are born and bred: "Of Zion it shall be said, This man and that man was born there,” Psal. lxxxvii. 5.

7. It is excellent, in respect of its gainfulness, or the advantages accruing to it. True riches are to be had this way: "Godliness is great gain,” 1 Tim. vi. 6. “It is profitable in all things, having the promise of the life that now is, and of that which is to come," chap. iv. 8. It hath the promise of all things annexed to it: not as a promise of life that was made to works and doing, in the covenant of works: beware of that thought: for now, in the covenant of grace, all the promises are thus annexed only to Christ, and his obedience to the death, his perfect righteousness, and to the believer only, in and through him, and through this obedience of his. The annexing of the promise to our works and obedience, as in themselves considered, as it is to turn the covenant of grace into a covenant of works; so, it is like to be the ruining error of many in our day, and even of tall cedars in our Lebanon, that are like to fall into the horrible pit of an old covenant religion, notwithstanding of a newcovenant-profession: but the promise is annexed to godliness thus, viz. as it is an evidence of union to Christ, and participation of his righteousness, in whom, and through which righteousness, "All the promises are Yea and Amen." And now, what gain, what profit is here? It hath thus the promise of all things, temporal and eternal, Prov. xxii. 4. Profit is a bait that all bite at; it is the great god of the world, that competes with the true God, for a place in the heart and affections of men, in opposition to the first and great command, "Thou shalt have no other god before me." But here is profit, infinitely beyond the world: it is present gain; it is the best, the true gain.

8. It is excellent, in regard of its pleasantness: here is pleasure, as well as honour and profit: which three are usually called the world's trinity. What pleasure is there to be had in the way of purity? Why, "Wisdom's ways are pleasantness, and all her paths are peace," Prov. iii. 17. This made David chuse rather to be a doorkeeper in the house of God, than to dwell in the tents of wickedness; and to value a day in his courts better than

a thousand elsewhere, Psal. lxxxiv. 10. It is true, many never tasted the sweetness that is in God's way; and hence they weary of means and ordinances: but they that taste the same, they find that the work of righteousness is peace; and the effect of righteousness, quietness and assurance for ever, Isa. xxxii. 17. And it is not only pleasant to all that know it, but hath such a perfume and savour, that it is most pleasant and delightful to all that come near it. We have a bright example of this in the primitive Christians, Acts ii. 46, 47. "And they continued daily with one accord in the temple: and breaking bread from house to house, did eat their meat with gladness and singleness of heart, praising God, and having favour with all the people." What was it that recommended them to the favour of all the people? It was the exercise of their graces, by reason of the Lord's presence with them. A pure conversation is a gaining thing; hence the apostle speaks of being won by a holy conversation, 1 Pet. iii. 1. We read of a pure virgin, Cecilia, by her holy deportment at her martyrdom, that she was the mean of converting four hundred to Christ.

9. It is excellent, in regard of its antiquity. Purity was the first suit that ever was upon man's back; he being created after the image of God. Sin is of a later edition than sanctity; it is but an upstart. Sanctity is the first-born: "Ask for the old path." Jer. vi. 16. Many boast of antiquity for the defence of their ceremonies and superstition: Where was your religion, say the Papists, before Luther and Calvin? Why, it was even in the Bible, as well as among the church visible. But, what though men should pretend to the greatest antiquity that it is possible for sinful and superstitious customs to pretend to, let us hold by Scripture antiquity.` It will not justify sin, that it is as old as the devil: but purity and holiness is of an older date than the devil himself; he was a holy angel, before he was an unholy angel.

10. It is excellent, in regard that it is the excellency of all other excellencies: it is the excellency of all the divine perfections, that they are holy. The angels that knew well what is the top of their excellency, discover

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this in their threefold repetition," Holy, holy, holy," Isa. vi. 3. It is the excellency of all accomplishments among men. Let a man have never so much excellency, birth and breeding, wit and wealth, honour and grandeur, learning and literature, if this be wanting, there is no true excellency therein. In a word, "Without holiness no man shall see God, Heb. xii. 14. Blessed are the pure in heart for they shall see God," Matth. v. 8. So much for a short hint at the excellency of this purity.

SERMON X.

PROV. XXX. 12.

There is a generation that are pure in their own eyes, and yet is not washed from their filthiness.

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[The Third Sermon on this Text.]

