SERM VI.IN the three laſt preceeding diſcourſes, the reaſonableneſs and importance of making haſte to keep God's commandments, was ſhown by as many different arguments: viz. From a conſideration of the ſhortneſs of human life, and the uncertain duration of our probationary ſtate: The greater eaſe of reforming without delay, than if it be deferred 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 permiſſion and aſſiſtance, is now to be added to the preceeding, to ſhew ſtill more plainly the reaſonableneſs and importance of making haſte to keep his commandments, in oppoſition to delaying it to another ſeaſon.

AND the argument of the preſent diſcourſe ſhall be drawn from this conſideration, 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 heaven. Let us, for the preſent, wave all other conſiderations, and confine our attention to this alone, that by God's bleſſing, 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 begin 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, without any exceptions. If we judge according to appearance, it will perhaps be ſaid, that ſome perſons who, as there is reaſon to think, have been truly religious and virtuous from their youth, have yet been ſo immerſed in the cares of this life, and ſo ſlothful in their ſpiritual concerns, 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 ſaviour's parable of the Matth. 13. 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 Ver. 7.. Our Lord explains himſelf thus, "He alſo that received the ſeed among thorns, is he that heareth the word: and the care of this world, and the deceitfulneſs of riches choke the word, and he becometh unfruitful Ver. 22.": Or, as it is explained, perhaps with greater exactneſs and preciſion, in the parallel place, they "bring no fruit to perfection Luke 7.14.". 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 kingdom." If they gain an admittance into that bleſſed ſtate, as they doubtleſs will, they may well be content with an inferior manſion.

ON the other hand it will be ſaid, That there have been examples of perſons who, after long delays, have at length turned their feet unto God's teſtimonies; and who have, by redeeming the time with uncommon diligence, under a peculiar bleſſing of heaven, arrived to high attainments in religion, to an eminent degree of ſanctity, and chriſtian perfection: And ſuch perſons will doubtleſs receive a glorious recompence of reward, in proportion to their actual attainments in wiſdom and holineſs; not in proportion to the length of time ſince they ceaſed to ſerve divers luſts and pleaſures, 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 calling, all the day, even from morning till night; and yet purſue it with ſo much indifference and ſloth, that he ſhall accompliſh 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 himſelf 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 proportionably 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 general truth of the propoſition, which is the argument of this diſcourſe, is not materially infringed by a few ſingular examples that may be found of the contrary; which is the utmoſt that can be pretended. But if we look a little more carefully into the natural import of the aſſertion above, it may at leaſt be doubted, whether ſuch examples as theſe, are really 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 confined to ourſelves; and lies wholly between 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, according as we do one or the other; it being ſtill ſuppoſed that we engage heartily 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 probably, 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 diligence, 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 ſubtleties as much as poſſible, let me more particularly explain and urge the preſent argument, under the following propoſitions; 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 religious, 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 concluſion 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 knowledge 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 improvement, in thoſe who are newly entered 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 compleat 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 eſtabliſhed 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 holineſs, in ſome meaſure, to our ſelves; I do not mean independently of him, without whom we can do nothing; but under his gracious influence, or by his aſſiſtance. And thus it is, that from very imperfect degrees of goodneſs, the new man advances to higher, to a nearer reſemblance of God, after whoſe image he was "created in righteouſneſs, and true holineſs Eph. 4.24." That the ſaints thus make progreſs in piety and virtue, is plainly agreeable to the doctrine and repreſentations 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 applicable, 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 kingdom 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 hereto, 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 epiſtles, 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 epiſtle to the Epheſians, that when Chriſt aſcended, he gave to his church, apoſtles, paſtors, teachers, &c. immediately ſubjoins, as the end and deſign of their inſtitution, — "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 behind 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 alſo I am apprehended of Chriſt Jeſus. Brethren, I count not myſelf to have apprehended; but this one thing I do, forgetting 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 ſuppoſe religion to be progreſſive in the hearts and lives of men; to be weak in it's beginning, or riſe, and gradually advancing 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 before, 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 better and better; "perfecting holineſs in the fear of God"; and obtaining, by degrees, 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 children 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 thereby"; 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, beyond 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 improvement he will make at laſt in true wiſdom, virtue and holineſs; the greater degree of chriſtian perfection he will attain 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 religion in men's hearts and lives is progreſſive, 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 conſequence, that the ſooner we turn our feet unto God's teſtimonies, the greater progreſs 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 diſcourſe, any man who begins his worldly labor with the day, and is diligent therein, 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, under 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 diligence 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 certainly if we begin to be wiſe and good, and to work out our ſalvation, in the former, and perſevere diligently in doing ſo, we ſhall at laſt be wiſer and better, and more effectually ſecure our ſalvation, 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, beginning 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 experience, the ſureſt guides in all caſes wherein 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 knowledge and great improvements in chriſtianity, 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 exceptions 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; doubtleſs 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 holineſs, 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 further 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 perfection we attain to in this life, the greater will be our glory and happineſs in the world to come. The recompence of reward which the ſaints ſhall receive hereafter, 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 reward is with me to give to every man, &c. Now if the righteous are to be rewarded, 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 conceptions 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 children, in a ſtate of retribution, not at random, or with the capriciouſneſs of a lawleſs, unregulated ſovereignty; but according to ſome wiſe, proper, and fixed rule of diſtribution. And if it is reaſonable 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 degrees of happineſs on his ſervants, in exact proportion to the degrees of their perfection reſpectively, or their diligence and fidelity in his ſervice? Can we think of any other rule or method to be obſerved, 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 reconcile 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 immortality: And the belief hereof has an apparent tendency to promote piety and virtue amongſt men. On any other ſuppoſition, there is far leſs encouragement 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 impiety, than true wiſdom, for us to pretend to a more diſintereſted and refined virtue, than that of the captain of our ſalvation, 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 neceſſarily 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 invariably, amidſt the confuſions, and apparent diſorders of the preſent ſtate; and notwithſtanding the many ſeeming hindrances and obſtacles that are in the way of virtue, or obſtructions to the natural and genuine effects thereof. In the future 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 variably, and without exception, have it's full effect; that it ſhall actually produce thoſe conſequences, which it partly produceth 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 worthy, 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 ſilent as to this point. Had they only informed 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 conferring 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 confuſion, that men are now generally, if not univerſally, happy in the like proportion; 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 encouraging 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 diſtinguiſhed themſelves by their eminent virtue and faithfulneſs, under ſome peculiar circumſtances of difficulty and diſcouragement. 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 intelligible, becauſe it is metaphorical; but is as fully expreſſive of the thing here intended, 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 common expreſſion in the new teſtament, that men ſhall be rewarded "according to their works," plainly implies the ſame thing. For the righteous will not, properly ſpeaking, be rewarded "according to their works," merely by having a reward beſtowed on them, unleſs that reward 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 unneceſſary, 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 another ſtar in glory. So alſo is the reſurrection of the dead.

