abfolute neceffity to denominate a true faint, a true Chriftian. In the handling of this propofition, we propose, through divine aid, to obferve the following method and order. I. Touch a little at the nature of this purity. I. We shall return to the first of thefe, viz. To touch a little at the nature of this purity. And what we intend to offer upon this head may be comprised in these two things. 1. The removal of the filthiness. conferring of cleanness. 2. The ift, This purity lies in the removal of the filthiness that the text speaks of. The man that is pure is washed from his filthinefs in the blood of Chrift. And there is a threefold filthinefs that is washed away. I. The filthinefs of our nature. We are naturally unclean and defiled; for, that which is born of the flesh is flesh, John iii. 6. And, who can bring a clean thing out of an unclean? Now, it is the purifying grace of God in Christ, that only can remove this defilement of our nature; Such were fome of you; but ye are washed, but ye are fanctified, but ye are justified, in the name of the Lord Jefus, and by the Spirit of our God, 1 Cor. vi. 11. He faveth, by the washing of regeneration, and renewing of the Holy Ghoft, Tit. iii. 3, 4, 5. Now, how far original pollution is removed, in those whom the Lord purifies, we need not difpute: it is certain, the foul is made fair and beautiful in the fight of God; though the fin that doth defile remains, yet its habitual defilement is taken away, when the person is purified. 2. The filthiness of our perfon, in actual tranfgreffion, is taken away in this work of fanctification and purification. There is a defilement attending every actual fin: Now, it is the blood of Chrift that cleanfeth from all fin. Befides the defilement of the nature, which he purges, purges, Tit. i. 15. he takes away the defilement of our perfons, by actual follies; for, By one offering he perfected for ever them that are fanctified, Heb. x. 14. 3; The filthinefs and defilement of our duties is also taken away, in this work of purification. There is a defilement arifes from our duties; unbelief and forinality drop in into our beft duties: we may be ashamed of our choiceft performances. God hath promised, concerning the good works of the faints, that their works fhall follow them, Rev. xiv. 13. Truly, if they were to be measured by the rule, as they come from us, it might be well for the faints, that they might be buried for ever: but the Lord Jefus Chrift, as their Highpriest, bears the iniquities, the guilt, and provocation which, in strict and fevere justice, doth attend them, Exod. xxviii. 38. He bears the iniquities of our holy things; and not only fo, but washes away all filth and defilement; and adds fweet incenfe, that they may be accepted. Whatever is of the Spirit, of himself, of grace, that remains: but whatever is of flefh, felf, and unbelief, that is hay and stubble, and that he confumes and takes away; infomuch, that the good works of the believer fhall meet him one day with fuch changed, countenance, that he fhall not know them: that which feemed black, deformed, and defiled, fhall appear beautiful and glorious; they fhall not be afraid of them, but rejoice to see them follow them. This cleanfing of the man's nature, perfon, and duties, from all defilement, is owing to the death of Chrift. meritoriously, to the power of the Holy Ghoft efficiently he is that pure water wherewith we are fprinkled from all our fins; that Spirit of judgment and burning, that takes away the filth of the daughters of Zion, and purges the blood of Jerufalem from the midst of her, Ifa. vi. 4. But then, 2dly, This purity lies not only in the removal of this filthinefs and defilement; but in the confering of cleannefs. And this is alfo in a threefold gradation. 1. When God purifies a perfon, he gives the Spirit of purity and holinefs to dwell in the man: our renewing is of the Holy Ghoft, who is fhed on us abundantly through through Chrift, Tit. iii. 6. The principal thing in fanctification and purification, is the indwelling of the purifying Spirit; and our following after the guidance thereof. The Spirit is the well within, the fountain of purity: I will put my Spirit within you; and caufe you to walk in my ftatutes, Ezek. xxxvi. 26. No pure and holy step, till once this pure and holy within men. Spirit be put 2. He gives habitual grace; the principle of grace oppofite to the principle of fin that is in our nature: this is that incorruptible feed that dwells in the man whom the Lord purifies. This grace, according to the diftinct faculties of the foul where it is; or the diftinct object, about which it is exercised, receives various names and appellations, though all be but one new principle of life: in the understanding it is light; in the will, it is obedience; in the affections, it is love; and in all, it is faith but still one and the fame habit of grace. 