long locks behind, contrary to nature; and not only like to women, but alſo like to ſome vnreaſonable creatures: and women wearing ſuch kindes of periwigs, that if a man ſhould come out of the land of the liuing, where he had not ſeene any ſuch thing, hee would hardly know what kind of creatures they bee, but would take them to be ſome ſtrange monſters, only bred in this country.
Theſe things hauehave beene proued before to be condemned in the word, and to be greeuous ſinnes: yet in theſe things, diuers take a great pride, eſteeming of them as of goodly ornaments: yea, ſo farre are ſome gone in impiety, that they thinke it a great ornament …o ſweare great and fearefull othes: and that they doe not account of him for a gentleman, but rather for a clowne and a foole, that cannot and doth not ordinarily in his common ſpeech, moſt wickedly and prophanely rap out all manner of othes. The like doe ſome account of that foule, and more then beaſtly ſinne of drunkenneſſe. But howſoeuer theſe and other the like ſinnes be accounted as ornaments, yet the holy Ghoſt doth account them as foule things: and doth often call all ſinne by the name of filthineſſe: 2. Cor. 7. 1. Iames 1. 21. or of uncleanneſſe: Rom 1. 24. and 6. 19. 2. pet 2. 10.
And it is not to be neglected, that in cuery one of theſe places, there is in the originall a ſeuerall word: though they be all interpreted, either filthineſſe or vncleanneſſe. For 2. Cor. 7. 1. is one word, Ian…es 1. 21. another: the primatiue whereof ſignifieth moſt properly ſuch filthineſſe as is gathered in the top of the fingers, betwixt the nailes and the fleſh: Rom. 1. 24. and 6. 19. is another word: and another in 2 Pet. 2. 10. what doth all this variety of words teach vsus? Truly this, that ſuch is the foulneſſe, and filthineſſe of all ſinne, that no one word is ſufficient to expreſſe or ſet forth the ſame. Let men therefore pleaſe themſelues as much as they will in it; it is but a foule and filthy thing: yea, ſo foule, filthy, and lothſome, that they that hauing been deliuered from it, do returne againe vntounto it, are compared to the dog that returneth to his vemit: and to the ſow, that being waſhed, doth alſo returne to her mire againe, wherin before ſhe had wallowed: 2. Pet. 2. 22. Can any thing be more lothſome then ſuch mire, and then the vomit of a dog? Let no man blame me for writing ſo homely. I vſe the words and phraſe of the Apoſtle: yea, it is the cloquence of moſt wiſe King Salemon, Pro. 26. 11. and in both places of the holy ghoſt himſelfe, to make all ſinne the more odious vntounto all men. But (alas) is it not a ſtrange thing that many baſe perſons ſhould be ſo ſquaimiſh, nice and dainty, that they ſhould condemn… that for rudeneſſe, and thinke much to heare it ſpoken, which that great and mighty King Salomen, and God himſelfe hauehave vſed for eloquence? Is it not much more ſtrange, that men (euen of the greateſt ſort) ſhould daily defile themſelues with that, and tumble and wallow in it ouer head and cares, ſoule and body, which is a thouſand times more filthy and beaſtly, then either the mire of a ſow, or the vomit of a dog? and reproue thoſe that ſet forth ſuch filthineſſe by the words of King Salomen, of the Apoſtle, and of the holy ghoſt? Thus much touching the firſt reſpect of my obſeruation of this word; viz. concerning the ſignification thereof.
Touching the tence, the Apoſtle ſpeaketh not in the time paſt, or in the time to come, ſaying either he hath purged himſelfe, or he will purge himſelfe: but in the time preſent, ſaying, purgeth, or doth purge. This teacheth that this is, and muſt be a continuall worke: becauſe ſinne, whereof this purging is, doth alwaies remaine, touching the blot, ſtame, and blemiſh thereof. Though they that once be regenerated to be the children of God, be iuſtiſied and diſcharged from the guilt of all their ſinnes: as alſo freed from the bondage of them, yet touching the ſtaine of ſinne, that doth and ſhall alwaies remaine, as along as we be clothed with corruption. For who can ſay, I hauehave made my heart cleane? I am cleane from my ſinne? Pro. 20. 9. There is no man that ſinneth not: 1. Kings 8. 46. In many things we ſinne all: Iames 3. 2. And who needeth not daily to pray for forgiueneſſe of treſpaſſes? What man alſo lineth, and ſhall not ſee death?
There are certaine times of the yeere, fitter for purging of the body for bodily health, then other: as the ſpring is beſt of all: and the fall of the leaſe next to that. So alſo in thoſe times that are ſit, there are ſome daies fitter to purge, either with pilles, or with potions, or by vomits, or by clyſters, or by letting of bloud. But for this ſpirituall purging of our ſelues from ſinne, all times are like: all daies ahke: none better then other: except only, when there is fitter opportunity in reſpect of fitter meanes, as alſo in reſpect of ſome iudgement and calamity, either generall or ſpeciall, whereby the Lord calleth vsus to ſearch and try our waies, and to turne vntounto him: Lam. 3. 40. Ioel 2. 12. that is, to purge our ſelues of ſuch things as wherewith we hauehave before defiled our ſelues: and prouoked the Lords wrath againſt vsus. This obſeruation, in one word plainly condemneth the ſuperſtition of the Papiſts, that are very preciſe in purging themſelues in the time of Lent, and in abſtaining then from ſuch things, as they fooliſhly thinke will defile themſelues; yea, from the ſtate of mariage, which God himſelfe hath pronounced honorable, without any exceotion of time to the contrary: as alſo at ſome other times of the yeare, which they as vnwiſely imagine to be more holy then other: whereas at other times, they are altogether ſecure, careleſſe, and licentious: in hope at the returne of the foreſaid holy time and times, to purge and clenſe themſelues once for all. Thus much touching the fourth obſeruation, of the word purgeth, in reſpect both of the ſignification, and alſo of the preſent tenſe thereof.
