Practical discourses delivered on occasion of the earthquakes in November, 1755. Wherein is particularly shown, by a variety of arguments, the great importance of turning our feet unto God's testimonies, and of making haste to keep his commandments; together with the reasonableness, the necessity, and great advantage, of a serious consideration of our ways. / By Jonathan Mayhew, D.D. Pastor of the West-Church in Boston.

Practical DISCOURSES DELIVERED ON OCCASION OF THE EARTHQUAKES IN NOVEMBER, 1755.

WHEREIN is particularly shown, by a Variety of Arguments,

THE great Importance of turning our Feet unto GOD's Testi|monies, and of ma|king Haste to keep his Commandments;

TOGETHER with the Reasonableness, the Necessity, and great Advantage, of a se|rious Consideration of our Ways.

BY JONATHAN MAYHEW, D. D. Pastor of the WEST-Church in BOSTON.

BOSTON; NEW-ENGLAND: Printed and Sold by RICHARD DRAPER, in Newbury-Street▪ and EDES and GILL, in Queen-Street. MDCCLX.

The AUTHOR To the Children and Youth of his Pastoral Charge.

DEARLY BELOVED,

TO you I had a parti|cular regard in preach|ing these discourses. I now dedicate them to you in testimony of my love, and concern for your eternal in|terest. That they may con|tribute hereto, I would ex|hort you to read them with attention and seriousness, commending both you and them to the blessing of God; and desiring you to believe me

Your sincere and affectionate Friend, J. Mayhew.

The CONTENTS Of Thirteen SERMONS ON

PSALM CXIX. 59, 60.

I THOUGHT on my ways, and turned my feet unto thy testimonies:

I MADE haste, and delayed not to keep thy commandments.

• SERMON I. THE great importance of sinners turning their feet unto God's testimonies, shown by two considerations, viz. (1.) His power and universal dominion. And, (2.) The positive denunciations of his wrath a|gainst the impenitent transgressors of his laws. Page 1.
• SERMON II. THE great importance hereof, shown by two other considerations, viz. (3.) The great and precious promises of the gospel, made to penitent sinners. And (4.) The method which God has projected for our redemption and salvation, by his own son. Page 32.
• SERMON III. THE importance of making haste to keep God's commandments; shown from a consideration of the shortness, and uncertain duration of human life. Page 64.
• ...

• SERMON IV. THE great difficulty of reforming vicious habits long continued, urged as a second argument for making haste. Page 102.
• SERMON V. THE third argument; drawn from a considera|tion of the superior happiness attending a re|ligious and virtuous life. Page 129.
• SERMON VI. THE fourth argument; That making haste tends to greater degrees of christian perfection, and future glory. Page 164.
• SERMON VII. THE fifth argument: That religion and virtue are peculiarly amiable in youth, and vice in|famous in age; and that we do more honor to God by an early, than by a late repentance. Page 195.
• SERMON VIII. THE sixth argument: That delaying to keep God's commandments is the basest ingratitude. Page 231.
• SERMON IX. THE seventh argument: That persevering in sin, is such audacious impiety, that there is dan|ger of God's intirely withdrawing his Holy Spirit from those who continue long in their disobedience, and giving them over to their own hearts lust, to fill up the measure of their iniquities. Page 260.
• ...

• SERMON X. THE reasonableness of thinking seriously on our ways; shown from a consideration of the faculty of reflexion, and of those other moral powers, by which the author of our nature hath distinguished us from meer animals. Page 293.
• SERMON XI. THAT thinking on our ways is absolutely neces|sary in order to a thorough amendment of them. Page 316.
• SERMON XII. THAT thinking on our ways has a natural ten|dency to lead us to repentance; and that there is ground to hope, such as properly do so, will turn their feet unto God's testimonies. Page 341.
• SERMON XIII. THE recapitulatory and concluding discourse; wherein are some reflexions on those alarming dispensations of providence, which gave occa|sion to treat this subject with such extent. Page 358.

ERRORS of the Press are submitted to the Censure and Correction of the candid Reader.

SERMON I. Of the great Importance of Sinners turning their Feet unto GOD's Testimonies.

PSALM CXIX. 59, 60.

I THOUGHT on my ways, and turned my feet unto thy testimonies:

I MADE haste, and delayed not to keep thy commandments.

IT being of no great consequence to us to know,* 5.1 I shall not now spend time to inquire, whether the Psal|mist here refers to his thinking on his ways after falling into some particular great sin, or sins, as good men are liable to fall; and his speedily turning his feet again unto God's testimonies, in conse|quence

of such reflection: Or whether he refers to some period, possibly in his early youth, when he was not yet a true fearer and servant of God; but being brought to a serious consideration of his ways, and the fatal tendency of them, he then, with|out delay, altered the general course of his life; turning from his former wicked|ness, to the way of righteousness; and so, of a child of disobedience and wrath, be|coming a son of God, and an heir of sal|vation. I say, I do not conceive it to be of much importance to us to inquire into this matter: For there is evidently a two|fold repentance, or turning to God, and to the keeping of his testimonies and com|mandments; to both of which, sober re|flection, or thinking on our ways, is re|quisite and conducive; and both of which may, I suppose, properly come under consideration, in a discourse upon the present subject. The first is that of wicked, unrighteous men; of those who have lived unmindful of God, and of their duty to him; those who have habitually violated his commandments in the prece|ding part of their lives; till, by some means or other, being put upon serious thought and reflection, they are induced to forsake their sins, and to enter upon a new course of life, a life of piety, virtue

and religion. And this is what, in the language of scripture, is more generally intended by repentance, or turning to God and his commandments. But there is a secondary repentance and reformation, or turning to God's testimonïes, which is proper to good and holy men, who have in general kept the commandments. For even the righteous may, in times of great temptation, or at any time, if they are not circumspect and watchful, fall into considerable sins, and come very short of their duty in many respects. And such men are generally, if not always, by the good providence and grace of God, ex|cited to think on their ways, and amend them; to

remember from whence they are fallen, to repent, and to do the first works.

This, you perceive, is a re|pentance, or turning to God's testimo|nies, different in some respects from that before-mentioned, the subjects of it being so different. It is indeed common to the subjects of both, to have broken the com|mandments of God, and to have gone con|trary to his testimonies; this being im|plied in turning their feet unto them. But then the subjects of the former repentance and reformation, are customary, habitual sinners, whose whole course and institu|tion of life is hereby changed; whereas

the subjects of the latter, are righteous, good men, who having in some respects violated their duty, return to it, and keep the commandments of God more circum|spectly. It is but once that a man exer|cises repentance towards God in the first sense, as it signifies the breaking off a sin|ful, and entering upon a new, an holy, and divine, life: But repentance, or turn|ing to God, in the latter sense, may, and ought to be, and is, often repeated in this imperfect state; even as often as a good man deviates from the path of his duty, and returns to it with an humble and con|trite heart.

Now, what the particular case of the Psalmist was, to which he refers in the passage I have chosen for the subject of several discourses; whether he refers to the time of his first conversion to God, from the ways of sin and folly, or to that of his recovery from some criminal lapse after he had known the way of righteous|ness; every one is left to his own opinion, as a thing that is very immaterial in itself, or at least to my present design. Neither do I think it of any great impor|tance now to inquire, what was the spe|cial and more immediate occasion of the Psalmist's being thus led to think on his ways, and to walk in God's testimonies;

whether it were sickness, or some other a|wakening visitation of divine providence; whether it were affliction and adversity of any kind, or that abounding goodness and mercy of God, the design of which is to lead men to repentance; or lastly, whe|ther there might not possibly be a con|currence of several means, to the co|operation of which, under the influence and blessing of God who worketh all in all, this happy effect was to be ascribed.

THE judgments of God are unsearch|able; and none can find out either the Al|mighty, or his ways, unto perfection. But we know in general, that there is a great variety of means which God makes use of, to bring about the designs of his pro|vidence and grace; and which, particu|larly, he uses for the awakening and re|formation of sinners; to reclaim them from the ways of folly and destruction, to the wisdom of the just, and cause them to walk in his testimonies. Tho' God is omnipotent, yet he seldom or never works wholly without means. He did not even produce the world by a•• immediate ex|ertion, or act of his own power; but he "created all things by Jesus Christ."a 5.2 And as God originally created, so he still go|verns the world by his Son; and by the means and instrumentality of other beings,

and secondary causes. And amongst those which he employs for the convincing and reclaiming of sinners, and bringing many sons unto glory, some are stated and na|tural, others extraordinary and miracu|lous. It is chiefly the former, viz. the natural and stated means, and very seldom the latter, or miraculous ones, at least in this age of the world, that God uses to this end. Saul, afterwards Paul the A|postle, and some few others of old, seem indeed to have been preternaturally stop|ped in their wicked courses, and converted to God; that persecutor of the saints ha|ving been at once struck blind, and struck to the earth, in his journey to Damascus, while he heard a voice from heaven, say|ing unto him,

Saul, Saul, why perse|cutest thou me?

b 5.3 There may possibly have been some examples, even in these last ages, of a sudden and extraordinary conversion, not very dissimilar to this. However, such things have neither been common and frequent in any age, even the age of miracles, nor are they to be expected in this. God has favoured us with a plain, standing revelation of his will, long since sufficiently confirmed and established

by signs, and wonders, and divers miracles, and gifts of the Holy Ghost.

Herein both his mercy and

his wrath are clearly revealed from hea|ven; the former, to those who think of their ways, and turn their 〈◊〉〈◊〉 unto his testimonies; the latter,

against all un|godliness and unrighteousness of men.

And to this revelation God justly expects, that we should diligently attend; receiv|ing the truth in the love of it, and govern|ing our lives and actions by the rules of it. For this grace of God which has appear|ed unto us, teaches us that,

denying ungodliness and worldly lusts, we should live soberly, righteously and godly in the present world.

And this we are indispensably bound to do, even tho' nothing very signal or re|markable should occur in the course of God's providence, whether in the way of judgment or of mercy, to put us upon thinking on our ways, and turning to him. However, there are often such dispensations of providence as these; cal|culated in the nature and design of them, to rouze and awaken the minds of men to that serious and religious sense of things, which becomes them. And these events of providence, tho' perhaps disre|garded by many, will yet, by the blessing of God, have their designed good effect upon others; causing them to think on their ways, to make haste, and not delay

to keep his commandments. To this it is to be added, that God is almost con|tinually striving with us by his holy Spi|rit, which co-operates with his word and providences to awaken sinners, and lead them to repentance: Tho', alas! there are many besides the Israelites, who

do always resist the Holy Ghost;

and grieve and quench the blessed Spirit of God, till they are given over of him to a reprobate mind; and left to treasure up unto themselves wrath against the day of wrath, and the revelation of his righteous judgment; who will finally

render to every man according to his deeds.

BUT to return: Whatever might be the particular case of the Psalmist, to which he refers in the text; and whatever were the dispensations of God's providence to|wards him at that time; still we are cer|tain of these three things; That he

tho't on his ways;

That, in consequence hereof, he

turned his feet unto God's testimonies;

and, That he did this speedily; or, in his own more emphatical language, That he

made haste, and de|lay'd not to keep his commandments.

And as every one understands well e|nough in general, what is intended by turning our feet unto God's testimonies, and keeping his commandments, I shall

not needlesly spend time in explaining it: But

MY design is, in the first place, to re|present to you the great, yea, infinite im|portance hereof, by several considerations.

I SHALL then show, by a variety of arguments, the vast importance of being speedy in this business; and the extreme folly and danger of delaying it.

THE reasonableness of thinking on our ways, together with the necessity and conduciveness hereof to a reformation of them, will be shown in the third place. And

LASTLY, I shall make some applica|tion of this subject, in a serious, recapitu|latory address to you: Nor shall I omit to take a particular notice therein of the late alarming visitations of divine pro|vidence, which are so peculiarly adapted to awaken us all to consider our ways, and to amend them; and which have, accordingly, led my thoughts to the pre|sent subject. And I shall endeavour, by divine assistance, to handle the subject in such a manner as to render it, in some measure, profitable both to wicked men and good; to those who have hitherto lived in the habitual violation of God's commandments, so as to need a total change of heart and manners; and to

those who, although they may have long been the true servants of the Most High, yet need to be awakened to greater watchfulness and circumspection, and more diligence in working the work of God.

FIRST, I am to represent to you the great, yea, infinite importance which it is to sinners, to turn their feet unto God's testimonies, and to keep his command|ments. For this is so far from being a matter of indifference, of little or no con|sequence to us, that there is hardly any thing else which claims our care and at|tention; to be sure, nothing in comparison of it. Now the vast importance hereof is apparent from many considerations; and more particularly from the four following ones, which I shall enlarge upon in this, and in the next ensuing discourse. It appears

1^st. FROM a general consideration of God's power and greatness, his holiness and universal dominion, and our absolute dependence upon him.

2^dly. FROM the clear and positive de|nunciations of his wrath, in his word, against all impenitent, irreclaimable trans|gressors.

3^dly. FROM the great and precious pro|mises of the gospel made to those who

turn at God's reproof, and keep his com|mandments.

4^thly. FROM a consideration of that astonishing method which God has pro|jected for our salvation from the dominion of sin, and the punishment due to it.

THESE things which I have mention|ed, being seriously and properly attended to, no one can doubt but that it is of infinite importance to those who have transgressed the laws of God, to turn their feet unto his testimonies, and to walk in his commandments. And I must just re|mind you, that this is what all of us have done, in a greater or less degree; it being certain, that both jews and gentiles are "all under sin;" and the whole world become "guilty before God:" Which could not be, except all had transgressed his laws; for

sin is the transgression of the law.

We are therefore all con|cerned in the present subject, either more or less; and should impartially apply it to ourselves, according to truth and equity.

1^st. The importance of turning our feet unto God's testimonies, appears from a general consideration of his power and greatness, his holiness and universal do|minion, and our absolute dependence up|on him. When we reflect upon these

things, it is at first view very evident, how greatly it concerns us to secure to our|selves the good-will and patronage of our Maker, by obeying his commandments; and what a terrible hazard we run, by persisting in our rebellion against him, and in opposition to his righteous government. It is certainly wise in men, and must fi|nally turn to their unspeakable advantage to please that being, who is infinite in wisdom; to submit to his authority, whose kingdom ruleth over all; to resemble, in their own tempers and manners, him who is perfectly holy, just and good; to en|gage the friendship and protection of him, who is all-powerful; and in fine, to adore, to love and obey him, in whom all these adoreable qualities and perfections are u|nited. And if it is wise and prudent for men to do thus; then it certainly becomes them, whenever they have done otherwise in any degree, and neglected their duty and truest interest, to be heartily sorry for it; and to amend their ways. Now thus wise for themselves, are all they, who, with the Psalmist, think of their ways, and return to God, from whom they have gone astray. And if this is the most wise and prudent course for sinners to take; if, do|ing thus, they best consult both their pre|sent and future interest; how foolish and

mad, on the contrary, is the conduct of those, and how certainly are they destroy|ing themselves, who continue in their op|position to infinite wisdom; and their re|bellion against the great lord and sovereign of the universe? they who, by persevering in their wicked ways, continue to be as unlike as they can to the most perfect and amiable of beings? they who provoke that infinite power, which can either deprive them of existence in a moment, or pre|serve them in it forever, to punish their dis|obedience and temerity? they who daily abuse, affront and blaspheme that most a|doreable being, in whose hand their breath is, and whose are all their ways? How foolish, imprudent, and even mad, I say, are such persons? and how surely do they "seek death in the error of their life?" And yet thus do all they, who having departed from God's testimonies, will not turn their feet to them again; but perse|vere in violating his holy commandments; of whom, alas! there are so many thro'|out the world; and even in that part of it which is called christian.

THIS conduct of sinners must, one wou'd think, proceed from great ignorance of God and themselves; for if that light of divine truth which shines around them, did actually shine into their hearts, so as

to give them the knowledge of the glory and majesty of God, it would be morally impossible for them to act such a part to|wards him. No man who has a just con|ception of the greatness and glory of that being, who created all things, and upholds them all by the word of his power; who is both the righteous lawgiver, and im|partial judge of the world, equally able to save and to destroy; no man who has a just conception of almighty God, I say, and who thinks soberly of himself as he ought to think, being duly sensible of his own weakness, littleness and dependent condition, can help seeing the infinite im|portance which it is to him to forsake his sinful courses, and to work righteousness: No one can help seeing, that upon doing so, his whole interest and being depend. It were certainly better for us never to have been born, or even now to be redu|ced to nothing, by the breath which gave us being, than, by continuing to rebel a|gainst the most high God, to remain under his displeasure; not only excluded from a share in his loving-kindness, which is better than life; but also the objects of his wrath, which is worse than death. Who can, on one hand, fully express the hap|piness of those who love and serve God, and are beloved of him? Who, on the o|ther

hand, knoweth the power of his an|ger; and the misery of those who continue liable to the terrible effects and consequen|ces of it? Reflect a little upon the asto|nishing effects of God's power, visible in the material world;

look unto the hea|vens, and see, and behold the clouds which are higher than thou;

contem|plate the great works of God in the earth beneath, the sea, and upon the dry land: And when you have, by considering these works of God, attained to a just concep|tion of his greatness and majesty, then doubt, if you can, whether it be a thing of the last importance to you to be at peace with him; to have him for your friend and protector? whether his favour is not more to be desired than life? and whether, to be the object of his wrath, is not worse than death? And if this is a thing of any consequence to you, it is e|qually so, whether you do, or do not turn to God, and keep his commandments: For upon this it depends, whether God, the sovereign ruler and potentate, who doeth his will in the armies of heaven, and amongst the inhabitants of the earth, shall be your friend or your enemy. We may be certain from the mere light of na|ture, that impious and unrighteous men must be the objects of God's displeasure;

and that it is a fearful thing to fall into the hands of him that liveth forever, as the victims of his anger: For how should a man's heart endure, or his hands be strong, when God deals with him in righteous severity; and gives him the due reward of his deeds! But

THIS brings me to the second thing mentioned, in order to show the impor|tance of turning our feet unto God's testimonies, and keeping his command|ments; viz.

2^dly. THE clear and positive denuncia|tions of his wrath, in his word, against all impenitent, irreclaimable transgressors. Thô it is at least probable from the light of nature, that we shall exist in a future state; and althô it is a dictate of reason and natural conscience, that if we actually exist thus hereafter, vicious, ungodly men shall undergo some strange punishment, as inflicted by the righteous Lord and Gover|nor of the universe; yet men in general being slow at reasoning, and so much at|tached to this world, that they will scarce give themselves time to think seriously of another, or to consider what must in all probability be the consequence, as it is the just demerit, of a wicked life; God has therefore sent his prophets and apostles, and even his own Son, to admonish and

warn us; to call us to repentance, and to denounce his wrath and righteous ven|geance against bold, presumptuous sinners. By them his wrath is now most clearly re|vealed from heaven against all ungodliness and unrighteousness of men; and it is de|nounced equally, both against them that "hold the truth in unrighteousness," and them that do not hold the truth at all, but hate and reject it,

lest their deeds which are evil should be reproved.

And this wrath of God is revealed in such terms as no sinner that hears them, can either easily mistake the sense of, or avoid trembling at; unless he is more hardened and aban|doned than even Felix was, when St. Paul

reasoned of righteousness, temperance and judgment to come.

I HAVE no fondness for using harsh, and very terrifying language in preaching; and could heartily wish there was never any occasion for it. But it is manifest from the holy scriptures, and indeed from our own experience and observation, that some sinners are so in love with their lusts and vices, as to need such language in or|der to their being reclaimed from them. Yea, experience shows, that even all the terrible menaces in God's word are in|sufficient to produce a reformation in some hardened, and bold transgressors; yea, I

may add, they are so far from working any thorô and lasting amendment in them, that they hardly awaken them to any degree of serious tho'tfulness concerning their latter end. This being the case, I imagine there is not only no impropriety, but an evident expediency, and even necessity, in a discourse upon this subject, of plainly laying before men the threatnings of God in his word, against those who persevere in their wicked courses; which, by his blessing, may prove salvation to their souls: But whether they will hear, or whether they will forbear, the ministers of religion are required, in order to the delivering their own souls, and being clear from the blood of all men, to give them warning as from God: that so their guilt may be all their own, and their destruction of themselves, if they persist in their un|godly deeds. What God says to the pro|phet Ezekiel, c 5.4 is applicable in some mea|sure to every man, who is by office a preacher of righteousness:

Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning; nor speakest to warn the wicked from his wicked way to save

his life, the same wicked man shall die in his iniquity; but his blood will I require at thine hand. Yet if thou warn the wicked, and he turn not from his wick|ed way, he shall die in his iniquity; but thou hast delivered thy soul.

You must therefore suffer me plainly to represent to you the threatnings, which God has de|nounced against such as disregard his tes|timonies, and violate his commandments. This I shall do in the very language of scripture: for I do not think it proper to indulge to my own imagination, or even to use my own words, upon so solemn and tremendous a subject.

IN the scriptures of the old testament we find such declarations and threatnings as these. In the 27^th chapter of the book of Deuteronomy, after a curse has been particularly denounced against several sorts of sinners, there is a general one de|nounced against all the transgressors of the law in common, in the following terms:

Cursed d 5.5 is he that confirmeth not all the words of this law to do them: and all the people shall say, Amen.

It is said Psalm 11^th That

the Lord is in his holy tem|ple, the Lord's throne is in heaven; his

eyes behold, his eylids try the children of men. The Lord trieth the righteous; but the wicked, and him that loveth violence, his soul hateth. Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest: this shall be the portion of their cup.

It is said in the book of Job, chap. 20^th, That

the triumphing of the wicked is short, and the joy of the hypocrite but for a moment. Though his excellency mount up to the heavens, and his head reach unto the clouds; yet he shall perish for|ever, like his own dung

—

God shall cast the fury of his wrath upon him, and shall rain it upon him

—

The hea|ven shall reveal his iniquity, and the earth shall rise up against him

—

This is the portion of a wicked man from God, and the heritage appointed to him by God.

It is said in the 12^th chapter of the prophecy of Daniel, That

many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame, and everlasting con|tempt.

It is said in the prophecy of Malachi,

Then shall ye return, and dis|cern between the righteous and the wicked; between him that serveth God, and him that serveth him not. For be|hold the day cometh that shall burn as

an oven, and all the proud, yea, and all that do wickedly shall be stubble; and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch.

And be|cause wicked men are apt to flatter them|selves with the hopes of impunity, even while they hear the curse of God denoun|ced against them, therefore it is said, Deute|ronomy 29^th chap.—

Lest there be among you a root that beareth gall and worm|wood; and it come to pass, when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, thô I walk in the imagina|tion of mine heart, to add drunkenness to thirst: the Lord will not spare him, but then the anger of the Lord, and his jealousy shall smoke against that man, and all the curses that are written in this book shall lie upon him, and the Lord shall blot out his name from under hea|ven: and the Lord shall separate him unto evil.

Agreeably hereto, it is said in the person of wisdom, Proverbs chap. 1^st.

How long, ye simple ones, will ye love simplicity? and the scorners delight in scorning, and fools hate knowledge? Turn you at my repoof

—

Because I have called, and ye refused; I have stretched out my hand, and no man re|garded;

but ye have set at nought all my counsel, and would none of my re|proof: I also will laugh at your cala|mity, I will mock when your fear com|eth; when your fear cometh as desola|tion, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me; for that they hated knowledge, and did not choose the fear of the Lord.

Now when wisdom crieth thus without, and utters her voice in this manner, by way of warning to sinners, it is, I suppose, the same thing in effect as if God himself had spoken to them in the like language; which is, indeed, very solemn and terrifying.

BUT let us, from the old, proceed to the scriptures of the new testament, and see what is said therein to the same pur|pose; I mean, by way of threatning against the impenitent transgressors of God's com|mandments and testimonies. Our blessed Saviour in his explanation of the parable of the tares, Matthew 13^th, says,—

The harvest is the end of the world; and the reapers are the angels. As therefore the tares are gathered, and burnt in the fire; so shall it be in the end of this world. The Son of man shall send forth his an|gels,

and they shall gather out of his kingdom all things that offend, and them which do iniquity; and shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth.

In the 25^th chapter of the same gospel of St. Mat|thew, where the proceedings of the last day are more largely and particularly re|presented to us than any where else, our Lord has declared, that when he is seated upon the throne of his glory, and all na|tions are gathered before him, he will say to the wicked on his left hand,

Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:

and that, in consequence of this most awful but righteous sentence,

these shall go a|way into everlasting punishment.

It is said in the Acts of the Apostles, chap. 17. That God

now commandeth all men every where to repent; because he hath appointed a day in the which he will judge the world in righteousness, by that man whom he hath ordained.

And Romans 2^d. it is said, that God

will render to every man according to his deeds:

—

unto them that are conten|tious, and do not obey the truth, but obey unrighteousness, indignation and wrath; tribulation and anguish upon every soul of man that doeth evil, of the

Jew first, and also of the Gentile

—

For there is no respect of persons with God.

It is declared in the second epistle to the Thessalonians, chap. 1^st, That

the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire, tak|ing vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power.

And in the 14^th chapter of the revelation of St. John, it is said of the wicked, that

the same shall drink of the wine of the wrath of God, which is poured out without mix|ture, into the cup of his indignation; and he shall be tormented with fire and brimstone, in the presence of the holy angels, and in the presence of the lamb: and the smoke of their torment ascen|deth up for ever and ever; and they have no rest day nor night.

—Such are the express, positive declarations found in the new testament respecting the future perdition of ungodly men; of all such as will not think of their ways in time, and turn their feet unto God's testimonies.

AND it will be proper to remind you here, that lest the professors of christianity should flatter themselves that these and

such-like threatnings in the word of God, are denounced only against the unbeliev|ing, heathen world; against those who ei|ther never heard of the Gospel, or having heard of it, openly and professedly reject it; our Lord has admonished us, that they be|long equally to wicked believers, with unbelievers, even thò they make high pre|tensions to religion, and of love and re|spect to him,

eating and drinking in his presence.

For he has assured us, that he will hereafter say to all such hypocriti|cal professors of his name and religion,

Depart from me, I know you not whence you are, all ye workers of iniquity.

Yea farther, it is to be observed, that thô the gospel is so emphatically a dispensation of grace and mercy to sinners, yet it is plain|ly declared therein, that they who con|tinue in their sins and disobedience, while they know the truth, and their duty, shall receive a far heavier doom hereafter, than either wicked pagans, or wicked men un|der the legal dispensation. There is a passage full to the first of these points in the gospel of St. Matthew: e 5.6

Then be|gan he to upbraid the cities wherein most of his mighty works were done, because they repented not. Wo unto thee, Chorazin, wo unto thee, Bethsaida; for if the mighty works which were

done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judge|ment, than for you. And thou, Ca|pernaum, which art exalted unto hea|ven, shalt be brought down to hell: for if the mighty works which have been done in you, had been done in Sodom, it would have remained unto this day. But it shall be more tolerable for the land of Sodom, in the day of judgment, than for you.

The words of our Sa|viour elsewhere, are much to the same purpose; only of more general and uni|versal extent:

And that servant which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes: For unto whomsoe|ver much is given, of him shall be much required: and to whom men have com|mitted much, of him they will ask the more.

f 5.7 And these words of our Saviour suggest to us one, thò not the only, ground and reason, why wicked and incorrigible men, living under the gospel dispensation, shall incur a sorer punishment hereafter,

than such men under the law of Moses; the former being a clearer and more perfect discovery and revelation of God's will, than the latter, as it was made by a far more glorious personage, the Son of God in our nature. And to this purpose are the following passages of scripture:

If we sin wilfully after we have received the knowledge of the truth, there re|maineth no more sacrifice for sins; but a certain fearful looking for of judgment, and fiery indignation to devour the ad|versaries. He that despised Moses law, died without mercy, under two or three witnesses: Of how much sorer punish|ment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God?—For ye know him that hath said, Vengeance belongeth un|to me, I will recompence, saith the Lord.g 5.8

And again:

See that ye refuse not him that speaketh: For if they escaped not, who refused him that spake on earth,

[viz. Moses]

much more shall not we escape, if we turn away from him that speaketh from heaven h 5.9

: i. e. Jesus Christ. For it is by his Son that, in these last days, God speaks to the World i 5.10. There is a passage much to this same ef|fect, nearer the beginning of the same e|pistle; and which might therefore have

been mentioned before:

If the word spoken by angels

[it being probable that angels ministred at the promulgation of the law at Sinai]

was stedfast, and every transgression and disobedience re|ceived a just recompence of reward, how shall we escape if we neglect so great salvation, which at the first began to be spoken by the Lord; and was confirm|ed unto us by them that heard him; God also bearing them witness,

&c.

CERTAINLY they who duly consider these, and such-like passages of holy scrip|ture, cannot encourage and harden them|selves in the transgression of, or in disobe|dience to, the commandments of Christ, by reflecting upon the grace revealed in the gospel; or from an imagination that any faith in Christ, or dependence upon his righteousness, which is consistent with habitual sinning against him, will skreen them from his just indignation, when the great day of his wrath shall come. In that day none will be able to stand, excepting those who, having believed in God thrô him, have turned their feet unto his testi|monies, and been

careful to maintain good works.

Without this, our faith will not profit us in the day of wrath, any more than our riches: yea, it will serve to aggravate our guilt and misery, far beyond that of vicious Jews and Pagans.

I HAVE now done with the two former of the particulars mentioned under this first general head of discourse; which was, to represent to you the infinite importance of turning your feet unto God's testimonies, and keeping his commandments. This ap|pears, you see, in some measure, only from a general consideration of his greatness and majesty, his power, justice, and uni|versal dominion. But the importance here|of appears still more clearly and evidently, from a consideration of the awful threat|nings in his word, so plainly denounced against all the impenitent workers of ini|quity.

REFERRING the two other heads of argument mentioned above to my next discourse, I shall conclude the present by beseeching all who hear me, seriously and impartially to weigh what has now been offered to their consideration; and then to act according to the dictates of their own reason and consciences, and in such a manner as they are perswaded will, in the end, conduce most to their own good. And if people would but do thus, I am morally certain that not one soul would be lost, or finally perish. For no man, surely, would then persist in his rebellion against God, and the known, wilful violation of his holy and just commandments. Every

man who thinks calmly, must know that he cannot possibly find his account in act|ing contrary to the will of the all-wise and powerful, just and good governor of the world, upon whose pleasure he abso|lutely depends for happiness, for life, breath and all things, both now and forever. E|very sinner must be sensible, that it is of infinite importance to him to escape the deserved wrath, and to obtain the favour, of this thrice glorious Being; which can be done only by amending his ways, or re|turning to him in the exercise of unfeign|ed repentance, and by a new life. This, every man that thinks must be sensible, is a matter of the last concernment to him, even thô the holy scriptures had not con|tained a single word, expresly, concerning the future punishment, and final perdition of ungodly men. But with how much greater clearness, and strength of evidence does this appear, when we reflect upon those positive, repeated, and most solemn declarations of God's word, respecting this point, some of which have been produced above?—Such threatnings as no one can hear, believing them really to come from God, the great Creator and righteous Lord of all, without being seized with inward horror and trembling; unless he is either quite abandoned, and given over to a re|probate

mind, or else is one of those good men, in whom love, being made perfect, has "cast out fear," and inspired him with a holy confidence in his Maker's friend|ship, thrô the great Redeemer of the world. For it is only when we are justi|fied by grace thrô the redemption that is in Christ, that we are at peace with God; and only when we know this to be our happy condition, by the witness and fruits of the Holy Spirit, one of the principal of which is love, that we can reasonably "assure our hearts before him."

SERMON II. Of the great Importance of Sinners turning their Feet unto GOD's Testimonies.

PSALM CXIX. 59, 60.

I THOUGHT on my ways, and turned my feet unto thy testimonies:

I MADE haste, and delayed not to keep thy commandments.

* 6.1THE first thing proposed in handling this subject, was, To represent to you the great, yea, infinite importance which it is to sinners, to turn their feet unto God's testimonies, and to keep his commandments. And this has already been done in part;

1^st. From a general consideration of God's power and greatness, his holiness and universal dominion, and our absolute dependence upon him. And

2^dly. From the clear and positive denun|ciations of his wrath, in his word, against all impenitent, irreclaimable transgressors.

Two other heads of argument to show the importance hereof, were mentioned, but not insisted on, in the foregoing dis|course. These are, by God's leave and assistance, to be dilated upon at this time. To proceed with the subject, therefore, the vast importance of this appears,

3^dly FROM the great and precious pro|mises of the gospel, made to those who turn at God's repoof, and keep his com|mandments.

IN estimating the importance of doing any particular thing to us, it is proper we should, on one hand, consider what evil and mischief will attend the neglect, and, on the other, what good will result from the performance of it. And, what un|speakable, irreparable damage will accrue to us from neglecting to turn our feet un|to God's testimonies, or persevering in our rebellion against him, has accordingly been shown already, from the clear and awful threatnings of his word, which will most certainly be verified in the utter destruc|tion of the wicked. And, what great and unspeakable good will result to us by for|saking our sins, and keeping God's com|mandments, is now to be shown from his most gracious promises. It is, indeed, a dictate of natural reason, independent of revelation, I will not say, that penitent

and reformed transgressors shall receive a full rem••ssion of sins, and eternal life and happiness; but that they shall be more favourably dealt with by the equal, and all-righteous Sovereign of the universe, than they who obstinately persevere in their wicked courses till death. The light of nature, it must be confessed, leaves us very much in the dark as to another state; and how it shall fare with those, who ha|ving been vicious, are reclaimed to the path of virtue before they leave the pre|sent. And altho it may be probable, up|on the footing of mere nature and reason, that God will not be

strict to mark ini|quity

against such persons; but that they shall be in some degree happy here|after, yet this is put beyond all reasonable ground of doubt, only by the express de|clarations and promises of God in his word, or by immediate revelation from him. The holy scriptures contai•••• the most ample assurances of his grace and good-will, and of his kind intentions to penitent sinners; clearly showing us what great and unspeakable gainers we shall be, if after we have foolishly departed from the living God, we turn our feet unto his testi|monies, and walk in his commandments.

THE benefits and blessed privileges which God, in his unutterable love, has

been pleased to promise to those who sin|cerely repent of their sins, and return to him, are chiefly these: The free and in|tire remission of their sins: The special care, guardianship and guidance of his providence in this world; and eternal life and glory in the kingdom of heaven. These are the advantages which we shall obtain, by turning our feet unto God's testimonies, and keeping his commandments; that we shall obtain, I mean, thrô the riches of his grace in Jesus Christ, the great Mediator betwixt God and sinful men, not indepen|dently of him. For it is only thrô him, and for his sake, that God dispences par|don and eternal happiness to sinners. The wages, and proper demerit of sin is death; but the forgiveness of sins, and eternal life is the free

gift of God thrô Jesus Christ our Lorda 6.2.

LET me refresh your memory, and ex|cite you to your duty, by pointing out to you more particularly, some of these gra|cious promises, of which I am speaking.

Now the holy scriptures abound with offers of pardon, or the forgiveness of sins, to those who cease to do evil, and learn to do well. God has all along, even ve|ry soon after the apostacy of our first pa|rents, and under the legal dispensation, re|vealed himself propitious to sinful men.

The same mount Sinai, from which his holy law had been proclaimed in such majesty and terror, saw him soon after passing by, and proclaiming his name,

The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin.b 6.3

—His word as|sures us that he is more ready to pardon sinners who repent, and return to him with their whole heart, than they are to ask forgiveness of him, or than he is to punish those who have long deserved his displeasure. And hence it is, that he so compassionately invites and persuades us to return to him; for he gains nothing by our doing so, except it be an opportunity to show the exceeding riches of his grace to those, whom the sword of his justice might have cut off, and utterly destroyed.

LET me particularly remind you of a few of these his merciful offers of pardon to those who repent, and turn their feet un|to his testimonies. Thus in the prophecy of Ezekiel, chap. XVIII.—

If the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die. All his transgressions that he hath com|mitted,

they shall not be mentioned un|to him: in his righteousness that he hath done, he shall live. Have I any plea|sure at all that the wicked should die? saith the Lord God: and not that he should return from his ways and live?

And afterwards in the same chapter,

Be|cause he considereth, and turneth away from all his transgressions that he hath committed, he shall surely live, he shall not die—Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin. Cast away from you all your transgressions, whereby ye have transgressed, and make you a new heart, and a new spirit; for why will ye die, O house of Israel? For I have no pleasure in the death of him that dieth, saith the Lord God: wherefore turn yourselves, and live ye!

And be|cause those whose transgressions have been multiplied, of a very heinous, aggravated nature, and long continued in, are some|times apt to despond, thinking that God's mercy cannot be extended to them; he has taken particular care to assure us, that the greatness of our crimes, and of our guilt, shall be no bar to our finding a gracious reception with him, provided we heartily turn from our sins, and work righteousness. Thus, particularly in the

first chapter of Isaiah, having set forth the sins of his people Israel in the strongest language, by comparing them to the people of Sodom; and admonished them to put away the evil of their doings from before his eyes, he then encourages them to do so, by giving them the strongest assurances of his mercy—

Come now, and let us reason together, saith the Lord; tho' your sins be as scarlet, they shall be as white as snow; thô they be red like crimson, they shall be as wool.

NOR is this pardoning mercy of God limited to any particular penitent trans|gressors, to the exclusion of others who are alike penitent. It overflows upon a whole guilty people, althô in a manner ripe for vengeance and destruction, when|ever there is a thorough and universal re|formation in it: and this, althò God had denounced speedy ruin to it.

At what instant,

says God by the prophet,

I shall speak concerning a nation, and concerning a kingdom, to pluck up and to pull down, and to destroy it; if that nation against whom I have pronoun|ced, turn from the evil, I will repent of the evil that I thought to do unto them.c 6.4

This declaration, and gracious promise of God relates, indeed, more imme|diately to his providential dispensations in

this world, than to his dealings with people in another: And being considered in this light, it was remarkably verified in his conduct towards the people of Nineveh, tho' pagans. He had sent his prophet to denounce wrath and destruction against that great, and very wicked city, even within forty days. But the people re|pented, and proclaimed a fast; and the king said,

Let man and beast put on sackcloth, and cry mightily unto God; yea, let them turn every one from his evil way, and from the violence that is in their hands. Who can tell if God will turn and repent, and turn away from his fierce anger, that we perish not? d 6.5

It follows,

And God saw their works, that they turned from their evil way, and God repented of the evil that he had said he would do unto them, and he did it not.

Thus gracious and long-suffering; thus slow to anger and plenteous in mercy; thus ready to forgive iniquity, transgression and sin, even the sins of an whole people, upon their repentance, did God both proclaim and manifest him|self to be; and this, even long before the setting up of that dispensation in the world, which is more properly called the dispen|sation of his grace. For God's grace and pardoning mercy, considered with refe|rence

to futurity, and as extending their influence to another state of existence, were not fully revealed, and made mani|fest, but by the appearing of Jesus Christ in the likeness of sinful flesh; to take a|way sin by the sacrifice of himself; and thus by one offering, to

perfect forever them that are sanctified.e 6.6

THE gospel is so eminently a revelation of pardon, and mercy, and grace, to sin|ful men, that the apostle makes this its characteristick; calling it the

gospel of the grace of God;

and sometimes "grace" in the abstract, as if there were nothing in it but what was comprised in this term. At other times, it is

the word of reconciliation

: —

All things are of God, who hath reconciled us to himself by Jesus Christ; and hath given to Us the ministry of reconciliation; to wit, that God was in Christ reconciling the world unto himself, not imputing their trespasses unto themf 6.7.

—And a|greeably hereto, repentance, and the re|mission of sins in the name of Jesus Christ, are spoken of as a summary of that gos|pel, which our Lord commanded his a|postles to preach thro'out the world. Af|ter our Saviour's resurrection, and just be|fore his ascension into heaven, he said to his chosen apostles, whose understandings

he then opened in some measure, that they might understand the scriptures—

Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: And that repentance and re|mission of sins should be preached in his name, among all nations, beginning at Jerusalem. And ye are witnesses of these things.g 6.8

AGREEABLE to this general account of the evangelical dispensation, the new testament abounds with declarations of God's mercy, and the pardon of sin, to all truly humble, penitent, and reformed transgressors. These offers are so nume|rous, and so universally known, that it seems needless to produce any particular examples. However, to show you how exceeding ready and willing God is to forgive those who return to him; I shall just remind you of our Saviour's well-known parable of the prodigal son h 6.9 which is indeed very moving and affecting, even considered without its designed reference to the manner of God's dealing with pe|nitent sinners. This foolish youth is sup|posed to forsake his father's house, where he had bread enough and to spare; and to go into a far distant country. Here he soon wastes his substance in riotous living; is necessitated to betake himself to the

basest employments for a subsistence; and wishes in vain to satisfy himself with the husks which the swine fed upon. He at length awakes, as it were, out of a long and deep sleep; and "comes to himself." He thinks upon his ways, and arises to go to his father with that humble and pene|tential confession,

Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son.

—

But when he was yet a great way off, his father saw him, and had compassion on him, and ran, and fell on his neck, and kissed him.

The son then makes his confession and acknowledgment, ac|cording to his resolution while he was yet in a far country. But the father, over|joyed at the unexpected return of his son, instead of upbraiding him with his un|grateful conduct, is concerned only to give him a kind welcome—

Bring forth the best robe, and put it on him, and put a ring on his finger, and shoes on his feet. And bring hither the fatted calf, and kill it; and let us eat and be merry. For this my son was dead, and is alive again; he was lost, and is found.

There cannot, I think, be a stronger, or more affecting representation, than our Saviour gives us in this parable, of the great compassion of God towards

sinful men, who at length penitently re|turn to him, how far soever they have gone astray from him; of his willingness to meet them upon their return from their wanderings, with the bowels and forgive|ness of a father; of his rejoicing at an op|portunity to receive them, and to bestow upon them the tokens of his love: For such

joy shall be in heaven over one sinner that repenteth.

YOU see then, that if the pardon of our sins is of any value or importance to us, how much it concerns us to turn our feet unto God's testimonies, and to keep his commandments. For if we do the latter, we shall certainly obtain the former. He, against whom, and whom only we have sinned, has been pleased, thrô his dear son, to promise his pardoning mercy to all that are truly penitent. And if, with bro|ken and contrite hearts, we confess our sins, as the prodigal did, we may securely rely on his word, that

he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. i 6.10

And, oh! how sweet is the voice of pardon to the guilty conscience, and wounded spirit of an awakened sinner? How much more refreshing, than

good news from a far country, or cold water to the thirsty soul?

THERE are moreover many promises, or at least gracious encouragements given us in the holy scriptures, that if we return to God by sincere repentance, and keep his commandments, we shall reap great advantages by it even in this life.

In keeping his commandments there is [now] great reward.

And godliness is said to be profitable unto all things,

ha|ving promise of the life that now is,

as well as of that which is to come. God has given us leave to hope, and to expect, that if we fear him and work righteousness, we shall be favoured with the special pro|tection, guidance, and outward blessings of his providence, during our pilgrimage in this world. The evils and perils, to which human life is naturally exposed, and which we are unable to guard against, or to remove, are very great and numer|ous: So that it highly concerns us to have a friend and protector more wise and powerful than we are ourselves: One who can foresee and avert the evils which are likely to befal us; or lead us, perhaps quite imperceptibly to ourselves, into the proper methods of escaping them; or mitigate them when they come upon us; or sanctify them to us for our real benefit; and to cause all things, even those which are reckoned the most calamitous,

to

work together for good

to us. How desireable and happy is it, to have such a guide, protector and friend? And such an one do we all obtain in God most high, by turning our feet unto his testimonies, and keeping his commandments. His sal|vation is ever nigh to them that fear him: He will be their guardian and their God; their sun and shield. He will bestow upon them outward, temporal blessings, as far as such things are best for them: He will defend them from external, worldly evils and sorrows; such, I mean, as would be really prejudicial to them upon the whole: He will enable them to bear such as he permits to befal them, and render them salutary and useful, as the means of making them wiser and better.

