"There is a generation that are pure in their own eyes; and yet is not wafhed from their filthinefs."

We have already made a very copious improvement of this fubject, the excellency of gofpel-purity; it only remains now, that we conclude the fubject, with a particular addrefs to the confcience.

The feventh Ufe, therefore, that we make of the doctrine, is for Exhortation and Direction, Is it fo, as has been faid, That gospel-purity is fo excellent a thing? Then let me exhort you, in the words of the prophet, "Wash you, make you clean," Ifa. i. 16. O feck to be washed and purified from your filthiness. Seek to be partakers of this gofpel-purity and holiness. I have already preached several fermons upon this one doctrine; and they may not only be fo many witneffes, that the doctrine we inculcate, is a doctrine according to godlinefs, tending to advance holiness, and not to encourage licentioufnefs, let reproachers fay what they will; but they may be fo many witneffes against a polluted generation, that neither are washed from their filthinefs, nor have any defire to be washed, but are filthy ftill.

Let me now exhort both the wicked to feek after purity, and the godly to feek after more of it. As we have already infifted fo long upon the applicatory part, I fhall put both these together, for gaining of time. And to enforce the exhortation, we fhall, 1. Adduce fome Motives. 2. Offer fome Directions.

ift, By way of Motive to the ftudy of purity, confider, that this gofpel-purity eminently tends to the following things. 1. The glory of God. 2. The honour of Chrift. 3. The credit of the gofpel. 4. The good of both ourfelves and others.

[1] This gofpel-purity and holinefs, eminently tends to the glory of God. And it cannot fail to do so, in regard God himself is holy holiness is an effential quality of his nature; impurity is the very reverse thereof: fin is that abominable thing which his foul hates. The more impurity that there is in the world, the more is God difhonoured; but the more purity and holiness, the more is he glorified. As impurity is an open difhonour

done

done to God; fo external purity is a glorifying of God before the world: therefore fays our Lord, "Hereby is my Father glorified, that you bear much fruit.". And he pofitively enjoins, that we fhould make our light fo to fhine before men, that they feeing our good works, may glorify our heavenly Father.

Further, This gofpel-purity tends to the glory of God, in as much as it is the end of our election; for, he hath chofen us in him, that we fhould be holy, and without blame. He hath called us hereunto; for, he hath not called us unto uncleanness, but holinefs. It is agreeable to his will; for, "This is the will of God, even your fanctification." It is the livery in which his fervants ferve him; for, they ferve him in the beauty of holiness. It is obedience to his commands, because it is written, "Be ye holy, for I am holy:" and again, "Be ye perfect, as your Father which is in heaven is perfect." It is the badge and fpot of his children; for, holiness becometh his houfe for ever.

In thefe, and many other refpects, gospel-purity tends to the promotion of God's glory. Why, in one word, the great and ultimate end of gofpel-purity, is just this, That whatsoever you do, do all to the glory of God. And this is one of the marks and characteristics, whereby it is diftinguished from the finest painted hypocrify.

But, perhaps, fome may be ready to fay, How fhall I know, if the glory of God be my great end, in my purity and holinefs, and all that I do?

I confefs, this is the great question that determines the controversy between two great competitors, the one a pretender, the other a lawful fovereign, viz. whether Self, or the great JEHOVAH, be the God to whom the devotion of our purity is paid; whether God or felf be our ultimate end. I fhall offer a few thoughts in answer to the question.

1. The man that entirely acts for the glory of God, in the ftudy of purity, he can trample upon his own happiness, when it comes in competition with the glory of God: he fees this to be of more worth than a thoufand heavens; and therefore, the felf-denied believer, before the glory of God fhould fuffer, would, in a

manner,

manner, venture his all, though the venture would never be to his lofs. "Blot me out of thy book," fays Moles. 66 Let me be accurfed," faith Paul. Why, the thing that prompted them to this, was zeal for the glory of God.

2. If the glory of God be your great end, in the study of holiness, and all you do, all your duties, then your defire will be to wait on the Lord in times of abfence, as well as in times of prefence. Out of the depths will you cry unto God; and out of the belly of hell will you look again to his holy temple. "I will wait upon the Lord, that hideth himself from the houfe of Jacob, and will look for him," Ifa. viii. 17. When felf hath no encouragement in its hand, even then to glorify God, by waiting on him obedientially, evidences that the glory of God is the end aimed at; even when the foul is content to live by faith, when fenfe is gone.

