^ Vide Petri Merentini Proef. in Juliani Miso. - The lip of Cauaan, Isa. xix. 18. ^ Belmen., aud others.
312 AN EXPOSITION, WITH NOTES, [JaS. III. 17.
ings, glorious illuminations, the bosom of God, the inward root, <S:c., and such like ' swelling words,' Jude IG, which are but a cover and preface to corrupt doctrine or a rotten heart ; a vanity and fondness which hath always been discovered in men of an heretical spirit. Calvin observed it in the Libertines of his days ; ^ and Jerome notelh the like in Jovinian : Descripsit apostolus Jovinianum loquentem huccis tumentibus, et inflata verba trutinantem (Hieron. lib. i. adversus Jovin). Such windy discourses argue an unsavoury i)roud mind. (4.) There must be both an evangelical and a moi-al cleanness; that is, there must be not only an abstinence from gro.sser sins, but the heart must be washed in the blood of Olirist, cleansed ii'om unbelieving distrustful thoughts. The i)ure are principally those that believe the pardon of their "sins in Christ, and are renewed by the Holy Ghost. There is not only an abstinence from sin, but a purging of their consciences, and a washing of their hearts in ' the fountain opened for uncleanness : ' Zech. xiii. 1 ; 1 John i. 7. Now many little mind this ; they are civilly moral, lead a fair life in the world, but they are not ' washed and made clean in the name of the Ijord Jesus, and by the Spirit of our God,' 1 Cor. vi. 11. Others are for an evangelical, but not for a moral cleanness ; cry up justification to exclude sanctifica- tion, certainly to the neglect of civil righteousness ; pretend an interest in Christ, though the heart were never purified. True purity is when the spirit is ])urged both from guilt and filth, ' the conscience from dead works,' Heb. ix. 14, and ' the heart from an evil conscience,' ver. 22. The conscience from dead works ; that is, from the death that is in it by reason of our works. And the heart from an evil conscience ; that is, that inward i)ollution whereof the con- science is witness and judge, absolved from guilt and cleansed from sin ; the one by the merit, the other by the Spirit of Jesus Christ. (5.) It must be in our inward frame, and our outward administra- tions: Man loveth to divide where God hath joined ; purity of heart and purity of ordinances niust go together. Many are for a pure administration, and yet of an unclean spirit, as if outward reformation were enough. AVhen the conscience is ])urged, then it is meet ' to serve the living God,' Hei). ix. 14. It is an allusion to legal un- cleanness, whicli debarred from worshi}). So Mai. iii. 3, ' I will purify the sons of Luvi, and then they shall ofier the sacrifices of righteousness.' Public care should not excuse private; the first work is to look to our own spirits. But now others think all care of reformation is confined to a man's own heart. Let a man look to himself, and all is well enough ; Satan is busy on every hand. When outward endeavours are jjcrilous and put us to trouble, then we tliink it is enough to look to ourselves, as if former times were better when administrations were less ])ure. As a man is to look to himself, so toothers: Heb. iii. 12, 'Take heed lest there be an evil heart of unbelief in any of you.' So Heb. xii. 1'), 'Looking diligently, lest any root of bitterness s])ring up amongst you, and so many be defiled.' The whole body is ])ollutL'd, not only by the infection and contiigion, but the guilt of the peccant member ; scandalous sins are a blot upon
* 'Communi eermone spreto, exoticutn nescio quod idioma sibi fingunt, iuterea nihil ppirituale aa.seruiit.' — C'alv. in Jud. 13.
JaS. III. 17.] UPON THE EPISTLE OF JAMES. 313
tlie body, till effectual remedies be used. True purity bewrayeth itself uniformly in public and private reformation. (6.) It avoideth real defilements, and defilements in appearance : 2 Cor. vii. 1, ' Having such precious promises, let us cleanse ourselves from all filthiness of flesh and spirit.' What is the meaning? To keep the flesh or body pure from the show of sin, as to keep the heart pure from tlie guilt of sin. The case presented was about being present at idol feasts, though they knew the idol to be notliing ; the apostle dissuadeth them by the promises of God's dwelling amongst them, and then inferreth, ' Having such ])romises, let us keep ourselves from all fiesh-filthiness ; ' that is, defiling the body with such outward pre- sence, or idolatrous rites, as well as ' spirit-filthiness ; ' that is, defiling the soul with idolatry itself. So Jude 23 : ' Hating the garment spotted by the flesh.' It is a phrase taken from legal un- cleanness, which was contracted by touching the houses, the vessels, the garments of unclean persons ; detest the show of participating with men in their uncleanness. Socrates i speaketh of two young- men that flung away their belts, when, being in an idol temple, the lustrating water fell upon them, ' detesting,' saith the historian, ' the garment spotted by the flesh.' The true Christian is loath to go too far, and therefore avoideth ' all appearance of evil,' 1 Thes. v. 22. Bernard glosseth, quicquid est male coloratam, whatever is of an ill show, or of ill report : that he may neither wound conscience nor credit ; this is pure wisdom indeed.