own slothfulness, sitting still, and not bestirring themselves, and exercising the proper actions of that spiritual life, by which it is entertained and advanced.

From all filthiness. All kind of sinful pollutions. Not as men commonly do reform some things, and take to themselves dispensations in others, at least in some one peculiar sin-their mistress and their Herodias, their Delilah: no parting with that; yea, they rather forego many other things, as a kind of composition for the retaining of that.

Of flesh and spirit. The whole man must be purified and consecrated to God; not only refined from the gross outward acts of sin, but from the inward affection to it, and motions of it, that so the heart go not after it, (Psalm cxxxi.,) which, under restraints of outward committing sin, it may do, and very often does. As the Israelites lusted after the flesh pots, their hearts remained in Egypt still, though their bodies were brought out. This is then to be done, viz. affection to sin to be purged out. That is, to cleanse the ground; not only to lop off the branches, but to dig about, and loosen and pluck up the root: though still fibres of it will stick, yet we ought still to be finding them out, and plucking them up.

Further, These not only of the inner part of all sins, but of some sins that are most or wholly inward, that hang not so much on the body, nor are acted by it, those filthinesses of the spirit that are less discerned than those of the flesh; and as more hardly discerned, so when discerned, more hardly purged out-pride, self-love, unbelief, curiosity, &c. which though more retired and refined sins, yet are pollutions and defilements, yea of the worst sort, as being more spiritual, are filthiness of the spirit. Fleshly pollutions are things of which the devils are not capable in themselves, though they excite men to them, and so they are called unclean spirits. But the highest rank of sins, are those that are properly spiritual wickednesses. These in men are the chief strengths of Satan, the inner works of these forts and

strong holds, 2 Cor. x. 4. Many that are not much tempted to the common gross sensualities, have possibly (though an inclination to them, yet) a kind of disdain; and, through education, and morality, and strength of reason, with somewhat of natural conscience, are carried above them; who yet have many of these heights, those lofty imaginations that rise against God, and the obedience of Christ, all which must be demolished.

Perfecting holiness. Not content with low measures, so much as keeps from hell, but aspiring towards perfection; aiming high at self-victory, selfdenial, and the love of God, purer and hotter, as a fire growing and flaming up, and consuming the earth. Though men fall short of their aim, yet it is good to aim high; they shall shoot so much the higher, though not full so high as they aim. Thus we ought to be setting the state of perfection in our eye, resolving not to rest content below that, and to come as near it as we can, even before we come at it. Phil. iii. 11, 12. This is to act as one that hath such hope, such a state in view, and is still advancing towards it.

In the fear of God. No working but on firm ground, no solid endeavours in holiness where it is not founded in a deep heart, a reverence of God, a desire to please him and to be like him, which springs from

love.

This most men are either strangers to wholly, or are but slight and shallow in it, and therefore make so little true progress in holiness.

Then there is the motive-having these promises; being called to so fair an estate, so excellent a condition, to be the people, yea, the sons and daughters of God. Therefore they are called to the coming forth from Babel, and the separating themselves from sin, and purging it out. Holiness is his image in his children; the more of it, the more suitable to that blessed relation and dignity, and the firmer are the hopes of the inheritance of glory.

Consider sin as a filthiness, hate it. Oh, how ugly

and vile is lust, how deformed is swelling pride! And all sin is an aversion from God, a casting the noble soul into the mire, the defacing all its beauty. Turning to present things, it pollutes itself with them, that he who was clad in scarlet embraces the dunghill, as Jeremiah in another sense laments.

Purity of things is an unmixture and simplicity corresponding with their own being; and so is the soul when elevated above the earth and sense, and united unto God, contemplating him, and delighting in him all inordinate bent to the creatures, or to itself, (which is the first and main disorder,) doth defile and debase it; and the more it is sublimed and freed from itself, the purer and more heavenly it grows, and partakes the more of God, and resembles him the

more.

This, then, should be our main study, first to search out our iniquities, the particular defilements of our nature; not only gross filthiness, drunkenness, lasciviqusness, &c., but our love of this earth, or of air or vanity of mind, our self-will and self-seeking. Most, even of Christians, are short-sighted in their own secret evils, the filthinesses of spirit especially, and use little diligence in this inquiry. They do not seek light from God to go in before him, and to lead them into themselves, as the prophet had in the discovery of idolatries at Jerusalem. Oh! that we could once see what heaps of abominations lie hid in us, one behind another.

Then having searched out, we must follow on to purge out; not to pass over, nor spare any, but to delight most in casting out the best-beloved sin, the choicest idol, that hath had most of our services and sacrifices, to make room for Jesus Christ.

And never cease in this work, for still there is need of more purging: one day's work in this disposes for and engages to a further, to the next; for, as sin is purged out, light comes in, and more clear discoveries are made of remaining pollutions. So, then, still there must be progress, less of the world and more of

God in the heart every day. Oh! this is a sweet course of life-what gain, what preferment to be compared to it?

And in this it is good to have our ambition growing; the higher we arise, to aspire still the higher, looking farther than before, even toward the perfection of holiness. It is not much we can here attain to, but sure it is commonly far less than we might; we improve not our condition and advantages as we might do. The world is busy driving forward their designs. Men of spirit are animated, both by better and worse success: if any thing miscarry, it sets them on the more eagerly to make it up, in the right management of some other design; and when they prosper in one thing, that enables and encourages them to attempt further. Shall all things seem worth our pains? Are only grace and glory so cheap in our account, that the least diligence of all goes that way? Oh, strange delusion!

Now, our cleansing is to be managed by all holy means: word and sacrament more wisely and spiritually used than commonly with us; and private prayer, that purifies and elevates the soul, takes it up into the mount, and makes it shine; and particularly supplicating for the spirit of holiness, and victory over sin, is not in vain, it obtains its desires of God, the soul becoming that which it is fixedly set upon. Holy resolution Christians much wanting in this, faint and lose in their purposes; the consideration of divine truths, the mysteries of the kingdom, the hope o. Christians, yea, rich and great promises, that is particularly here the motive. These are all the means, holy means they are, as their end is the perfection of holiness.

Having these promises. Now consider whether it is better to be the slaves of Satan or the sons of God; measure delight in God with the low, base pleasures of sense. Blessed are the pure in heart, for they shall see God; these gradually go on together, and are perfected together.

Why then is there such an invincible love of sin in the hearts of men? At least, why so little love of holiness, and endeavour after it, so mean thoughts of it, as a thing either indecent or unpleasant, when it is the only noble and the only delightful thing in the world? The soul by other things is drawn below itself, but by holiness it is raised above itself, and made divine. Pleasures of sin for a season, the pleasure of a moment, exchanged for those of eternity! But even in the mean time, in this season, the soul is fed with communion with God, one hour of which is more worth than the longest life of the highest of the world's delights,

SERMON XV.

PSALM CXix. 32:

I will run the way of thy commandments, when thou shall enlarge my heart.

To desire ease and happiness, under a general representation of it, is a thing of more easy and general persuasion; there is somewhat in nature to help the argument; but to find beauty in, and be taken with the very way of holiness that leads to it, is more rare, and depends on a higher principle. Self-love inclines a man to desire the rest of love; but to love and desire the labour of love, is love of a higher and purer strain. To delight and be cheerful in obedience, argues much love as the spring of it. That is the thing the holy Psalmist doth so plentifully express in this Psalm, and he is still desiring more of that sweet and lively affection that might make him yet more abundant in action. Thus, here, I will run, &c. He presents his desire and purpose together: "The more of this grace thou bestowest on me, the more service shall I be able to do thee."