things are possible. If there be the will and the sincere endeavour to reform, the grace of God can give the power. Although, therefore, they who wait for the advances of age, the perception of decay, the probable approach of death, before they turn themselves seriously to religion, have waited much too long, have neglected, and despised, and defied many solemn warnings in the course of their lives; have waited indeed till it be next to impossible that they turn at all from their former ways: yet this is not a reason why they should continue in neglect of the warnings which now necessary to be entered upon at present; as what | vested with sin. When it is come to this case, it may be postponed to a more suitable time of life: is difficult for any call to be heard, for any warnwhenever they think thus, they think very pre-ing to operate. It is difficult, but with God all sumptuously; they are justly chargeable with neglecting warnings. And what is the event? These postponers never enter upon religion at all, in earnest or effectually; that is the end and event of the matter. To account for this, shall we say that they have so offended God by neglecting his warnings, as to have forfeited his grace? Certainly we may say, that this is not the method of obtaining his grace; and that his grace is necessary to our conversion. Neglecting warnings is not the way to obtain God's grace; and God's grace is necessary to conversion. The young, I repeat again, want not warnings. Is it new is it un-press upon them, and which at length they begin heard of? is it not, on the contrary, the intelligence of every week, the experience of every neighbourhood, that young men and young wo men are cut off? Man is in every sense a flower of the field. The flower is liable to be cut down in its bloom and perfection as well as in its wither-in his old age above any thing he was in any other ing and its decays. So is man: and one probable cause of this ordination of Providence is, that no one of any age may be so confident of life as to allow himself to transgress God's laws; that all of every age may live in constant awe of their Maker. I do admit that warnings come the thicker upon us as we grow old. We have more admonitions, both in our remembrances and in our observations, and of more kinds. A man who has passed a long life, has to remember preservations from danger, which ought to inspire him both with thankful ness and caution. Yet I fear we are very deficient in both these qualities. We call our preservations escapes, not preservations; and so we feel no thankfulness for them; nor do we turn them into religious cautions. When God preserved us, he meant to warn us. When such instances, therefore, have no effect upon our minds, we are guilty before God of neglecting his warnings. Most especially if we have occasion to add to all other reasons for gratitude this momentous question, What would have become of us, what would have been our condition, if we had perished in the danger by which our lives were threatened? The parable of the fig-tree, (Luke xiii. ver. 6,) is a most apt Scripture for persons under the circumstances we have described. When the Lord had said, "cut it down; why cumbereth it the ground?" he was entreated to try it one year longer; and then if it proved not fruitful to cut it down. Christ himself there makes the application twice over, (verses 3d and 5th,) "except ye repent, ye shall all likewise perish." If the present, or if the then state of our conscience and of our souls call up this reflection, then are we very guilty indeed, if such preservations leave no religious impression upon us; or if we suffer the temporary impression to pass off without producing in us a change for the better. Infirmities, whether they be of health, or of age, decay, and weakness, are warnings. And it has been asked, with some degree of wonder, why they make so little impression as they do? One chief reason is this: they who have waited for warnings of this kind before they would be converted, have generally waited until they are be come hardened in sin. Their habits are fixed. Their character has taken its shape and form. Their disposition is thoroughly infected and in4 F to perceive; but just the contrary. The effort is Lastly: I conceive that this discourse points out the true and only way of making old age comfortable; and that is, by making it the means of religious improvement. Let a man be beset by ever so many bodily complaints, bowed down by ever so many infirmities, if he find his soul grown and growing better, his seriousness increased, his obedience more regular and more exact, his inward principles and dispositions improved from what they were formerly, and continuing to improve; that man hath a fountain of comfort and consolation springing up within him. Infirmities, which have this effect, are infinitely better than strength and health themselves; though these, considered independently of their consequences, be justly esteemed the greatest of all blessings and of all gifts. The old age of a virtuous man admits of a different and of a most consoling description. It is this property of old age, namely, that its 50* proper and most rational comfort consists in the consciousness of spiritual amendment. A very pious writer gives the following representation of this stage of human life, when employed and occupied as it ought to be, and when life has been drawn to its close by a course of virtue and