Fiftly, let vsus obſerue the next word, himſelfe. This teacheth, that he that hath this hope in him, is not onelyonly curious in purging other, and in teaching and admoniſhing other how they ſhould be purged: but that eſpecially he laboreth vponupon himſelfe, and with himſelfe, for the purging of himſelfe. So Paul exhorteth the Coloſſians, to teach and admoniſh their owne ſelues: Coloſſ. 3. 16. and Iude them to whom hee did write, to ediſie themſelues in their moſt holy faith: and to keepe themſelues in the louelove of God: Iude 21. So Paul ſaith to Timoth…e, Study to ſhew thy ſelfe approued vntounto God: 2. Tim. 2. 15. He would not hauehave him to ſtudie onelyonly for the good of other, but alſo, and in the firſt place for his owne good: that ſo hee might bee the fitter and more able to doe good vntounto other.
This is a neceſſary point; becauſe many are very curious about other, that doe altogether neglect themſelues. They reprooae other: they cenſure other: they teach other, &c. but touching themſelues they are altogether careleſſe: by which meanes they doe theleſſe good vntounto other. For who will not be ready to ſay vntounto ſuch, Phyſitian, heale thy ſelfe: Luk 423. and, Thou which teacheſt another, teacheſt thou not thy ſelfe? &c. Rom. 2. 21. Truly there is nothing that in all ages hath more hindred, and now doth more hinder, the publike miniſtery of the word, and the priuat profeſſion and exhortations (&c.) of others, then the practiſe that hath been and is contrary to ſuch publike teaching, and to ſuch priuat profeſſion and exhortations.
But what doth the Apoſtle meane by this kind of ſpeech, EueryEvery one that hath this hope in him purgeth himſelfe? doth hee teach freewill: and that eueryevery one that hopeth at the appearing of Chriſt to be like vntounto Chriſt, hath power to purge himſelfe? Nothing leſſe. The Rhemiſts indeed, and other Papiſts, vponupon this place gather, and inferre that doctrine. But they gather that which is not ſowen: and they inferre concluſions without premiſes: The holy Ghoſt teacheth no ſuch thing, either here, or any where els: yea, he teacheth the cleane contrary. For we hauehave plentifully heard before, that our whole regeneration is the worke of GOD. To purge our ſelues, is an effect of our regeneration: therefore to purge our ſelues, is likewiſe the worke of God. To purge our ſelues and to ſanctifie our ſelues is all one: but ſanctification is the worke of God onelyonly, (as before alſo hath beene ſhewed) and as appeareth, by the prayer of Chriſt generallie for the Church: Iohn 17. 17. and of the Apoſtle particularlie for the Theſſalonians: 1. Theſſalonians 5. 23.
Our Sauiour alſo expreſſelie aſcribeth this word of purging to his Father, ſaying, Euerie plant that bringeth foorth fruit, hee (that is, God the Father) purgeth, that it may bring foorth more fruit: Iohn 15. 2. Where it is to be obſerued, that he ſpeaketh not of purging men at the firſt, which are not engraffed into Chriſt, that they may bring foorth the firſt fruits of righteouſneſſe: but that he ſpeaketh of them that alreadie are ingraffed into Chriſt, and ſaith, that his Father purgeth them, that they may bring foorth more fruit. In the ſame place alſo hee ſaith, that without himſelfe (as hee was the mediator God and man) euen ſuch (ſo ingraffed into him) can doe nothing; without mee (ſaith hee) yee can doe nothing: verſe 5. If ſuch as the diſciples of Chriſt were, ſo long ingraffed into him, ſo long inſtructed by him, and ſo well acquainted with all his doctrine, miracles, and whole conuerſation, could doe nothing without Chriſt, how much leſſe can any other doe any thing? But what then is the meaning of the Apoſtle? Euen this: firſt (as I ſaid before) that euerie one that hath that hope (already ſpoken of) doth moſt of all buſie himſelfe in this worke of purging, about himſelfe: and not altogether imploie his time about other. It is true in deed, that eueryevery one that hath that hope, doth regard alſo other (vnderunder his gouernment eſpecially) and according to his place doth labor the purging of other, that are ſo committed to his charge. And certainly hee that doth not ſo regard other, hath neuer been purged himſelfe: For indeed ſo to doe, is in ſome ſort to purge himſelfe: becauſe eueryevery gouernour being in ſome ſort the head of thoſe to whom he is gouenor: they alſo that are vnderunder his gouernment, cannot but in like ſort be his members: at leaſt members of that body, whereof he is the head. EueryEvery gouernor of a family, being (as he is the gouernor) the head alſo of the family, all the reſt of the ſame fam…ly, are (as it were) his members. Eſpecially as the husband is called the head of the wife: 1. Cor. 11. 3. ſo the wife is ſaid to be bone of his bones, and fleſh of his fleſh: Geneſ. 2. 23. The children likewiſe are branches, (and ſo in like manner members) of the parents, as being taken out of their loines. So in like manner, the King, or any other hauing kingly and ſupreme and ſoueraigne authority, is in that reſpect the head of his people; and his people are in the ſame reſpect his members. Therefore if ſuch doe not labour to purge thoſe that doe ſo belong vntounto them (euen as Iob is ſaid to hauehave ſanctified his children: Iob 1. 5. and as Abraham is commended by God himſelfe, that he would command his ſonnes and his houſhold after him, to keepe the waie of the Lord, &c. Geneſ 18. 19) if (I ſay) ſuch as are in any authority ouer other doe not labour ſo to purge them that are vnderunder their gouernment, they may in ſome ſort be ſaid, not to purge themſelues. Notwithſtanding all ſuch doe firſt of all, and muſt firſt of all looke to themſelues, euen to their owne perſons: becauſe otherwiſe their care for other, ſhall either be altogether in vaine, or els it ſhall bee with little ſucceſſe.
