homely dress; yet if it be cleanly, which is in every body's power, and makes the most of the little matters it has, Poverty is a decent figure. But when we see people covered with filthiness; which we know can hardly be the case, unless attended with sloth, we cannot help taking offence.

Now this is just the idea, which the apostle means here to convey of sin. Sin makes our souls as impure, as filthiness does our bodies. It makes us as offensive in the sight of God, as filthiness makes us loathsome in the sight of our fellow-creatures. Heaven is a place of the utmost purity. If therefore we would attain the promises of God; and gain a happy admittance into this blessed place, we must take the method which God prescribes; and cleanse ourselves from all filthiness of flesh, and spirit, that is, we must endeavour to wash sin from our souls, as we do filth from our bodies.

The text goes still further, and on the strength of the promises, enjoins us the duty of perfecting holiness in the fear of God. By holiness the apostle means piety, charity, humility, and all other christian graces, which are to take possession of our minds,

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when they are cleansed from filthiness.

These

These we are to perfect, as far as we can, which the scripture elsewhere calls growing in grace. A Christian should never be at a stand: and, indeed, if he be truly sincere, he never can be at a stand: he will as naturally endeavour to proceed to greater degrees of goodness, as the wise man of this world endeavours to increase his wealth, or his honours, or any thing else his heart is set on. A man cannot help proceeding in the thing he wishes. So that the scriptureprecept of perfecting holiness, is not barely an injunction; it is a test likewise of our sincerity; and he, who cannot produce this test of his being in earnest, may depend upon it that he is not in

earnest.

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The expression in the fear of God is added, because nothing tends more to strengthen us in our good resolutions of perfecting holiness, than the fear of God-that is, a religious awe and reverence for God.-To have it always in our minds that God is ever present with us, that he sees all our actions, and knows all our thoughts, is certainly one of the best means to make our thoughts and our actions what they ought to be. We should, therefore, above all other things, encourage in ourselves the fear of God, as it will above all other things tend to our perfecting holiness. Thus

VOL. 1.

Thus I have gone through the explanation of the text, as I designed. I have shewn you what the promises are, to which the apostle refers: and what effect they should have upon us. I shall conclude with a single observation more.

It is not an indifferent matter, my brethren, whether you accept the offer of the promises, or not. In many of the things of this world, you have a choice. You may accept a thing, if it be offered; or if you do not choose to accept it, you are only where you were. There is no harm done. But here the case is different. If you refuse the promises, your refusal is not imprudence, but guilt; and you will not only lose the promises, but draw upon yourselves the punishment of disobedience.

The question then, in fact, is, not so much whether you will accept the promises, as whether you will live godly or wicked lives? So that the whole argument is reduced to this one plain question, whether you will save your own soul? -May God of his infinite mercy assist us all in determining this question, in such a manner as the importance of it deserves!

SERMON

SERMON XIX.

PSALM CXix. 59.

I CALLED MINE OWN WAYS TO REMEMBRANCE: AND TURNED MY FEET UNTO THY TESTIMONIES.

THE meaning of the text is, that if you wish to cherish in yourself a sense of religion, you must frequently examine your past life-you must recollect your miscarriages, and form good resolutions for the future. You must call your ways to remembrance, that you may turn your feet to God's testimonies. A man can hardly live ill, who frequently examines his past life in this religious manner; and he can hardly live well, whọ neglects it.

in religion. Nothing is more useful in ke a clear account with your own souls, (whi

P

certainly the best account you can keep,) th frequent examination of your lives. too, who are ready at accounts, find it an matter to balance them; and keep them reg And their doing it frequently makes it easy is thus also in religion. People of great who have long, in the scripture phrase, w with God, are ready at their spiritual acc The balance against them, it may be hop not very great, and they can easily bring it

count.

As it is not every body, however, who is s skilled in this spiritual kind of arithmetic, I endeavour to make it more easy to such of y are not, by giving you a few rules that may you in the practice of it.

The first rule I shall recommend to you, compare your lives with your duty.