THERE is, however, one objection which may perhaps ariſe here, grounded on a miſconſtruction of our Lord's parable of the labourers in the vineyard Matth. Ch. 20., which it will be proper briefly to obviate, 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". Ver. 9. 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 Ver. 13.15.? 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 towards the cloſe of life; or, without making 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 peculiar 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 ſimilitude 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 Gentiles, 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 vineyard, 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, according to the degree of their goodneſs (which would be repugnant both to reaſon, and to many clear teſtimonies of ſcripture); 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-eminence, 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 Gentiles, who were laſt in the church of God on earth, might be firſt in the kingdom of heaven above. In ſhort, the words of the apoſtle, Gal. 3.28, 29. are a good comment on this parable, tho' they do not take in all the parts of it: There is neither 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 further illuſtrated by our Lord's own words to the Jews Luk. 13.29, 30.; 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 diſtinguiſhed reward in heaven, on thoſe who have early devoted themſelves to his ſervice, and been eminently faithful therein: 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 progreſſive in the heart and life; if the ſooner we begin to be wiſe and virtuous, the more likely we are to attain to high degrees of chriſtian perfection; and, finally, 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 importance 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 eſteem; 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 glorious 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 refreſhment. 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? Poſſibly it may be ſo. But, if you will not cenſure me, as being too prying, and inquiſitive, into what is particularly your own concern, I would beg leave juſt to aſk further, 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 heaven; and be, in a diſtinguiſhed ſenſe "His, in the day when he makes up his jewels". Nothing can be more reaſonable than this: Angels applaud this purſuit, this haſte, this eagerneſs: angels hover over, and protect you; and may angels 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 diſtinguiſhed 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 Sardanapalus, 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 commandments, 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 degrees of perfection. Amongſt the children 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 degeneracy. 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 heaven."

