Thirty-One Select Sermons, Sermon collection · Sermon 18
Perfect CLEANSING.
2 COR. 7.1.
Having therefore theſe Promiſes (dearly Beloved) let us cleanſe our ſelves from all filthyneſs of the fleſh and ſpirit, perfecting holineſs in the fear of God.
THE Apoſtle having in the former Chapter exhorted the believing Corinthians to abſtain from all Communion and fellowſhip with Idolaters: and having preſſed the Exhortation with divers Arguments, he comes at laſt to mention thoſe exceeding great and precious promiſes, of which by their holy calling they did partake in, ver. 16.17,18. having therefore theſe, he exhorts them to look upon them either as me… of holineſs, or as motives to perfecting holineſs … the fear of God. Firſt, as means of holineſs; the whole word of God is operative, and doth produce real effects: I ſpeak the word ſaith Chriſt; but my Father in heaven doth the works, Ioh. 14.10. therefore not a word ſpoken, but the word written, Heb. 3.8,9. leaving upon the ſoul anſwerable diſpoſitions, not barely an informing, but a transforming word, 2 Cor. 3.13. a word ingrafted: the change of the ſtock into its own nature: not a tranſient, Iames 1.21. but an abiding word, 1 Pet. 1.25. if you receive theſe promiſes aright, they will thus make you partakers of the Divine Nature, 2 Pet. 4.4.
Holineſs here, as Cameron hath interpreted, Cameron.ad modum creaturae, &c. in bleſſedneſs hereafter, having ſuch promiſes that will transform you, Matth. 11.5. the blind receive their ſight, &c. and the Goſpel is preached to the poor: foreign, the poor are Evangelized: that is both to the poor is the Goſpelpreached, and the poor receive the Goſpel, and be transformed thereinto, the poor are Evangelized; therefore cleanſe your ſelves, perfecting holineſs.
Secondly, As motives to holineſs, and that conſidered three waies: either, Firſt, As an honour put upon a man; and dignity ſhould engage a man to duty: monſtroſa res eſt gradus ſummus, & animus Infimus: Nehem. 6.11. Dan. 4.17. therefore having ſuch promiſes, let us cleanſe our ſelves, and ſtand upon our dignitie, as they did. Secondly, as an aſſurance that whatſoever God promiſed he will alſo accompliſh; for omne promiſſum cadit in debitum; therefore, Matth. 10.7. it is ſaid there, he will perform his truth to Jacob, and his mercy to Abraham: The promiſes (it is true) their ground is now in fieri: but it is truth in facto …ſſe: ſurely therefore faithful is he that hath promiſed and will alſo do it. Having therefore ſuch promiſes, let us cleanſe our ſelves, &c. Thirdly, as rewards; for ſo it is true, moſt of the promiſes are rewards for ſervices going before: and as the Lord in his puniſhments doth uſually puniſh ſin with ſin: ſo in the waies of mercy he doth uſually reward grace with grace: to him that hath ſhall given: for recte feciſſe merce eſt; and knowing that a godly man deſires no greater reward, but even that which comes in keeping the Commandment: and the Lord doth proportion the reward unto the work: he will reward every one according to the works here: For as hereafter in glory, ſo he doth it in the life that now is: anſwerable to a mans ſervice in reference to the promiſes, ſuch ſhall the reward from the promiſe be: For he will not forget any of the works and labour of Love, it ſhall not be in vain in the Lord. Having therefore ſuch promiſes, let us cleanſe our ſelves, &c.
Here then is firſt a duty preſſed, which is perfect ſanctification, which conſiſts of two parts. 1. Perfect cleanſing. 2. Perfect holineſs.
Secondly, here is the means and motive unto both; ſanctifying truths, Having ſuch promiſes; ſecondly; ſanctifying graces; in the fear of God.
The Obſervations that might be gathered are divers, as;
Obſerv. 1. Firſt, Sin is filthyneſs; that is, Firſt it includeth in it all loathſom evil; there is malum turpe, as well as malum triſte. Secondly, it is ſo in its eſſence, for it is in the abſtract: & abſtractum denot at eſſentiam.
Obſerv. 2. Secondly, it is an univerſal defilement both of life and ſpirit: it is an over-ſpreading leproſie, ſo that men have not only fleſhly members, but alſo fleſhly minds, 2 Col 18. Vainly puft up by his fleſhly mind.
