The Power of Godliness, Book 1 · Chapter 9
CHAP. IX. The eighth Property of a godly life, viz. Purity and Cleanness. What therein is implied. Reasons to incite and move us to labour after Purity. The Authour of it. The Meanes by which it is wrought. How the Saints may be said to be pure, and yet not deserve the Name of Catharisti. Signes or Evidences of Purity, with the Meanes by which it is to be preserved and encreased.
Psal. 18.26. Joh. 15.3.Q. WHat is the eighth Property of a godly life?
A. It must be pure and cleane. With the pure thou wilt shew thy selfe pure, and with the froward thou wilt shew thy selfe froward. God is Light, and Purity, and Perfection it self, an unclean person he cannot delight in. God himselfe sheweth what he requires in this behalf: Separate your selves from the uncleane thing, and I will receive you, 1 Cor. 6.17.
Q What is implied in this Purity and Cleanness?
A. Pure signifieth as much as fine, neat, and unspotted, and doth properly agree to clear water or glass, to Gold, Silver, and other pure Mettals, or Vessels made of the same. It agrees also to precious Stones which are transparent, or to polished Marble. And it is applied to men and women who live honestly without blame, and keep themselves unspotted of the world. Thus it is said in the Song of Solomon, Cant 6.9. My Dove, my undefiled is but one: she is the onelyonly one of her Mother, she is the choice one of her that bare her. It notes two things. First, An heart cleansed from the filthiness of sinne and doublemindedness. Blessed are the pure in heart, Mat. 5.8. Purge your hearts ye wavering minded, Jam. 4.8. This is called a new heart, and a new spirit, Ezek. 18.31. True it is, that there remaines corruption in the best that dwell in these houses of clay, but it is subdued, it is not delighted in, it is not cherished, it doth not prevaile: the soul and spirit is sanctified by grace, though but in part. And this is most necessary, For the heart of man is the fountain of all his actions; thereout cometh life, Prov. 4.23. All working derives its beginning thence. Now in reason the Fountain must be sweet, before the waters can be wholesome: the Tree good, before the Fruit savoury: There must be first a renewed heart, before there can be a reformed life.Psal. 73.12. Secondly, It implies a conversation or course of life unspotted, unblameable, or without offence. Who shall ascend into the Hill of the Lord, Jam. 1.27. P…al. 24.3 4.or who shall stand in his holy place? He that hath clean hands, and a pure heart. Cleanse your hands ye sinners. According to the cleanness of my hands hath he recompensed me: Jam. 4.…. Psal. 18.20.That is, according to the works of holiness that I have done. And so in Job, Job 17.9. He that hath clean hands shall be stronger and stronger. The Fruit doth necessarily resemble the quality of the sap: the conversation is squared according to the internall disposition of the soul.2 Sam. 22.25. And so we finde in Scripture, the innocent opposed to the hypocrite. Job 17.8. The innnocent shall stirre up himself against the hypocrite.