LET me therefore conclude this diſcourſe, 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 remiſſion of ſins, N. B. This diſcourſe was delivered on a communion day. 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 obſervers of them might have a diſpenſation from obſerving moral obligations, the moſt fundamental and indiſpenſable of all others. It is naturally and reaſonably 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 paſſion; with ſuch a juſt ſenſe of the ultimate 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 perfecting 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 cauſed the "light to ſhine out of darkneſs, hath ſo ſhined into our hearts, as to give us the light of the knowledge of his glory 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 glory, it will be a noble ambition in us to endeavour to excel in virtue here, that we may appear with a diſtinguiſhing 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 Dan. 12.3..

FOUR arguments have already been inſiſted on,SERM VII. 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 probationary ſtate: The greater eaſe of reforming now, than of doing it hereafter: The ſuperior happineſs attending a religious and virtuous life: And the greater perfection and glory, to which we ſhall attain, by devoting ourſelves early to the ſervice of God. It is propoſed, by divine aſſiſtance, to ſtate and urge another argument in this diſcourſe, with the ſame general view, of ſhowing you the importance of making haſte in this matter.

THE argument here intended, ſhall be drawn from a conſideration of the peculiar amiableneſs of religion and virtue in the young, the peculiar infamy of vice in mature life, and the greater honor we do to God and our Redeemer, by making haſte to keep the commandments, than if this is delayed to the decline, or even the meridian of our days. This argument, you perceive, is calculated to operate upon that ſenſe of honor, 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 cuſtomary ſinning; eſpecially, than it is to work on quite hardned, veteran tranſgreſſors; to whoſe impious rebellion and war againſt heaven, nothing but the terrors 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, lumpiſh 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 curſing, great and ſenſible evils, and great and ſenſible good, reſembled to thoſe things which are commonly the moſt dreaded, 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 apprehenſions of things commonly are. However 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 ingenuous temper, than thoſe more ſubſtantial 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 commandments; this being the obvious concluſion from the premiſes, and the great point in view. You perceive by the very nature 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 ingenuous 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 virtue are peculiarly amiable and laudable in the young. Religion, or the ſervice of God, being in itſelf a reaſonable ſervice, is, indeed, becoming and honorable 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 delighted 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 eſtabliſh 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 apprehenſions 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 ſeaſon for levity, in which the paſſions are to be indulged; and wherein it is comparatively 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, being more uſual and common, becomes the leſs ſtriking and engaging, the leſs worthy of notice; to be ſure, of admiration.

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 midſummer, 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, according 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 cultivating 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 value, but by the ſingularity of it in that age, and in ſuch perſons; as a rich diamond, or wedge of gold, found in a cottage, would be a much more engaging curioſity, than one of equal value, ſeen in a palace. But, to return to the former ſimilitude: Should we behold a lilly of the field, arrayed in more beauty than Solomon in all his glory, before others 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 diſregard 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 glorified: 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 regarded.

IT is naturally expected, that the hoary head ſhould be found in the way of wiſdom and righteouſneſs: And tho' it is truly "a crown of glory Prov. 16.31." 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 wiſdom and virtue are particularly pleaſing to the wiſe and good, is, that they promiſe 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 proſpect, that he who is, even in youth a ſaint, will in age be in the foremoſt rank of ſuch, and a diſtinguiſhed bleſſing in his day; agreeably to what was ſaid in the laſt preceeding diſcourſe, concerning 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 extenſive. 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 abundance 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 wiſdom 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 eſteemed 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 remaining 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 advances, 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 perhaps be turned into the fouleſt and juſteſt 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 lovely and honorable; and which will procure 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 impurity, defilement, filthineſs, uncleanneſs, &c. while, on the other hand, virtue and piety are expreſſed by the terms purity, 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 deſign 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 diſtinguiſhed by their birth or fortune, are generally fond of appearing neat and clean, and well-dreſs'd; and indeed, of being 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, except 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 doubtleſs makes the conqueſt, or due regulation 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 Solomon, 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, therefore 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 ornament of grace; a crown of gold ſhall ſhe deliver to thee Prov. 4.3,—.

