The Beatitudes, Discourse · Chapter 16
MATTH. 5.8.
Bleſſed are the pure in heart, for they ſhall ſee God.
CHAP. XVI.
Deſcribing Heart-purity.
THE holy God who is of purer eyes than to behold iniquity, calls here for heart-purity; and to ſuch as are adorned with this jewel, he promiſeth a glorious and beatifical Viſion of himſelf, they ſhall ſee God. Two things are to be explained.
1. The nature of Purity.
2. The ſubject of Purity.
The nature of Purity.1. The nature of Purity. Purity is a Sacred refined thing; it ſtands diametrically oppoſite to immunditia, or whatſoever defileth; we muſt diſtinguiſh of purity. 1. There is a Primitive Purity which is in God Originally and Eſſentially as light is in the Sun. Holineſſe is the glory of the Godhead*Septuag., Exod, 15.11. foreign, Glorious in holineſs; God is the Pattern and Prototype of all holineſſe.
2. There is a created Purity; Thus holineſſe is in the Angels, and was once in Adam; Adams heart had not the leaſt ſpot or tincture of impurity. We call that wine pure which hath no ſophiſtication; and that gold pure which hath no droſſe mingled with it. Such was Adams holineſſe, it was like the wine which comes from the grape, having no mixture; but this is not to be found on earth, we muſt go to heaven for it.
3. There is an evangelical purity; when grace is mingled with ſome ſin; like Gold in the Oare, like aire in the twilight, like wine that hath a daſh in it, like fine cloth with a courſe liſt; like Nebuchadnezzars image, part of ſilver and part of clay, Dan. 2.35. This mixture God calls purity in a Goſpel-ſence; as a face may be ſaid to be fair which hath ſome freckles in it. Where there is a ſtudy of purity, and a loathing our ſelves for our impurity, this is to be pure in heart.
Some by pure in heart, underſtand chaſtity; others ſincerity, Pſal. 32.2. But I ſuppoſe purity here is to be taken in a larger ſence, for the ſeveral kinds and degrees of holineſs; they are ſaid to be pure, who are conſecrated perſons, having the oyle of grace poured upon them. This Purity is much miſtaken.
1. Civility is not Purity; a man may be cloath'd with moral vertues, juſtice, prudence, temperance, yet go to hell.
2. Profeſsion is not purity; a man may have a name to live, and yet be dead, Rev. 3.1. He may be ſwept by civility, and garniſhed by profeſſion, yet the Divel may dwell in the houſe. The blazing Comet is no Star; The Hypocrites tongue may be ſilver, yet his heart ſtone. Purity conſiſts in two things. 1. Rectitude of minde; a prizing holineſſe in the judgment, Pſal. 119.30. 2 Conformity of will; an embracing of holineſſe in the affections, Pſal. 119.97. A pure ſoil is caſt into the mould of holineſſe; holineſſe is a blood runs in his veines.
The ſubject of Purity.2 The ſubject of purity; The Heart. Pure in heart. Purity of heart doth not exclude purity of life; no more than the pureneſs of the fountain excludes the pureneſſe of the ſtream. But it is call'd Purity of heart, becauſe this is the main thing in Religion, and there can be no purity of life without it. A Chriſtians great care ſhould be to keep the heart pure, as one would eſpecially preſerve the ſpring from being poyſoned. In a Duel, a man will chiefly guard and fence his heart; ſo a wiſe Chriſtian ſhould above all things keep his heart pure; take heed the love of ſin doth not get in there, leſt it prove mortal.
Doctr. Chriſtians ſhould above all things breath after heart-purity, 1 Tim. 3.9. Holding the myſtery of faith in a pure conſcience; juſtification cauſeth our happineſſe, ſanctification evidenceth it.
Reaſons for
1. Purity.
2. Heart-purity.
1. Reaſons for Purity.The Reaſons for Purity are, 1. Purity is a thing called for in Scripture, 1 Pet. 1.16. Be ye holy, for I am holy. It is not only the Miniſter bids you be holy, but God himſelf calls for it; what ſhould the holy God do with unholy ſervants? 2. Becauſe of that filthy and curſed condition we are in before purity be wrought in us; we are a lump of clay and ſin mingled together; ſin doth not only blind us, but defile us; it is called foreign, filthineſs, James 1.21. And to ſhew how befilthying a thing it is, 'tis compar'd to a plague-ſoar, 1 Kings 8.38. To ſpots, Deut. 32.5. To a vomit, 2 Pet. 2.22. To the infants tumbling in blood, Ezek. 16.6. To a menſtruous cloath, Iſa. 30.22. which (as Hierom ſaith) was the moſt defiling thing under the Law. All the legal waſhings which God appointed, were but to put men in mind of their loathſomneſſe before they were waſhed in the blood of Chriſt. If all the evils in the world were put together, and their quinteſcence ſtrain'd out, they could not make a thing ſo black and polluted as ſin doth; a ſinner is a Divel in mans ſhape. When Moſes his Rod was turn'd into a Serpent, he fled from it; would God open mens eyes, and ſhew them their deformities, and damnable ſpots, they would be afraid, and flie from themſelves as Serpents! This ſhews what need we have of Purity. When grace comes it waſheth off this helliſh filth, of Ethiopians, it maks us Iſraelites; it turns Ravens into Swans; it makes them who are as black as hell, to become white as ſnow.
3. Becauſe none but the pure in heart are intereſted in the Covenant of Grace; covenanted perſons have the ſprinkling with clean water, Ezek. 36.25. Now, till we are thus ſprinkled, we have nothing to do with the new Covenant, and by conſequence, with the new Jeruſalem. If a Will be made only to ſuch perſons as are ſo qualified, none can come in for a part, but ſuch as have thoſe qualifications. So, God hath made a Will and Covenant that he will be our God, and will ſettle heaven upon us by entaile, but with this clauſe, or proviſo in the Will, that we be purified perſons, having the clean water ſprinkled upon us; Now till then, we have nothing to do with God, or merciemercy.
4. Purity is the end of our election, Epheſ. 1.4. He hath choſen us that we ſhould be holy; not for holineſſe, to holineſſe, Rom. 8.29. Whom he did foreknow, he alſo did predeſtinate to be conformed to the image of his Son. God predeſtinates us to Chriſts image, which image conſiſts in righteouſneſſe and true holineſſe, Epheſ. 4.24. So that till thou art holy thou canſt not ſhew any ſigne of election upon thee, but rather the Divels brand-mark.
5. Purity is the end of our redemption; if we could have gone to heaven in our ſins, Chriſt needed not have died. Why did he ſhed his blood but to redeem us from a vain converſation? 1 Pet. 1.18, 19. and Titus 2.14. Who gave himſelf for us, that he might redeem us from all iniquity, and purifie unto himſelf a peculiar people; Chriſt ſhed his blood to waſh off our filth; the Croſſe was both an Altar and a Lavor. Jeſus Chriſt died not only to ſave us from wrath, 1 Theſ. 1. ult. but to ſave us from ſin, Matth. 1.21. Out of his ſides came water, which ſignifies our cleanſing as well as blood, which ſignifies our juſtifying, 1 John 5.6. The truth is, it were to make the body of Chriſt monſtrous, if the head ſhould be pure and not the members.
2. Reaſons for heart-purity.2. Why Purity muſt be chiefly in the heart. 1. Becauſe if the heart be not pure, we differ nothing from a Phariſaical Purity; the Phariſees holineſſe did conſiſt chiefly in externals; theirs was an outſide Purity, they never minded the inſide of the heart, Matth. 23.25. Wo unto you Scribes and Phariſees, Hypocrites, for ye make cleane the outſide of the cup and of the platter, but within ye are full of extortion; and verſe 27. Ye are like unto whited Sepulchres, which indeed appear beautiful outward, but are within full of dead mens bones. The Phariſees were good only in ſuperficie, they were not Albi, but dealbati, whited over, not white; they were like a rotten poſt laid in Vermilion colour; like a fair Chimny-piece guilded without, but within nothing but Soot. O ſuch Hypocrites Salvian complains of, who had Chriſt in their mouths, but to no purpoſe; we muſt go farther, be pure in heart, like the Kings daughter, all glorious within, Pſal. 45.13. Elſe ours is but a phariſaical purity; and Chriſt faith, Matth. 5.20. Except your righteouſneſs ſhall exceed the righteouſneſs of the Scribes and Phariſees, ye ſhall in no caſe enter into the kingdom of heaven.