Q. What Reasons may incite and move us to labour after Purity?
A. 1. The favour of God in this life, the comfortable Vision of God in the life to come, belongs onelyonly to the clean and pure. No uncleane thing can enter into the New Jerusalem. Psal. 73.1. God is good to Israel: And who be they which are the Israel of God, Even the pure in heart? There is the marke. Who shall ascend into the Mountaine of the Lord, that is, who shall be a true member of Gods Church on earth, and remaine and dwell for ever with him in Heaven? He makes answer, Even he that hath innocent hands, and a clean heart, Psal. 24.3, 4. Blessed are the pure in heart, Mat. 5.8. They shall behold his loving countenance here reconciled to them in Christ, and enjoy hereafter that presence of his, in which is fulness of joy for evermore. 2. David a King, a Souldier, a wise Governour, and godly man, doth earnestly begge the grace of a pure heart. His praying for it, argueth he knew it to be a matter of no small worth: his present case had made him to see the excellency of it now more then ever; and by his example we are bound both to esteeme it, and to labour for it: If it were Davids duty to endeavour it, why should we think him to be bound in this, more then we our selves are? 3. Hereby onelyonly a man becometh capable of Gods graces, who powereth not his gracious liquors into fusty or filthy Vessels. But if any man purge himself he shall be a Vessell unto honour, sanctified and meet for the Lord, and prepared unto every good work, 2 Tim. 2.21 4. No service is pleasing to God, but what proceedeth from a pure heart. The end of the Commandement is love out of a pure heart, 1 Tim. 1.5. I thanke God, saith Paul, whom I serve from my Fathers with a pure conscience, 2 Tim. 1.3. Hence are these Exhortations, 1 Tim. 3.9 Hold fast the mistery of faith in pure conscience. 1 Pet. 1.22. See that ye love one another with a pure heart fervently. Such onelyonly are fit to approach the Throne of grace in Prayer, that can lift up pure hands without wrath and wavering, 1 Tim. 2.8. And so offer that cleane Offering prophecied of to be lifted up in every place, Mal. 1.11. The Exhortations are, Let us draw nigh the Throne of grace with true hearts, in assurance of faith, sprinkled in our hearts from an evill conscience, and washed in our bodies with pure water; Draw nigh to God, and he will draw nigh to you, Heb. 10.22. Cleanse your hearts ye sinners, and purge your hands ye wavering minded, Jam. 4.18. The Promise is, Zeph. 3.9. I will turne to the people a pure Language, that they may all call upon the Name of the Lord, to serve him with one consent. The Title of Christians is, That they call upon the Lord out of a pure heart, 2 Tim. 2.22. But as for the wicked,Mat. 23.25. Their thoughts are abhomination unto the Lord, Prov. 15.26. 5. All Promises of God are made good onelyonly to such as be purged from their iniquity. Let their trials be what they will, let their Names never so much be had in reproach, let their persons be never so meane, the Lord respecteth them that are of an holy conversation: there is no difference betwixt Jew and Gentile,Act. 15.9. rich and poor with God, so the heart be purified. 6. This course is the note of a true Believer, who as in other things, so herein is made conformable unto Christ, in purging himself as he is pure, 1 Joh. 3.3. The scope of the place is to shew what is the study and endeavour of all the true adopted Sonnes of God, namely, that knowing themselves subject to sinne, they labour to cleanse their selves daily from all filthiness of flesh and spirit, and to grow up unto full holiness,Hag. 14, 15. Tit. 1.15. Rom. 14.2. 1 Cor. 6.4. & 10.23. propounding Christ before them as a patterne of imitation. 7. To the pure all things are pure, that is, all things indifferent are free now to be used of them in good conscience, by means of their Christian liberty.
Q. Hath man this purity of himself?
A. This purity is not in us by nature and of our selves, but is made ours by grace; it is wholly the work of God, even a kinde of creation,Psal. 51.10. which is Gods peculiar. Whereupon a regenerate man is termed a new Creature, Gods workmanship: It is the God of peace which sanctifieth.2 Cor. 5.17. Eph. 2.10. 1 Thes. 5.23. Ezek. 11.19. & 36.26. Job. 14.4. He assumeth it to him to put a new spirit within the bowels. It is unpossible that mans heart being naturally such a sinke as it is, should cleanse it selfe. Out of his filthiness, how can there come any such cleaness. Indeed we are willed Ezek. 18.31. To make a new heart, and a new spirit: But such places do rather shew what a man should do, then what he can do; and tend to the making of him sensible of his own unableness; which when he hath found upon triall, he may be moved to seek to him, who worketh both to will and to do, Phil. 2.13.