Secondly, for further anſwer touching the meaning of theſe words, the Apoſtle here ſpeaketh of thoſe, that already had this hope in them: and which were therfore already ſanctified, and in whom Chriſt did dwell by faith. In this reſpect therfore, he might the better ſay, that eueryevery one that had that hope in him, did purge himſelfe, as Chriſt himſelfe is pure: becauſe ſuch an one being vnited to Chriſt, & Chriſt being made one with him, and he with Chriſt, whatſoeuer Chriſt doth in him, the ſame by the communion betwixt Chriſt and him, is attributed as well to him, as to Chriſt.
As by the communion betwixt the two natures in Chriſt (the diuine, and the humane) that is often attributed to the one that belongeth to the other: and that is ſaid of the whole perſon that is proper to one nature: viz. that to the diuine nature, which belongeth to the humane: Acts 20. 28. 1. Cor. 2. 8. 1. Iohn 1 1. and that to the humane which is proper to the diuine: Iohn 3. 13. and that of whole Chriſt which is proper either to the humanity only: Mark 13. 32. Luk. 2 52. and 24. 39. Iohn 6 38. and 8. 50. and 14. 10. or to the diuinity only: Iohn 8. 58. and 17. 5. Coloſſ 1. 15 as (I ſay) it is thus in Chriſt by the communion betwixt his two natures, ſo by that communion that is betwixt Chriſt and eueryevery ſuch child of God as before I hauehave ſpoken of, that is ſometime attributed to the child of God himſelfe, that is proper only to Chriſt, and which is the only worke of Chriſt: and that which belongeth to the children of God, is ſpoken of Chriſt, and attributed vntounto Chriſt, &c.
As Chriſt himſelfe is ſaid to ſuffer perſecution when the children of God are perſecuted: Acts 94. Coloſſ. 1. 24. becauſe they are his members, although Chriſt in his owne perſon being now in heauen ſuffereth nothing but is out of all danger of perſecution: Rom. 69. ſo eueryevery child of God, that hath that hope in him before ſpoken of, is ſaid to purge himſelfe, although this worke of purging, or clenſing, or ſanctifying be only the worke of Chriſt himſelfe.
As the Apoſtle ſpeaking of himſelfe as he was regenerated; and of ſinne remaining in him, ſaith, that it was no more he that did euill (viz. as he was a regenerate man, according to that of the Apoſtle Iohn, He that is borne of God, ſinneth not) but that it was ſinne that dwelled in him: Rom. 9. 17. and 20. ſo he ſpeaking of his labouring for the purging of other (which was alſo one particular point of the purging himſelfe) he ſaith, that he labored more abundantly then they all: but preſently he addeth this correction, yet not I (ſaith he) but the grace of God which is with me. 1. Cor. 15. 10. In like manner, though the Apoſtle here ſpeaking of the children of God by regeneration ſaith, that eueryevery one of them purgeth himſelfe: yet if he ſhould ſpeake of ſuch, as they are ſtill in part naturall men, and vnregenerate (or at leaſt vnſanctified) hee would ſay, that ſuch doe not purge themſelues, but that it is Chriſt which dwelleth in them that doth purge them, or the grace of God that is with them.
Thirdly, for further anſwer of the former queſtion, and for a morefull opening of the Apoſtles meaning of theſe words, as Iob is ſaid to hauehave ſanctified his children (as before we heard) becauſe he exhorted them to ſanctification, praied and offered other ſacrifices according to thoſe times for their ſanctification, and vſed all other meanes that they might be ſanctified; ſo the Apoſtle ſaith here, that eueryevery one that hath this hope in him purgeth himſelfe, becauſe eueryevery one that hath this hope, will and doth vſe all meanes for the purging of himſelfe.
What are theſe meanes? Surely, hearing of the word read & preached, with reading and meditation therof priuately: Iob. 17. 17. 1. Theſſ. 5. 19. 20. 1. Pet. 1. 23. and 2. 1. 2. Iohn 5. 39. Liſtning to priuate exhortations: Prou 10. 8. and 11. 32. and 15. 31. 32. Hebr. 3. 12. &c. and 10. 25. Praying in the holy Ghoſt: Iude 20. 1. Theſſ. 5. 23. crauing alſo the praiers of other in that behalfe: 1. Theſſa 5. 25. Hebrewes 13. 18. vſing the company of the godly, by whoſe words and example they may be the more prouoked (as hath been before often ſhewed) to more godlineſſe: Prouerb. 13. 20. auoiding alſo all euill company, and all other meanes of the contrary, namely of defiling themſelues: Prou. 1. 10. &c. and 4. 14. and 22. 24. 25. Canti…. 1. 8. 1. Cor. 5. 6. and 11. and Chap 15. 30. ſo likewiſe the turning awaie their eies that they behold not vanity: Pſal. 119. 37. Yea, making a couenant with their eies not to behold any obiect of vncleanneſſe: Iob 31. 1. becauſe by this meanes, many hauehave beene ouertaken and defiled with diuers ſinnes: As Ahaz with idolatry, by ſeeing the altar of Damaſcus: 2. Kings 16. 10. Achan with couetouſneſſe, and taking of the excommunicate things of Iericho, By ſeeing among the ſpoile, a goodlie Babyloniſh garment, and two hundred ſhe…els of ſiluer, and a wedge of gold, &c. Ioſh. 7. 21. Dauid with adulterie by ſeeing a woman waſhing her ſelfe: 2. Sam. 11. 2. and diuers other with other ſinnes. And laſtly taking heede to all their waies, that they doe not offend with their tongue: Pſal. 39. 1.