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 particularly to remind them of the great odiouſneſs 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 ſeaſon of life wherein, as was intimated, vice is much more odious and diſgraceful, becauſe 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 reflection 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, occaſioned 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 mature life, or even in old age, as wiſdom and virtue are in youth; and the peculiar amiableneſs of the latter ariſes, in part, from the rarity of the thing, or its being ſo uncommon, as was obſerved above. 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 ſufficient reaſon why it ſhould be, as it is in the common apprehenſion of men, at leaſt of the wiſe and good, more diſgraceful 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 allowed, 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 manner, exempted youth from blame, whatever 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 reflections, on the follies and vices of youth, ought to reflect alſo, that vice is ſtill vice; that even the young have capacity ſufficient, and ought to know what it is, and to abſtain from it; and therefore, that they are not to be juſtified 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 vanity Eccl. 12.13, 14..

BUT to return from what may, perhaps, 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 vicious age, as ſuch. And without fixing preciſely, bounds, limits and degrees, in this caſe (which is impoſſible, and therefore 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, whenever 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 ordinary 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 vicious youth. Whatever apologies we make for the young, in the reſpects abovementioned, 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 diſcretion and reflection: Eſpecially if they were favoured with a religious education in their youth; if they have always lived 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 commandments. 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 univerſally 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. Conſider that man, (for doubtleſs many ſuch are to be found) who, tho' he has enjoyed 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 debaucheries; ſo that he is become, not only the ſcorn of the good, but even the ridicule and contempt of his former companions in vice and guilt. Reflect on theſe, and ſuch-like characters, I ſay, which are common, and tell me whether 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 particularly deſigned for, I am ſure you think, nothing can well be more odious or contemptible than ſuch men, however 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 manner 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 reaſonably expect, if you retain your vices and follies, till you are as far advanced in years as they, and under the enjoyment of like advantages, but to become as deſpicable and odious hereafter, as they are at preſent; and as you acknowledge, 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 already.

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-travellers, from whom you will ever receive that honor which is infinitely more than a balance for the contempt, or ridicule, 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.1 Pet. 1.10.

BUT it is time to proceed to the third branch of the preſent argument which is, That greater honor will redound, not only 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 account himſelf honoured, by our love and obedience: our Saviour is alſo honoured 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 imagine 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 effectually 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 entering 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 condition 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 recollects 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 affected, and encouraged, by the conduct and words of Him, who took even children 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 henceforward, by God's aſſiſtance, devote himſelf to his ſervice, and keep the commandments of his Redeemer. He not only reſolves; but puts his good reſolutions in practice. He immediately renounces 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 Pharoah's daughter. He perſiſts in this courſe of piety and virtue, ſo early begun, thro' the ſeveral ſtages of life, notwithſtanding every oppoſition and diſcouragement. He worſhips God in ſincerity 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 immortality; and gloriouſly anticipating, hereby, his final triumph over the grave.

REFLECT a little on this character, wherein there is nothing romantic; nothing 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 chriſtian country, and in a chriſtian manner; if you pleaſe, his co-temporary, and neighbour: But how unlike him in other reſpects! For tho' "from a child he has known the holy ſcriptures, which were able to make him wiſe unto ſalvation," 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 worldly 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 expreſs 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. However, 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 projects; 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 awakening 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 becomes 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, indeed, 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 former; a common character, excepting the latter part of it: For I own, it is unuſual 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 middle age, from middle age to old; and finally 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 Rom. 2.24. 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 preferred the ſervice of Satan, to that of God moſt high, till he was almoſt paſt ſerving the former any longer, by reaſon of nature's decay, and the near approach of death. He could not, even at laſt, be ſo properly ſaid to have voluntarily forſaken 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 forgiveneſs and converſion, after having diſhonored 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 heſitate a moment, however you may be diſpoſed in point of inclination.

BUT I muſt not cloſe this diſcourſe, without briefly ſumming up the argument of it; without drawing, and urging, the practical concluſion from the whole.

YOU will remember then, that I am not now ſpeaking to perſons of a flagitious and abandoned character; nor even to thoſe who are naturally of a dull and ſordid diſpoſition, almoſt all body, without 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 unworthy 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 honorable in all perſons, at all times. You have ſeen that it is, in divers reſpects, peculiarly 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 glory; 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 perſwade perſons of your ingenuous and generous temper, to be ſpeedy in turning your feet unto God's teſtimonies? What others need I urge? What others need I ſo much as mention? Need I remind you, how precarious life is; and that you may very ſoon and unexpectedly 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 happy in this world, in the practice of religion, 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 impiety 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 hardened, 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 angels, into which the workers of iniquity 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 calculated 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 merciful Redeemer. And being now convinced, 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 reſolved, 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 overflow with tears of ingenuous penitence, 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 abundant 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 Father!