NOW these are some of the special pri|vileges of good men, the sons of God; privileges which belong to them, and only to them, who keep his commandments. For there are no promises of this nature, made to the workers of iniquity: But, there are many threatnings, that God will afflict them with sore temporal calamities; that he will confound their devices, and frustrate their hopes; that he will turn even their blessings into curses; and in all respects walk contrary to those, who walk contrary to him, in their evil ways.

NOR are the privileges of the righteous which I have just now mentioned incon|siderable ones, thô they are not the grea|test. They do not consist merely in out|ward blessings, or an exemption from ma|ny external evils and vexations which others undergo. They comprise in them peace of mind, and a sense of security, in times of the greatest trial and adversity. This is in some degree the natural result of faith in God, and a conscience void of offence towards him. For which reason it is spoken of in scripture, as the fruit and effect of righteousness:

The work of righteousness shall be peace, and the ef|fect of righteousness, quietness and assu|rance for ever. And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting pla|ces.

k 6.11 Agreeably hereto it is said of wis|dom, (which, in the writings of Solomon, generally means the knowledge of God, and forming the heart and manners aright) that

length of days is in her right hand; and in her left hand riches and honor. Her ways are ways of pleasantness, and all her paths are peace. She is a tree of life to them that lay hold upon her; and happy is every one that retaineth her.l 6.12

The experience of all good men does, in some measure, verify these observations con|cerning

the superior happiness attending the ways of religion and virtue. And now, if it be of any consequence to us to live peaceably and happily in this world; if, of any, to have the all-powerful and gracious protection of divine providence; and to enjoy serenity of mind in a con|sciousness of our Maker's favour; then it is of equal importance to us to turn our feet unto his testimonies, and to keep his commandments; this being the only way to obtain those blessings.

For there is no peace, saith my God, to the wicked.

Evil continually pursueth sinners, and very often overtaketh them in the present life: So that with what they actually feel, and what they fear, from a consciousness of their ill deserts, they are

like the trou|bled sea when it cannot rest, whose waters cast forth mire and dirt.

We cannot therefore, if we believe these things, but acknowledge that it is of great impor|tance to us to forsake our sins, and keep the commandments of our God, only from a consideration of the present comfort and happiness attending a life devoted to his service.

HOWEVER, this is but the beginning of joy with those, who return to God by unfeigned repentance, and live in obedi|ence to his commandments. Look beyond

this narrow span of human life; and you see pleasures infinitely superior to any that are enjoyed here; a far more exceeding, and eternal weight of glory; an happiness unallayed by any root of bitterness; un|bounded in degree; undecaying with time; unlimited in duration; and uncloy|ing with possession. God has chosen us in Christ before the foundation of the world, not only that we might be at peace with him, and blessed of him, while the world standeth; but more especially, that in the ages which are to come, and which never will expire,

he might shew the exceeding riches of his grace, in his kindness towards us, through Jesus Christ:

m 6.13 i. e. towards all those who hearken to the admonitions of his word, and the invitations of his mercy, so as to turn from their evil ways, and keep his holy commandments. The souls of the righteous are always in the hand of the Lord; and they are no sooner enlarged from these earthly tabernacles, than they are carried by angels into Abraham's bo|som, the paradise of God. Here they are at peace, and in joy, even before their mortal and corruptible part is laid in the grave, and the dust returns to the dust, as it was.

IN this unknown, but blissful region, we may conclude from the intimations given us in scripture, the spirits of just men made perfect, remain in joyful expectation of the redemption of their bodies; enjoying in the mean time, by anticipation, and the full assurance of faith and hope▪ that complete and perfect salvation which Christ has wrought out for them, and which, in the judgment of the great day, he will bestow upon all them that look for him, and love his appearing. At which time all the redeemed and ranso|med of the Lord; all who were so wise during their state of trial, as to accept the redemption offered them, by performing the terms on which it was offered, shall be clothed with glorious and immortal bodies: and standing on the right hand of their enthroned Lord and great Re|deemer, shall hear that sentence from him,

Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.

Which sen|tence shall not only absolve them forever from all guilt, and give them an eternal divorce from all pain and sorrow, the fruit of sin, and the effect of the curse; but put them in the immediate possession of that inheritance, incorruptible and unde|filed, and that fadeth not away, which

is promised to the sons and heirs of God, and joint-heirs with Jesus Christ. But I presume not to give any particular descrip|tion of the glorious state, and happiness of the righteous hereafter; knowing that eye hath not seen, nor ear heard, neither have entered into the heart and imagina|tion of mortal man,

the things which God has prepared for them that love him.

We are assured in general, from the holy scriptures, that they shall be bles|sed, not only infinitely beyond their deserts, but beyond their present conceptions and wishes; and thus blessed forevermore.

NOW I hope I need not spend time to prove to any man in his senses, that it is a thing of importance to him, whether he does, or does not obtain an happiness un|bounded and everlasting; and consequent|ly, whether he does, or does not turn his feet unto God's testimonies; since we are certain that they only who do the latter, shall enjoy the former. We know that into that thrice glorious kingdom which God has prepared for his friends and fa|vourites, no unclean thing shall enter; neither whatsoever worketh abomination, or that maketh a lie: but the holy, that do his commandments, the redeemed and ransomed of the Lord, shall ascend, and live, and shine glorious there, with songs,

and everlasting joy upon their heads. And he that is in the midst of the throne, shall feed them, and shall lead them to living fountains of water; and God shall wipe away all tears from their eyes. If you think it of any importance to you to be|come partakers of such an happiness as this, i. e. the greatest which God has to bestow, certainly you cannot think it a matter of indifference to you, whether you comply with the terms of it, by repenting of your sins, and turning your feet unto God's testimonies; or finally cut yourselves off from it, by persevering in your sinful courses. But,

LET us now proceed to the fourth and last thing mentioned for the illustration of this first general head of discourse; which is,

4^thly THE astonishing method which God has projected for our salvation from the dominion of sin, and the punishment due to it: you know I mean the incar|nation and sufferings, the life and death, of his own dear Son here on earth. This matter being attentively, thô but briefly considered, will set the great importance of turning our feet unto God's testimonies, and keeping his commandments, in a stronger point of light; and give an ad|ditional degree of weight and force to the

arguments that have been already insisted on. You are sensible that the particular means or method, by which God offers to deliver us from any evil, whether na|tural or spiritual, is of distinct considera|tion from that evil itself. So also, the particular means or method, by which he offers to confer upon us any good, whe|ther temporal or eternal, is of distinct con|sideration from the good itself. It is more|over evident, that these means and me|thods may be of such a nature, as great|ly to enhance the favour, and add to the blessing; or, at least, of such a nature, as to give us a more striking and affecting idea of its worth and importance; and consequently of the importance of our do|ing that which may be requisite, on our part, in order to render effectual the gra|cious purposes of heaven towards us.

NOW this is the case with respect to the matter under consideration. It is plainly a thing of great importance to us to turn our feet unto God's testimonies, that we may receive the remission of sins, and ob|tain eternal life and glory in the kingdom of heaven. But surely the importance hereof appears in a still stronger light to us, when we reflect particularly upon what God has done, in the way of means, in order to bring us to repentance, in or|der

to our obtaining forgiveness, and a title to future glory, honor and immorta|lity. That end must be of inconceivably great importance to us, for the accom|plishing of which, God spared not his on|ly begotten Son, but delivered him up for us all; that end, for which the only be|gotten of the Father, full of grace and truth, emptied himself of his glory in hea|ven, and became incarnate, dwelling a|mongst men in the likeness of sinful flesh, and exchanging the form of God for the form of a servant; that end, for the ac|complishing of which he, according to the will, and eternal purpose of God, thôt it worth his while to become our instructor and guide, our monitor and example, af|ter God had raised up so many holy men and prophets to preach righteousness to the world, and call sinners to repentance; that end, for which so glorious a perso|nage as he by whom God created all things, condescended to undergo so many trials and sufferings for a number of years, in our world and nature, not having where to lay his head, thò the foxes have holes, and the birds of the air have nests: that end, for the accomplishing of which, he not only became a man of sorrows, and acquainted with the common griefs which are incident to humanity; but to

very peculiar and extraordinary ones, so that there were no griefs in all respects like to his, whether we consider the contra|diction of those sinners whom he came to redeem, which he endured against him|self, or those temptations and vexations of satan, to which he was subjected, espe|cially when his last sufferings approached; when he was in an agony, and sweat as it were great drops of blood, falling from his face to the ground: In fine, that end, for the accomplishing of which he poured out his soul unto death, the accursed death of the cross, and was made a curse for us. That end, for which God gave his Son to do and suffer these things, and for which he actually did and suffered them, in conse|quence of God's appointment, must cer|tainly be an end of such importance to us, that it is not fully conceivable by us. We know indeed, in general, what the end hereof actually was, namely, that we might be redeemed from all iniquity, from the power and practice of sin, from the miseries of our fallen and corrupt estate, from the curse of the law, and become the sons and heirs of God, and joint-heirs with Christ, "the first-born among many brethren," to an incorruptible and hea|venly inheritance. We know in general, not only that this was the end of our

Lord's incarnation, sufferings and death; but we can also see in some measure, that it highly concerns us that this end should be finally accomplished with respect to us, by our cordially falling in, and co-opera|ting with, this gracious design, and mar|vellous dispensation of providence. But still there is, and must be, somewhat here|in which is unfathomable by us: It is a great deep, which we cannot go to the bottom of: It must be somewhat of so momentous and interesting a nature to us, that we cannot have a full and adequate conception of it at present; neither of the greatness of that misery and destruction, to deliver us from which, the Son of God was made manifest in the flesh, lived in sorrow, and died upon a cross; nor yet of the greatness of that salvation which he came to purchase for us, and of that glory which is to be revealed in his saints. It is a dispensation of divine love and grace, which evidently bespeaks, or indicates, an end and design too big and august for our narrow, limited capacities; and indeed the holy angels are represented as prying into it with wonder and admiration.

WE can hardly conceive of an end great enough, a design really worthy of such an extraordinary interposition of providence: We can hardly imagine our|selves,

or any thing which relates to us poor mortals, of such importance in the creation of God, that it would be worth while (to speak after the manner of men) for God to be at so great an expence for us, or for so dignified and glorious a per|son as the Son of God, by whom all things were made and consist, to come down from heaven, and to suffer death with malefactors upon a cross. But yet we are sure that all this is in fact true: And what is the consequence from it? I answer, it is plainly this, that we ourselves are of more consequence, and our souls of more worth than we can well conceive of, or at present imagine: That we do not fully know, either what a terrible de|struction is implied in that death, which is said to be the "wages of sin," or the glory and happiness implied in that eter|nal life with God, which is his

gift thrô Jesus Christ our Lord.

Both the ruin and misery of that state of sin and cor|ruption, from which Christ came to re|deem us, and the bliss and glory of that state to which he came to conduct us, are great beyond our present comprehension. They shun our finite capacities, and are in a sort hidden from us, even by means of their own greatness. And we may be certain beforehand, if there be a due pro|portion

and analogy amongst the works of God; betwixt the dispensations of his providence towards us in this probatio|nary state, and what is to succeed them hereafter, in a state of retribution, that both the ruin of those who persevere in their rebellion against God's righteous laws and government, and the happi|ness of those who co-operate with the designs of his grace, shall far surpass any thing of misery upon one hand, and of bliss and glory upon the other, that we can now conceive of by the utmost stretch of imagination. It was not, surely, to de|liver us from some inconsiderable evil, nor to procure for us an inconsiderable good, that the Son of God came into this apostate world, and liv'd and died therein, in the manner represented to us in the holy scriptures! Here it is that we see as far, perhaps, as it is possible for us to see at present, the importance of turning our feet unto God's testimonies, and keeping his commandments: We see the vast im|portance hereof more fully and clearly by contemplating upon the mediation of Christ, and trying to enlarge our thôts to something future, that may correspond to so great an interposition of divine provi|dence and grace, than we can, even by contemplating the express threatnings and

promises of God in his word, thô so won|derfully calculated to fill us with awful apprehensions on one hand, and with glo|rious hopes on the other. Unless we co|operate with the design of Christ's coming into the world, by exercising repentance towards God, and faith towards him, and living in obedience to his commandments, we shall not only have no lot or portion hereafter, with them that reap the glorious fruits of his mediation; but suffer the full demerit of our sins, and amongst others, that of

treading under foot the Son of God.

So that altho' we have now all of us reason to rejoice, yet we may hereafter have occasion to lament, that ever there was

born to us in the city of David, a Saviour, who is Christ the Lord!

For certainly it had been far better for us, if God had left us to perish finally in the ruins of the common apostacy, than that He should have been so good and gracious as to offer us, and we so evil and unthank|ful as to reject, so great salvation!

AND thus we have done with the se|veral heads of argument, by which it was proposed to show, of what vast impor|tance it is to sinful men to turn their feet unto God's testimonies, and keep his com|mandments; thò it is impossible fully and adequately to represent it, or even to con|ceive

of it: For every thing that relates to infinity and eternity, puzzle and con|found us, so that we can neither think nor speak with due justness and propriety of them, even when religion is out of the question. But whether you consider the greatness, majesty and holiness of God, and his power displayed thro' out the uni|verse, which power may be equally em|ployed for our welfare or destruction: Whether you consider the express and repeated declarations of his word, respec|ting the final perdition of wicked and ungodly men, the truth of which cannot be doubted of: Whether you consider the great and precious promises which he has made in his holy word, to those who turn at his reproof, and do that which is lawful and right: Or, lastly, whether you consider the astonishing method which his wisdom and unutterable love have projected for our redemption from sin, and its effects, and for bringing many sons unto glory, by Jesus Christ his Son, made perfect through sufferings: Whether you consider one or the other of these things properly, still the vast importance of forsaking your sins, and keeping God's commandments, will appear in a very strong and convincing light; so that every man who has any eyes to see, or ears to

hear, must be sensible of it. And if either of these things, separately considered, dis|covers the importance hereof so clearly, and shows it to be the highest degree of im|prudence and folly, not to say of impiety, for men to go on in the allowed violation of God's commandments; of how much greater importance does this appear, when we lay all these considerations together? when the force of all these arguments, ei|ther of which is really of infinite weight, is united, and brôt into one view, into one comprehensive argument for the re|formation of our lives, and devoting them to the service of God! When all these scattered rays of truth and reason, are brought to a proper point, so as to strike the mind at once, it might be supposed, that men's hearts would not only be con|vinced, but quite overpowered, melted and dissolved, unless they were of such a nature and temper, that neither reason nor revelation, which are both from the same great Father of lights, could have any in|fluence upon them. The God of this world must have strangely blinded the eyes of such men, lest the light of the glo|rious gospel of Christ, who is the image of the invisible God, should shine into them; and make them discern the things that belong unto their peace, before these

things are, in a still more awful sense, hidden from them!

THE time is too far elapsed to proceed to another head of discourse. I am not willing to suspect, either the understand|ings or the hearts of any of you, my be|loved hearers, so far as to doubt, whe|ther you do not plainly see, and even feel, the force of these arguments, and the in|finite importance of fearing God, and keeping his commandments. No! I will not doubt but that you are deeply sensible, your whole interest and well-being, de|pends upon it. Not only our bible, but the whole visible creation, contains lec|tures of wisdom, of warning, and admo|nition, to them that have eyes to see; it is a mighty volume, profitable for doctrine, for reproof, for correction and instruction in righteousness, if we will but read, and meditate upon it. God speaks to us daily, in all his providences; even in the most common of them, in order to excite us to that reverence of, and obedience to him, which is our greatest good. Wisdom is not only to be sought or found, in those books and places which we usually term sacred:

She crieth without, she uttereth her voice [even] in the Streets: She crieth in the chief place of concourse, in the opening of the gates: in the city

she uttereth her words, saying, How long, ye simple ones, will ye love sim|plicity? and the scorners delight in scorning, and fools hate knowledge? Turn you at my reproof: behold, I will pour out my spirit unto you, I will make known my words unto you.

n 6.14 This is the voice of wisdom to you all at present, which you may hear in every place, un|less you are like the deaf adder that stop|peth her ear. O! attend to it, lest this friendly monitor should turn a bitter ac|cuser, saying,

Because I have called, and ye have refused,

o 6.15 &c. Let me beseech you in the name of Him, whose I am, and whom I am endeavouring to serve, thô in much weakness, to bear these important things in your minds; and not merely to remember them, but to practise agreeably to them, by turning your feet unto God's testimonies, and keeping his command|ments. You cannot but know, that this is a reasonable and wise part for you to act; and not only conducive in some de|gree, but absolutely necessary, to your fu|ture well-being; to your escaping the wrath to come, and being immortally happy in the kingdom and presence of God, when momentary ages are passed a|way and forgotten. Be wise, then, for yourselves: and let not, I will not say,

me, but, the whole creation, preach to you in vain. Know, O man! woman! child! Know, that it is not God, but thou, thyself, that will reap the advantage of thy wisdom, thy repentance, thy obedi|ence. For, can a man be profitable unto God, as he that is wise may be profitable unto himself? Is it any pleasure unto the Almighty, that thou art righteous? or will it be gain to Him, if thou makest thy way perfect? Look unto the heavens, and see, and behold the clouds which are higher than thou. If thou sinnest, what doest thou against Him that made both them and thee? Or if thy transgressions be multi|plied, what harm doest thou unto Him? If thou art righteous, what givest thou Him? or what receiveth He of thine hand? Thy wickedness may indeed hurt a poor, weak, dependent creature, as thou art; or thy righteousness may profit thee, the son or daughter of man; but not Him, before whom all nations are as the small dust of the balance, and are counted to Him as less than nothing and vanity. The result of all, therefore, is this,—

If thou be wise, thou shalt be wise for thy|self: but if thou scornest, thou alone shalt bear it!p 6.16

SERMON III. The Reasonableness and Importance of making Haste to keep God's Commandments. The first Argu|ment; drawn from a Considera|tion of the Shortness of human Life, and the uncertain Duration of this probationary State.

PSALM CXIX. 59, 60.

I THOUGHT on my ways, and turned my feet unto thy testimonies:

I MADE haste, and delayed not to keep thy commandments.

* 7.1THE great importance of turning our feet unto God's testimonies, and keeping his commandments, has been shown in two preceeding discourses; and more especially from these considerations;

THE power and greatness of God, his holiness and universal dominion, and our absolute dependence upon him:

THE clear and positive denunciations of his wrath, in his word, against all im|penitent, irreclaimable transgressors:

THE great and precious promises of the gospel, made to those who turn at God's reproof, and keep his commandments:

And lastly,

THE astonishing method which God has projected for our salvation from the dominion of sin, and the punishment due to it.

THESE considerations make it manifest, how greatly it concerns us to break off our sins by repentance, and to walk before God in holiness and righteousness, accor|ding to his commandments; which was the first general point proposed, in hand|ling the present subject. The second ge|neral head, to which we now proceed, was,

SECONDLY, To show, by a variety of arguments, the vast importance of being speedy in this business; of making haste to keep God's commandments; and the ex|treme folly and danger of delaying it.

HOWEVER, it is only one argument that will be insisted upon at present, with this view; which shall be drawn from a

consideration of the shortness of human life, and the uncertain duration of this pro|bationary state. Divers other arguments will be left to succeeding discourses. For I shall choose to confine myself to a single point in each discourse, rather than to run the hazard of perplexing and distracting your minds by too great a variety. And besides, the arguments which will, by God's leave and help, be insisted upon, seem to be so weighty and momentous in them|selves, that each of them may well claim a large and distinct consideration, by itself.

IT may be reasonably presumed, that you are all in general convinced, that it is both your duty and highest interest to turn your feet unto God's testimonies, and to keep his commandments: but possibly you may not so clearly perceive the ne|cessity of being speedy herein, as the Psal|mist was, who tells us, that he

made haste and delayed not.

There are ma|ny persons who will not pretend to deny, but that it is of the last importance to them to repent of their sins, and reform their lives; who yet cannot be persuaded of the reasonableness and importance of do|ing this immediately, without any delay; but will be for deferring it to some future opportunity, which they imagine will be more convenient for them, and answer the

end as well in other respects. It is indeed here, that one of the greatest dangers lies, of mens finally perishing in their sins: So that when they are convinced of the ne|cessity and importance of a reformation in general, they are to be shown the ne|cessity and importance of beginning it without any delay; otherwise the time may perhaps never come, which suits them in all respects; and so they will ne|ver be the better for that general con|viction, which they have of the impor|tance of leading a better life.

Now thô there were no other argu|ments to inforce a speedy repentance and amendment, besides that which was just mentioned above, the shortness of human life, and the uncertain continuance of our state of trial; yet this alone would be ab|solutely conclusive; so as to convict that person of the greatest imprudence and madness, who should defer the thoughts of returning to God and his duty, a single day or hour; since we know not what a day or hour may bring forth, and the op|portunity which is let slip, and is lost to day, may be lost forever! Whenever there is any thing which is in itself of great im|portance and concernment to us in this world; (if indeed there is any thing here below that can be justly accounted so) and

when, by neglecting it at present, we may probably miss of some great temporal good, or incur some great temporal evil, and render the damage irretrievable to us; whenever this is the case, as to our worldly business and concernments, it is the plain dictate of reason and prudence to embrace the present time, and not to let slip the opportunity which we actually have, up|on the distant and uncertain prospect of another afterwards. And this is the ge|neral rule and maxim, by which all men that are tolerably wise and prudent in their temporal affairs, invariably conduct them|selves: for

the children of this world are in their generation wiser than the children of light;

a 7.2 more wary and provident, and more careful to improve their several opportunities to secure their worldly advantage, than they who are favoured with spiritual privileges, and a space for repentance, are to

make their calling and election sure;

and entitle themselves to eternal life and salvation. Our Saviour takes occasion to teach us a lesson of prudence in our spiritual and e|ternal concernments, from the conduct and example of such children of this world, as neglect not to improve their present opportunities; nor put off 'til to|morrow, that which should be done to|day.

Consider, therefore, their ways, and be wise.

THE careful husbandman observes the first opening of the spring, and the ad|vancing of the sun with his genial warmth: He considers the approaching summer, the autumnal season, and subse|quent winter. In the spring he manures, sows and plants his fields; in the summer he dresses them,

waiting for the pre|cious fruit of the earth;

and in autumn he gathers his harvest into barns, that he may have all manner of store, when the season is past for that kind of labor, and winter confines him at home. Did you ever know a discrete husbandman, who did not thus consider times, seasons and opportunities; and lay hold upon them as they arrived, lest, letting them slip, he should be destitute of the means of sub|sistence? Fools, and slothful men, may indeed be guilty of such negligence, and only they: And such are accordingly sent to learn wisdom even of the ant, or pis|mire:

Go to the ant thou sluggard, con|sider her ways, and be wise: which having no guide, overseer, or ruler, provideth her meat in the summer, and gathereth her food in the harvest.b 7.3

IF you consider the discrete mariner, you will find in him the same care, and

attention to times and opportunities. Knowing that winds, and tides, and wea|ther, will not conform to his inclinations, or wait his pleasure, he prudently con|forms himself to them, as far as possible. When the weather is fair, the gale from the proper point, and the tide serves, he weighs anchor, spreads his sails, and takes the helm, lest he should miss his passage, and by unnecessary delays, be kept from the country and port for which he is bound.

THE discrete merchant, the object of whose attention is worldly gain and pro|fit, acts in conformity to the same pruden|tial maxim, of observing times and oppor|tunities; which, being once slipped, may never return. Does he not carefully ob|serve the rise and fall of stocks, and of in|terest? Does he not diligently inquire into the state of foreign markets; and into an hundred other things and circumstances, which are in their nature fluctuating and changeable, that, by improving his op|portunities, and the critical time, he may make sure of something; and promote his interest to the utmost? Will he neglect a present favourable opportunity, when he knows not but that delaying a day or two, may not only put it out of his power to make great profit to himself, but prove ruin|ous

to his fortunes, and reduce him to bank|ruptcy? Certainly a cautious, prudent mer|chant will not be guilty of such negligence; but improve every fair opportunity that presents itself, while it is in his power.

DOES not every wise general, or pru|dent commander, act upon the same prin|ciple? Will such an one neglect a present advantage against the enemy, such a one as almost secures success and triumph to him; when he knows not but that his omitting it, may soon give the enemy as great, or a greater advantage against him|self; not only snatch a victory from him, but prove the occasion of his being spoiled and captivated?

IN short do not all men in general act upon this same prudential maxim in their secular affairs and concernments, even from the ermin'd monarchs, the great warriours and politicians of the earth, down to the cobler upon his stall? You may plainly see this principle of wariness and caution operating, and exerting it|self, thrô all the various ranks of human life, from the throne to the footstool; there are no men who are not governed by it in their worldly business, excepting those only, whom all the world agrees to call, either giddy or stupid, slothful or mad. Every individual, that has any pre|tence

to be reckoned knowing in his own proper concerns, and wise for himself in this world, is habitually influenced by it. It is the discernment of times, and the improvement of opportunities, that makes wise men, and the not observing, or neg|lecting them, that makes fools, in all secular and earthly affairs. Prudent fore|thought is the parent of plenty and pro|sperity; delay is the mother of want, shame and wretchedness.

APPLY this to yourselves in your high|er capacity, and more important interest, as you stand related to God, and to ano|ther world. Reflect how much more ir|rational and foolish it is for men to pro|crastinate in things of a spiritual nature, and eternal concernment, than to be di|latory in their worldly concernments. This life is the season for planting and cultivating those seeds of piety and vir|tue, which may yield us a harvest of the fruits of righteousness; that we may reap immortal felicity, and make provision for ourselves against the winter of death that is approaching. We are all mariners, bound to another country to another world; and now is the time to weigh anchor, to spread our sails, and shape our course, towards the haven of endless peace and joy. There is a pearl of great price

set before us, which, like wise merchants, we should endeavour to make sure of, thô at the expence of every thing else which we possess; and without using any delay, lest the opportunity should be over for making ourselves rich towards God, before we are aware; and we should be cast into that prison, from whence we shall not come out,

'til we have paid the uttermost farthing.

There is vic|tory, and triumph, and an unfading crown of glory in view; obtaining which, we shall be more than conquerors thrô him that loved us; and missing of which, we shall be far more wretched than cap|tives;—punished as rebels and traitors a|gainst the king of heaven!

SO important is the interest which we have depending; and all depending upon our making a wise and diligent improve|ment of this present life; the only oppor|tunity which we have, or may expect, in order to work out our salvation. That this season cannot be very long, and that it may possibly be very short, we are e|qually certain. The life of man, when protracted to its greatest length, in this period of the world, is but an

hand|breadth;

and it is, besides, every mo|ment uncertain. And whenever it is ter|minated, our time of trial, you know, is

over; so that nothing then remains for us, but to

receive the things done in the body, according to that we have done, whether it be good or evil.

Can there be any thing more reasonable for us then, than to make haste? any thing more im|prudent, than delaying to keep God's commandments? Can you think of any negligence of men in their worldly con|cernments, but what is infinitely less foo|lish and absurd, than this negligence and delay, which are so common with respect to religion, and the concerns of eternity? If men are negligent and imprudent in their worldly concernments, there is still a possibility of retrieving: Seasons may return; another spring and seed-time to the husbandman, another wind to the mariner, another lucky opportunity to the merchant, another advantage to the war|rior. But

the accepted time, and the day of salvation,

being once over, ne|ver return to the probationer for another world. This life being run out, the time of trial which God has allotted us, is past; we know of no other; we are to expect no other. For as it is

appointed unto men once to die,

so

after that is the judgment;

and God will then

render to every man according to his deeds.

AND what now is human life, upon which so much depends? Is it like the constant sun, which burns and shines thrô a long succession of years, so that there is no danger of its going out, and leaving us, thò we should neglect our proper bu|siness for the present? Is it not rather like a little meteor, that darts along the sky, and both appears, and is wholly extin|guished, in a moment? in the same breath? Or, to use a scripture-comparison, is it not like a vapour, that appeareth for a little time, and then vanishes away, al|most as soon as the sun is risen? Is it not like the grass? In the morning it flouri|sheth and groweth up; but at noon it is cut down and withereth. Man knoweth not his time; nor what shall be, even on the morrow. If therefore he is wise, he will make haste, and not delay to keep God's commandments to day; lest, thrô such negligence, he should suddenly fall into lasting and irretrievable ruin.

I WILL not now ask you, where your fathers are, or whether the prophets live for ever? But let me ask you, Where are many of your cotemporaries? Where are many of your friends and acquaintance, who made their appearance upon the stage of this life, about the same time that you did yourselves? Are they all living?

Are none of them removed far from you, into darkness? If you go and examine the tombs and monuments in our burial-places, will you not find the names of many of them? some perhaps newly en|graved, but others that begin to moulder with time; intimating to you, how long your brother or sister, your wife, husband, or dear friend, has been in eternity! Yea, I may ask you, Where are many that are younger than you? that were born seve|ral years after you? Are they all still a|live? Are they all still probationers for their eternal state? Or is not that state al|ready fixed with respect to divers of those, who entered upon their state of trial some years after you? Yea, let me ask still far|ther, Where are some of your own chil|dren? the offspring of your bodies? Are they all alive, and flourishing like plants of renown? Alas! are not some of those, who were brôt into the world by you, un|der God the common parent, gone out of it before you, leaving you to mourn their untimely exit! It may be further enquired, Where are many that were not only much younger than you, but also, once, more healthy, strong and vigorous? of firmer nerves and sinews? of more robust constitutions? and who were therefore, according to human rules of probability,

likely to survive you, and to weep, or perhaps to rejoice, over your graves? Are all such, whom you once knew, still li|ving? Are not many of them, years since, taken off the stage, and numbered with the dead, not to rise again, 'til the hea|vens be no more!

LET me inquire a little farther con|cerning the manner and circumstances of their death; I mean the death of those, whom you once knew, and who were at least as likely, if not more so, to sur|vive you, than you was to out-live them. To proceed then; had they all some con|siderable warning given them of their danger, and approaching dissolution? Did they all lie for several months, or weeks, upon the bed of sickness? Did they all languish away by such slow degrees, and die such a lingering death, as gave them, if I may so express it, fair warning to pre|pare for it, by making their peace with God, and settling their accounts with hea|ven? so that after they were unable to walk the earth, they might turn their feet un|to God's testimonies, and run the way of his commandments? What! Were none of them suddenly snatched away, as in a moment, by some violent, rapid disease, which had no sooner seized, than it de|stroyed them? or, at least, took from them

the exercise of their rational faculties, so as to disqualify them for religious reflecti|ons, and amendment? Were none of them taken away by what is called, thò perhaps not very piously, a fortuitous, casual, or accidental death; so as to be in another world, even before they had the least apprehensions of any danger; and were busily employed, either in exe|cuting some old, or laying some new scheme of worldly wealth, grandeur, or pleasure?

CAN you call to your remembrance no one example of either of these sorts? Or rather, can you not call to mind several, yea, many such. And dost thou know, O man, whosoever thou art, that this will not be thy own case? that the Son of man will not come at an hour when thou lookest not for him? Dost thou as|suredly know, that thy life will not be re|quired of thee before to-morrow morn|ing? before this day's sun is set? be|fore another hour is expired? yea, before thou hast heard the end of this, and the beginning of another sentence?—Thou knowest not what a mighty change a single moment may produce with respect to thee, now, or any other time. And wilt thou risque thy soul? thy eternal in|terest? thy all, at such uncertainties?

Wilt thou presume to go on in thy tres|passes against Him, in whose hand thy breath is, and who may suddenly deprive thee of it, even before thou hast drawed another; and call thee before his dread tribunal, all unprepared as thou art? Wilt thou not make haste to keep his com|mandments, lest a moment's delay should prove thy final ruin? Wilt thou, when thy life, and time of trial, are thus preca|rious, think it time enough to turn thy feet unto God's testimonies, ten, twenty, thirty, or forty years hence? Yea, wilt thou think it time enough to do this to|morrow, which, to thee, may never ar|rive; or, if it arrives, find thee in that dismal region, where the rich man lift up his eyes, being in torment? Wilt thou not even now humble thy soul before the great God, whom thou hast hitherto been offending by thy crimes? and whose pa|tience may be in a manner at an end with thee? Wilt thou not now awake out of sleep, and haste, and fly, to lay hold up|on the hope set before sinners in the gos|pel? Wilt thou still tread under foot the Son of God, whom thou hast so long been wounding, and piercing, and putting to open shame, by thy sins? Wilt thou not even now come to him, that thou mayest have eternal life, and escape the perdition

that hangs over thee? come to him, I mean, in the exercise of faith towards him, and of repentance towards God; and with humble resolutions, that, thrô his grace assisting, thou wilt be his faithful and o|bedient servant? Alas! thou art worse than mad, if thou delayest this another day.

IF you knew, my friends and brethren, if you certainly knew, that you had one month longer to live, and only one, in which to work out your salvation; at the expiration of which short term, you must appear before the judge of all the earth to receive your sentence from him; this would doubtless alarm you. You would be ready to cry out, What shall I do to be saved! and immediately betake yourselves to your prayers, and the a|mendment of your lives. You would not commit another wilful sin; but make haste, under the apprehensions of so short a space for repentance, and of a speedy reckoning, to keep God's commandments. This may be presumed concerning almost any man, however hardned and abando|ned, from what is generally seen in cri|minals under sentence of death; and in other wicked men, when they are told by their physicians, or their own fears sug|gest to them, that they are but a little

while for this world. What distress are they in? how sorry for their past sins? how anxious about futurity? how resolved do they seem to be, that they will use these short remains of life to the best advantage; and not trifle away another moment?

Now if you consider the matter atten|tively, you will plainly see, that you have more reason to make haste, and not delay to keep God's commandments, than if you were sure you had one month, and no longer to live. For, as the case now stands with you, you are not certain of another month; nor even of another hour. You may indeed think it probable that you may live several years; but since it is possible you may be disappointed, and that this day is your last; since it is possible your probationary state may end before the evening; and if it should, your op|portunity is entirely over, as much as it would be, if you now saw the Son of man coming in the clouds of heaven, or sitting upon the throne of his glory, to judge the world; since your lives are so uncertain, and these things are thus, I say, it is evi|dent that you have a louder call to make haste in your preparation for death; and that it is more unreasonable and ha|zardous for you to delay it another day, than if you was certain you had one

month, and no longer to live. Why then, I beseech you, will you live as carelesly, as negligently of your eternal interest, as if you was sure of many years to come; and that future opportunites would not be wanting, wherein to do that necessary and most important work, which you leave undone at present? You are sensible that you are undone, and your souls lost forever, if you do not turn your feet un|to God's testimonies, and learn to keep his commandments, before your lives, and this state of trial, are ended. And since you have only a distant, and very uncer|tain prospect of any future opportunity, whether it be many years hence, or only one, or but a single month; how despe|rate is the hazard which you run by your present delay? Or what is there in this world that should tempt you thus to put off, and defer from time to time, the one thing needful!

WE may reasonably suppose, that by far the greater part of those who die in their sins under the light, and in a specu|lative belief of the gospel, had some sense of the great importance of religion; that they had at times some checks and remorse of conscience; some desire to escape the condemnation of the wicked, and to ob|tain eternal life; and accordingly, that

they frequently resolved with themselves, that they would, some time or other, break off their wicked lives, and turn their feet unto God's testimonies. Yea, 'tis probable there is hardly one of these sinners, amongst that wretched multitude, who are now lamenting their wickedness and impenitence in the regions of woe, but what had often resolved thus with himself, upon occasion of some alarming providences, some pathetic discourses, or reading or hearing the promises and threat|nings of God in his holy word, which is so quick, and powerful, and piercing, at times, even to the hearts of very wicked men. But, alas! death overtook them be|fore the time actually came, which suited them to set about this business of reforma|tion in earnest. They determined, per|haps, that they would do it five, ten, or twenty years hence; but to be sure, be|fore their time of trial was elapsed. Their sins and lusts were so dear to them, and their presumption upon many years to come, was so strong, that it seemed, not only very hard and mortifying, but in some measure unnecessary also, to break off from them at present, and make haste to keep God's commandments. This see|med to them like separating choice friends, the friends of their bosom; thô, in reality,

only the poisonous asps therein, which were unperceived stinging and wounding them to death. Thus it is that wicked and foolish men go on, hugging and cherish|ing their lusts; and violating the known, plain commandments of God, from on|time to another: and yet, with a strange mixture of faith and infidelity, of consci|ence and no conscience, of piety and im|piety, of love to this world and regard to another, of concern for their souls and neg|ligence of them, hypocritically resolving that they will not be wicked always, thô fully determined to be so at present. They imagine they have time enough before them; and God forbid that they should always live that wicked life, and die in their sins at last! They have some favorite folly or vanity, to which, having sacrifi|ced a little longer, they will piously con|secrate the remainder of their days to the service of God, and secure the salvation of their souls. They have either bought a piece of ground, or a yoke of oxen, or married a wife, or are building, or taking their swing at youthful pleasures; so that they beg to be excused just now; but will be sure not to let death overtake them un|prepared, the thought of which they can|not endure. And what is the consequence of these delays and procrastinations?

of presuming thus upon seeing many days, and having time enough in store to do that, which ought to be done immedi|ately, while it is called to-day? I will tell you plainly what it is, because it may, by the blessing of God, prove a salutary warning to you, and the means of exci|ting you to improve your present oppor|tunity. The consequence is, that these foolish, presuming sinners are damned, before they really conceived themselves to be in any great danger of damnation. I do not mean that this is always, and u|niversally, but very often the consequence, of such dilatory presumption. Some men doubtless live to repent, according to their hopes and expectations, thrô God's good|ness, forbearance, and long-suffering to|wards them. But many are snatched a|way in the midst of their fond presumpti|on, and vain imaginations; having no other opportunity for repentance, besides that season which they thought too soon, and therefore neglected. And this is so frequently the fatal consequence of letting slip the time actually present, that the consideration hereof may well alarm every sinner; and excite him to make haste to keep God's commandments, lest he himself should be another sad example, how dangerous it is to delay it!

A MAN who is thorôly and properly sensible of the hazard he runs by delaying to turn his feet unto God's testimonies; of the danger he is really in, every mo|ment of his delay, of being undone for|ever; cannot use any delay in this mat|ter, consistently with the known princi|ples of human nature, and the motives by which men are influenced to action: Which makes it proper and necessary par|ticularly to inculcate a just sense of this their danger upon them. If men either disbelieve the great and fundamental doc|trines of religion, respecting future re|wards and punishments, and the necessi|ty of a pious and holy life; or, if believ|ing these things, they confidently depend upon living long, and having time enough to repent and amend hereafter; upon ei|ther of these suppositions it is easy to con|ceive it possible for them to persevere in their wicked courses; and indeed it is improbable that they should do otherwise. For as the first of these errors destroys the grand motives to religion in general, by wholly taking away both the hope of a reward, and the fear of punishment; the latter greatly weakens them, by re|moving these things at a distance; and making it appear safe for a man to in|dulge his lusts for the present, of which

he may repent some years hence, and be saved at last. It is not altogether unnac|countable, but rather to be supposed as a thing of course, that in either of these cases a man will go on in his transgressi|ons. But it is hardly to be conceived possible for a man, who firmly believes the great doctrines of religion, particular|ly those respecting a future state, the hap|piness of heaven, and the miseries of hell; and who has, at the same time, a just sense of his frailty and mortality, how pre|carious his life is, how soon his state of trial may be ended, and he called to receive the due reward of his deeds; that this may be on the morrow▪ or to-day, the next hour, or the next minute; it is hard|ly to be conceived possible, I say, for a man who both believes the great doctrines of religion, and has such a due, thorough sense of the uncertainty of his life, and state of probation, and the danger he is in of damnation while he continues in his sins, to delay to keep God's command|ments. No! he will of course make haste to do it, lest death and destruction should suddenly overtake him: he will run, he will fly as upon the wings of the wind, or on the winged lightning, that he may escape the danger which hangs over his guilty head, and make his calling

and election sure. The man who sees but an hand's or hair's-breadth, as it were, betwixt himself and eternal perdition, (as all wicked men who believe the scriptures would do, if they had a just sense of the uncertainty of their lives) will surely ne|ver reason thus absurdly in his heart:

When I am some months or years ol|der; when I have finished the worldly schemes I am now so deeply engaged in; when I have taken my fill of sen|sual delights; when I have disobeyed, affronted and dishonored God, by in|dulging my lusts a while longer, then will I make all up with him by turning my feet unto his testimonies, and keep|ing his commandments; so that I shall secure my salvation effectually, without foregoing my present sinful pleasures. I can sin with safety to myself for a while; and be wise, and pious, and virtuous, some time hence, when my life is drawing near to a period.

How absurd and senseless would such reasoning be, if it could be called reasoning? how unnatural in the mouth or heart of a sin|ner, who had any proper sense of human frailty, the precariousness of his life, and the consequence of death to those, whom it finds unprepared! Can you suppose it even possible for a man, duly sensible what

his state is, to have such thoughts, and idle notions of future amendment, passing in his mind? No, surely: The language of a sinner's heart, awakened into a just sense of the shortness and uncertainty of human life, and the consequences of death, will be of a quite contrary strain:

I have far too often transgressed God's com|mandments already; I have risqued my soul far too long. How foolish and bru|tish have I been! O my God! what have I been doing! How have I been provoking thy just displeasure! I am a monument of thy mercy, forbearance and long-suffering. I will no longer tempt thy vengeance, and hazard the loss of my soul: I have done iniquity; I will do so no more. I will now, even while it is called to day, turn at thy reproof: I will make haste, and not delay to keep thy commandments; lest death surprise me unprepared to appear before thee! O my God, help me to put these my present resolutions into practice; and preserve me from that great and most dangerous folly of deferring my repen|tance to another day!

THIS, or the like, will ever be the language of that man's heart, who truly believes the great doctrines of religion, who duly considers how much depends

upon turning his feet unto God's testimo|nies, and how short, how very uncer|tain the time is, which is alotted him for that end. It is not supposeable that such a man should think of delaying a single day to make his peace with God; to seek an interest in his favour, thrò him that came to seek and save that which was lost; and to secure himself against the terrible effects of his righteous displeasure. You might as well suppose that a man would, with his eyes open, precipitate himself in|to the sea, or leap headlong into the fire, as that such a person would persevere in the indulgence of those lusts, which drown men in destruction and perdition; or in perpetrating those crimes, for which he knows he may suddenly be cast into hell, where the worm dieth not, and the fire is not quenched!

AND hence it plainly follows, that what|ever those men may pretend, who go on from year to year in the gratification of their sinful lusts and passions, they do not give a full and firm assent to the impor|tant doctrines of religion, more especially those respecting a future state of rewards and punishments, or else they have not a just sense of their frailty, the uncertainty of their lives, and the time of their proba|tion. Either they have some doubts re|maining

upon their minds, respecting the truth of what religion teaches concerning the perfections and moral government of God, and the consequences of death to the righteous and wicked respectively; or, if they really and fully believe these things, they are not duly apprehensive how short and precarious their time here is, but most fondly and foolishly presume upon that as certain, than which nothing is less so, viz. that they shall have an opportu|nity to repent and reform hereafter. One or the other of these must needs be the case: There is no possibility of account|ing for their conduct, in delaying to turn their feet unto God's testimonies, in any other way, without contradicting the known principles of human nature, and the motives upon which men constantly act in all other matters of importance to them. The former supposition may pro|bably be the truth as to some wicked men, even amongst the professors of religion; and the latter as to others. Some, per|haps, may not really believe those great and fundamental articles of religion, which they profess; but profess them on|ly for form and fashion sake, to avoid the appearance of singularity. It is easy to account for the conduct of such. But there may be others who really believe

these doctrines, and are persuaded in their own minds, that their eternal well-being depends upon turning to God, and keep|ing his commandments, during the present life; who have yet never once thought seriously and justly of the uncertainty of life; who have never learnt, with their other arithmetic, to number their days a|right; nor duly considered the hazard of delaying, on a presumption that the pe|riod of their lives is far distant.