Becauſe (I ſay) eueryevery one that hath that hope in him will and doth vſe all thoſe foreſaid meanes of ſanctification, and ſhunne and auoide all meanes of pollution and of being defiled, therefore alſo doth the Apoſtle ſay in this place, that eueryevery ſuch one doth purge himſelfe.
Now that eueryevery one that hath this hope, doth thus purge himſelfe, it is euident, becauſe hope can not be ſeparated from faith. Where there is hope, there alſo is faith, where by the heart is purified: Acts 15. 9. as by which Chriſt himſelfe dwelleth in our hearts (as we hauehave heard) who hath his fanne in his hand, to pu…ge his floore: Mat. 3. 12. and to make cleane his wheat not only from chaffe without it, (that is, to ſeparate the elect from the reprobate that may defile them) but alſo from all droſſe within it, and from all corruption cleauing vntounto it: that is, from all filthineſſe of the fleſh and of the ſpirit: 2. Cor. 7. 1.
Chriſt alſo being the head, and they that hauehave the former hope being the members, as the naturall head communicateth vertue to eueryevery naturall member, ſo it cannot be, but that Chriſt will communicate his vertue of purging to eueryevery member of his myſticall body.
The like is to be ſaid of him as he is the root, and they that hauehave the foreſaid hope are boughs and branches comming out of the ſaid root. For if the root be holy, the branches alſo are holy: Rom. 11. 16.
This purging muſt not bee only of one part, neither of the body only, nor of the ſoule only; nor of one power of the ſoule, nor of one member of the body: but of both and of all; of ſoule and body: and of eueryevery power of the one, and of eueryevery member of the other. All is comprehended in the word himſelfe. Hither belong the places before alledged: 2. Cor. 7. 1. 1. Theſſ. 4. 23. Heb. 10. 22. Iames 4. 8. and many other.
Neither muſt this purging be of ſome things onelyonly, but of eueryevery euill. 2. Cor. 7. 1. Tit. 2. 12. Iames. 1. 21. 1. Pet. 2. 1.
The like may be ſaid of conforming our ſelues to eueryevery good worke, and to all that God requireth of eueryevery one, either as he is a Chriſtian, or is of any ſpeciall calling. God wil not hauehave ſome ſinnes onelyonly purged, but all. God wil not hauehave ſome good dueties performed, but all. Theſe things are common, and hauehave beene partly handled before. Therefore I doe but name them.
This alſo (as hath beene noted before) muſt be a daily work, 1. Becauſe there is alwaies ſome ſinne remaining of the old ſtore, which needeth daily purging. 2. Becauſe as the nailes of our hands, though neuer ſo well clenſed one day, doe yet gather ſuch new filth, that they hauehave neede of new clenſing the next day: ſo it is with vsus; we daily ſo gather corruption, that we hauehave need daily to purge ourſelues.
Our whole hands and face alſo need daily waſhing: yea, the more they are vſed in any buſines, the oftener they neede to be waſhed. So is it with our linnen for often waſhing: and with our woollen apparell for often bruſhing, according to our often wearing of one or of the other. Our houſes likewiſe muſt be the oftner ſwept, not in the weeke only, but alſo eueryevery day, the more, that they are vſed. The like is to bee ſaid of any veſſell that wee occupy, touching ſcouring and other clenſing thereof. As it is with theſe things, ſo is it with vsus, touching the cleanſing and purging of our whole man from ſpirituall vncleanneſſe.
As alſo our bodies (for the better preſeruation of our bodily health) need the oftener to be purged, the corrupter the aire is where we doe liue: likewiſe our ſoules and whole man, (for the better preſeruing of ſpirituall health) are the oftner to be purged, becauſe generally the aire of this neather world where we do liue, is very corrupt and infectious, ſithence the firſt fall of mankind, whereby not onelyonly the breath (as it were) of all men is putrified and made infectious, but alſo all other creatures likewiſe, are in ſome ſort defiled, and made the more dangerous and pernicious vntounto vsus.
The more likewiſe that men liue with ſicke perſons, ſicke eſpecially of ſome infectious and contagious diſeaſe, the more needfull it is for them, not onelyonly to take daily preſeruatiues, but alſo ſome daily purge (mithridate or ſuch like) to expell whatſoeuer noiſome breath they hauehave receiued from them with whom they do liue. The like is neceſſary (in this worke of purging) for all men, according to the company with who they hauehave to deale: namely, that the more they conuerſe with the wicked, the more carefull they bee, not onelyonly to carry about them continually the better preſeruatiues againſt all ſpirituall infections (viz. the more knowledge of the word, which as a precious ſauour they may often ſmell vntounto: and the more watchfull eie ouer all their behauiour, and alwaies be the more in all priuate meditation and in priuate praier, &c) but alſo to take daily ſome ſpirituall purge, by examining their daily conuerſation by the word, by praying both forgiueneſſe and alſo reformation of whatſoeuer where with they hauehave beene ouertaken contrary to the word, that ſo they may the better expell whatſoeuer ſpirituall infection they hauehave any waies taken.
This world generally is like a flax-dreſſers ſhop, or ſome other ſuch houſe, where it cannot be but any man ſhall receiue ſome ſoile. In this reſpect therefore the children of God need daily the more carefully to bruſh (as it were) the garments of their Chriſtian profeſſion, the more that they are conuerſant in the world, and deale with worldly affaires.