Obſerv. 3. Thirdly, this univerſal defilement remains in a great meaſure, even in thoſe that have believed through grace; they muſt cleanſe themſelves alſo; they have not already attained, neither are they alſo perfect, Phil. 3.12. the Apoſtle ſaith, Not as though I had already attained, neither was already perfect, &c. But I ſhall paſs theſe by, and pitch only on thoſe things which the Apoſtle doth in theſe words mainly intend: which is to preſs them to perfect ſanctification, having promiſes made unto them of the great perfection: the Doctrine which we ſhall therefore ſpeak is this.
Doctrine.
As perfect holineſs hereafter ſhall be the Chriſtians Crown, ſo ſtriving to perfection here is the Chriſtians duty: perfecting holineſs in the fear of God.
Here I will ſhew you two things. Firſt, what holineſs is: Secondly, what perfection of holineſs is, and ſo come to prove this point. Firſt, to begin with the firſt: What holineſs is? The holineſs of God being abſolute and independent as all his other Excellencies are, cannot as I conceive conſiſt in relation, but muſt be an abſolute and poſitive thing: which I conceive to be nothing elſe but the purity of the divine nature: but now holineſs in the creature being a dependent excellency, having its principle from another, and its pattern in another, that is in God, and in the Law: it muſt conſiſt in conformity unto another, as the truth and goodneſs of the creature doth: ſo that the holineſs of the creature is nothing elſe but a conformity of the creature unto the purity of God, manifeſted in his Law. I do not ſay the holineſs of God as in himſelf, but the holineſs of God as in the Law: in conformity whereto the holineſs of the creature doth conſiſt. Before the fall, the holineſs required was only poſitive, conſiſting in a conformity to the duty commanded: but ſince ſin, there muſt be a cleanſing from the ſins forbid: it was before only a conformity to the precept, but ſince it is a conformity to the holineſs of God in the prohibition alſo: ſo that as in the Juſtification of a ſinner, there is more required then was required to juſtifie the Angels, or Adam in innocency; not only a doing the duty, but a ſuffering the curſe: ſo in the ſanctification of a ſinner alſo, there is more required to make us holy, then there was to make Adam holy: It is not now barely a creation of the new man; but alſo a mortification of the old, and a deſtroying of the body of ſin; not only ſanctification and dedication to what is holy, but a purification and ſeparation from what is unclean: therefore here the Apoſtle ſets down both parts of holineſs; purification and dedication, a cleanſing of a mans ſelf from all filthyneſs, and then a perfecting holineſs in the fear of God. Secondly, the perfection of holineſs therefore conſiſts in three things. 1. Perfectio gradus; when corruption is perfectly cleanſed, and all filthineſs, and in all degrees, and in all faculties, both of the fleſh and of the ſpirit. 2. Perfectio eſſentin: when grace hath attained its full pitch unto which it is appointed; the meaſure of the age of the ſtature of Chriſts fulneſs to all might in every grace and every faculty. 3. Perfectio operationis: when thoſe perfect graces have their perfect works as the Apoſtle ſpeaks, James 1.4. Let patience have its perfect work; that you may be perfect and entire, wanting nothing: ſo that the point hath in it thoſe three branches.
Firſt, perfect purification, which ſhall be hereafter our glory is in this life our duty: in that every one that is an heir of the promiſe, is to purge himſelf from all filthyneſs: and this perfection of purification conſiſts in three particulars. Firſt, in being purged from all kinds of ſin, all filthineſs, Col. 3.5. Mortifie therefore your members which are upon the earth fornication, uncleanneſs, &c. Now the luſts of the fleſh, the luſts of the eye, or the pride of life, can be diſpenced with; neither ſins of ignorance, or ſins of knowlede; ſins of omiſſion, or ſins of commiſſion; neither in thought, word or deed: nay it ſhall riſe ſo high, that a man ſhould ſtrive not only that ſin might not riſe, but that ſin might not be; anſwerable to that prayer of the Apoſtle, I pray God that you do no evil, 2 Cor. 13.7. When a mans labour in purging holds correſpondency with the purity of the Law: and is of equal latitude: thy Law ſaith David, is very pure, thy Commandment is exceeding broad, Pſal. 19.40. & v. 96. when a man