NOW whatever may be the reason why other persons neglect to return to God, the more immediate cause why these lat|ter defer their repentance, is, because they thus put far away the time of their death, and thus flatter themselves with future opportunities of amendment. And you are sensible that my subject, and the main argument and design of this discourse, lead me more particularly to guard you against this error, so natural, and almost necessary a cause, of security in sin. It is probable that this is a very common, if not the most general and fatal delusion, which people who believe the gospel, fall into; and which keeps sinners from turn|ing their feet unto God's testimonies without delay. The devil is too know|ing to tempt men to go on in their sins with their eyes wide open, and while they

clearly discern the danger of it; he knows this would be to little purpose. The great adversary of our souls, of whose devices we should not be ignorant, therefore de|ludes people into this notion, that their lives are not so very precarious as is pre|tended; that they may, and probably will, live long; that they need not be in haste; that there is no great danger of delaying a little longer, and enjoying the pleasures of sin: And that after they have indulged their lusts a few years more, then they may repent, and work out their salvation, and do it with double diligence.

I CALL this a delusion of the devil, not only because all vain and false imagina|tions in general, which tend to make men quiet in their sins, are ascribed to him in scripture; but also because it is in it|self hardly possible that men should be de|luded in this manner, and run into such a gross mistake, unless they were under some strange infatuation; unless, in short, they were in fact blinded and bewitch'd by that evil spirit, that worketh in the children of disobedience. For what sinner could presume thus upon future opportunities, and on that foolish presumption make himself easy, and think his condition safe, were he not under the influence of some spirit even worse than his own, that de|priv'd

him of his reason and senses? Is there any foundation in nature, or expe|rience, for such presumption? Is it not even contrary to common sense; consi|dering what our lives are, their natural frailty, the numerous diseases, and the many casualties, if I may call them so, to which we are daily exposed?

LET me therefore endeavour to rescue miserable, mortal sinners, out of the snare of the evil one, by impressing this plain, but useful sentiment upon their hearts, that it may be written there as with a pen of iron and the point of a diamond, as their sins are written in the book of God's remembrance; this sentiment, I mean, that their lives are every moment uncer|tain. You can have no dependence up|on any future season, if you neglect the present, for turning to God, and securing that great salvation which is revealed in the gospel. In the language of scripture, NOW is the accepted time, and NOW is the day of salvation. It is unreasonable to allot upon that time which may never be yours, even in things of little moment: but to allot and rely upon it in a matter of infinite and eternal concernment, and when, if you should happen to be disap|pointed, you will be undone forever, this is such sottishness and infatuation as can|not

be expressed in Words: Nor could any thing give an idea of it, sufficiently strong and affecting, unless perhaps it were, the groans, and fruitless lamentations of the damned, who have been already thus de|luded to their perdition! One would think that the word of God himself, wherein we are so frequently reminded of the uncer|tainty of our lives, and admonished not to "boast ourselves of to-morrow," might be sufficient to reclaim us from this folly; and to make us constantly look upon ourselves as dying men, even thô there were no other argument to convince us. But if, like Thomas, you must needs see before you will believe, and cry out,

My Lord and my God!

if you must needs see, in order to your being con|vinced, how frail and precarious human life is; come with me, let us look round the world; and then tell me what you see therein. I know you see that the old die: But tell me, do you not see that the young die also? Do you not see one dying there, who was just setting out in busi|ness in the world, with a fair prospect of making a figure in it? Do you not here see even children falling an early sacrifice to death? And must you not from hence necessarily infer, that youth is no security at all against death, how much soever

you may rely upon it? Do you not see, in the next place, that men of the greatest capacity and learning die, as well as the foolish and bruitish person? and conse|quently, that great parts, and acquired accomplishments, are no security to you, thô possessed of them, and glorying in them? In the next place, do you not see, that the rich die, as well as the poor and necessitous? and consequently, that great worldly possessions are no security, how apt soever you may be to think and say, you have much goods laid up for many years? Do you not also see, that the princes and potentates of the earth die, as well as men of low de|gree? and consequently, that worldly power and dominion are no security to the possessors of them? that thô they are gods, they are only mortal ones, and must die like common men? Do you not see, that the strong and robust die, as well as the weak and infirm? and consequently, that that which men are of all other things the most apt to rely upon, health and vigor of body, are no security? In fine, do you not plainly see, that persons of all these different ranks and conditions of life, often die suddenly, without any considerable warning, unless it be that which they had not the wisdom to take;

I mean the common, visible mortality of the species, and the deaths of others, of age, rank and circumstances parallel to their own? You cannot deny, but that you plainly see all these things. And wilt thou then, O vain man, boast thyself of to-morrow? Wilt thou, contrary to the evidence of thy senses, presume upon the stability, and long continuance of thy life? Wilt thou, on this unreasonable presump|tion, excuse thyself from making haste to keep God's commandments? Wilt thou wage heaven, with all its unfading joys, that thy death is at a great distance? And wilt thou consent to incur the pains and torments of the damned, if thou shouldst be mistaken, and it should be nigh, even at the door! For this is really the lan|guage of thy delay, if thou delayest upon the presumption I am now speaking of; you do as it were bet your immortal souls, that thô you neglect to turn your feet un|to God's testimonies at present, yet you shall not want an opportunity to do it hereafter. And what can be more irra|tional than to risque so much upon so slender a probability? especially consider|ing, that thô you should not be mistaken and disappointed, yet you really gain no|thing by this delay, but lose the comforts and blessed hopes of a life devoted to God?

WHAT do your reason and consciences answer to these plain, but very serious and important questions? But indeed I need not ask you what answer they make: for I know what it must of necessity be, if you understand the questions, and the ground of them. It must needs be, that it is the height of imprudence and madness to defer your repentance a day, or hour longer; that you will forfeit all just pre|tentions to discrete and wise conduct, if you do not make haste to keep God's commandments; since you have so great an interest that depends upon your doing it before this life, which is so very preca|rious, is brought to a conclusion. It is impossible but that your understandings should be convinced of these things; and God grant that your hearts may be dis|posed to follow their dictates!

THE argument which has been insisted upon in this discourse, you are sensible, is drawn wholly from a consideration of the shortness and uncertainty of that space which God allows us for repentance, and working out our salvation. If I should live to preach, and you to hear, any more discourses upon this subject, you may ex|pect to hear some other arguments, tending to show you the importance of acting the same part which the Psalmist did, who

tells us that he made haste, and delayed not to keep the commandments of God.

TO conclude for the present; Let me beseech you, as you value your souls, se|riously to consider, and keep in your re|membrance, that argument which has now been improved to quicken you to your duty. Fix it in your thoughts, that this world is not your home; that you are strangers and pilgrims in the earth, as all your fathers were; that you are hastening to an eternal state, a state of righteous retribution; that you can have no dependence upon to-morrow; that you may be in another world before you hear another sermon, yea before you get to your own houses from the house of God, where the preca|riousness of life has been represented to you. However you may triumph in the thoughts of your youth, health or strength, you have, believe it, all a mor|tal distemper now upon you; you are in a consumption; the seeds and the sen|tence of death is within you; it cannot be long before, and it may be very soon that, you will go to the house appointed for all the living. Watch therefore, and endeavour to be prepared for your great change; for you know neither the day nor the hour wherein it will come upon you.

Whenever it comes, you will be sensible, that as but one thing is needful, so that claims the first and last attention of man; and that all other cares, besides that of the soul, are foreign from his true interest, and therefore little better than mere tri|fling. One might be confident, that a man who believes the scriptures, and has a due sense of life's uncertainty, cannot go on from year to year, in the known, wilful violation of God's commandments, or delay to turn his feet unto his testimo|nies. A man must almost forget that he is mortal, to be sure forget that he is eve|ry hour liable to death and its conse|quences, before he can be easy in his sins. While he keeps death and eternal judg|ment in view, and considers how soon and suddenly he may be called out of the world to receive his recompence, he will of course be constrained to live to God, who giveth unto all, life and breath and all things; and upon whom all intirely depend. So that there can hardly be a prayer more proper for mortal man to put up to the immortal, invisible and eternal God, than that of the Psalmist, with which I conclude; and which each one of us should make with sincerity and fervor, as he did, while we are musing, and the fire burns;—

Lord! make me to know

mine end, and the measure of my days, what it is; that I may know how frail I am. Behold, thou hast made my days as an hand-breadth, and mine age is as nothing before thee: verily every man at his best estate is altogether va|nity—Surely every man walketh in a vain shew: surely they are disquieted in vain! c 7.4

SERMON IV. The Reasonableness and Importance of making Haste to keep God's Commandments. The second Argument; drawn from a Consi|deration of the greater Difficulty attending a Reformation, if deferred 'til the Habits of Sin are confirmed and strengthened.

PSALM CXIX.59, 60.

I THOUGHT on my ways, and turned my feet unto thy testimonies:

I MADE haste, and delayed not to keep thy commandments.

* 8.1THE reasonableness and importance of making haste to keep God's commandments, was shown in the last discourse upon this subject, from

a consideration of the shortness of human life, and the uncertain duration of this probationary state. It was then intima|ted to you, that some other arguments would, by God's leave and assistance, be insisted upon, in order to quicken you in your return to him, and to show you the unreasonableness of delay in this matter. Accordingly I intend, in this discourse, to handle another argument with the same general design of exciting you to a speedy repentance, and reformation of your lives; thô the argument will be quite different in kind from the former.

THE present argument, then, shall be drawn from a consideration of the greater ease of reforming now, without delay, than there will be hereafter, if we put off this necessary and important work to a|nother season, thô we were sure of ••aving another, as we are not. Taking it for granted that you have as many years cer|tainly to come, as you may perhaps pre|sume upon, thô nothing is less certain; yet if by delaying your return to God, you will render still more difficult, what seems so difficult and irksome to you at present, it is plainly the dictate of wisdom and prudence to make haste, and not to defer it to another time.

WHEN any thing, be it what it will, is of great importance and necessity to be done by us some time or other, which will be attended with difficulty, and re|quire much pains and labor, whenever it is done; and when delaying it will cer|tainly, or only probably, increase the difficulty, this is a plain reason why we should immediately apply ourselves to the doing of it, without the loss of any time. There would be some plausible excuse, yea, in many cases a sufficient reason for delay, provided the particular business be|fore us would grow easier and easier up|on our hands, the longer it was deferred; provided that which at present requires great pains and self-denial, care and watchfulness, would require little or none some years hence. In many affairs of a worldly nature, thô not in all universally, this would fully justify a delay, and even make it the part of wisdom. But where the reverse of this is true; where the difficulty will be made greater by pro|crastination, it is evidently most reasonable for us immediately to apply ourselves to the work before us; that so we may save ourselves that additional degree of toil, trouble and vexation, which will be the certain, or at least probable conse|quence of delay.

THE general rule or maxim here laid down, is indisputably true, and universal|ly acknowledged by men in their secular concernments. All men, excepting only the foolish, slothful and improvident, both acknowledge it true in speculation, and act according to it, in their worldly affairs. Does not every man, who is but tolerably wise and prudent in the management of his affairs, study and contrive, and exert himself, to dispatch them with all speed, when it is either certain, or highly pro|bable, that delays will create new diffi|culties and obstructions to the accomplish|ing his designs? when he knows that what is hard to be executed at present, will, in all likelihood, become still the harder, the longer it is deferred? Do not all men of all ranks, professions and stations in life, reason thus, and act upon this prin|ciple; except only the foolish, negligent and slothful, as was intimated before? Shew me, if you can, any of those chil|dren of this world, who can be called wise in their generation, or discrete in the conduct of their temporal affairs, who do not govern themselves by this rule. You can shew me none, who do not. And should not we, who are called to the kingdom and glory of God, be as careful, prudent and provident in the concerns of

our souls, and eternal interest, as the men of the world generally are in their tempo|ral concerns? Or rather, should we not be more wary, more circumspect, more diligent, more studious to embrace the fittest opportunity for working out our salvation, than they are to compass their worldly designs and projects? Certainly we should be so, by how more important and necessary this business is to us, than the former is to them. We should take heed lest, by any delay, we render this most necessary work of amending our hearts and manners, more difficult and irksome than it would be, if we engaged in it immediately, as we shall doubtless do, if we delay it at all.

BUT let me be a little more particular in stating and urging this argument for making haste to keep the command|ments of God. And here, allowing all that could be desired, and indeed much more than is true, viz, that wicked men might depend upon many years to come, and be certain of a future season for repen|tance, thò they neglect the present; yet e|ven upon this supposition, I say, it would be their wisdom immediately to apply them|selves to the necessary work of reforma|tion, because deferring it will render it the more irksome and difficult, and cost

them the more pains in accomplishing it at last. This argument consists of the se|veral parts following, which, for the sake of clearness, it will be proper to consider distinctly: viz.

THAT for wicked men to reform their hearts and ways, and turn their feet unto God's testimonies, is a work of absolute necessity to them:

THAT it will be attended with difficul|ty and self-denial, how soon soever it is engaged in:

THAT it will become still more difficult by being delayed: And, therefore,

THAT it highly concerns them to en|gage in it immediately; to make haste, and not delay to keep God's command|ments.—Of each of these particulars in its order, as the time will allow.

IT was observed then, as the ground|work of the present argument, and what is to be taken along with us thròout, That for wicked men to reform their hearts and ways, and turn their feet unto God's tes|timonies, is a work of absolute necessity to them. By which is meant, that they are intirely undone and lost, if they do it not, and happy forever if they do it. There are many things, which a man may either do or forbear, without any consi|derable advantage to him upon one hand,

or disadvantage upon the other. But here, the gain and the loss are both of them beyond comparison or computation, being both infinite. This is a work which, if we perform it in the day of our visita|tion, will gain us the favour of almighty God, will insure the salvation of our souls, and a glorious, incorruptible inheri|tance in the kingdom of heaven; so that whatever else we may neglect, yet if we do this, we shall be happy forever, happy beyond all our present ideas and concep|tions. On the other hand, if we leave this undone, and die in our sins, we shall incur the wrath of God, we shall lose our souls, and have our portion with the de|vil and his angels in outer darkness; so that whatever else we may do, yet if we neglect this, we shall be wretched forever, wretched beyond all that we can conceive of wretchedness at present. How ne|cessary a work then, must that be, upon the performance or neglect of which, so much depends! In our worldly affairs, we frequently think and speak of this and the other thing as necessary, which are by no means so, the consequences of doing or omitting them, not being very material to us one way or the other. But this is truly necessary; because our great and e|ternal interest is inseparably connected

with, and depends upon it. And indeed all that was said in the two first discourses upon this subject, concerning the impor|tance of turning our feet unto God's testi|monies, is a proof of the great and ab|solute necessity of this work, in the sense of the term necessity, as here used: So that there is no occasion for enlarging any farther here, upon this point.

IT was observed in the next place, That this work will be attended with difficulty and self-denial, how soon soever it is en|gaged in. To correct the temper and manners, to break off a vicious course of life, and enter the paths of righteousness, will at any time require great resolution, and cost t•• penitent much pains. Even before the flesh, the world and the devil, have established their empire over a man in its full strength and power, it is no easy thing to conquer them, and throw off their oppressive yoke. There will be many a struggle betwixt the flesh and the spirit; there must be many a conflict for the dominion over us, betwixt the world in which we live, and that world which faith discovers to us; there will be many a strife and contest betwixt conscience and the evil spirit that worketh in the children of disobedience, before you will fully re|cover and establish your moral liberty,

and get into a fixed habit of piety, and obedience to God's commandments. I would not therefore by any means flatter you with the thought, that you will not meet with difficulties, with many discou|ragements, with much hard labor, and have occasion to exercise great self-denial, 'ere you accomplish a thorough reforma|tion in yourselves, and become indeed the servants of God and righteousness. This would be to speak wickedly for God, and to deceive you to your hurt; whereas it is my duty to forewarn you truly of what you are to expect, that you may sit down and count the cost, and be the better pre|pared to encounter the difficulties that may arise in your way. These will pro|bably be so many and great, that you will often be ready to despond, thinking them unsurmountable; and that thô you should struggle for a while, yet you must finally be overcome, and fall by the hands of your spiritual enemies. This is what you are to expect, in turning your feet unto God's testimonies, how much haste soever you may make to do it, and how resolutely soever you may begin. You will find numerous temp|tations to overcome, which will require all your fortitude and strength, and with|out them, will prove too hard for you.

You will have snares laid in your way, so that you will sometimes be surprised into sin, and caught by the wiles of the de|stroyer, before you was aware of the par|ticular danger you was in. And it will cost you many a groan in spirit, many a tear, before you can recover yourselves out of the snare, and from under the power of the devil. Even the young, althô they may never have been remar|kably vicious, will be no strangers to these discouragements and difficulties, when they set themselves in earnest to seek and serve their Creator. Nor is it proper that they should be fed up, and deluded, with the contrary notions, that all will be easy and pleasant to them at their first setting out in a life of religion, and obedience to God's commandments; which might be of very hurtful, if not fatal consequence to them.

ALTHOUGH the ways of wisdom are truly ways of pleasantness, and all her paths peace, yet they are so only to those who have fairly entered into them, and for some short time at least, been walking therein; who have gotten the mastery of their lusts, and brôt their passions into sub|jection to the laws of God and reason. In doing this, the difficulty lies; in getting into the right way; in thus subduing your

lusts, and regulating your passions: And herein there ever was, and always will be, great difficulty, how much ease and plea|sure soever there may be in the exercises of piety and virtue, after the habit of them is in some good measure gained. The se|vering of your hearts from the world, from all the lusts and vanities of it, and devo|ting it to God, in such a manner as the gospel makes indispensably necessary to salvation, will ordinarily cause pain and anguish, equal to that of cutting off a right hand, or plucking out a right eye; yea, it will be like rending the heart it|self asunder; which may be one reason why repentance is expressed in scripture, by the metaphor of "a broken heart." It may be added, that it would not be on|ly difficult, but altogether impracticable, for sinners to subdue their lusts, to change their carnal minds, and serve God accept|ably, were it not for the grace and assis|tances of his holy Spirit, thrô which all things are possible. Without him they can do nothing effectual to their salvation. But his word gives them reason to hope, and firmly to expect, that if they are not wanting to themselves, he

will not suf|fer them to be tempted above that they are able; but will with the temptation make a way to escape, that they may

be able to bear it;

and not labor in vain, or spend their strength for nought.

BUT however unable you are to con|vert yourselves from the love of your lusts to the love of God; and altho' his pow|er is exerted in the change of every sin|ner's heart, that is effectually changed; yet you are not to imagine that his Spi|rit operates herein in such a manner, as to supersede the necessity of the sinner's labor and endeavours, or to exempt him from all pain and toil and trouble, in turning to God. We may indeed sup|pose it possible for God to turn a sinner to himself, without any pain, or difficulty, or labor to the sinner. But it is certain that this is not the way, in which he ac|tually works upon the hearts of wicked men in their conversion. His almighty power is not exerted in such a manner as leaves them no work to do, no tempta|tions and difficulties to struggle with, no self-denial to practise. For all who have ever been truly converted from their sins to God, have actually found these difficul|ties in their way, and found by their own experience the necessity of exerting them|selves to the utmost, in order to surmount them. And all theories and speculations, schemes and notions, whether respecting things natural or things spiritual, must

certainly give way to what is plain mat|ter of fact and experience, if there is any disagreement betwixt them.

LET every sinner therefore, whether old or young, remember these two things, of great importance to be kept in mind by him; That without grace and help from above, he cannot effectually change his own heart, so as to be made fit for the kingdom of heaven: And, That he must co-operate with the good Spirit of God in turning to him. He must not imagine that God will give him his Spi|rit in such manner and measure, as will leave him no work to do, no trials and conflicts to go thrô, no temptations and difficulties to vanquish. He must learn to endure toil and hardship, if he hopes to become a good soldier of Jesus Christ; he must exert himself with diligence, prayer and watchfulness. This is as cer|tain upon one hand, as it is upon the other, that all his pains and labor would be ineffectual, without the blessing of God upon them. Wicked men are required in the holy scriptures, not only to "strive to enter in at the strait gate," which our Saviour says was found but of few, at least in that age and country wherein he lived; but they are even required to

make them a new heart, and a new spirit.

b 8.2

Which admonitions evidently suppose, that they have somewhat to do, which is their own proper work, in their con|version to God and his righteous ways. And indeed, were not this true, as well as that the grace and assistance of God's Spirit are necessary to that end, a great part of the scriptures must either have no meaning at all, or else naturally convey a sense which is repugnant to truth: To suppose either of which, would be highly derogatory to them, and blasphemy against the Spirit that inspired them.

BUT not to digress any farther from the particular point before us. It is most certain that all sinners, even the young not excepted, will find many trials and difficulties, whenever they apply them|selves to the working out their salvation; much labour and pains will be requisite, and great self-denial, till such time as they have made some considerable attainments in religion. However, this should by no means discourage or deter any from at|tempting a reformation of themselves, with God's assistance, which will not be denied to them that seek it aright. Whatever dif|ficulties may attend this work, yet, as was observed to you above, it is a work of absolute, indispensible necessity to you: You must either turn your feet unto God's

testimonies and keep his commandments, or else be condemned as the transgressors of them, in the judgment of the great day. There is no medium betwixt turning and dying, according to the expression in the Prophet,

Turn ye, turn ye, for why will ye die, O house of Israel!

It may be hard and irksome to you to forsake your sins; but will it not be much har|der, and more irksome, to undergo the penalty or punishment of them in hell! Now as this work of reformation is abso|lutely necessary in order to your salvation, so the sooner you engage heartily in it, the better it will be for your selves. For, as it was observed above,

IT will become still more difficult by being delayed. The longer it is put off, the more grief, pain and trouble it will cost the sinner, whenever he turns his feet unto God's testimonies. This asser|tion is grounded chiefly, tho' not intirely, upon the common, well-known maxim, that vicious habits in general are strength|ned by time, 'til they are rooted out and destroyed by the efficacy of religion, and the grace of God: A maxim, as certainly true, agreeable to experience, and to the doctrine of scripture, as it is common in the mouths of men. The longer any have been sinning against God, the more

hardened they are of course against the fear of him, and the farther do they go astray from him in the by-paths of folly and wickedness; and the harder it will consequently be for them to correct their tempers, to reform their lives, to turn their feet unto his testimonies, and walk in his righteous ways. Wicked men grosly deceive themselves, or are deluded by the devil, if they imagine, on the con|trary, that the power of sin and corrup|tion in them will decay merely by length of time, without their opposing it; and that if they delay to keep God's com|mandments for a season, they shall find repentance and reformation an easier work, than it would be at present. The reverse of this is most certainly the truth. And yet it is highly probable, that many wicked men, unwilling to part with their sins at present, for the love they bear to them, secretly flatter themselves that this will be the case; and upon such a ground|less supposition, and fond presumption, indulge their lusts year after year, 'til they are grown old in iniquity. They seem to imagine, if I may so express it, that they can sin away their sins, if they take time for it; and that the corrupt foun|tain in their hearts may run it self dry, and be quite exhausted, by the plentiful

streams flowing from it in a succession of years! But alas! that impure fountain within them, from whence proceed evil thoughts, murders, adulteries, deceits, and other immoralities, is not thus to be ex|hausted. It is plentifully supplied, and will be kept full, how great rivers and floods of iniquity soever are constantly pouring from it. Yea, if pains be not seasonably taken to cut off its latent, secret sources, it will rise higher and higher, 'til it exceeds all banks and bounds; so that it will be next to impossible to reduce and confine it, or prevent its drowning the sinner in destruction and perdition. If it would be difficult for you to bridle and restrain your lusts now, how will you conquer them when they are grown far more violent and head-strong? The words of the prophet, thô perhaps spoken with another view, may yet be accommodated to the point in hand:

If thou hast run with footmen, and they have wearied thee, then how canst thou contend with horses? and if in the land of peace wherein thou trustedst, they wearied thee, then how wilt thou do in the swelling of Jordanc 8.3?

SIN is not only a cruel and destructive, but a false and treacherous enemy: and thrô this deceitfulness, the heart is insen|sibly

more and more hardened. This mortal foe comes to men under the enga|ging, syren form of pleasure, binding them without resistance in her soft and silken bands, which they imagine they can break and cast off whenever they please. But, alas! they soon become stronger than all Delilah's green withs and cords, so that a Sampson could not break them in sunder, without the assistance of One, greater than the "strong man armed." We do not only read in scripture, that wicked men shall wax worse and worse; (which is equally true of seducers, and the seduced, led away with divers lusts) but we are frequently warned concerning the danger of strong, inveterate habits of sin, con|tracted by use and custom; and the great difficulty of overcoming them. Yea, it is sometimes represented as being almost na|turally impossible, as well as morally so, for men who have long indulged their lusts, to get the victory over them.

Can the Aethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil.d 8.4?

These words of the prophet, to say the least, plainly imply, that the longer men sin, and give the reins to their ungodly lusts and passions, the less inclination, and the less moral power, (if there be any

real difference betwixt these things) they will ordinarily have to forsake their evil ways, and to keep God's commandments. Their love to sin, and their aversion to holiness, will generally be strong in pro|portion to the length of time they have been alienated from God, and the degree to which they have indulged their lusts: Which being the case, renders their re|formation, humanly speaking, so much the more difficult and improbable.

IT is not indeed to be denied, that a person's inclination to some particular sins may be naturally lessened by time, age and experience; I mean, lessened of course, without any efforts or endeavours of the person himself to amend his ways. But then his inclination to other particu|lar sins will naturally and of course be strengthened, in the same, if not in a greater proportion. Man is not alike disposed to the same sins at all periods of his life; but has, like the year, various seasons, which produce a variety of fruits. You see in the natural world, I mean up|on this earth, now under the malediction of heaven, that there are certain poison|ous weeds, and evil fruits, proper, and almost peculiar, to every month, from the first opening of the spring to the ap|proach of winter. There is a succession

of them, even upon the same soil; one dies, in appearance, still leaving its root alive in the earth, and another springs up and flourishes in its stead. Thus it is with mankind and their vices: The carnal heart of man is a soil, fruitful of evil; so that even in the early spring of life, you will often see many corrupt fruits produ|ced from it. For, in the language of scripture,

the wicked are estranged from the womb: they go astray as soon as they are born speaking lies.

And althô some of these evil weeds, these follies and vices of childhood, seem to die away of themselves, yet the root of bitterness is still alive: And unless religion, a virtuous education, and the grace of God prevent, these vices will be followed by others, proper to youth; these by others, proper to manly, mature life; and these still by others, more natural to old age. So that in every season of life, even from its ear|ly bloom to the winter of age, you will see a large crop of vices, but too naturally growing and flourishing upon this bad ground. Thô the leaves fall off, and the branches wither away, at certain times, the poisonous root of all is still green, strong and vigorous in the heart▪ It re|mains like the root of the emblematic tree, which Nebuchadnezzare 8.5 saw in his vision,

with a band of iron and brass in the earth, even after the leaves are shaken off, the branches lopped, and the tree it|self hewèd down: An intimation that his kingdom remained sure to him; and that after his seeming ruin, he should rise to greater glory and majesty than ever. Thus does sin still live and reign in the hearts of the wicked, 'til the

axe is laid to the root of the tree;

thô some particular vices may appear to die away with time. Others, and more enormous ones, will probably succeed to these, whose tops will reach to the very heavens: And the em|pire of sin is not only sure and certain, but enlarged continually; and, if I may so express it, a more

excellent majesty is given to it.

IT is indubitably certain, that 'til a man sets about reforming his heart and ways in earnest, he will really grow worse and worse, whether he is sensible of it or not himself; and thô it may seem to himself and others, that he has forsaken divers of his youthful follies and vices; yea, thô it may be true, he does not actually live in the outward practice of them. He may perhaps flatter himself that he shall drop all the rest by degrees, without taking a|ny pains to get rid of them, as the adder drops his skin. However, the serpent

still remains a serpent in nature; he is dai|ly growing an older and more venomous one; and a new skin will as naturally succeed, as the other fell off. And in like manner, 'til the sinner actually returns to God by unfeigned repentance, he grows more and more a sinner: He does at best, only exchange his old vices for new ones, and those probably greater. The poison of asps is still under his tongue, and in his heart, which will vent itself in some way or other: And all the time, while the deluded wretch fancies his vices are leaving him, he is growing into a nearer resemblance of that

old serpent, called the devil and satan, which deceiveth the whole world.

The natural principle of conscience will be insensibly weakened in him; his heart will grow more callous and unfeeling; his power of self-govern|ment will gradually be lost; and the em|pire of sin in general will be the more firmly established in his soul, the longer it is submitted to, and indulged: So that a reformation will become much more difficult than it would otherwise have been. According to the established order of things, and the method of God's deal|ing with us, in our spiritual concernments, it is past doubt, that we may much easier turn our feet unto his testimonies, soon

after deviating from them, and before we have gone far in the ways of error and vice, than when long, customary sinning, has render'd vice our second nature. For, as has been intimated before, it is absurd in this case to talk of what God can do by his almighty power, and how easily he can convert the most obdurate sinner to himself, even without giving the sinner any pain, trouble or difficulty. However possible this may be, yet surely there is not the least ground to hope, that he will in fact do thus. No, verily: They who enter into life at all, must strive and labor to do it; exerting themselves with all diligence to work out their own salva|tion, while God by his providence, word and Spirit, is drawing them, and working in them to will and to do of his good pleasure. And the sooner they set about this necessary work, the less sorrow will they give themselves.

HAVING therefore establish'd these pre|mises, the conclusion cannot be denied. It stands thus: Since repentance and re|formation are absolutely necessary to our salvation; since this work is painful and difficult whenever it is engaged in; and since it will certainly become more so by being delayed; the most wise and prudent course is, to make haste, and immediately

to apply ourselves to it. It is folly to put it off another day or hour. You should even now resolve to amend your ways; your hearts should even now be lifted up to God in the heavens, in the exercise of humble repentance for what is already past; in prayer for the pardon of it, and that he would grant you those assistances of his blessed Spirit, which are needful in order to your forsaking your sins, and keeping his holy commandments for the future.

SOME may perhaps say in their hearts, that this is hard doctrine.

May I not indulge my favourite lust a little longer? Must I now, thô in the bloom and vi|gor of life, mortify my members which are upon the earth? Must I now take my heart from the world, on which I have bestowed it, and give it to God? How can I endure the thought of so sudden and speedy a change! Let me walk in the way of my heart, and in the sight of my eyes, but a few years longer; and then will I, without reluctance, turn at God's reproof, and devote myself to his service!

But, O child of disobedi|ence, guilt and folly! I tell thee, and know thou it for thy good, that thô thou shouldst live a few years longer, as thou presumest, yet by persisting thus in thy

evil courses for the present, thou art mak|ing hard and bitter work for thyself. Thou art making that which thou now thinkest so irksome and difficult, far more so. For every wilful sin thou committest after this time, thou wilt pay an additional groan, whenever thou repentest of thy sins in ge|neral: For every commandment thou breakest after this, one of thy heart-strings will be broken, whenever thou comest seriously to think on thy ways, and to re|form them: For every criminal indul|gence, thô attended with present pleasure, thou wilt undergo pangs of distress and anguish, another day: And whenever thou buryest thy ••ollies and vices, thou wilt weep over them as it were tears of blood; not that they are dead, but that they lived so long; and that thou wast so foolish as to nourish them up from dwarfs, 'til they became as giants, that warred a|gainst heaven, and thy own soul, so long. Thou art at least treasuring up unto thy|self sorrow in this world, against the day of sorrow, I mean, of repentance; if not wrath, against the day of wrath, and the revelation of the righteous judgment of God. Wilt thou not then be perswaded to make haste? Wilt thou still delay to keep God's commandments? Wilt thou be willing to pay in tears and groans another

day, for thy present criminal indulgences? Wilt thou make that which now seems so difficult to thee, abundantly more difficult, by procrastination? Wilt thou now deli|berately choose and act that part, which thou must so bitterly repent of hereafter? Or canst thou think it consistent with wis|dom and prudence, to do that now, for which thou wilt, some time or other, con|demn thyself as a fool? yea, for which thou mayest perhaps be condemned of God, when sighs, and groans, and wail|ings, will be of no service to thee!

TO draw to a conclusion; let me ear|nestly beseech every impenitent sinner present, seriously to consider what has been said, respecting the greater difficulty he will find hereafter in reforming his ways, if God peradventure should give him an opportunity for it, than he would find at present. It is certain from scrip|ture, and both reason and experience con|firm it, that vice and wickedness long in|dulged, become more hard to be subdued; that thò the external exertions and ma|nifestations thereof in the lives and actions of men, should not be multiplied, or be|come more signal and observable, yet the habit and dominion of sin in the heart will be strengthened; and the moral fea|tures of the soul, becoming more distorted

and monstrous, be the harder to be re|claimed to the image and likeness of God. This argument for making haste, is of great weight; and shews, of itself, the great folly and imprudence of delaying your repentance. And as this is the only argument which I proposed to insist up|on at this time, I will not now urge the shortness and uncertainty of human life; nor any other Considerations to quicken you; though there are many such, and some, which are naturally suggested by the late dispensations, and the present as|pects, of divine providence. All these I wave for the present; only requesting you to consult your own ease; and by making haste to keep God's command|ments, prevent that additional sorrow and trouble to yourselves, which delay will certainly bring with it, even though it should not prove fatal and remediless!

SERMON V. THE Reasonableness and Importance of making Haste to keep God's Commandments. The third Ar|gument; drawn from a Conside|ration of the superior Happiness at|tending a religious and virtuous Life.

PSALM CXIX.59, 60.

I THOUGHT on my ways, and turned my feet unto thy testimonies:

I MADE haste, and delayed not to keep thy commandments.

THE reasonableness and importance of making haste to keep God's commandments,* 9.1 was the subject of the two last discourses, and is likewise to be the subject of the present. Two ar|guments have been already insisted on, for the illustration and proof of this point.

The former of them was drawn from a consideration of the shortness of human life, and the uncertain duration of this probationary state: The latter of them, from a consideration of the greater diffi|culty attending a reformation, if defer|red till the habits of sin are confirmed and strengthened. I propose, in this discourse, to urge another argument with the same general design of exciting those who have gone astray from God, and his holy com|mandments, to be speedy in their return to him, and living soberly, righteously and godly in the world.

THIS third argument shall be drawn from a consideration of the superior hap|piness attending a religious and virtuous life, compared with a life of sin, and ali|enation from God, the fountain of living waters. It is certainly a thing, very reasonable in itself, and of great impor|tance to men, to make haste to be hap|py: I mean, to obtain the greatest and noblest happiness, of which they are ca|pable in this world. No one, it is pre|sumed, will deny the reasonableness of this, or its importance to us: For the de|sire of happiness is both a natural and ra|tional one; no ways criminal in itself, however criminal most of the ways are, in which mankind seek felicity; but per|fectly

conformable to the will of God, and the great end of our being. Now if it be reasonable, and a thing of impor|tance to us, to make haste to be happy, it is equally reasonable, and of equal im|portance to us, to make haste in turning our feet unto God's testimonies: Or if it be irrational and foolish to delay the pro|secution of that happiness, for which we were made, and which is within our reach, it is equally irrational and foolish for us to delay our return to God, and keeping his commandments. For there is no peace, no felicity, no joy in this world, comparable to that, which attends a life devoted to God, spent in his service, and in communion with him: And who|ever hopes for any happiness here, worthy the pursuit of a reasonable and immortal creature, while he is wandering from his God, and violating his laws, is as certain|ly deceived, and will as surely be disap|pointed, as God and his word are true.

DOUBTLESS a very common, and one of the most fatal offences, which wicked men take at practical religion, and which makes them so backward to reform their lives, has its rise in an ill-grounded ima|gination, that religion is a gloomy, me|lancholly business, a foe to human felici|ty; that it multiplies our pains, and a|bridges

our pleasures, by its ••••sterity, and various mortifications; so ••••at it is sup|posed men must, as it were, bid a final adieu to all joy and comfort in this world, when, by turning their feet unto God's testimonies, they endeavour to secure his favor, and provide for their eternal well-being in another. Nor indeed can it be denied, that some injudicious, tho' perhaps very good men, have expressed themselves so incautiously concerning the self-denial, and mortifications of a religious life, as very much to strengthen this vulgar, and too natural prejudice of vicious men, a|gainst the right ways of the Lord. And it must be confessed, that were religion so great an enemy to men's happiness in this world, as is often supposed, it would not be altogether strange, that sinners are so apt to delay their reformation, as they are. This, if true, must needs be looked upon as a very great, tho' by no means a sufficient objection, against a man's al|tering the course of his life, and making haste to keep God's commandments: For who is forward to do that, which he knows will render his life more unhappy upon the whole, than it would other|wise be? My design therefore, by divine assistance, is, to show how groundless a prejudice this is; to make it evident to

you, by reason and scripture, that a life conducted by the principles of religion, is the happiest you can possibly live on earth: And so, from hence to argue the reasonableness and importance of making haste to keep God's commandments, and live this blessed life.

HOWEVER, it must just be premised, that when I speak of the happiness, and superior pleasures attending a life of pie|ty and virtue; I do not mean, that it is thus happy when a man first enters upon it. The beginning of a reformation is always attended with a degree of self-de|nial, pain and uneasiness; so that a wick|ed man will not, perhaps, immediately find that he is any gainer by changing his course and manner of life. But time and experience will convince every true con|vert, that in turning his feet unto God's testimonies, he provided the most effectu|ally for his own peace and comfort in this world, as well as for his happiness in ano|ther: Nor will he want any other con|viction, than what arises from his own perception, and daily experience, that

the ways of wisdom are, indeed, ways of pleasantness, and all her paths peace.

THE main argument of the present discourse, may be handled under the fol|lowing observations, viz.

THAT religion being a reasonable ser|vice, enjoined upon us by our wise and good Creator, it must therefore of neces|sity be supposed conducive to human happiness, even in this present state; the contrary supposition implying in it a gross absurdity:

THAT a life of irreligion and vice is naturally productive of many evils and disquietudes, from which the contrary course of life is free:

THAT religion is so far from abridging us of the natural pleasures of life, which are worthy of our pursuit, that it refines and exalts them all:

THAT it affords the best relief, and most rational support, under those afflic|tions and trials which are common to men, in this present evil world: And,

THAT the practice and hopes of reli|gion are attended with noble and divine pleasures, which good men only enjoy, and a stranger intermeddleth not with.

FROM which reflections laid together, it will plainly appear in the conclusion, of how great importance it is to wicked men to make haste, and what injury they do themselves by delaying, to keep God's commandments.—Of each of these particulars in its order.

IT was observed then, in the first place, That religion being a reasonable service, enjoined upon us by our wise and good Creator, it must therefore of necessity be supposed conducive to human happiness, even in this present state; the contrary supposition implying in it a gross absurdi|ty. I am not now disputing with pro|fessed unbelievers; either with those who say in their hearts, there is no God, or with those who deny the truth and divine authority of the holy scriptures. It is taken for granted that you believe in God; and are perswaded that, having at sundry times, and in divers manners, spoken to the fathers by the prophets, he has in these last days spoken to us by his Son, whom he hath appointed heir of all things; that the christian religion is a reasonable one, and comes from God; and requires of men nothing but what is fit for men to do. Ask your|selves seriously then, whether it is possible that the practice of this reasonable religi|on, enjoined upon you by God all-wise and good, should tend to make you un|happy, even in this world? and whether you can expect to find more felicity in violating the laws of it, than in carefully observing them? Can there be such a contradiction in nature, as this would

suppose? Can reason and happiness be thus at variance? Or can folly and un|reasonable conduct, promote the well-being of reasonable creatures in any state, or period of their existence? Can you suppose that God, our merciful Father, would require that of us, which natural|ly tends to d••••••roy the peace and com|fort of our lives? Can it enter into your hearts to imagine, that he enjoins you to love him, and keep his commandments lest you should enjoy more happiness in walking contrary to him, than in doing so? What wise and good prince gives any laws to his subjects, besides those which are conducive to their well-being? And if God's commandments were such, that men might be happier in disobeying, than yielding obedience to them, would this be reconcileable with that character of wisdom and be|nevolence which we ascribe to him? Would it not from hence follow, that he was an unreasonable and envious being, who aimed rather at vexing and grieving his creatures by arbitrary impositions, than at their prosperity, by giving them whole|some laws? And would it not follow as the plain consequence of these premises, that the world, instead of being under the government of such an all-wise and gra|cious

sovereign as is commonly supposed, is really governed by a tyrannical master, regardless of its welfare, or rather an e|nemy to it?

I KNOW not exactly in what light these reflections may appear to others, whether just or not. But to me it appears with all the certainty of a self-evident proposi|tion, that a life of reason must needs be a life of happiness; and that as far as men walk contrary to reason, they run into misery: So that if the laws of God are reasonable laws, we must needs be gainers, even at present, by observing them. It is plain to a demonstration, that if the world is under the government of a perfectly wise and good being, as we all suppose, the course of life which he has pointed out for us, partly by that internal sense and consciousness of moral obligations which he has given us, and more fully by an external revelation, must needs be the most happy course of life that man can lead; suitable to his nature, and in all respects best for him. From which consideration alone, it is evident to all that will attend to it, that to perse|vere in disobeying God's commandments, is, in effect, persevering to be miserable; or depriving ourselves of that felicity which was designed for us, and is with|in

our reach. If we imagine that God's precepts, and our own reason and con|sciences, concur in leading us aside from our true happiness, we must suppose, there is a grand, fundamental error in the very nature, and original constitution of things; that we are a contradiction to ourselves; that reason requires us to make ourselves miserable; that there is no wise and good moral government established in the universe; but only a cruel tyran|ny. On the other hand, all will be har|monious, consistent and beautiful, if we suppose, that that religious and virtuous course of life, which God has prescribed to us, and which corresponds to the law written in our hearts, is the way of happiness and peace; that whenever we deviace therefrom, we wander in the same degree, from that felicity which we were made for, like foolish prodigals, for|saking their father's house, where they have bread enough, and to spare, and perishing with hunger in a strange land: And that 'til we arise, and go to our Fa|ther, we are strangers to true happiness; we are, in effect, only endeavouring to satisfy ourselves with the

husks which the swine do eat.

BUT leaving these general reflections, which surely are not without their weight,

let us descend to fact and experience. And it will appear, as it was observed a|bove, that a life of irreligion and vice is naturally productive of many evils and disquietudes, from which the contrary course of life is free. It is undeniable, that a disturbed mind and uneasy con|science, are the common, and natural ef|fects of a wicked life. Some men are in|deed hardened to a great degree in vice; but, probably, never to so great a degree, that they are kept in perfect peace in their own breasts. Generally it is far other|wise with wicked men. The conscious|ness of their crimes, and ill desert, joined with an apprehension of God's righteous displeasure, gives them great uneasiness, however they may try to drown the voice of conscience. They are far from being satisfied with themselves, in their evil cour|ses, whatever they may pretend. A rea|sonable creature cannot be at quiet in his own mind, while he knows he is acting an unreasonable part; that his Maker is displeased with him, and that he is con|tinually exposed to the fatal consequences of that displeasure. A sense of guilt, and secret apprehension of danger, will or|dinarily lie as a heavy weight and burthen upon his mind; and, even in the midst of laughter, make his heart sorrowful.

The mind of man is the chief, and, philo|sophically speaking, perhaps the only seat, both of pleasure and pain: And if that is disquieted within him, by any means, especially by a consciousness of his dai|ly violating his duty to God and his neighbour, and abusing his intellectual powers, it is impossible he should be hap|py in the possession of any external goods, tho' he has more than heart could wish. This internal source of disquietude will remain, while a man remains wicked and impenitent, tho' all things without should conspire to make him happy. In this re|spect therefore it is evident, that a pious, good man, has greatly the advantage of the sinner and profligate; the former be|ing free from that remorse, and those guilty fears, which always attend the lat|ter in some degree, and generally make life uncomfortable to him.