Though I ſpake briefly before of this point, in my fourth obſeruation vponupon this verſe, viz. vponupon the word purgeth eſpecially vponupon the preſent tence thereof: yet conſidering the great neceſſity of this matter, in this ſecure and careleſſe age, I thought it not amiſſe to take occaſion to adde thus much, for the better application of it.
But let the Chriſtian reader with patience giuegive me lcaue to returne a little more backe. To that therefore, that eueryevery one that hath this hope in him pu…geth himſelfe. that onelyonly doth not belong that before we heard out of Paul to Titus, chap. 2. 11. 12. 13. but a…ſo diuers other ſcriptures.
The Apoſtle hauing commended the goodnes of God (2. Cor. 6.) in promiſing to dwell with men, and to be their God, and their father, and to make them his people, and his ſonnes and daughters, he beginneth the ſeuenth Chapter, with an exhortation to this purging of our ſelues, ſaying, Seing then we hauehave theſe promiſes, deerly beloued, let vsus clenſe our ſelues from all filthneſſe of the fleſh, and of the ſpirit, and finiſh our ſaluation in the feare of God. So he teacheth all that hope for the performance of the former promiſes, with the appurtenances of them, to purge themſelues in that manner, euen from all filthineſſe of the fleſh, and of the ſpirit, &c.
To the Philippians alſo he ioineth theſe two together, viz. to hauehave our conuerſation in heauen, (that is, to purge our ſelues as here the Apoſtle ſpeaketh, from all earthly corruption, and to liue after an heauenly manner) and from heauen to looke likewiſe for the Sauiour, euen our Lord Ieſus Chriſt: Philip. 3. 20. 21. So he teacheth vsus, that whoſoeuer doe looke for the Lord Ieſus Chriſt from heauen, to change their vile body, and to make it like to his glorious body (according to that which our Apoſtle hath before written) do alſo behaue themſelues here in earth, after the foreſaid heauenly manner.
To the Coloſſians likewiſe, hauing ſaid when Chriſt which is our life ſhall appeare, then ſhall wee alſo appeare with him in glory (here is the hope in this pla… mentioned) preſently he inferreth an exhortation, of mortifying therefore our earthly members, &c. that is, of purging our ſelues. Muſt not all therefore, that hauehave that hope in them, ſo purge themſelues, and mortifie their earthly members?
The Apoſtle Peter alſo vponupon the like premiſes maketh the like concluſion, Wherefore beloued (ſaith he) ſeeing that yee look… for ſuch things, be diligent that yee may be found of him in peace, without spot and blameleſſe: 2. Pet. 3. 14. What is that, to looke for ſuch things, but to hauehave this hope that heere the Apoſtle ſpeaketh of? what is this to be found in peace without ſpot and blameleſſe, but to purge our ſelues in that ſort, that here the Apoſtle commendeth? yea, the ſame Apoſtle, in the ſame place, and in the verſes immediatly before had ioined holy conuerſation and godlineſſe with looking for and haſting vntounto the comming of that day of God, &c.
Iude. like wiſe ioineth theſe 4 together. 1. to edifie our ſelues in our moſt holy faith. 2. to pray in the holy Ghoſt. 3. to keepe our ſelues in the louelove of God. 4. to looke for the mercy of our Lord Ieſus Chriſt to eternall life. Iud. 20. and 21. The firſt 3 pertaine to the purging of our ſelues: the laſt is a plaine deſcription of this hope.
Finally for concluſion of all, let vsus remember that the Apoſtle Paul hauing plentifully proued the doctrine of the reſurrection, & no leſſe eloquently laid forth the maner thereof, and the future ſimilitude & likenes of our bodies to the body of Chriſt, doth from the expectation thereof ſhut vp all with this gra…e exhortation, tending to this purging of our ſelues, Therefore my beloued brethren, be ſtedfaſt and vnmoueable, abounding alwaies in the worke of the Lord: knowing that your labour is not in vaine in the Lord. 1. Cor. 15. 58. Here the firſt word, therefore, ſecretly inſinuateth, and the laſt ſentence added for confirmation plainly expreſſeth this hope, that hither to we hauehave ſpoken of: and the exhortation it ſelfe betwixt both inſerted, doth as euidently intimate this purging of our ſelues (in regard of that hope) which here alſo the Apoſtle commendeth.
I ſhall not neede to enlarge this point any further. OnelyOnly let vsus conſider thereof by this familiar ſimilitude, that eueryevery one prepareth himſelfe, and houſe and all, according to the perſon whom he looketh for. What ſeruant that is in continuall expectation of his maſters returne home, but will prepare himſelfe and all things belonging vntounto him accordingly? what meane man looketh for the comming of a Noble man: eſpecialle, what ſubiect looketh for the comming of his Prince, but that hee will prepare himſelfe for apparell and for all other things beſeeming the entertainement of ſuch a perſon? Shall wee then looke for the appearing of our Lord Ieſus Chriſt, and at his appearing to be made like vntounto him, and ſo to ſee him in all his glory and maieſtie, and ſhall we not purge our ſelues and caſt away al filthines of the fleſh, & of the ſpirit, and put on the robes of he lines and righteouſnes, that ſo we may be the fitter to intertain him, and to be intertained of him into his glory?
Let no man deceiue vsus with vaine words, neither let vsus deceiue our ſelues. It is not poſſible for vsus to hauehave this hope, and to looke for theſe things, but that wee will thus purge our ſelues. If we do not thus purge our ſelues, then certainly wee hauehave not this hope: neither do we look to be made like vntounto Chriſt Ieſus at his appearing, and to ſee him as he is. Would we be like vntounto him in glory, and will we not be like vntounto him in holineſſe? Would we ſee him as he is now in heauen with our bodily eies, and will we not ſee him as he offereth himſelfe to be ſeene in earth, in his word and ſacraments, with the eies of our mind, and by faith? Let vsus remember and let vsus not forget what the Apoſtle ſaith follow peace and holineſſe, without which no man ſhall ſee the Lord: Heb. 12. 14. Yea▪ let vsus conſider what our Sauiour ſaith, Bleſſed are the pure in heart for they ſhall ſee God: Mat. 5. 8. For doe not theſe ſentences plainly ſhew, that without the former holineſſe and purity of heart, none ſhall ſee the Lord? But ſith many things before ſpoken may be referred to this argument, I will therefore inſiſt no longer thereupon.