hath an inward principle of purity anſwerable to the exact purity of the Law, and as broad as the Law, that a man hates every falſe way: I was alſo upright before him, and I kept my ſelf from mine iniquity: becauſe it is the ſtumbling block of their iniquity, Pſal. 19.28. Pſal. 18.23. Ezek. 7.19. Secondly, from all degrees of thoſe kinds of ſin: ſo to be cleanſed, as that he may be preſented not having ſpot or wrinkle, or any ſuch thing, but that he may be holy and without blemiſh, Eph. 5.26,27. when a man doth ſtrive, foreign, not only to purge, but to pull out the old Leaven, that a man may be in all things a new lump, 1 Cor. 5.7. and this is required not only that a man ſhould not lie in wickedneſs as the word doth, 1 Joh. 5.19. that is to be wholly in the power of the wicked one, as that phraſe, foreign, doth import: but alſo that a man keep himſelf unſpotted of the world; not a ſpot of ſin ſhall be upon him: ſin ſhall not ſeize on him in any degeee, James 1.27. he keeps himſelf unſpotted from the world. Eph 5.3. but fornication, uncleanneſs and covetouſneſs, let it not be once named among you as becometh Saints. And ſee how a godly man is deſcribed in reference to the leaſt defilement of ſin, Iſa. 33.15. he deſpiſeth the gain of oppreſsion, he ſhaketh his hands from holding bribes, and ſtoppeth his ears from hearing blood, and ſhutteth his eyes from ſeeing evil; he keeps himſelf that the wicked one toucheth him not; 1 Ioh. 5.18. he may, tactu ſimplici: and ſo he did Adam, and ſo Chriſt alſo, and a man cannot avoid it; but not tactu qualitativo, as a load-ſtone toucheth a knife to leave an impreſſion of its nature, to enable it to draw iron: as it doth to leave an impreſſion of the ſame evil and deviliſhneſs that is in him: ſo he that is born of God, keepeth himſelf that the wicked one toucheth him not. Thirdly, and that in the whole man, when a mans purging reacheth to all filthyneſs of the fleſh and ſpirit, when a man makes it his buſineſs to have his heart cleanſed as well as his hands, Iames 5.8. hate a corrupt mind as well as an unclean converſation: the wills of the fle…h, as well as the luſts of the fleſh: to have a mans conſcience purged from dead works, as well as his waies, Heb. 9.14. And put off the old man together with his deeds. Col. 3.9. When a man puts off all his filthy garments; will not leave a rag behind upon any part, Zach. 3.4. when a mans care is that his Spirit and ſoul, as well as his body, may be preſerved blameleſs unto the coming of the Lord Ieſus, 1 Theſ. 5.23. this is the perfection of purification, and we ſee it enjoyned in all theſe particulars; and he that ſtrives unto this, he doth purifie himſelf, even as God is pure, 1 Iohn 3.3.
Reaſons.
Now the reaſons of the point, to mention ſome of many that might be brought.
Firſt, becauſe of the filthyneſs and ſpreading nature of all ſin. 1. Becauſe of its filthy nature, it is an open Sepulchre, and the ſtink thereof, Rom. 3.13. Ezek. 24.11. it is aſcum, it is a vomit. 2 Pet. 2.20. it is dung: Nay to expreſs it to the higheſt, it is, foreign, the very excrements of naughtineſs; ſo that if there could be any thing worſe and more filthy then naughtineſs it ſelf, that is ſin: Iam. 1.21. Wherefore lay apart all filthyneſs and ſuperfluity of naughtineſs, &c. What ever is loathſom in the world, it is all too little to give names to ſin: and if ſin be ſo in it ſelf, if filthyneſs in its eſſence, then all the parts of it is filthyneſs: and though there be but the remainders of ſin in the godly, yet this is their nature; for every ſpark is of the ſame nature with the ſire: and every drop with the water, becauſe it is corpus homogeneum, ſo is the body of ſin alſo. Secondly, and it is not more filthy then it is ſpreading: therefore it is rottenneſs, Iſa. 1.6. from the ſole of the foot to the head, there is no ſoundneſs in it; it is a leproſie, a gangrene, 2 Tim. 3.8. it is the plague: the moſt infectious diſeaſe, 1 King. 8.38. it is a poiſon, Rom. 3.13. and therefore ſo long as any remains, ſo long there will be a continual infection: if a man hath but one luſt in his ſoul, this will ſpeedily conceive and bring forth all ſin: for the birth of ſin is monſtrous, it will not only bring forth luſts after its kind, but luſts of divers, nay of a contrary kind, covetouſneſs is the root of all evil, 1 Tim. 6.10. if there were but that one luſt in the ſoul, all ſins would grow out of it, even its contrary corruptions.