BUT there are also many external evils which are the natural fruit of an irreligi|ous, profligate life, from which evils good men are exempted. What a numerous train of woes does a libertine course of behaviour lead after it, in addition to th••••e which are common to men?

Who hath woes? Who hath sorrow? Who hath contentions? Who hath wounds with|out cause?

Is it they who are sober

and temperate in all things? Or they who "tarry long at the wine; they that go to seek mixt wine?" Who are the most subject to bodily pains and diseases? They who keep under their body, and bring it into subjection to the laws of reason and religion? Or they, whose passions and appetites are without restraint and con|troul? Do not the libertine part of the world generally pay dearly for their ex|cesses and debaucheries, in those pains and bodily disorders, which are the natural consequence of them? Yea, do not many bring a premature old age upon them|selves, and die before their time, by be|ing thus "wicked overmuch?" Whether we consider the history of times past, or look round the world at present, or con|sider the nature of the thing itself, we cannot be insensible that vicious men do, and must, bring many external, bodily evils on themselves, which they might a|void by a contrary behaviour, and which good men are actually free from.

IT may be added here, that as human laws are

not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for the unholy and profane, for murderers, — for whoremongers,— for perjured per|sons,

a 9.2 &c.; so such lawless men, and

not the righteous, suffer by them, in the ordinary course of things. Civil society will not permit men to go on with impu|nity, in violating the laws of virtue and righteousness; but is obliged, for its own security and support, to punish them in a variety of ways. And how frequent are the examples of this sort, even in times and places wherein religion and virtue are at a low ebb in general? Such is the na|ture of society, and the laws by which it subsists throughout the world, that aban|doned wickedness and vice must needs be subjected to many inconveniencies, and even heavy penalties, from which virtue is ordinarily free.

For who is he that will harm you, says the apostle, if ye be followers of that which is good?

FROM these considerations it appears, that the present constitution and course of things, is moral in a high degree, not|withstanding the general depravity of the world. Such is human nature, such the natural effects of vice, and such the na|ture of society, that vice is evidently the parent of misery and evil, mental, bodily, and penal. Men are usually, tho' not universally, made to suffer evil even now, in some proportion to the nature and de|gree of their crimes. No one can habi|tually act contrary to the fundamental

laws of religion, righteousness and so|briety, without hurting himself, and ma|king his life much more uncomfortable than it would be, if directed by the prin|ciples of piety and virtue. And this being the case, surely wicked men should, for their own sakes, make haste, and not de|lay to keep God's commandments. By this means they would deliver themselves from many distressing fears, and positive evils, which are incident to a vicious life: So that the calm consideration of their own present interest, could not but in|duce them, when they think of their ways, to imitate the example of the Psal|mist in this respect.

BUT for the farther illustration of this point, it was observed above, that not|withstanding the prejudices which men often entertain against religion; it is so far from abridging us of the natu|ral pleasures of life, which are worthy of our pursuit, that it refines and ex|alts them all. You cannot think of any sort of worldly happiness or enjoyment, forbidden you by the laws of God, to which you would not be ashamed to own before a wise man, that you had any in|clination; or that your own reason would not condemn you for coveting and pursuing, even tho' God had explicitly

laid you under no prohibition respecting it. For example; would you not be ashamed to acknowledge before a wise man, that you took a pleasure in intoxi|cating, or making beasts of yourselves, by drunkenness? Or that any part of your happiness was placed in gluttony? Would you be willing it should be even suspec|ted, that you had any pleasure in these things, or in them that do them, tho' re|vealed religion was out of the case? Would you not be ashamed to own, that you desired to enrich yourselves by inju|ring your neighbour? by stealing, cozen|ing, or any of the various kinds of dis|honesty? Would you not think it a dis|grace, even tho' it were no sin, to be tho't capable of taking delight in practices so unreasonable, and unworthy of a man? Would you not be ashamed to be thought persons of unbridled lust, and given to lawless leudness? such as could not be happy without breaking thro' those rules and ties, on the observation of which the well-being of society so much depends; and which being disregarded, no one could have the satisfaction of knowing, either his own father, or his own offspring? Would you not be ashamed to own, tho' you were under no apprehension of fu|ture punishment, that you took pleasure

in a practice so irrational, as that of blas|pheming the holy name of God, or profanely cursing, either your neigh|bour or yourselves? You cannot, in short, think of any species of pleasure or enjoyment, forbidden by religion, which your own reason could justify, or which yourselves could think worthy of your pursuit, tho' religion laid you under no restraints with respect to it. The world is all before you, given by our bountiful Creator to the children of men, with the things of it, for their use and enjoyment. You are laid un|der no restrictions or limitations, excep|ting such as you must acknowledge to be fit and reasonable, and even necessa|ry, in order to the well-being of society; and which being transgressed by a man, he must acknowledge, he acts below the dignity of his rational nature.

THIS being evident, I may ask, Where is that hard and intolerable yoke of re|ligion, at which many are so scandalized? It is purely an imaginary one. Where is that command of God, which you yourselves can pronounce grievous? In what chapter of the bible is that law, respecting the government of your pas|sions, which you would chuse to have blotted out or repealed, for the common,

or even for your own particular good, in order to have the road to pleasure, any pleasure worth desiring, left more open than it is at present? Tho' I fre|quently read the bible, I can, for my own part, find no one command or pro|hibition therein, which abridges the happiness, or real enjoyments, either of mankind in general, or of individuals, so that they would upon the whole live more delightfully in the world if it were abolished, than they may under the restraints of it. And I may almost ven|ture to tell you, that whenever you shall think in your consciences, after serious, calm and deliberate reflection, that you have found such a grievous command|ment, you are at liberty to erase it. For whatever you may imagine in the heat of passion, and for want of attending to the nature and consequences of things, I may be confident that, on due and tho|rough reflection, you would be convin|ced, that all God's commandments are not only holy and just, but even good; good for the world, and for yourselves. For, as was intimated above, religion does not only, not abridge the pleasures and enjoyments of men in this world, but heightens and improves them all.

No libertine enjoys that happiness which is proper to man, considered merely as an inhabitant of this world, in so great a degree, or in such perfection, as a christian, who

keeps under his bo|dy, and brings it into subjection.

This may perhaps seem a paradox at best, if not a contradiction. However, it is certainly true; and will be in some measure apparent only from the follow|ing consideration. Those impious and vicious men who have, shall I say, the modesty, or the impudence, to profess a total disregard to the laws of religion, yet find the necessity of prescribing ma|ny similar laws and restrictions to them|selves, merely with a view at attaining their great and avowed end, pleasure. They perceive the necessity of observing these same rules, many of them at least, in order to their enjoying animal plea|sures and gratifications in their greatest height and perfection. And this, possi|bly, may be the true drift and scope of the Epicurean philosophy; which is cer|tainly mistaken by those, who exclude all morals from their idea of it. So that whether men believe in God and his providence, or not; whether they will love, reverence and obey him, or the contrary; still they are obliged, if they

would live in the most refined and ele|gant luxury they are capable of, to im|pose on themselves much the same laws of temperance and moderation, and a certain oeconomy in their pleasures, which religion herself obliges them to observe. The connoissieurs in voluptu|ousness, while they have no more sense of religious obligations, than the flocks and herds on which they riot, are yet, in one sense, tho' against their will, re|ally under the prohibitions, and mortifi|cations, and self-denials, which religion imposes; being forced, if I may so ex|press it, to exercise the reason of men, in order to enjoy the pleasures of bruits in their greatest perfection. Which being the case, it is a clear proof and demostra|tion, that keeping the commandments of God, respecting the government of our a|nimal passions, is so far from diminishing the happiness of man, considered in his animal and worldly capacity, that it is the greatest improvement of them. All vicious, irregular, passions, as intimated above, are productive of pain and mise|ry. This is especially true of envy, wrath and resentment.

Bitter and malevolent tempers punish themselves: They are not always gratified; never

so thoroughly as they wish, and there|fore become fuel to their own malice. A spiteful man is an unhappy man, as well as an odious character: If he would preserve esteem, or hope for it, he must hide his heart—It is the good|ness and justice of providence, to make malevolent hearts their own tor|mentors, and bad men actually hurt themselves by wishing hurt to others. They earn and pre-occupy the pain and misery, which they study to in|flict, and make retribution to the in|nocent and deserving, for hating and reviling them.—Who would chuse to possess the bane of a rancorous spirit? Who would feel the torture of envy? Who would burn with raging rancour? Whoever hates any man, pays dear for his hate: Whoever is cursed with a revengeful heart, needs no other curse.

The vicious man, whose passions are always either rampant, or palled to a nausea, has certainly a less share of real enjoyment, than he who strictly observes the commandments of God, following him, and reason. The former is always, either like a barque tossed in a tempestuous sea, or one stuck fast in a miry, motionless lake

of stagnated water: The latter is like one wafted on a smooth sea by gentle, propititious gales, under a serene sky.— And this is he, who, steering his course by the sure compass of religion, shall sail into the harbour of bliss, if there is any such port on the coast of human life, be|fore we arrive at the haven of endless joy. Who then that is truly wise for himself, would not make haste to keep God's commandments, were it only for the sake of that greater degree of tempo|ral and worldly happiness, which will thereby accrue to him, than can be ob|tained according to the established order of nature and providence, in the way of irregular and sinful indulgence?

BUT it must not be omitted here, that besides the advantages already mention|ed, religion affords the best relief, and most solid supports, under those afflicti|ons, trials and perils, which are com|mon to men in this present evil world. This life is at best a wearisome journey thro' a wilderness beset with numerous ills and dangers, which no human pre|caution or power can either effectually guard against, or remove. But they may best be borne by him, who has that hope and confidence in God, which the sincere practice of religion naturally inspires;

and they are the most intolerable to those, who are destitute hereof. Reflect so|berly on human life; think of the out|ward calamities which come alike to all, and the various evils to which we are exposed; sickness and pains of number|less kinds; the ill-will, and ill offices of our enemies; the loss of our friends; the uncertainty of riches, honors and all earthly goods: Consider the disorder'd state of the world in general; the fraud, deceit and violence that are found there|in from age to age; the revolutions and mighty changes that are frequently brought about in the kingdoms and civil affairs of it;— changes, as often for the worse as for the better: Consider seri|ously of these things, I say; and you cannot be wholly insensible, either of the happiness of good men, who have faith, hope and confidence in God, or of the forlorn, disconsolate condition of the wicked, who are destitute of this relief. How great is the support? how unspeakable the consolation, when a man is suffering adversity, or foresees it coming upon him; when he finds him|self encompassed with infirmities, ills and dangers; and sees himself, as it were, just dropping into the grave, his flesh and his heart failing him; how unspeakable is

the consolation, I say, resulting to a good man in these circumstances, from the re|flexion, that there is a God above, all-wise, good and powerful; that this God is his God forever and ever; his friend, and guardian, and portion; that the very hairs of his head are numbered by him; that he will cause "all things to work together for good to him"; that he will guide him by his counsel during life, and at death receive him to glory, and joys forevermore? Surely this is the best support, that any man can have in such a world of confusion, danger and death, as this; than which the heart of man cannot conceive a greater, a more solid or rational. But it may be further illustrated by way of contrast. Consider a man labouring under adversity, or at least apprehensive of it; consider him reflecting with himself on the vicissitudes and miseries of this present state; a weak, helpless, mortal creature, drawing every day nearer to the grave; and one, to whom time it self would soon prove fa|tal: How miserable an object does this man appear, while, being an enemy to God, he can draw no relief from a con|sideration of his perfections, providence or friendship, or from the hopes of a bles|sed immortality? He is left without

refuge, without any adequate support; he feels many evils, perhaps; and has reason to apprehend more and greater; life is burdensome to him, and death ter|rible; and that judgment which is after it, the most terrible of all!—You can|not conceive a more miserable object than this, unless your imagination car|ries you to the regions of darkness, tor|ment and despair. Nor can you con|ceive of a happier one, than a good man, whose "hopes are full of immortality," unless your tho'ts ascend to that glorious region, where mortality is swallowed up of life, and hope is turned into frui|tion. You see then, how solid a sup|port under afflictions and perils, and how great a felicity you deprive your selves of, even in this world, so long as you delay to keep God's commandments.

THERE are peculiar and exalted plea|sures attending the practice and hopes of religion; such as a "stranger inter|meddleth not with;" such as a wicked man can form no adequate idea of; scarce more than a blind man can of co|lors, or a deaf one of sounds: It is only experience that can fully make them known. However, all men may form some general conception of that peace, that sense of security, and inward satisfaction,

which must needs attend a well-ground|ed hope towards God, thro' him "that hath abolished death." Very wicked men may have some confus'd, general notion hereof, even by means of the ex|perience which they have had, at times, of the contrary; I mean of that deep distress, and anxiety, and terror, which they are at certain seasons thrown into, by a sense of their guilt, and an appre|hension of God's righteous displeasure. Is there a wicked man present, who does not know what is here intended? Can you not call to mind one † 9.3 time, at least, when you experienced such guilty fears and apprehensions?—such distress as words cannot utter? — To such per|sons then, surely I need not labour to prove, how great the happiness is, of being at peace with God, and having confidence towards him. Their want of this hope, at such a season, their feel|ing the misery of an awakened consci|ousness of guilt, and apprehensions of divine wrath, may serve in some mea|sure, at least, to convince them, that good men, whose hope is in God, en|joy a very different sort of happiness, and infinitely superior to that of the workers of iniquity. Verily, it is not

said in vain,

Great peace have they that love thy law, and nothing shall offend them.

It is not said in vain, that

the work of righteousness shall be peace, and the effect of righteous|ness, quietness and assurance forever.

It is not said in vain of wisdom, that "all her paths are peace;" that

she is a tree of life to them that lay hold upon her; and happy is every one that retaineth her.

BUT the happiness of good men, who are at peace with God thro' our Lord Jesus Christ, is not merely that, which naturally results from a rational, well-grounded confidence in God's favour: They have, sometimes at least, a more direct and immediate intercourse with God, and a still more exalted happiness arising from such intercourse, than any which results from the deductions of reason, in the way of argumentation. I would not willingly be an enthusiast. But when the scripture saith, "Truly our fellowship is with the Father, and with his Son Jesus Christ": When it saith, that the kingdom of God is "joy in the Holy Ghost," as well as righte|ousness and peace: When the scriptures speak of God, as the God of all grace and consolation, who "comforteth his

saints in all their tribulations", so that they greatly rejoice: When they speak of christians as "walking in the com|forts of the Holy Ghost": When they say, "Because ye are sons, God hath sent forth the Spirit of his Son into your hearts" b 9.4: In fine, when they say,

Ye have not received the spirit of bon|dage again to fear; but ye have re|ceived the spirit of adoption, where|by we cry, Abba, Father: The Spi|rit itself beareth witness with our spi|rit, that we are the children of God: And if children, then heirs; heirs of God, and joint-heirs with Jesus Christ; if so be that we suffer with him, that we may be also glorified together c 9.5

: When the holy scriptures, I say, speak such language as this, I cannot easily persuade myself to believe, that they in|tend nothing further, than that good men have peace and joy within, arising from a rational conviction, by means of the miraculous works of the Spirit, and his operations in purifying their hearts, or any other objective evidence, that they are in a state of favour with God, and entitled to the inheritance of chil|dren. There are some, I may presume to say, who have the best grounds to think, that by the comforts and joys of

the Holy Ghost, and the witness of the Spirit, something further, and more im|mediate is intended, and I may add, more noble and divine, than a comfort|able persuasion of a man's good estate, arising from any merely objective evi|dence thereof; tho' I do not say, wholly and absolutely independent of it. In short, God does sometimes, tho' not al|ways, by the immediate influences of his blessed Spirit, cause his saints to re|joice with joy unspeakable and full of glory," filling them "with all his ful|ness;" with a big, ineffable and divine joy▪ that swallows up all the soul; a joy, as much surpassing, not only the plea|sures of sin, but I had almost said, even the merely rational pleasures of piety, as heaven surpasses earth, or eternity is more lasting than time! I am aware that some will probably look on this, as nothing better than enthusiastic rant: To whom, God grant the only full, ade|quate and satisfactory evidence of its reality, the experience of the thing it|self! There may, indeed, be some sin|cere christians, to whom God may ne|ver have thus "manifested himself," in a way so different from that, in which he "manifests himself unto the world;" and who may express themselves other|wise

on this point. But it may be justly apprehended, that the more general and common reason, why these things are called folly and enthusiasm, is, that men are really strangers to the spirit and power of religion in their hearts. And there is doubtless some good meaning of those words, so often abused and perver|ted by censorious visionaries —

The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him; neither can he know them, because they are spiritu|ally discerned d 9.6

But let us not ima|gine that our Saviour mocked his disci|ples with vain, visionary hopes, or spake to his apostles exclusively of other be|lievers, when he said, a little before his passion,

If ye love me, keep my com|mandments: And I will pray the Fa|ther, and he shall give you another Comforter, that he may abide with you forever; even the Spirit of truth, whom the world cannot receive, be|cause it seeth him not, neither know|eth him

—

Peace I leave with you, my peace I give unto you: Not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.

e 9.7 These are gracious promises of the support, and consolations

of the Holy Spirit, spoken of above; in some measure distinct from, tho' not wholly independent of, that peace and joy, which naturally arise from a rational and scriptural perswasion of a man's be|ing in a state of favour with God. And the most probable reason, why christi|ans do not more generally experience these divine consolations, and in a great|er degree, is, that they do not aspire af|ter greater degrees of holiness, and chris|tian perfection; but content themselves with little more than "a name to live." For you will observe, that they are pro|mised above, by our Saviour, not abso|lutely, but conditionally:—

If ye love me, keep my commandments: And I will pray the Father, and he shall give you another Comforter,

&c. But I must not enlarge; it being time to draw towards a conclusion.

IT has been shown in this discourse, That religion, being a reasonable service, enjoined upon us by our wise and good Creator, must needs be supposed in general conducive to the happiness of mankind, even in their present state. And if we come to fact and experience, it has been shown, That a life of irreli|gion and vice is naturally productive of many evils and disquietudes, from which

the contrary course of life is free: That religion is so far from abridging us of any of the natural pleasures of life, which are worthy our pursuit, that it improves and exalts them all: That it affords the best relief, the most solid and ra|tional supports, under those numerous trials and afflictions which are common to men in this evil world: And lastly, That the practice and hopes of religion are attended with other, with noble, di|vine pleasures, and heavenly joys, to which wicked men are not only stran|gers, but of which they cannot even have any proper or adequate conception. From all which considerations laid to|gether, it appears that a religious and truly christian life is, beyond all com|parison, the happiest that a man can live in this world; and that the pleasures of the wicked are mean, low, and con|temptible, when compared with those which good men enjoy. And from hence the main conclusion designed to be drawn, appears in a clear and strong light; viz. That it is of great importance to wicked men to make haste, and not delay to keep the commandments of God, even with regard to their present, temporal welfare. For if these things are as they have been represented, as

they certainly are, unless reason, scrip|ture and experience all conspire to de|ceive us, (which is impossible) it is the greatest imprudence and folly for men to persevere in their sins; and of the ut|most consequence to them, immediately, and in earnest, to devote themselves to the service of God.

SOME other arguments, if God per|mit, will be insisted upon hereafter. Let me conclude for the present, by be|seeching wicked men, if there are any such in this assembly, duly to consider that which has now been handled.— Whatever objections you may have in other respects, against a speedy return to God and your duty, thro' Jesus Christ the redeemer and saviour of sinners; I am almost confident you can have none, (after seriously weighing what has now been offered) on account of any suppo|sed happiness which this would oblige you to forego: I mean, any which is not absolutely unworthy the pursuit of reasonable creatures; and the loss of which, would not be infinitely more than compensated, by the pleasures of piety and virtue. This common ob|jection is doubtless suggested by the evil One, that he may destroy the souls of sinners, by infusing into them a senseless,

irrational fear, that they will make them|selves miserable by saving them! There is a great degree of infatuation in all such-like apprehensions; there being, not only no visible foundation for them in nature; but they being utterly re|pugnant to the plainest dictates of rea|son, revelation and experience, all uni|ted. Be assured that you will be stran|gers to true happiness, to the proper, and almost only happiness of man, so long as you continue strangers to true religi|on, and "alienated from the life of God." So long as you expect to drink of pleasure, while at a distance from the "fountain of living waters," you will be continually disappointed, and still thirsty: All the cisterns you can hew out to yourselves, will be broken, leaky ones, which will "hold no water;" none that is pure and wholesome; none but what will, in the end, rather give you a vomit, and bring sickness and death, a terrible death, than chear, re|fresh, and immortalize you. But you know who has said, and his words are true,

Whosoever drinketh of the wa|ter that I shall give him, shall never thirst; but the water that I shall give him, shall be in him a well of water, springing up into everlasting life. e 9.8

And you know also, how free, gracious and universal the invitation is,

Ho! every one that thirsteth, come ye to the waters, and he that hath no mo|ney: come ye, buy and eat, yea, come, buy wine and milk without money, and without price. Where|fore do ye spend money for that which is not bread? and your labour for that which satisfieth not? hear|ken diligently unto me, — and let your soul delight itself in fatness. In|cline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David.

f 9.9

SERMON VI. THE Reasonableness and Impor|tance of making Haste to keep God's Commandments. The fourth Argument; drawn from a Consideration of the greater Pro|gress we shall make in true Wis|dom and Holiness, and of the greater Happiness, to which we shall attain hereafter, if we de|vote ourselves early to the Service of God.

PSALM CXIX.59, 60.

I THOUGHT on my ways, and turned my feet unto thy testimonies:

I MADE haste, and delayed not to keep thy commandments.

* 10.1IN the three last preceeding discourses, the reasonableness and importance of making haste to keep God's com|mandments, was shown by as many

different arguments: viz. From a con|sideration of the shortness of human life, and the uncertain duration of our pro|bationary state: The greater ease of re|forming without delay, than if it be de|ferred till the habits of sin and vice gain more power over us: And lastly, From a consideration of the superior happiness, peace and joy, attending a religious and virtuous life, compared with a life of impiety and vice.

A FOURTH argument, by God's per|mission and assistance, is now to be ad|ded to the preceeding, to shew still more plainly the reasonableness and impor|tance of making haste to keep his com|mandments, in opposition to delaying it to another season.

AND the argument of the present dis|course shall be drawn from this considera|tion, That the sooner we heartily engage in the service of God, the greater degree of christian perfection we shall probably arrive at in this world; and accordingly shall receive so much a brighter crown of glory and joy in the kingdom of hea|ven. Let us, for the present, wave all other considerations, and confine our at|tention to this alone, that by God's bles|sing, it may have it's proper and full effect upon our hearts and conduct.

IT was not said above, positively, without reserve, that the sooner we be|gin to keep the commandments of God, the greater degree of christian perfection, and future felicity, we shall attain to; but that this will "probably" be the consequence. For it may be thought, that this is not universally certain, with|out any exceptions. If we judge accor|ding to appearance, it will perhaps be said, that some persons who, as there is reason to think, have been truly religi|ous and virtuous from their youth, have yet been so immersed in the cares of this life, and so slothful in their spiritual con|cerns, even while they served the Lord, that they have at last, when full of days, been christians but of a dwarfish size; mere babes in Christ, with respect to their spiritual growth and stature, tho' men with respect to the length of time since their spiritual birth. To preserve a due distinction of characters in our sa|viour's parable of the a 10.2 sower, it may seem requisite to understand such very imperfect, tho' sincere christians, as these, where it is said, that

some fell among thorns; and the thorns sprung up and choked them b 10.3.

Our Lord explains himself thus, "He also that received the seed among thorns, is he that hear|eth

the word: and the care of this world, and the deceitfulness of riches choke the word, and he becometh unfruitful c 10.4": Or, as it is explained, perhaps with greater exactness and precision, in the parallel place, they "bring no fruit to perfection d 10.5". But whatever may be the true, precise meaning of these words, there is no reasonable ground to doubt, but that the character alluded to above, is a real character in the christian world. And tho' the labor, even of such imperfect and slothful christians, shall not be wholly in vain; yet, as they have not "abounded always in the work of the Lord," there is no ground to think, that "an entrance will be ministred to them abundantly, into his everlasting king|dom." If they gain an admittance into that blessed state, as they doubtless will, they may well be content with an infe|rior mansion.

ON the other hand it will be said, That there have been examples of per|sons who, after long delays, have at length turned their feet unto God's tes|timonies; and who have, by redeeming the time with uncommon diligence, un|der a peculiar blessing of heaven, arrived to high attainments in religion, to an e|minent degree of sanctity, and christian

perfection: And such persons will doubt|less receive a glorious recompence of re|ward, in proportion to their actual at|tainments in wisdom and holiness; not in proportion to the length of time since they ceased to serve divers lusts and plea|sures, and began to "serve the Lord Christ." Such reflections as these may seem to be verified, or in some measure confirmed, by our daily experience and observation of what comes to pass in the common affairs and business of human life. For a man may be at his proper work, the business of his particular cal|ling, all the day, even from morning till night; and yet pursue it with so much indifference and sloth, that he shall ac|complish but little at last. Tho' he is before-hand with the sun in his rising, when he goeth forth to his labour, and after it in his reclining to rest, he finds but little fruit of his labour which he has taken under it. On the contrary, do we not sometimes see a man indulging to sloth the former part of the day, on the bed of ease, saying,

A little more sleep, a little more slumber,

roused up in the afternoon; and applying him|self to his business with so much address and industry, that the setting sun beholds much greater effects of his labour, than

of the other's; and his profit proportio|nably greater? And all this, it will be said, may be applied to men's religious concerns and labours, to the time when they respectively begin, and the rewards they shall finally receive.

Now the truth of these representations and facts is not to be absolutely denied; tho' such instances as those alluded to, are comparatively rare. And the gene|ral truth of the proposition, which is the argument of this discourse, is not mate|rially infringed by a few singular exam|ples that may be found of the contrary; which is the utmost that can be pretend|ed. But if we look a little more care|fully into the natural import of the as|sertion above, it may at least be doubted, whether such examples as these, are re|ally any exceptions at all to the truth of it. For, please to observe, that when it is said, The sooner we heartily engage in the service of God, the greater degree of christian perfection we shall arrive at, &c, the comparison implied, does not lie between us and other persons, but is con|fined to ourselves; and lies wholly be|tween our beginning earlier or later in life, to keep God's commands, and the greater or less degree of perfection and happiness we ourselves shall attain to, ac|cording

as we do one or the other; it being still supposed that we engage hear|tily in the service of God, whenever we engage in it, and persevere therein with diligence. Which being considered, the proposition, I suppose, is not only pro|bably, but certainly true; however true it may be, at the same time, that some persons who begin to serve God at a late season of life, may, by uncommon dili|gence, and a peculiar blessing on their endeavours, make greater advances in piety and virtue than some others, who did not delay so long.

AND now, avoiding all useless subtle|ties as much as possible, let me more par|ticularly explain and urge the present argument, under the following proposi|tions; viz.

THAT religion is progressive in the hearts and lives of good men:

THAT, by natural consequence, the sooner any one begins to be sincerely re|ligious, the greater improvement he will make at last in holiness and virtue:

THAT the greater degree of christian perfection we attain to, the greater will be our happiness in the world to come: And lastly, which is the practical con|clusion from the whole,

THAT it is highly reasonable, and of great importance to us, to make haste, or that we do not delay, to turn our feet unto God's testimonies.

THE former of these propositions, now to be enlarged upon in their order, is, That religion is progressive in the hearts and lives of good men. When a sinner is converted from the error of his way, to the wisdom of the just, he is not at once made perfect in holiness, or in any christian virtue: So far from it, that no man attains to perfection, strictly speaking, in this life; there is always room for improvement both in know|ledge and in virtue, how long soever a man has been engaged in the service of God. And there is, generally at least, most room and occasion for such im|provement, in those who are newly en|tered upon a religious course of life. However possible and easy it might be supposed to be, for God, by his grace and Spirit, at once to produce a com|pleat and perfect change in the heart of a wicked man, as compleat and perfect as is ever effected in this world; yet we know it is not agreeable to the establish|ed method of divine grace to effect at once such a thorough change. God is pleased, after our regeneration, to leave

our improvement in goodness and holi|ness, in some measure, to our selves; I do not mean independently of him, with|out whom we can do nothing; but un|der his gracious influence, or by his as|sistance. And thus it is, that from very imperfect degrees of goodness, the new man advances to higher, to a nearer re|semblance of God, after whose image he was "created in righteousness, and true holiness e 10.6" That the saints thus make progress in piety and virtue, is plainly a|greeable to the doctrine and representati|ons of scripture, as well as to experience. Our Saviour says, that the kingdom of heaven is like to a grain of mustard-seed, the least of all seeds, which yet groweth till it "becometh a tree." This is ap|plicable, not only to the external, visible kingdom of God in this world, under Christ, who is to reign till every knee shall bow to him; but also to that king|dom of God which is "within us," and which "cometh not with observation;" or that kingdom of heaven which, the apostle says, "is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost." This kingdom, as well as the external, is at first so small and imperfect, that it may be fitly compared to a grain of mustard-seed, tho', by the

blessing of God, it will in its progress become great and flourishing, even like the cedars of Lebanon. Agreeably here|to, christians are exhorted to "grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ." It is said▪ that "the path of the just is as the shining light, that shineth more and more unto the perfect day." St. Paul tells those, to whom he wrote one of his e|pistles, he was "perswaded that He, who had begun a good work in them, would perform it unto the day of Christ." The same apostle having observed, in his e|pistle to the Ephesians, that when Christ ascended, he gave to his church, apostles, pastors, teachers, &c. immediately sub|joins, as the end and design of their in|stitution, — "for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ; till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ; that we henceforth be no more children; — but speaking the truth in love, may grow up into him in all things." This may be understood, both with reference to the church in general, and to particular persons. In conformity whereto, St.

Paul, even after he had been many years a faithful minister of Christ, and not be|hind the very chief of the apostles, says of himself, under an humble sense of his infirmities and imperfections — "Not as tho' I had already attained, either were already perfect; but I follow after, if that I may apprehend that for which al|so I am apprehended of Christ Jesus. Brethren, I count not myself to have ap|prehended; but this one thing I do, for|getting those things which are behind, and reaching forth unto those things which are before, I press toward the mark, for the prize of the high calling of God in Christ Jesus."

Now all these, and innumerable other passages of holy scripture, plainly sup|pose religion to be progressive in the hearts and lives of men; to be weak in it's beginning, or rise, and gradually ad|vancing towards perfection, by the care and industry of good men, under the smiles and influences of heaven, or the gracious operations of God's spirit. And this representation, as was intimated be|fore, is verifyed by the experience of good men in all ages and generations. As wicked men and seducers often, not always, "wax worse and worse"; so good men, generally at least, wax bet|ter

and better; "perfecting holiness in the fear of God"; and obtaining, by de|grees, a more compleat victory over their lusts, till they are finally made even "more than conquerors, thro' him that loved them". Those who are born of the Spirit, tho' they are at first truly chil|dren and h••••s of God, and are in one sense perfect, viz. as no intire member is wanting in them; yet they are spoken of as being but "babes in Christ"; who accordingly need to be "fed with milk", that they may "grow there|by"; not with "strong meat", which

belongeth to them that are of full age, even those who, by reason of use, have their senses exercised to discern both good and evil.

It is needless, I imagine, to enlarge any farther in the proof of this point. Reason, scripture and experience, all concur in establishing its truth, be|yond the possibility of a rational doubt concerning it. Let us therefore proceed to the next remark mentioned above; which is indeed a plain consequence from this; viz.

THAT the sooner any one begins to be sincerely religious, the greater im|provement he will make at last in true wisdom, virtue and holiness; the greater degree of christian perfection he will at|tain

to at the close of life. Whatever is progressive in its nature, requires time, and is improved, advanced and perfected thereby. There is no making progress in any thing, but by time. And if re|ligion in men's hearts and lives is pro|gressive, according to the established course of nature, and the methods of God's grace, agreeably to what has been said above, it follows by plain conse|quence, that the sooner we turn our feet unto God's testimonies, the greater pro|gress we shall have made in christian piety, when our days are numbered and finished. The nearer our lives are to a period, when we begin to fear and serve God, the less opportunity we have for improvement, and the lower will be our attainments at last. Notwithstanding what was said in the beginning of this dis|course, any man who begins his worldly labor with the day, and is diligent there|in, will do more than if he delay'd till it was far spent, and the night was at hand, "wherein no man can work". Accordingly all men who are wise in the management of their temporal affairs, and hope to thrive by their industry, un|der the blessing of God, are early at their business. And you would think that man talk'd very irrationally, who

should tell his poor neighbour, that he might stand almost all the day idle, and then make up for it, by doubling his di|ligence when the sun was just setting. This is contrary to experience, and the common sense of mankind. All which is, in general, applicable to the higher concerns and business of religion. Youth is the morning of human life; death the evening or night: And cer|tainly if we begin to be wise and good, and to work out our salvation, in the former, and persevere diligently in do|ing so, we shall at last be wiser and bet|ter, and more effectually secure our sal|vation, than if we delay till we are past the meridian of our days, and death is at hand. This is as certain as it is, that if a man travel diligently all the day, be|ginning his journey with the sun, he will get farther on his road at evening, than if he delay'd till the afternoon.

BUT if we come to fact and experi|ence, the surest guides in all cases where|in recourse may be had to them, it is plain, that those persons who have known and served God from their youth, have been much oftner eminent for their know|ledge and great improvements in christi|anity, in their old age, than they who have lived as without God in the world,

till gray hairs were upon them. Tho' we should allow that there are some ex|ceptions here, they are but few. And as to those very persons who may be looked upon as exceptions, I mean those who have made a great progress in a little time, towards the close of life; doubt|less they would have been still far more eminent for their sanctity and christian perfection, had they not delayed so long to keep God's commandments. If this is allowed, it is sufficient to my present purpose, as it shows that the degree of our attainments in true wisdom and ho|liness, depends in a great measure, under God, on the time that we begin to know and serve him. The earlier in life we do this, the more perfect we shall be, when the time of our departure out of this world is at hand, and we are going to "receive the things done in the body." This point, I imagine, need not be fur|ther insisted on, it being so clear from what was said above, concerning the progressive nature of religion.

THE next thing to be considered is, That the greater degree of christian per|fection we attain to in this life, the grea|ter will be our glory and happiness in the world to come. The recompence of re|ward which the saints shall receive here|after,

is not, indeed, a reward of merit, strictly speaking, but of grace; "the gift of God thro' Jesus Christ our Lord." However, the holy scriptures themselves often call it by the name of a reward: And our Lord Jesus Christ says expresly,

Behold I come quickly, and my re|ward is with me to give to every man

, &c. Now if the righteous are to be re|warded, it is most agreeable to reason and scripture to suppose, that they shall be rewarded in proportion to the degree of their goodness and holiness respectively, however undeserving all may be; the perfecter here, the happier hereafter. This supposition best accords to our con|ceptions of God, as the all-wise, good and perfect governor of the world; with whom there is no respect of persons in judgment; who is neither influenced by any blind, groundless prejudice against, nor by weak partiality in favour of, any of those souls which he has made, and which are all equally his, the souls of the parents, and the souls of the children. It is natural for us to expect, that the common Father of spirits, the Father of all, will dispense his favors to his chil|dren, in a state of retribution, not at ran|dom, or with the capriciousness of a lawless, unregulated sovereignty; but

according to some wise, proper, and fix|ed rule of distribution. And if it is rea|sonable to expect, that the righteous judge of the earth, how sovereign soever he may be, will do thus; what method of distribution is so likely to be observed by him, as that of conferring greater de|grees of happiness on his servants, in ex|act proportion to the degrees of their per|fection respectively, or their diligence and fidelity in his service? Can we think of any other rule or method to be obser|ved, in this matter, which so easily and naturally falls in with our ideas of God, as the wise, just and good governor of the world? or indeed, which it would not be very difficult, at least, to recon|cile with such a character? In this way, there will still be encouragement left for all, even the most perfect, as well as most imperfect christians, to exert themselves, and to abound always in the work of the Lord, in hopes of attaining to greater glory and felicity in the regions of im|mortality: And the belief hereof has an apparent tendency to promote piety and virtue amongst men. On any o|ther supposition, there is far less encou|ragement to virtue; any other would have a manifest tendency to damp our endeavours after perfection, and be very

prejudicial to the interest of virtue in the world. For it is rather folly and impie|ty, than true wisdom, for us to pretend to a more disinterested and refined vir|tue, than that of the captain of our salva|tion, who hath set us an example, that we should follow his steps; of whom it is said, in his humble and afflicted state in this world, that

for the joy that was set before him, he endured the cross, despising the shame,

&c.

IT is, moreover, to be considered here, that the happiness of reasonable, moral and religious creatures, must almost ne|cessarily be in proportion to the degree of their wisdom and moral perfection, in whatever state or world they are. We find it so, even in this world, almost in|variably, amidst the confusions, and ap|parent disorders of the present state; and notwithstanding the many seeming hin|drances and obstacles that are in the way of virtue, or obstructions to the natural and genuine effects thereof. In the fu|ture state, we are assured these obstacles or obstructions shall be removed out of the way. It is therefore at least probable, if not certain, from the nature of the thing, that in that other state, virtue shall in va|riably, and without exception, have it's full effect; that it shall actually produce

those consequences, which it partly pro|duceth now, in a greater degree, much more uniformly and immutably; so that the saints shall of course be the happier, as they are wiser, and more holy, or more like God, "blessed forever." In that state, where bodily pains and sickness are no more; where the "wicked cease from troubling"; where the society shall consist only of such as are good and wor|thy, it must needs be, that the measure of each one's happiness and glory, will be the degree of his capacity for rational happiness; i. e. his moral perfection, or likeness to God.

WHAT has been observed above, could not be denied, or called in question, on any principles of reason, even tho' the holy scriptures had been intirely si|lent as to this point. Had they only in|formed us in general, that good men were to be rewarded hereafter, without saying any thing particularly concerning the rule that was to be observed in con|ferring this reward; we might rationally infer from the divine perfections, and from the nature of the thing, that the good would be rewarded respectively, in proportion to their virtue and perfection: especially considering, what is seen and experienced even in this world of con|fusion,

that men are now generally, if not universally, happy in the like pro|portion; for there are very few, if any exceptions.

HOWEVER, the scriptures are far from being silent as to this point: They plainly teach this doctrine, so encourag|ing to men, so apparently calculated to promote piety and holiness in the world. Our Saviour has not only told us, that in his Father's house there are "many mansions," intimating that they were prepared and made suitable for the guests, they were respectively to receive; but he speaks of some persons, whose reward shall be "great in heaven;" emphatically great; they having distin|guished themselves by their eminent vir|tue and faithfulness, under some peculiar circumstances of difficulty and discou|ragement. The apostle Paul does not only tell us in general, that whatsoever a man soweth, that he shall also reap; but, that "he that soweth sparingly, shall reap sparingly; and that he that soweth bountifully, shall reap also bountifully:" Which language is not the less intelligi|ble, because it is metaphorical; but is as fully expressive of the thing here in|tended, as if it had been said, that he shall receive an abundant reward, who

abounds in piety and good works. It is said of some, in the parabolical way, that they had dominion given them over "ten cities," because they had gained "ten pounds;" others, over "five cities," who had gained "five," &c. The true moral of which, agreeable to the point before us, cannot easily be mistaken by any one, who is not willingly ignorant and deceived. And, indeed, that com|mon expression in the new testament, that men shall be rewarded "according to their works," plainly implies the same thing. For the righteous will not, pro|perly speaking, be rewarded "according to their works," merely by having a re|ward bestowed on them, unless that re|ward be also in some suitable proportion to their works, respectively; and so, greater or less in degree, according to the degree of their goodness, and moral attainments. To this I may subjoin, without a comment, which is unneces|sary, the words of the apostle:

There is one glory of the sun, another glory of the moon, and another glory of the stars; for one star differeth from ano|ther star in glory. So also is the resur|rection of the dead.

THERE is, however, one objection which may perhaps arise here, ground|ed

on a misconstruction of our Lord's parable of the labourers in the vineyard f 10.7, which it will be proper briefly to obvi|ate, before we proceed any farther. It is said of these labourers, some of whom came to work in the vineyard in the morning, and others, not till the eleventh hour, that at night they all received an equal reward, "every man a penny". g 10.8 At which the former "murmured"; to one of whom the Lord of the vineyard answered, "Friend, I do thee no wrong: —

Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good h 10.9?

It may possibly, at first view, seem the design of this parable to intimate, not only that God might without injustice, but that he finally will, bestow an equal reward on all good men, whether they have served him from their youth, or only to|wards the close of life; or, without ma|king any distinction between them, in respect of the different degrees of their piety and goodness. This, however, is by no mean the intent of the parable.

THE known partiality and pride of the Jews, who had long been God's pe|culiar people; their contempt of the Gentiles; their disdaining the thoughts of their ever being put on a footing with

themselves in the kingdom or church of God, so as to be equally heirs of eternal life; these things, I say, give us the true clue for interpreting this parable. The church, or kingdom of God in this world, is here represented under the si|militude of a vineyard. God's calling different people or nations into his church, in different periods of the world, the Jews first, and afterwards the Gen|tiles, is represented by the Lord of the vineyard's hiring labourers at different times of the day, some in the morning, and some at the eleventh hour. Under the similitude of his giving every man a penny at night, without any regard to the time when they came into the vine|yard, is represented to us God's design, in the day of judgment, to bestow on the faithful Gentiles as great a reward, as on the faithful Jews, tho' not called into his church and kingdom till long after them. This is the true intent of the parable: Not that individuals, particular persons, whether Jews or Gentiles, should not be variously rewarded hereafter, ac|cording to the degree of their goodness (which would be repugnant both to rea|son, and to many clear testimonies of scrip|ture); but that no difference should be made between Jews and Gentiles, as such;

tho' the former were God's people so long before the latter; and therefore expected, in all other things to have the pre-emi|nence, as what of right belonged to them. It was to humble this vain confidence, and arrogance, of the Jews, that our Lord more especially spake this parable. And, indeed, he plainly intimates, both in the verse immediately preceeding, and in the close of it, that some of the Gen|tiles, who were last in the church of God on earth, might be first in the king|dom of heaven above. In short, the words of the apostle, i 10.10 are a good com|ment on this parable, tho' they do not take in all the parts of it:

There is nei|ther Jew nor Greek,

says he,

there is neither bond nor free — for ye are all one in Christ Jesus: And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.

And the main design of it may be fur|ther illustrated by our Lord's own words to the Jews k 10.11;

And they shall come from the east, and from the west, and from the north, and from the south; and shall set down in the kingdom of God. And behold, there are last which shall be first, and there are first which shall be last.

And there is the more reason for interpreting this

parable agreeably hereto, because it is both introduced and closed with almost the same words;

But many that are first, shall be last; and the last shall be first,

&c.

WE may therefore, notwithstanding this parable, be very certain from the reflections above, especially from the passages of scripture before referred to, that God will hereafter bestow a distin|guished reward in heaven, on those who have early devoted themselves to his ser|vice, and been eminently faithful there|in: A doctrine very important in its consequences, as it affords the greatest encouragement to virtue; which would be apt to flag and languish, even in the best of men, were it not animated from time to time, by such-like reflections.

