Spiritual perfection, unfolded and enforced from 2 Cor. VII, 1 having therefore these promises, dearly beloved, let us cleanse our selves from all filthiness of flesh and spirit, perfecting holiness in the fear of God / by William Bates ...

2 COR. VII. 1.

Having therefore these Promises, dear∣ly beloved, let us cleanse our selves from all filthiness of Flesh and Spirit, perfecting Holiness in the fear of God.

CHAP. 1. (Book 1)

The Coherence opened. The inconsistency and danger of the Communion of Chri∣stians with Infidels. The dignity of Be∣lievers prohibits it. The Promise of Di∣vine Communion obliges them to separate from contagious Converse with Unbe∣lievers. The Inference from those Mo∣tives. The cleansing from all Pollutions, and perfecting Holiness. Purifying them∣selves is the Duty of Christians. A Principle of Holiness, actuated by the supplies of the Spirit, is requite to en∣able Christians to purifie the 〈◊〉〈◊〉. The Pollutions of the Flesh 〈◊〉〈◊〉 the desi∣ring and the angry Appeti•• ••••ey defile and debase Humane 〈◊〉〈◊〉 〈◊〉〈◊〉 diffi∣cul•…•…〈2 pages missing〉〈2 pages missing〉

makes an easie entrance into the Soul. He seems to devest himself of his Apo∣stolical Commission, and in the mildest and most tender manner mixes intrea∣ties with his Authority: as in a parallel place, I beseech you brethren by the name of our Lord Jesus Christ, &c. 1 Cor. 1. 10.

2. The matter of the Address: The cleansing us from all pollution of Flesh and Spirit, and the changing us into the unspotted Image of God's Holiness. These are the comprehensive sum of re∣newing Grace, and are inseparable. The Holy Spirit works both together in the Saints; as the Sun, by the same emana∣tion of Light, dispels the darkness of the Air, and irradiates it. But they are not merely different notions, but different parts of Sanctification. For the corrup∣tion of Nature is not a mere privation of Holiness, as Darkness is of Light, but a contrary inherent quality, the Principle of all sinful Evils. We are commanded to put off the old man, and* 1.1 to put on the new: To cease to do evil, and* 1.2 to learn to do well.

We must purifie our selves from the pollutions of Flesh and Spirit. The Soul and Body, in the state of depraved Na∣ture, are like two Malefactors fastened with one Chain, and by their strict union

infect one another. The pollution is in∣timate and radical, diffusive through all the Powers of the Soul, and Members of the Body. The Spirit of the Mind, the supreme Faculty, with the Will and Affections, want renewing. We are commanded to perfect Holiness; to aspire and endeavour after our original Holiness, and to be always advancing, till we arrive at the final consummate state of Holiness in Heaven.

In the fear of God. That Grace has an eminent causality and influence in this Sanctification of Christians. It is a powerful restraint from Sins in thoughts and acts, in solitude and society, to con∣sider God's pure and flaming Eye, that sees Sin wherever it is, in order to Judg∣ment. Holy Fear excites us to exercise every Grace, and perform every Duty, in that manner, that we may be approv'd and accepted of God.

3. The Motive arises from the excel∣lency of the Promises, and the qualifica∣tions requisite for the obtaining them▪ 'Tis promised, that God will dwell in us, and walk in us; whose gracious presence is Heaven upon Earth. Strange Condes∣cension! that the God of Glory should dwell in Tabernacles of Clay; far grea∣ter than if a King should dwell in a Cot∣tage with one of his poor Subjects. He

will adopt us into the Line of Heaven: I will be your Father, and ye shall be my Sons and Daughters. The qualifications are, the purifying our selves from all de∣filements, and striving to be entirely ho∣ly. By the order of God, every Leper was to be excluded from the Camp of Israel; and will he have Communion with the Souls of Men, over-spread with the Leprosie, and covered with the Ulcers of Sin? There is a special em∣phasis in the words, saith the Lord Al∣mighty. Without the cleansing and re∣newing of Sinners, Omnipotence cannot receive them into his Favour and Family. There are fatal bars fix'd, which the unholy cannot break through.