Secondly, Becauſe Chriſt hath perfectly bought off all ſin, in every kind and degree, and he is as well a fountain for the filthineſs of ſin to waſh it, Zach. 13.1. as a Sea for the guilt of ſin to drown it, Mich. 7.19. And to this end, he gave himſelf that thou mighteſt be without ſpot or wrinkle, or any ſuch thing, Eph. 5.25,27. And ſhould not a man ſtrive to have all the price out of the blood of Chriſt? conſider the perfect cleanſing was the price of blood: it is a great undervaluing of the blood of Chriſt, and not the leaſt pitch of prophaneſs, not to ſeek after that which our high Prieſt hath purchaſed at ſo dear a rate; ſhould it not grieve man to ſee luſt poſſeſſing that which he ſo dearly bought? Impius has ſegetes? Nay let the Spirit of Chriſt come and take a full poſſeſſion of what he hath purchaſed. I might mention divers other reaſons which will be brought in to the anſwering of this Objection.
Objection. This is to put men upon ſeeking impoſſibilities, which was never promiſed, never attained, but as we know in part, and propheſie in part, ſo our grace is but in part, and our purification in a meaſure: Who can ſay, I have made my heart clean? I am pure from my ſin? Nay the beſt men have thoſe ſores running upon them, and therefore have need of the balm of Gilead: the beſt are clad with filthy Garments: and need that the Lord ſhould ſay, Take away the filthy Garments, and I will cloath you with change of rayment, as in Zach. 3.4,5.
Anſwer. Firſt, perfect purity is commanded both in nature and life: the Law condemns each uncleanneſs with a curſe To him that continues not in all things, Gal. 3.10. which are written in the book of the Law to do them; neither did Chriſt come to aboliſh the Law; but a juſtified perſon is as ſtrictly bound to the Law for duty as Adam was, though not with ſuch evil conſequences: he is bound under danger of contracting ſin, though not under danger of concurring death: he that came to redeem men from ſin, did never come to priviledge men to commit ſin: he that was made a curſe for ſin, never came to be a cloak for ſin: therefore, Mat. 5.18. Chriſt ſaith, not a title of the Law ſhall paſs. One obſerves, that the expreſſion notes Abſolutiſsimum legis complementum: the Jews ſuperſtitiouſly conceived, that there were ſtrange myſteries in every point and prick in the letter of the Law: Chriſt ſaith, I am ſo far from deſtroying the Law in regard of duty, that if the ſmalleſt letter, and the leaſt tittle of the Law had ſuch hidden myſteries in it as you teach and conceit, yet every ſuch title, and the myſteries therein ſhall be fulfilled and perfectly accompliſhed: for this perfect purity we had in Adam, Eccl. 7.29. God made man upright, but he ſought out many inventions; our inability to obey, doth not take away Gods authority to command: and therefore he requires not the ſame duty only, but the ſame power. Luk. 10.27. Thou ſhalt love the Lord thy God with all thy might: that is not, thou ſhalt love him with all the ſtrength thou haſt: and thou ſhalt reſiſt ſin withal the ſtrength thou haſt: but with all the ſtrength that I have given thee, and which thou waſt to have: ſo that the ability comes under the commandment, as well as the duty; and therefore want of ability to reſiſt ſin perfectly, is both thy ſin and thy puniſhment. Secondly, Becauſe God hath commanded abſolute perfection, to be perfectly freed from ſin: therefore the godly have prayed for it: Chriſt taught them ſo to do, Matth. 6.13. And deliver us from evil. And Paul, 2 Cor. 13.7. I pray God that you do no evil. Heb. 13.21. The God of peace make you perfect in every good work to do his will; the God of peace ſanctifie you throughout; and I pray God that your whole ſpirit, ſoul and body, may be kept blameleſs, &c. 1 Theſ. 5.23. for I conceive, that the whole will of God is the ground of prayer, if we ask any thing according to his will, he heareth us, Joh. 5.14. therefore the precept is as well as the promiſe; only the precept requires perfection, becauſe it is the rule of obedience required under the firſt Covenant, though not made ſubſervient to the ſecond: but the promiſe is not of perfection here, becauſe it anſwers only to the grace which the Lord intends to beſtow in the ſecond Covenant. I know that theſe prayers of the Saints were never fulfilled here, but the beſt men have departed hence have ſouls imperfect, much wanting of this purification: perfection is reſerved for time to come, Heb. 12.23. And to the ſpirits of juſt men made perfect, that is only in heaven: yet ſuch prayers and endeavours be not vain, and all ſuch ſtrivings after perfection is not to no purpoſe. Firſt, becauſe here a man manifeſts his diſpleaſure againſt ſin, and his love to the Commandment: and though he hath brought upon