2. The heart muſt eſpecially be kept pure, becauſe the heart is the chief ſeat, or place of Gods reſidence. God dwells in the heart, he takes up the heart for his own lodgings, Iſa. 57.15. Epheſ. 3.17. therefore it muſt be pure and holy. A Kings Palace muſt be kept from defilement, eſpecially his Preſence-chamber; The heart is Gods Preſence-chamber, How holy ought that to be? If the body be the Temple of the holy Ghoſt†,*1 Cor. 6.19. the heart is the Sanctum Sanctorum; Oh take heed of defiling the room where God is to come, let that room be waſhed with holy tears.
3. The heart muſt eſpecially be pure, becauſe it is the heart ſanctifies all we do; if the heart be holy, all is holy, our affections holy, our duties holy, The Altar ſanctified the gift *Mat. 23.19., the heart is the Altar that ſanctifies the offering. The Romans kept their ſprings from being poyſoned; the heart is the ſpring of all our actions, let us keep this ſpring from poyſon; be pure in heart.
SECT. 1.
Shewing the true beauty of the ſoul.
1. SEE here what is the beauty that ſets off a ſoul in Uſe 1 Gods eye, viz. Purity of heart. Inform.Thou who art never ſo beautiful, art but a ſpiritual Leper till thou art pure Branch 1 in heart. God is in love with the pure heart, for he ſees his own picture drawn there; Holineſſe is a beam of God, it is the Angels glory; They are pure virgin-ſpirits; take away purity from an Angel, and he is no more an Angel but a Divel; thou who art pure in heart, haſt the Angels glory ſhining in thee; thou haſt the Embroydery and Workmanſhip of the Holy Ghoſt upon thee. The pure heart is Gods Paradiſe where he delights to walk, 'tis his leſſer heaven; the Dove delights in the pureſt Aire; the Holy Ghoſt, who deſcended in the likeneſs of a Dove, delights in the pureſt ſoul. God ſaith of the pure in heart, as of Sihon, Pſal. 132.14. This is my reſt for ever, here will I dwell. God loves the faireſt complexion; the pure in heart is Chriſts Bride, decked and beſpangled with the jewels of holineſs. Cant. 4.9. Thou haſt raviſhed my heart with one of thine eyes. Thine eyes, that is, thy graces, theſe as a Chain of Pearl have drawn mine heart to thee; of all hearts, God loves the pure heart beſt. Thou who dreſſeſt thy ſelf by the glaſs of the Word, and adorneſt the hidden man of thy heart *1 Pet. 3.4., art moſt precious in Gods eyes, though thou mayſt be blear-eyed as Leah, lame as Barzillai, yet being pure in heart, thou art the mirrour of beauty, and mayſt ſay, Yet ſhall I be glorious in the eyes of the Lord, Iſa. 49.5. How may this raiſe the eſteem of purity! this is a beauty that never fades, and which makes God himſelf fall in love with us.
SECT. 2.
That Chriſtians muſt not reſt in out-ſide purity.
Branch 2 2. IF we muſt be pure in heart, then we muſt not reſt in outward purity; civility is not ſufficient; a Swine may be waſhed, yet a Swine ſtill; civility doth but waſh a man, grace changeth him; civility like a Star, may ſhine in the eyes of the world, but it differs as much from purity, as the Chryſtal from the Diamond; civility is but ſtrewing flowers on a dead corps; a man may be wonderfully Moralized, yet but a tame Divel; how many have made civility their ſaviour! Morality may as well damn as Vice; a Veſſel may be ſunk with gold, as well as with dung.
Obſerve two things:
1. The civil perſon, though he will not commit groſs ſins, yet he is not ſenſible of heart-ſins; he diſcerns not the Law in his members, Rom. 7.23. He is not troubled for unbelief, hardneſs of heart, vanity of thoughts; he abhors Jayle-ſins, not Goſpel-ſins.
2. The civil perſon hath an aking tooth at Religion; his heart riſeth againſt holineſs; the Snake is of a fine colour, but hath a deadly ſting. The civil man is fair to look to, but hath a ſecret antipathy againſt the ways of God; he hates grace as much as vice; zeal is as odious to him as uncleanneſs; ſo that civility is not to be reſted in: The heart muſt be pure; God would have Aaron waſh the inwards of the Sacrifice, Lev. 9. Civility doth but waſh the out-ſide, the inwards muſt be waſhed: Bleſſed are the pure in heart.
SECT. 3.
Shewing the ſigns of an impure heart.
LET us put our ſelves upon the Trial,Trial. whether we are Uſe 2 pure-hearted or no. Here I ſhall do two things to ſhew the ſigns of,
1. An impure heart.
2. A pure heart.
1. An ignorant heart is an impure heart; to be ignorant of ſin,Signs of an impure heart. or Chriſt, argues impurity of heart. Nahaſh the Ammonite would enter into Covenant with the men of Jabeſh-Gilead, ſo he might thruſt out their right eyes, 1 Sam. 11.2. Satan leaves men their left eye, in worldly knowledge they are quick-ſighted enough; but the right eye of ſpiritual knowledge is quite put out: 2 Cor. 4.4. Ignorance is Satans ſtrong hold, Acts 26.18. The Divels are bound in chains of darkneſs, Jude 6. So are all ignorant perſons; impoſſible it is that an ignorant heart ſhould be good; it is knowledge makes the heart good. Prov. 19.2. That the ſoul be without knowledge it is not good. For any to ſay, though their mind be ignorant, yet their heart is good; they may as well ſay, though they are blind, yet their eyes are good. In the Law, when the plague of Leproſie was in a mans head, the Prieſt was to pronounce him unclean: This is the caſe of an ignorant man, the Leproſie is in his head, he is unclean. That heart cannot be very pure which is a Dungeon: Grace cannot reign where ignorance reigns; an ignorant man can have no love to God. Ignoti nulla cupido; he cannot love that which he doth not know; he can have no faith; knowledge muſt uſher in faith, Pſal. 9.10. he cannot worſhip God aright, John 4.22. Though he may worſhip the true God, yet in a wrong manner; ignorance is the root of ſin; blindneſs leads to laſciviouſneſs, Epheſ. 4.18, 19. Prov. 7.23. Ignorance is the mother of pride, Revel. 3.17. It is the cauſe of Error, 2 Tim. 3.6. and which is worſt, an affected ignorance; aliud eſt neſcire, aliud nolle ſcire: Many are in love with ignorance*Non modo ducem non quaerunt ſed oblatum reſpuunt. Bern., they hug their diſeaſe, Job 21.14. 2 Pet. 3.5. Ignorant minds are impure, there is no going to heaven in the dark.
2. That heart is impure, which ſees no need of purity. Revel. 3.17. I am rich, and have need of nothing. Not to be ſenſible of a diſeaſe, is worſe than the diſeaſe; you ſhall hear a ſick man ſay, I am well, I ayle nothing; there are ſome who need no Repentance, Luk. 15.7. Some ſinners are too well to be cured; heart-purity is as great a wonder to a natural man, as the new-birth was to Nicodemus, Joh. 3.4. 'Tis ſad to think how many go on confidently, and are ready to bleſs themſelves, never ſuſpecting their condition till it be too late.
3. He hath an impure heart, who regards iniquity in his heart. Pſal. 66.18. If I regard iniquity in my heart, the Lord will not hear me. In the Original it is, foreign if I look upon ſin; that is, with a luſtful look; ſin-regarding is inconſiſtent with heart-purity.