The Proposition that arises from the words is this: The Promises of the Gospel lay the most powerful obligations on Chri∣stians, to strive for the attainment of pure and perfect Holiness.

In the management of this Subject, I will first consider the Duty as acted up∣on our selves.

2. The parts of it: The cleansing from Sin, and perfecting Holiness.

3. The force of the Motives; the precious and unvaluable Promises of the Gospel: And make Application of them.

1. We are commanded to cleanse our selves, which is our Duty, and implies an ability deriv'd from Christ to perform it. It may seem strange that Men, in their depraved state, should be excited to renew themselves: Who can bring a* 1.3 clean thing out of an unclean? not one: yet this Duty is frequently inculcated up∣on us. Wash ye, make ye clean; put away* 1.4 the evil of your doings from before mine eyes. O Jerusalem, wash thy heart from* 1.5 wickedness; how long shall vain thoughts lodge within thee? Cleanse your hearts ye* 1.6 sinners; purifie your hearts ye double-minded. A clear answer may be given to this.

(1.) There is no productive Principle of Holiness in Man's corrupt Nature, but strong aversions from it, and incli∣nations to what is contrary to it. There is a miserable impotency to all spiritual Good, better express'd with tears than words. 'Tis natural and hereditary, more difficultly cur'd than what is acci∣dental. God is the sole efficient in the regeneration of the Soul, and the first infusion of Grace, and the principal in the growth and improvement of it. The Holy Spirit does not work Grace in us, as the Sun forms Gold in the Earth, without any sense in our selves of his operations; but we feel them in all our

Faculties, congruously to their Nature, inlightning the Mind, exciting the Con∣science, turning the Will, and purifying the Affections.

(2.) After a Principle of Life and Ho∣liness is planted in us, we are, by a con∣tinual supply of strength from Christ, assisted to exercise it in all the acts that are proper to the Divine Life. There is a resemblance between the Fruits of the Earth, and the Graces of a Chri∣stian: Seed must be first sowed in the Earth before it springs out of it; and when 'tis sowed, the natural qualities of the Earth, Coldness and Driness, are so contrary to fructifying, that without the Influences of the Heavens, the heat of the Sun, and showers of Rain, the Seed would be lost in it. Grace is drawn forth into flourishing and fruitfulness, by the irradiating and warm influx of the Spi∣rit. But we are subordinate agents in carrying on the work of Grace to Per∣fection. The Apostle exhorts us to work out our own Salvation with fear and trembling; for 'tis God works in us to will and to do. Carnal Men abuse the freeness of Grace to looseness and secu∣rity and the power of Grace to negli∣gence and laziness. Our dependance on God inferrs the use of means to save our Souls. Our Saviour commands us to

watch and pray, that we may not enter into temptation. To watch without Prayer is to presume upon our own Strength: To pray without Watching is to pre∣sume upon the Grace of God. The Lord's Prayer is the Rule of our Duty and Desires: We are ingag'd by every Petition to co-operate and concur with Divine Grace to obtain what we pray for. Naaman presum'd he should be im∣mediately cleansed from his Leprosie by the Prayer of Elisha; but he was com∣manded to go and wash himself in Jor∣dan seven times for his Purification. A stream preserves its christal clearness by continual running; if its course be stop'd, it will stagnate and putrifie. The purity of the Soul is preserv'd by the constant exercise of habitual Grace. In short, we must be jealous of our selves, to prevent our being surpriz'd by Sin, and continually address to the Throne of Grace, for the obtaining Grace and Mercy in time of need; and by Faith apply the blood of sprinkling, that has a cleansing Effi∣cacy. The Death of Christ meritori∣ously procures the Spirit of Life and Renovation, and is the strongest ingage∣ment upon Christians to mortifie those Sins that were the cause of his Agonies and Sufferings.

2. The parts of the Duty are to be considered: The cleansing us from the Defilements of Flesh and Spirit, and the perfecting Holiness.