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 Religion, to the glory of God and your Redeemer, is rather owing to want of conſideration and reflection, than to any thing worſe; tho' that, indeed, is itſelf highly blameable. Surely, you did not well conſider in what true glory conſiſts; 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 teſtimonies. Wherefore, being now ſo particularly reminded of them, let them have their proper influence on your hearts; and depart not from the holy commandment delivered to you. Finally, brethren (for as ſuch, even the elders of old intreated the younger men; 1 Tim. 5.1.) Finally, brethren, whatſoever things are true, whatſoever things are honeſt, whatſoever things are juſt, whatſoever things are pure, whatſoever things are lovely, whatſoever 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. Phil. 4.8, 9.

WHETHER we conſider the uncertainty of our lives,SERM VIII. or the pecuculiar difficulty attending a reformation of bad habits, long continued in: Whether we conſider the great and noble pleaſures of a religious life, or the diſtinguiſhing reward laid up in heaven, for thoſe who attain to an high degree of chriſtian perfection: Whether we conſider 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: Whether 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 commandments; and that all delay herein is utterly inexcuſable. Theſe ſeveral topics, or heads of argument, having been dilated upon in ſome of the laſt preceeding 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 perſevering in our ſins, while God allows us a ſpace for repentance, and ſhews ſo much grace, pity and condeſcention towards us, as appear in the goſpel of his Son.

THIS argument has ſome affinity with that of the foregoing diſcourſe, and is adapted to operate on the ſame tempers, or perſons of a like diſpoſition and character, with the former: I mean on perſons 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 many, 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 diſingenuous, will be a conſideration of great weight, even with many who are not of a virtuous character. And, certainly, 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 ſalvation.

THE preſent argument may be explained 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 favor:

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 ingratitude 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 becomes 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 diſcourſe will not admit of any great enlargement 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 happy in his favor. We are all of us the witneſſes and monuments of this his lenity, mercy and forbearance. We doubtleſs 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 gracious. 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 gracious 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 unreaſonable 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 potentates of this world. God's conduct towards 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. Iſai. 55.8, 9. 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 commonly haſty, and almoſt inſatiable, in avenging themſelves on their enemies. God might make his power known, and glorify 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 illuſtrious and glorious, by forbearing with us in our ſins for a time, and then pardoning 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 compaſſion 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 Ephraim: 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 exalted 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 commendeth 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 towards 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 loved us, and ſent his Son to be the propitiation 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 other 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 office. 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 actually 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 ſincere and tender love for us, and concern for our eternal happineſs; taking this for granted, I ſay, aſk yourſelves, whether you can conceive of any other method, 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." Gen. 22.12. 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 juſtly 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 towards 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 aſtoniſhing.

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 righteouſneſs all the days of our lives. Can we then make too much haſte? or, rather, 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 invite, I had almoſt ſaid, to intreat and beſeech 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?" Job 35.5,—8. And yet the high and lofty One, that inhabiteth eternity, condeſcends, 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 petitioner, and ſupplicant, to his ſinful creatures: He invites, hc perſuades, he urges us, to return to him, and be happy, with more apparent tenderneſs and ſollicitude, than any earthly parent would invite a rebellious and prodigal ſon to return, and receive the inheritance deſigned for him.