Ir is a sad sentence, when God passes it upon any, "He that is filthy, let him be filthy still; he that is unjust, let him be unjust still, Rev. xii, 11. Ephraim is joined to his idols, let him alone," Hos. iv. 17. O how sad is it, when God says, concerning such a person," Let him alone!" Ministers and ordinances, Let him alone: Word and Spirit, Let him alone: Let no word that is preached do him good: Let no threatening of the word awaken him: Let no promise of the word allure him: Let no precept of the word draw him: Let him continue hardened against all that can be said from the word: Let him alone; let him live and die. under the power and guilt of sin, under the wrath and curse of God: he is a filthy man, and she is a filthy woman, and let them be filthy still. Oh! dreadful sentence! And yet it seems to be passed against the generality of people in our day; and yet few or none touched with it: let us think on it in sad earnest for, as my text saith," There is a generation that are pure in their own eyes, and yet is not washed from their filthiness."

We have finishedwhat we designed on the doctrinal part of the second observation we deduced from the words, by inquiring into the nature, mentioning some of the qualities, evincing the necessity, and pointing out the excellency of purity. We now proceed,

V. To the Fifth thing proposed, viz. The application of the subject. This we shall essay in several uses.

1st, Let us improve this doctrine for information. Is it so, as has been said, That purity is an excellent thing and of absolute necessity to denominate a true saint? Then,

1. Hence see the difference between justification and sanctification. Sanctification, or purity, is necessary and excellent, in all the respects that I have formerly named: but yet it is not necessary for justification, so as to be the ground thereof. It is necessary to be the evidence of justification; but not the ground thereof: the ground of justification is only Christ's righteousness. Many are utterly bemisted in this point; they confound justification with sanctification. Though, indeed, they be as inseparable as head and body to a living man, yet there can be nothing more different. They are most distinct, (1.) Justification comes from the merit of Christ; sanctification comes from the Spirit of Christ. (2.) Justification makes a relative change, by bringing us from enemies to friends, from condemnation to absolution; sanctification makes a réal change, by healing our inward maladies and plagues. (3.) Justification gives us a title to heaven; sanctification gives us a meetness for heaven. (4.) Justification takes away the guilt of sin: sanctification takes away the filth, and power, and pollution of sin. (5.) Justification is by a righteousness without us; sanctification is by a righteousness within us. (6.) In justification there is the imputation of Christ's righteousness and sanctification; but in sanctification there is the implantation of grace, and something subjectively imparted; not imputed to us, but wrought in us by the Holy Ghost. (7.) Justification is but one act and once acted: sanctification is a continual action, or a progressive work. (8.) Justification is perfect and absolute; sanctification is imperfect, and but begun. And hence,

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(9.) Justification is equal, and alike in all believers; no man is more justified than another: sanctification is unequal, in some more, and in some less, aecording to the measure of the gift of Christ: justification is perfect the first moment; sanctification is never perfect till a man die. (10.) In justification we are passive, and do nothing; but in sanctification we are active; for being acted, we act; being moved, we move and do work, being set on work by the Spirit of God: Is there any thing more distinct than these two? (11.) Justification answers the law, as a covenant; sanctification answers it as a rule. (12) Justification makes a man accepted: sanctification makes a man acceptable: as we formerly observed on the third general head of the doctrine*.

2. Hence see, that there is no justification by the deeds of the law. Why? because, though this purity and conformity to the law, be thus necessary and excellent for denominating a saint, and evidencing of justification : yet it is imperfect in time, and so cannot be the matter and ground of justification: no righteousness, but a perfect one, can justify us before God. Do any of the saints reckon their purity and piety to be their righteousness before God? No, by no means; David trembles at the thoughts of this; and he deprecates it with abhorrence : "O Lord, enter not into judgment with thy servant: for in thy sight shall no man living be justified,” Psal. cxliii. 2. Purity may justify us before men; but we cannot appear before an infinitely holy God, without a perfect holiness; nor before an infinitely just God, without a complete satisfaction; and these are only to be had in Christ. For, when our purity and righteousness is laid in the balance of God's holy law, MENE TEKEL is written on it; it is found wanting; we are but unprofitable servants: and our righteousness is as filthy rags, a menstruous cloth. If any poor deluded soul be expecting that God will justify him, and accept of him,

* The reader may see this point of doctrine, viz. the difference between Justification and Sanctification, further illustrated, Vol. II. and their difference still more copiously held forth, and their harmony pointed out in a great many instances, Gospel Sonnets, Part VI, Chap. iii. Sect. i. 2.