(1.) The cleansing must be universal, as the pollution is: We are directed to cleanse our hands, and purifie our hearts,* 1.7 that we may draw near to God with acceptance. 'Tis observable that, in a general sense, all Sins are the works of the Flesh: what ever is not divine and spiritual is carnal, in the language of Scripture. For since the separation of Men from God by the rebellious Sin of Adam, the Soul is sunk into a state of Carnality, seeking for satisfaction in lower things. The two jarring oppo∣site Principles are Flesh and Spirit, lust∣ing against one another. 'Tis as carnal to desire vain Glory, or to set the Heart on Riches, as to love sensual Pleasures: For our Esteem and Love are intirely due to God for his high Perfections; and 'tis a disparagement to set them on the Creatures, as if he did not deserve them in their most excellent degrees. What∣ever things are below the native worth of the Soul, and unworthy of its noblest operations, and are contrary to its bles∣sed end, defile and vilifie it. A more precious Metal mix'd with a baser, as Silver with Tin, is corrupted, and loses

of its purity and value: But in a con∣tracted▪ sense Sins are distinguish'd; some are attributed to the Spirit, and some to the Flesh. The Spirit is always the principal agent, and sometimes the sole agent in the commission of Sin, and the sole subject of it: Of this sort are Pride▪ Infidelity, Envy, Malice, &c. There are other Sins, wherein the Body con∣spires and concurs in the outward acts: They are specified by the Apostle, and distinguish'd according to the immediate springs from whence they flow; the desiring and the angry Appetites. The works of the Flesh are manifest, Adultery,* 1.8 Fornication, Uncleanness, Lasciviousness, Idolatry, Witchcraft▪ Hatred, Variance, Emulations, Wrath, Strife, Seditions, He∣resies, Envyings, Murders, Drunkenness, Revellings, and such like. The cleansing from carnal foul Lusts, is like the wash∣ing one that is fallen into the mire, which is a mixture of the two lowest Elements, heavy Earth and slippery Wa∣ter, that defile by the touching them. The more spiritual Lusts are like the stormy Winds, and smoky Fire, in which the two higher Elements are con∣tain'd. Pride swells the Mind, and causes violent agitations in the Thoughts: An∣ger darkens and fires it. The Lusts of the Flesh are tenacious by the force of

the Imagination, when conversant upon Objects presented by the Senses; but the Lusts of the Spirit are form'd and wrought in its own forge, without the concurrence of the sensual Faculties.

The Lusts of the desiring Appetite, Intemperance and Uncleanness, are so polluting, that the consciousness of such Crimes will cover the guilty with con∣fusion. Of all the debasing titles, where∣by the Devil is characteriz'd in Scripture, none is more vilifying than that of the unclean Spirit: This is attributed to him from the general nature of Sin. But there is such a notorious turpitude in Lusts grosly carnal, that they defile and defame the Sinner in a special manner, not only as a Rebel against God, but the servant of Corruption. The Under∣standing is the leading supreme Faculty: Sense that rules in Beasts, should serve in Man. Now what does more vilifie him, than to be dissolv'd in filthy Plea∣sures, to be drown'd in a sea of Wine; than a Life sensual and dissolute, drawn out in a continual connexion of dreggy delights? Gaming succeeds Feasting, the Ball follows the Comedy, the Impuri∣ties of the Night the Intemperance of the Day. Sensual Lusts degrade Men from the nobility of their Nature, the dignity of their Condition, as if they

were all Flesh, and had not a spirit of Heavenly original, to regulate and re∣strain their lower Appetites within the limits of Purity and Honour. The slaves of Sense are like the beasts that perish.* 1.9 He that is a Beast by Choice, is incom∣parably more vile than a Beast by Na∣ture. It would infect the Air to speak, and pollute the Paper to write, their se∣cret Abominations, wherein they lye and languish; and 'tis natural for Men to dye in those Sins wherein they live; they seal their own Damnation by Impeni∣tence.