Q. What are the meanes by which purity is wrought?
A. The Spirit of God is the immediate Authour of this spirituall cleansing, by whose powerfull operation the Word is made effectuall to this purpose: so Paul, you were thus and thus polluted, whith those abhominable and filthy sinnes; but now ye are washed, and sanctified in the name of the Lord Jesus, and by the Spirit of our God, 1 Cor. 6.11. This Spirit working with the Word, and by the Word,Act. 15 9. begets faith; and faith hath a speciall gift to purify the heart. But the spirit worketh by meanes, and the principall of them is the Word of truth. Joh. 17.17. Sanctifie them by thy truth, thy Word is truth. The Commandement of God is said to be pure, and the Religion grounded thereon is cleane: not only in respect of it self in it self,Psal. 19.7, 8. as being without mixture of any the least falshood or corruption, but in regard of the efficacy thereof; it makes cleane, it causeth to be pure. The Word is the Instrument of Sanctification, but afflictions through the blessing of God are made occasions of holiness to the Elect people of God. What the fire is to dross, that are afflictions to the bad humours which breed about the heart. And many of them of understanding shall fall, to try them, and to purge, and to make them white, Dan. 11.35. & 12.10.
Q If purity be the gift of God, may not man altogether cease to look after it, till God be pleased to give it?
A. Not so: but as God gives it by meanes, so must he seek it in the conscionable use of those meanes which God hath appointed; as by earnest Prayer, diligent attendance upon the Ministery of the Word, serious meditation, sorrow for sinne, and the practice of good works: But of this hereafter.
Q. But how can any persons be called pure, seeing the Lord findeth no purity in the Angels themselves;Job 4.8. Prov. 20 9. Cujus participatione justi sunt, ejus c mparatione nec justi sunt. Aug. Con. Prisc. & origenist. ca…. 10. Vis. Amic. Coll. Joc. …rm & Franc. Jun. p…g. 15. & 20. Hos. Confes. tom. 2. cap. 13. and the faithfull do finde and acknowledge themselves to be miserable and wretched sinners?
A. That place of Job denieth not purity to the Angels simply, but only comparing theirs with Gods, it is as a little streame, yea, a drop to the Ocean, which is nothing in comparison. And for the Saints of God, as long as they live in this world, they are able to discover more dross then Gold in themselves, and therefore do freely confess themselves to be most vile, and worthy to be abhorred: nevertheless, the Lord is pleased to call and esteeme them pure, not of the greater, but of the better part; not by that Legal purity which is perfect in all degrees, but that sound and true (called Evangelicall) purity which bringeth all the parts forward towards those degrees. Nay more, Christ himself calleth his Love all fair, and saith, there is no spot in her, yea, as pure as the Sunne, as fair as the Moon, Cant. 6.9. Now if any think it unreasonable to ascribe both purity and impurity to the same soul, he may answer himself by the words of our Saviour to his Disciples, Joh. 13.10 Ye are all clean but Judas; When in the same place he sheweth they had need to have their feet washed. Now the servants of God are said to be pure. First, Because the Spirit of regeneration hath washed every part, although in part onelyonly, and the conversation of the godly is clean, though not in that degree it ought. Secondly, The Lord doth graciously remit the sinnes of every Believer, which they do heartily lament, and in Christ accounts them pure, not imputing the least spot unto them. Thirdly, The purity begun in them shall be made perfect and absolute, as though they had never been defiled: and in respect of what is begun they are said to be without spot, the Scripture speaking of what is in doing as if it were already perfected. So the body of sinne is said to be crucified with Christ, Rom. 6.6.that sinne might be destroyed; and Believers to be dead unto sinne, when sinne hath onelyonly received his deadly wound.
Q. Is not this sufficient to give occasion to wicked men to brand sincere Christians with the odious name of Puritans, or to indite them of blasphemy or schisme at least, as having opinion of their own purity?