WHY does God uſe ſo many perſuaſions and intreaties, in order to effect a reconciliation, and to eſtabliſh peace, between himſelf and us? Is this, becauſe he was the aggreſſor, the offending party, 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 enmity againſt him? No: He is far exalted above the reach of our impotent madneſs; 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 augmentation of his perfections, or happineſs? No: We are as unable to do him good, as harm; and are abſolutely dependent 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 actually 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 Gen. 2.7.," 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 deſirous of reconciling this wicked and apoſtate world unto himſelf? Why exerciſe ſo much forbearance towards us? The only reaſon hereof is, that he is infinitely good, merciful and condeſcending; 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 greateſt and moſt aſtoniſhing, that we can poſſibly 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 mercy and grace ſhould be protracted towards 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: Eſpecially 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 rebellious, ill-deſerving ſubjects, deliver up an only begotten, and well-beloved ſon, to ſuffer and die in their room, as a ranſom for them, that they might live, and yet the honor of his laws and government be maintained? There is no example of ſuch condeſcention and grace, but in almighty God, the Father of mercies, 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 rebellious ſubjects; yet can we recollect an inſtance 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 lenity 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, ſupplicants to their diſloyal and traiterous ſubjects, 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 ſuppoſed, 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, immortal and inviſible, the only wiſe God; ſome difference between mens rebelling againſt thoſe, who are weak and mortal creatures as well as themſelves, and rebelling 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 beſeeching 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 conduct towards each other, however great in appearance, which will, on due conſideration, come up in any meaſure to that which God exerciſes towards his ſinful creatures. All ſuch examples muſt, of neceſſity, fall infinitely ſhort; infinitely below the divine pattern and original; 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 evilly and urworthily treat any one, who has dealt well and kindly by us, our baſeneſs and ingratitude are always in proportion 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 cannot be guilty of ſo great and ſoul ingratitude towards any other, as we are guilty of towards him, in continuing to diſpleaſe and affront him with our unrighteous deeds, inſtead of being led to repentance 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, reduce both us and them to nothing; has he ſhown ſo much goodneſs, and condeſcention 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 delay? do we practically ſay to him, "Wait our leiſure; continue to invite and intreat us to be reconciled to thee: perhaps we may hear and grant thy requeſt hereafter, when by thy importunity thou haſt wearied us, or we are weary of our ſins!" Be aſtoniſhed, O heavens! at ſuch ingratitude 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, towards 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 rather 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 ſovereign, were in nature monſters, rather than men? Would you not think, that they were ſo far from having the grateful, ingenuous tempers, becoming reaſonable creatures, that they were debaſed 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 inſenſible, 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 perſeveres in his diſobedience to God's commandments, 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: becauſe God is infinitely greater, and better; he has ſhown infinitely more kindneſs and condeſcention to us, and is infinitely more worthy to be lov'd and obey'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 other 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 benefactor, 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 deny God to be infinitely greater and better that any other being, or elſe acknowledge, 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 readily 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 nature and diſpoſition; that you would not lie under the reproach and infamy, of having treated a benefactor ill, and requited him evil for good, even tho' you were never to incur any other harm thereby, than to be juſtly accounted diſingenuous and baſe. It is taken for granted, that you have at leaſt ſome degree 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, moreover, 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 accept of eternal life; and that he condeſcends even to intreat you to be reconciled 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 having 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 very 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 perſons of ſuch a turn and temper as I have ſuppoſed; certainly you cannot perſiſt in acting ſuch a diſingenuous and ungrateful part towards your all-good and gracious 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 ingenuous and grateful mind, and who regards his own honor, help being aſhamed, "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 courſes? 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 unbecoming a reaſonable creature, as ſuch a conduct towards his Creator? any thing ſo baſe and ſordid? any thing which could juſtly bring ſo great reproach 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 kindneſs? 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 diſpoſition, 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 themſelves; and even been ſorry that you could not do more for them. How ſtrange is it then, if you are not ſollicitous to make a proper return to your Father in heaven, for his manifold mercies; 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, comparatively ſpeaking, ſo ſmall and inconſiderable?

YOU, perhaps, frequently hear perſons 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 bruitiſh 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 conduct 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 continuing to rebel againſt him; conſidering his infinite goodneſs and kindneſs to us. What you condemn, and condemn juſtly, 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 intreaties in the goſpel, and tread under foot his Son, who died for your ſalvation. What good offices have you done to others? What obligations have you laid them under? What favor or friendſhip has any man ſhown to another, equally great with the favor and kindneſs which God has manifeſted towards us all in common, and the obligations he has laid us under, to keep his commandments? What is there that can deſerve ſo foul a name as that of ingratitude, in our moſt unworthy treatment of each other, in compariſon of that which we are juſtly chargeable with towards God, if we perſevere long in abuſing his goodneſs, and affronting his government, by our unrighteous deeds? Surely, then, it becomes you to make haſte, and not delay to keep his commandments; or elſe to renounce all pretences to ingenuity, and a ſenſe of honor; 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 conduct towards their fellow-creatures.

TO conclude, therefore, let me beſeech you, as you would avoid ſo juſtly deſerved, and ſo great infamy, without delay to turn your feet unto God's teſtimonies, 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 himſelf, 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, notwithſtanding 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 admiſſion 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!"Rev. 22.17.