religion. "To the intelligent and virtuous," says our author, "old age presents a scene of tranquil enjoyment, of obedient appetites, of well regulated affections, of maturity in knowledge, and of calm preparation for immortality. In this serene and dignified state, placed, as it were, on the confines of two worlds, the mind of a good man reviews what is passed with the complacency of an approving conscience, and looks forward with humble confidence in the mercy of God, and with devout aspirations towards his eternal and ever increasing favour.” SERMON XXXI. THE TERRORS OF THe lord. Matt. xvi. 26. present things of which we have no notion, by a comparison with things of which we have a notion. Therefore take notice what those figures and metaphors are. They are of the most dreadful kind which words can express: and be they understood how they may, ever so figuratively, it is plain that they convey, and were intended to convey, ideas of horrible torment. They are such as these: "Being cast into hell, where the worm dieth not, and where the fire is not quenched." It is "burning the chaff with unquenchable fire." It is "going into fire everlasting, which is prepared for the devil and his angels." It is "being cast with all his members into hell, where the worm dieth not, and the fire is not quenched," These are heartappalling expressions: and were undoubtedly intended by the person who used them, (who was no other than our Lord Jesus Christ himself,) to describe terrible endurings; positive, actual pains, of the most horrible kinds. I have said that the punishment of hell is thus represented to us in figurative speech. I now say, that from the nature of things it could hardly have been represented to us in any other. It is of the very nature of It is impossible to give to any one an exact conpain, that it cannot be known without being felt. What is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?ception of it, without his actually tasting it. Experience alone teaches its acuteness and intensity. For which reason, when it was necessary that the THESE words ask a question, the most home to punishment of hell should be set forth in Scripture every man's concern of any that can possibly en- for our warning, and set forth to terrify us from ter into his thoughts. What our Saviour meant our sins, it could only be done as it has been done, to assert, though proposed to his hearers in the by comparing it with sufferings of which we can form of a question (which indeed was only a form a conception, and making use of terms drawn stronger and more affecting way of asserting it,) from these sufferings. When words less figurais, that a man's soul, by which term is here meant tive, and more direct, but at the same time more his state after death, is so infinitely more important general, are adopted, they are not less strong, to him, so beyond and above any thing he can get, otherwise than as they are more general. "Inor any thing he can lose, any thing he can enjoy, dignation and wrath, tribulation and anguish, upon or any thing he can suffer on this side the grave, every soul of man that doeth evil." These are that nothing which the world offers can make up St. Paul's words. It is a short sentence, but for the loss of it, or be a compensation when that enough to make the stoutest heart tremble; for is at stake. You say that this is very evident: I though it unfold no particulars, it clearly desigreply, that evident as it is, it is not thought of, it nates positive torment. The day of judgment itis not considered, it is not believed. The subject, self, so far as it respects the wicked, is expressly therefore, is very proper to be set forth in those called "a day of wrath." The Lord Jesus, as to strong and plain terms which such a subject re- them, shall be revealed in flaming fire. How terquires, for the purpose of obtaining for it some de-rible a fate it must be to find ourselves at that day gree of that attention which each man's own deep interest in the event demands of him to give it. the objects of God's wrath--the objects upon whom his threats and judgments against sin are now to There are two momentous ideas, which are in- be executed, the revelation of his righteous judg cluded in the expression-the loss of a man's ment and of his unerring truth to be displayedsoul; and these are, the positive pain and suffer- may be conceived, in some sort, by considering ings which he will incur after his death, and the what stores of inexhaustible misery are always in happiness and reward which he will forfeit. Upon his power. With our present constitutions, if we both of these points we must go for information to do but touch the smallest part of our bodies, if a the Scriptures. No where else can we receive any. nerve in many places goes wrong, what torture Now as to the first point, which is, in other words, do we endure! Let any man who has felt, or the punishment of hell, I do admit that it is very rather, whilst he is feeling, the agony of some bodifficult to handle this dreadful subject properly; dily torment, only reflect what a condition that and one cause, amongst others, of the difficulty is, must be, which had to suffer this continually, that it is not for one poor sinner to denounce such which night and day was to undergo the same, appalling terrors, such tremendous consequences without prospect of cessation or relief, and thus against another. Damnation is a word, which lies to go on; and then ask, for what he would knownot in the mouth of man, who is a worm, towards ingly bring himself into this situation; what pleaany of his fellow creatures whatsoever; yet it is ab- sure, what gain would be an inducement? Let solutely necessary that the threatenings of Al- him reflect also, how bitter, how grinding an agmighty God be known and published. Therefore gravation of his sufferings, as well as of his guilt, we begin by observing, that the accounts which the it must be, that he has wilfully, and forewarned, Scriptures contain of the punishment of hell, are brought all this upon himself.