BUT I come now more particularly to draw the practical conclusion from the premises, thus established; which is, that sinners should not delay, but make haste to keep God's commandments: An inference, which all must needs see, is justly deduced. For if religion be pro|gressive in the heart and life; if the soon|er we begin to be wise and virtuous, the more likely we are to attain to high de|grees of christian perfection; and, final|ly, if the more perfect we are in this

world, the more happy we shall be in the other; if these things are so, surely it is highly reasonable, and of great im|portance to us all, to be speedy in our return to God thro' Jesus Christ, instead of delaying to keep his testimonies. Our own interest is far more essentially concerned herein, than in any thing else, which we can possibly conceive of; and doubtless, what makes any thing to be of importance to us, is its connection with our own well-being.

AND, for what is it worth while to exert ourselves, to rise up early, and sit up late, and eat the bread of carefulness? For what does it concern us to make haste, rather than that we may obtain a distinguished crown of glory in heaven! If to be, in an eminent degree, like to God; if to be high in his savour and es|teem; if to be greatly blessed among the blessed; if to have, as it were, a double portion among the sons of God; if to have an abode in one of the most glori|ous mansions in his house; and, perhaps, caught up even to the third heaven, where the apostle was; I say, if it is not worth our while to be in haste for these things, it may be presumed, no one can tell, what is so; or what is worthy even the least, or latest concern of man.

YOU are probably, most, or all of you, my brethren, sometimes very eager in certain pursuits; in so much haste, that you can scarce allow your selves time to take your needful rest, and refresh|ment. Be so kind, at least to yourselves, as to pause a little here; and reflect, What the aims and pursuits are, on which you are so intent, in so great a hurry, and which will admit of no delay. Have you some end in view, which is truly worthy and noble? which being attained, will make you a full compensation? Pos|sibly it may be so. But, if you will not censure me, as being too prying, and in|quisitive, into what is particularly your own concern, I would beg leave just to ask fur|ther, whether the object of all this haste and care, is beyond death and the grave, in the world to come, or in this world? If the former, you are then in haste, and intent on "seeking the kingdom of God and his righteousness"; that you may obtain an exceeding great reward in hea|ven; and be, in a distinguished sense "His, in the day when he makes up his jewels". Nothing can be more reaso|nable than this: Angels applaud this pur|suit, this haste, this eagerness: angels ho|ver over, and protect you; and may an|gels still minister to you, as to the "heirs

of salvation". But you must excuse me; methinks I hear one and other, saying,

This is not what we are seeking after, what we are so intent upon.

Well then, you are thus eager and intent, in so much haste, about something in this world. If it is not, that you may be dis|tinguished in the kingdom of heaven, hereafter, it is, that you may attain to distinguishing honours, or riches, here; or, that you may gratify to the full, your sensual appetites. But possibly you may be as unsuccessful in these pursuits as the most are. But if not; and you should become in power a Caesar, in riches a Craesus, in pleasure a Luccullus or Sar|danapalus, how long are you to continue thus great, wealthy, and voluptuous? Always? But if you were, what is this in comparison of what you would gain, by making haste to keep God's command|ments, and having him your friend and portion forever? Alas! your hearts are set on vanity and bubbles: you catch greedily at straws and trifles; and even at shadows, as is said in the fable, while you lose the substance; the heavenly crown, the true riches, the pearl of great price, the pleasures which are at God's right-hand. Be wiser for your selves; love your selves better; and without

further delay, turn your feet unto God's testimonies, in keeping which "there is great reward" to all; especially to those who do it early, and attain to high de|grees of perfection. Amongst the chil|dren of God, there are some as much more his children than others, by their eminent piety and virtue, as some are more the children of the devil than others, by their greater wickedness and degene|racy. Their portion respectively will, as has been shown, be accordingly. Let it be your endeavour, that you may be as highly exalted in heaven, as others will be low in the place of torment, when all the wicked are "thrust down to hell:" As there is reason to fear, very many of those will be, wh•• are now the children of God's visible church and kingdom, and, in that respect, "lifted up to hea|ven."

LET me therefore conclude this dis|course, by beseeching those who name the name of Christ, and are now going to receive the memorials of his body broken, and his blood shed, for the re|mission of sins, * 10.12 not only to depart from all iniquity; but, by God's grace and assistance, to excel in all christian virtues.

All the rituals of religion, all the external ordinances of the gospel, were designed to answer moral ends: Not, as many would flatter themselves, that the obser|vers of them might have a dispensation from observing moral obligations, the most fundamental and indispensable of all others. It is naturally and reasona|bly expected, that those who make such a profession of religion, should abound in those fruits of righteousness, which are, by Jesus Christ, to the glory and praise of God. "What do ye more than others?" Let us now, and always, eat this bread, and drink this cup of the Lord, whereby we shew forth his death till he come, in such a humble, pious and grateful commemoration of his pas|sion; with such a just sense of the ulti|mate design of this institution, as will now be acceptable to God our Saviour, and have a good influence on our future lives; that we may be made really, and internally, the better by it; and live more devoted to Him, who died for us,

the just for the unjust, that he might bring us unto God.

The ceremonial institutions of the gospel, were, like the ministers of it, given "for the perfect|ing of the saints;— that we may grow

up into him in all things, who is the

Head, even Christ

. If our minds are sufficiently enlarged to receive the great ideas here expressed; if God, who cau|sed the "light to shine out of darkness, hath so shined into our hearts, as to give us the light of the knowledge of his glo|ry in the face of Jesus Christ"; we shall be in no danger of perverting the design of this sacred ordinance, or abusing it to licentiousness. We shall thereby, grow in grace, in goodness, in the love of God and man, and every christian virtue. Thus,

when he who is our life shall appear, we also shall appear with him in glory

. And since it is to be, in the resurrection of the dead, as it is now,

one star differing from another in glo|ry,

it will be a noble ambition in us to endeavour to excel in virtue here, that we may appear with a distinguish|ing lustre in that blessed day, when all

they that be wise shall shine as the brightness of the firmament: and they that turn many to righteousness, as the stars for ever and ever l 10.13.

SERMON VII. THE Reasonableness and Importance of making Haste to keep God's Commandments. The fifth Ar|gument; drawn from a Conside|ration of the peculiar Amiable|ness of Virtue and Religion in Youth; the peculiar Infamy of Vice in Age; and the greater Honour we do to God and our Redeemer, by devoting the Morn|ing of Life to Religion, than by delaying the Service of God till old, or middle Age.

PSALM CXIX. 59, 60.

I THOUGHT on my ways, and turned my feet unto thy testimonies:

I MADE haste, and delayed not to keep thy commandments.

FOUR arguments have already been insisted on,* 11.1 in order to show the reasonableness and importance of making

haste to keep God's commandments. These arguments were, The shortness, and uncertain duration of our probatio|nary state: The greater ease of reforming now, than of doing it hereafter: The superior happiness attending a religious and virtuous life: And the greater per|fection and glory, to which we shall at|tain, by devoting ourselves early to the service of God. It is proposed, by divine assistance, to state and urge another ar|gument in this discourse, with the same general view, of showing you the im|portance of making haste in this matter.

THE argument here intended, shall be drawn from a consideration of the peculiar amiableness of religion and vir|tue in the young, the peculiar infamy of vice in mature life, and the greater ho|nor we do to God and our Redeemer, by making haste to keep the command|ments, than if this is delayed to the de|cline, or even the meridian of our days. This argument, you perceive, is calcu|lated to operate upon that sense of ho|nor, that desire of applause, that dread shame, that quick and delicate sense of things, which are natural to ingenuous minds, before persons are gone far in the paths of vice; rather than it is to work on persons of a dull, a rough, crabbed,

or sour nature, made still worse by cus|tomary sinning; especially, than it is to work on quite hardned, veteran trans|gressors; to whose impious rebellion and war against heaven, nothing but the ter|rors of damnation, and perhaps not even they, can put a period.

SOME, yea, many, will probably look on the argument mentioned above, as being of very little weight or force; and especially after those more substantial, or, if I may so express it, more gross and palpable ones, which have been handled in some preceeding discourses. For I am not insensible, that there are many persons of such a saturnine, lum|pish and indelicate make, both among the old and the young, that they can scarce apprehend the force of any motives or arguments, besides those that either promise them some happiness, or menace them with some evil, of a grosser kind. Accordingly, the holy scriptures abound with threatnings and promises, motives and arguments of the latter sort; such as set before men blessing and cur|sing, great and sensible evils, and great and sensible good, resembled to those things which are commonly the most dread|ed, and the most valued in this world. And arguments of this kind are probably

of the most general use and benefit to men, considering what their frame is; how gross their senses and apprehen|sions of things commonly are. How|ever there are other considerations, which ought not to be wholly neglected, as they may give an additional weight to these; and, indeed, may possibly have a greater influence on persons of an inge|nuous temper, than those more substan|tial ones, alluded to above. And it is to be hoped, there are not wanting some amongst us, who can apprehend, and even feel the force of that, which is to be illustrated in this discourse. I have called it but one argument: However, it must be resolved into, and considered under, the following particulars, which are the constituent parts thereof: viz.

THAT religion is peculiarly amiable and honorable in youth:

THAT vice is peculiarly odious and infamous in age:

THAT by an early devoting ourselves to God, we do the most honour to Him, and our Redeemer:

AND therefore, That it becomes the young, as they regard either their own honor, or God's glory, to make haste, and not delay, to keep his command|ments; this being the obvious conclusi|on

from the premises, and the great point in view. You perceive by the very na|ture of the present argument, that it is addressed chiefly to the young; and not equally to all such; but principally to those of them, who are of a more inge|nuous disposition: For there is little ground to hope that it will have much influence on those, who have no sense of honor or disgrace; but are wholly devoted to low and brutal pleasures.

TO return then: RELIGION and vir|tue are peculiarly amiable and laudable in the young. Religion, or the service of God, being in itself a reasonable ser|vice, is, indeed, becoming and honora|ble at all ages, at all seasons of life, in all persons without exception, whether old or young, great or small. But that which is so fitting and decent, both in the decline, and in the dawn of human life, has still a peculiar grace and beauty, and the most attractive charms, in the latter. God himself is pleased to express a special complacency in those that fear him in their youth. And all wise and good men are more particularly delight|ed with the appearances of a pious and virtuous disposition, in those that are just coming into the world, as it were, than in those that are just going off the

stage. This is a known fact, which does not need any formal proof to esta|blish the truth of it. I appeal to the high commendations of early piety in the holy scriptures; to the writings of good men, and the common sense and apprehensi|ons of mankind; I mean, of the wise and virtuous. But however certain and acknowledged this fact may be, it will be neither an impertinent curiosity, nor a mis-spence of time, to inquire a little into the grounds hereof; or whence it comes to pass, that virtuous youth is thus more amiable and honorable in the eyes of men, tho' perhaps less venerable, than virtuous age.

NOW youth, according to prevailing custom, and indeed, according to a too prevalent opinion in the world, is a sea|son for levity, in which the passions are to be indulged; and wherein it is com|paratively rare to find a person with a serious brow, or of a sober mind. This is far less the case in more advanced years. Age is, almost of course, grave and solid, at least in appearance; so that the appearance of religion therein, be|ing more usual and common, becomes the less striking and engaging, the less worthy of notice; to be sure, of admi|ration.

CAN you tell why the first flowers of the spring, or the earliest-ripe fruit, has a peculiar charm, and delights both the eye and fancy, more than those of mid|summer, or autumn, tho' perhaps of the same sort, and even more perfect in their kind? If you can resolve this question, which is no very difficult one, you will, at least in part, discover the true reason, why religion and virtue in youth, have a more engaging form and appearance, than in age. This is an indication of a promptness, and true greatness of mind, beyond the years of the subject, accor|ding to custom; and to corrupt maxims, which give too great allowance to the indiscretions, the follies, and vices of youth. It is an indication of an early-ripe judgment, of a premature wisdom; and, if I may so express it, proves the superior excellency of the soil, or the greater care and pains taken in cultiva|ting it, whereby it yields so early a crop of virtue. It is not therefore strange that those, who have a just sense of the worth and importance of virtue in every age, should be more especially delighted with it in an age, wherein it is so unusual. It charms, not only by it's intrinsick va|lue, but by the singularity of it in that age, and in such persons; as a rich dia|mond,

or wedge of gold, found in a cot|tage, would be a much more engaging curiosity, than one of equal value, seen in a palace. But, to return to the for|mer similitude: Should we behold a lilly of the field, arrayed in more beauty than Solomon in all his glory, before o|thers show'd their heads, and while their roots, perhaps, lay covered with frost and snow, it would naturally attract our admiration in that season, tho' we might little regard it a month or two later. 'Tis thus we admire the virtue of youth, while we comparatively disre|gard that of mature age. Or should a fruit-tree of a particular kind, which used commonly to bear, not till the fifth or sixth year after planting (when some of its branches, perhaps, already began to wither) bud, and blossom, and bear fruit plentifully, the first or second year, while all its boughs were green and flourishing, every spectator would be pleased with such a rarity. Well, therefore, may we be struck, and particularly pleased, with so rare a phaenomenon, as a very young person bringing forth much of that fruit, by which our Father in heaven is glori|fied: Well may we look on such a one, as a distinguished plant of renown in the garden of God, while older ones, tho'

equally, or more fruitful, are little re|garded.

IT is naturally expected, that the hoary head should be found in the way of wis|dom and righteousness: And tho' it is truly "a crown of glory a 11.2" to him that wears it, being found in this way; yet we cannot, even then, look upon it as a crown of glory, equal to that of wisdom and piety on the head of youth, where there is commonly nothing found but folly and extravagance, but vain and wicked imaginations.

ANOTHER reason, why early wis|dom and virtue are particularly pleasing to the wise and good, is, that they pro|mise an eminent degree of perfection in more advanced life. They delight, not only by their present appearance, but by the prospect which they afford; a pro|spect, that he who is, even in youth a saint, will in age be in the foremost rank of such, and a distinguished bles|sing in his day; agreeably to what was said in the last preceeding discourse, con|cerning the progressive nature of virtue and religion. All good men have the interest of the common-wealth, and of the church of Christ, nearly at heart: To both which, such examples of early virtue bode good; especially if found

in those, who, by their birth, fortune and quality, are likely to act in some public sphere, where their influence will be ex|tensive. The tree which is remarkably flourishing in its youth, promises in due time, if not cut down, to spread its boughs far and wide; to afford, at once, an a|bundance of fruit, an ample shade from the scorching sun, and a covert from the storm. In like manner does a youth of eminent virtue and accomplishments, especially in any of the higher ranks of life, bid fair to become at length, a great and distinguished blessing, either to the church or the state, or perhaps to both. It would therefore be a wonder, if wis|dom and virtue in this early season, did not afford a peculiar pleasure to all good men; being at the same time, both a rare phaenomenon, and the earnest of so much good to the world.

AND now, if the young have any sense of true honor, any ambition to be esteem|ed highly by the wise and good; the path of glory is plain and open before them: Let them avoid the snares of vice, and resist all her deceitful charms; let them consecrate the beginning, by which they will, as it were, make all the re|maining part of life, sacred to God and virtue. Hereby they will acquire the

truest fame; that of doing good. They will begin life with honor: As it advan|ces, they will still grow in favour with God and man: They will also end life with glory; and even after death, their memory will still be blessed, when all other fame would forsake them, or per|haps be turned into the foulest and just|est reproaches. For the very best that the wicked and impious can expect, is, that their name and memory shall rot!

YOU should now be ashamed of that, which is in itself so shameful; and which will bring reproach in the latter end. You should now be in love with that, which is in its own nature so love|ly and honorable; and which will pro|cure you the highest renown at last. And here it will not be amiss to remind you, that all vice in general, and some vices more particularly, are represented in scripture by the metaphors of impuri|ty, defilement, filthiness, uncleanness, &c. while, on the other hand, virtue and piety are expressed by the terms pu|rity, cleanness of heart and hands, and the like: And "fine linnen, clean and white," is the scripture-emblem of the "righteousness of the saints." The de|sign of these metaphors and emblems is, to make us abhor vice, as being foul,

loathsome, and disgraceful to us; and to inspire us with the love of true virtue, as being in its own nature most amiable, ornamental, and glorious. The young, especially those who are any ways dis|tinguished by their birth or fortune, are generally fond of appearing neat and clean, and well-dress'd; and indeed, of be|ing so in private, as well as appearing so in public: They would be quite ashamed and disconcerted, to be found in a dirty, slovenly dress. But how much more ambitious ought the young to be of that moral purity, which is the beauty and ornament of the soul? how much more ashamed of that moral defilement, which makes it deformed and odious? I do not mean, ambitious of the one, or ashamed of the other, only in company, or when the world beholds them; but in secret, even when no eyes are upon them, ex|cept those, which are said to be "as a flame of fire"; which

run to and fro in the earth, beholding the evil and the good

; equally beholding those who, to use the language of scripture, have "defiled their garments," and "spotted them by the flesh;" and those, whose

robes are washed, and made white in the blood of the Lamb.

The apostle hints at some things that are

done in secret, so foul, that

it is a shame even to speak of them

. How much more shameful is it then to practise them, tho' it be in secret? Nor, indeed, is there any thing now hid, which shall not be made manifest; yea, which is not already so to Him,

with whom we have to do.

TO finish the first part of the present argument; tho' virtue is truly amiable and ornamental in all, it is most so in the young, in divers respects. Some of these have been spoken of already; and there is another which I shall just mention here: The passions, some of them more especially, are naturally stronger in youth than in age; which consideration doubt|less makes the conquest, or due regula|tion of them, in that season of life, the most honorable and glorious; far more so, than any other victory or triumph: For he that is "slow to anger," or restrains his other passions within due bounds,

is better than the mighty, and he that ruleth his spirit, than he that taketh a city

. Remember therefore, the counsel which David gave to Solo|mon, while young, tho' it seems the latter unhappily disregarded it, till he was advanced in years.

I was my father's son, says he, tender and only

beloved in the sight of my mother. He taught me also, and said unto me, Let thine heart retain my words — Wisdom is the principal thing, there|fore get wisdom; and with all thy getting, get understanding.

Exalt her, and she shall promote thee; she shall bring thee to honor when thou dost embrace her: She shall give to thine head an or|nament of grace; a crown of gold shall she deliver to thee b 11.3.

BUT, in order the more effectually to dissuade the young from delaying to serve God, or from continuing to serve divers lusts and pleasures, till they are far advanced in years, and got, as it were, within the confines of death; I was, in the next place, more particular|ly to remind them of the great odious|ness and infamy of vice in maturer life. Whoever, being now young, determines not to be virtuous and pious, till he is advanced to middle, or old age, does, in effect, resolve to be vicious and impious at that period of life; if not thro' it, yet, at least, till he has enter'd upon it: A sea|son of life wherein, as was intimated, vice is much more odious and disgraceful, be|cause more inexcuseable, than it is in childhood and youth. By how much more amiable and praise-worthy virtue

is in youth, than in old age, by so much more hateful and shameful is vice in old age, than in youth. And people of re|flection are almost as much struck with horror in the latter case, as they are with pleasure, and agreeable surprize, in the former. There is a real and just, tho' not an equal foundation in nature, for these different emotions of the mind, oc|casioned by such different objects as a young saint, and a veteran sinner. I say, not an equal foundation; because folly and vice are not so singular in ma|ture life, or even in old age, as wisdom and virtue are in youth; and the pecu|liar amiableness of the latter arises, in part, from the rarity of the thing, or its being so uncommon, as was observed a|bove. However, after allowing all that is proper, in respect of this disparity in one circumstance, I suppose all will readily grant in general, that an aged fool, blasphemer, knave, or debauchee, is a much more contemptible and odious character, than a young one, altho', in this evil world, it is not so singular as a young man of wisdom and virtue.

ALTHO' vice in age is not so singular as virtue in youth, and therefore is not altogether so striking; there is still suffi|cient reason why it should be, as it is in

the common apprehension of men, at least of the wise and good, more dis|graceful in mature, than in early life. For it is, in that age or season of life, precluded from availing itself of those pleas, apologies and excuses, which are generally made, and too generally allow|ed, in favour of vicious youth; such as, want of time for reflection, the strength of passion, inexperience, and the like. These excuses, tho' quite insufficient, ought, doubtless, to have some weight, so as to extenuate the crimes and guilt of youth, in a degree: And they are often, tho' unjustly, urged, as if they, in a man|ner, exempted youth from blame, what|ever is done in that age. How often is the excess of riot and licentiousness, and even of prophaneness and impiety, justified, as it were, by these few words, or the like?—

He is an inexperienced, thoughtless, young man.

—And tho' candor is highly commendable, so far as there is room for it in reason; yet, surely, those who make these, or such-like re|flections, on the follies and vices of youth, ought to reflect also, that vice is still vice; that even the young have ca|pacity sufficient, and ought to know what it is, and to abstain from it; and therefore, that they are not to be justifi|ed

by such observations, which, I think, are never made in the holy scriptures, with the like view or design. The language of scripture is,

Rejoice, O young man, in thy youth; and let thy heart chear thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thine eyes: But know thou, that for all these things, God will bring thee into judgment. Therefore remove sorrow from thine heart, and put away evil from thy flesh; for childhood and youth are vanityc 11.4.

BUT to return from what may, per|haps, seem a digression; the greater the allowance is, which ought in reason to be made for vicious youth, as such, the less ought in reason to be made for vici|ous age, as such. And without fixing precisely, bounds, limits and degrees, in this case (which is impossible, and there|fore absurd to attempt,) we are much more naturally led to expect gravity, and sobriety of mind and manners, in persons come to mature life, than in the young. And therefore our surprize and horror are proportionably heightened, when|ever we see the gray hairs of age, and all the folly, madness and licentiousness of youth, united in the same persons.— Their reason is presumed to be long since

come to maturity; they have had time ••or reflection and consideration; they have had much experience, in the or|dinary progress of things; many of their natural passions are of course subsided, in a degree; and temptation is lessened. All which things, not only make vicious age appear, but actually renders it much more odious and contemptible, than vi|cious youth. Whatever apologies we make for the young, in the respects a|bovementioned, to extenuate their faults and vices; we can make none of them in behalf of the aged; or those who are, long since, arrived at the years of discre|tion and reflection: Especially if they were favoured with a religious education in their youth; if they have always li|ved under the light of the gospel, and been frequently admonished, both by the word and providences of God, to forsake their sins, and keep his command|ments. Such men, to be sure, are left wholly without excuse; yea, without any reasonable apology, for their sins. They have a double, a treble, yea, a tenfold share of infamy and guilt, lying upon them: and are like that ground which the apostle James speaks of, which, after long cultivation, bearing nothing but briars, and thorns, and weeds, is

nigh unto cursing, whose end is to be burned.

LET the young think soberly of this: For youth and sobriety are not univer|sally enemies, or strangers to each other, how seldom soever they may meet, and embrace as friends. Consider the great shame and infamy that justly belong to impious and vicious persons, even in middle, but especially in old age. Con|sider that man, (for doubtless many such are to be found) who, tho' he has enjoy|ed many advantages of a religious nature, and is now past the meridian of his life, has never yet tho't soberly of his latter end, or of his duty to God, who gave, and preserves his being. Reflect on such a one as, almost daily, perhaps, transforms himself into a brute, by his intemperance: On another, whose mouth is still filled with oaths and profanity: On a third, who, regardless of a treasure in heaven, is set on getting earthly riches, not by right, but by fraud, and oppression: On another, who is so estranged from the God of truth, that lying and falshood are his delight: On another, who is still intent on gratifying his fleshly lusts, even after his flesh, his body and, perhaps, his estate, are almost consumed, by his de|baucheries; so that he is become, not

only the scorn of the good, but even the ridicule and contempt of his former com|panions in vice and guilt. Reflect on these, and such-like characters, I say, which are common, and tell me whe|ther there is not a peculiarly infamy justly belonging to them; I mean, in the old, or even middle age? If you are persons of such an ingenuous turn of mind, as this discourse was more parti|cularly designed for, I am sure you think, nothing can well be more odious or contemptible than such men, howe|ver distinguished by their station and circumstances in life. For even an old, and foolish, and wicked king, is spoken of by Solomon, as a most despicable character; while that of a wise child is highly commended by him. Well: If such persons are justly the objects of great contempt; if they are despised by all wise men, and the all-wise God; are you willing to be like them, and so become objects of the same contempt and abhorrence yourselves? as you will certainly be, if you should delay to keep God's commandments, and persevere in the practice of sin and vice, in the man|ner they have done. For, surely, you cannot flatter yourselves, that tho' you should act like them, tread in their steps,

and imitate their bad example, yet you shall avoid that just ignominy, which they have incurred. What can you rea|sonably expect, if you retain your vices and follies, till you are as far advanced in years as they, and under the enjoy|ment of like advantages, but to become as despicable and odious hereafter, as they are at present; and as you acknow|ledge, they ought to be accounted? You cannot be so partial to yourselves, and your own fame, as to entertain the least hope, that the wise and good will honor you, if you should grow old in those vices and impieties, on account of which they despise others, become so al|ready.

To close this part of the argument, therefore: If you have any ingenuous dread of the justest infamy; if you would not incur the contempt of all wise and virtuous men; yea, if you would not be despised of God himself; do not entertain a thought of continuing to indulge your lusts, till you are more advanced in years. Turn your feet, even while you are young, into that good path, from which you will have no desire to depart, when you are old: That path, in which you will have all the wise and good for your fellow-tra|vellers,

from whom you will ever re|ceive that honor which is infinitely more than a balance for the contempt, or ri|dicule, of ten million vicious fools; that path of the just, which will

shine more and more unto the perfect day:

in fine, the path which will conduct you to that eternal kingdom and glory, to which you are called by Jesus Christ.d 11.5

BUT it is time to proceed to the third branch of the present argument which is, That greater honor will redound, not on|ly to yourselves, but to God and your Redeemer, by making haste to keep the divine commandments, than by delaying this till you are farther advanced in life. It is one indication of an ingenuous mind, to be ready to give honor, to whom honor is due, as well as to merit it by worthy actions. God is pleased to ac|count himself honoured, by our love and obedience: our Saviour is also ho|noured thereby. Nor om I willing to believe, there are many such children of disobedience here present, as have no sense of any obligation lying upon them, to honor their Father who is in heaven; the God that made, that preserves them, and who offers them the inheritance of children: this would suppose them to

be "bastards and not sons." Nor will I suppose it possible for you to entertain a doubt, whether you ought to honor so glorious a person, so great a benefactor as Jesus Christ; who being rich, yet for your sakes became poor; enduring the cross, and despising the shame; and whom, being now, by the right hand of God exalted, we are all required to honor, to the glory of God the Father. To im|agine that you can call in question your obligation to glorify God, and his Son Jesus Christ, would be to suppose you base and degenerate to a great degree; quite contrary to the principle I set out upon. It is therefore now taken for granted, that you own yourselves under obligation, to give all the honor you possibly can, to those who are so worthy of it.

AND if you acknowledge this, let me ask you, whether you know any other way, in which you can so truly and ef|fectually honor God and your Redeemer, as by keeping the commandments? by living and acting as God and Jesus Christ require you to do? Our Saviour says,

Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.

And again:

If ye love me, keep my commandments.

You

see then, that you will, by doing thus, the most effectually glorify God, and shew your regard to Jesus Christ. Is it not therefore incumbent upon you, even now, however young you may be, to turn your feet unto God's testimonies; to make haste, and not delay, to keep his commandments? Would you not do more honor to him that made, and him that redeemed you by his blood, by en|tering on a life of religion now, than by doing it hereafter when you are old, if perhaps, you should live to become so? If God is at all honored by the obedience of his creatures, certainly they who keep his commandments thro' the whole course of their lives, honor him more than they, who neglect to do so, till their lives are almost come to a period.

THAT you may be the more fully convinced of this, and plainly see, how much more God and our Saviour are glorified, by an early, than by a late conversion to the ways of wisdom, I shall here briefly set them in contrast; first representing to you the case and character of One, who even in th•• morning of life remembers his creator▪ and serves him faithfully thro' life; and then, of One, who delays his return to God, till age has almost put a period to

his days. There will be nothing very peculiar, or singular, in these characters; either with respect to the outward con|dition and circumstances to the persons supposed, or with respect to the manner and means of their being reclaimed from the error of their ways, to the wisdom of the just; which would not so well answer the proposed end, of general use.

FIRST then, Here is One, who, even in early youth, by a christian education, has deep impressions of religion made on his heart: And tho' he has not been more vicious than children commonly are, yet his conscience is awakened and troubled, so that he is inquisitive

what he shall do to be saved?

He soon re|collects that passage in the gospel—

Come unto me, all ye that labour, and are heavy laden, and I will give you rest: Take my yoke upon you, and learn of me, &c.

He is further af|fected, and encouraged, by the conduct and words of Him, who took even chil|dren up in his arms and blessed ••h••m, saying,

Suffer the little children to come unto me, and forbid them not; for of such is the kingdom of heaven.

He resolves, that if he has done iniquity, he will do so no more; but from hence|forward, by God's assistance, devote

himself to his service, and keep the com|mandments of his Redeemer. He not only resolves; but puts his good resolu|tions in practice. He immediately re|nounces all the vanities of childhood and youth: And has so firm a belief of things invisible and eternal, as enables him to vanquish all temptations. He is a conqueror, while but a child: And being come to years, would, like Moses, rather suffer affliction with the people of God, than enjoy the pleasures of sin for a season, and be called

the son of Pha|roah's daughter.

He persists in this course of piety and virtue, so early be|gun, thro' the several stages of life, not|withstanding every opposition and dis|couragement. He worships God in sin|cerity and truth, according to his word and institutions, without enthusiasm, or ostentation. He adorns the doctrine of God his Saviour in all things: He is a useful member of society; and in every relation of life, from youth to age, acts a part becoming a christian; living the life which he lives in the flesh, by the faith of the Son of God, who, he know•• will at length come to "be glorified i•• his saints." His wisdom and piety are still improved by years: The longer he lives, the more perfect he becomes; and,

at length, in a good old age, dies in the Lord, having his

hope full of immor|tality;

and gloriously anticipating, hereby, his final triumph over the grave.

REFLECT a little on this character, wherein there is nothing romantic; no|thing over-done, or carried beyond real life; tho', it is confessed, it is far from being so common as were to be desired. The proposed contrast thereto, follows.

HERE then, is another person, born and educated, like the former, in a chri|stian country, and in a christian manner; if you please, his co-temporary, and neighbour: But how unlike him in o|ther respects! For tho' "from a child he has known the holy scriptures, which were able to make him wise unto salva|tion," he practically disregarded them till he became a man, yea, old and grey-headed. His childhood and youth were wholly given to vanity. He was never a speculative unbeliever; but yet, while young, intirely addicted himself to those "fleshly lusts, which war against the soul." When past the meridian of his days, schemes of worldly ambition, and world|ly wealth, took possession of his heart; and chiefly employ'd his thoughts. In prosecuting these, he stuck at none of the usual methods of intrigue, falshood

and calumny, of craft, oppression and fraud: Tho' still, to prevent the loss of his reputation in a christian country, he used often to attend the public worship; and was heard, more than once, to ex|press himself with seeming warmth, not only against our modern infidels; but against others, whom popular censure calls innovators in religion, or men of unsound and dangerous principles. How|ever, by a series of follies, vices and crimes, whereby he did much mischief in the world; and in which he grew still more hardened and audacious with years, he made it evident to all who knew his practices, how little he feared God, or regarded man; or rather, how much he contemned both. But being now far advanced in life; having been disappointed in most of his worldly pro|jects; finding the infirmities of age come fast upon him; being apprehensive that, according to the course of nature, death was at hand; reflecting on the greatness of his guilt, and fearing the wrath to come; being also alarmed by some a|wakening dispensations of providence, he determines at length to reform his ways; and to do whatever he can, in the close of life, to save his soul. God, who is long-suffering, and rich in mercy

to them that call upon him, regards his prayers. He is born again, and be|comes a new man in his old age. He lives a little while after; just long enough to make charitable people believe, he is a true penitent; and so he dies; not, in|deed, in the full assurance of faith; nor yet without a degree of hope, that he shall not be "condemned with the world."

THIS is the man, or character, which you are desired to compare with the for|mer; a common character, excepting the latter part of it: For I own, it is un|usual for those, who have so long lived the life of the wicked, at last to

die the death of the righteous.

YOU cannot reasonably make it a doubt, by which of these two persons God was most glorified. The former glorified him, and was a credit to religion, from childhood to youth, from youth to mid|dle age, from middle age to old; and fi|nally in death; still making it manifest how great a regard he had for God and his laws. The latter, on the contrary, was a disgrace to the christian profession; and thro' him,

the name of God was blasphemed e 11.6

by many. How many altars did he raise to lust, ambition, and mammon, the only deities to which he sacrificed, before ever he seriously tho't

of giving glory to God? He plainly pre|ferred the service of Satan, to that of God most high, till he was almost past serving the former any longer, by reason of na|ture's decay, and the near approach of death. He could not, even at last, be so properly said to have voluntarily for|saken his sins, and returned to God, as compell'd to do it, by the extremity of his condition. And if he glorified God at all, it was chiefly by being an example of his long-suffering, and grace, in his for|giveness and conversion, after having dis|honored and affronted him so many years, by such a life.

A MORE particular comparison was intended between these two characters; in order to show, how much more honor accrues to God and our Redeemer by the former, than by the latter of them. But as there is hardly time for it, so it is hoped, it is not necessary. After laying the characters before you, your own reason, your own just sense of things, will save me this labour; for, in your judgment, I am sure, you cannot hesi|tate a moment, however you may be dis|posed in point of inclination.

BUT I must not close this discourse, without briefly summing up the argu|ment of it; without drawing, and ur|ging,

the practical conclusion from the whole.

YOU will remember then, that I am not now speaking to persons of a flagiti|ous and abandoned character; nor even to those who are naturally of a dull and sordid disposition, almost all body, with|out soul or spirit: but to ingenuous youth, who have a lively sense of honor, of propriety and decorum, with their contraries; and who would be ashamed to act a part, evidently base and unwor|thy in their own apprehensions. Now you have seen, by what has been said above, that religion, being a reasonable service, is in itself becoming and hono|rable in all persons, at all times. You have seen that it is, in divers respects, pe|culiarly amiable and reputable in youth. You have seen what particular infamy attends, and justly belongs to vicious age. And, lastly, you have seen, how much more honor is done to God and our Redeemer, whom we are all bound to honor, by those who early devote themselves to the service of God, than by those who serve the devil and their lusts, till age overtakes them. What, now, is the plain consequence from these premises? Doubtless, That you ought to make haste, and not delay, to

turn your feet unto God's testimonies, and keep his commandments. If you would acquire the most substantial glo|ry; if you would avoid the justest and greatest infamy; if you would, as much as in you lies, do honor to God that made, and to Christ that redeemed you; if you would do all, or any of these things, you are immediately to forsake your foolish and vicious practices, and to live henceforward, in the faith and fear of God, in obedience to his holy will.

AND what more forcible argument, or motive than this, could be used to per|swade persons of your ingenuous and generous temper, to be speedy in turn|ing your feet unto God's testimonies? What others need I urge? What others need I so much as mention? Need I re|mind you, how precarious life is; and that you may very soon and unexpected|ly be called out of this world, to give an account of yourselves to God? Need I tell you, that it will be far more irksome and difficult to reform your evil ways hereafter, than to do it now, even "while it is called to-day?" Need I tell you, that you will be far more hap|py in this world, in the practice of reli|gion, than you can possibly be, in the

indulgence of your lusts? Need I assure you, that there is a peculiar and great reward, laid up in heaven for those, who faithfully serve God from the morning to the eye of life? Need I suggest to you, what bold and presumptuous im|piety it is, to persist in disobeying God's commandments, while his wrath is so clearly

revealed from heaven against all ungodliness and unrighteousness of men?

Need I mention any thing of the terrors of the Lord? Any thing, of that "rod of iron," with which har|dened, irreclaimable sinners, are to be ruled, or rather,

dashed to pieces like a potter's vessel?

Any thing, of that

fire prepared for the devil and his an|gels,

into which the workers of ini|quity are to be cast? Any thing of that

outer darkness, where there shall be weeping and gnashing of teeth

?

IS there any need to insist on, or even to mention, such topics and motives as these, in order to perswade persons of your taste and temper, to make haste, and not delay? No, surely! they are calcu|lated for persons of a very different make; naturally void of ingenuity, or deeply immersed already in vice and impiety. With you, the argument of this discourse will supply the place of all others: You

covet true, substantial glory: You dread deserved infamy: You would, to the utmost of your power, do honor to your great and good Creator, to your merci|ful Redeemer. And being now convin|ced, that in order to these ends, you must forsake your sins, and keep God's commandments, you will doubtless make haste, and not delay. You are now re|solved, that you will not offend any more; that you will no longer violate the sacred laws of right reason, honor and gratitude, by with-holding your hearts, your love and obedience, from Him, to whom they are so justly due. You are now resolved, that before your eyes are closed with sleep, they shall o|verflow with tears of ingenuous peni|tence, and godly sorrow, while you implore forgiveness thro' Him, who was "once offered to bear the sins of many;" and beseech God, without whom you can, effectually, do nothing, to give you "a new heart;" to guide, and keep you, in the paths of righteousness and peace. It can hardly be doubted, but these are your present intentions and resolutions; do not, I beseech you, forget, but put them, in practice; that so, thro' the a|bundant goodness of God, that same sun, which to-day arose on you,

evil and

unthankful,

may to-morrow arise on you, just and justified; and such as shall themselves, at length,

shine forth as the sun in the kingdom of their Fa|ther

!

YOUR youth, and your turn of mind, leave some room for candor to hope, that your neglecting hitherto, what would be so reputable to yourselves, and contribute so much to the honor of Reli|gion, to the glory of God and your Re|deemer, is rather owing to want of con|sideration and reflection, than to any thing worse; tho' that, indeed, is itself highly blameable. Surely, you did not well consider in what true glory con|sists; you did not duly reflect, Whose commandments you violated! Whose Son you "trod under foot"! Whose blood you "accounted an unholy thing!" Whose good Spirit you "grieved"! Had you thoroughly thought of these things, doubtless you would, before this time, have turned your feet unto God's testi|monies. Wherefore, being now so par|ticularly reminded of them, let them have their proper influence on your hearts; and depart not from the holy commandment delivered to you.

Fi|nally, brethren

(for as such, even the elders of old

intreated the younger

men;

f 11.7) Finally, brethren,

what|soever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatso|ever things are of good report; if there be any virtue, and if there be any praise, think on these things. Those things which ye have both learned and received, and heard and seen,— do: And the God of peace shall be with you. g 11.8

SERMON VIII. THE Reasonableness and Importance of making Haste to keep God's Commandments. The Sixth Ar|gument; drawn from a Consi|deration of the base Ingratitude of delaying it, while God merci|fully allows us a Space for Re|pentance, and manifests such great Love and Condescention towards us, as appear in the Gospel.

PSALM CXIX. 59, 60.

I THOUGHT on my ways, and turned my feet unto thy testimonies:

I MADE haste, and delayed not to keep thy commandments.

WHETHER we consider the uncer|tainty of our lives,* 12.1 or the pecu|culiar difficulty attending a reformation of bad habits, long continued in: Whe|ther we consider the great and noble

pleasures of a religious life, or the distin|guishing reward laid up in heaven, for those who attain to an high degree of christian perfection: Whether we consi|der the peculiar amiableness of virtue in youth, the peculiar infamy of vice in age, or the great honor that is done to God and our Redeemer, by consecrating the morning of our lives to religion: Whe|ther we consider all, or any of these things, I say, still the practical conclusion will be the same; viz. That it becomes us to make haste to keep God's com|mandments; and that all delay herein is utterly inexcusable. These several to|pics, or heads of argument, having been dilated upon in some of the last preceed|ing discourses, are now passed over with a bare mention.

ANOTHER argument is, by divine assistance to be handled in this discourse, with the same general view: And this shall be taken from a consideration of the baseness, the black ingratitude, of per|severing in our sins, while God allows us a space for repentance, and shews so much grace, pity and condescention to|wards us, as appear in the gospel of his Son.

THIS argument has some affinity with that of the foregoing discourse, and is a|dapted to operate on the same tempers,

or persons of a like disposition and cha|racter, with the former: I mean on per|sons who have some ingenuity of mind; some sense of honor and decorum; and who, tho' of a vicious character, are not yet abandoned — Not on those, who are of a servile and sordid disposition, or who are already hardned to a great degree in vice and impiety. These latter, equally regardless of God's honor, and of their own, would perhaps only smile at our simplicity, if we should attempt to work upon them by such airy notions, and empty speculations, as these are in their gross apprehensions. But there are ma|ny, at least some, of a more ingenuous temper, who will feel a divine power and energy even in arguments of this kind; airy and unsubstantial, only in the conceptions of those, who are either naturally of a fordid make, or who are plunged deep in vice and sensuality, That any particular action, or course of life, is ungrateful, that it is base and dis|ingenuous, will be a consideration of great weight, even with many who are not of a virtuous character. And, cer|tainly, there is no ingratitude so base and infamous, as that of persevering in disobedience to God's commandments, considering his goodness, forbearance,

and long-suffer••ing towards us, and his grace revealed in the gospel of our salva|tion.

THE present argument may be ex|plained and enforced under the following observations; viz.

THAT God allows those who have gone astray from his commandments, a space for repentance, that they may be reconciled to him, and happy in his fa|vor:

THAT he has given his own dear son to suffer and die for us:

THAT he condescends to invite, and, as it were, to intreat and beseech sinners, to be reconciled to him:

THAT this is the most astonishing goodness and condescention in him:

THAT it is, therefore, the basest in|gratitude in us to persevere in our sins from time to time: And consequently,

THAT if we have any ingenuity of temper, or any sense of honor, it be|comes us to make haste, and not delay, to keep the commandments of our God: Which is the great point in view.

I must of necessity be short upon these particulars, since the compass of one dis|course will not admit of any great en|largement on them.

To return therefore: GOD allows those who have gone astray from his commandments, a space for repentance, that they may return to him, and be hap|py in his favor. We are all of us the witnesses and monuments of this his le|nity, mercy and forbearance. We doubt|less began early to depart from the living God, and to break his commandments; for "childhood and youth are vanity". And some of us have, perhaps, been walking in vicious courses, even till old age has overtaken us therein: All which time, God has been waiting to be graci|ous. So that he not only allows a space for repentance to sinners in general, that they may make their peace with him, by turning their feet unto his testimonies; but to some of them, he allows a long time for this purpose; if, indeed, human life can ever be called long. And to be sure, half this term may well be looked upon as long, for the great and holy God to wait on his sinful, rebellious creatures, while he beholds them trampling on his laws; that they may see, and repent of their wicked deeds. For this is the end and design of his forbearing thus with them. Were he not pitiful and gracious he would speedily execute his righteous sentence against the evil works of men,

instead of delaying it in the manner he does. In the language of the apostle Peter, He is "long-suffering to us-ward, not willing that any should perish; but that all should come to repentance".

GOD might, indeed, be said to be gra|cious and long-suffering, tho' he allow'd sinners only the space of two or three years to think on their ways, and turn their feet unto his testimonies. Are there many earthly monarchs, who exercise such forbearance towards their unreaso|nable and rebellious subjects, having all the time full power to make them feel the due desert of their crimes? To be sure, we do not often see such examples of lenity and forbearance in the poten|tates of this world. God's conduct to|wards us in this respect, fully verifies his own words: "My thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. a 12.2 This is said with particular reference to the patience and mercy of God towards sinners; which so far exceeds that of men one towards another, who are common|ly hasty, and almost insatiable, in aven|ging themselves on their enemies. God

might make his power known, and glo|rify his justice, in punishing our sins as soon as committed. But he had rather that we would turn and live; having no pleasure in the death of the wicked. He had rather make his mercy appear illus|trious and glorious, by forbearing with us in our sins for a time, and then pardon|ing them upon our repentance, than shew his righteous severity, by cutting us off in our trespasses, without allowing us a season to reflect on our ways, and reform them. How backward he is to destroy the wicked, and his great com|passion towards them, we may further learn from what he said to Ephraim and Israel of old, [Hos. xi.] "My people are bent to backsliding from me—How shall I give thee up, Ephraim? how shall I deliver thee Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? my heart is turned within me, my repentings are kindled together. I will not execute the fierceness of mine anger; I will not return to destroy E|phraim: For I am God and not man; the holy One in the midst of thee." Impenitent sinners in general may here see the reason, why they are not yet cut off and destroyed: It is not, because they have not deserved to be thus dealt with;

but because they have to do with that God whose mercy is infinite; and his forbearance unexampled amongst men.