Queſt. What is it to regard iniquity? Queſt. Anſw. 1 Anſw. 1. When we indulge ſin; when ſin not only lives in us, but we live in ſin. Some will leave all their ſins but one: Jacob would let all his ſons go but Benjamin; Satan can hold a man by one ſin; the Fowler holds the Bird faſt enough by a Wing or Claw: Others hide their ſins, like one that ſhuts up his Shop-windows, but follows his Trade within doors: Many deal with their ſins, as Moſes his mother dealt with him, ſhe hid him in the Ark of Bulruſhes, as if ſhe had left him quite; but her eye was ſtill upon him, and in concluſion ſhe became his Nurſe, Exod. 2.9. So many ſeem to leave their ſins, but they only hide them from the eye of others, their heart ſtill goes after them, and at laſt they Nurſe, and give the breaſt to their ſins.
2. To regard iniquity, is to delight in iniquity. A child of God, though he ſins, yet he doth not take a complacency in ſin. Rom. 7.15. What I hate, that do I; but impure ſouls make a recreation of ſin. 2 Theſ. 2.12. They had pleaſure in unrighteouſneſs. Never did one feed with more delight on a diſh he loves, than a wicked man doth upon the forbidden fruit. This delight ſhews the will is in the ſin. Et voluntas eſt regula, & menſura actionis.
3. To regard iniquity, is to lay in proviſion for ſin. Rom. 13.14. Make not proviſion for the fleſh: Sinners are Caterers for their luſts; 'tis a Metaphor taken from ſuch as make proviſion for a Family, or victual a Garriſon. The Greek word there, foreign, ſignifies a projecting and fore-caſting in the mind how to bring a thing about. This is to make proviſion for the fleſh, when one ſtudies to gratifie the fleſh, and lay in fuel for luſt. Thus Amnon made proviſion for the fleſh, 2 Sam. 13.5. He fains himſelf ſick, and his ſiſter Tamar muſt be his Nurſe, ſhe muſt cook and dreſs his meat for him, by which means he defiled the breaſts of her Virginity; it is ſad when mens care is not to diſcharge conſcience, but to ſatisfie luſt.
4. To regard iniquity, is to give it reſpect and entertainment; as Lot ſhewed reſpect to the Angels; Gen. 19.2. He bowed himſelf with his face toward the ground, and ſaid, behold now my Lords, turn in I pray you, &c. When the Spirit of God comes it is repulſed, and grieved; but when tentation comes, the ſinner bowes to it, ſets open the great Gates, and ſaith, Turn in my Lord; this is to regard iniquity.
5. He is ſaid to regard ſin, that doth not regard the threatnings of God againſt ſin. We read of ſeven thunders uttering their voyce, Rev. 10.3. How many thunders in Scripture utter their voyce againſt ſin. Pſal. 68.21. God ſhall wound the hairy ſcalp of ſuch an one as goes on ſtill in his Treſpaſſes. Here is a thundering Scripture, but ſinners fear not this thunder; let a Miniſter come as a Boanerges, cloathed with the ſpirit of Eliah, and denounce all the curſes of God againſt mens ſins, they regard it not, they can laugh at the ſhaking of a Spear *Job 41.29.; this is to regard iniquity, and doth argue an impure heart.
4. An unbelieving heart is an impure heart. The Scripture calls it expreſly foreign, an evil heart of unbelief, Hebr. 3.12. An unbelieving heart is evil ſummo gradu, 'tis full of the poyſon of hell: Unbelief is omnium peccatorum colluvies, the root and receptactle of ſin.
1. Unbelief is a God-affronting ſin. 1. It puts the lye upon God; it calls in queſtion his power*Pſa. 78.19, 20., mercy, truth. 1 John 5.10. He that believeth not, hath made God a lyar. And can a greater affront be caſt upon the God of glory? 2. It makes us truſt to ſecond cauſes, which is a ſetting the creature in the room of God. 2 Chron. 16.12. Aſa in his diſeaſe ſought not to the Lord, but to the Phyſitians. He relied more on the Phyſitian, than upon God. Saul ſeeks to the Witch of Endor. O high affront, to lean upon the Reed, and neglect the Rock of Ages!
2. Unbelief hardens the heart; theſe two ſins are linked together, Mark 16.14. He upbraided them with their unbelief and hardneſs of heart. Unbelief breeds the ſtone of the heart; he that believes not Gods threatnings, will never fear him; he that believes not Gods promiſes, will never love him. What is ſaid of the Leviathan, is true of the unbeliever: Job 41.24. His heart is as firm as a ſtone. Unbelief firſt pollutes the heart, and then hardens it.
3. Unbelief breeds hypocriſie: Atheiſts believe not that God is a jealous God, and will call them to account; therefore it is they put on a Mask of Religion, and are Saints in jeſt, that they may play the Divel in earneſt. 2 Tim. 3.4, 5. They pretend God, but Self is the Idol they worſhip; like Batge-men, they look one way, and row another. The unbeliever is the greateſt hypocrite.
4. Unbelief cauſeth the fear of men; degeneres animos timor arguit; fear is a debaſing thing, it doth unman a man, it makes him afraid to be good; the fearful man ſtudies rather compliance than conſcience. Prov. 29.25. The fear of man bringeth a ſnare: What made Abraham equivocate, David feign himſelf mad, Peter deny Chriſt? Was it not their fear? And whence doth fear ſpring, but from unbelief? therefore the Scripture joyns them together, Revel. 21.8. The fearful and unbelieving.
5. Unbelief is the root of Apoſtaſie. Hebr. 3.12. An evil heart of unbelief in departing from the living God. What is the reaſon thoſe who ſeemed once zealous, now deſpiſe propheſying, and leave off prayer in their Families? is it not their unbelief? they believe not that God is, and that be is a rewarder of them that ſeek him, Hebr. 11.6. Infidelity is the cauſe of Apoſtaſie; foreign leads to foreign. And if infidelity be the breeder and fomenter of ſo much ſin, then the unbelieving heart muſt needs be an impure heart.
5. A covetous heart is an impure heart; the Earth is the moſt impure Element; the purity of the heart lies in the ſpirituality of it; and what more oppoſite to ſpiritualneſs, than earthineſs? Covetouſneſs is the root of all evil, 1. Tim. 6.10.
— Quid non mortalia pectora cogit
Hor.Auri ſacra fames?—
1. Covetouſneſs is the root of diſcontent: Why do any repine at their condition, but becauſe they think they have not enough? The Greek word for covetouſneſs, foreign, ſignifies an immoderate deſire of getting; covetouſneſs is a dry dropſie; and becauſe the thirſt is not ſatisfied, therefore the heart frets through diſcontent and impatiency.
2. Covetouſneſs is the root of Theft. Achans covetous humour made him ſteal that wedge of gold which ſerved to cleave aſunder his ſoul from God, Joſhuah 7.21.
3. Covetouſneſs is the root of Treaſon; it made Judas betray Chriſt, Matth. 26.15. What will ye give me and I will deliver him unto you! Abſaloms covetouſneſs made him attempt to pluck the Crown from his fathers head. He that is a Demas, will ſoon prove a Judas. 2 Tim. 3.2. Men ſhall be covetous; and it follows in the next Verſe, Traytors. Where covetouſneſs is in the Premiſes, Treaſon will be in the Concluſion.
4. Covetouſneſs is the root of Murder. Why did Ahab ſtone Naboth to death, but to poſſeſs the Vineyard? 1 Kings 21.13. Covetouſneſs hath made many ſwim to the Crown in blood; and can the heart be pure, when the hands are full of blood?
5. Covetouſneſs is the root of Perjury. 2 Tim. 3.2, 3. Men ſhall be covetous; and it follows, foreign, Truce-breakers. For love of money men will take a falſe Oath, and break a juſt Oath. He that lives a Midas, will dye a Perjurer.