A. Christians are pure, but not Puritans: they affect, they deserve no such reproachfull name to be fastened upon them. They are and ought to be pure, else would they not be the people of Christ, members of his body: for he doth sanctifie and purge his Church with the washing of water by the Word, Eph 5.26. He purifieth unto himself a peculiar people zealous of good works, Tit. 2.14. But this their purity is neither their own, nor so in their own account; but onelyonly in regard of Gods washing of their Robes in the blood of the Lamb, and of his gracious acceptance of them so washed as pure and clean. All sound Christians do from the heart detest and abhorre the hatefull schisme of the Catharists, in English Puritans: but since it is grown to be a Nick-name, in scorne and contempt cast upon them, that desire to approve their waies unto God, I will briefly shew three things concerning this matter. First, Who the old Catharists or Puritans were, and what they held. Secondly, Upon whom that scornefull name was cast afterwards. Thirdly, Who be the true Puritans, the successors of those vile Hereticks. The first Ring-leader or broacher of that Heresie, was Novatus an African by birth, the Presbyter under Cyprian at Carthage, who flying out of Africk was created Presbyter under Cornelius Bishop of Rome in the daies of Decius the Emperour. This man aspiring to the Bishoprick of Carthage and Rome, and missing of his hope, began to sow dissentions and troubles, and to spread his pestilent Opinions first in Africk and then in Rome. For whereas Cyprian and Cornelius held, that such as had fallen from the faith in the times of Persecution (partly through fear of cruell torments, partly through the perswasive allurements of the Tormentors, but chiefly through their own weakness and infirmity) were upon true repentance to be received into the bosome and Communion of the Church; Novatus wickedly opposed them,Eus. lib. 6. cap. 35. and defended that such had commited a sinne unto death, and therefore should not again be received, but for ever wholly debarred from re-entry into the Church. After strife between them, Novatus at length made a schisme, and seperated himself from the Church, and through obstinacy fell into Heresie. Novatianus a Romane, and the Scholar of Novatus, joyned himself unto his Master, whose deadly poyson he sought to disperse farre and wide This schisme thus made, about the year of Christ Two hundred fifty foure, presenty took root and spred further, as things of this nature are apt to do, like stinking weeds that grow faster then wholesome Herbs. For the effecting hereof Novatus used very wicked and fraudulent meanes,Platina in vitae Cornel. Cornel. Bishop of Rome. Eus. lib. 6. c. 35. both by drawing honour upon himself, as also by drawing followers after him. For whereas first he had protested with fearfull Oathes that he never desired a Bishoprick, yet by crafty and forged traines he inticed three Bishops out of a corner of Italy, plaine and simple men (as the History reporteth) to come unto him; who being enclosed with leud persons, and themselves somewhat tipsy, were constrained to lay their hands on him, and make him Bishop. And least his sect should be destitute of Episcopall Authority, he with three others Bishops, privily ordained Novatianus Bishop in Italy, and Nicostratus, one of his part and faction, Bishop in Africa. He used also a most impious prank, to draw the common people to him: for when he was to administer the Sacrament of the Lords Supper to them, before he would deliver it into their hands,*Eusebius in Greek calleth it Bread, which Christophorson in his translation leaveth out, least they should be forced to acknowledge that Bread remaineth in the Sacrament. Cap. Epist. lib. 1. epist 5. & lib. 4. cap. 2. Socrat. Hist. lib. 2. cap. 38. gr. & 30. Lat. Sozom. lib. 4. cap. 19. he would make them swear that they would not forsake him, to joyne to Cornelius. By these sleights, the corruption of mans nature being apt to catch up errour, he did enlarge his heresie; and that the rather, because it consented with the Orthodox truth in many Articles of faith and profession, especially of the Trinity. Therefore the Novatians suffered persecution of the Arians and Macedonians; as they in like manner having made agreement with the Orthodox, did banish the Arians, if at any time they could. And in common persecution raised