himſelf a miſerable neceſsity of ſinning, yet notwithſtanding the evil that he doth he hates, and therefore cryes out, Oh miſerable man: Who ſhall deliver me from this body of death? Rom. 7.15.24. Secondly, hereby a man manifeſteth the abundant ſincerity of his heart towards the Lord Chriſt: That he would not only not have ſin to raign, but alſo that it ſhould not be; that not only his waies, but his nature alſo ſhould be conformable to the Law in all things: and not only that Chriſt ſhould rule, but alſo that he ſhould rule in him without reſiſtance and controul: he would not have the Kingdom of Chriſt amongſt his enemies here, but over his enemies: that every thing might be brought into ſubjection, 2 Cor. 10.5. That he might tread every enemy under foot, 1 Cor. 15.25. Thirdly, hereby a man doth his duty in ſtriving to perfection, Phil. 3.12. Work out your ſalvation Phil. 2.12. foreign, rem rudem & informem expolire: and ſo by doing his duty he makes his heart perfect with the Law, even in the imperfection of his obedience: for the Lord accepts the will for the deed: the duty belongs to us, the ſucceſs to God: and he takes it exceeding kindly that men ſhould be willing, not only to, but, beyond their power, 2 Cor. 8.3. Abraham did his duty in praying for Iſmael, and the Lord did graciouſly manifeſt the acceptance of his perſon and prayer, when he did deny the particular requeſt he asked of him. Fourthly, Though ſuch prayers and endeavours be not anſwered in perfection, yet they ſhall be anſwered in degrees; and if God add but a further degree, it is not loſt; for Gods uſual manner is to make one mercy to his people an anſwer to a former prayer, and an encouragement to beg a further mercy: and it is not in vain if God in any degree give a man his hearts deſire, and do not deny him the requeſt of his lips, Pſal. 22.2,3. for as formerly Propheſies were truly fulfilled, though by degrees: ſo prayers and endeavors are truly anſwered, though but by degrees, yet ſo as ſtill an anſwer in a degree is a ſure pledge that God will in his due time fulfil all our petitions. Fifthly, thoſe prayers and endeavours are not loſt, which are for things not to be accompliſhed in this life: for as Chriſts righteouſneſs is an everlaſting righteouſneſs, becauſe it is offered unto God by an eternal Spirit, Heb. 9.14. ſo I conceive the prayers of the Saints being ſacrifices unto God, becauſe they be offered with publick intentions, and by a publick and eternal ſpirit, are eternally accepted, and of an everlaſting efficacy, though after a mans death to be accompliſhed in this world, or in that which is to come. David puts up a prayer by the ſpirit againſt Judas, Pſal. 69.8,9. and it took effect upon him many hundred years after he was dead, and had ſeen corruption. God hath promiſed to bring forth Judgement to victory, and to preſent you without ſpot or wrinkle: your prayers and endeavours; for this ſhall add to your glory: and theſe promiſes ſhall be accompliſhed in the Lords time: and then your names ſhall be recorded in thoſe mercies, as thoſe that were co-workers with God, and preparing your own glory here for hereafter: and then you ſhall rejoyce in them not only as Gods mercies, but alſo as an anſwer to your prayers: all the prayers of the godly are not for preſent fruit, yet ſo as they bring a harveſt many years after; and then when it comes, a man hath the ſweetneſs of the mercy, and the anſwer of the prayer, all come in together: if the Spirit that indites prayers doth ſo here in this life, how will it do hereafter when he ſhall dwell in a man for ever without grievance? how will a mans joy be great, when his joy ſhall be as the joy of harveſt? oh how full will a mans joy be then!
Ʋ …
Let it therefore ſtir us up to the practiſe of this duty, which is here exhorted, and that is perfect cleanſing: And now to awaken us to it the more, I will give ſome Rules by which men may judge, that they have great need of this exhortation, and that the work of cleanſing is very imperfect in them: Conſider theſe ſix particulars.
Firſt, To ſin much againſt knowledge, is an argument of a very unclean ſpirit, whether it be againſt principles, as Rom. 1. ult. Who knowing the Iudgement of God, that they which commit ſuch things are worthy of death, not only do the ſame, but have pleaſure in them that do them: or againſt repeated admonitions, as Judas and Pilate did: or againſt the ſecret inſtructions of a mans own conſcience, the chaſtiſement of his reins, as Darius and Herod did againſt Iohn the Baptiſt, Mark. 6.22. or againſt truths profeſſed, as Saul againſt Witches: and truths glorified in us; the Apoſtle ſaith, Thou art called a Iew, and makeſt thy boaſt of God, and glorieſt in the Law; through breaking the Law diſhonoureſt thou God?