6. Covetouſneſs is the root of Necromancy: Why do perſons indent with the Divel but for money? they ſtudy the black Art for yellow gold: Alexander the ſixth, pawn'd his ſoul to the Divel for a Popedome.
7. It is the root of Fraud and Cozenage in dealings: Such as would be over-rich, will over-reach; it is the covetous hand holds falſe weights*Amos 8.5..
8. Covetouſneſs is the root of bribery and injuſtice; it makes the Courts of Judicature Magna Latrocinia, Places of Robbery, as Auſtin ſpeaks; at Athens, Cauſes were bought and ſold for money.
9. It is the cauſe of uncleanneſs. The Scripture mentions the hire of a whore, Deut. 23.18. For money, both conſcience and chaſtity are ſet to ſale.
10. Covetouſneſs is the root of Idolatry. Col. 3.5. Covetouſneſs, which is Idolatry. The covetous perſon bowes down to the image of gold. His money is his god, for he puts his truſt in it. Money is his Creator; when he hath abundance of wealth, then he thinks he is made; it is his Redeemer; if he be in any ſtrait or trouble, he flies to his money, and that muſt redeem him; it is his Comforter; when he is ſad, he tells over his money, and with this golden Harp he drives away the evil Spirit; when you ſee a covetous man, you may ſay There goes an Idolater.
11. Covetouſneſs is the cauſe of unprofitableneſs under the means. In the Parable, the Thorns choaked the ſeed, Matth. 13.7. This is the reaſon the Word preached doth no more good; the ſeed oft falls among Thorns; thouſands of Sermons lie buried in earthly hearts.
12. Covetouſneſs is the root of penuriouſneſs and baſeneſs, it hinders hoſpitality*Avarus nemini bonus. Sen.; a covetous man hath a withered hand, he cannot reach it out to cloath or feed ſuch as are in want. The covetous perſon is ſo ſordid, that if his Eſtate may flouriſh he is content to let his name lie dead and buried: What a curſed ſin is avarice? and can he be pure in heart, that hath ſuch a root of bitterneſs growing in him? we may as well ſay the wine is pure which runs dregs, or the body is pure which is full of plague-ſpots.
6. Thoſe hearts are impure who are haters of purity, Micah 3.2. who hate the good, Prov. 1.29. they hated knowledge. Some things in nature have an antipathy; the Serpent will not come near the boughs of the wild Aſh. There is an antipathy in a carnal heart againſt holineſs; and when hatred is boyled up to malice, it is dangerous. Thus Julian did maliciouſly oppoſe holineſſe, and made war againſt the Perſians, and receiving a mortal wound through his armour, he threw up an handful of his blood into the aire in indignation, ſaying, Viciſti Galilee? Thou Galilean haſt thou overcome me?
7. He that derides Purity, hath an impure heart, Luke 16.14. 2 Pet. 3.3. There ſhall come in the laſt dayes ſcoffers. There are ſome that make a jeere of Religion; Theſe are (ſay they) your holy brethren! it is a ſigne of an Iſhmael ſpirit to ſcoff at holineſſe; are we not commanded to be perfect as God is? Matth. 5. ult. One would wonder that thoſe who dare open their mouths in deriſion againſt holineſſe, the earth doth not open her mouth to ſwallow them up as it did Korah and Dathan. Theſe are Divels covered over with fleſh; they have damnation written on their foreheads. Lucian who in the time of the Emperor Trajan had profeſſed Religion, afterwards became ſo profane as to make a mock at the Chriſtians, and by his jeeres and taunts went about to rend Religion, at laſt he himſelf was rent aſunder, and devoured by dogs. When the ſcab of the Leper did appear, he was to be ſhut out of the Camp, Levit. 13.9. Thoſe who flout at Religion, if God give them not repentance, are ſure to be ſhut out of the Camp of heaven.
SECT. 4.
Shewing the ſignes of a pure heart.
Signs of a pure heart.I Shall next ſhew you the ſigns of a pure heart.
1. A ſincere heart is a pure heart, Pſal. 32.2. In whoſe ſpirit there is no guile. There are four Characters of a ſincere-hearted Chriſtian. 1. A ſincere heart ſerves God with the whole heart.
Firſt, He ſerves God with the heart. The Hypocrite doth but make a ſhew of obedience, Jer. 12.2. Thou art near in their mouth, and far from their reins; there may be a fair complexion, when the Lungs and Vitals are rotten. The Hypocrite is fair to look on, he hath a devout eye, but a hollow heart; but he who is ſincere, his inſide is his beſt ſide. In the Law God would have the inwards offered up, Levit. 4.11. A good Chriſtian gives God the inwards; when he prays his heart prays, 1 Sam. 1.13. Hannah prayed in her heart. In his Thankſgivings the heart is the chief inſtrument of praiſe, Pſal. 111.1. Then is the ſweeteſt muſick when we make melody in our hearts to the Lord, Col. 3.16.
Secondly, The ſincere Chriſtian ſerves God with the whole heart, Pſal. 119.2. Hypocrites have a double heart, Pſal. 12.2. An heart for God, and an heart for ſin, Hoſ. 10.2. Their heart is divided; God loves a broken heart, but not a divided heart; an upright heart is a whole heart; the full ſtraine and torrent of the affections runs out after God; a ſincere heart follows God fully, Num. 14.24.
2. A ſincere heart is willing to come under a trial, Pſal. 139.23. Search me O God, and try me; That mettal is to be ſuſpected which men are afraid to bring to the Touch-ſtone; a ſound heart likes the Touch-ſtone of the Word; he is for a ſearching Miniſtry. Hypocrites are veritatis lucifugae *Tertul., they flie from that light which would diſcover ſin; they hate that Phyſick of the Word which meeting with their ill humours, begins to make them ſick, and trouble their conſcience. A gracious ſoul loves that preaching beſt which makes an Heart-Anatomy.
3ly. A ſincere heart dares not act in the leaſt againſt his conſcience; he is the moſt magnanimous, yet the moſt puſillanimous; he is bold in ſuffering, Prov. 28.1. but fearful of ſin, Gen. 39.9. He dares not get an eſtate by ſinful ſhifts, or riſe upon the ruines of another. Jacob got his fathers bleſſing by fraud; but that is not the way to get Gods bleſſing.
Fourthly, a ſincere heart is a ſuſpitious heart. The Hypocrite ſuſpects others, and hath charitable thoughts of himſelf; the ſincere Chriſtian hath charitable thoughts of others, and ſuſpects himſelf; he calls himſelf often to account, O my ſoul, haſt thou any Evidences for Heaven? are they not to ſeek when they ſhould be to ſhew? Is there no flaw in thy Evidences? thou mayeſt miſtake common grace for ſaving. Weeds in the Corn-fields look like flowres. The fooliſh Virgins Lamps looked as if they had oyle in them; O my ſoul, is it not ſo with thee? The ſincere ſoul being ever jealous, playes the Critick upon himſelf, and doth ſo traverſe things in the Court of conſcience, as if he were preſently to be cited to Gods Bar. This is to be pure in heart.
2. A pure heart breaths after purity. If God ſhould ſtretch out the golden Scepter, and ſay to him, Ask, and it ſhall be given thee to half the Kingdom; he would ſay, Lord, a pure heart; let my heart have this inſcription, Holineſs to the Lord; let my heart be thy Temple, and do thou dwell in it. Lord, what ſhould I do in heaven with this unholy heart? what converſe could I have with God or Angels? A gracious ſoul is ſo in love with purity, that he prizeth a pure heart above all bleſſings.
1. Above riches; he knows he may be cloathed in purple and fine linnen, and yet go to hell*Divitiae ſunt in ſiniſtra Domini. Bern.; he is content to be poor, ſo he may be pure; he knows heart-purity is a ſpecial Certificate of Gods love, the pure in heart ſhall ſee God.