SERM IX.THE reaſonableneſs and importance of making haſte to keep God's commandments, has already been argued from the ſeveral conſiderations following, in as many different diſcourſes; viz. That our lives are ſhort and uncertain: That the difficulty of a reformation is increaſed by del • y: That a truly religious, 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 conſecrating the morning of life to religion: And, laſtly, That to delay our repentance, and return to God, is the baſeſt ingratitude. Each of theſe conſiderations in particular, but more eſpecially all of them in conjunction, ſhow the importance 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 conſideratio of the bold impiety of perſevering in our ſinful courſes, while God admoniſheth us to break them off by repentance; 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 meaſure their iniquities; being quite hardened 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 calculated, 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, rather 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 primarily, and principally, intended for perſons of a different character; namely, for thoſe, if there are any ſuch here preſent before God, who are little or nothing affected with a ſenſe of their maker's goodneſs, forbearance and long-ſuffering; being deſtitute of all ingenuity, 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 character, 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 condemnation.

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 provoke; what danger there is, that they will be given over by him to a reprobate 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, "Rebuke 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 railing 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 decorum 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 preſent 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 audaciouſneſs, 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 added concerning the danger of God's being 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 perdition of thoſe, who have ſpent a long life in ſinning againſt God, without repenting at laſt, to give him glory. Which things being conſidered, it will appear, how highly it concerns all ſinners, eſpecially the aged, who have delayed long already, immediately to turn their feet unto God's teſtimonies, leſt iniquity 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 infinite? And you know, that he who made, upholds and governs all things, can, if he pleaſes, deſtroy them with equal eaſe. What power can be compared with his, who is omnipotent? What wiſdom may be likened to that of the only wiſe God? What greatneſs is commenſurate with his, whom the heaven of heavens cannot contain? What dominion, 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 ſenſible that all nations are, indeed, as nothing before him; yea, "leſs than nothing and vanity."

FOR, what a little, inconſiderable creature man is, in compariſon of his Maker, I was, in the next place, to remind you. When I conſider the heavens, 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 reflection: For nothing can give us ſo juſt a ſenſe of our own littleneſs, and inſignificance, 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 tormenting; 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 latter conſideration, while it ſeems to give us ſome degree of ſignificance and importance in the creation, may, at the ſame time, ſerve for our humiliation: ſince it was the ſinfulneſs and wretchedneſs 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 (according to which rule of judging, we ſhould be creatures of great dignity and importance;) but by what we are in ourſelves naturally, and independently thereof; according to which, we muſt needs account ourſelves little, vile and contemptible creatures, how prone ſoever we may be to think highly of ourſelves. For ſuch we are in God's account, notwithſtanding he hath ſo graciouſly viſited us; at leaſt we are ſo in compariſon of him. Behold even to the moon, and it ſhineth 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. Job 35.5, 6.

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 madneſs it is, for ſinners to perſevere in affronting him, by a continued violation of his commandments, notwithſtanding his repeated threatnings. The boldneſs and preſumption of any one's conduct towards 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 judging, tho' we may in ſome meaſure conceive, yet it will be impoſſible to expreſs, the amazing preſumption of man's wilfully 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, without whoſe ſuſtaining hand, he would inſtantly 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 Seraphim 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 conduct!

TO what ſhall we reſemble this behaviour 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 conduct. 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 general reaſon. There is realy more inſolence in the conduct of preſumptuous ſinners towards God, than there would be in any, the meaneſt domeſtic of a mighty 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 inſult 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, making war againſt heaven, is more than realized in the mad preſumption of wicked men: for thoſe were ſuppoſed to be creatures of far greater power than ordinary men, while the gods of the heathen, 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 impiety of thoſe men, who go on from year to year, perhaps till old age, in affronting almighty God, by contemning his. authority, and breaking his known commandments, notwithſtanding his repeated threatnings. For as was intimated before, I can think of no compariſons, but what will rather leſſen the preſumption, 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 deſtruction 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 preſumptuous ſinners have great reaſon to fear may be the ſad conſequence of their daring 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 Pſal. 81.1 • , 12.. 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 filled with all unrighteouſneſs, Rom. 1.28, 29. — &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 Pſal. 51.11.. Has not God ſaid, That his Spirit ſhall not always ſtrive with man? Is it not ſaid of ſome, that becauſe they receive not the love of the truth, that they might be ſaved; for this cauſe God ſhall [even] ſend them ſtrong deluſion 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 unbelief in departing from him, and to the natural conſequences thereof. Do not theſe, and other paſſages of ſcripture ſimilar to them, plainly ſuppoſe, that God is ſometimes ſo provoked by the repeated and preſumptuous ſins of men, againſt the light of their own conſciences, the admonitions 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 greedineſs, 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 admoniſhed not to "grieve," and not to "quench the Spirit," muſt we not ſuppoſe ſome ſort of threatning implied, to this purpoſe, that God will take his Holy Spirit from us, if ye perſiſt in provoking 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 expreſſed in the Wiſdom of Solomon— Froward 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 Spirit of diſcipline flee deceit, and remove from thoughts that are without underſtanding; and will not abide when unrighteouſneſs cometh in Chap. 1.3, 4, 5. .