BUT it will give us a still more exal|ted idea of God's goodness and grace, if, in the next place, we reflect, That he has given his own dear Son to suffer and die for us. So greatly has God loved this sinful world! So unwilling is he, that we should perish! So desirous, to speak after the manner of men, that we should obtain eternal life! In the language of the apostle Paul, "God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them"— "For he hath made him to be sin [a sin-offering] for us, who knew no sin, that we might be made the righteousness of God in him." And again: "God com|mendeth his love towards us, saith he, in that while we were yet sinners, Christ died for us." So the apostle John: "In this was manifested the love of God to|wards us, because that God sent his only begotten Son into the world; that we might live thro' him. Herein is love; not that we loved God, but that he lo|ved us, and sent his Son to be the pro|pitiation for our sins."

AND now, adhering to the Scripture-phrase, could the love of God have been

so manifested to a guilty world, in any o|ther way, as it is in this? He loved us, indeed, anticedendy to Christ's coming into the world, and even antecedently to his designation to the mediatorial of|fice. For this appointment itself took its rise from the love, and free grace of God; being the effect, not the cause thereof. And it was herein, that God's eternal love was made manifest, visible, or evident to mankind; viz. in his ac|tually sending his Son into the world, in the fulness of time; a person of such excellence and dignity, and so beloved by him, here to live a life of sorrow, and die a shameful and accursed death, in order to reconcile us unto himself, and "bring many sons unto glory." Taking it for granted, that God had a most sin|cere and tender love for us, and concern for our eternal happiness; taking this for granted, I say, ask yourselves, whe|ther you can conceive of any other me|thod, in which he could so effectually have shown, and demonstrated this to the world, as that which he has actually taken to this end? Abraham manifested his great piety, in being ready to part▪ with his only son Isaac, at the call of God, when he was pleased to make that trial of his sincerity: "Now know I

that thou fearest God, seeing thou hast not with-held thy son, thine only son, from me." b 12.3 This was the strongest testimony, the highest evidence, he could possibly give of his sincenty, considering the great love which he had for his son. In allusion to which story, we may just|ly say, Now know we that God loveth us indeed, seeing he hath not with-held his Son, his only Son from us. And he that spared not his own Son, in whom he so much delighted, but delivered him up for us all, how shall he not with him also, freely give us all things? How strong is that love? How great is that mercy? How rich is that grace, which has, in this way, been manifested to|wards us? Doubtless this is the strongest evidence, the highest proof, which God could give, of his compassion and mercy to the sinful children of men. I am sure, you cannot conceive of any greater, more convincing, affecting, or astonish|ing.

AND you know that the Son of God was manifested to take away our sins, not only by bearing them in his own body on the tree, but by delivering us from the power and dominion thereof; that we might be purified unto him, a peculiar people, zealous of good works;

and serve God in holiness and in righte|ousness all the days of our lives. Can we then make too much haste? or, ra|ther, can we possibly make haste enough, to co-operate with the designs of God's love in Christ Jesus, by turning our feet unto his testimonies? How ungrateful are we to him, as well as unkind to ourselves, if we make any delay to keep his commandments?

BUT it is farther to be observed, That God condescends most earnestly to in|vite, I had almost said, to intreat and be|seech us, to be reconciled to him, as tho' his own happiness depended upon our's. "We then, as ambassadors for Christ, says the apostle, as tho' God did beseech you by us, we pray you in Christ's stead, be ye reconciled unto God." What astonishing language is this!— "Look unto the heavens, and see, and behold the clouds which are higher than thou. If thou sinnest, what dost thou against him? Or if thy transgressions be multiplied, what dost thou unto him? If thou be righteous what givest thou him? or what receiveth he of thine hand?" c 12.4 And yet the high and lofty One, that inhabiteth eternity, conde|scends, as it were, to intreat and beseech us; saying, "Turn ye, turn ye; for

why will ye die?" As if it were not enough for the great God, whom we have offended by our sins, to give us a space and opportunity to make our peace with him; as if it were not enough for him, to have delivered up his own Son for us all; as if it were not enough for him, by his prophets and apostles, to proclaim to us his willingness to receive us into his favor, on our return to him: As if all this were not enough, I say, the great Lord of all does, as it were, condescend to become Himself a petiti|oner, and supplicant, to his sinful crea|tures: He invites, hc persuades, he ur|ges us, to return to him, and be happy, with more apparent tenderness and solli|citude, than any earthly parent would invite a rebellious and prodigal son to return, and receive the inheritance de|signed for him.

WHY does God use so many persua|sions and intreaties, in order to effect a reconciliation, and to establish peace, be|tween himself and us? Is this, because he was the aggressor, the offending par|ty, to whom it of right belongeth to be first in an overture to this end, and to make supplication? No: He had done us no wrong, but great good; which we requited with evil. Did he fear any

harm would accrue to him, from our continued opposition to him, and enmi|ty against him? No: He is far exalted above the reach of our impotent mad|ness; and could utterly destroy us with one breath of his mouth. Did he expect to receive any benefit to himself, as the effect of this reconciliation? any aug|mentation of his perfections, or happi|ness? No: We are as unable to do him good, as harm; and are absolutely de|pendent upon his pleasure, both for happiness, and our very being. Does he think he should be left destitute of subjects to reign over, if he should ac|tually destroy, instead of reclaiming us to our allegiance? No: Tho' mankind were destroyed from the earth, there are millions of glorious angels in heaven, that delight in doing his will; and he could easily re-people this earth with other inhabitants: There is more dust, out of which to form them; and the same breath that animated us, whereby "man became a living soul d 12.5," is not yet exhausted! What then is the reason of God's dealing thus with us? Why does he use intreaties? Why is he so de|sirous of reconciling this wicked and a|postate world unto himself? Why exer|cise so much forbearance towards us?

The only reason hereof is, that he is in|finitely good, merciful and condescend|ing; and is not willing we should perish, how much soever we have deserved it.

UPON the whole then, the goodness and condescention of God towards his sinful creatures, are, as was said above, the great|est and most astonishing, that we can pos|sibly conceive of. If we duly consider the greatness and majesty of God, our own littleness and vileness; and what it is for such worms of the dust to transgress his laws; we may well be surprised, that he does not immdiately tread upon us, and crush us into the dust again, out of which we were taken; I mean, upon our first rising up in opposition to his will. Is it not strange, that he should allow us any space at all for repentance? If it is not; yet, surely, it is surprizing, that his mer|cy and grace should be protracted to|wards us from year to year, to such long-suffering. We see no grace, no lenity, no forbearance amongst men, which, all circumstances being duly considered, will bear any comparison with this: E|specially when we reflect, that God still offers us, not only the forgiveness of our past offences, but eternal life and glory. But our admiration of his goodness and mercy, must needs be still heightened,

by reflecting on that particular method, in which he has manifested this his mercy and grare to us; the method which he has chosen for our redemption from sin, and misery, and to bring us to glory. Did ever any earthly sovereign, from meer pity and compassion to his rebel|lious, ill-deserving subjects, deliver up an only begotten, and well-beloved son, to suffer and die in their room, as a ran|som for them, that they might live, and yet the honor of his laws and govern|ment be maintained? There is no ex|ample of such condescention and grace, but in almighty God, the Father of mer|cies, towards us, when we were dead in trespasses and sins.

HOWEVER; allowing for the present, that we could call to mind something similar hereto, in the conduct of certain earthly potentates towards their rebelli|ous subjects; yet can we recollect an in|stance of any king's continuing to issue out acts of grace, from year to year, in favour of his rebel-subjects, after having once given them such a proof of his le|nity and goodness; still inviting them to return to their duty and allegiance, and to accept his mercy? Can we think of any examples of those, who in such a case have become, as it were, suppli|cants

to their disloyal and traiterous sub|jects, praying and beseeching them for a long course of time, to lay aside their unreasonable opposition, and to submit themselves? Tho' it must be still sup|posed, that this was not for the injured monarch's, but for their own advantage; and that, all this time, he had sufficient power, and might with the greatest ease, as well as justice, have avenged himself on them: For otherwise the cases will not be parallel. I am sure you cannot call to remembrance any such examples of goodness and condescention, in the kings and potentates of this world.

BUT altho' you could do so, still you will allow that there is some difference between them, and the king eternal, im|mortal and invisible, the only wise God; some difference between mens rebelling against those, who are weak and mortal creatures as well as themselves, and re|belling against the King of heaven; some difference between the former's stooping to intreat their unreasonable subjects to be reconciled to them, and God's be|seeching us to be reconciled to Him: So that, after all, there is, and must be, a very wide and essential difference between the two cases. There neither are, not can in nature be, any examples of grace or

condescention among men, in their con|duct towards each other, however great in appearance, which will, on due con|sideration, come up in any measure to that which God exercises towards his sinful creatures. All such examples must, of necessity, fall infinitely short; infi|nitely below the divine pattern and ori|ginal; because God is infinitelv greater than man. We cannot, therefore, as I said before, even conceive of any other goodness, grace and condescention, so great and astonishing, as that which God has manifested towards us, in allowing us a season for repentance; in giving his Son to die for us; in waiting so long with us; and in thus intreating us to be at peace with him. As the heavens are high above the earth, so does the grace of Him, whom the heaven of heavens cannot contain, exceed all other grace and goodness: "There is none good but One: that is God."

FROM whence it clearly follows, as was said before, that it is the basest, the blackest ingratitude in us, to persevere in our sins against him from time to time, that can be conceived of. For if we e|villy and urworthily treat any one, who has dealt well and kindly by us, our base|ness and ingratitude are always in pro|portion

to the degree of his goodness to us, and the obligations which he has laid us under. So that if there is none so good and gracious to us as God, we can|not be guilty of so great and soul ingra|titude towards any other, as we are guil|ty of towards him, in continuing to dis|please and affront him with our unrighte|ous deeds, instead of being led to repen|tance by his goodness. This is such a conduct as is, to the last degree, sordid and shameful. It is making the most unsuitable return to the most astonishing kindness, to the greatest obligations which the best and greatest of all beings could lay us under. Has the high and lofty one, that inhabiteth eternity; he, whose word gave being to all worlds, and whose breath could, in a moment, re|duce both us and them to nothing; has he shown so much goodness, and conde|scention towards us? has he given us an opportunity to make our peace with him? has he delivered up his own Son for us all? has he given us the offer of eternal life and salvation? does he condescend to become a petitioner, as it were, to the dust of his footstool, even to us sinful dust and ashes?—And do we refuse to hearken to him? do we hesitate and de|lay? do we practically say to him, "Wait

our leisure; continue to invite and in|treat us to be reconciled to thee: perhaps we may hear and grant thy request here|after, when by thy importunity thou hast wearied us, or we are weary of our sins!" Be astonished, O heavens! at such in|gratitude as this! that the children which God has nourished, and brought up with so much care and tenderness, should rebel against him; and not only rebel against him, but persevere in doing so, even while he intreats them to return to him, and be eternally happy! Was there ever, on one hand, such goodne••s, such grace and condescention! Was there ever, on the other hand, such ingratitude, such disingenuity, such baseness as this!

WHAT would you think of children who should act such a part as this, to|wards an earthly parent; I mean, as far as the case admits of a parallel? What would you think of men who should act thus towards an earthly sovereign? of those who, instead of being won over to their duty and allegiance by his grace and forbearance, and the greatest possible testimonies of his kind regards, should continue to abuse his patience; and ra|ther increase in their enmity against him and his government, than be, in any measure, reconciled to either? would not

you, would not all think, that they who thus despised the goodness, forbearance, and long-suffering of their lawful sove|reign, were in nature monsters, rather than men? Would you not think, that they were so far from having the grate|ful, ingenuous tempers, becoming rea|sonable creatures, that they were deba|sed below humanity? yea, even below the dull ox, and the still more stupid ass? For the former is said to "know his owner," and the latter, "his masters crib:" these animals are not wholly in|sensible, who it is that uses them with kindness; and they obey his commands, making him the returns of their service. —Now might I not say to him, who per|severes in his disobedience to God's com|mandments, notwithstanding his great goodness and grace, as represented above, "Thou art the man"? or rather, Thou art that no-man, that base and sordid creature in human shape, to which thou art a disgrace? For the man, if we may call him by so respectable a name, who acts such a part towards his Maker, his God, his Father, his all gracious Sovereign, acts a part infinitely more ungrateful, more disengenuous and vile, than it is possible for any one to act tow••••ds the best earthly parent, or sovereign: be|cause

God is infinitely greater, and bet|ter; he has shown infinitely more kind|ness and condescention to us, and is in|finitely more worthy to be lov'd and o|bey'd. Our vileness and ingratitude, if we persist in our disobedience to him, must bear exactly the same proportion to their's, who persist in their disobedience to a good parent or king, that God's greatness, power, and goodness, bear to the greatness, power and goodness of our earthly fathers or sovereigns: i. e. it must be infinitely greater; and so can, strictly speaking, bear no comparison at all therewith. This, as far as I am able to see, is a true and just state of the case, destitute of all false colouring and glossing. If God is infinitely greater in himself, and infinitely better to us, than any o|ther being is, or can be; our ingratitude to him, in continuing to rebel against him, must of consequence be infinitely more sordid and base, than any we can possibly be guilty of, towards any other benefac|tor, whether friend, parent or king; whether man, or ministring angel. The latter is as certain as the former; its truth being plainly and necessarily connected therewith. So that we must either de|ny God to be infinitely greater and bet|ter that any other being, or else acknow|ledge,

that to disobey hin, and abuse his goodness and grace, is infinitely the blackest and vilest ingratitude, that can be conceived. And as I am perswaded, none of you deny, or in the least doubt, the former; so, I hope, you will readi|ly own the latter.

THE practical conclusion from the whole, therefore, and the sum of the present argument, is this; That if we have any ingenuity of mind, or any sense of honor, it becomes us to make haste, and not delay to keep the commandments of our God. It is now taken for granted, that you, for whom this discourse is more especially designed, would not willingly be thought base and sordid in your na|ture and disposition; that you would not lie under the reproach and infamy, of having treated a benefactor ill, and re|quited him evil for good, even tho' you were never to incur any other harm thereby, than to be justly accounted dis|ingenuous and base. It is taken for granted, that you have at least some de|gree of native generosity; some sense of honor; so that you would be ashamed to requite your parents, or best earthly friends, after such a manner, that all the world might justly think and speak of you, as persons of a sordid and brutish

temper, or, in one word, ungrateful. If you would not be ashamed of this, you are not the persons to whom the present discourse is chiefly directed. It is, more|over, now taken for granted, that you believe God is your greatest benefactor, your best friend; that he waits to be gracious to you; that he has given his own Son to die for your redemption from sin and death; that he invites you to ac|cept of eternal life; and that he conde|scends even to intreat you to be reconci|led unto him. If I did not take it for granted, that you believe all these things, I must suppose you to be disbelievers of the christian revelation in general; which I would by no means do, without ha|ving some strong and positive proof of your infidelity: because as you have had a christian education, and opportunity to know its truth and evidences, your disbelief of it would infer something ve|ry wrong, either in your heads or hearts, if not in both. Now if you believe the gospel; if you believe the several things mentioned above; and are really per|sons of such a turn and temper as I have supposed; certainly you cannot persist in acting such a disingenuous and ungrate|ful part towards your all-good and graci|ous benefactor; towards him who, tho'

he might have justly frowned you into perdition, when you first began to sin against him, has preserved your lives; has been accumulating his favours and blessings upon you, both temporal and spiritual; and who still invites you to be reconciled to him thro' Jesus Christ, with the tenderness and bowels of a father.— Your delay hitherto, has is perhaps been owing to your inattention, and want of considering these things: at least I had rather attribute it to this, than to any thing worse. But now you are put in mind of them, and thus admonished to attend to them, surely you will delay no longer; and will be heartily ashamed and grieved, that you have not, before now, returned unto God thro' Jesus Christ. For can any person of an inge|nuous and grateful mind, and who re|gards his own honor, help being asha|med, "yea, even confounded," when he seriously reflects that he has often, and long, been 〈◊〉〈◊〉 against such a great and good God, who has shown such grace and condescention to him? Can he resolutely persist in his evil cour|ses? or be so unreasonable, as to desire, that his Maker should still wait upon, and intreat him several years longer? Can you conceive of any thing so unbe|coming

a reasonable creature, as such a conduct towards his Creator? any thing so base and sordid? any thing which could justly bring so great re|proach and infamy upon him?

WHAT pains will not persons of a grateful and ingenuous turn of mind take, to please and gratify those, who have shown them great favour and kind|ness? who appear'd their friends in a time of affliction and trouble? who, when they were fallen into adversity, lent them assistance, and exerted themselves in their service? People of an ingenuous dispo|sition, never think they can do too much by way of return to those, who have laid them under peculiar obligations; or be too ready and forward to oblige them. And I doubt not but that you have, sometimes, taken much pains, to gratify those, who had done kind offices for you, tho' not very considerable in them|selves; and even been sorry that you could not do more for them. How strange is it then, if you are not sollici|tous to make a proper return to your Father in heaven, for his manifold mer|cies; saying, "What shall I render to the Lord for all his benefits?" Should you not be infinitely more desirous to please him, by doing his will, than you are to

requite the kindnesses of your fellow-mortals, whose favors are, comparative|ly speaking, so small and inconsiderable?

YOU, perhaps, frequently hear per|sons blamed for their ungratitude, and censured for using their benefactors ill: Yea, perhaps you often blame others for their unworthy treatment of yourselves; for not making suitable returns to your kindness, and the obligations which you have laid them under. All this may be very just; for I am not insensible that this is indeed a very evil and ungrateful world, that we live in: And not only you, but others in general, look upon persons of an ingrateful temper, with a mixture of contempt and indignation, as some of the basest, vilest, and most brui|tish of men. Now, tho' I am no romeish priest, I might venture to absolve you from all your sins, past, present, and to come, even without auricular confession, if you can produce any instance or example of ingratitude amongst men, in their con|duct towards one another, half so foul, and infamous, or which discovers half so much baseness, as there is in delaying to keep God's commandments, and conti|nuing to rebel against him; considering his infinite goodness and kindness to us. What you condemn, and condemn just|ly,

as sordid ingratitude in your fellow-mortals towards yourselves, or towards others, is generosity, greatness of soul, and true honor, in comparison of your own conduct towards almighty God, your Father who is in heaven, while you go in your trespasses against him; while you despise the riches of his goodness, forbearance and long-suffering; while you disregard his gracious calls and in|treaties in the gospel, and tread under foot his Son, who died for your salva|tion. What good offices have you done to others? What obligations have you laid them under? What favor or friend|ship has any man shown to another, e|qually great with the favor and kind|ness which God has manifested towards us all in common, and the obligations he has laid us under, to keep his com|mandments? What is there that can de|serve so foul a name as that of ingrati|tude, in our most unworthy treatment of each other, in comparison of that which we are justly chargeable with to|wards God, if we persevere long in abu|sing his goodness, and affronting his go|vernment, by our unrighteous deeds? Surely, then, it becomes you to make haste, and not delay to keep his com|mandments; or else to renounce all pre|tences

to ingenuity, and a sense of ho|nor; confessing that you are as vile and sordid in your temper, as it is possible for men to be; and even far more so in your behaviour towards God, than it is possible for the worst to be, in their con|duct towards their fellow-creatures.

TO conclude, therefore, let me be|seech you, as you would avoid so justly deserved, and so great infamy, without delay to turn your feet unto God's testi|monies, to be reconciled unto him, and live.—No—Upon recollecting myself, I will not do this; but leave the matter to your own reflection, and conscience: For if any are so base and ungrateful as to disregard the intreaties of God him|self, when he condescends, as it were, to beseech them to be reconciled to him; certainly I have no reason to expect, that they will regard mine, who am their fellow-mortal, and their "servant for Jesus' sake"—I shall therefore close this discourse, only with asking those, who are still going on in their sins, notwith|standing God's goodness and grace, his kind perswasions and intreaties, How long they propose their Maker shall thus wait to be gracious? How long their Redeemer shall stand at the door and knock, before they will give him ad|mission

into their hearts? How long both the "Spirit and the bride shall say, Come," before "he that heareth shall also say, Come"; and they themselves, being thirsty, shall come, and "take the, water of life freely!"e 12.6

SERMON IX. THE Reasonableness and Importance of making Haste to keep God's Commandments. The seventh Argument; drawn from a Con|sideration of the audacious Im|piety of hardening our Hearts from Time to Time, against the Fear of God, while he admo|nishes us to break off our Sins by Repentance; together with the Danger there is, that such impi|ous Contemners of his Displeasure, will be utterly forsaken of him, and left to fill up the Measure of their Iniquities.

PSALM CXIX. 59, 60.

I THOUGHT on my ways, and turned my feet unto thy testimonies:

I MADE haste, and delayed not to keep thy commandments.

* 13.1THE reasonableness and importance of making haste to keep God's

commandments, has already been argu|ed from the several considerations fol|lowing, in as many different discourses; viz. That our lives are short and uncer|tain: That the difficulty of a reformation is increased by del••y: That a truly re|ligious, is far the most happy life: That the sooner we begin to serve God, and the greater perfection we attain to, the greater will be our reward in heaven: That virtue is peculiarly amiable in youth; and that we do the most honor to God and our Redeemer, by consecra|ting the morning of life to religion: And, lastly, That to delay our repen|tance, and return to God, is the basest ingratitude. Each of these considerati|ons in particular, but more especially all of them in conjunction, show the im|portance of making haste to keep the commandments of God. But they are now only mentioned, having before been handled, and urged with some extent.

IT is proposed, by God's leave and assistance, to urge one argument more, with the same general design, or to the same end, in the ensuing discourse. And this shall be drawn from a conside|ratio of the bold impiety of persevering in our sinful courses, while God admo|nisheth us to break them off by repen|tance;

together with the hazard there is, that such audacious contemners of his displeasure, will be utterly forsaken of him, and left to fill up the dreadful mea|sure their iniquities; being quite har|dened thro' the deceitfulness of sin, long continued in against light; and having their "consciences seared as with a hot iron". Some hints to this purpose have, I believe, been occasionally dropped, in some of the preceeding discourses on the present subject: But the argument seems to deserve a more distinct consideration, and to be treated with greater extent, being very important in it's nature.

SOME of the last arguments were cal|culated, and designed, to operate upon the minds of persons who are naturally of an ingenuous temper, and who are not yet gone far in the paths of sin, ra|ther than upon persons of a crabbed, sour, and sordid disposition, or such as have greatly corrupted themselves, by a long habit of sinning. And it is hoped that such arguments may, by the blessing of God, have their intended effect on that sort of persons, for whom they were designed. The present argument is of a somewhat different kind; as it is pri|marily, and principally, intended for persons of a different character; namely,

for those, if there are any such here pre|sent before God, who are little or no|thing affected with a sense of their ma|ker's goodness, forbearance and long-suffering; being destitute of all ingenui|ty, and generosity of temper; or who are already vicious and corrupt to a great degree. There is scarce any other way of coming at persons of this latter cha|racter, but by alarming their fears, and shewing them the great danger they are in, of being soon rejected of God, and finally incurring an aggravated condem|nation.

IT is necessary that presumptuous transgressors, who have no sense of shame or honor, and no fear of God before their eyes, should be admonished to consider, how terrible the majesty of that God is, whom they dare thus to affront and pro|voke; what danger there is, that they will be given over by him to a repro|bate mind; and at length be cast into hell-fire; where such insolent defiers of their maker's displeasure will, except they repent, be punished with a severity proportionable to their daring impieties. However, I would not be misunderstood here: Tho' I design to speak with all possible freedom and plainness upon this head, I am far from intending to debase

preaching by scolding, or "bringing a railing accusation," even against wicked and ungodly men. Nor will I forget the apostle's admonition to Timothy, "Re|buke not an elder [or aged person] but intreat him as a father": As, I hope, I have not forgotten what he immediately subjoins — "and the younger men as brethren". We had scolding and rail|ing preaching enough in the town and country, but a few years since, to suffice for a long time; when it seemed to be fashionable to violate all the rules of de|corum and modesty in the pulpit; and he was commonly thought to have the most zeal for God, who had least regard to decency in addressing himself to men.

NOW, for the illustration of the pre|sent argument, it will be proper briefly to remind you, both of the greatness and majesty of God, and of the littleness and weakness of man, From whence will best appear the bold impiety, and audaci|ousness, of men's persevering in the breach of his known commandments, while he admonishes them to repent, and amend their ways. Something will then be ad|ded concerning the danger of God's be|ing provoked wholly to withdraw his Holy Spirit from such, and to give them up intirely to their own hearts lusts; as

also, concerning the aggravated perdi|tion of those, who have spent a long life in sinning against God, without repent|ing at last, to give him glory. Which things being considered, it will appear, how highly it concerns all sinners, es|pecially the aged, who have delayed long already, immediately to turn their feet unto God's testimonies, lest ini|quity should be their ruin.

TO return then: Let me briefly remind you of the greatness and majesty of God; which appear, both by his mighty works which men behold, and from his sacred oracles. How wise, powerful and great, must that Being be, who created the heavens and the earth, with all that they contain? this mighty universe, which, to our senses, appears boundless and in|finite? And you know, that he who made, upholds and governs all things, can, if he pleases, destroy them with e|qual ease. What power can be compa|red with his, who is omnipotent? What wisdom may be likened to that of the only wise God? What greatness is com|mensurate with his, whom the heaven of heavens cannot contain? What do|minion, and majesty, and glory, may be resembled to that of almighty God, whose dominion is everlasting, whose

kingdom ruleth over all, and who has set his glory above the heavens? Reflect soberly upon the works of God, and the sublime representations which the holy scriptures give us of his perfections, and the "glorious majesty of his kingdom;" and then, altho' you may possibly be at a loss, which proclaims his power and greatness the most, yet you will be filled with astonishment at both; and be sen|sible that all nations are, indeed, as no|thing before him; yea, "less than no|thing and vanity."

FOR, what a little, inconsiderable creature man is, in comparison of his Maker, I was, in the next place, to re|mind you.

When I consider the hea|vens, says the Psalmist, the work of thy fingers, the moon and the stars which thou hast ordained; what is man, that thou art mindful of him? and the son of man that thou visitest him?

This is a very natural reflec|tion: For nothing can give us so just a sense of our own littleness, and insigni|ficance, as considering the power and greatness of God.—"What is man!"— A reptile of a day; a child of dust, bro't forth in sorrow and tears; altogether helpless in his infancy; crushed before the moth, even in youth; in old age,

burthened by the grass-hopper; and in his best estate, altogether vanity! He pretends to be wise, but is ever lost in error; his knowledge is but ignorance; his strength weakness; his health and disease almost the same; his pains tor|menting; his very pleasures vexatious; his birth and death but an hand-breadth asunder; to-day, boasting himself of to-morrow; and to-morrow the food of vermin, the worm feeding sweetly on him!—Such is man; wholly mean and vile; excepting that he is animated by the breath of God; and that his Maker has been so mindful of him, as to give his own Son to redeem him. Which lat|ter consideration, while it seems to give us some degree of significance and im|portance in the creation, may, at the same time, serve for our humiliation: since it was the sinfulness and wretched|ness of our condition, that were the ground or occasion of God's manifesting such a regard to us. And, indeed, we are not to estimate ourselves, or our real worth, by what God has, in his grace and condescention done for us (accord|ing to which rule of judging, we should be creatures of great dignity and impor|tance;) but by what we are in ourselves naturally, and independently thereof;

according to which, we must needs ac|count ourselves little, vile and contemp|tible creatures, how prone soever we may be to think highly of ourselves. For such we are in God's account, notwith|standing he hath so graciously visited us; at least we are so in comparison of him.

Behold even to the moon, and it shin|eth not, yea, the stars are not clean in his sight: how much less man that is a worm; and the son of man which is a worm.

a 13.2

THE more we know of God and of ourselves, the greater distance shall we perceive between him and us; and the more readily shall we acquiesce in the justice of those sentiments, which ascribe to him, all glory, majesty, might, and dominion; and to ourselves, weakness, vileness and unworthiness.

NOW, having thus briefly reminded you of the greatness and glory of God, and the littleness and vileness of man; you may from hence, in some measure, conceive what presumption, what mad|ness it is, for sinners to persevere in af|fronting him, by a continued violation of his commandments, notwithstanding his repeated threatnings. The boldness and presumption of any one's conduct to|wards a superior, is to be estimated by

the distance which there is between them; by the relative greatness and power, or littleness and weakness, of the one to the other. According to which rule judg|ing, tho' we may in some measure con|ceive, yet it will be impossible to express, the amazing presumption of man's wil|fully continuing to offend his Creator; the distance between them being infinite. For such an inferior and weak creature as man, to rise up in rebellion against the almighty Lord of the universe; and not only once to rebel, but to repeat his acts of rebellion from year to year; to trample upon the authority of Him, with|out whose sustaining hand, he would in|stantly drop into nothing, from whence he is so little removed; to despise his awful threatnings; and, in the language of scripture, to run even upon "the thick bosses of his buckler," as tho' he "had an arm like God, or could thunder with a voice like him;" for weak, mortal man thus to contemn, thus to provoke Him, before whom Cherubim and Sera|phim bow with veiled faces; and from whose frown apostate angels would, were it possible, hide themselves even in the lowest depths of hell;—surely, it is not possible, I say, for words fully to set forth the impious madness of such a con|duct!

TO what shall we resemble this beha|viour of sinners? What comparison can we think of, which will not rather tend to lessen the presumption thereof, than to place it in a just and proper light? Shall we say, this is as if a servant, who had disobey'd his masters command, and who, being threatned that he should be beaten with many stripes, unless he returned to his duty, should intirely disregard these threatnings, and even grow more idle and insolent? No: this comparison would not answer; but tend to diminish, rather than to illustrate, the guilt and horror of such presumptuous sinners con|duct. Because the supposed master in the comparison, as weil as the servant, is but a frail, mortal man; whereas the sinner perseveres in his disobedience to the commands of him, who "only hath immortality," and to whom all power belongeth. Shall we say, then, that this is as it one of the lowest menial servants of the greatest potentate of the earth, should not only contemn his sovereign's orders, but make it his practice from time to time to spit in his face, whenever he approached him? No: neither will this similitude answer, for the same ge|neral reason. There is realy more inso|lence in the conduct of presumptuous sin|ners

towards God, than there would be in any, the meanest domestic of a migh|ty king, treating him in that manner.— Shall we then say, that this is as if a worm of the dust, supposing it endow'd with a degree of intelligence, should in|sult Gabriel, or some other arch-angel, and array himself to the battle against him? Neither will similitude serve the purpose; because there is still an infinitely greater distance between God and man, than there is between the highest arch-angel, and the least reptile of the earth. All that is fabled of the giants of old, mak|ing war against heaven, is more than realized in the mad presumption of wick|ed men: for those were supposed to be creatures of far greater power than or|dinary men, while the gods of the hea|then, against whom they were supposed to wage war, were not to be compared to our God, tho' "among the sons of the mighty." It must therefore, after all, be left to your own imagination to paint out the audaciousness, and horrid im|piety of those men, who go on from year to year, perhaps till old age, in affront|ing almighty God, by contemning his. authority, and breaking his known com|mandments, notwithstanding his repeat|ed threatnings. For as was intimated

before, I can think of no comparisons, but what will rather lessen the presump|tion, than set it in a full and proper light.

NOW when we consider the great presumption, and daring impiety, of men's continuing from time to time, to trample upon God's commandments; does there not seem to be danger, that he may be provoked to withdraw his holy Spirit intirely from such, and to leave them wholly to themselves; the certain consequence of which, will be the de|struction of their souls? It is here taken for granted, that God's Spirit strives with sinners in general, in conjunction with his word and providence, and their own reason, in order to reclaim them from their wicked ways. But are we sure that he will continue always thus to strive with them by his Spirit, while they live in this world? Are we sure that he will not forsake, and give them over, before they are taken hence to be here no more? Has he promised, that he will not do so? Certainly he has not; so that they can have no assurance, that he will not: And this is what presump|tuous sinners have great reason to fear may be the sad consequence of their da|ring impiety. I say, the sad consequence of it; because should this be the case,

they will never after repent and reform; but their perdition will be in some sense inevitable, altho' they should live many years after being thus forsaken of God.

THERE are, if I mistake not, some plain intimations in scripture, that God does actually, sometimes, thus forsake the presumptuous transgressors of his laws; and warnings and admonitions given us to this purpose, lest we should too far abuse his goodness and patience. What do you think of those words?—

My people would not hearken to my voice; and Israel would none of me: So I gave them up to their own hearts lust; and they walked in their own counsels b 13.3.

What do you think of this other passage?—

And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; being fil|led with all unrighteousness, c 13.4

— &c. What is plainly supposed, or implied in those words of David, after he had greatly provoked God?—

Cast me not way from thy presence; and take not thy Holy Spirit from me d 13.5.

Has not God said, That his

Spirit shall not always strive with man

? Is it not said of some, that

because they re|ceive

not the love of the truth, that they might be saved; for this cause God shall [even] send them strong de|lusion that they should believe a lie, that they all might be damned

? Yea, is not God spoken of in scripture as hardening the hearts of sinners, already obdurate? Which, at least, must imply that he does nothing to soften them; but suffers them, by their presumptuous perseverance, to wax worse and worse; leaving them to their evil heart of unbe|lief in departing from him, and to the na|tural consequences thereof. Do not these, and other passages of scripture similar to them, plainly suppose, that God is some|times so provoked by the repeated and presumptuous sins of men, against the light of their own consciences, the admo|nitions of his word and providences, and the strivings of his Spirit, as wholly to withdraw his Spirit from them, leaving them to work iniquity with greedi|ness, to walk in the way of their heart, and in the sight of their eyes, and so to fill up the measure of their sins? And in conformity hereto, when we are admo|nished not to "grieve," and not to "quench the Spirit," must we not sup|pose some sort of threatning implied, to this purpose, that God will take his

Holy Spirit from us, if ye persist in pro|voking him to do so, by our wilful sins? This will not admit of any reasonable doubt. And these in general, I suppose, are the sentiments designed to be expres|sed in the Wisdom of Solomon—

Fro|ward thoughts separate from God — For into a malicious soul wisdom will not enter; nor dwell in the body that is subject unto sin. For the holy Spi|rit of discipline flee deceit, and remove from thoughts that are without under|standing; and will not abide when unrighteousness cometh in e 13.6

.

Now, if this be the case; if God some|times wholly and finally withdraws his Spirit from presumptuous sinners, with|out which they will neither have the power, nor any inclination, to repent, and return to him; what is the conse|quence hereof? It is both plain and awful; viz. That those persons, from whom God thus takes his Spirit, after having borne and striven long with them, are in some sense past their probationary state, or day of grace, as soon as ever they are thus given over to their own hearts lust, how long soever they live in this world afterwards. Upon the fore|going suppositions, if true, as they doubt|less are, being grounded on scripture,

the final state of such persons is already fixed, as much as the state of those, who are already taken out of this world in their sins: Tho' we usually speak in ge|neral of sinners being in a state of pro|bation, during the whole term of their life here on earth. Which can be just and proper only in this sense, that a truly penitent and reformed sinner shall obtain mercy thro' Jesus Christ, whenever he becomes so, tho' it be on a death-bed, and in his last moments. In this sense our state of trial, or season of grace, is doubt|less commensurate with the present life. But nevertheless it may in reality be over, before our lives are run out; and is in effect so, whenever our repen|tance and conversion to God, are ren|der'd morally and naturally impossible, by the total and final withdrawing of his Spirit from us. And how long soever persons may live after being thus given over of God, they are left only to fill up their sins, and sit themselves thereby for a more aggravated condemnation here|after: As good men, who are already passed from death unto life, are left here that they may perfect holiness in the fear of God, and thereby become entitled to a greater reward in heaven. The former are not, properly speaking, in a

state of probation for happiness and misery in another world; because, by the very supposition, they have already sinned away their season of grace; God having wholly and finally withdrawn his Spirit from them, so that it is now both mo|rally and naturally impossible, that they should ever truly repent, or turn their feet unto his testimonies. Tho' it will by no means follow from hence, that they are not, even in this state of dere|liction, accountable for their conduct; or that they may not be justly punished for the sins which they commit, after being thus given over to their own hearts lust. They are still in a capacity to incur guilt, tho' not in a capacity of obtaining eternal life, or the salvation of the gospel. Altho' by the suppositi|ons gone upon, they have already "sin|ned unto death," they may still go on sinning; and "treasuring up unto them|selves wrath against the day of wrath:" And if we certainly knew of any parti|cular persons in this state, "I say not that we should pray for them f 13.7," any more than for the wicked actually dead, and gone to "their own place."

Now, not to use many exclamations on the point, these are most awful con|siderations, and highly deserve the seri|ous

awakened attention of all those, who sin presumptuously against God; especially of such as have already long abused his mercy and patience, grieving that good Spirit, by which others are "sealed to the day of redemption." For tho' their death may possibly be at a great distance; yet how nigh may that time be, when God, whom they have forsaken, shall wholly forsake them; when he shall cast them off forever, "swearing in his wrath, that they shall never enter into his rest;" as he once sware concerning some of the rebellious Israelites in the wilderness!

BUT, as was observed above, this de|serves the serious consideration of all presumptuous sinners without exception: For tho' such as have long gone on in their evil ways, seem to be more espe|cially concerned in it; yet it is to be re|membred, that God has fixed, and made known to us, no certain space, or mea|sure of time, wherein his Spirit shall strive with sinners respectively, any more than he has made known to us, how long we are respectively to live. We are as ignorant of the former, as we are of the latter; and there may possi|bly be as great a variety in his dealings with sinners, with reference to one of

these things, as there certainly is with reference to the other; I mean the re|spective duration of their lives. There are some persons who, even in youth, make a sad, a surprising progress in vice and impiety; and who are apparently hardened to a great degree, thro' the de|ceitfulness of sin. And some, even of these, may possibly be near the time wherein God shall finally give them over, except they repent. Yea, for any thing we can tell to the contrary, there may be some among these, as well as among more aged and veteran sinners▪ whom God has already actually thus given up to their own hearts lusts; with whom his Spirit shall no more strive.—God for|bid, there should be any such abandoned, such lost and undone, such irreparably lost and undone sinners, amongst us, whether young or old! But whether there are or not, God only knows. — All have at least some reason to fear that this may be their own wretched case, who have long been sinning a|gainst God with an high hand, and yet have now no considerable remorse of conscience; no concern about their sal|vation; no desire to reform their ways. This ease and security in sin, is a proof that God's Spirit is, in a great measure,

actually withdrawn from them already; and gives, at least, some ground to fear, that it may 'ere long totally and finally forsake them: And then, "good were it for such, if they had never been born!"

LET none therefore, whether old or young, presume to harden their hearts against God another day, another hour, or moment; lest the divine patience should have a period put to it, before a period is put to their audacious offences against the high and holy God. Wo be to that man, whoever, or wherever he be, who is thus finally forsaken of God. Tho' he may perhaps live long, and be quiet from any fear of evil; enjoying both outward prosperity, and carnal peace within, his heart being waxed gross, and his conscience seared, he is only as an ox in the stall, unconsciously and stupidly nourishing himself for the day of slaughter!

THIS brings me, in the next place, to remind you of the aggravated condem|nation which awaits those, who have spent a long life in disobedience to God's commandments; I mean those, who have provoked God by their repeated and presumptuous sins, to withdraw his Holy Spirit from them, and who die at last, laden both with iniquity and years.

It doubtless becomes us to respect the hoary head, especially when found in the way of righteousness. But the Ancient of days pays no reverence to age as such, any more than to youth; and you know what he has said concerning the "sinner of an hundred years old," so that it need not be here repeated. It is in general very evident, that they who live long without thinking on their ways, so as to turn their feet unto God's testimonies, and who at last die in their sins, must needs have a much greater weight of guilt lying upon them, than they who die in youth, altho' the lives of the lat|ter have also been "among the unclean." And by how much more guilt any have incurred during this probationary state, by so much sorer a punishment, we may be sure, they will be thought worthy in the day of retribution, when every man shall be judged according to his works. And thus, altho' a man may now think himself, both the more happy and ho|nourable for living long; yet the time may at length come, when he shall have reason to wish that he died, like many others, in youth; yea, when he shall have much more cause than ever Job had, to say,

Let the day perish where|in I was born; and the night in which

it was said, There is a man-child con|ceived — Let that day be darkness — let darkness, and the shadow of death stain it!

— This may possibly be the sad case of any particular person, who now goes on presumptuously in his transgressions. And there is great reason to fear, it will actually be the case of those, who have already lived to old age, and have not yet remembred their Creator, whom they ought to have re|membred even in the days of their youth, before these evil days came, wherein the most may truly say, that they "have no pleasure in them"; especially those who, in the decline of life, are destitute of the hopes and comforts of religion. It is probable there are but few persons, com|paratively speaking, who live in the known violation of God's command|ments till old age, then turn their feet unto his testimonies. So that tho' the state of such is not absolutely desperate, yet it is extremely hazardous and me|lancholy.

BUT I now proceed, in the last place, more particularly to draw and enforce the practical inference from what has been said in this discourse. It is this: These things being considered, it highly concerns all, especially the aged, who

have delayed so long already, now to think on their ways, and make haste to keep God's commandments. Reason allows of no delays in religion. Reason shows all, of every age, the importance of devoting themselves immediately to the service of God. If God is always the same almighty, all-wise, holy, just and good Being; and if we are always de|pendent upon him, certainly he is al|ways to be reverenced and obeyed by all his creatures. There is no time, or moment of life, whether early or late, wherein we can excuse ourselves in the neglect of him, or in breaking any one of his commandments, tho' it were the least; to do which presumptuously, were practically to renounce his authority, or to deny that he is God. And when, in conformity to what has been said above, you seriously consider his greatness and majesty; and your own weakness and littleness in comparison of him; when you consider the audaciousness, or rather the madness, of persevering in trampling on his laws, while he admonishes, and threatens, and, as it were, shews you his hand full of thunder and vengeance; when you duly consider the great dan|ger there is, that he will be provoked by your continuing to grieve and affront his

good Spirit, intirely to take it from you, with the dreadful consequences hereof; when you consider the aggravated guilt which you will incur, by spending a long life, if such an one should be allowed you, in sinning against God; together with the real danger there is, according to what has been found true in all ages, that being grown old in impiety and vice, you will not then effectually reform your evil ways, tho' there is a possibility of it; but only fill up the measure of your ini|quities, and so be finally wretched in proportion to the duration of the space allowed you for repentance: When you seriously consider these things, I say, it is impossible but that you must acknow|ledge the justness of the conclusion be|fore-mentioned; viz. that you should lose no more time; that you should make no longer delay; that you should not harden your hearts against God ano|ther moment; but make haste to keep his holy commandments. Will any pre|sume to say, or even to think, that there is no occasion for making speed, when God warns, threatens, and admonishes us to fly for refuge? Can any think themselves prudent, or safe, in once more grieving that "holy Spirit of disci|pline," which may then be utterly with|drawn

from them; whereby their con|dition, already so dangerous, will be|come absolutely desperate? Is it reason|able to procrastinate, because, if you are not old already, you may possibly live to become so? especially considering that tho' you should, it is most probable you will, by age, become more hardened in sin, and so incur at last a more aggrava|ted guilt and condemnation?