-May it not be nefor the most part delivered in figurative or meta- cessary that God should manifest his truth by exphorical terms; that is to say, in terms which re-ecuting his threats 7-may it not be necessary that he should at least testify his justice by placing a wide difference between the good and the bad? between virtue, which he loves, and vice, which he abhors? which difference must consist in the the different state of happiness and of misery in which the good and bad are finally placed. And may we not be made deserved sacrifices to this dispensation? Now, by the side of this immense consequence of saving or of losing our immortal souls, place any difference that the things of this life can make to us; place riches and poverty, grandeur and humility, success or misfortune; place, more especially, the difference between possessing and sacrificing an unlawful gratification; between compassing and renouncing an unjust purpose; making or giving up an unfair gain; in a word, between the pleasures and temptations of vice, and the self-denials of virtue; and what do they amount to? The objects themselves are nothing when put in competition with heaven and hell.-Were it true, which it is not, that real, solid, inward happiness was proportioned either to outward circumstances, or the indulgencies of our appetites and passions; that the good things, as they are called, and pleasures of life, were as satisfactory to the possessor, as they are, for the most part, deceitful and disappointing, still their duration is nothing. The oldest men, when they cast back their eyes on their past life, see it in a very narrow compass. It appears no more than a small Now if any one feel his heart struck with the terrors of the Lord, with the consideration of this dreadful subject, and with the declarations of Scripture relating thereto, which will all have their accomplishment; let him be entreated, let him be admonished to hold the idea, tremendous, as it is, fully in his view, till it has wrought its effect, that is, till it has prevailed with him to part with his sins; and then we assure him, that to aları, fright, and horror, will succeed peace, and hope, and comfort, and joy in the Holy Ghost. There is another way of treating the matter, and that is to shake off the idea if we can; to drown it in intemperance; to overpower it with worldly business; to fly from it in all directions, but mostly in that which carries us to hurrying tumultuous di-interval cut out of eternal duration, both before versions, to criminal indulgencies, or into gross sensuality. Now of this course of proceeding it is certain, that if it lay the mind in any degree at case in this life, it is at the expense of the inevitable destruction of our souls in the next; which is enough to say against it; but in truth it answers even its present purpose very imperfectly. It is a way of getting rid of the matter, with which even we ourselves are not satisfied. We are sensible that it is a false, treacherous, hollow way of acting towards our own souls. We have no trust in what we are doing. It leaves no peace, no hope, no comfort, no joy. and after it; when compared with that duration as nothing. But we must add to this two other questions. Can life be counted upon to last to what is called old age? No man, who observes the deaths that take place in his neighbourhood, or amongst his acquaintance, will so compute. Or, secondly, do the pleasures of sin last as long as our lives? We may answer, nerer; with the single dreadful exception of the sinner being cut off in his prime. Whoever looks for permanent happiness from the pleasures of sin will find himself miserably mistaken. They are short, even compared with our short lives; subject to casualBut to return to the direct subject of our dis-ties and disasters without number; transitory, not course. The Scriptures uniformly represent the only as the things of this world are transitory, but wicked as not only suffering positive misery, but in a much greater degree. It will be said, howalso as having lost, by their wickedness, the hap-ever, that though this observation may be true of piness of heaven, and as being sensible of their loss. They are repeatedly described as cast out, or as shut out, into outer darkness: whilst the good are entering into the joy of their Lord. This imports a knowledge of their own exclusion. In the parable of the rich man and Lazarus, the rich man being in torments, is made to see Lazarus at rest. This teaches us, that the wicked will be so far informed of the state of the good, as to perceive and bewait, with unutterable anguish and regret, their own sad fate in being refused and rejected, when, had they acted differently, they would have been admitted to it. This is, strictly speaking, losing a man's soul: it is losing that happiness which his soul might have