Secondly, The more ſpeedily luſt takes away the man, the more unclean that man is; therefore the expreſſion is, A man ſoon angry, Prov. 14 17. A man of a haſty ſpirit, Eccl. 7.9. but on the other ſide, a man of underſtanding, that is, a holy mortified man, is of a cold ſpirit: ſo that though the fire of corruption blown long by Satan may kindle at laſt, yet it doth not ſpeedily, becauſe he hath a cold ſpirit, not a Gun-powder diſpoſition unto evil, Prov. 7.22. as ſoon as the harlot made the motion, it is ſaid, he went after her ſtrait-way: or immediately without any more ado, &c. And as it argues a heart the more perfectly ſanctified, when it is ſitted for a very good work, Tit. 3.1 for any honourable uſe; ſo it argues a heart more exceedingly unclean when it is fited to be uſed by Satan in any evil work, when the heart is prepared as an Oven fit for any Batch, Hoſ. 7.6. fit to be led captive at the will of Satan, 2 Tim. 2.26. And the truth is, that makes a man ſtubble to judgement, becauſe he hath been ſtubble to ſin firſt: and therefore luſt in a mans heart is not only compared to fire amongſt men that muſt be fed with fewel, and ſo it ſooner burns: but it is a fire that feeds it ſelf without fewel, and therefore called the fire of hell, Iames 3.6.
Thirdly, the more ſin paſſeth through the whole man without controul, the more unclean the heart is; as in the performance of duty, the more the ſoul is ſubdued to the duty, and every thought brought into ſubjection, 2 Cor. 10.2. the more ſanctified it is: ſo on the contrary, the more the heart is ſubdued by a luſt, and the leſs reſiſtance it finds, Iude 11. foreign v. So Ezek. 16.36. Thy filthyneſs was poured out to all thy Lovers: when ſhame which is a doom to ſome mens luſts prevails not: when checks of conſcience, thoughts of death and Judgement, keep not mens luſts from overflowing, 2 Pet. 3.4. it ſhews a heart exceedingly defiled.
Fourthly, the more unſatiable mens deſires are in the commiſsion of any ſin, the more unclean the man is: Hab. 2.5,6. Nebuchadnezar for his covetouſneſs is compared to a Drunkard for his unſatiableneſs; for none cal faſter for wine uſually then they that have had too much before: it is with greedineſs. Eph. 4.19. who being paſt feeling have given themſelves over to work all uncleanneſs, 1 Pet. 4.4. with greedineſs, exceſs of riot, wherein they think it ſtrange that you run not with them to the ſame exceſs of riot. Iſa. 5.14. As the grave, and as hell they weary themſelves, Ierem. 9.5 the members are weary in obeying, when the Law of the members is never weary exacting: Balaams luſt was too ſwift for the very beaſt, and mens luſts are often too vaſt for their weakned and tyred ability to act them: therefore they load themſelves with thick clay, Hab. 2.4,5. enough to load them, but not to ſatisfie them.
Fifthly, the more proviſion a man makes for luſts before, and the more plots he hath going to accompliſh his luſts, the more unclean that man is, Rom. 13.14. As Iudas ſought opportunity to betray Chriſt, Mat. 26.16. And ſome do provide themſelves of nets and draggs before hand to catch men, as Hab. 1.16. Hoſ. 7.5. and 6.7. They have made ready their heart as an Oven: it is conceived to be ſpoken of the Princes of Iſrael under ſome Idolatrous King: the hearts of the Princes and the Counſellers were ready as an Oven: they had prepared themſelves to receive and bring in any wickedneſs, or any Idolatry, and they were ready to bring the people into it, and they had their Agents went about to leaven the people that were not all of that mind: preſently, in the mean time it is ſaid, the ſaker, the King ſome ſay, or elſe they that had the ſpecial hand in this, he ſleeps not at night, but he obſerves how the plots take, and where the lump is leavened, and the people prepared to entertain the innovations that he did intend to bring in, and if they miſs an opportunity of ſinning they be ſorry for it, 2 King. 5.20.
Sixthly, and laſtly, The more luſt doth diſturb a man in holy duties: it did ſhew indeed that Elyes ſons were ſons of Belial, that lay with the women at the door of the Tabernacle, 1 Sam. 2.22. It argued that Zimry was deſperately ſet upon evil, when in a day of humiliation he durſt bring a woman where all the Congregation were humbling themſelves before the Lord. So for a man to lead a luſt through the whole ſoul in the ſpecial preſence of God in his Ordinances, ſhews a very unclean ſpirit; if the heart of the people go after covetouſneſs when they are hearing, Ezek. 33.31. and after vain glory in prayer, Mat. 6.5. for if ever grace have the advantage, it is then when a man ſtands before the Lord; and that ſin bear it down at beſt duties, it argues that luſt is exceeding powerful in a man, and he is exceedingly unclean.
