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1. Is it possible for any man to purify himself? Is it not the Spirit of God that must work in us "both to will and to do"? To this I answer, that we must distinguish of a twofold work of purification.

(1) The first is, the infusing of the habit of purity or holiness into the soul, which is done in regeneration or conversion; and in this respect no man living can be said to purify himself.

(2) The other is the exercising of that habit or grace of purity, which a man received in conversion; by the acting or exercising of which grace he grows actually more pure and holy. And in this respect a man may be said in some sense to purify himself, yet not so as if he were either the sole or the prime agent in this work.

2. But admitting that a man may purify himself in the sense mentioned, yet can he do it to that degree as to equal the purity of Christ Himself? — to "purify himself even as He is pure"? To this I answer, that "even as," denotes here only a similitude of kind, not an equality of degree; that is, he that hopes for glory, gets his heart purified with the same kind of holiness that is in Christ, though he neither does nor can reach it in the same measure of perfection: he gets the same meekness, the same spiritual mindedness and love to the Divine precepts; that is, the same for kind.

I. WHAT IS IMPLIED AND INCLUDED IN A MAN'S PURIFYING OF HIMSELF, HERE SPOKEN OF IN THE TEXT. Now that which a man is to remove and to purify himself from is —

1. The power of sin.

(1) Wherein it consists.

(a) A most serious and hearty bewailing of all the past acts of sin by a continually renewed repentance. We may here compare the soul to a linen cloth, it must be first washed to take off its native hue and colour, and to make it white; and afterwards it must be ever and anon washed to preserve and to keep it white. In like manner the soul must be cleansed, first from a state of sin by a converting repentance, and so made pure, and afterwards by a daily repentance it must be purged from those actual stains that it contracts, and so be kept pure. Till it be our power and privilege not to sin, it is still our duty to repent.

(b) The purifying ourselves from the power of sin consists in a vigilant prevention of the acts of sin for the future. If we would keep our garment clean it is not sufficient to wash it only, unless we have also a continual care to keep it from trailing in the dirt. For a restraint of ourselves from the committing of sin bereaves the power of sin of that strength that it would certainly have acquired by those commissions. While a beast is kept in and shut up he still retains his wild nature; but when he breaks out and gets loose his wildness is much more hurtful and outrageous. Now, for the keeping of sin from an actual breaking out, a man should observe what objects and occasions are apt to draw it forth, and accordingly avoid them.

(c) The purifying ourselves from the power of sin consists in a continual mortifying and weakening the very root and principle of inherent corruption. Sin is not only a scar, or a sore, cleaving to one part or member, but it has incorporated itself into the whole man (Job 25:4). A man draws so much filth from his very conception and nativity, that it is now made almost as natural and essential to him to be a sinner as to be a man. Now the chief work of purification lies in the disabling and mortifying this sinful faculty. The power of godliness must be brought into the room of the power of sin.

(2) The means by which it is to be effected —

(a) The first is, with all possible might and speed to oppose the very first rising and movings of the heart to sin; for these are the buds that produce that bitter fruit; and if sin be not nipped in the very bud, it is not imaginable how quickly it will shoot forth. When an enemy is but rising, it is easy to knock him to the ground again; but when he is up, and stands upon his legs, he is not then so easily thrown down.

(b) A second way to purify ourselves from the power of sin is to be frequent in severe mortifying duties, such as watchings and lastings, the use of which directly tends to weaken the very vitals of our corruption. For they are most properly contrary to the flesh; and whatsoever opposes that proportionably weakens sins. Better were it for a man to restrain an unruly appetite, and to stint himself in the measures of his very food and his sleep, than by a full indulgence of himself in these to pamper up his corruption, and give it strength and activity to cast off all bonds, till at length it becomes unconquerable.

(c) A third way to purify ourselves from the power of sin is to be frequent and fervent in prayer to God for fresh supplies of sanctifying grace. There is no conquest to be had over sin but by grace, nor is grace any way so effectually to be procured as by prayer. A praying heart naturally turns into a purified heart.

2. I proceed now to the other thing from which we are to purify ourselves, and that is, the guilt of sin. In speaking of which I shall show —

(1) Negatively, what cannot purify us from the guilt of sin.

(2) Positively, what alone can.

(a) For the first of these. No duty or work within the power and performance of man, as such, is able to expiate and take away the guilt of sin. In this matter we must put our hands upon our mouths, and be silent forever.

(b) In the next place therefore positively, that course which alone is able to purify us from the guilt of sin, is by applying the virtue of the blood of Christ to the soul by renewed acts of faith. It is from His crucified side that there must issue both blood to expiate and water to cleanse our impieties. Faith also is said to purify the heart (Acts 15:9). But how? Why certainly, as it is instrumental to bring into the soul that purifying virtue that is in Christ. Faith purifies, not as the water itself, but as the conduit that conveys the water.

II. HOW THE HOPE OF HEAVEN AND A FUTURE GLORY COMES TO HAVE SUCH A SOVEREIGN INFLUENCE UPON THIS WORK.

1. First upon a natural account; this hope purifies, as being a special grace infused into the heart by the Holy Ghost, and in its nature and operation directly contrary to sin: as heat is a quality both in nature and working, contrary to and destructive of cold. When leaven is cast into the lump it presently begins to work and to ferment, till by degrees it has thoroughly changed the whole mass. In like manner every grace will be incessantly working, till it has wrought over the heart to its own likeness. Now hope is one of the principal graces of the Spirit, so that we have it marshalled with faith and charity, and placed immediately after faith in regard of the method of its operation, which is immediately consequent upon that of faith. For what faith looks upon as present in the promise, that hope looks upon as future in the event. Faith properly views the promise, hope eyes the performance.

2. The hope of future glory has an influence upon this work of purifying ourselves upon a moral account; that is, by suggesting to the soul such arguments as have in them a persuasive force to engage it in this work.

(1) The necessary relation that this work has to the attainment of heaven, as the use of the means to the acquisition of the end.

(2) It is purity alone that can fit and qualify the soul for so holy a place. He that is clothed in filth and rags is not a fit person to converse and live in a court; nor is there anyone who designs the course of his life in such a place but will adorn and dress himself accordingly.

(3) The obligation of gratitude. If I expect so great a gift at God's hands as eternal happiness, even humanity and reason cannot but constrain me to pay Him at least a temporary, short obedience. For shall I hope to be saved by Him whom I strike at and defy? Or can I expect that He should own me in another world when I reject, despise, and trample upon His commands in this?

(4) Purity is the only thing that can evidence to us our right and interest in those glorious things that we profess ourselves to hope for.

(R. South, D. D.)

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KJV: And every man that hath this hope in him purifieth himself, even as he is pure.

WEB: Everyone who has this hope set on him purifies himself, even as he is pure.