THESE things being duly considered, what can be said in excuse, even for the young, if they delay their repentance, and their return to God thro' Jesus Christ? I know of nothing, unless per|haps it be, that they are beside them|selves, and "know not what they do." They who are already arrived at middle age, are still less excusable than youth, upon any principles of reason; or, unless they would avail themselves of the apolo|gy just now mentioned, viz. that they are mad, which is the best, or rather the only tolerable one that I can think of. But what is the most astonishing of all, is, that there should be many aged persons in the christian world, people already bowed down with years and infirmities, and on the very consines of another world, who seem to think, that even They have no need to make haste, but may still de|lay

to keep God's commandments; as tho' they had not, by so many years con|tinuance in sin, sufficiently exercised the divine patience, or made it manifest e|nough, how much they contemn God, and how little they value the salvation of their souls!

I WOULD willingly hope, that there are no such persons as these last mention|ed, now present in this assembly. But there is One, who certainly knoweth! —And I imagine I may, without any uncharitableness, or the least indecorum, intreat the aged, with all due respect to their years, seriously to examine their own hearts, and their past lives. Ask yourselves▪ I beseech you, whether you have indeed turned your feet unto God's testimonies? whether you now live in a conscientious obedience to all his known commandments? whether you walk as the disciples of Jesus Christ ought to walk, having your conversation in hea|ven, from whence we look for the Sa|viour? In fine, can you reflect, with inward satisfaction, upon the manner in which you have spent so many years; or at least some of the last of them? and can you look forward into that world, to which you are so near, with comfort, with holy hope, and a joyful expecta|tion

of a crown of righteousness, to be given you by the righteous Judge and Lord at his appearing? These are such questions, my honoured fathers, as you will doubtless think proper to put to yourselves; and happy is he that can re|solve them to his own satisfaction, ta|king the holy scriptures for his guide and rule in these inquiries. But if there should happen to be any aged persons pre|sent, whose consciences give an answer, contrary to that which all would choose, (a supposition which I make with reluc|tance) there is scarce any need of my reminding them again, that this, with them, is certainly no season of life to de|lay; that they must now, of necessity, either make haste to keep God's com|mandments, or never do it at all; the sad consequence whereof has, I suppose, been sufficiently represented!—

I HAVE now done with the particular argument proposed to be handled in this discourse; and, with it, close all the ar|guments, by which I intended to shew the reasonableness and importance of ma|king haste to keep the commandments of God: Which was the second general head of discourse propounded, when we enter'd on the ••resent subject.

THE considerations which have been offered to the mentioned end, are, it is humbly conceived, very weighty in themselves, how imperfectly soever they may have been urged. And being va|rious in their kind, as well as numerous, it is hoped that some or other of them will, by the blessing of God, have a good effect upon all who have heard them, how different soever people may be in their natural tempers and dispositions. However, when the salvation of our souls is the thing in question, it is not for men to consult their own particular hu|mours, or taste; or to delay to keep God's commandments, because the arguments used to inforce a present and immediate observance of them, do not happen to please their fancy! Whatever their taste may be, and whatever becomes of the particular arguments, by which the prea|chers of righteousness would urge speed in the great concerns of religion; yea, altho' these should have really no weight or conclusiveness in them, still it is to be remember'd, that to make haste, or to repent and reform immediately, is a cer|tain and indispensible duty. No man, who really believes there is a God, and a future state of rewards and punishments, can make any doubt of this.

HOWEVER, as was intimated above, I hope the arguments insisted largely upon, in so many discourses, may serve, in some measure, to set this matter in a just and proper light; because they all appear to me to be scriptural, or plainly founded in the oracles of God. And if He, who alone "giveth the increase", follows them with his blessing, they shall not prove as seed sown either by the way side, or on stony places; but as good seed sown on good ground, which will produce the blessed fruits of righteous|ness,

some thirty, some sixty, and some an hundred fold.

CONSIDERED as a natural means of awakening and convincing sinful men, some good effect may be hoped from these scriptural arguments. If you re|flect on the shortness and uncertainty of human life; or consider the greater diffi|culty of reforming hereafter; if you con|sider the superior and exalted pleasures of a religious life; if you reflect, that the earlier you turn your feet unto God's testimonies, the greater your glory and happiness will be hereafter; if you con|sider the peculiar amiableness of virtue in youth, or the infamy of vice in age; if you consider how much more honor is done to God and our Redeemer, by

an early, than by a late repentance; if you consider the baseness and ingrati|tude of persevering in sin, while God mercifully allows us a space for repen|tance, and intreats us to be reconciled to him thro' his own dear Son; if you consider the audaciousness, the mad im|piety, of men's going on to affront and provoke the high and holy God from time to time; and the danger there is, that he will wholly take his blessed Spirit from us, if we do so; together with the aggravated guilt and condemnation of those, who spend a long life in disobe|dience to him, and die at last in their sins, which is generally the sad case of those who do not repent and amend their ways before they are far advanced in years: If you seriously consider these things, I say, surely you will judge it to be of the last importance to make haste, and the most unreasonable thing in the world to delay to keep the command|ments of God. I can think of no better or stronger arguments than these; none more likely to answer the great end pro|posed by them. For which reason, I thank God that he has given me an opportunity to lay these before you so 〈◊〉〈◊〉 and fully, tho' in much weak|ness and imperfection.

AND now having according to that measure of knowledge and ability which God has given me, proposed these argu|ments to your serious consideration, you are sensible the efficacy of them depends not on me. I have, with all plainness and sincerity, been preaching the doc|trine of reconciliation, and eternal life, to you, by Jesus Christ, who was mani|fested to take away the sins of the world; to which end however,

repentance towards God, and faith towards our Lord Jesus Christ,

are indispensably necessary on our part; so that without them, we cannot finally be made parta|kers of this great salvation. And if any of you should die in your sins, and be miserable hereafter, which God forbid! I humbly hope in Him, that

your blood will not be required at my hand.

It would be a great, an unspeakable happiness to me, to have been in any degree instrumental of converting sinners from the error of their way to the wis|dom of the just, that their souls might be saved from death, and the multitude of their sins hidden, in the day of the Lord Jesus. But however that may e|ventually be, I shall close this discourse with the words of the apostle in his se|cond epistle to the Corinthans.—

Thanks

be unto God, who always causeth us to triumph in Christ.—For we are un|to God a sweet savour of Christ in them that are saved, and in them that perish. To the one we are the savour of death unto death; and to the other, the sa|vour of life unto life; and who is suf|ficient for these things!

SERMON X. THE Reasonableness of thinking seriously on our Ways, shewn from a Consideration of the Fa|culty of Reflection, and th••se other moral Powers, by which the Author of our Nature hath distinguished us from mere Ani|mals.

PSALM CXIX.59, 60.

I THOUGHT on my ways, and turned my feet unto thy testimonies:

I MADE haste, and delayed not to keep thy commandments.

IN the two first discourses on the pre|sent subject, the great,* 14.1 yea infinite importance, of turning our feet unto God's testimonies, and keeping his commandments, was particularly repre|sented to you; and shown by divers con|siderations, which will not now be men|tioned. This was what was proposed

under the fi••st of the three general divi|sions of the subject, spoken of when we enter'd upon it.

I HAVE, in seven other discourses, shown at large, and by a considerable variety of arguments, the vast importance of making haste to keep God's command|ments, and the extreme folly and danger of delaying. This is what was proposed under the second general head of discourse. But instead of repeating any of these ar|guments here, I shall now proceed to the third general division of the subject, formerly mentioned: which was,

THIRDLY, to show the reasonable|ness of thinking on our ways, together with the necessity, and the conduciveness hereof, to a reformation of them. "I thought on my ways," says the psalmist, "and turned my feet unto thy testimo|nies: I made haste," &c. plainly intima|ting, that sober reflection on our conduct, or behaviour, is the first, and a necessary step, in order to a thorough reformation thereof; and living a life of obedience to God's commandments. Considering of our ways undoubtedly becomes us as we are reasonable creatures, under the moral government of God, and proba|tioners

for happiness in a future state: Principles which are here taken for gran|ted, as at least generally, if not univer|sally believed amongst us. And such consideration, or reflexion, is not only reasonable in itself, but, as was intimated above, seems to be absolutely necessary in order to our turning our feet unto God's testimonies, after we have un|happily gone astray from them. For how can we reform what is amiss in our tempers, or practices, without first re|flecting, what it is that is so, or wherein our ways need reforming? And as this is a necessary step in order to amend|ment, so it is also naturally and plainly conducive thereto. There is just ground to hope, that when people are brought to a serious consideration of their ways, they will, by God's grace and assistance, actually reform them; or, in the lan|guage of the text, turn their feet unto his testimonies: yea, there is reason to hope, that they will make haste, and not delay to do it. Delay in this matter seems to be chiefly owing to inconsideration. We can hardly suppose it possible for a wick|ed man, who considers his ways, and the consequences of them as he ought to do, to continue any longer in his vicious courses.

FROM what has now been suggested, you may perceive that this third gene|ral head of discourse, comprises in it the following particulars, under which it will accordingly be considered: viz.

THE reasonableness of thinking on our ways, as we are rational and moral creatures:

THE indispensable necessity hereof, in order to a thorough reformation of them:

AND lastly,

THE natural conduciveness hereof to such amendment; or the ground there is to hope, that those who duly reflect on their ways, will, in consequence hereof, make haste to keep God's com|mandments.

IT is proposed, by the will of God, to handle these three particulars in the same number of discourses, as distinctly as may well be. I say, as distinctly as may well be; because they will in the discussion, almost unavoidably run into each other in some respects. There is a natural and close connexion between them, so that it will be hardly possible to preserve them intirely distinct thro'out; nor will this be studiously endeavoured. However, it is hoped, there will not be m••ny needless repetitions of the same thing.

To return then: The business of this discourse, is to shew the reasonableness of thinking on our ways, as we are rea|sonable and moral creatures, in a state of probation. For I will not suspect any of my auditors to be so degenerate, or in|fatuated to such a degree, as to doubt whether man has, or has not, in this re|spect, any "preheminence above a beast," tho' it seems some of our pretended sages, both ancient and modern, have made this a question, or rather confidently assumed and defended the negative; and even gloried in degrading themselves into the rank of brutes. It is doubtless a sottish impiety to

change the glory of the in|corruptible God into an image made like to corruptible man

; and much more so, to

birds, and fourfooted beasts, and creeping things.

It is a degree of the same impious folly, for men to de|grade themselves, even in speculation, into brutes;

for in the image of God made he man

: And it is at least pro|bable, that none ever did this in specu|lation, till they had first done it in prac|tice, and for that reason.

YOU are sensible that the author of our being has made us rational, moral creatures; not "like the horse and mule which have no understanding";

and therefore, that we ought not to make ourselves like them, by banishing thought and reflexion, and sinking into a state of brutal insensibility. Tho' con|sideration, or reflexion, is not the chief, ultimate business of man; yet it ought plainly to be one principal part of his employment; and it is the first in order, as it is by this that we are to regulate all our conduct in other respects. Surely the faculty of reason, comprehending memory, reflexion and fore-cast, or the ability of discerning before-hand certain effects in their causes, was given us for some end by our creator. It was not given us to lie dormant, and unemploy|ed; but to be constantly exercised in some way or other.

NOR indeed is it possible for the hu|man mind to remain quite idle and inac|tive, for any considerable time together. It is in its nature active and stirring: It will unavoidably be employed, almost incessantly, in thinking on one thing or another. For altho' it has, in a great measure, the choice of the objects, or the subjects, on which it will employ it|self, wherein its freedom partly consists; yet it seems not to be at liberty, whether it will think and reflect at all or not. — While a man is awake, he will always

employ his thoughts on some subject or other; yea, he does this sometimes even in sleep; as in dreams. So thoughtful, so contemplative a creature is man by nature, if not against, yet without his will! All men do not think and reflect upon the same matters; and many, alas! do not think soberly and properly, either upon themselves, or any thing else,

as they ought to think.

But you ob|serve none, whose thoughts are not, some way or other, actually employed. Even the fool, who in the language of a wit, "whistles for want of thought," still thinks upon his whistling at least; and upon some of the objects around him; tho', to be sure, not wisely. The fool thinks, tho' it be only foolishly; and the madman, tho' it be only madly. It is probable that all men think and reflect nearly with the same constancy, tho' up|on different objects, with different de|grees of intenseness; some more proper|ly, others less; some wisely, and others foolishly. The grand difference between wise men and fools, or madmen, seems not to lie in this, that the former think and reflect more constantly and uninter|ruptedly than the latter, but only more justly, or to better purpose. For "vain thoughts will still lodge within us," if

wise ones do not: the very nature of man, and his condition in this world, being such, that he cannot ordinarily but employ his thoughts on some thing or other. He must needs think, consider, and reflect, tho' it be only upon trifles, on things of no importance to himself or o|thers, and even upon them in a foolish, absurd manner.

BEING therefore endow'd with this distinguishing faculty, certainly we ought to exercise and employ it upon things worthy of it, and in the best manner pos|sible. We should think chiefly on things that are of importance to us. Tho' we speak of mankind in general as reasona|ble creatures; yet surely, all men do not exercise their rational faculties in a way equally reasonable, equally becoming such creatures. It is an abuse and pros|titution of our reason, to employ it only, or chiefly, upon trifles; especially while there are so many things, worthy to em|ploy it, and take up our attention. It is our indispensible duty, as creatures who have received so noble a faculty from God, to exercise it chiefly upon things of weight and moment; things wherein his honor, and our own good are concerned. If we do not thus em|ploy it, we had as good, perhaps better,

been wholly destitute of reason. It is rather a disgrace to us, than any honor, while we employ it in an unworthy manner; and not only shame, but guilt and misery, must be the consequence of such an abuse.

IT is evident then, that we are not on|ly made for thought and consideration in general; but also that we ought to chuse fit and worthy objects on which to employ our rational faculties; since otherwise we can hardly deserve a better title than that of fools, or madmen. And what is there, on which it more concerns us to think, than on our own ways, as we are moral and accountable creatures? I say, as we are moral and accountable creatures: For to think on our ways in the scriptural and theological sense, is not merely to reflect on the actions which we have heretofore done, or to consider the course of life which we lead at present. This does not, of itself, come up to the full sense of the Psalmist in the text. To think on our ways in the re|ligious sense, is to consider them with re|lation to God and his will, to the rule of our duty, and to a future state; or as we are the subjects of God's moral govern|ment, who are hereafter to be rewarded or punished by him, according to the

"things done in the body." To think seriously on our behaviour, and review it in this point of light, in order to know how the case stands between God and our souls; whether we are in the way that leadeth to life, or in the broader path that leadeth to death and destructi|on; this, I say, is to think on our ways in the sense of scripture. And this being explained, certainly no man who believes the holy scriptures; yea, no man who believes the moral character and government of God, and a future state of retribution, can doubt but that he ought thus to think on his ways.

HAS God made us capable of virtue and religion, and of rendering him a reasonable service; and shall we never consider, whether our conduct is such as becomes creatures thus distinguished? Has he written his law upon our hearts, and our consciences; and shall we never inquire, whether we have conformed ourselves thereto, or deviated from it in our behaviour? Has he given us a reve|lation of his will from heaven, by pro|phets and apostles, and his own Son; and shall we not consider, whether we have yielded obedience thereto, or trampled on his authority? Has he gra|ciously promised eternal life and happi|ness

to us on certain conditions; and shall we never think it worth while to inquire, whether we have complied with them or not? Has he also threat|ned to punish with an everlasting ••••+struction, those that obey not the 〈◊〉〈◊〉 but obey unrighteousness; and shall we not be inquisitive, whether we are lia|ble to this curse or not? Are these such trivial matters, as not to claim our thoughts and attention? And are the common business and amusements of life, of so much importance to us, as to justify our giving our minds wholly, or chiefly, to them? No man can hesitate, or be at any loss, for the true and proper answer to these several demands; his conscience will speak, tho' his lips are silent. You cannot but know, that if you neglect to think on your ways, whatever else you may employ your thoughts on, you are chargeable with a great and fundamental omission; and act a part wholly unworthy of creatures, who claim the title of rational.

THE grand concern of mankind is, to act with propriety as the subjects of God's moral government. Upon this our pre|sent and future interest depends. And whether we act such a part or not, can|not be known by us with out thinking

on our ways; and examining them by the rule which God has given us to walk by. Without this we cannot tell, whe|ther we keep the commandments of God, or live in disobedience to them; whether we are the objects of his favour, or of his wrath; whether we are heirs of the king|dom of heaven, or of death and perdition. And can we content ourselves in such an ignorance of our state and condition? What inquiry is there that so nearly con|cerns us as this, whether we have hear|kened to the voice of the Son of God, so as to comply with the terms of the gos|pel; and consequently, whether we are such persons as he will approve in the day of judgment? Or whether we are such workers of iniquity, to whom he will say,

Depart from me, ye cursed, into everlasting fire prepared for the devil and his angels?

If we think at all, we must acknowledge it to be both our duty and interest, thus to examine ourselves and our conduct.

IT is the duty and interest of all men in general, both good and bad, thus to think on their ways: And indeed, as was just now intimated, no one can tell, which of these characters belongs to him, without first making the inquiry, by comparing his ways and practices with

the rule of his duty, the word of God. So that this examination is not of less im|portance to us, than it is to know, whe|ther we are the sons of God, and heirs of eternal life, or children of wrath, ex|posed to eternal destruction; to one or other of which classes of men, we all be|long, whether we consider it or not.

IF we are good men, there will pro|bably be at least two happy effects of maturely thinking on our ways: One is, the satisfying ourselves upon solid and rational grounds, that we are indeed the servants of God and righteousness, and heirs of the promises; which will not only minister great peace and comfort to our minds, but also excite us to run, with more diligence and delight, the race set before us. The other is, that we shall discover our past defects, and errors, and so be naturally led to correct them. So that, however good we are, we shall doubtless be both the happier and the better, for carefully reviewing our past lives. But it is, if possible, of still more importance for wicked men to think on their ways; because this is one necessary and probable means, under the influence of the Spirit of God, of con|vincing them of their sin and danger; without which, they neither will, nor

can, fly for refuge to lay hold of the hope set before them, and so escape the wrath to come.

IT must not be omitted here, that in this examination of ourselves, we should use the utmost caution and impartiality. A slight, superficial and partial one, may possibly be of more fatal consequence than none at all, by leading us to form a wrong judgment concerning ourselves, or confirming us therein. There is a certain pride, and self-partiality, too na|tural to mankind, which makes them reluct at seeing the worst of themselves; which prejudices them in their own sa|vour; and often makes them think much better of themselves than they can do with reason. Of this we should be aware, and carefully guard against it. We should not endeavour to lessen the number of our sins, or to extenuate our faults. We should consider how "ex|ceeding broad the commandment" is; how numerous its branches, both nega|tive and positive. We should reflect, not only on our sins of commission, but of omission; both what we have done, that ought not to have been done; and what we have left undone, that ought to have been done, and how often. We should reflect, as much as may be, upon all the

aggravating circumstances of our sins; what light we have sinned against; what grace and goodness we have abu|sed; what resolutions and vows we have broken thro'. All these things are re|quisite, if we would think aright on our ways, and avoid self-deception. They are indeed all naturally implied in thinking on our ways, in the sense of scripture: Which is not reflecting on them in a cursory, superficial manner, with a foolish self-fondness and partiali|ty; but carefully scanning, and exami|ning them to the bottom; that we may truly see what we are, and know our moral and religious state. Unless we are thus thorough and impartial in the exa|mination of ourselves, it can be but of little benefit to us: Yea, as was intima|ted above, it may perhaps be a prejudice to us, by leading us to a wrong conclu|sion. For it were better for us to remain intirely unresolved in our own minds, than to flatter ourselves that we are righteous, while we are workers of ini|quity. And even publicans and harlots are said to go into the kingdom of hea|ven, before hypocritical professors of re|ligion, who have a strong and ground|less opinion of their own goodness.

I SUPPOSE it sufficiently appears from what has been said, that men are made for thought and reflexion; that our minds are, and must be, almost conti|nually employed on something or other; and consequently, that if they are not employed worthily, they must be employ|ed improperly and unworthily. If then, you assume the character of reasonable creatures, and boast of faculties superior to those of beasts, on what will you em|ploy these distinguishing faculties? Up|on what can you employ them more worthily than on God, your relation to him, his laws, your obligation to obey them, and your past behaviour? Should you not seriously consider, whether the ways you are walking in, lead to eter|nal life and joy, or to misery and destruc|tion? For they certainly lead either to one or the other. Can you think of any other matters, that are more worthy your attention? Any that are more inte|resting and important? Any, on which it would better become intelligent and accountable creatures, in such a state as you are, to exercise their thoughts? If you can, you will indeed do wisely to think on these things; on these more worthy and important matters: But if not, I beseech you, imitate the psalmist, and

think on your ways, in this day of your visitation, before the things that belong to your peace are hidden from your eyes.

IF there are any other things which are more worthy to take up your thoughts and attention, than those which belong to your eternal peace; they must doubt|less be the things of this present visible world; its pleasures, honors, riches or amusements. These are the important things, on which your thoughts will of course be employed, unless they should be employed on God, your duty, your ways, and the future consequences of them. But can you possibly imagine, that th••se are more deserving of your at|tention and care; and that, by thinking on them, you will act more up to your character as reasonable creatures, than by examining your hearts and ways, as you are the subjects of God's moral govern|ment, and to be happy or miserable here|after according to your present behaviour? Is he a more reasonable, and wiser man, the objects of whose thoughts are,

the lust of the flesh, the lust of the eye, and the pride of life,

(which are not of the Father, but of the world,) than he who daily contemplates the sovereign Lord of the universe; and re|flects seriously on his own ways? There

are indeed many persons, who live, and employ their thoughts thro' life, as if they actually imagined, these worldly objects were more deserving of their at|tention, than any others, even those which are heavenly and eternal. But, what folly and madness this is, will suf|ficiently appear, if I give a brief descrip|tion, or draw the character of such a man. Nothing more than this will be necessary, in order to show you how ab|surd, not to say, how guilty and impi|ous, such a man is. And the character I am about to draw, will have nothing very singular in it; but in the main strokes of it, will be applicable to all those in general, who, neglecting to think on their ways, employ their care and atten|tion on the things of this world.

HERE, then, is a man, who looks with contempt on the brutes, and boasts in the title of rational; in his intellectual and mo|ral powers, and the dignity of his nature. Tho' his body is mortal, and short-liv'd, his soul is immortal. God has plainly re|vealed his will to him; and he knows that he is either to live and triumph for|ever with saints and angels in the king|dom of heaven, or else to be doomed, with the devil and his angels, to that place of torment, "where the worm di|eth

not, and the fire is not quenched:" And, which of these shall be his portion, he knows depends upon his conduct in this world, and the improvement he makes of the time and advantages given him to work out his salvation. All this he knows, or at least professes to believe: But how does he act in the mean time. Does he not, in consequence hereof, consider this world, and the things of it, as trifles, hardly worth a thought? Does he not give his whole attention, in a manner, to religion, his duty, and his behaviour, with a view to secure the favour of God, and eternal happiness? No: Quite the reverse. This reasonable, this dignified creature, still looks upon this world as all in all to him; and up|on God, his immortal soul, heaven and hell, as nothing, or next to nothing! He begins his life with sin and folly, going astray almost "as soon as he is born speaking lies." His childhood is all vanity; his youth is employed in thinking on, and enjoying, his sinful pleasures. The attaining of worldly honours chiefly employ his riper years. As old age comes, tho' he knows he has but a little while to live, his other pas|sions give way to that of avarice; so that he hardly thinks of any thing but

dying rich. So that in every successive stage of his life, his thoughts, desires and affections, are engrossed by the "things which are seen, and are but temporal." He never thinks seriously of his ways, or the salvation of his soul. Tho' he had a christian education, and lived from first to last, under the light of the gospel; tho' often reminded of his duty, and admonished by the word and providence of God, to consider his ways, and do works meet for repen|tance; tho' warned not to neglect the great salvation; he sets at naught all these counsels and admonitions. Some|thing else still engrossed his thoughts and cares; and so he dies at last, full of days and guilt: "And in hell he lifts up his eyes being in torment!"

WHAT, my brethren, do you think of this character? Did this reasonable creature act wisely? Were his superior faculties properly employed? I am sure you cannot but censure him, as having acted a most absurd and inconsistent, as well as imprudent and wicked part. And perhaps this is a more common cha|racter, than you may think at first view. Yea, while you are censuring this man, you may possibly be passing sentence up|on yourselves, as David once did, with|out

knowing it. For if you have not yet thought of your own ways, so as to turn your feet unto God's testimonies, you are in the same condemnation, ex|cepting that your mortal course is not yet finished. What did he, which you have not done? What did he neglect to do, which you have not hitherto neg|lected? Did he postpone the great con|cerns of religion, to the trivial ones of this present life? And do not you like|wise? Were his thoughts employed up|on bubbles, and fading vanities? So are thine. Did he refuse to hearken to the admonitions of God's word and provi|dences? You have done the same. Did he disregard the great and precious pro|mises of the gospel? And have not you disregarded them? Did he make light of God's threatnings? But you have not effectually laid them to heart. It is plain therefore, that you have, in effect, hi|therto acted the same absurd and foolish part with the person just now described; and whose conduct you could not but condemn: So that you are really self-condemned; I mean, if you have not yet thought seriously on your ways, and turned your feet unto God's testimonies. And altho' thro' the goodness, forbear|ance and long-suffering of God, your

own days are not yet numbered and finished, as that unhappy person's are supposed to be; yet are not you wiser than he was. You are guilty of the same folly and madness: And if you persist in treading in his steps, your end will be also the same. For doubtless the same road will lead all who travel in it, to the same stage at last. Or can you imagine, that those ways of sin and folly, which bring others to destruction, will bring you to glory, honor and immortality?

LET me therefore close this discourse, by beseeching you, as you judge your selves reasonable creatures, and justly boast faculties far superior to those of brutes, to think maturely on your ways, while you have an opportunity for it, and it may be of advantage to you. Without this, to be sure, you will not "shew your selves men", whatever fa|culties you lay claim to; but be self-de|graded from the honorable rank, in which God hath placed you· For

man that is in honor

, says the psalmist,

and understandeth not, is like the beasts that perish

. Begin the business of serious reflection even now, if you have not enter'd upon it before. — What do you think of your past lives? What have you been hitherto doing? What road

are you now travelling in; and whither is it likely to conduct you? Can you reflect with satisfaction upon your ways; and approve your own conduct, as be|ing suitable to your character as reaso|nable creatures, and professed believers of the gospel, allowing for such faults and imperfections as are common to good men? Pursue this important inqui|quiry, as in the presence of God, when you depart from his house; beseeching him to search and try you; to see if there be any wicked way in you, and to discover it to you. If you find a re|luctance at looking into yourselves, and the state of you souls; yea, if you are not desirous to know the worst of your case, it is at least highly probable that your ways are evil. Good and upright men are not generally afraid to see them|selves in their own proper colours; but readily come to that light of God's word, which those of a contrary character a|void; agreeably to the observation of our Saviour, with which I conclude this discourse:

Every one that doeth evil, hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth, cometh to the light, that his deeds may he made ma|nifest▪ that they are wrought in God.

SERMON XI. THE Necessity of Thinking on our Ways, in order to a Reformation of them, and turning our Feet unto GOD's Testimonies.

PSALM CXIX.59, 60.

I THOUGHT on my ways, and turned my feet unto thy testimonies:

I MADE haste, and delayed not to keep thy commandments.

* 15.1IN the last preceeding discourse, the reasonableness of thinking on our ways, was shown from a considera|ration of those intellectual and moral powers, with which the author of our nature has endowed us; and whereby we are distinguished from the brutal part of the creation; "the horse and mule, which have no understanding."

THE proposed business of the ensuing discourse, is, To show the indispensible necessity of thinking on our ways, in or|der to a thorough reformation of them; and as what is, in the nature of things previous to the turning our feet 〈◊〉〈◊〉 God's testimonies. This is as necessary as it is for the mariner, whom winds, storms and currents have long driven, he knows not whither, to take an obser|vation, in order to his finding his port: He must know whereabouts he is in the ocean, before he can steer his course a|right, unless he does it by chance. In like manner it is necessary, that men should see whither they have wandered out of the path of life, in order to their returning to it again: Nor is there even a possibility of their going right by chance, in the latter case, as there is in the for|mer.

BUT, for the further illustration of the point before us, it is to be observed, that as true religion is founded in reason, it must needs be the result of thought, re|flexion, and deliberate choice; it can never be the effect of a blind, undirected sally of the will. You are sensible, it is by means of our reason, or the faculties of understanding and reflexion, that we be|come capable subjects of virtue and re|ligion.

For were we destitute of these, 'tis manifest we should be no more capa|ble of religion than the brute creatures. Without them, we could know nothing of God, of his will, or of duty; nothing of what we are to believe as truth, or to practise as moral beings; we could nei|ther hope nor fear any thing hereafter. And upon this supposition, it would be altogether as proper to preach the gospel of the kingdom to beasts, birds and fish, as some of the eminent Romish saints are said to have done in their catholick zeal, as to preach it to mankind. It will rea|dily be allowed then, that these intellec|tual faculties are absolutely necessary in order to our being in any degree religi|ous; and that no creature, being desti|tute of them, can, in the nature of the thing, be a subject of piety and virtue.

BUT it is not merely the possessing of these faculties, that is requisite in order to the practice of religion; the exercise, or use of them, is equally necessary▪ If it were possible for us to be religious, pious and virtuous, without actually employing and exerting these faculties, I see not why we might not be so, even tho' we were not possessed of them at all. They are necessary, no further than the use of them is necessary; and only be|cause

it is. Whatever we are capable of, without the actual use of any particular powers or faculties, we are equally ca|pable of, without those powers them|selves: for not being exercised, or so long as they lie dormant, they are as nothing; and can have no effect. That man who never thinks of God▪ and of his ways, of his duty, and of the obligations which he is under, is doubtless as void of reli|gion, while thus thoughtless, as the beasts of the field. All the difference is, that he has a remote capacity for religion and virtue, whereas the brutes are suppo|sed to have none: But at present, he is not more pious or virtuous than they.

IT is indeed very evident, that reli|gion consists in the proper exercise, or due application, of those faculties and powers, whereby we are originally ren|der'd the capable subjects thereof. For in what does religion consist? What is it that denominates a man to be truly pi|ous and virtuous? Doubtless religion consists in knowing God and Jesus Christ; in understanding his word and will; in believing what God has revealed; in loving him above all things; and an ha|bitual care to keep his commandments, in hope of eternal life; not as of merit in us, but as the "gift of God thro'

Jesus Christ our Lord." This is a sum|mary account of the nature of religion. From whence it plainly appears, as was said before, that it consists in the actual exercise, and right application, of our intellectual and moral powers. For what are knowledge, faith, reflexion, choice, hope, and obedience, but the exercise of those various powers? And hence it is evident, that without think|ing on God and our ways, it is impossi|ble for us to turn our feet unto his testi|monies, or to keep his commandments.

BUT, from these general remarks, let us proceed to some more particular ones. And here it is to be observed, that with|out thinking on our ways, it is impossi|ble we should know, in what respects they are evil, and need reforming. The expression in the text, of turning our feet unto God's testimonies, presupposes that we have in some degree at least, and in certain instances, gone astray from them. It implies, that we have, in some particulars, walked contrary to God's commandments, and violated our duty. This, I say, is plainly implied, or presupposed, in that manner of ex|pression. Now it may be asked, how it is possible for a man, who does not re|flect seriously on his ways, to know

which of them are evil; what duties he has neglected, and what sins he is charge|able with? And if he is ignorant as to these points, is it not impossible that he should forsake his sins, and practise his duty for the time to come? Doubtless this is impossible. Tho' a man were sensible in general, that his ways had been evil, and were desirous to reform them; yet it is obvious, that without particularly reflecting upon them, and comparing them with the rule of duty, so as to see in what respects they have been evil, and wherein they ought to be amended, he cannot reform them, or turn his feet unto God's testimonies. You see then, from this consideration only, the necessity of thinking on our ways; and that without it, no man can possibly forsake his former sins, become a true servant of God, and a disciple of Jesus Christ.

MOREOVER: Thinking on our ways, so as to be deeply sensible of the evil of them, is necessary in order to beget in us that humility, and godly sorrow, which are essential ingredients of true repentance; that repentance, which is the principle, and the beginning of a new and spiritual life. You know that evangelical repentance implies in it, self-condemnation,

shame, grief, and humi|liation before God; hearty sorrow for our sins, that we have acted so foolishly and ungratefully; and thereby render'd ourselves the objects of God's righteous displeasure. Without this, there is no true repentance; nor can there be any thorough reformation. But is it not im|possible in the nature of the thing, that without seriously thinking on our ways, we should thus condemn ourselves for them, be thus ashamed, grieved and hum|bled before God? What foundation is there for self-condemnation, grief or shame, antecedently to our reflecting, wherein we have done amiss? Can those things, or actions, which are not even tho't of by us, or if at all tho't of, yet not reflected on as evil, and contrary to the law of God, be to us the ground of humiliation and godly sorrow? Cer|tainly they cannot. You cannot be grieved, and sorry for your sins, with|out thinking of them; without remem|bring that you have committed them, and seeing your past errors. You can|not be ashamed of the part you have acted, till you are convinced, by reflec|tion, that it is a base and unworthy one. You cannot bewail your sins before God, till you are deeply sensible of them.

This is obvious: So that if self-condem|nation, shame, and godly sorrow, be essential to true repentance, and necessa|ry in order to our turning our feet unto God's testimonies; thinking on our ways is plainly necessary also to the same end: For without thinking on them, a man cannot thus condemn himself, be ashamed and grieved, on account of what he has done.

WE know not what we ought to be sorry for, or what rejoiced at, with re|ference to our past behaviour, without maturely reflecting upon it. Why should we bewail one part of our conduct, ra|ther than any other, till, by seriously scanning and examining it, we have learned wherein it has been wrong, or criminal? If we would exercise that humility which becomes us; if we would condemn ourselves to the degree we ought to do; if we would abase our selves before God, in a manner becoming such sinful creatures; to reflect in general, that we are sinners, is not sufficient. We should consider, how numerous and great our offences have been; how frequently we have broken God's commandments; and with what aggravating circumstances our sins have been attended. Slight and superficial reflection, will produce only

a slight, superficial, and ineffectual re|pentance. It is necessary that we should think particularly and intensely on our ways, in order to beget in us a deep sor|row on account of them; and that, our hearts being truly broken and contrite, we may be excited in earnest, and with|out delay, to fly for refuge, and lay hold on the hope set before us.

NO one will suppose my meaning to be, that we cannot be truly penitent for our sins, and turn our feet unto God's testimonies, unless we so think of our ways, as actually to recollect every par|ticular instance, wherein we have devi|ated from the rule of duty, together with every minute circumstance, by which our guilt has been enhanced, thro' the course of our lives. Were this indispen|sably necessary, there would be no tho|roughly penitent, and reformed sinner in the world. For who can, in this sense, "understand his errors?" No man can remember all his sinful deeds without ex|ception, however desirous to call them to mind, for his humiliation. But it is both practicable and necessary, to be much more particular and circumstan|tial in reviewing our past lives, and re|collecting our miscarriages, than many persons seem to imagine. To be sensible

in general, that we have done amiss, to be sure, is not all that is possible, or all that is requisite. We shall never abhor ourselves, or "repent in dust and ashes," till we have a more particular view of our past sins, and see ourselves in our pro|per colours. It is necessary that we should see our sins, in some sense, as God sees them, or in the same odious light, in or|der to hating them as he hates them; and "breaking them off by righteousness."

THINKING on our ways, is plainly necessary in order to our having the pro|per motives and inducements to amend our ways, present to our minds, so as effec|tually to influence our practice. It is, in the nature of things, impossible for us to turn our feet unto God's testimonies, and to keep his commandments for the future, without seeing, or perceiving, the motives, proper to induce us thereto. Arguments, or motives, that are not per|ceived by us, are to us, as nothing; and can have no effect upon us. The prin|cipal motives, by which sinners are wrought upon, and induced to forsake their evil ways, whenever they do so, are these which follow:— The apparent unreasonableness and baseness of their past behaviour; an apprehension of God's displeasure; a fear of future punishment;

together with the hopes of pardon and eternal life thro' Jesus Christ, in conse|quence of forsaking their evil ways. These are the principal, and most usual, if not the only motives, by which wick|ed men are induced to turn from their sins to God. None of which can have any influence upon us, or even be per|ceived as motives, inciting us to such a change of life and behaviour, unless we seriously think on our ways.

FOR, as to the former of them: It is impossible the unreasonableness and base|ness of sinning against God, should be any inducement to us to cease from evil, unless that unreasonableness and base|ness is perceived by us; and it cannot be perceived, till we think on our ways. However base or disingenuous a man's behaviour has been, yet without reflec|ting upon it, he cannot perceive it; and, consequently, this will be no motive with him to alter his course and manner of life.

AGAIN: However obnoxious a man may be to God's righteous displeasure, on account of his past sins; yet he can have no sense, no apprehension of that displeasure, till he considers his ways: And consequently, he cannot be indu|ced hereby to reform his ways. This

will, as to him, be no motive at all, in these circumstances, how efficacious an one soever it might be, if by means of reflecting on his sins, he had a proper sense of their demerit.

NOR can the terrible punishment, which God has threatned to inflict on the impenitent workers of iniquity, have any influence, by way of motive, upon the mind and practice of that man, who does not view himself in the light of a transgressor, and see, that without repentance and reformation, he must finally incur this punishment. He can|not fear future evil, at least, not reaso|nably, but in proportion to the sense which he has of his evil deserts, on ac|count of his past transgressions.

LASTLY here, How can the hopes of obtaining pardon and eternal life, thro' Jesus Christ, induce that man to forsake his sins, and to work righteousness, who is so far from being burthened, and heavy laden with a sense of his guilt, that he does not even think of his past sins, or his need of a pardon? To those who are sensible of their demerits, and their need of forgiveness, the hopes thereof will be a powerful motive; but to others it will be none at all.

The whole need not the physician, but they that are sick

.

FROM these hints it is evident, that none of the great motives to repent, and to live a new life, can have any influence upon a man, who does not think on his ways; they cannot be felt and perceiv|ed by careless, thoughtless sinners. It is absolutely necessary, in order to their having any weight or influence as mo|tives, that the mind be duly awakened; or that a man has a just sense of the evil of his ways, which, certainly, he cannot have without thinking seriously on them.

NOW is it possible, in the nature of things, that sinners should truly repent, and turn their feet unto God's testimonies, without any motives thereto; or which is the same thing in effect, without per|ceiving those which there are? This is plainly impossible; an absurd supposition. No man does, or can, forsake his sins, and work righteousness, without know|ing why, or wherefore he does so; with|out having certain inducements thereto in his own mind; and such as are pro|per to influence it in this manner. And it is only by means of serious reflexion, that these motives come to be perceived, so as to operate, and produce their pro|per effect.

I HAVE now almost finished what was proposed as the main business of

this discourse; which was, to show the absolute necessity of thinking on our ways, in order to reforming them, and keeping God's commandments for the time to come. To this end it has been shown in general, that without exerci|sing our intellectual and moral powers, in thinking on God, our duty and our ways, we cannot be the subjects of religi|on and virtue: That without reviewing our past lives, we cannot even know, wherein our ways need reforming, or whether they at all need it, or not: That reflecting on our ways, is necessary to beget in us that humility, and godly sor|row, which are essential ingredients in true repentance: And lastly, it has been shown, That the great motives to reform and amend our ways, can have no influ|ence upon our minds, nor even be per|ceived by us, unless we first think on our ways, and are duly sensible of our guilt and danger, while we continue to break God's commandments. From all which considerations laid together, I suppose it sufficiently appears to be an impossibili|ty for any sinner to turn his feet unto God's testimonies, without seriously re|flecting on his ways in the manner before explained.

BUT there is one objection, which may be thought to lie against this man|ner of reasoning, concerning the neces|sity of thinking on our ways: And this must be obviated before we dismiss this branch of the subject.

WE all suppose, at least it is now taken for granted, that it is the work of the Spirit of God effectually to renew and con|vert sinners, or to turn them from the error of their ways to the wisdom of the just. And may not God, by the influences of his Spirit, thus change the hearts of men immediately, whether they think on their ways or not? Cannot God work without means? Or can it be supposed, that man's co-operation is necessary in order to his being created anew unto good works, in Christ Jesus, any more than to his first creation? How can thinking on our ways be said to be necessary to this end, if it either must, or may be, sup|posed possible for God to change a man's heart, and convert him, without think|ing on them.

NOW there are several things to be ob|served with reverence to this objection.

ALTHO' the influences of the blessed Spirit of God, are undoubtedly necessary in order to the effectual conversion of sin|ners; and altho' God can do all things,

which do not involve a contradiction; yet he may have established, and re|vealed to us, such a method of operating, even in the kingdom of grace, that we may modestly say, in a qualified sense, that such or such a thing is impossible; meaning thereby, that it would be inconsistent with, or contrary to, what he has been pleased to reveal as the rule or method of his dealings with the sin|ful children of men; and not, that the thing itself exceeds the power of God, or involves a contradiction in its own na|ture. Many things are naturally possible, which yet are apparently inconsistent with what God has revealed, and what we know concerning the manner of his acting; and therefore no one scruples to say of such things, that they are impossi|ble; that they cannot be done, or come to pass. Now in this qualified sense at least, we may, I suppose, say without offence, or presumption, that it is impos|sible for a man to be converted from sin to righteousness, without first thinking on his ways. For thro'out the holy scrip|tures, sinners thinking on their ways, is supposed to be previous to their conver|sion from the error of them. God treats with sinful men therein, as rational crea|tures: He condescends to reason with

them himself, concerning the evil of their ways, admonishing them to reflect on them, and to forsake them, lest ini|quity should be their ruin. This is of|ten the manner of his address to them. —

Come now, and let us reason toge|ther, saith the Lord.

—

Are not my ways equal; are not your ways une|qual?

—

What more could have been done in my vineyard, that I have not done in it?

—

Cast away from you all your transgressions, whereby ye have transgressed, and make you a new heart, and a new spirit; for why will ye die?

Such a kind of address and expostulation, is frequently met with, both in the old and new-testament. And I appeal to every unprejudiced man, whether such a manner of address, does not plainly suppose the necessity of seri|ous reflexion on our ways, as one means of our conversion; and whether this can be reconciled with the other supposition, viz. that sinners are converted by an im|mediate exertion of the divine power on their hearts, before they are perswaded to think on their ways, and the conse|quences of them? All the expostulations, the admonitions, the promises and threat|nings, of God's word, seem plainly de|signed to awaken sinners to serious con|sideration,

and reflexion on their ways, as preparatory to their conversion, and necessary to that end; tho' this, to be sure, will not be effectual without the blessing of God concurring; without whom we can do nothing.

AT first view, there may, perhaps, seem to be some instances, or examples in scripture, of sinners being immediate|ly and instantaneously converted by the power of God, antecedently to their thinking on their ways, and being awa|kened to a just sense of their guilt: But, upon mature consideration, I believe, we shall find no such examples. The thief upon the cross may, by some, be thought one; but there in no sufficient ground for it. It is rather to be suppos|ed, that his condemnation and sufferings were instrumental of awakening in him a sense of his sins, which, by the blessing of God issued in his conversion. That he thought on his ways, judged and condemned himself, is very evident from his answer to the guilty and hardened companion of his sufferings, who railed on our blessed Saviour. For he rebuked him, saying,

Dost thou not fear God? seeing thou art in the same condemna|tion; and we indeed justly; but this man hath done nothing amiss.

To say the

least, the history gives us no reason to think, that the penitent thief became a penitent, without being first led, by the providence and Spirit of God, to a seri|ous consideration of his ways; how short soever the time may be supposed to have been, between that and his conversion. Tho', by the way, it is by no means cer|tain, that he had been hardened and thoughtless till he was actually brought to the cross, tho' this seems to be gene|rally taken for granted.