2. Above gifts; gifts do not at all ſet us off in Gods eye; a pure heart is the jewel. Matth. 15.28. O woman great is thy faith! It was not her Rhetorical language Chriſt was taken with, but her faith. Hypocrites have had rare gifts; Saul had the ſpirit of Propheſie; Judas no doubt could make an Elegant Oration. Hypocrites have come into Gods Church loaden with Egyptian gold; videl Humane learning: There may be Illumination without Sanctification. A ſmall Diamond is better than a great deal of braſs: A little grace excels the moſt flouriſhing parts. Now if the out-goings of thy ſoul are after holineſs, thou deſireſt rather a pure heart, than an eloquent tongue; thou haſt the oyle of the Spirit poured on thee, and thou ſhalt be crowned with a ſight of God.
3. A pure heart abhors all ſin: A man may forbear and forſake ſin, yet not have a pure heart.
1. He may forbear ſin; as one may hold his breath while he dives under water, and then take breath again: And a man may forbear ſin: 1. For want of occaſion; The Gun-powder makes no noiſe till the fire be put to it; the Clock ſtands ſtill till the Weights are put on. Let a tentation come, which is like the hanging on of the Weights, and the heart goes as faſt in ſin as ever. 2. He may forbear ſin, formidine poenae, for fear. A man forbears a Diſh he loves, for fear it ſhould bring his diſeaſe upon him of the ſtone or gout. There is a conflict in a ſinner between the paſſion of deſire and fear. Deſire ſpurs him on to ſin, but fear as a Curben-bit checks him; nor is it the crookedneſs of the Serpent he fears, but the ſting of the Serpent. 3. He may forbear ſin out of a deſign; he hath a plot in hand, and his ſin might ſpoile his plot. Some rich heir would flie out in exceſs, but he carries it fair to prevent a cutting off the Entail. How good was Joaſh while Jehoiada the Prieſt lived! Prudence as well as Conſcience may reſtraine from ſin.
2. A man may forſake ſin, yet not have a pure heart; it is a great matter I confeſs to forſake ſin; ſo dear is ſin to men, that they will part with the fruit of their body for the ſin of their ſouls†.*Micah 6.7. Sin is the Dalilah that doth bewitch, and it is much to ſee men divorced from it; this is ſome fruit of the Miniſtry to civilize; but there may be a forſaking of ſin, yet no heart-purity; ſin may be forſaken upon wrong principles. 1. From Morality. Moral Arguments may ſuppreſs ſin: I have read of a debauched Heathen, who hearing Socrates read an Ethick Lecture of Vertue and Vice, (though he came with a purpoſe to deride Socrates, yet) he went away changed, and did no more follow his former Exorbitancies. Cato, Seneca, Ariſtides, ſeeing a beauty in Vertue, did lead unblameable lives. 2. From Policy. A man may forſake ſin, not out of reſpect to Gods glory, but his own credit. Vice will waſte his Eſtate, eclipſe the honour of his Family, therefore out of policy he will divorce his ſin. 3. From Neceſſity. Perhaps he can now follow the Trade of ſin no longer; the Adulterer is grown old, the Drunkard poor; his heart is to ſin, but either his purſe fails him, or his ſtrength; as a man that loves Hunting, but his Priſon-fetters will not ſuffer him to follow the ſport. This man who is neceſſitated to put a ſtop to ſin, doth not ſo much forſake ſin, as ſin forſakes him.
But now he is pure in Gods eye who abhors ſin. Pſal. 119.104. I hate every falſe way. This is excellent indeed, becauſe now the love of ſin is crucified. A hypocrite may leave ſin, yet love it; as the Serpent caſts her coat, yet keeps her ſting; but when a man can ſay he abhors ſin, now ſin is killed in the root; a pure heart abſtains from ſin, as a man doth from a Diſh that he hath an antipathy againſt. This is a ſign of a new nature, when a man hates what once he loved; and becauſe he hates ſin, therefore he fights againſt it with the ſword of the Spirit; as a man that hates a Serpent, ſeeks the deſtruction of it.
4. A pure heart avoids the appearance of evil. 1 Theſ. 5.22. Abſtain, foreign, from all ſhew of evil. A pure heart avoids that which may be interpreted evil: He that is loyal to his Prince, not only forbears to have his hand in Treaſon, but he takes heed of that which hath a ſhew of Treaſon. A gracious heart is ſhy of that which looks like ſin: When Joſephs Miſtriſs took hold of him, and ſaid, Lie with me, he left his garment in her hand, and fled from her, Gen. 39.12. He avoided the appearance of evil, he would not be ſeen in her company. Now a pure heart avoids whatever may have the ſuſpition of ſin.
1. In regard of himſelf, and that two ways. 1. Becauſe the appearance of evil is oftentimes an occaſion of evil. Effeminate Daliance is an appearance of evil, and many times occaſions evil. Had Joſeph been familiar with his Miſtriſs in a wanton, ſporting manner, he might in time have been drawn to commit folly with her. Some out of Novelty and Curioſity have gone to hear Maſs, and afterwards have lent the Idol not only their ear, but their knee. In our times are there not many who have gone with itching ears into Sectarian company, and have come home with the plague in their head? When Dinah would be gadding, ſhe loſt her chaſtity, Gen. 34.2. A pure heart fore-ſeeing the danger, avoids the appearance of evil: 'Tis dangerous to go near an Hornets Neſt. The men who went near the Furnace were burned, Dan. 3.22. 2. Becauſe the appearance of evil may eclipſe his good name. A good name is a precious oyntment, 'tis better than fine gold, Prov. 22.1. It commends us to God and Angels, which riches cannot do*Opera ſalutis ſine fama boni odoris non ſatis praelucent. Hierom.. Now a godly man avoids the appearance of evil, leſt he wound his good name; what comfort can there be of life, when the name lies buried?
2. A pure heart avoids the ſuſpition of ſin out of reverence and reſpect to the holineſs of God. God hates the very appearance of evil: God abhors hypocrites, becauſe they have no more than the appearance of good; and he is angry with his children, becauſe they have ſo much as the appearance of evil. A gracious heart knows God is a jealous God, and cannot endure that his people ſhould border upon ſin, therefore he keeps aloof off, and will not come near the ſmell of infection.
3. A pure heart avoids the ſhew of ſin in regard of the godly. The appearance of evil may ſcandalize a weak brother: A gracious heart is not only fearful left he ſhould defile his own conſcience, but leſt he ſhould offend his brothers conſcience; were it only in a thing indifferent, yet if it be an appearance of evil, and may grieve another, we are to forbear*1 Cor. 10.25, 28.. For when we ſin againſt the Brethren, and wound their weak conſcience, we ſin againſt Chriſt, 1 Cor. 8.12. The weak Chriſtian is a member of Chriſt, therefore the ſinning againſt a member, is a ſinning againſt Chriſt.
4. A pure heart avoids the very appearance of evil in regard of the wicked. The Apoſtle would have us walk wiſely, foreign, towards them that are without, 1 Theſ. 4.12. The wicked watch for our halting; how glad would they be of any thing to reproach Religion? Profeſſors are placed as Stars in the higheſt orb of the Church; and if there be but the appearance of any Excentrick, or irregular motion, the wicked would preſently open their mouths with a freſh cry againſt Religion. Now to a godly heart the fame and honour of the Goſpel is ſo dear, that he had rather dye than impeach or eclipſe it; by this then let us try our ſelves whether we are pure in heart: Do we avoid the leaſt apparition of ſin? alas, how many run themſelves into the occaſions of ſin? they tempt the Divel to tempt them; ſome go to Masks and Comedies, the very fuel and tentation to luſt. Others frequent Erroneous Meetings; and truly God oft in juſt judgement leaves them to the acts of ſin, that do not avoid the appearance of ſin. Pſal. 106.35. They were mingled among the Heathen, and learned their works. Pure hearts flie the occaſion: John would not endure the company of Cerinthus in the Bath, as Nicephorus notes. Polycarp would have no conference with Marcion the Heretick, but called him Primogenitum Diaboli, the Divels firſt-born. Baſil ſaith that the Chriſtians in his time avoided the Meetings of Sectaries, foreign, as the very Schools of Errour. Oh avoid the appearance of evil; the Apoſtle bids us to follow thoſe things which are foreign, of good report, Phil. 4.8.