How difficult the purging of these passions is, Experience makes evident. The radicated habits of Uncleanness and Intemperance are rarely cur'd. 'Tis the vain boast of the Roman Philosopher, Nobis ad nostrum arbitrium nasci licet: but* 1.10 we must first die to our selves, before we can be born of our selves: the forsaking a sinful Course is necessary antecedently, to the ordering the Conversation accord∣ing to the Rules of Vertue. How few instances are there, of persons recovered from the practice and bondage of those Lusts, by the wise Counsels of Philoso∣phers. 'Tis in vain to represent to them, that sensual Lusts are prolifick of many Evils; that Intemperance is pregnant with the Seeds of many Diseases: it pre∣pares

matter that is inflamable into Fe∣vers; 'tis attended with the Gout, Stone, Cholick, Dropsie, &c. which are incom∣parably more tormenting, than the per∣nicious pleasures of taste are delightful. Represent to them the foul progeny of Lasciviousness, rottenness in the Body, wasting the Estate, Infamy, to sacrifice what is most valuable for the sake of a vile Woman; the wisest Considerations are lost upon them, they are too weak a Bridle to check their brutish Lusts.

But are not these Lusts easily subdued in Christians, who have the advantage of clearer Light, stronger Motives, and more liberal assistance of Grace, to rescue them from the power of Sin.

The wise observer tells us, I find more* 1.11 bitter than death, the woman whose heart is snares and nets, and her hands are as bands: whoso pleases God, shall escape from her, but the sinner shall be taken by her. Behold this have I found, saith the preacher, counting one by one to find out the account, but I find not: one man of a thousand have I found, but a woman among all these have I not found.

'Tis astonishing, that for a short dream of pleasure, men should despise Heaven and Hell, what is most desireable, and most fearful. How just is the reproach mixt with Compassion and Indignation,

How long ye simple ones will you love sim∣plicity,* 1.12 and fools hate knowledge?

'Tis worth the inquiry, how men are sottishly seduced to live unchastly and intemperately, against the reason and rest of their Minds.

1. The great Temptation to Sin is the love of Pleasure; accordingly, the de∣grees of sensual Pleasure, being more in∣tense in those carnal Faculties that are for the preserving and propagating Life, especially when heightned by the car∣nal Fancy, the love of the Members prevails against the love of the Mind. 'Tis said of unclean persons, whose Eyes are full of the Adulteress, they cannot cease from Sin; they cannot dis-entangle themselves from the embraces of the circling Serpent.

2. Carnal pretences are made use of to defend, or at least excuse the sin of Intemperance, which makes it more ea∣sily indulg'd, and pernicious in effect. Men, if it were possible, would sin with∣out sin, without discovering the guilt and turpitude of it, that they may enjoy their pleasures without accusing, recoil∣ing thoughts, which will turn the sweetest Wine into Vinegar. Now since Meats and Drinks are necessary for our vital support, and the measure is uncertain and various, according to the dispositions and

capacities of mens bodies, Intemperate persons feed high, and drink deep, with∣out reflection or remorse, and pretend 'tis for the Refreshment of Nature.

3. Fleshly Lusts steal into the Throne by degrees. An Excess of Wickedness strikes at first sight with Horror. No Prodigal design'd to waste a great Estate in a day; yet many from immense Riches have fall'n into extream Poverty. This Expence is for his Pleasure, this for his Honour, this will not be ruinous; thus proceeding by degrees, till all be squan∣der'd away, he becomes voluntarily poor.

An Intemperate Person begins with lesser measures, and is not frequent∣ly overtaken: Conscience for a time re∣sists, and suspends the entireness of his consent to the Temptation: He drinks too much for his Time, for his Health and Estate, but he will not totally quench his Reason: Yet by degrees he becomes hardned, and freely indulges his Appe∣tite till he is drown'd in Perdition.

A Lascivious person begins with im∣pure Glances, tempting Words and Actions, and proceeds to unclean mix∣tures.

4. Sensual Lusts stupify Conscience; they kill the Soul in the Eye, and ex∣tinguish the directive, and reflexing

Powers. Wine and Women take away the Heart; that 'tis neither vigilant nor ten∣der. Chastity and Temperance, joined with Prayer to the Father of Lights, clarifie and brighten the Mind, and make it receptive of sanctifying Truths; but carnal predominant Passions sully and stain the Understanding by a natural Ef∣ficiency, and by a moral and meritorious Efficiency. When the Spirits that are requisite for intellectual operations, are wasted for the use of the Body, the Mind is indisposed for the severe exer∣cise of Reason. Although the dispositi∣ons of the Body are not directly opera∣tive upon the Spirit, yet in their present state of union, there is a strange simpa∣thy between the Constitution of the one, and the Conceptions and Inclinations of the other. Luxury and Lust fasten a rust and foulness on the Mind, that it cannot see Sin in its odious Deformity, nor Vertue in its unattaintable Beauty. They raise a thick mist that darkens Reason, that it cannot discern approach∣ing dangers. The Judicative Faculty is by the righteous Judgment of God, im∣paired and corrupted, that it does not seriously consider the descent and worth of the Soul, its duty and accounts for all things done in the Body; but as if