against the Orthodox and Novatians, both by the followers of Arius: such good will and kindness grew betwixt them, that a league, reconciliation and agreement had been made, if the envy of some few, or rather the providence of God had not hindred, least they being received into the bosome of the Church, should weaken the truth of sound Doctrine with their Opinions. This poyson of Novatus (as was said) spread farre and near through the Christian world, insomuch as divers Bishops were infected therewith: as those Novatian Bishops that met in Councell at Pazum, an obscure Village, about the keeping of Easter after the manner of the Jews,Socrat. lib. 7. cap. 25. Niceph lib. 8. cap 20. Gab. Pr…teel. haeres. 7. Socrat. lib 7. cap. 1…. Socrat. …ib. 5. c…p. 10. contrary to the Decree of the Nicene Councell, Angelius also Bishop of Constantinople, Asclepiades, and Acasius, who by the Emperour Constantine his command, appeared at the Councell at Nice, whom the Emperour, both wittily and sharpely reprehended, saying, Provide thee a Ladder Acasius, and climb up to Heaven alone. Nor were these onelyonly tainted with the schisme of Novatus and his unwholesome Doctrine, but of the common people farre more: For in Rome it self they flourished till the daies of Celestine and long after, that they openly professed their schisme in Constantinople and Ephesus, two chief Cities of the Easterne Empire. This heresie continued very long, so that it florished under Arcadius the Emperour, that is an Hundred forty eight years after its birth.Euseb lib. 6. cap. 35. The…or. lib. 3. Haer Fab. R…ffi…, lib. 1. cap. 6. Isi…or. lib. 8. Fruti…ationem Novationorum. The followers of this sect were first called Novatians, as they are denominated of their first Father, but the name of Catharists was after given unto them, [or rather challenged by themselves,] under Stephen Bishop of Rome, and Gallus, and Volusianus Emperours, about the year after the suffering of Christ, Two hundred twenty three. Although these words are confounded in the Catalogue of Heresies, as appeares by Eusebius, the Nicene Councell, and others: yet they are distinguished by Isidore and others, who call the Catharists or Puritans the shoots of the Novatians. It behoveth all Christians to study purity and holiness, but these Sectaries did arrogantly challenge that name unto themselves, and under that Vizard did hide much wickedness both in life and Doctrine. They which properly and of the Learned are called Cathari, were afterwards of the Barbarous and unskilfull Writers called Gazari: For so in a constitution of Frederick the second Emperour, which is taken out of the Councels, they are called, as in the same age the Devill is called Zabulus. And by the same unskilfulness of the Greek Tongue they are named Catharaei. *Decretal l. 5. ti… de Haeret. …at de Haer. cap 38. But this is to be understood of he Wallenses or p…or men of Lyons.Others call them Patrini or Patarini, as it appeares in the Councell of Lateran, which was celebrated under Alexander the Third, and the Decretals out of it. This schisme occasioned by the receiving of them that had fallen to Idolatry in the times of persecution, into the bosome of the Church upon their repentance, stayed not there; but the followers of it falling from one thing to another, (as they which begin to fall from the truth, fall amaine) ranne into divers detestable Opinions. First they held a state of perfection in this life, and that the life of a Just man is to be made up without sinne, spot or wrinkle, or else that the Church could not be made up of them: and boasted of themselves that they were pure and gloried in their merits; and this seems to be the principall reason why they they intitled themselves Catharists. Secondly, They deny repentance to them that after Baptisme do deny the faith, through infirmity or fear of persecution. Thirdly,Aug. de Haer. cap …8. So…rat. li. 5 cap. 21. Amongst the Manichees also some we e called Catharists Aug. de …aer. 46. Al…ons Cast. Cont. Haeres. lib 4. tit De…retal. lib. 5. in de haeret. They condemne second marriages, and after Baptisme detest them as Adultery it self. But in this they did not all agree. Fourthly, They re-baptize those that after Baptisme do slip or publiquely offend: for they acknowledge no other meane to reconcile men to God, in the Church, but Baptisme. This was the birth and growth of this schisme, these