In these two cases, therefore, men must be converted, and live, or remain unconverted and die. And the time of conversion can be ascertained. There must that pass within them, at some particular assignable time, which is properly a conversion, and will, all their lives, be remembered as such. This description, without all doubt, comprehends great numbers: and it is each person's business to settle with himself, whether he be not of the number; if he be, he sees what is to be done.

But I am willing to believe, that there are very many christians, who neither have in any part of their lives been without influencing principles, nor have at any time been involved in the habit and course of a particular known sin, or have allowed themselves in such course and practice. Sins, without doubt, they

have committed, more than sufficient to humble them to the dust; but they have not, to repeat the same words again, lived in a course of any particular known sin, whether of commission or neglect; and by deliberation, and

of

of aforethought, allowed themselves in such course. The conversion therefore, above described, cannot apply to, or be required of, such christians. To these we must preach, not conversion, but improvement. Improvement, continual improvement, must be our text and our topic: improvement in grace, in piety, in disposition, in virtue. Now, I put the "doctrine of improvement," not merely upon the consideration, which yet is founded upon express scripture authority, that, whatever improvement we make in ourselves, we are thereby sure to meliorate our future condition, receiving at the hand of God a proportionable reward for our efforts, our sacrifices, our perseverance, so that our labour is never lost, is never, as St. Paul expressly assures us, in vain in the Lord: though this, I say, be a firm and established ground to go upon; yet it is not the ground, upon which I, at present, place the necessity of a constant progressive improvement in virtue. I rather wish to lay down upon the subject this proposition, namely, that continual improvement is essential

in the christian character, as an evidence of its sincerity; that, if what we have hitherto done in religion has been done from truly religious motives, we shall necessarily go on; that, if our religion be real, it cannot stop. There is no standing still; it is not compatible with the nature of the subject; if the principles, which actuated us, be principles of goodness, they must continue to actuate us; and, under this continued stimulus and influence, we must necessarily grow better and better. If this effect do not take place, the conclusion is, that our principles are weak, or hollow, or unsound. Unless we find ourselves grow better, we are not right. For example, if our transgressions do not become fewer and fewer, it is to be feared, that we have left off striving against sin, and then we are not sincere.

I apprehend, moreover, that with no man living can there be a ground for stopping, as though there was nothing more left for him. to be done. If any man had this reason for stopping, it was the Apostle Paul. Yet did he stop? or did he so judge? Hear his own account;

account; "This I do, forgetting those things, that are behind, (those things whereunto I have already attained,) and looking forward to those things that are before (to still further improvement,) I press towards the mark for the prize of the high calling of God in Christ Jesus." This was not stopping: it was pressing on. The truth is, in the way of christian improvement there is business for the best; there is enough to be done for all.

First, In this stage of the christian life, it is fit to suppose, that there are no enormous crimes, such as mankind universally condemn and cry out against, at present committed by us: yet less faults, still clearly faults, are not unfrequent with us, are too easily excused, too soon repeated. This must be altered.

Secondly, We may not avowedly be engaged in any course of habit of known sin; being at the time conscious of such sin, but we may continue in some practices, which our consciences cannot, and would not, upon examination, approve, and in which we have allow. ed the wrongness of the practice to be screened

from

1

from our sight by general usage, or by the example of persons, of whom we think well. This is not a course to be proceeded in longer. Conscience, our own conscience, is to be our guide in all things.

Thirdly, We may not absolutely omit any duty to our families, our station, our neighbourhood, or the public, with which we are acquainted, but might not these duties be more effectively performed, if they were gone about with more diligence than we have hitherto used? and might not further means and opportunities of doing good be found out, if we took sufficient pains to enquire and to consider?

Fourthly, Again; Even where less is to be blamed in our lives, much may remain to be set right in our hearts, our tempers, and dispositions. Let our affections grow more and more pure and holy; our hearts more and more lifted up to God; and loosened from this present world, not from its duties; but from its passions, its temptations, its over anxieties

S