Now for ſome rules to judge of the perfection of this work, how a man comes neerer to it, take theſe five.
Firſt, The more clearly a man diſcerns, and the more fully his heart is affected with ſpiritual ſins, the more clearly he can diſcern them: for as all ſins proceed from darkneſs ſo every ſin encreaſeth darkneſs: the more unclean any man is, the more blind he is: therefore Paul could not only ſee Satans pitched battles againſt him, but foreign; 2 Cor. 2 11. the ſtratagems and ambuſhes that he uſed: not only the temptation: it ſelf, but Satans plots and purpoſes in tempting: the depths of Satan, Rev. 2.24. And the more he is affected with them, the more bitterly he doth condemn them, and mourn for them, as David for his baſe dejection, Pſal. 42.11. his carnal confidence in the creature, Pſal. 30.6,7. his ſecret grudging at the proſperity of the wicked; Pſal. 73.21,22. Agur for his brutiſhneſs, in regard of ſpiritual things, Prov. 30.2. Surely I am more brutiſh then any man, and have not the underſtanding of a man: Hezekiah for the pride of his heart, 2 Chron. 32.26. for as a mans graces grow more and more in the new man inward, in the old man ſo will his luſts and temptations be: and therefore they that be ſtill exerciſed about outward and bodily luſts, it argues a ſmall cleanſing in them: but the more a man conſiders that God is a Spirit, and his eye is moſt upon the Spirits of men, and that theſe defiling luſts before God make him moſt like unto the Devil, who is ſpiritual wickedneſs, and he ſaith, My houſe, and land, and eſtate is worth ſo much, but my heart is nothing worth, Prov. 10.20. for conſider if it were with me as with Maximenius and ſome of thoſe Roman Emperours; through their exceeding gluttony their bodies bred vermine continually; how loathſom ſhould it be for you to think, and to have reaſon ſo to do? but I am a man of a corrupt mind, 1 Tim. 6.5. and that continually breeds vermine, and will at laſt the worm that never dyes; and this makes a man loath and abhorr himſelf; it is a good ſign of a clean heart.
Secondly, The more a man hates and is afflicted, and gos mourning for not only the raigning but the being of ſin, as it was with the Apoſtle, that ſin had never rebelled, that it had never led him captive, yet his body of death makes him miſerable, Rom. 7.24. the very being of it: when it is with a man in regard of ſin, as it was with leproſie the Type, Lev. 14.44,45. When they had ſcrapt about it, and carried out the duſt, then they ſhall ſweep it again; then if it break forth again the houſe muſt be pluckt down: So when a man hath done all he can by removing the duſt, and by carrying out the rubbiſh, and yet luſt will ſpread, then to be contented, and deſire to have the houſe diſſolved, the houſe of nature, that the building of ſin might be deſtroyed, 2 Cor. 5.2. it is an Argument of a great meaſure of purity.
Thirdly, The more ſpeedily a mans heart is awakned to turn to God after ſinning: it was a ſign that Davids heart was in a clean frame, when his heart ſmote him, aſſoon as he had cut off the lap of Sauls garment, 1 Sam. 24.5,6. and of Peter that immediately he went out and wept bitterly, Math. 26. ult. The firſt note was, that a pure heart keeps it ſelf, that the wicked one toucheth him not: but the ſecond is ſpeedily to return and cleanſe a mans ſelf after falling: Davids heart was in a defiled frame, that he could lie well nigh a year in the ſins of Adultery and Murder, without repentance: the heart of a man is a fountain, Mat. 12.35. that preſerves it ſelf pure and in its firſt glory as a fountain doth; but if mudd do at any time enter into it, it will be continually working of it out: and it is as truly an argument of purity as the other: and when a man repents, that will alſo afflict him, that God was forced to uſe ſo many means with him before he could be brought to repentance; that Ephraim bemoans, Ier. 31.18.
Fourthly, The more jealous a man is of himſelf upon every occaſion, Mat. 26.22. How far am I guilty in this ſin? Is it I Lord?
Fifthly, The leſs a mans heart is affected, and the leſs he is taken with worldly things, Gen. 15.1. Rev. 12.1. Hem Germana illa Beſtia: and as Moſes and Ioſeph, prefer the good of the people of God before any worldly advantage of their own.
