Reason 1. The first reason is taken out of the places of Scripture, wherein God is called a Spirit, and is said to look most unto the Spirit and heart of man. Mat. 15.19. 2. The second is taken out of those places, where sins are said to come from the heart. For sin can come fro the heart no other way, but by the means of such vicious lusts of the flesh. 3. From the expresse words of God, Gen. 6.5. & 8.21. 4. The same is shewed unto us by the contraries, because the inward affections of men, that are good, are very pleasing unto God: Therefore after the like manner evill affections and desires must needs displease him. The amplification of this truth may be taken therehence, that there is no sin properly in the outward words, and deeds, but as they depend upon the inward affection of the heart. For if it were otherwise, then a man might be compelled unto sin, which is altogether untrue, and contrary to common sense. Use. This may serve to refute and condemne those, that take little or no care at all, about their thoughts or inward affections, so that they can any way excuse their outward words and deeds. 2. To admonish us, therefore to watch over our inward affections and thoughts. For this is the property of a true Christian. Those that are out-side Christians, look only unto outward things; they that do inwardly and in heart feare God, are no lesse carefull of their inward thoughts then they are of their outward words. Doct. 5. Sins of this kind, like as all others also, do defile a man.
Some sins are said in a speciall manner to defile a man, namely such, as pertain unto the unlawfull copulation of the flesh, and transgresse the tenth Commandement.
Reas. Because they do in their nature also defile the body and person of a man. But all sins do also defile the soul of man, because they leave a blemish behind them, which makes the soul of the sinner deformed, and lesse pleasing unto God, Mat. 15.20. This is it which was heretofore signified in the Ceremoniall Law by all those uncleannesses, separations, washings, and purgings, which are so frequently spoken of by Moses. This also is that, which is intimated unto us in Baptisme.
Use 1. This may serve to condemn those, that do not only take delight in their sins, but also seeme to boast of them, as if they should glory in their own dung.