attained, and for which it was made. And here comes the bitter addition of their calamity, that, being lost, it cannot be recovered. The heaven we hear of But our Saviour delivered his powerful admoin Scripture, and the hell we hear of in Scripture, nition, not so much for his disciples to reason upon, are a heaven and hell depending upon our be- as to carry into practice; that is, that his words haviour in this life. So they are all along spoken might strike into their souls upon these occasions of. "Indignation, wrath, tribulation, and an-(which are but too many,) when the business, the guish, upon every soul of man that doeth evil:"| bustle, or the allurements of the world are in danmeaning evidently the evil done by him in this ger of shutting out futurity from their thoughts. life; no other evil was in the apostle's thoughts. These are the times for calling to mind our SaOr again, more expressly, "we must all appear viour's question. Whenever, therefore, we are before the judgment-seat of Christ, that every one driving on in the career of worldly prosperity; may receive the things done in the body, accord-meeting with success after success; fortunate, rich, ing to that he hath done, whether it be good or bad."-"The things done in the body," are the things taken into the account. the pleasures of sin, vet an advantage gained by sin, that is, by unrighteous, unconscious means, may nevertheless, remain an advantage as long as we live. This may sometimes be the case; and such advantage may be so long enjoyed, if that can be enjoyed which has a fearful expectation and looking-for of judgment annexed to it. But what is the term of that enjoyment compared with the sequel? It is a moment, the twinkling of an eye, compared with a day; an hour compared with a year; a single day with a long life. It is less than these; for all these comparisons are short of the truth. Well therefore doth our Saviour ask, "What doth a man profit if he gain the whole world and lose his own soul?" That world, when gained, he could not keep; nor, if he could, would it make him happy. and flourishing; when every thing appears to thrive and smile around us; but conscience, in the meantime, little heeded and attended to; the justice, the true; that the sinner, the man involved in unrepented, unforsaken sins, can never know how soon he may be reduced to this state. SERMON XXXII. PRESERVATION AND RECOVERY FROM SIN. 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.-Titus ii. 11, 12. 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, in integrity, the uprightness of our ways, and of our dealings seldom weighed and scrutinized by us; religion very much, or entirely, perhaps, out of the question with us; soothed and buoyed up with that self-applause which success naturally begets; -in this no very uncommon state of soul, it will be well if we hear our Saviour's voice asking us, what does all this prosperity signify? if it do not lead to heaven, what is it worth? When the scene is shifted, if nothing but death and darkness remain behind; much more, if God Almighty be all this while offended by our forgetfulness both of his mercies and his laws, our neglect of his service, our indevotion, our thoughtlessness, our disobedience, our love of the world to the exclusion of all consideration of Him; if we be assured, and if, in reality, it be the case, that his displeasure 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 bet-deed, upon our hearts. The text which I have ter 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 consequence? 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 hardily 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 as suage 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 forever? 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 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 Gos pel 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 even 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 opportunties and temptations, but in no more. Now, to such persons, and to such plans, | themselves deceived, will never persist in their enI say this, that it would not have cost them one deavours to any purpose of actual reformation. tenth of the mortification, pain, and self-denial, to All mankind feel a reluctance to part with their have kept themselves at a distance from sin, that sins. It must be so. It arises from the very nait must and will cost them to break it off; adding ture of temptation, by which they are drawn into the further consideration, that, so long as men sin. Feeling then this strong reluctance, it is preserve their innocence, the consciousness of very natural for men to do what great numbers doing what is right is both the strongest possible do, namely, propose to themselves to part with support of their resolution, and the most constant their sins by degrees; thinking that they can source of satisfaction to their thoughts; but that more easily do it in this way than in any other. when men once begin to give way to vicious in- It presents to their view a kind of compromise; a dulgences, another state of things takes place in temporary hope of enjoying, for the present at their breasts. Disturbance at the heart, struggles least, the criminal pleasures to which they have and defeats, resolutions and relapses, self-reproach addicted themselves, or the criminal advantages and self-condemnation, drive out all quietness and they are making, together