pleasure shall infallibly overtake us at our death, what in truth, under all this appearance of advantage, are we getting or gaining? The world may amuse us with names and terms of felicitation, with their praises or their envy, but wherein are we the better in the amount and result of substantial happiness? We have got our aim, and what is the end of it? Death is preparing to level us with the poorest of mankind; and after that, a fearful looking-for and expectation of judgment; no well founded hopes of happiness beyond the grave; and we drawing sensibly nearer to that grave every year. This is the sum of the account. Or, which is another case no less apposite to our present argument, is it some sensual pleasure that tempts us, some wicked enjoyment that has taken such hold of our passions, that we are ready to rush upon it, whatever be the consquence. If we gain our object; if we possess our wishes, we are happy: but what, if we lose our own souls? What if we find ourselves condemned men for hardly venturing upon crimes, which will, and which we were forewarned that they would, render us the objects of God's final indignation and displeasure? Will any gratifications which sin affords be a recompense or a consolation? Are they so even for the diseases, shame, and ruin, which they often bring upon men in this world? Ask those who are so ruined or so diseased. How much less then for the gnawings of that worm which dieth not; the burnings of that fire which will not be quenched! In hopeless torment, will it assuage our sufferings, or mitigate the bitterness of our self-accusation, to know that we have brought ourselves into this state for some transient pleasure, which is gone,

lost and perished for ever? Oh that we had thought of these things before, as we think of them now! That we had not been infidels as touching our Lord's declaration! that we had believed in him; and that believing that he had a perfect knowledge of the future fate of mankind, and of the truth of what he taught, we had listened in time to his admonition !

Universally the true occasion for remembering and applying the passage of Scripture before us is, when we are 'deliberating concerning the conduct we are to pursue, in the contests which arise between temptation and duty, between the flesh and the world, or between both united and our own souls. Be the temptation what it will, either in kind or strength, this is the thought to be for ever set against it, that if we give way, we give way in exchange for our own souls; that the perdition of the soul is set forth in Scripture in terms most tremendous, but not more tremendous than true; that the sinner, the man involved in unrepented, unforsaken sins, can never know how soon he may be reduced to this state.

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XXXII.

PRESERVATION AND RECOVERY FROM SIN.

TITUS, ii. 11, 12.

For the grace of God, that bringeth salvation, hath appeared unto all men, teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world.

THERE are certain particular texts of Scripture which are of inestimable use; for that in a few short, clear words they show us the sum of our duty. Such texts ought to be deeply infixed and imprinted upon our memories; to be written indeed upon our hearts. The text which I have read to you is entitled to this distinction. No single sentence, that ever was written down for the direction of mankind, comprises more important truth in less room. The text gives us a rule of life and conduct: and tells us, that to lay down for mankind this rule, and enforce it by the promise of salvation, was a great object of the gospel being published in the world. The gospel might include other objects, and answer other purposes; but as far as related to the regulation of life and conduct, this was its object and its purpose. The rule, you hear, is that, "denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world." We must begin "by denying ungodliness and worldly lusts:" which means, that we must resist or break off all sins of licentiousness, debauchery, and intemperance; for these are what

are specifically meant by worldly lusts. And these must be denied; that is, they must either be withstood in the first instance, or the evil courses into which they have drawn us must be broken off.

When a rule of morals is plain and positive, it is seldom that there is any advantage in enlarging upon the rule itself. We only weaken it, by dilating it. I shall employ, therefore, my present discourse in offering such heads of advice as may be likely, by God's blessing, to assist us in rendering obedience to the rule laid down for us; an obedience, upon which salvation depends.

First then, I observe concerning licentious practices, that it is most practicable to be entirely innocent; that it is a more easy thing to withstand them altogether than it is to set bounds to their indulgence. This is a point not sufficiently understood: though true, it is not believed. Men know not what they are doing, when they enter upon vicious courses: what a struggle, what a contest, what misery, what torment, they are preparing for themselves. I trust that there is hardly a man or woman living, who enters into a course of sin with the design of remaining in it to the end; who can brave the punishment of hell; who intends to die in that state of sure perdition, to which a course of unrepented sin must bring him or her. No: that is not the plan of the worst, much less of the generality of mankind. Their plan is to allow themselves to a certain length, and there stop; for a certain time, and then reform; in such and such opportunities and temptations, but in no more. Now to such persons and to such plans, I say this, that it would not have cost them one tenth of the

mortification, pain, and self-denial, to have kept themselves at a distance from sin, that it must and will cost them to break it off; adding the farther consideration, that, so long as men preserve their innocence, the consciousness of doing what is right is both the strongest possible support of their resolution, and the most constant source of satisfaction to their thoughts: but that when men once begin to give way to vicious indulgences, another state of things takes place in their breasts. Disturbance at the heart; struggles and defeats, resolutions and relapses, self-reproach and self-condemnation, drive out all quietness and tranquillity of conscience. Peace within is at an end. All is unsettled. Did the young and inexperienced know the truth of this matter; how much easier it is to keep innocency than to return to it; how great and terrible is the danger, that they do not return to it at all; surely they would see, and see in a light strong enough to influence their determination, that to adhere inviolably to the rules of temperance, soberness, and chastity was their safety, their wisdom, their happiness. How many bitter thoughts does the innocent man avoid! Serenity and cheerfulness are his portion. Hope is continually pouring its balm into his soul. His heart is at rest, whilst others are goaded and tortured by the stings of a wounded conscience, the remonstrances and risings up of principles which they cannot forget; perpetually teased by returning temptations, perpetually lamenting defeated resolutions.

"There is no peace unto the wicked, saith my God." There is no comfort in such a life as this, let a man's outward circumstances be what they

will.

Genuine satisfaction of mind is not attainable