5. A pure heart performs holy duties in an holy manner. This holy manner, or due order, conſiſts in three things.
1. Preparing the heart before a duty: An unholy heart cares not how it ruſheth upon an Ordinance, it comes without preparation, and goes away without profit: The pure heart is a prepared heart; it dreſſeth it ſelf before it comes to a Duty, by Examination and Ejaculation: When the Earth is prepared, then it is fit to receive the ſeed; when the Inſtrument is prepared and tuned, it is fit for Muſick.
2. Watching the heart in a Duty: An holy heart labours to be affected and wrought upon, his heart burns within him. There was no Sacrifice without fire; a pure Saint labours to have his heart broken in a duty. Pſal. 51.17. The incenſe when it was broken, did caſt the ſweeteſt favour. Impure ſouls care not in what a dead perfunctory manner they ſerve God. Ezek. 33.31. They pray more out of faſhion, than out of faith. They are no more affected with an Ordinance, than the Tombs of the Church. God complains of offering up the blind, Mal. 1.8. And is it not as bad to offer up the dead? O Chriſtian, ſay to thy ſelf, How can this deadneſs of heart ſtand with pureneſs of heart? Do not dead things putrifie?
3. Outward reverence: Purity of heart will expreſs it ſelf by the reverend geſture of the body, the lifting up of the eye and hand, the uncovering the head, the bending the knee. Conſtantine the Emperour did bear great reverence to the Word. When God gave the Law, the Mount was on fire, and trembled, Exod. 19.18. The reaſon was, that the people might proſtrate themſelves more reverently before the Lord. The Ark wherein the Law was put, was carried upon bars, that the Levites might not touch it: Exod. 25.11, 14. To ſhew what reverence God would have about holy things. Sitting in prayer (unleſs in caſe of weakneſs) and having the Hat half on in prayer, is a very undecent, irreverent practice; let ſuch as are guilty reform it. We muſt not only offer up our ſouls, but our bodies, Rom. 12.1. The Lord takes notice what poſture and geſture we uſe in his worſhip: If a man were to deliver a Petition to the King, would he deliver it with his Hat half on? The careleſs irreverence of ſome would make us think they did not much regard whether God heard them or no. We are run from one extream to another; from ſuperſtition to unmannerlineſs. Let Chriſtians think of the dreadful Majeſty of God who is preſent: Gen. 28.17. How dreadful is this place? this is none other but the houſe of God, and this is the gate of heaven. The bleſſed Angels cover their faces, crying, Holy, holy, Iſa. 6.1. An holy heart will have an holy geſture.
6. A pure heart will have a pure life. 2 Cor. 7.1. Let us cleanſe our ſelves from all filthineſs of the fleſh and ſpirit, perfecting holineſs in the fear of the Lord. Where there is a good Conſcience, there will be a good Converſation. Some bleſs God they have good hearts, but their lives are evil. Prov. 30.12. There is a generation that are pure in their own eyes, and yet are not waſhed from their filthineſs. If the ſtream be corrupt, we may ſuſpect the ſpring-head to be impure. Aaron was called the Saint of the Lord, Pſal. 106.16. He had not only an holy heart, but there was a golden plate on his fore-head on which was written holineſs to the Lord. Purity muſt not only be woven into the heart, but engraven upon the life. Grace is moſt beautiful when it ſhines abroad with its golden beams. The Clock hath not only its motion within, but the finger moves without upon the Dyal: Pureneſs of heart ſhews it ſelf upon the Dyal of the Converſation.
1. A pure ſoul talks of God, Pſal. 37.30. His heart is ſeen in his tongue; the Latines call the Roof of the mouth Coelum, Heaven. He that is pure in heart, his mouth is full of heaven.
2. He walks with God, Gen. 6.9. He is ſtill doing Angels work; praiſing God, ſerving God; he lives as Chriſt did upon Earth. Holy duties are the Jacobs Ladder by which he is ſtill aſcending to heaven. Purity of heart and life are in Scripture made Twins; Ezek. 36.27. I will put my Spirit within them: there is purity of heart; and they ſhall walk in my ſtatutes; there is purity of life. Shall we account them pure, whoſe Converſation is not in heaven *Phil. 3.20., but rather in hell? Micah 6.11. Shall I count them pure with the wicked balances, and with the bag of deceitful weights? How juſtly may others reproach Religion, when they ſee it kicked down with our unholy feet! a pure heart hath a golden Frontiſpice; grace like new wine will have vent; it can be no more conceal'd than loſt. The Saints are called Jewels, Mal. 3. becauſe of that ſhining luſtre they caſt in the eyes of others.
7. A pure heart is ſo in love with purity, that nothing can draw him off from it.
1. Let others reproach purity, he loves it; as David, when he danced before the Ark, and Michal ſcoffed; if (ſaith he) this he to be vile, I will yet be more vile, 2 Sam. 6.22. So ſaith a pure heart, If to follow after holineſs be to be vile, I will yet be more vile. Let water be ſprinkled upon the fire, it burns the more: The more others deride holineſs, the more doth a gracious ſoul burn in love and zeal to it. If a man had an inheritance befallen him, would he be laughed out of it? what is a Chriſtian the worſe for anothers reproach? 'tis not a blind mans diſparaging a Diamond, that makes it ſparkle the leſs.
2. Let others perſecute holineſs, a pure heart will purſue it. Holineſs is the Queen every gracious ſoul is eſpouſed to, and he will rather dye than be divorced. Paul would be holy, though bonds and perſecutions did abide him, Acts 20.23. The way of Religion is oft thorny and bloody; but a gracious heart prefers inward purity before outward peace. I have heard of one who having a Jewel he much prized, the King ſent for his Jewel; Tell the King (ſaith he) I honour his Majeſty, but I will rather loſe my life, than part with my Jewel. He who is enriched with the Jewel of holineſs, will rather dye than part with this Jewel: When his honour and riches will do him no good, his holineſs will ſtand him inſtead. Rom. 6.22. Ye have your fruit unto holineſs, and the end everlaſting life.
SECT. 5.
Exhorting to heart-purity.
Uſe 3 3. LET me perſwade Chriſtians to heart-purity; the Harlot wipes her mouth, Exhort.Prov. 30.20. But that is not enough, Waſh thy heart o Jeruſalem, Jerem. 4.14. And here I ſhall lay down ſome Arguments or Motives to perſwade to heart-purity.
1. The neceſſity of heart-purity; it is neceſſary:
1. In reſpect of our ſelves: Till the heart be pure, all our holy things are polluted; they are ſplendida peccata: Titus 1.15. To the unclean all things are unclean; their offering is unclean. Under the Law, if a man who was unclean by a dead body, did carry a piece of holy fleſh in his skirt, the holy fleſh could not cleanſe him, but he polluted that: Hag. 2.12, 13. He who had the Leproſie, whatever he touched was unclean; if he had touched the Altar or Sacrifice, the Altar had not cleanſed him, but he had defiled the Altar; A foul hand defiles the pureſt water; an impure heart defiles Prayers, Sacraments; he drops poyſon upon all. A pure ſtream running through muddy ground is polluted; the holieſt Ordinances are ſtained running through an impure heart. A ſinners works are called opera mortua, dead works, Hebr. 6.1. And thoſe works which are dead, cannot pleaſe God; a dead wife cannot pleaſe her husband.
