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

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 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 further 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-condemna

tion, drive out all quietness and tranquillity of conscience. Peace within is at an end. All is unsettled. Did the young and unexperienced 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 chearfulness 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 teazed 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,

⚫utward circumstances be what

let a man's

they will.

Genuine

Genuine satisfaction of mind is not attainable under the recurring consciousness of being immersed in a course of sin, and the still remaining prevalence of religious principles. Yet either this must be the state of a sinner, till he recover again his virtuous courses, or it must be a state infinitely worse; that is, it must be a state of entire surrender of himself to a life of sin, which will be followed by a death of despair, by ruin, final and eternal; by the wrath of God; by the pains of hell.

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, viz. 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. 3 Q2

But

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 themselves deceived, will never persist in their endeavours to any purpose of actual reformation. All mankind feel a reluctance to part with their sins. It must be so. It arises from the very nature of temptation, by which they are drawn into sin. Feeling then this strong reluctance, it is very natural for men to do, what great numbers do, namely, propose to themselves to part with their sins by degrees ; thinking that they can more easily do it in