the Spirit in Man were for no other use, but to animate the organs of Intempe∣rance and Lust, they follow their Plea∣sures with greediness. 'Tis said of the young Man, enticed by the flatteries of the Harlot, that he goes after her like an Ox crown'd with Garlands, that insensi∣bly goes to be sacrific'd. He looks to the present Pleasure, without considering the Infamy, the Poverty, the Diseases, the Death and Damnation, that are the* 1.13 just consequents of his Sin. The sen∣sual are secure: The effects of Carnal Lusts were visible in the darkness of Heathenism.

Lusts alienates the thoughts and de∣sires of the Soul from Converse with God: His Justice makes him terrible to the Conscience, and Holiness distastful to the Affections of the unclean. We read of the Israelites, they were so gree∣dy of the Onions and Garlick, and Flesh∣pots of Egypt, that they despised the Food of Angels; the Manna that drop'd from Heaven. Till the Soul be defecate from the dregs of Sense, and refin'd to an Angelick Temper, it can never taste how good the Lord is, and will not for∣sake sensual Enjoyments. The conver∣sion of the Soul proceeds from the in∣lightened Mind, and the renewed Will,

ravish'd with Divine Delights that over∣come all the Pleasures of Sin. There are, for our caution, recorded in Scrip∣ture, two fearful Examples of the in∣chanting Power of Lust. Sampson in∣ticed by his Lust, became a voluntary slave to a wretched Harlot, that first quench'd the Light of his Mind, and then the Light of his Body, and expos'd him to the cruel scorn of his Enemies. Solomon by indulging his sensual Appe∣tite lost his Wisdom, and was induced by his Idolatrous Concubines, to adore Stocks and Stones; and became as very an Idol as those he worship'd, that have Eyes and see not, Ears and hear not: He rebell'd against God, who had made him the richest and wisest King in the World, and miraculously revealed his Goodness to him. Dreadful Consequence of Sen∣suality!

5. There is a special Reason that makes the recovery of the sensual to So∣briety and Purity, to be almost impossi∣ble. The internal Principle of Repen∣tance, is the inlightened Conscience, re∣flecting upon past Sins, with heart-break∣ing sorrow and detestation. This is de∣clared by God concerning Israel; Then* 1.14 shall ye remember your evil ways, and your doings not good, and shall loath your selves

in your own sight, for your iniquities, and your abominations. The bitter remem∣brance of Sin is the first step to reforma∣tion. Now there are no Sinners more averse and uncapable of such reflections, than those who have been immerst in the Delights of Sense. The unclean wretch remembers the charming Objects, and exercise of his Lusts with Pleasure; and when his instrumental Faculties are disabled by Sickness or Age, for the gross acts, he repeats them in his Fancy, renews his Guilt, and the Sin is trans∣planted from the Body to the Soul. The intemperate Person remembers with de∣light the wild Society wherein he has been ingaged, the rich Wines wherein he quench'd his Cares, the ungracious Wit and Mirth that made the hours slide away without observation. Now 'tis a Rule concerning Remedies applyed for the recovery of the Sick, that Physick* 1.15 is ineffectual without the assistance of Nature; but the case of the Sick is des∣perate, when the only Medicine, proper for his Cure, increases the Disease, and brings Death more certainly, and spee∣dily. Those who are defil'd by Carnal Lusts have a special Curse; they pro∣voke God to withdraw his Grace, ac∣cording to that fearful Threatning, (my

Spirit shall not always strive with Man, for he is Flesh); and after so desperate a forfeiture, they are seldom redeemed and released from the Chains of Dark∣ness wherein they are bound. Accor∣dingly Solomon frequently repeats this Observation; The strange Woman flatters with her words: Her house inclines to the dead, and her paths to the dead. None that go unto her return again, neither take they hold of the path of Life. The mouth of a strange Woman is a deep pit: he that is abhorred of the Lord shall irrecoverably fall therein.