If we doe thus purge our ſelues as heere the Apoſtle ſpeaketh, then let vsus aſſure our ſelues, that our hope of being made like vntounto him, and ſeeing him as he is; ſhall not by any thing whatſoeuer be fruſtrated. Earthly Princes may ſhake vsus out of their Courts, as Mordecai might not enter within King Ahaſhueroſ… his gates, becauſe hee was clothed with ſackcloth: Eſter 4 2. but Iehouah the Lord of Lords, and King of heauen and earth, will receiue vsus into his euerlaſting palace of heauen, there to behold all his glory and riches. Heauen and earth ſhall rather periſh, then Gods word in this behalfe ſhall fall to the ground. But if we doe not ſo purge our ſelues, our hope…s altogether a vaine hope, and ſhall deceiue vsus in the end. The diuels themſelues ſhall as ſoone be made like to Chriſt, and ſee him as he is, as that man or woman, that is not here purged.
But in what meaſure muſt eueryevery one that hath this hope in him purge himſelfe? Firſt, according to his meaſure of the ſaid hope. For this purging being an effect of that hope, it cannot bee, but that the more the hope is, the more he that hath that hope will purge himſelfe.
Secondly, according to the meanes before mentioned of purging himſelfe: viz. according to his hearing, reading of the word, meditation, company of the godly, praiers &c.
For all theſe meanes being the ordinances of God for a mā to purge himſelfe, it cannot bee but that the more any man doth in truth vſe the ſaid meanes, the more bleſſing God will giuegive vntounto them for effecting this purging.
Thirdly, according to other meanes that God himſelfe doth vſe towards them that hauehave the ſaid hope for the purging of them, viz. according to the mercies which he beſtoweth vponupon them, and according to the chaſtiſements wherwith he doth exerciſe them. For theſe doth the Lord vſe (as before hath beene mentioned) to kill the weedes of ſinne in men, and to make them the more plentifull in the fruits of righteouſnes. What is this but to purge them as here the Apoſtle ſpeaketh, and as our Sauiour himſelf ſpeaketh in the very ſame caſe? Ioh. 15. 2.
Gods mercies are (as it were) the marling and manuring, or (to ſpeake more plainely) as the mucking and dunging of our barren hearts: and Gods chaſtiſements and corrections, are as it were the ploughing of them, after they are ſo marled, manured, mucked and dunged: or as the harrowing of them to breake their hard clods: and both are to make them the more fruitfull in all goodnes.
As men therefore doe looke that their grounds ſhould bee the more freed from weedes, and bring forth the better crops of good corne, the more they dung, plough, and harrow them; ſo the more that God doth multiply his mercies vponupon his children, and exerciſe them with his corrections, the more he looketh they ſhould be purged of ſinne, and bring forth the fruits of righteouſnes.
VnderUnder this … comprehend the purging of our ſelues, according to any dignity whereunto God hath aduanced vsus. As wee doe more waſh our face then the inferiour parts of our body, ſo the more eminent that any is in Church or common wealth, the more he ought to be purged from all vice, and the more alſo to ſhine in all vertue.
Moreouer, …uery child of God is to purge himſelfe, and to be ſo much the more holy, by how much the more impure, filthy & vnholy he ſeeth other to be. Therfore the holy ghoſt by the examples of ſuch as hauehave been idolaters, fornicators, tempters of God, murmurers, prophane perſons, and otherwiſe wicked, doth prouoke the children of God, the more to take heed of ſuch ſinnes: and the more to abound in the contrary vertues: 1 Cor. 10. 6. 7 &c. Heb. 12. 16 17. Iude 3. and 4. and 20. This is neceſſary, firſt in reſpect of God, that the more he is diſhonored by other, the more glory he may hauehave by his children. Secondly, in reſpect of ſuch wicked men themſelues, for their better conuerſion: Mat. 5. 16. 1 Pet. 2 12.
The like is to bee ſaid of purging our ſelues according to the care that we ſee of other for purging themſelues. The more we ſee other to purge themſelues, the more alſo muſt we purge our ſelues. Therefore doth God let vsus ſee and heare of good examples, that we ſhould imitate them: Heb. 13. 8. Iames 5. 16. 17. 3. Iohn 11. 1. Cor. 11. 1. 2. Cor. 8. 1. &c. Philip. 3 17.
Laſt of all, the more vncleane and polluted that wee our ſelues hauehave been, the more we hauehave giuen our members as ſeruants vntounto vncleanneſſe and to iniquity, before we had this hope in vsus. the more the Lord doth require that we ſhould giuegive our m…mbers ſeruants vntounto righteouſneſſe, when we come to hauehave this hope in vsus. This the Apoſtle Paul expreſly commandeth in the very words before ſet downe: Rom. 6 19. And this is plaine by the doctrine of our Sauiour himſelfe. For from the particular experience of the abundant louelove of the woman towards him, that had found abundant mercy in the forgiueneſſe of her abundant ſinnes: from (I ſay) his particular experience of her abundant louelove, for his abundant mercy in forgiuing her abundant ſinnes, teſtified by abundant fruits thereof: viz. firſt by her bringing a box of pretious ointment: Secondly, by her waſhing Chriſts feet with her teares: Thirdly, by her wiping them with the hair of her head: Fourthly, by her kiſſing of them▪ Fiftly, by her anointing them with the foreſaid ointment (that ſo they might not bee cleane with her waſhing, but alſo ſweete with her ointment) by all theſe things our Sauiour pronounceth, that many ſinnes were forgiuen her: and from all theſe things in her particular example, he inſinuateth this generall doctrine, that to whom much is forgiuen, he loueth much: as contrarily, to whom a little is forgiuen, he loueth a little. Luk. 7. 47.