2. Heart-purity is neceſſary in reſpect of God: God is holy; purity is the chief Robe wherewith God himſelf is cloathed. Hab. 1.13. Thou art of purer eyes than to behold evil: And will this holy God endure to have an impure heart come near him? will a man lay a Viper in his boſome? the holy God and the ſinner cannot dwell together. None can dwell together but friends; but there is no friendſhip between God and the ſinner, both of them being of a contrary judgment and diſpoſition. An impure heart is more odious to God than a Serpent; God gave the Serpent its venome, but Satan fills the heart with ſin. Acts 5.3. Why hath Satan fill'd thy heart? The Lord abhors a ſinner, he will not come near him, having his plague-ſoars running. Zach. 11.8. My ſoul loathed them.
3. Heart-purity is neceſſary in regard of the Angels; they are pure creatures: The Cherubims, which typified the Angels, were made of fine gold, to denote the purity of their Eſſence; no unholy thought enters into the Angels; therefore there muſt be purity of heart, that there may be ſome reſemblance between us and them. What ſhould unholy hearts do among thoſe pure angelical ſpirits?
4. In regard of the Saints glorified. They are pure, being refined from all lees and dregs of ſin. Their title is, ſpirits of juſt men made perfect, Heb. 12.23. Now what ſhould profane ſpirits do among ſpirits made perfect? I tell you, if you who wallow in your ſins, could come near God and Angels, and ſpirits of men made perfect, and have a ſight of their luſtre, you would ſoone wiſh your ſelves out of their company; as a man that is dirty, and in his rags, if he ſhould ſtand before the King and his Nobles, and ſee them gliſtering in their cloth of gold, and ſparkling with their jewels, he would be aſhamed of himſelf, and wiſh himſelf out of their preſence.
5. There muſt be heart-purity in regard of heaven; heaven is a pure place, it is an inheritance undefiled, 1 Pet. 1.4. No unclean beaſts come into the heavenly Ark; there ſhall not enter into it any thing that defileth, Rev. 21.27. The Lord will not put the new wine of glory into a muſty, impure heart; all which conſidered, ſhows the neceſſity of heart-purity.
2. It is the will of God that we ſhould be pure in heart, 1 Theſ. 4.3. This is the will of God, your ſanctification. Are you low in the world? perhaps it is not the will of God that you ſhould be rich; but it is the will of God that you ſhould be holy; This is the will of God, your ſanctification. Let God have his will by being holy, and you ſhall have your will in being happy. Gods will muſt either be fulfilled by us, or upon us.
3. Purity of heart is the characteriſtical note of Gods people, Pſal. 73.1. God is good to Iſrael, even to ſuch as are of a clean heart. Heart-purity denominates us the Iſrael of God. It is not profeſſion which makes us the Iſrael of God; it makes us of Iſrael indeed; but, all are not Iſrael which are of Iſrael, Rom. 9.6. Purity of heart is the jewel which is hung only upon the elect. As chaſtity diſtinguiſheth a vertuous woman from an Harlot; ſo the true Saint is diſtinguiſhed from the Hypocrite by his heart-purity. This is like the Noblemans ſtar, or garter, which is a peculiar enſign of honor, differing him from the vulgar; when the bright ſtar of purity ſhineth in a Chriſtians heart, it doth diſtinguiſh him from a formal profeſſor.
4. Purity of heart makes us like God; it was Adams unhappineſſe once, he aſpired to be like God in omniſciencie; but we muſt endeavour to be like God in ſanctity. Gods image conſiſts in holineſſe; thoſe who have not his image and ſuperſcription upon them, he will ſay, I know you not*. Chryſoſt.God delights in no heart but where he may ſee his own face, and likeneſſe. You cannot ſee your face in a glaſſe when it is duſty: Gods face cannot be ſeen in a duſty impure ſoul; a pure heart (like a clean glaſſe) gives forth ſome idaea and repreſentation of God. There is little comfort in being like God in other things beſides purity. Are we like God in that we have a being? So have ſtones. Are we like him in that we have motion? So have ſtars; are we like him in that we have life? ſo have trees and birds; Are we like him in that we have knowledge? ſo have Divels; there is no likeneſſe to God will prove comfortable, and bliſſeful, but our being like him in purity; God loves the pure in heart; lovers founded upon likeneſſe.
5. The excellency of the heart lies in the purity of it. Purity was the glory of the ſoul in innocency; the purer a thing, is the better; the purer the aire is, and the more free from noxious vapours, the better it is; the ſpirits of water diſtill'd are moſt precious; the purer the gold is, the more valuable; the purer the wine is when it is taken off from the lees and dregs, the more excellent it is; the more the ſoul is clarified by grace, and taken off from the lees and dregs of ſin, the more precious account God makes of it; the purer the heart is, the more ſpiritual it is; and the more ſpiritual, the more fit to entertain him who is a Spirit.
6. God is good to the pure in heart, Pſal. 73.1. God is good to Iſrael, even to ſuch as are of a clean heart. We all deſire that God ſhould be good to us; 'tis the ſick mans prayer, the Lord be good to me. God is good to ſuch as are of a clean heart.
Queſt. Queſt. But how is God good to them?
Anſw. Anſw. Two wayes, 1. To them that are pure, all things are ſanctified. Titus 1.15. To the pure all things are pure. Eſtate is ſanctified, Relations are ſanctified; as the Temple did ſanctifie the gold, and the Altar did ſanctifie the offering. To the unclean nothing is clean; their Table is a ſnare, their Temple-devotion is ſin. There is a curſe entailed upon a wicked man †; but holineſs removes the curſe,*Deut. 28.16 and cuts off the entail; to the pure all things are pure. 2. The pure-hearted have all things work for their good; Rom. 8.28. Mercies and afflictions ſhall turn to their good; the moſt poyſonful drug ſhall be medicinable; the moſt croſs Providence ſhall carry on the deſign of their ſalvation*Iſta quae putatur poena fit medicina. Hier.; who then would not be pure in heart? God is good to ſuch as are of a clean heart.
7. Heart purity makes way for heaven; the pure in heart ſhall ſee God. Happineſs is nothing but the quinteſſence of holineſs; purity of heart is heaven begun in a man; holineſs is called in Scripture the anointing of God, 1 John 2.27. Solomon was firſt anointed with the holy oyle, and then he was made King, 1 Kings 1.39. The people of God are firſt anointed with the oyle of the Spirit, and made pure in heart, and then the Crown of glory is ſet upon their head*foreign. Macar.: And is not purity to be highly valued? it lays a Train for glory; purity of heart, and ſeeing of God, are linked together.
8. The examples of thoſe who have been eminent for heart-purity; the Lord Jeſus was a pattern of purity. John 8.46. Which of you convinceth me of ſin? in this we are to imitate Chriſt; we are not to imitate him in raiſing the dead*Non mundos fabricare, non mortuos ſuſci…ere. Aug., or in working miracles, but in being holy, 1 Pet. 1.16. Beſides, this golden pattern of Chriſt, we are to write after the fair copy of thoſe Saints who have been of a Dove like purity. David was ſo pure in heart, that he was a man after Gods heart; Abraham ſo purified by faith, that he was one of Gods Cabinet-counſel*Gen. 18.17.. Moſes ſo holy, that God ſpake with him face to face; what were the reſt of the Patriarchs, but ſo many plants of Renown flouriſhing in holineſs? The fathers in the primitive Church were exemplary for purity; Gregory Nazianzene, Baſil, Auguſtine, they were ſo inlaid and adorn'd with purity, that envy it ſelf could not tax them*Stabilitatem habuerunt in fide, ſanctitatem in opere.; therefore as Caeſar wiſhed he had ſuch Souldiers as were in the time of Alexander the great; ſo we may wiſh we had ſuch Saints as were in the Primitive times; ſo juſt were they in their dealings, ſo decent in their attire, ſo true in their promiſes, ſo devout in their Religion, ſo unblameable in their lives, that they were living Sermons, walking Bibles, real Pictures of Chriſt, and did help to keep up the credit of godlineſs in the world.