If it be said, that this representation of the deplorable state of the unclean, seems to cut off all hopes of their re∣claiming and Salvation, and may induce Despair.

I answer, with our Saviour, in ano∣ther instance, With Men it is impossible,* 1.16 and not with God; for with God all things are possible. He can open and cleanse, adorn and beautifie, the most obstinate and impure Heart. He can, by omni∣potent Grace, change a Brutish Soul into an Angelick, and plant a Divine Nature, that abhors and escapes the Corruption in* 1.17 the World through Lust. Notwithstand∣ing the Severity of the Threatning, yet the Divine Mercy and Grace has been

exercised and magnified in the renewing such polluted Creatures. The Apostle tells the Corinthians, they were Fornicators and Adulterers, but they were washed, sancti∣fied and justified in the name of the Lord Jesus Christ.

1. Let them address their Requests to God, that he would cleanse them from the guilt of their Sins in the Blood of Christ, the only Fountain of Life; and baptize them with the Holy Ghost as with Fire, to purge away their Dross and Pollutions. An unholy Life is the off-spring of an unclean Heart. The loose vibrations of the impure Eye, the inticing words of the impure Tongue, the external caresses and incentives of Lust, are from the Heart. The Heart must be purified, or the Hands cannot be cleansed.

2. Suppress the first risings of Sin in the Thoughts and Desires. Sins at first are easily resisted; but indulged for a time, are difficultly retracted.

3. Abstain from all Temptations to these Sins. As Wax near the Fire is easily melted, so the Carnal Affections are suddenly kindled by tempting Ob∣jects. The neglect of this Duty fills the World with so many incorrigible Sin∣ners, and Hell with so many lost Souls.

Men venture to walk among snares and serpents without fear, and perish for the neglect of circumspection.

4. Do not presume that you will for∣sake those Sins hereafter, which you are unwilling to forsake at present. There is in many a Conflict between Convi∣ction and Corruption: They love Sin, and hate it; they delight in it, and are sorry for it; they cannot live without it, nor with it, in several respects: Now to quiet Conscience, and indulge their Lusts, they please themselves with reso∣lutions of a future Reformation. The Tempter often excites Men to consent for once, and obtains his aim: But 'tis a voluntary distraction to think Men may, without apparent danger, yield to a present Temptation, resolving to resist future Temptations: For if when the Strength is intire, a Temptation capti∣vates a Person, how much more easily will he be kept in bondage when the Enemy is more tyrannous and usurping, more bold and powerful, and treads up∣on his neck, and he is more disabled to rescue himself? The inlightned natural Conscience is arm'd against Sin; and if Men regarded its dictates, if they be∣lieved and valued Eternity, they might preserve themselves from many Defile∣ments:

But God has never promised to recover Sinners by special Grace, who have neglected to make use of common Grace. In short, consider what is more tormenting than all the Pleasures of Sin, that are but for a season, can be delight∣ful, the reflection of the guilty accusing Conscience, and the terrible impression of an angry God for ever.

Notes

• * 1.1

  Col. 3.
• * 1.2

  Isa. 1.
• * 1.3

  Job 14. 4.
• * 1.4

  Isa. 1.
• * 1.5

  Jer. 2.
• * 1.6

  Jam. 4.
• * 1.7

  Jam. 4. 8.
• * 1.8

  Gal. 5. 19, 20, 21. Col. 3. 5, 8.
• * 1.9

  Psal. 4••.
• * 1.10

  Sen. de brevit. vit.
• * 1.11

  Eccl. 7. 26, 27, 28.
• * 1.12

  Prov. 1.
• * 1.13

  Nox & amor vinumque, nihil moderabile sua∣dent. Illa pu∣dore caret, li∣ber amorque metu. Ovid.
• * 1.14

  Ezek. 36. ••1.
• * 1.15

  Repugnante Natura nihil Medicina pro∣ficiet. Cels.
• * 1.16

  Mark 10. 2••.
• * 1.17

  2 Pet. 1. 4.