with the expectation of tranquillity of conscience. Peace within is at an a final reform. I believe, as I have already said, end. All is unsettled. Did the young and un- that this is a course into which great numbers fall; experienced know the truth of this matter; how and therefore it becomes a question of very great much easier it is to keep innocency than to return importance whether it be a safe and successful to it; how great and terrible is the danger that they course or not. What I am speaking of is the trydo not return to it at all; surely they would see, ing to break off our sins by degrees. Now, in the and see in a light strong enough to influence their first place, it is contrary to principle. A man is determination, that to adhere inviolably to the supposed to feel the guilt and danger of the pracrules of temperance, soberness, and chastity, was tices which he follows. He must be supposed to their safety, their wisdom, their happiness. How perceive this, because he is supposed to resolve to many bitter thoughts does the innocent man avoid? quit them. His resolution is founded upon, springs Serenity and cheerfulness are his portion. Hope from this perception. Wherefore, I say, that it is is continually pouring its balm into his soul. His in contradiction to principle, to allow ourselves heart is at rest, whilst others are goaded and tor- even once more in sin, after we have truly become tured by the stings of a wounded conscience, the sensible of the guilt, the danger, and the conse remonstrances and risings up of principles which quences of it. It is from that time known and they cannot forget; perpetually teased by return- wilful sin. I own I do not see how the plan of ing temptations, perpetually lamenting defeated gradually diminishing a sinful habit can be conresolutions. "There is no peace unto the wicked, sistent with, or can proceed from sincere religious saith my God." There is no comfort in such a principles; for, as to what remains of the habit, it life as this, let a man's outward circumstances be implies an express allowance of ourselves in sin, what they will. Genuine satisfaction of mind is which is utterly inconsistent with sincerity. Whonot attainable under the recurring consciousness ever continues in the practice of any one known of being immersed in a course of sin, and the still sin, in defiance of God's commands, cannot, so remaining prevalence of religious principles. Yet continuing, hope to find mercy: but with respect either this must be the state of a sinner till he re- to so much of the habit as is yet allowed by him cover again his virtuous courses, or it must be a to remain, he is so continuing, and his continustate infinitely worse; that is, it must be a state of ance is part of his plan. These attempts, thereentire surrender of himself to a life of sin, which fore, at gradual reformation, do not proceed from will be followed by a death of despair; by ruin a true vital religious principle; which principle, final and eternal; by the wrath of God; by the succoured by God's grace, is the only thing that pains of hell. can stand against sin, strengthened by habit. So I should reason, upon the case, looking at it in its own nature. The next question is, How is it in fact? Is it in fact better, is it in experience more successful, than from its nature we should expect it to be? Now I am much afraid, that all the proof which can be drawn either from observation or consciousness is against it. Of other men we must judge by observation; of ourselves by consciousness. What happens then to gradual reformation? Perpetual relapses, perpetually defeated and weakened resolutions. The principle of resistance is weakened by every relapse. Did the mortification of a defeat incite and quicken men to stronger efforts, it would be well. But it has a contrary effect; it renders every succeeding exertion more feeble. The checked indulgences, which in the progress of our fancied amendment we allow ourselves, are more than sufficient to feed desire, to keep up the force and strength of temptation; nay, perhaps the temptation acquires more force from the partial curb which we impose upon it. Then, while the temptation remains with unabated, or perhaps augmented strength, our resolution is suffering continual relaxation; But, secondly, In what manner, and by what methods are sins to be broken off? for although the maxim which we have delivered be perfectly and certainly true, namely, that it is ease and happiness to preserve innocence entirely, compared with what it is to recover our innocence, or even to set bounds to guilt, yet it is a truth which all cannot receive. I do not mean that all will not acknowledge it, for I believe that those will be most ready to give their assent to it, who feel themselves bound and entangled by the chain of their sin. But it is not applicable to every man's case; because many having already fallen into vicious courses, have no longer to consider how much better, how much happier it would have been for them, to have adhered closely to the laws of virtue and religion at first, but how to extricate themselves from the bad condition in which they are placed at present. Now to expect to break off sin in any manner without pain and difficulty, is a vain expectation. It is to expect a moral impossibility. Such expectations ought not to be held out, because they are sure to deceive; and because they who act under such encouragement, finding |