were the pestiferous Opinions wherewith they corrupted the purity of Faith. But when this heresie of the Catharists was odious to all men, and that deservedly, the latter age to bring the Gospel and true Religion of Christ into contempt, did brand men truly Christian, and found in the faith, with the infamous name of Catharist or Puritan. Thus the Waldenses or poor-men of Lyons, that withstood the Antichristian pride and Doctrine of that Man of sinne, are branded with the names of Manichees and Catharists, as if they had boasted of their purity, or called from hell the blasphemies of the Puritans:Guido Carmel in Sum. de haer. Cathar. Tr…them. Hirsaugien. An. …63. Ecbert. adver. Cathar. Ser. 1. Vile ussor. de Cha. Eccl. Success. cap. 8. sect. 17. &c. Ʋsser. de Success. Eccl. ca. 10. sect. 14.15, 16. …riedo. lib. 4. de Eccl. dog. & Scrip. cap. 5. part 1. Vise Jacks. on the Creed. lib 2 sect 3. cap. 3. pag. 8…9. Rainold de …ol. lib. 1. cap. 5 sect. 31. Whereas they were free from all such Opinions and monstrous conceits, these things being maliciously devised against them, to bring them into hatred and contempt. In like manner the sound Professours of true and Evangelicall Doctrine, are spitefully traduced as Puritans, by the friends of Antichrist and shavlings of Rome. And amongst our selves such Ministers and other Christian men and women as have embraced the Gospel, and endeavour to follow the same, with all their souls, and in simplicity and humbleness of minde have been desirous to draw near unto God, are very uncharitably and unjustly called by that odious and hereticall name of Puritan. The cause, originall and order, whereby these reproachfull termes were given to godly men amongst us, was this; When in the Reign of Queen Elizabeth of happy memory, the Gospel was published, and Preachers ordained to teach the people: many people within a while feeling some taste of the heavenly comfort, began to delight in hearing Sermons, singing Psalmes, reading Scriptures, and godly Books And therewithall did refraine prophane and unprofitable customes, and sometime they admonished their neighbours, if they did swear, and exhorted them to go with them to the Sermon. The greater sort of the people being old Barrels which could hold no new liquor, addicted partly to popery and partly to licentiousness, having many of them no other god but their belly, would deride and scoffe at them, and called them holy Brethren and holy Sisters. The urging and enforcing of subscription upon the Ministers to the three severall Ariticles, and of conformity to certaine rites and ceremonies, caused no small division and trouble in the Church, the one side suing for reformation, and to be eased of such burdens, and the other urging very straightly the former things, as punishing such as would not be conformable: This caused a cloud of writing, and mens affections waxing hot and drawing to the worse, it was a very common name to all these Ministers to be called Puritans. At this time in the Universities you might see a plaine division, one sort called Youths, and the other sort which took not such liberty, were called Precisians. And thus it is grown both in the University and in the Countrey, Town and City, that who so feareth an Oath, or is an ordinary resorter to Sermons, earnest against excess, riot, popery, or any disorder,Sander. de Vis. Mon. Eccl. l. 5. c. 4. Concertatio Eccl Cathal. in Angl Contr. Calvi… …ap & puritanos. Joh Rainold de I…ol. ep ad sem. Aug. sect. 5. he is called a Puritan. This odious name was first brought up by the Papists, of purpose to make our Religion odious, as if it were dissolved and divided into, I know not what sects and schismes: but now it serveth for a colour in every Papists and Atheists mouth to raile at Religion and honesty underneath the name of puritanisme. But how unjustly and uncharitably such as fear God are branded with this Nick-name, is evident to the conscience of every man that will understand. For they did never arrogate any such thing to themselves, as to be thought purer then other men: but alwaies they have acknowledged themselves to be great and grievous sinners, as well as other men: accounting their own righteousness to be as a stained cloth: and rejoycing of no other pureness, but that which is by the blood of Christ, when for his sake our sinnes are forgiven, and through faith in him our souls are purified.