9. Heart-purity is the only jewel you can carry out of the world; Haſt thou a child thou delighteſt in, or an Eſtate? you can carry nothing out of the world, 1 Tim. 6.7. Purity of heart is the only commodity can be with comfort tranſported, this is that will ſtay longeſt with you; uſually we love thoſe things will laſt longeſt; we prize a Diamond or piece of gold above the moſt beautiful flower, becauſe fading; heart-purity hath perpetuity; it will go with us beyond the grave.
SECT. 6.
Means for heart-purity.
BUT how ſhall we attain to heart-purity? 1. Often look into the Word of God. John 15.3. Now ye are clean through the Word. Pſal. 119.140. Thy Word is very pure: Gods Word is pure, not only for the matter of it, but the effect, becauſe it makes us pure: John 17.17. Sanctifie them through thy truth, thy Word is truth. By looking into this pure Chryſtal we are changed into the image of it; the Word is both a glaſs to ſhew us the ſpots of our ſouls, and a lavor to waſh them away; the Word breaths nothing but purity; it irradiates the mind, it conſecrates the heart.
2. Go to the Bath: There are two Baths Chriſtians ſhould waſh in.
1. The Bath of tears *Lavacrum lachrymarum.: Go into this Bath; Peter had ſullied and defiled himſelf with ſin, and he waſhed himſelf with penitential tears. Mary Magdalen who was an impure ſinner, ſtood at Jeſus feet weeping, Luk. 7.38. Maries tears did waſh her heart, as well as Chriſts feet. Oh ſinners, let your eyes be a fountain of tears; weep for thoſe ſins which are ſo many, as have paſſed all Arithmetick; this water of contrition is healing and purifying.
2. The Bath of Chriſts blood *Lavacrum ſanguinis.; this is that fountain opened for ſin, and for uncleanneſs, Zach. 13.1. A ſoul ſteeped in the briniſh tears of Repentance, and bathed in the blood of Chriſt, is made pure; this is that foreign; all the legal waſhings and purifications were but Types and Emblems, repreſenting Chriſts blood; this blood layes the ſoul a whitening.
3. Get faith: 'Tis a ſoul-cleanſing grace, Acts 15.9. Having purified their hearts by faith. The woman in the Goſpel, that did but touch the hem of Chriſts garment was healed; a touch of faith heals. If I believe Chriſt and all his merits are mine, how can I ſin againſt him? we do not willingly injure thoſe friends which we believe love us: Nothing can have a greater force and efficacy upon the heart to make it pure, than faith; faith will remove Mountains; the Mountains of pride, luſt, envy; faith and the love of ſin are inconſiſtent.
4. Breath after the Spirit; it is called the holy Spirit, Eph. 1.13. It purgeth the heart, as Lightning purgeth the Aire: That we may ſee what a purifying vertue the Spirit hath, it is compar'd
1. To fire, Acts 2.3. Fire is of a purifying nature; it doth refine and cleanſe mettals; it ſeparates the droſs from the gold; the Spirit of God in the heart doth refine and ſanctifie it; it burns up the droſs of ſin*foreign. Chryſoſt..
2. The Spirit is compared to wind. Acts 2.2. There came a ſound from heaven as of a mighty ruſhing wind, and they were all filled with the Holy Ghoſt. The wind doth purifie the Aire*Ventus aerem expurgat.; when the Aire by reaſon of foggy vapours is unwholſome, the wind is a Fan to winnow and purifie it. Thus when the vapours of ſin ariſe in the heart, vapours of pride and covetouſneſs, earthly vapours, the Spirit of God ariſeth and blows upon the ſoul, and ſo purgeth away theſe impure vapours. The Spouſe in the Canticles prays for a Ga…e of the Spirit, that ſhe might be made pure, Cant. 4.16.
3. The Spirit is compared to water. John 7.38, 39. He that believeth on me, out of his belly ſhall flow Rivers of living water, but this ſpake he of the Spirit: The Spirit is like water, not only to make the ſoul fruitful, (for it cauſeth the deſert to bloſſome as the Roſe, Iſa. 32.15. Iſa. 35.1. But the Spirit is like water to purifie: Whereas before the heart of a ſinner was unclean, and whatever he touch'd had a tincture of impurity, Num. 19.22. when once the Spirit comes into the heart, it doth with its continual ſhowres and lavors waſh off the filthineſs of it, making it pure, and fit for the God of the ſpirits to dwell in.
5. Take heed of familiar converſe and intercourſe with the wicked. One vain mind makes another; one hard heart makes another; the ſtone in the body is not infectious, but the ſtone in the heart is. One profane ſpirit poyſons another; Beware of the ſociety of the wicked.
Queſt. Queſt. But what hurt is in this? did not Jeſus Chriſt converſe with ſinners? Luk. 5.29.
Anſw. 1 Anſw. 1. There was a neceſſity for that: If Jeſus Chriſt had not come among ſinners, how could any have been ſaved? He went among ſinners, not to joyn with them in their ſins, but to heal them of their ſins. He was not a Companion of ſinners, but a Phyſitian of ſinners*Ut ſi accuſetur medicus quod in domum aegroti intraverat. Auſtin..
2. Though Chriſt did converſe with ſinners, he could not be polluted with their ſin; his Divine Nature was a ſufficient Antidote to preſerve him from infection. Chriſt could be no more defiled with their ſin, then the Sun is defiled by ſhining on a Dunghill. Sin could no more ſtick on Chriſt, than a Bur on a glaſs of Chryſtal; the ſoil of his heart was ſo pure, that no viper of ſin could breed there. But the caſe is altered with us; we have a ſtock of corruption within, and the leaſt thing will encreaſe this ſtock; therefore it is dangerous mingling our ſelves among the wicked. If we would be pure in heart, let us ſhun their ſociety. He that would preſerve his garment clean, avoids the dirt; the wicked are as the mire, Iſa. 57.20. The freſh waters running among the ſalt, taſte brackiſh.
6. If you would be pure, walk with them that are pure; as the communion of Saints is in our Creed, ſo it ſhould be in our company. Prov. 13.20. He that walketh with the wiſe ſhall be wiſe; and he that walketh with the pure ſhall be pure. The Saints are like a Bed of ſpices; by intermixing our ſelves with them we ſhall partake of their ſavourineſs; aſſociation begets aſſimilation; ſometimes God bleſſeth good ſociety to the converſion of others.
7. Wait at the poſts of Wiſdoms doors, Reverence the Word preached; the Word of God ſuck'd in by faith*Hebr. 4.2., transforms the heart into the likeneſs of it; Rom. 6.17. The Word is an holy ſeed *Jam. 1.18., which being caſt into the heart, makes it partake of the Divine Nature *2 Pet. 1.4..
8. Pray for heart-purity. Job propounds the queſtion, Who can bring a clean thing out of an unclean? Job 15.14. God can do it; out of an impure heart he can produce grace; make that prayer of David, Pſal. 51.10. Create in me a clean heart, O God. Moſt men pray more for full purſes, than pure hearts; we ſhould pray for heart-purity fervently; it is a matter we are moſt nearly concerned in; without holineſs no man ſhall ſee the Lord. Our prayer muſt be with ſighs and groans, Rom. 8. There muſt not only be elocution, but affection. Jacob wreſtled in prayer, Gen. 32.24. Hannah poured out her ſoul, 1 Sam. 1.15. We oft pray ſo coldly, (our Petitions even freezing between our lips) as if we would teach God to deny*Ludit Deum, qui ore petit quod corde negligit.: We pray, as if we cared not whether God heard us or no. Oh Chriſtian, be earneſt with God for a pure heart; lay thy heart before the Lord, and ſay, Lord, Thou who haſt given me an heart, give me a pure heart. My heart is good for nothing as it is, it defiles every thing it toucheth. Lord, I am not fit to live with this heart, for I cannot honour thee; nor to dye with it, for I cannot ſee thee; oh purge me with Hyſop; let Chriſts blood be ſprinkled upon me, let the Holy Ghoſt deſcend upon me, Create in me a clean heart O God. Thou who biddeſt me give thee my heart, Lord, make my heart pure, and thou ſhalt have it.