3. He gives actual influences, for the performance of every fpiritual duty: for, though a man be purified in both the former refpects, by having the Spirit dwelling in him, and a principle and habit of grace infufed; yet, even to fuch as have both thefe, Chrift faith, that without him they can do nothing; that is, without new influences of grace, new fupplies, and motions, and operations of the Spirit. They cannot live and spend upon the old ftock; for every new act they must have a new influence; and the Spirit that dwells in the man, muft work in him. And as he hath implanted grace, so he must draw forth grace into exercife; and work in us both to will and to do, Phil. ii. 13.-Thus you have fomewhat of the nature of this purity; it confifts in the removal of filthinefs, and conferring of cleannefs. II. As to the qualities of this purity, I fhall exprefs them both negatively and pofitively at once. And, 1. It is not a natural, but a fupernatural and spiritual purity. The power of natural confcience, may engage a man to do many things, as Herod, while yet he is a ftranger to gofpel purity, which is fupernatural; for it VOL. I. U u is is from above the man that is purified, is born of the Spirit, and born from above; he is God's workmanship, Created in Christ Jesus unto good works. It is the Spirit of God that garnishes the foul with these spiritual embroideries; they are fruits of the Spirit. These that are no purer than when they were born; or than they are by nature, have no purity at all; they are not washed from their filthiness. 2. It is not an hypocritical, but a real unfained purity. Many hypocrites there are, that draw near to God with their mouth, and honour him with the lip; but their hearts are far removed from him. Their hearts are not right with God. The faint is faid to have his heart found in God's ftatutes; and to have truth in the inward parts; and a spirit without guile, in oppofition both to grofs and clofs hypocrify. The grofs hypocrite is one that knows he is juggling with God and religion: furely there is no purity there. The clofe hypocrite is deceiving himfelf, and is not aware of it. But here a question may arise, May one be a hypocrite and not know it? To which we may reply; No doubt of it: for many are playing the hypocrite, when they think they are very devout perfons: their hearts are divided; not upright, but complex: and they have a complex portion; God and the creature make up a portion to them. The hypocrite gives God a part of his heart, and the creature a part of his heart: he gives heaven and duties a part of his heart and time; and he gives hell and idols another part of his heart and time. The worship of God, that gratifies his confcience; the way of fin, that gratifies his affections: and between the two he is pleafed. God alone doth not fatisfy him; the creature alone doth not fatisfy him: but he runs between the two. But the cloven foot is a mark of the devil; the heart is divided. But the pure, the upright man, is one who dares not regard iniquity in his heart, and who takes a Go, in Chrift alone for all his portion and happinefs; that fatisfies all the vaft defires of his foul: and, to whom shall I go, faith he? thou haft the words of eter nal nal life. God is the centre of the foul's reft: Return to thy reft, O my foul, Pfalm cxvi. 7. 3. It is not a fpeculative, but an operative purity. Some have all their religion in their head, but nothing in their heart and life: all the knowledge they are mafter of hath no influence upon the fanctification of either. Many people are like rickety children, their heads are fwelled, but their backs are narrow and contracted: fo they have heads full of light, but they are empty of piety and purity; They profefs that they know God; but in works they deny him. Indeed, if they have a true knowledge of God, it would lead to true fanctity; but they are the liker the devil, who hath much knowledge, but no purity. People may be like the toad, who hath a precious stone in his head, but his belly is full of poifon: they may have a head full of notional knowledge; but they have an heart full of unmortified enmity. 4. It is not a common, but a special purity. People may have common influences of the Spirit of God; not only may their understandings be much enlightened, like thofe, Heb. vi. 4.; but their will may be renewed, toward many good purposes and refolutions, like Agrippa, almost perfuaded to be faints: their affections may be feveral ways touched. There are common gifts and graces of the Spirit, that may both warm the affection, and smooth the converfation; while yet the heart is not washed from its filthinefs, in the manner that I have defcribed. 5. It is not a fuperftitious, but a fcriptural and regular purity. Many worship God vainly, while they worship him fuperftitiously; in a manner not required in his word: fuch are all these forms of worship, and of divine fervice, in thofe churches that are over-run with .human inventions, and unfcriptural ceremonies: In vain do they worship me; teaching for doctrines the commandments of men. The word of God is the ftandard of true piety and purity: As many as walk according to this rule, peace be on them, faith the apoftle, and on all the Ifrael of God. To the law and to the teftimony; if they speak not according to this, it is because there is no U u 2 light |