Sixthly, The more truly glad a man is, and can bleſs the Lord that he hath been pleaſed to croſs him in a way of ſinning; let God croſs Ahab and he is in a rage; better meet a Beare robbed of her whelps, then meet a wicked man God hath croſſed in a way of ſinning, Pro. 17.12. croſs David in a way of ſinning, and he bleſſeth the Lord. And David ſaid to Abigail, Bleſſed be the Lord God of Iſrael which ſent thee this day to meet me; and bleſſed be thy advice, and bleſſed be thou which haſt kept me this day from coming to ſhed blood, and from avenging myſelf with my own hand.
The Motives thereunto are theſe five.
Firſt, this fits a man for communion with the Lord, and makes his communion more clear; for what communion hath light with darkneſs, Chriſt with Belial? and though a man be godly, and ſo hath fellowſhip with the Father, and with his ſon Chriſt, 1 Joh. 1.6 yet if we ſay we have fellowſhip with him, and walk in darkneſs, we lye: if therefore walking in darkneſs take away all fellowſhip, then the more a man walks in darkneſs, the leſs fellowſhip he hath; therefore the promiſe to a clear communion, is unto ſuch as ſeparate themſelves; for then God ſaith, I will receive you, foreign I will dwell in you, 2 Cor. 6.16,17. which notes clear and neer communion.
Secondly, It is a ſpecial means to be imployed, that God ſhould uſe a man, 2 Tim. 2.21. If a man therefore purge himſelf from theſe, he ſhall be a veſſel to honour, ſan…tified and meet for the Maſters uſe, &c. and ſo Mal. 3.3. and Godly men be as happy in their ſervices as in their rewards: on the contrary, it is a Judgement to be deſpiſed of God, ſo as not to be uſed; a veſſel wherein he takes no pleaſure, Ier. 22.28. The earthen veſſels leprous muſt be broken, they are of no uſe.
Thirdly, this will make a man ready and willing to do ſervice; for it is corruption that is the clog that hinders from ſervice, Heb. 12.1. Let us lay aſide every weight, and the ſin which doth ſo eaſily beſet us. Iſa. 6.6. and 7.8. when the Lord ſaith, Whom ſhall I ſend? the Prophet ſaith, ſend me: non tardat uncta rota; but ſee the contrary in Moſes and Ionah; and this makes men in all the duties God cals them unto, no longer then corruption is bribed, to drive heavily.
Fourthly, This makes all our ſervices the more ſweet unto God, the more clean the heart is in them, Mal. 3.4. Then ſhall the offerings of Judah and Jeruſalem be pleaſant unto the Lord, &c. Pſal. 66.18. But if I regard iniquity in my heart, God will not hear me; the duty would be more valuable in Gods account. Luke 21.3. The poor widdow caſt in more then they all; becauſe her mite came from a purer ſpirit then their great gifts: therefore ſuch ſervices of the Saints, Chriſt cals them the honey and the honey-combe, wine and milk: to ſhew how acceptable they are, Cant. 5.1.
Laſtly, conſider the glorious motives and encouragements we have therein; as Firſt the promiſes, Ezek, 47.8. and Zach. 13.2. Secondly, the Spirit of Chriſt to be a ſpirit of burning, Iſa. 4.4. and when the Church is in the pureſt condition, yet alwaies this ſpirit is leading her on to perfection ſtill; the ſpirit and the Bride ſaith come, Rev. 22.17. and Chriſt and the Father love the purity as well as the proſperity of his people: and if we would ſet faith on work, he hath promiſed to manifeſt it, Iohn 14.20,21. In that day ye all know that I am in my Father: in his counſel, in his …oſom; one with him in Majeſtie and in power; and we have the ſame purpoſes and intentions towards ſinners; and you in me; your nature and your infirmities, you are in my boſom and in my heart, cloathed with me, and living with me: and while I live, you ſhall live; I dyed your death, and you roſe my reſurrection; I bear your in firmities, and you are filled with my fulneſs; I pray your prayers, and you weare my righteouſneſs; and I in you, not only by my righteouſneſs to juſtifie you, but by my Spirit to purifie you: by my wiſdom to guide you: and by my power to keep you; and by my glory to Crown you: You unto whom I will ſay, Enter into the joy of your Lord: theſe are the better promiſes of the Goſpel; and it is the lowneſs of mens ſpirits, want of Chriſtian greatneſs of mind, grounded upon the conſideration of this, that is the true cauſe why Chriſtians lie fettered with their old failings, and out-grow their infirmities no more then they do.