AS to the apostle Paul; tho' there was something very singular, and even miraculous, in the manner and circum|stances of his conversion; yet we have no reason to think that he was instanta|neously converted, when he was struck down in his journey to Damascus; I mean, antecedently to his thinking on his ways. There is, on the contrary, great reason to suppose, that what happened to him at that time, was a means of awakening him, and con|vincing him of his sin; and this in order to his conversion. It is, indeed, evident from his story in the new testament, that his turning his feet unto God's tes|timonies, was subsequent to, and in con|sequence of, his being thus admonished to think on his ways; tho' the precise

time of his conversion, or being born a|gain, cannot be ascertained.

BUT what shall we say of the three thousand, that were added to the church so suddenly on the day of pentecost? We may say, in the first place, that there is no certainty of their having been then converted, in the sense wherein we now use that term, tho' they were convinced that Jesus was the Christ, the anointed of God. And, in the second place, that upon supposition they were thus conver|ted, yet this does not militate in the least degree, against any thing that has been said concerning the necessity of thinking on our ways. For the apostle Peter had been preaching the gospel to them, in a most awakening and affecting manner; whereby they were brought to serious reflexion. And it is expresly said in the story, that when they heard him,

they were pricked in the heart, and said, Men and brethren, what shall we do?

Had they not thought on their ways, they would not have been thus "pricked in the heart," which implies a deep sense of their sins: So that nothing can be argued from hence, against what has been said in this discourse, concerning the necessity of serious consideration and reflexion.

I BELIEVE there are no instances of a quick and sudden conversion, recorded in scripture, which bid fairer than those mentioned above, to be examples of the conversion of sinners, without thinking on their ways. However, neither that of the thief, that of Saul, nor that of the three thousand, comes up to the point. It seems plain from the several accounts of them, that all these persons did actu|ally think on their ways, as well as Da|vid, before they turned their feet unto God's testimonies; though, perhaps, not so long before. And if any should think it may be inferred from these examples, that persons, in this age of the world, may possibly be converted almost instan|taneously, or in a very short time from their being first awakened to a sense of their sins; I will not deny the inference. There may possibly be such a concur|rence of alarming circumstances, as, by the blessing of God, shall in a moment, as it were, produce a thorough and sa|ving change in the heart of a sinner, even without a miracle. This may be allow|ed without inconvenience. But there was plainly something preternatural and miraculous in the circumstances of the conversion of the thief, of Saul, and of the three thousand. That was the age

of miracles: And to say the least, there is no reason to think, that such quick and sudden conversions have been common, since miracles have ceased in the church▪ This work is usually, if not always, effected, in these latter times, in a more gradual way. And it is to reason falsely and absurdly, to argue from those extra|ordinary and preternatural conversions, as some have done; as if we were to conceive, that other persons who are con|verted from age to age, are usually con|verted in as sudden and extemporaneous a manner. For this there is no founda|tion; and it may be of bad consequence for people to entertain such an opinion. But it would be still more absurd and per|nicious, to argue from those examples, that whether sinners think on their ways at all, or not, they may be converted by some sudden impulse, or secret energy, of the Spirit of God.

THIS, if I am not extremely mistaken, is not only a moral, but a natural impos|sibility, implying a plain contradiction. For conversion, or a turning from sin to God, in the nature of it presupposes re|pentance, an awakened sense of, and sorrow for sin. And, as was particular|ly shown above, it is, in the nature of things, impossible for a man to repent of

his sins, or to be sorry for them, without thinking on his ways. That which is not even the subject of our thoughts, cannot, surely, be any ground of shame and sorrow to us, or be repented of by us. And if it be a contradiction to say, that a man repents of his sins without thinking on them; it is also a contradic|tion to say, that a man may be convert|ed without thinking on his ways; since, as was observed before, conversion pre|supposes repentance. And if this involves a contradiction, there is no presumption in saying, that it is impossible, even with God himself; tho' I am by no means fond of making a frequent use of such expres|sions; and would never do it at all, but with reverence and awe. It is, on all hands allowed, that even the power of God does not extend to the doing of things impossible in their own nature, as all those are, which involve a contradic|tion. How much soever we ascribe to the Spirit of God, in the conversion of sinners; still it may, and must be assert|ed, that no man is or can be converted, without thinking on his ways, either for a longer or shorter time. Nor does God give us his holy Spirit to supersede the necessity of this, or to render it needless for us to think on, and repent of our

sins: But on the contrary, to awaken and excite us thereto; to convince us of sin, to humble us for it, to make us see it in its proper colors, to inspire us with an hatred of it, and the love of virtue and holiness. Thus it is, that he con|verteth sinners from the error of their ways, to the wisdom of the just, by his providence and good Spirit; sometimes, indeed in a less, and sometimes in a more gradual way; but never without awaken|ing us to serious thought and reflexion; which is a manifest impossibility and con|tradiction, as before observed. And this is sufficient to my present purpose; since from hence appears, the absolute necessity of thinking on our ways, in order to a thorough reformation thereof, and turn|ing our feet unto God's testimonies.

LET me therefore conclude this dis|course, by beseeching you as you are men, to shew yourselves such by reflect|ing seriously on your ways and doings; still comparing them with God's com|mandments, the rule of your duty. I know of no more forcible argument to excite you hereto, than this, That it is indispensably necessary to do so, in order to your turning your feet unto God's tes|timonies; and so, in order to your es|caping▪ the wrath to come, and inheri|ting

eternal life. It is hoped, there are none present, to whom it is a matter of indifference, whether their souls are sav|ed, or lost: whether they are happy or miserable, in the world to come. And if you are not indifferent about these mat|ters, surely you will not continue tho't|less of God and your ways. If wicked men now refuse to consider their ways, and the things which belong to their peace, there is a day approaching, which will not only awaken, but fill them with terror and amazement; and they will think on their ways when it will be too late to amend them. God will

laugh at their calamity, and mock when their fear cometh

—

For that they hated knowledge, and did not chuse the fear of the Lord — therefore shall they eat of the fruit of their own way, and be filled with their own devices.

O that we were all wise, and understood this; that we duly considered, and a|mended our ways, while a space is al|lowed us for repentance: That so that, which will, to irreclaimable transgressors, be a day of inexpressible terror, and utter perdition, might, to us, be the

time of refreshing from the presence of the Lord.

God, of his infinite mercy, grant it may be so. AMEN!

SERMON XII. THINKING on our Ways naturally conducive to the Amendment of them; with the Ground there is to hope, that those who are brought to sober Reflexion, will, in Consequence hereof, make Haste to keep GOD's command|ments.

PSALM CXIX.59, 60.

I THOUGHT on my ways, and turned my feet unto thy testimonies:

I MADE haste, and delayed not to keep thy commandments.

IN my last discourse,* 16.1 the necessity of thinking on our ways, in order to a reformation of them, and turning our feet unto God's testimonies, was shown from several considerations. And it is herein implied, that thinking of them is, in some way or other, conducive to that

end. For had thinking on our ways no kind of tendency to reform them, it could not be truly and properly said, to be necessary in order thereto; this man|ner of expression supposing it to be a mean to the mentioned end. But it will not be amiss to speak more particu|larly upon this point, as was proposed under the third and last general division of the subject. Accordingly, the main business of this discourse will be, to show,

THAT thinking on our ways has a natural tendency to reform them, or lead us to the keeping of God's com|mandments: So that there is great rea|son to hope, that th••se who do so, in the sense of the text, will, like the Psalmist, actually turn their feet unto God's testi|monies, and walk before him in newness of life.

THERE seems to be a kind of incon|sistency between serious reflexion, and allowed, habitual disobedience to God's commandments. For 'tis very difficult to conceive, how a man who duly thinks on his ways, and sees the evil and danger of them, can possibly persevere, notwithstanding, in the violation of God's laws. And the holy scriptures, you are sensible▪ sometimes represent it

as owing to inconsideration, or a want of due attention, that men go on in their sins. "My people doth not consider," a 16.2 was the complaint exhibited against Is|rael of old; and this is spoken of as the reason, or cause, of all their sins and mis|carriages in general. To this it is attri|buted, that they were such a "sinful nation, a people laden with iniquity." In which passage it is implied, that had they properly considered of God and their ways, they could not have been such a sinful people. Consideration will either prevent men from falling into a course and habit of sin; or, after they are fallen into such a course, be a means of reforming them. And hence it is, that we are so frequently admonished in scripture, to think on our ways, what we are about, and to what our doings tend. And in many passages of scripture, a connexion is plainly implied, between consideration and amendment; as if the latter of course followed the former. Thus the Psalmist in the text, "I thought on my ways, and turned, &c. So it is said (Ezek. chap. 18.) concerning the wicked man, That "because he considereth, and turneth away from all his transgressions —he shall surely live." It is here im|plied, not only that consideration is, in

the natural order of things, antecedent to repentance and amendment, but that it is conducive thereto, as a means: So that when a sinner becomes thoughtful and considerate, he is in a fair and hope|ful way to be reformed. It may natu|rally be expected, that having thought on his ways, he will now cease to do e|vil, and learn to do well. This is the manifest scope of many passages of scrip|ture, which it will not be necessary par|ticularly to refer to.

BUT it will be proper to be a little more distinct in explaining and proving this supposed connexion between think|ing on our ways, and turning our feet unto God's testimonies. And a little at|tention to the point, will, I suppose, make it sufficiently evident, that there is indeed such a connexion between these things.

THE chief, governing principles in human nature, (exclusive of worldly lusts and passions) are reason, conscience, gratitude, fear, and hope. Now serious consideration, or thinking on our ways, as this was explained in a preceeding discourse, has a direct tendency to a|waken all these principles into act, and make them operate together to the pro|duction of such an effect in us, I mean

our reformation. While we are thought|less, they lie dormant in us, or at least they are not properly directed. But consideration awakens and regulates them, in such a manner, that our a|mendment can hardly fail to be the con|sequence thereof.

TO begin with the former of these principles, REASON. All vice and ir|religion are doubtless contrary to reason; piety and virtue agreeable thereto. And if so, when a reasonable creature consi|ders, and this faculty is awakened, it is naturally conducive to pious and virtu|ous practice. Those who are thought|less and inconsiderate, do not really know how unreasonable their practices are; and therefore rush blindly on in sin, without check or bridle. But he that thinks on his ways, sees the folly and madness of vice; and knows how it be|comes him to act. His reason, which was before inoperative, and asleep, be|ing now roused up, will perform its proper function. And one would think it impossible for a man to act unreasona|bly in the actual exercise of reason, as every one is, while he thinks on his ways in the manner supposed.

CONSCIENCE and reason are so near akin to each other, that they can hardly

be separated, tho' they do not signify exactly the same thing. Conscience im|plies in it a certain moral sense, or in|ternal feeling, of right and wrong, vir|tue and vice, in some sense distinct from mere reason. This, however, is not al|ways awake; or rather it is generally asleep in vicious men; and sometimes "seared as with an hot iron;" so that very profligate and abandoned sinners, are said to be "past feeling." Whenever it is awake, or in exercise, it is a power|ful principle of action; and will not suf|fer a man to do amiss, without the most bitter reproaches. Now it is by means of reflexion, and consideration, that the conscencies of sinners are alarmed, and put upon exerting their proper authority. And whenever they do so, they are pro|ductive of a reformation, at least in some degree. A sinner, whose conscience is duly awakened by thinking on the evil and danger of his ways, cannot at the same time, commit iniquity with grea|diness; but will of course be desirous to reform his ways; which desire is itself the beginning of a reformation in him. Nor will such a person

turn again to folly,

unless his conscience is, by some means or other lulled to sleep again.

MOREOVER: Serious consideration has a natural tendency to awaken our GRATITUDE to God for his goodness, forbearance and long-suffering, and so to lead us to repentance. Thoughtless sin|ners have no proper conception of the goodness and mercy of God, daily ex|tended towards them; nor know how base and disingenuous their conduct is with regard to him. But when a man thinks seriously on his ways, he will be ashamed, yea even confounded, that he has so abused the goodness of God, and made so ill a return to him for his mer|cies. He will be almost astonished, that God has been so patient and kind to one, who has deserved so ill at his hands; and not consumed him in his hot displeasure. And when a person is, by reflexion, brought to such a just and ingenuous sense of things, it will naturally lead him to amend his ways. He will be power|ful incited to make some returns to God, answerable to the obligations he has been laid under; and to devote his future life to the honor and service of his divine benefactor. If the last spark of ingenui|ty is not quite extinguished in us, serious consideration will not fail to awaken it, and being awakened, it will certainly have some good effect upon our beha|viour.

AGAIN: Serious consideration has a natural tendency to awaken our FEARS, to excite in sinners a just apprehension of the wrath to come, and, thereby, to reform them. Those who do not think, do not fear God's displeasure, how much reason so ever they may have for it. But when sinners reflect seriously on their ways, they cannot but see that they are exposed to the wrath of God, and know that they must finally experience the dreadful effects of it, except they repent, and turn their feet unto his testimonies. Now when a man has a just sense of the misery of his condition, in being an ob|ject of God's displeasure, and sees the danger he is in of being condemned in the judgement of the great day; this will make him anxious to fly from the wrath to come. A just fear being thus excited in him, it will be morally impossible for him to persevere in his vicious courses. All men dread misery; and not only dread, but endeavour to avoid it, when they plainly see they are in danger. And this principle of fear, will operate at least as powerfully in the concernments of religion, when a man really sees, or believes his danger, as it does in those of a temporal and worldly nature. So that if a man be a speculative believer of

the holy scriptures, which is here all a|long taken for granted, he must needs be afraid, when he thinks of his sins; and be sollicitous to escape the perdition threatned.

MOREOVER: Consideration will serve to awaken the HOPES, as well as the fears of wicked men. A tho'tless sinner is unaffected with the blessed promises of the gospel; and no more desires the sal|vation of it, than he fears the destruction which it threatens. But consideration, at the same time that excites fear in wicked men, also awakens in them a desire of obtaining an interest in God's favour, that they may be happy here|after. And the hope hereof will operate in conjunction with the fear of the con|trary; both tending to lead the sinner to repentance.

THUS it appears, that thinking on our ways is naturally conducive to repen|tance and reformation, as it tends to a|waken and rouze the chief, governing principles in human nature; and make them operate conjunctly to that end. Reason, conscience, gratitude, fear and hope, are, by means of serious reflexion, properly directed, and put into action in such a manner, that it may be naturally expected, a reformation will be the con|sequence:

Whereas, while sinners re|main thoughtless, these principles can have no such effect.

THERE are indeed, other principles in human nature, which will in some measure counteract these, tending to obstruct them in their operation, and to prevent that good effect which has been spoken of; I mean our sensual and worldly passions. For "the spirit lust|eth against the flesh, and the flesh against the spirit; and these two are contrary one to the other." We all of us "see a law in our members, warring against the law of our minds," and too often "bringing us into captivity to the law of sin." Yea, this law of sin that is in our members, is so powerful, that it will finally prevail over reason and consci|ence, hope and fear, and every good natural principle, if we are left intirely to ourselves. And, therefore, nothing which has been said above, concerning the natural tendency of thinking on our ways, to reform us, must be understood to mean, that it will ever actually pro|duce this effect, without the Spirit and grace of God concurring,

IT is an undoubted truth, and doctrine of scripture, that sinners, how much so|ever they may think on their ways, do

not obtain a victory over their lusts, merely by their own power, but only thro' God, working in and with them; or thro' "sanctification of the Spirit unto obedience." In conformity to, and con|sistence with, which important doctrine, whatever has been said above, is to be understood. Nor are these things incon|sistent with each other. Altho' we are not able, as of ourselves, to do any thing to purpose in religion; yet it may be true, that thinking on our ways is a ne|cessary step to reformation, and a natu|ral means thereof. It may be a real means hereof, and conducive to this end, altho' it be not such a one, as will take effect, or be effectual to that end, with|out the blessing of God. And we have great reason from scripture, to hope that, when ever wicked men are led seriously to reflect on their ways, and are heartily desirous of amending them, God will graciously afford them all the assistance necessary hereto, so that the event shall be, their saving conversion to him. Being thus awakened to a just sense of their sin and danger, and being sensible of their own depravity and weakness, they will of course, implore the grace and assistance of God's Spirit, in order to the mortify|ing of their earthly members, and the re|novation

of their hearts. And our bles|sed Saviour has declared, that God will "give the holy Spirit to them that ask him." So that there is a plain probabili|ty, that those who think seriously on their ways, will eventually turn their feet unto God's testimonies; and that He who has begun a good work in them, will perfect it unto the day of Christ.

THOSE who have been awakened into a sense of their sins, and who now think seriously on their ways, may reasonably take some encouragement from what has been discoursed above. They have great cause of thankfulness to God, that they have been rouzed from a state of thought|less security, by whatever means this has been done; and that they have at length some concern about their eternal salva|tion. This is a hopeful symptom; it is a token for good to them; and may pro|bably be followed by a throrough con|version from sin to God.

BUT whatever probability there may be hereof, it must be allowed, there is no certainty. Tho' such persons seem not to be far from the kingdom of hea|ven, they may yet never enter into it. Sinners are not, by being thus brought to think on their ways, or even by refor|ming them in some degree, put beyond

the possibility and danger of a relapse, and so of finally miscarrying. They have ground for hope, but none for confi|dence or presumption. It is supposed, or rather plainly asserted, in the holy scriptures, that some who are awakened to a great concern about their sins, and spiritual state, who begin hopefully, and do many things gladly, become careless and inconsiderate again after a time; and return to their former sinful courses. It is said of some, that their goodness is as the morning cloud, and early dew, that soon passeth away. Some of those, who are said to have escaped the corruptions that are in the world, thro' the know|ledge of our Lord and Saviour Jesus Christ, are supposed to be again entang|led, and overcome by them: Who are compared to the "dog returning to his vomit"; and "the sow that was washed, to her wallowing in the mire." It is supposed, that those may fall away, who have once been enlightened, and have tasted the heavenly gift, and the powers of the world to come; yea, those that have in some measure and manner, been "made partakers of the holy Ghost". Our Saviour, in his parable of the sower, speaks of some, who receive the word with joy; but yet endure only for a time,

being by and by offended, when temp|tations and trials come. And such apos|tates as these, often, if not always, be|come more hardened and profligate than ever they were. So that the apostle says, it had been better for them not to have known the way of life, than thus to de|part from the holy commandment deli|vered to them. And it is of such persons, that those remarkable words of our Savi|our are commonly interpreted, (Luke XII) "When the unclean spirit is gone out of a man, he walketh thro' dry pla|ces, seeking rest: And finding none, he saith, I will return unto my house, whence I came out. And when he com|eth, he findeth it swept and garnished.— Then goeth he and taketh with him se|ven other spirits more wicked than him|self: And they enter in, and dwell there. And the latter state of that man is worse than the first."

I WOULD qualify what has been said in the former part of this discourse, by reminding you of these representations in the holy scriptures; which show the possibility and danger of awakened sin|ners, yea, of partially reformed ones, returning, after a time, to their vicious courses; and dying at last in their ini|quities. I do not, however, say these

things with a design to throw any need|less discouragements in the way of those, who are become thoughtful, and are seriously concerned about their salvation: God forbid! By suggesting their dan|ger to them, I mean to keep them from presumption; to excite them to great watchfulness, and diligence in working out their salvation: Lest becoming se|cure by degrees, they should fall away, thro' the temptations of this evil world, and the devices of Satan; becoming more hardened and abandoned than ever, instead of being eventually the better for their present concern about their spi|ritual state.

BUT, beloved, we would hope "bet|ter things of you, and things that ac|company salvation, tho' we thus speak." There is ground of hope concerning those of you, who now think seriously on your ways, tho' you are not out of danger. It becomes you both to watch and to pray, that you enter not into temptation. Depend not too much on your own strength; but look up to God for his grace and assistance, in an humble sense of your weakness. It is He only, that is able to keep you from falling, and finally to present you before his glorious presence with exceeding joy. If you

seek him with your whole heart, he will be found of you: He will afford you all needed measures of his grace and Spirit, for your sanctification, and preservation in the way of life and salvation. But if you forsake him, and become careless and thoughtless of the things that belong to your peace, he will also forsake you, and give you up to your own hearts lust. Take heed, that you do not lose those serious impressions, which you are now, any of you, under. How sad would be your state and condition, if you should return to sin and folly, after being in such a hopeful way to obtain the salvation of your souls! You doubt|less now look with some degree of pity on all those, who appear to have no con|cern about their sins, and their eternal interest, if there are any such amongst us at this time. They are indeed ob|jects of pity. But if you yourselves, after being thus awakened to a sense of your sin and danger, should grow secure, and give yourselves up to work iniquity, your case would be then more sad and desperate than their's is at present. There would then be hardly any hopes of your "being renewed again unto repentance." Good impressions lost, usually leave the heart more callous and hardened than it

was at first, before those impressions were made on it. Work out your salvation, therefore, with fear and trembling: And may God, of his infinite mercy, work in you, and in all of us, that which is well pleasing in his sight, thro' Jesus Christ our Lord; to whom be glory for ever and ever. AMEN.

I HAVE now done with the third ge|neral head of discourse, proposed to be spoken to: Having shown the reasona|bleness and necessity of thinking on our ways, together with the tendency here|of to reform them. A recapitulation of the whole, with some reflexions on the subject, and on the late alarming visita|tions of Divine Providence, was propo|sed as the conclusion. But these things must be the business of another discourse; there being hardly time for them at present.

SERMON XIII. THE recapitulatory and concluding Discourse: Wherein are some Reflexions on those alarming Dis|pensations of Providence, which gave Occasion to treat this Sub|ject with such Extent.

PSALM CXIX.59, 60.

I THOUGHT on my ways, and turned my feet unto thy testimonies:

I MADE haste, and delayed not to keep thy commandments.

* 17.1WHEN I first entered on this subject, I intimated to you, that I intend|ed, by the will of God, to handle it pretty largely: because I thought it particularly seasonable, and might pro|bably be useful at this time. I have now almost finished what I proposed. It still remains, however, to apply the subject

more particularly than has been hitherto done, to the occasion of these discourses; I mean, the late alarming dispensations of providence. But as it is some consi|derable time since I enter'd on the sub|ject; I shall beg leave first to refresh your memories by recapitulating the principal matters which have been so largely hand|led; that so, by the blessing of God, when I am dismissing the subject, I may leave the substance of the whole im|pressed on your minds and consciences.

YOU will please to remember then, that the subject has been handled under three general heads, each of which has been branched into several particulars.

THE FIRST of these general heads was, To show the great, yea infinite im|portance, of turning our feet unto God's testimonies, and keeping his command|ments. And this appears evident from the several arguments that were insisted on in the two first discourses: From a general consideration of God's power and greatness, his holiness and universal dominion, and our absolute dependence upon him: From the clear and positive denunciations of his wrath, in his word, against all impenitent, irreclaimable trans|gressors:

From the great and precious promises of the gospel, made to those who turn at God's reproof: And lastly, From a consideration of that astonishing method which God has projected for our salvation from sin and death. It is cer|tainly a matter of infinite importance to us, to reverence and obey the great Lord of heaven and earth, in whose hand our breath is, and whose are all our ways. It infinitely concerns sinners to fly from the wrath to come, that wrath of God, which is revealed from heaven against all ungodliness and unrighteousness of men, and revealed in language so full of terror. Is it not of infinite importance to us, to obtain an interest in the blessed promises of the gospel, the promises of pardon and eternal life? And it must needs give us a deeper sense of this im|portance, if we consider the Son of God as coming down from heaven, and suf|fering and dying for our salvation. The first point is, I suppose, sufficiently con|firmed and illustrated by these considera|tions, which were distinctly enlarged on in their order.

THE SECOND general head of dis|course was, To show the vast importance of making haste to keep God's command|ments, and the extreme folly and danger

of delaying it. Human life is short and uncertain: so that we cannot depend up|on any future opportunity to make our peace with God, if we neglect the pre|sent. But if we were certain of another, yet delay will render the work of refor|mation more difficult and painful. The pleasures attending a religious and virtu|ous life, are far superior to those of sin and folly; and the sooner we begin to fear and serve God, the sooner shall we begin to be truly happy. The greater also will be our progress towards chris|tain perfection, and the greater our re|ward in heaven. Piety and virtue are peculiarly amiable in youth; and we shall do much more honor to God and our Redeemer by an early, than by a late repentance. To delay, is the basest in|gratitude. It is also such daring impiety, that we may well fear, God will utterly withdraw his holy Spirit from those, who continue long in their sins; giving them up to their own hearts lust, and leaving them to, treasure up unto themselves wrath against the day of wrath. These arguments were enlarged upon in seven discourses; and all who duly consider them, must needs acknowledge the im|portance of making haste to keep the com|mandments of God.

THE THIRD general head of discourse was, To show the reasonableness of think|ing on our ways, together with the neces|sity and conduciveness hereof, to a re|formation of them. We cannot better employ those rational faculties which God has given us, than by thinking se|riously of our own ways; by reflecting, what manner of life we have lived; what our religious state is; what we have to hope, or what to fear, in the way and course we are in at present. Certainly such thoughts and inquiries become us, as we are reasonable creatures, made for virtue and religion, and are to be happy or miserable in another world, ac|cording to our behaviour in this. Unless we think on these things, we shall think only of such as are vain and trifling in comparison of them. 'Till we thus think on our ways, it will be impossible for us to a mend them, how much soever they may need reforming. And, on the other hand, when we properly reflect on our ways, there is ground to hope, that we shall actually turn our feet unto God's testimonies; the former naturally lead|ing to the latter. These things were particularly considered in the three last discourses.

THUS I have given you a brief, sum|mary view of the manner, in which this subject has been handled: And shall now close it with some general reflexions and exhortations; not omitting to take no|tice of those dispensations of divine pro|vidence, which were the occasion of my treating the subject so largely at this time.

IT is strange that any should be tho't|less about their spiritual state, and their eternal interest, considering how many things daily occur to rouze us to serious reflexion on them. We do not live a single day, without having admonitions of one kind or other, to this end. The whole visible creation, which proclaims the perfections and glory of God, and reminds us of our dependence on him, is an incessant, unwearied monitor to us. The sun, moon and stars preach to us, night and day: And the most common events of providence, are instructive and monitory. In which respect,

Wisdom crieth without, she uttereth her voice in the streets: She crieth in the chief place of concourse, in the opening of the gates; in the city she uttereth her words, saying, How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge?

WE are still more explicitly admoni|shed of our duty by the holy scriptures, which we have in our hands. These sacred oracles, to be sure, are profitable for doctrine, for reproof, for correction, and instruction in righteousness. So that while we have the written word of God, yea, while the world standeth, and the course of nature is maintained, we can never want admonitions to think of God, and of our ways, and to keep his commandments. How inexcusable are we, if we disregard them, and let them admonish us in vain!

BUT besides these constant monitors; besides this word, and these works of God, which preach uninterruptedly and uniformly to the world, from age to age; besides these, I say, there are ma|ny particular dispensations of providence towards ourselves, which ought in rea|son to awaken us to a serious sense of religion, and which, being disregarded, leave us the more inexcusable. All the signal mercies and blessings which God bestows upon us, are admonitions to re|member, to love him, and to keep his commandments. And all the afflictions, with which he exerciseth us in the course of his providence, are also moni|tory in th••••r nature and design. Indeed

the holy scriptures more frequently re|present afflictions and calamities, as de|signed to awaken and reform us, than they do the outward blessings and smiles of providence. In this light we ought to look upon sickness, pains, losses and disappointments, and all kinds of world|ly adversity in general. They are the corrections and chastisements of divine providence; designed to bring us to a sense of our sins; to wean our affections from this world, and to make us seek our happiness in God, and his service.

WE are all in common admonished, in these several ways, to think on God and our duty, and to turn our feet unto his testimonies; by his works which we daily behold; by his word; by his mer|cies, and by his chastening hand. But there are some other visitations of provi|dence of a mixed nature, so that we can hardly tell whether they ought to be called mercies or afflictions; which are yet plainly monitory in their design; loud calls to think on, and to amend our ways. I have here more particularly in view, the late earthquakes, which were the more immediate occasion of these discourses.

WHEN we consider the terror and amazement that earthquakes naturally

bring with them, even tho' the harm done by them may be inconsiderable, we can hardly help looking on them as the judgments of heaven, at least as intima|tions of God's righteous displeasure, and warnings from him. The earthquakes which lately shook this part of the con|tinent, were not productive of any great catastrophe, as sometimes happens; but they occasioned a general terror; and indeed, we had, in the time of them, great reason to apprehend fatal conse|quences from them. God hereby threat|ned us, and put us in fear: his hand was apparently lifted up, tho' he did not strike the awful blow, which seemed coming upon us. And when we reflect, that our lives were preserved in this time of visible danger; that we were only alarmed, not destroyed, but delivered from threatned ruin; the visitations, in this respect, seem kind, favourable and merciful: And the more so, when we consider the great desolations lately wrought by earthquakes in some other places.* 17.2 When we lay all circumstances together, some people may possibly be in doubt, whether we ought to consider these visitations as judgments, or as mer|cies; whether we have more reason to

humble ourselves, as being under the frowns of divine providence, or to re|joice and be thankful, on account of our preservation, when we were in such apparent danger.

WHICH of these would be the juster sentiment of the two, I will not be very positive; nor is it necessary to determine that point. We have plainly, on one hand, great reason to humble ourselves under these alarming visitations; and to look on them as warnings and threat|nings from God, justly provoked at our sins. On the other hand, we have a|bundant cause for praise and gratitude to him, that he has mercifully spared us; and not brought upon us the destruction, we had so much reason to fear. There is, in such-like visitations, a mixture of divine displeasure and kindness? so that we may sing, both of judgment and mercy, on account of them. However, I cannot but think, upon the whole, that they are much more properly called judgments, or manifestations of God's righteous displeasure, than mercies, or tokens of his favour and kindness. No man looks upon pain and sickness▪ where|by his life is endangered▪ as blessings, considered in themselves▪ tho', if his life is preserved notwithstanding, that is

doubtless a mercy, which demands his thanks and praises to God. The ma|riner does not consider the storm and tempest, whereby he is put

at his wit's end,

as blessings, or tokens of God's favour; tho', if he is saved from ship|wrack, he looks on this as a mercy, and giveth God thanks. The child, the ser|vant, the subject, look on the rod, the scourge, and ax, shaken at them, as shown to them in displeasure, not as marks of favour in the parent, master and sove|reign; tho' the laying of them aside, may be considered as a token of kindness and mercy. The application of these similitudes to the point in hand, is ob|vious and easy. In this light, I suppose, we ought to look on these late visitati|ons of providence; I mean, as minatory, or as intimations of God's displeasure a|gainst us: But their passing over, and leaving us in the possession of our lives, and the blessings of life, as before, must needs be acknowledged as a token of God's fatherly goodness and compassion. But, view them in what light we please, we must, unless we are mere atheists, suppose the general design of them is, to excite us to a serious consideration, and an amendment of our ways; as loud pro|vidential calls to fear God, and keep his commandments.

MANY persons amongst us have doubt|less been put upon very serious reflexion, as well as terrified, by these visitations of providence. It would indeed be strange and unaccountable, if they had not had this effect; especially consider|ing the repeated advices we have lately had from abroad, of the terrible and fa|tal effects of earthquakes, attended with prodigious agitations and inundations of the sea, to say nothing of some unusual meteors and appearances in the heavens. These things naturally bring to mind, a passage in the new testament:

There shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexi|ty, the sea and the waves roaring; men's hearts failing them for fear, and looking after those things which are coming on the earth; for the powers of heaven shall be shaken.

a 17.3 I will not presume to say, that these now pre|sent, are the times and events which our Saviour predicted in this passage. It has generally been supposed, that this pre|diction was fulfilled in the things which came to pass just before the destruction of Jerusalem. However, to me it seems evident, that the prediction had a reference to times and events subsequent to those,

by what follows. It immediately fol|lows,

And then shall they see the son of man coming in a cloud, with pow|er and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh.

There has probably been no age or period of the world, wherein events have more nearly corresponded to this prophetic description, than the present; tho' as was intimated before, I do not presume to say, that these are the very times fore|told.

BUT however that matter may be, I am almost confident, that these great and unusual events, which have lately come to pass here, and in other places, will soon be followed with some very remarkable changes in the political and religious state of the world. If we may judge by analogy, or reason from what has heretofore been, to what shall be hereafter, we may probably conclude, that these great commotions in the natural world, will usher in some great revolu|tions in the moral world, and in the state of those nations and countries, where they have happened. There usually has been, and probably will be, a kind of agree|ment, or some correspondence, between

the natural, the civil and moral world: So that these events in the former, may it is humbly conceived, without any tincture of superstition or enthusiasm, be considered as the prognostications and fore-runners of some commotions, equal|ly uncommon and surprising in the lat|ter; and as designed to give us warn|ing of them. But whether these will, tous, be prosperous or adverse, God only knows. † 17.4 And it is hard to con|ceive what will put men upon serious consideration, if such alarming visitations of providence fail to do it.

IF there are any persons amongst us, who are not roused and awakened by these things, it is a proof that they are sunk into gross impiety, but little short of atheism. A man can hardly be sup|pposed to believe the being and providence of God, who does not regard these ope|rations of his hand; and who is not ex|cited hereby to think on his ways. What will put those upon sober reflexion, on whom an earthquake, threatning instant

and wide destruction, has no effect! Will they not be perswaded to think of their state, and latter end, till they ac|tually "see the sign of the son of man, coming in the clouds of heaven"!

LET us all, in season, even in this day of our visitation, consider the things that belong to our peace, lest they should be hidden from our eyes. What has been our manner of life? What is our state towards God? Are we at peace with him thro' our Lord Jesus Christ, or the objects of his righteous displeasure? Are we entitled to eternal life and salvation, or the heirs of death and destruction? These matters are not to be postponed to the concerns of this short and uncer|tain life. "One thing is needful:" They who properly attend to that, are truly wise, wise unto salvation; and they who neglect it, are chargeable with folly and madness. We ought not to be careful and troubled about many things: we ought not to be sollicitous, what we shall eat, or what we shall drink, or where|withal we shall be cloathed: we ought not to take thought for the morrow. But, having immortal souls to be saved or lost, we should take thought for them above all things; "seeking first the king|dom of God, and his righteousness."

I DOUBT not but that most, or all of you, my brethren, are convinced, that it is of infinite importance to you to fear God and keep his commandments, and to make your peace with him. This you must do sooner or later, or else perish in your sins at last. And can you think of any season, fitter for it than the pre|sent? Are you sure you shall have ano|ther opportunity, the present time being neglected? No: You know not what a day, an hour, a moment, may bring forth! But taking it for granted, that you have many years to live, is this a good reason for delay? Will the neces|sary work of reformation be easier to you, ten or twenty years hence, than it would be at present? No: far more difficult. You will not only have the more sins to repent of, but your lusts will gain strength by being so long indulged. Do you ex|pect to find more pleasure in the ways of sin and folly, than you would find in the service of God, should you now en|ter upon it? And will you delay for that reason? Alas! this is an absurd imagination. The way of transgressors is hard, perplexed, full of trouble and disquietude: and the paths of piety and virtue only, are paths of peace. Are you most likely to make great proficiency in

the school of wisdom and virtue, by en|tering into it early or late? Doubtless, the sooner you begin to acquaint your selves with God, the better you will know him, and his righteous ways; the greater perfection in virtue and holiness you will attain to here, and the greater happiness and glory in the kingdom of heaven hereafter. Those who remem|ber their Creator in the days of their youth, most honor God, their Redeemer, and themselves. It is to the last degree, base, ungenerous and sordid, to spend that time, which God mercifully allows us for working out our salvation, in sin|ning against him. This is also such im|pious presumption, as may justly provoke him utterly to forsake us; and to "swear in his wrath, that we shall never enter into his rest." Consider seriously of these things; and make haste to keep God's commandments. To delay this, is al|ways foolish, always dangerous, and often fatal. Trust not to that To-morrow, which you may never see; or which may find you in the regions of darkness and despair, fruitlesly bewailing your dependence upon it!

I HAVE reason to think, that many of you were lately impressed with a a deep sense of religion; that you then

thought seriously on your ways, and re|solved, without delay, to turn your feet unto God's testimonies. This you doubtless did, when God "looked on the earth, and it trembled;" when you were under apprehensions of sudden destruc|tion. But do not some of you find, since those apprehensions are over, that your concern about your salvation is a|bated? Are none of you become al|ready, almost indifferent about those things, which you then looked on as be|ing of infinite importance? Do you re|tain that awakened sense of religion, which you had in the time of your ap|parent danger? If you do, it is well; and it may be hoped, that you will no more return to folly. But if those good impressions are already grown faint, it may be justly feared, they will e're long, be quite worn out, and even leave your consciences more hardened than ever. As you value your immortal souls, keep alive, and cherish, the convictions of your consciences. If you draw back, you will probably draw back unto per|dition. God will have no pleasure in you; nor shall you have any pleasure or comfort in yourselves; but you will mourn at the last, when sorrow will be unavailable. "He that being often re|proved,

hardeneth his neck, shall sud|denly be destroyed, and that without remedy."

IN fine: LET us all in common think seriously of our ways, and amend them without delay. Let the wicked alter the general course and tenor of their lives; returning to God with their whole heart; and doing works meet for repentance. And let good men carefully examine themselves, reforming their ways in those particular instances and respects, where|in they are blameable. Let us all be ad|monished, by the dispensations of pro|vidence towards us, to attend to the great concerns of religion, and another world, with more care and diligence, with more constancy, and intenseness of application, than ever:

Knowing the time, that now it is high time to a|wake out of sleep; for now is our salvation nearer than when we belie|lieved. The night is far spent, the day is at hand: Let us therefore cast off the works of darkness, and put on the armour of light.

Being follow|ers of God as dear children, we shall in due time inherit the promises, which in Jesus Christ are Yea and Amen. He will at length appear for the compleat and eternal salvation of those, who be|lieve

on, and obey him; and render to his enemies according to their deeds.—

Unto him that loved us, and washed us from our sins in his own blood; and hath made us kings and priests unto God and his Father; to him b•• glory and dominion, forever and ever▪ Amen. Behold, he cometh with clouds, and every eye shall see him, and they also which pierced him: And all the kingdoms of the earth shall wail because of him; Even so. AMEN.

b 17.5

The End.

ADVERTISEMENT.

DIVERS things have concurred to retard the publication of these dis|courses: But this delay has been chiefly occasion'd by the Author's ill state of health.

MARCH, 1760.

TO BE SOLD by R. DRAPER in Newbury-Street, and EDES & GILL in Cornhill, BOSTON.

Dr. MAYHEW's

TWO Discourses delivered the Lord's-Day after the Earthquakes in November 1755. And a Lecture-Sermon on the same Occasion.

ALSO, A Volumn of SERMONS upon the following Subjects, viz.

On hearing the Word: On receiving it with Meekness: On renouncing gross Immoralities: On the necessity of obeying the Gospel: On being found in CHRIST: On Justification by Faith: On the nature, principle and extent, of Ev••ngelical Obedience. On the de|ceitfulness of the Heart, and GOD's knowledge thereof. On the shortness and varity of Human Life: And, On the true value, use and end of Life; together with the conduciveness of Religion, to prolong, and make it happy.

☞ There are but few of them to sell.

Notes

• * 5.1

  SERM I.
• a 5.2

  Eph. 3.9 comp. Col 1.16. Joh. 1.3. & Heb 1.2. & 10.
• b 5.3

  Acts 9.3, &c.
• c 5.4

  Chap. 3. ver. 17, 18, 19.
• d 5.5

  The apostle Paul gives us the sense of this malediction, Gal. 3.10. in the following words, —

  It is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.
• e 5.6

  Chap. XI. ver. 20.
• f 5.7

  Luke XII.47, 48.
• g 5.8

  Heb. X.26.—
• h 5.9

  Chap. 12 ver. 25.
• i 5.10

  Vid. Ch. I.1, 2.
• * 6.1

  SERM II.
• a 6.2

  Romans VI.23.
• b 6.3

  Exodus XXXIV.5, 6, 7.
• c 6.4

  Jerem. XVIII.7, 8.
• d 6.5

  Jomah III. 7, —
• e 6.6

  Heb. X. 14.
• f 6.7

  2 Cor. V. 18, 19.
• g 6.8

  Luke XXIV. 46 47, 48.
• h 6.9

  Luk. XV 11,—
• i 6.10

  1 John 1.9.
• k 6.11

  Isaiah XXXII.17, 18.
• l 6.12

  Prov. III 16, 17, 18
• m 6.13

  Eph. II.7.
• n 6.14

  Prov. I.20—23.
• o 6.15

  Ver. 24.
• p 6.16

  Prov. IX 12.
• * 7.1

  SERM III.
• a 7.2

  Luke XVI.8.
• b 7.3

  Prov. VI 6, 7, 8.
• c 7.4

  Psalm XXXIX.3, — 6,
• * 8.1

  SERM IV.
• b 8.2

  Ezek. XVIII.31
• c 8.3

  Jer. XII.5.
• d 8.4

  Jer. XI.23.
• e 8.5

  Dan. IV.
• * 9.1

  SERM V.
• a 9.2

  1 Tim. 1.9.
• † 9.3

  The then late terrible Earthquake is here alluded to.
• b 9.4

  Gal. 4.6.
• c 9.5

  Rom. 8.15,—17.
• d 9.6

  1 Cor. 2.14.
• e 9.7

  John 14.15, 16, 17, & 27.
• e 9.8

  John 4.14.
• f 9.9

  Isai. 55.1,—3.
• * 10.1

  SERM VI.
• a 10.2

  Matth. 13.
• b 10.3

  Ver. 7.
• c 10.4

  Ver. 22.
• d 10.5

  Luke 7.14.
• e 10.6

  Eph. 4.24.
• f 10.7

  Matth. Ch. 20.
• g 10.8

  Ver. 9.
• h 10.9

  Ver. 13.15.
• i 10.10

  Gal. 3.28, 29.
• k 10.11

  Luk. 13.29, 30.
• * 10.12

  N. B. This discourse was delivered on a communion day.
• l 10.13

  Dan. 12.3.
• * 11.1

  SERM VII.
• a 11.2

  Prov. 16.31.
• b 11.3

  Prov. 4.3,—
• c 11.4

  Eccl. 12.13, 14.
• d 11.5

  1 Pet. 1.10.
• e 11.6

  Rom. 2.24.
• f 11.7

  1 Tim. 5.1.
• g 11.8

  Phil. 4.8, 9.
• * 12.1

  SERM VIII.
• a 12.2

  Isai. 55.8, 9.
• b 12.3

  Gen. 22.12.
• c 12.4

  Job 35.5,—8.
• d 12.5

  Gen. 2.7.
• e 12.6

  Rev. 22.17.
• * 13.1

  SERM IX.
• a 13.2

  Job 35.5, 6.
• b 13.3

  Psal. 81.1••, 12.
• c 13.4

  Rom. 1.28, 29.
• d 13.5

  Psal. 51.11.
• e 13.6

  Chap. 1.3, 4, 5.
• f 13.7

  John 5▪16.
• * 14.1

  SERM X.
• * 15.1

  SERM XI.
• * 16.1

  SERM XII.
• a 16.2

  Isa. Ch. ••.
• * 17.1

  SERM XIII.
• * 17.2

  Lisbon, and some parts of Africa.
• a 17.3

  Luk. 21▪••5, 26.
• † 17.4

  IT is now (March, 1760) upwards of four years since this discourse was delivered: And when the Author reflects on what has since come to pass, par|ticularly in Portugal, in the kingdoms of Fez and Morocco, and in North-America; he sees no cause for changing his sentiments, or making any altera|tion in what he then delivered, as in the above para|graph.
• b 17.5

  〈…〉〈…〉 5, 6, 7.