Q. The seekers of reformation hold that the Church may be perfect in this life; which was the error of the Catharists.
A. They never held any absolute and compleat perfection in respect of internall vertue or holiness of works proceeding from it; which was the error of the Pelagians and Catharists: but that the Church might be perfect for the outward constitution of Discipline in points essentiall. It cannot be unknown but in Moses and the Apostles times, there was a persect patterne of outward Government of the Churches, both given of the Lord and received of the Churches; neither can there any part of the outward Government of the Church be assigned, which draweth any impossibility with it. If it be said, that there were faults committed against those perfect patterns, that is not to the purpose. For the faults of particular persons do no more overthrow the perfection of the Government, which was required: then the faults of the Officers in our Church against the Laws thereof, are to be imputed to the Laws themselves whereby the Government standeth. As for the examples of the Churches of Galatia and Corinth: that disorder which the Apostle chargeth them with, being sliding back and falling away from that estate wherein they were first of all set by the Apostle, argueth that there was a time, when the contrary of those disorders had place in those Churches.
Q. Who then are the proper successours of the Novatians or Catharists?
A. Thieves that have stripped true men by the high-way, to make the more clean escape, runne away and cry stop Thief, when they themselves are the men that have done the robbery: so the Papists cry out against us, that we are Hereticks, Schismaticks, Puritans, and what not? And all to decline that opprobrious style which they deserve, and without open wrong cannot be taken from them. The Papist is the right Puritan. Their head the Pope will be called most holy, whereas they are most impure and ungodly. He styles himself the Servant of Servants, when he exalteth himself above all that is called God. The Papist is the genuine Puritan, in that he holdeth his Church to be pure, not having spot or wrinkle,Decr. par. 1. dist. 21. cap. 3. or any such thing; and himself to be the onelyonly Catholique, and they that joyne not with him to be Hereticks, though he be fallen from the Doctrine of the Apostles. The Papists are the true followers and Scholars of the Catharists, in that they hold that Original sinne doth not at all remaine in those that are baptised,Concil. Sess. 5. & 6. Bell. de Eccl. Mil. lib. 4. & de Just. lib. 4. cap. 10. &c. but that it is wholly taken away, and all that whatsoever, which hath the consideration of sinne; they think they can perfectly keep the Law, and live without sinne; that they have an inherent righteousness which they keep as a pure and immaculate Robe, to the obtaining of salvation. They trust in their merits, and boast of their righteousness, as deserving Justification and life eternall. They affirme that they have among them devout and holy men (whom they call religious) Monkes, Fryars, Nunnes, Jesuits, and Seminaries, who in their religious order live (as they say) a Seraphicall and Angelicall life, and being Virgins void of all secular affairs, as pure and chast Votaries, in contemplation serving God day and night,Rhem. Test. in hunc. 10.42. & in 2 Cor. 8.14. are able to merit not onelyonly for themselves, but also for others: and of the superabundancy of their works of Supererogation they may communicate to others, and the Pope by indulgence may apply their merits for the relief of others out of Purgatory, and such like. The Catharists condemned second marriages: herein the Papists go beyond them, altogether denying marriage to their Priests first and last, as that for such reasons as make that state too impure for their Priests to live in. By all this it is manifest, that the Papists are the naturall heires of the Catharists, and deservedly should have this name put upon them, which reproachfully they cast upon others.
Q. How unjustly soever that reproachfull name be cast upon them that fear God, yet sure we are they shall be scorned, derided, Nick-named in this world: what Encouragements can they have then to go forward in this course?
A. The Encouragments are many. First, In regard of Gods account and estimation of such as shall choose such clean paths to walke in: What need a man care if all men condemn him, so God justifie, and approve of him and his waies? Secondly, If thou be pure and upright, surely God will awake for thee, and make the habitation of thy righteousness prosperous, Job 8.6. Thirdly, Many and precious Promises are made to the pure in heart, whereby we should be moved to cleanse our selves from all filthiness of flesh and spirit, perfecting holiness in the fear of God, 2 Cor. 7.1, 2. Lastly, We should be provoked to a greater care of holiness, seeing the Lord hath not been niggardly in affording us meanes above many, by the which we might be cleansed. He hath given us his Word plentifully, whereby faith might be wrought in us to the purifying of our hearts. He hath sent out his chastisments and afflictions in such grievous manner, as our Fathers never saw the like, by which, as by rubbing, and beating, and wringing, many might be purified and made white, Dan. 12.10. Moreover, he hath sent out his Sonne, whose blood through the eternall Spirit offered without spot by himself unto God, purgeth our consciences from dead works to serve the living God, Heb. 9.14. He hath shed abroad his Spirit plentifully to renew us, by whose blessed dewes we might be sprinkled as with pure water.