3. When one hath God's glory for his end, in the ftudy of holiness, then the more affurance he hath of the love of God in Chrift, the more earnest is he in the pursuit of purity and holiness. As he grows in God's favour, fo will he grow in likeness to God. Affurance will not make him flothful in bufinefs, but fervent in fpirit, ferving the Lord. It is otherwife with the felfish hypocrite; his falfe affurance weakens his hand, and flackens his diligence in duty: becaufe he thinks his ftate fecure, he takes his nap. Why, fo far the glory of God is not his end, but felf-love. Something of this may take place indeed in the believer: but I fpeak of the natural fruit of his affurance; and efpecially the more clear it is, the more earnest will he be in the pursuit of holinefs, and the more diligent in the Lord's work, knowing that his labour shall not be in vain in the Lord.

4. If the glory of God be your great end, in feeking after golpel-purity, then you will have a conftant conflict with felf: you will find felf creeping in, and intruding itself into all duties; into your prayers, hearing, reading, praising, communicating, &c. It will be a burden to you: 66 O wretched man that I am! who fhall deliver me from this body of fin and death ?--The fleth lufteth against the fpirit, and the fpirit against

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the flesh; and these two are contrary the one to the other."O therefore ftudy holiness, feek after gospel purity, because it so much tends to the glory of God.

[2.] Confider, for motive, to feek after this gofpelpurity, that it greatly tends to the honour of Chrift.Chrift's errand into the world was to fave finners from their impurity and fin: He came to feek and fave that which was loft; and to finish tranfgreffion, and make an end of fin. He fhed his precious blood, to be a laver for washing away all filthinefs of the flesh and spirit; for, his blood cleanfeth from all fin: and he fuffered without the gate, that he might fanctify the people. The more purity and holiness that abounds in the world, the more doth Chrift fee of the travail of his foul, and is fatisfied. The more impurity that prevails, the more is his blood trampled upon; but the more purity that takes place, the more is the virtue and efficacy of his blood manifefted; and confequently he is the more honoured. The impure perfon is a difhonour to Christ; but the holy man bears a refemblance to him, and fo puts honour upon him.

Further, That gofpel-purity, wherever it takes place, tends mightily to the honour of Chrift, will appear if we confider the following particulars.

1. This golpel-purity is juft an imitation of Christ as an example; for, "He gave us an example, that we fhould follow his fteps." It is an anfwering of the defign of that copy, pattern, and example which he fet before us: it is a following of the Lamb, whitherfoever he goeth; a cleaving to him in tribulation and adverfity, as well as in prosperity.

2. Because it flows from love to Chrift, and an high eftimation of him: I fay, this purity flows from love to him. And thofe who love this purity, however unholy they fee themselves to be, they love him the better, on account of the holy pattern he has given them; the better, that he was holy, harmlefs, undefiled, and feparated from finners. It is a good fign of. fome gofpelholiness, when the foul can fay, he loves God, because he is a holy God; and loves Chrift, because he is a holy Chrift. This purity flows from an high estimation of Christ, whatever those who have it may lofe for his

fake,

fake, and for cleaving to his truth, caufe, and way, in purfuit thereof. It is a good fign of golpel-purity, when a man is lofing his honour, credit, riches, wealth, and outward advantages for Chrift, and yet retains an high efteem of him: fuch a man is felling all for Chrift, the pearl of great price; and efteeming the reproach of Christ greater riches than all the treafures of Egypt. He hath the glory and honour of Chrift in view, and wants to promote it.

3. This gofpel purity tends to the honour of Chrift, becaufe in the ftudy and purfuit of it, the foul defires nothing more than perfect conformity to him, and full enjoyment of him. The breathings of the foul, under the influences of this gofpel-purity, are, "O to have "that which is in part done away! O to be like unto “him in, humility, patience, zeal, and unblameable"nefs! O to be like him in holinefs, and to see him " as he is !"

4. This purity tends to the honour of Chrift, because all the believer's efforts, in profecution of it, are in a dependance on Chrift's ftrength: "We are not fufficient of ourselves, to think any thing as of ourselves; but our fufficiency is of God. When I am weak, then am I ftrong. I can do all things, through Chrifl firengthening And fo the believer fubfcribes, with heart and hand, to the truth of thefe bleffed words, that proceeded out of his mouth, John xv. 5. "For without me ye can do nothing." And to that precious promife, 2 Cor. xii. 9. My grace is fufficient for thee; for my ftrength is made perfect in thy weakness."

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5. This purity tends to Chrift's honour, becaufe that, in profecution thereof, and the duties that advance it, nothing fhort of Chrift himself will fatisfy the believer. The man can diftinguish between Chrift, in a duty, and liberty, or a frame in duty; between Chrift, in prayer, and a frame in prayer. The hypocrite, if he gets the frame, there he reits content, without any other Christ: but the believer, though he loves a good frame, and defires liberty in duty, as the chariot in which Chrift is conveyed to his foul; yet he will not fatisfy himself with VOL. I.

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