Now, if this be the caſe; if God ſometimes wholly and finally withdraws his Spirit from preſumptuous ſinners, without which they will neither have the power, nor any inclination, to repent, and return to him; what is the conſequence 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 foregoing ſuppoſitions, if true, as they doubtleſs 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 general of ſinners being in a ſtate of probation, 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 doubtleſs 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 repentance and converſion to God, are render'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 hereafter: 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 morally 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 dereliction, 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 ſuppoſitions gone upon, they have already "ſinned unto death," they may ſtill go on ſinning; and "treaſuring up unto themſelves wrath againſt the day of wrath:" And if we certainly knew of any particular perſons in this ſtate, "I ſay not that we ſhould pray for them John 5▪16.," 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 conſiderations, and highly deſerve the ſerious 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 deſerves 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 eſpecially concerned in it; yet it is to be remembred, that God has fixed, and made known to us, no certain ſpace, or meaſure 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 poſſibly 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 reſpective 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 deceitfulneſs 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 forbid, 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 againſt God with an high hand, and yet have now no conſiderable remorſe of conſcience; no concern about their ſalvation; 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 condemnation 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 latter 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 honourable 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 wherein I was born; and the night in which it was ſaid, There is a man-child conceived — 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 remembred 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, comparatively ſpeaking, who live in the known violation of God's commandments 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 melancholy.

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 dependent upon him, certainly he is always 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 danger 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 iniquities, 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 acknowledge the juſtneſs of the concluſion before-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 another moment; but make haſte to keep his holy commandments. Will any preſume 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 diſcipline," which may then be utterly withdrawn from them; whereby their condition, already ſo dangerous, will become abſolutely deſperate? Is it reaſonable 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 aggravated 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 perhaps it be, that they are beſide themſelves, 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 apology 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 delay to keep God's commandments; as tho' they had not, by ſo many years continuance in ſin, ſufficiently exerciſed the divine patience, or made it manifeſt enough, 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 mentioned, 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 heaven, from whence we look for the Saviour? 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 expectation 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 reſolve them to his own ſatisfaction, taking the holy ſcriptures for his guide and rule in theſe inquiries. But if there ſhould happen to be any aged perſons preſent, whoſe conſciences give an anſwer, contrary to that which all would chooſe, (a ſuppoſition which I make with reluctance) there is ſcarce any need of my reminding them again, that this, with them, is certainly no ſeaſon of life to delay; that they muſt now, of neceſſity, either make haſte to keep God's commandments, 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 arguments, by which I intended to ſhew the reaſonableneſs and importance of making 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 various 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 humours, 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 preachers 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 certain 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 righteouſneſs, 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 reflect on the ſhortneſs and uncertainty of human life; or conſider the greater difficulty of reforming hereafter; if you conſider 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 conſider 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 ingratitude of perſevering in ſin, while God mercifully allows us a ſpace for repentance, and intreats us to be reconciled to him thro' his own dear Son; if you conſider the audaciouſneſs, the mad impiety, 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 diſobedience 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 commandments of God. I can think of no better or ſtronger arguments than theſe; none more likely to anſwer the great end propoſed 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 weakneſs and imperfection.

AND now having according to that meaſure of knowledge and ability which God has given me, propoſed theſe arguments 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 doctrine of reconciliation, and eternal life, to you, by Jeſus Chriſt, who was manifeſted 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 partakers 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 wiſdom 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 eventually be, I ſhall cloſe this diſcourſe with the words of the apoſtle in his ſecond epiſtle to the Corinthans.— Thanks be unto God, who always cauſeth us to triumph in Chriſt.—For we are unto 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 ſavour of life unto life; and who is ſufficient for theſe things!