Q What are the Evidences of this Purity?
A. 1. A sincere and hearty desire of inward cleanness, both to have it, and to increase in it. It is a sure rule in Religion and Divinity, that the desire of any grace, is a pledge of the beginnings thereof; because God workes that in us, which he will bestow upon us, by moving our hearts and souls to long after it, and to become earnest suiters unto him for it. Then again, when a man soundly desires inward cleanness, and that his soul may be purged from corruption; it is a token that he feels corruption to be in him, that he is weary of it, that he abhorres it, that it is irkesome to him: and none of those things can be sound without speciall grace. No Swine takes more delight to wallow in the mire, then every man naturally doth in the filth of sinne. Therefore nature is changed, and grace is begun, when cleanness is heartily loved, and an encreasing in it is desired unfainedly. 2.Jam. 1.27. A pure Christian is carefull to keep himself unspotted of the world. He walketh in the world as a cleanly neat man doth in a dirty Street, warily and with choosing his steps, and with gathering up his cloathes: so he is loth to be stained and blotted with the gross evils of the Times; he considereth his waies, and maketh straight steps to his feet, and is still in fear, and looking up unto God to beg of him to order his goings, and is curious to avoid even the least spot; this is an excellent sign. Such an one may now and then be sprinkled; as the person I spake of, notwithstanding all his care, cannot but receive some spot, either by his own or some others trampling, or by the rudeness and touch of some not so carefull as himself; but it grieves him when it so falls out, and he is ashamed of it, he will not be at rest, untill he hath rubbed and wiped it out by repentance. 3. The thoughts of the pure are right, and their words acceptable. The thoughts of the wicked, their desires, affections,Prov. 15.26. & 14.22. purposes and imaginations are abomination unto the Lord: but godly men, whose hearts are purified by faith, have pleasant thoughts and words, such as are just and acceptable in the sight of God, and good and profitable for the use of men. 4. The work of the pure is right and constant. Prov. 21.8.The wicked are variable, carried up and down with lusts, changing according to the times and occasions that they meet withall; serving God so as may best suite with their honour, pleasure, or preferment: but the pure are constant not obstinate; steadfast in what is just and honest, but not stubborn in any course or opinion unwarrantable.
Q. By what Meanes is this Purity to be preserved and increased?
A. 1. The Word of the Lord is pure, and so farre as it is engraffed it doth make clean.Psal. 119.9. By what meanes should a young man redress his way or make clean his way? by taking heed thereto according to thy Word. 2. The constant and conscionable practice of repentance doth increase purity. Wash you, make you clean, Isa. 1.16. Cleanse your hands ye sinners, purge your hearts ye wavering minded, Jam. 4.8. Godly sorrow and shame for sinne, is as mundifying water, to eate away the corruption of the heart. As soares by continuall wiping and washing are made clean, so is the soul by true daily sorrow and contrition stirred up by faith in Jesus Christ. 3. The exercise of holiness and vertue brings forward purity. Ye have purifyed your souls in obeying the truth through the Spirit, 1 Pet. 1.22 Works of light expell the deeds of darkness: and the lively actions of piety and love,Col. 3.5, 22. increase the inward cleanness of the heart and conscience. As the committing of sinne doth corrupt and defile the soul with filthiness: so doth the exercise of vertue and godliness expell corruption, and subject the inner man to the regiment of grace.