This we hauehave ſeene by the example of Peter before. The more he had fallen and defiled himſelfe by denying and forſwearing of Chriſt, the more Chriſt afterward chargeth him to louelove him, and to declare his louelove by feeding his ſheepe the more diligently. Ioh. 21. 15. yea, before this charge, the more we hauehave heard Peter to hauehave teſtified his louelove towards Chriſt himſelfe, by caſting himſelfe into the ſea, as ſoone as euer he heard Chriſt to be on the ſhore, and by ſwimming vntounto Chriſt when the reſt of the diſciples (euen Iohn himſelfe not excepted, who was the diſciple whom Chriſt had ſpecially loued) made no more haſt, then to come by ſhip vntounto him.
The more that Paul before his calling had blaſphemed and perſecuted Chriſt, the more being called he purged himſelfe, and ſhewed himſelfe zealous of the glory of God, according to his former blaſphemy: as alſo by more abundant labour for the Church: 1. Cor. 15. 10. and 2. Cor. 11. 23. He ſhewed himſelfe the more louing to the Church, according to his former perſecution thereof.
As the Scripture recordeth Bathſheba the wife of Vriah to hauehave been a greater ſinner by yeelding to the adulterous luſt of Dauid, then Abigail: ſo when they were both the wiues of Dauid, it appeareth that ſhe went further in purging of her ſelfe then Abigail. This (I ſay) appeareth as by many other teſtimonies of her greater godlines, ſo eſpecially by thoſe golden precepts of pietie and vertue giuen to her ſonne Salomon. Pro. 31. 1. &c. and often elſe where.
Thus much of this effect of our hope; viz. of purging our ſelues.
The patterne according to which we are to purge our ſelues, is Chriſt himſelf: as he is pure. This word as, is not a note of equality or parity, but only of ſimilitude or likenes. As at the appearing of Chriſt, we ſhall not be equall vntounto him in glory, but only like him: ſo much leſſe in this life can we be equal in lines, but onelyonly like him. This patterne is the moſt perfect patterne of all other: we are indeede ſometimes exhorted to imitate and to reſemble men; but they are no otherwiſe to be imitated and reſembled, then only as they doe imitate and reſemble Chriſt: 1. Cor. 11. 1. Therefore Iohn ſaith not, follow Note.them which are good. (For euen the beſt hauehave their faults, wherein they are not to be followed) but he ſaith, follow that which is good. 3. Iohn. 11.
That all that hauehave the former hope muſt purge themſelues, as he is pure, it is manifeſt, becauſe we hauehave heard before, that he is our King. Now wee know and ſee by daily experience, that ſubiects for the moſt part doe compoſe and frame themſelues according to the example of their Princes. Wee hauehave likewiſe heard, that Chriſt is the head, we the members: Chriſt is the husband, we the wife: Chriſt is the vine, wee the branches. Muſt we not therefore purge our ſelues, as hee is pure? Are not the members of like nature with the head? Muſt not the wife frame her ſelfe (as neere as can bee) to her husband? And hauehave not the branches, the ſame vertue and qualities that the vine?
This condemneth the folly and madnes of the Papiſts that hauehave ſo many patternes of imitation as they hauehave orders amongſt them.
Some are Dominicans, ſome are Franciſcans, ſome are Benedictines, ſome are Auguſtines.
Some are black Fryars, ſome white, ſome gray. I meruaile alſo they had not ſome tawnie, ſome ruſſet, ſome greene, ſome yellow, ſome blew: ſome of all other colours.
If Paul condemned the Corinthians for holding ſome of Paul, ſome of Apollos, ſome of Cephas ſome of Chriſt, 1. Cor. 1. 12. &c. would he iuſtify the folly and madneſſe of the Papiſts, in their foreſaid multiplying of orders, and in propounding to themſelues ſo many patternes of imitation, ſo different and diuers eueryevery one from another?
Chriſt is not to be imitated in thoſe things that hee did as God onelyonly: viz. in his miracles, whereby he declared himſelfe to be God: nor in thoſe things which were proper and peculiar to the office of his Mediation: but in thoſe things which he did in the common forme of a ſeruant. Therefore the Papiſts are as fooliſh and mad for imitation of Chriſt in their lent faſt, as they ſhould be, if becauſe he walked on the ſea, therefore alſo they ſhould take vponupon them to doe the like.
This patterne is not ſpeciall for ſome, but generall for all the children of God. For the Apoſtle ſaith, that eueryevery one that hath this hope in him, purgeth himſelfe, as he is pure. As therefore not ſome, but eueryevery one that hath this hope in him, of being like vntounto Chriſt in glorie at his appearing, and of ſeeing him as he is, muſt purge himſelfe; ſo alſo not ſome, but eueryevery one that hath the ſaid hope, muſt purge himſelfe, according to this patterne. This therefore eſpecially condemneth that ſtrict ſect of the Papiſts, called Ieſuites: which in a kinde of extreame pride, in name, and in a more preciſe kinde of imitation of Chriſt, as they pretend, do both ſingle themſelues from all other, and alſo aduance themſelues aboue all other. For doth not the Apoſtle in the place before alledged reprooue the Corinthians, as well for holding ſome of Chriſt in a ſpeciall maner, as for holding ſome of Paul, ſome of Apollos, ſome of Cephas? And doth he not alſo thereby teach, that as albaptized into Chriſt, are Chriſtians alike; ſo all (if any) muſt be alſo Ieſuites alike? Though in Cambridge, Chriſt Colledge, and Ieſus Colledge be two diſtinct colledges, yet in profeſſion the names Chriſt and Ieſus are not ſo to be diſtinguiſhed.
