(5.) AND laftly, The fame fimplicity is to infpirit all our common converfation. It's true, every word in difcourfe, every expreffion in our civilities, cannot nicely be weighed before-hand, but cuftom in this cafe is very much to be confidered: For this being the general rule for the fignification and force of words, tho' perhaps fome ways of fpeaking critically, taken to pieces, may be found to carry more in them than he who uses them defigns; yet if custom do interpret them in a looser fense, there is no harm done; and provided fincerity and prudence keep us within that ufual acceptation, confcience may be fatisfied. But that which can never be reconcil'd to this purity of intention we are now upon, is flattery and lying, affurances of kindness, and all the endearments and service which can be expreffed, without any inward confent and affection in the heart. To advise against our fecret judgment, to commend without a real approbation, and to conceal our private hatred and contempt in the good words of charity and high careffes, are abfolutely against the Scripture-rule laid down to us by St. Paul; * Wherefore putting away lying, Speak every man truth with his neighbour. Lye not one to another, feeing ye have put off the old man with his deeds. Lying is one branch of the old man, the degenerate and vicious principle within us: Now the old man (or this corrupt nature, and the feveral branches of it) being to be laid afide, and fo fignified to be done by every Chriftian in his baptifm; there remains to thofe who profess this pure and holy religion no place for lying, diffembling, flattery, or any thing of this kind; but fincerity and uprightness even in little and common things is to be the measure of our daily practice; for this is one great iffue of the new † Col. iii. 9, 10. Eph. iv. 25. mans man, which is renewed in knowledge after the image of him that created him. And thus we have an account of the first fenfe of purity, as oppofed to mixture and compofition, and implying fincerity. (II) THE fecond fenfe of it comes next to be confidered, as oppofed to defilement or pollution. And here I must premife fome general notion of the thing, and tell you what this purity is; and this may best be done by its oppofite, uncleanness, the character of which I fhall give you as the holy Scriptures deliver it. You may obferve, that fpirit and flesh are there spoken of as the two great fountains of action, or the principles of good and evil refpectively in all mankind. Now that which is derived from the flesh is unclean, corrupt and filthy; and the particulars are fummed up by St. John in these three heads, * The luft of the flesh, the luft of the eye, and the pride of life. For tho' that Apoftle expreffes the principle of all thefe by another general term [the world;] yet the world there fignifies no more than is expreffed in other places by the flesh. The † purity therefore introduced by the chriftian inftitution (that adminiftration of the Spirit, as it is called) being directly oppofite to the impure works of the flesh, we fhall treat of it here accordingly, as oppofed to the fenfual appetites feated in the body; to cove toufnefs, and to pride or ambition, which are the three grand inftances fingled out by St. John. FIRST then, This purity of heart is expreffed in a fober and regular moderation of the appetites of the body, which may be reduced to two heads, as referring either to luft, or to intemperance. (1.) THE Chriftian purity expreffes its felf in reftraint of luft, which in an efpecial manner has obtained the character of uncleannefs and impurity. And, [1.] It prohibits and prevents the outward act of uncleannefs, and all connivances, follicitations and attempts in order to it. Fornication, adultery, and that horrid crime against nature, not fit to be named, with all the lefs branches of pollution, or immodefty, fall under this clafs, as directly oppofite to chriftian purity, and fuch as are guilty of them excluded (without a deep and feasonable repentance) from the kingdom of heaven. * For this is the will of God, even your fanctification, that ye should abstain from fornication. That every one of you should know how to poffefs his veffel in fanEtification and honour. For God has not called us unto uncleanness, but unto holiness. Walk not as other Gentiles walk who being past feeling, have given themselves over to lafciviousness, to work all uncleanness with greediness. Neither fornicators, nor adulterers, nor effeminate, nor abufers of themfelves with mankind, shall inherit the kingdom of God. And the reason why this purity is expected from us, is very well given by St. Paul. Know ye not that your bodies are the members of Chrift the temple of the Holy Ghost which is in you; and ye are not your own, for ye are bought with a price, and therefore glorify God in your body, and in your Spirit, which are God's. Chrift has thought fit to honour the whole human nature, (the body, as well as that more noble part the mind or foul) by his own appearing in it; and therefore our bodies alfo have a very near and honourable relation to him, and ought not to be debafed to filthiness and pollution. They are the temples of God, the holy Spirit dwelling in them to direct and influence our minds; and therefore ought not to be employed in any thing unworthy of his presence, and con I Theff iv. 3, 4, 7. '' 1 Cor. vi. 9, 10. † Eph. iv. 17, 19. trary * trary to his service. And lastly, They are not our own, to ufe or to abuse at pleasure, because our Saviour has actually purchased them to himself by his death and fufferings for their redemption. [2] This chriftian purity reftrains not only from thofe grofs acts of uncleannefs abovenamed, but from all lafcivious and impure difcourfe. The filthy tongues of fome men are enough (one would think) to poison the very air they breath in; 'tis certain they contribute exceedingly to corrupt the minds of those who hear them, by filling them with lewd thoughts and ideas, exciting bafe inclinations, and strengthning that concupifcence which it is a Chriftian's business to fubdue. In oppofition to this rude and beaftly entertainment, St. Paul commands us to put all filthy communication, out of our mouths; and would not have either filthiness, or foolish talking, or jefting, to be fo much as named amongit Chriftians. For that fuch a converfation is an argument of an impure heart, our Lord has taught us; when he lays it down for a maxim, that an evil man out of the evil treasure of his heart bringeth forth that which is evil; for of the abundance of the heart his mouth Speaketh. And therefore [3] This purity must be feated alfo in the heart. It must reftrain the inward appetite and affection, the defire, the meditation, and the purpose of uncleannefs. We must not please our felves by wallowing in lewd and vicious thoughts, any more than we may corrupt others by venting them in diffolute and immodeft talk. For tho' our thoughts are fecret with refpect to men, and fo not scandalous or offenfive to the world; yet there is no fuch thing as privacy with refpect to God: * He is the fearcher of all bearts, he understands our thoughts afar off. He compaffes our path and our lying down, and is acquainted with all our ways. We are as much concerned therefore to keep a guard upon our thoughts, as upon our outward actions, nay on fome confiderations more: For the strong eft garrifons ought to be on the frontiers of an enemy; and if ever fin prevail over us, the heart is that pafs which must be first attempted and obtain'd. If ever we be drawn to actual lewdness, the inclination to it must be firft encourag'd there, and there must the contrivance and the fcheme of vice be laid. Keep thy heart with all diligence, fays Solomon, for out of it are the issues of life. The advice is good, and the reafon for it just and true. St. Paul confirms the former, when he advises not only to avoid fornication and uncleanness, but in order to that, to mortify inordinate affection and concupifcence. And our Saviour gives the reason for it, when he tells us, that * out of the heart proceed evil thoughts, murmurs, adulteries, fornications, &c. So that whoever would be pure, muft first be pure in heart, carefully refifting and ftifling the beginnings of luft and impurity there, and imploring daily the grace of God to affift him. It's true, there are many who may not be thus pure in heart, and yet may keep from the grofs outward acts of uncleannefs; for many things may hinder thefe, which cannot reach the purpose or defign, or overrule the appetite of, and delight in, fuch impurities. The feverity of Laws perhaps, the reverence of friends, the dread of fhaine and difreputation, or it may be the fear of mischief and diftempers, may deter them; but it is the bufinefs of the chriftian religion, not only to make the fruit, but the tree good alfo. * Pfal. cxxxix. 2, 3. * Matth. xv. 19. † Prov. iv. 23. K ... Col. iii. 5. (2.) THE |