To conclude this point touching this patterne according to which we are to purge our ſelues. Let vsus remember what Iacob did to hauehave blacke and white ſpotted lambs, yea, what he did in that behalfe, not of his owne head, but by direction of God himſelfe: as alſo let vsus conſider the ſucceſſe thereof. Cōcer…ing this, it is ſaid, that Iacob took rods of greene poplar, & of haſell, and of the cheſnut tree, and pilled white ſtrokes in them, and made the white appeare in the rods, and then put the rods which hee had pilled into the gutters and wairing troughs, when the ſheepe came to drinke before the ſheepe, becauſe they were then in heat when they came to drinke. Wherefore did he all this? Becauſe before he had made a couenant with Laban to hauehave no other wages, then the party coloured ſheepe with great and little ſpots; all that were ſo ſpotted before, beeing firſt taken out of the flocks, and committed to the other ſonnes of Laban to bee kept by themſelues three daies iourney from thoſe that remained in the keeping of Iacob.
What was the ſucceſſe of this practiſe? It is further ſaide, that the ſheepe beeing then in heat, (becauſe it was then ramming time) and ſeeing thoſe reds ſo pilled with white ſtrokes lying before them, by the impreſſion of them (but chieflie by the ſpeciall prouidence of God) brought foorth yong of partie colour and with ſmall and great ſpots. Geneſ. 30. 37. &c.
To apply this to our preſent purpoſe, as thoſe ſheepe by beholding thoſe rods ſo pilled with white ſtrokes amongſt the naturall greene that was left on them, through the ſpeciall prouidence of God, did bring forth yong partie coloured, like to thoſe ſaid pilled rods in that maner laid before them: ſo if eueryevery one that hath that former hope in him of being at the appearing of Chriſt like vntounto him in glorie, and of ſeeing him as hee is, for the purging of himſelfe would alwaies lay before his eies this excellent patterne of Chriſt himſelfe heere commended vntounto vsus, and ſeriouſly marke and obſerue the ſame, it could not bee, but that through the gracious working of God, the ſight of this pattern would make ſo deepe an impreſſion in the heart of ſuch a man, that hee ſhould purge himſelfe as Chriſt is pure: and bee made like vntounto him in holineſſe and righteouſneſſe, for his better aſſurance of his future likeneſſe vntounto him in glory.
But therefore indeede doe men continue the longer in their ſpirituall filthineſſe, and bee not transformed into the likeneſſe of Chriſt in the foreſaide holineſſe and righteouſneſſe, becauſe they doe not ſo behold and conſider this excellent patterne, as they ſhould doe. And this is a manifeſt argument, that whatſoeuer ſome men ſpeake of their knowing Chriſt, and of ſeeing Chriſt, as alſo of their hope of beeing made like vntounto Chriſt at his appearing as well as any other, yet indeede all theſe are but words, becauſe they doe not purge themſelues as he is pure. For if they had that hope they ſpeake of, if they did ſo know Chriſt, and behold Chriſt as they boaſt they do, then doubtleſſe they would purge themſelues as he is pure.
This muſt bee applied to particular vertues, wherein Chriſts puritie doth ſpeciallie conſiſt: as to walking in louelove, as hee hath loued vsus: Epheſians 5. 2. To running with patience the race that is ſet before vsus: looking vntounto Ieſus the author and finiſher of our faith, who for the ioie that was ſet before him, endured the Croſſe and deſpiſed the ſhame: Hebrewes 12. 1. 2. and ſuffered for vsus, leauing vsus an example, that wee ſhould follow his ſteppes, &c. 1. Pet. 2. 21. ſo likewiſe to humilitie, that in meekeneſſe of minde euerie man eſteeme other better then himſelfe: not looking onlie on his owne things (that is, on his owne gifts, that himſelfe hath receiued) but alſo on the things of other men: as hauing the ſame mind, that was euen in Chriſt Ieſus; who being in the forme of God, and thinking it no robberie to be equall to God, made himſelfe of no reputation, but tooke on him the forme of a ſeruant, and was made like vntounto man, and was found in the ſhape of a man, and humbled himſelfe, and became obedient vntounto the death, euen the death of the Croſſe, &c. Phil. 2. 3. &c. The like may be ſaid of other ſpeciall vertues, and particular branches, of that puritie that was in Chriſt Ieſus.
All theſe things that I hauehave now written of the dignitie of the children of GOD, God himſelfe write in the hearts of all, that ſhall read them thus written in paper. And hee that hath loued them with ſuch admirable and incomprehenſible louelove, as to aduance them to this vnſpeakable dignitie, continue this his louelove in them, vntounto the end: and ſo purge and transforme them into the holineſſe of Chriſt Ieſus in this world, that as heereby they doe alreadie know, that howſoeuer they bee heere of the world contemned, and made the off-ſcouring, and (as it were) the skumme of the world, yet at the appearing of Chriſt, they ſhall bee made like vntounto him, and ſee him as hee is: ſo indeede they may bee ſo made like vntounto him, and ſo ſee him and his glorie, and enioie the ſame for euer and euer:
Amen.
FINIS.
Faults eſcaped partly at the Preſſe, partly by the default of him that copied out part of the Booke.
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End of the text · Thomas Stoughton, The Dignity of Gods Children (1610)