The aged minister's solemn appeal to God, and serious address to his people. Being the substance of the tenth and eleventh annual discourses, after the half-century. Delivered at Norwich, Nov. 29, 1778. : With a dedicatory preface. / By Benjamin Lord, A.M. Senior Pastor of the First Church there.

THE AGED MINISTER'S SOLEMN APPEAL TO GOD, AND SERIOUS ADDRESS TO HIS PEOPLE. DEUTERONOMY. xxx. 19. I call heaven and earth to record this day againſt you, that I have ſet before you life and death, bleſſing and curſing: therefore chooſe life, that both thou and thy ſeed may live.

AT this ſeaſon, I ſhall reſume the ſubject, introduced on tho laſt. The ſubject is important enough to bear taking up a ſecond time. Alſo to have ſome recapitulation of what was ſaid the year before—and copeous enough to admit of the deſigned enlargement at this time. I have before, endeavoured to explain the ſolemn truths and duties, contained in the words. I ſhall now briefly go over again with ſome of the capital articles, and leading ſentiments before given out; and then after reciting the laſt year's introduction to the whole, proceed to what remains on the ſubject. Truly, my hearers, the words I have read to you, moſt ſolemn and affecting, are worthy our attention, and ſolicitude to ſhare in the good of them.

I have no ſooner recited this ſacred ſtriking paſſage, and you have reflected on the occaſion of my uſing it; but your thoughtful minds, with your fixed eyes, do view me as one drawing near to the cloſe of his life and miniſtry. You will then ſeriouſly attend unto me, as a dying miniſter preaching to dying men, (though now) to a congregation that will moſtly ſurvive me, who have ſurvived by far, the moſt of the congregation I began to preach unto.

WHEN Moſes looked upon his work among his people to be near done, inſpiration taught him to give them a recapitulation of thoſe things he had delivered to them from God—the great doctrines of religion to guide their faith—and precepts thereof to govern their practice—together with the ſtatutes and ordinances of God, to direct their worſhip. As alſo, his promiſes to encourage their obedience; yea, and his threatnings to deter them from diſobedience: and then ſums up the whole, under the empharical expreſſions of life and death, bleſſing and curſing, which he had plainly ſet before them in the courſe of his miniſtry, humbly appealing to God, that he had ſo done; then moſt affectionately addreſſeth himſelf to the people of his charge.

"THEREFORE, chooſe ye life, that both thou and thy ſeed may live." With reſpect to all this, Moſes ſaith, "I call heaven and earth to record this day," this day of my very advanced age, when ſoon, very ſoon, you will hear me no more. God and your own conſciences teſtify againſt you, who notwithſtanding all that God has done for you, and by me, hath ſaid unto you, have continued in your ſin and neglect of duty. And ſo againſt all thoſe, who, hereafter are found thus diſobedient. All theſe implying that the ſame which is witneſs againſt the guilty, is witneſs for the obedient now and hereafter.

So that upon the whole, the ſolemn words of my text may be thought applicable on the preſent occaſion, both as they look back (in a moral view) upon the like general courſe of a miniſter's conduct in his ſpecial office, and on the people's behaviour, under the preaching of the word; and alſo as looking forward unto future duty, and the eternal ſtate, which the moral conduct of miniſters and people ſtand related unto. Whence I obſerved.

I. THAT the ſum of a miniſter's duty, is to ſet life and death the bleſſing and the curſe, before the people of his charge. This general phraſe includes all the particulars of a miniſter's duty, as it is deſigned to ſpeak out the good of religion and ſalvation, and the evil of ſin and deſtruction: yea, this doth mean that the miniſter is to ſet before the people the whole ſyſtem of religion, with all the doctrines and precepts of it, &c. together with the obligations to faith and practice, according to the divine requiſition. In a word, he is to preach the goſpel of Chriſt, which eminently holds up life to the believer, who is careful to maintain good works; and moſt certainly ſhuts out from life the unbeliever, and diſobedient: and all the preacher has in charge to ſay to the people, he is to ſet before them in a plain, intelligible and engaging manner, not hide any part of God's council from them by obſcurity of language, or artful repreſentation of ſcripture, to turn off people's minds from the juſt ſenſe they have

II. OBSERVE when the miniſter is drawing near to the cloſe of his life and miniſtry, there is a ſpecial propriety in his reminding them of this, that he has by the grace of God been ſetting life and death before them in the courſe of his miniſtry: often opening the way of life by Jeſus Chriſt, and diſplaying the terrors of the Lord againſt the unbelieving and diſobedient. Now the miniſters declaring this with a ſolemn appeal to God and their conciences, has a tendency to put people upon ſolemnly examining how they have heard and improved, under the means of grace and life. And what would likely be their caſe, if they ſhould now be called hence? This alſo tends to ſolemnize the miniſter's own heart, unto the better finiſhing his courſe of miniſtry and life, and to the giving account of his ſtewardſhip, with the joy of the faithful in Chriſt Jeſus.

III. I obſerved, that of the miniſter, upon a juſt examination of himſelf; is conſcious, that by the grace of God, he has plainly and faithfully ſet life and death before the people of his charge: he may then humbly appeal to God, and their conſciences, that he hath ſo done.—Moſes fully ſatisfied in this point, could and did call heaven and earth to witneſs hereunto: as alſo to witneſs againſt the diſobedient, and for the obedient. And whoever ſince have obtained mercy of the Lord to be faithful; that in ſome meaſure they have been ſo, may in ſome imitation of Moſes, make the ſame kind of appeal.

Now, this may add weight to what miniſters ſay in God's name, and people thus hear from God. This alſo ſhews 'tis of great importance, that the word be well ſpoken, and well attended unto. For, that God is witneſs, and that conſcience is witneſs to the whole, is what demands the attention both of miniſters and people, unto their duty—Yes, ſurely, it muſt be of great importance, that miniſters "do preach only the preaching that God kids them," and that the people do hear the word, as it is indeed the word of God, and not of man: that they hear, as for their lives, for indeed the life of the immortal ſoul, is intimately concerned herein. Again, I obſerved,

IV. THAT the ſolemnity of this appeal, together with the importance of the whole matter, may well put miniſters upon exhorting their people to chooſe life. And this as excited hereunto by the good of it, to themſelves and their children, "that both they and their feed may 〈◊〉 ."

SUCH a ſolemn appeal to God (as Moſes doth here make) may well be attended with a ſerious addreſs to the people; when Moſes had ſet life and death before the people, in this ſtriking contraſt, i. e. with the glory of the one, and terror of the other, that they might have the argument in its full force opened to them, to gain their intelligent and free choice of life. Then like a faithful compaſſionate friend to them, he adds and ſays, in the language of moſt pathetic addreſs—"Therefore chooſe ye life, that both thou and thy ſeed may live." This was to ſtrike every paſſion, reach all the feelings of the intelligent conſcious heart, and theſe of the parent, for the dear pieces of themſelves. I then went on to the

APPLICATION.

I. USE, from this ſubject, we learn the high importance of miniſter's being very faithful in their work, which their commiſſion, character and ſacred office, doth loudly ſpeak them obliged unto. No room for their ſolemn appeal to God, without faithfulneſs in his ſervice.

II. USE, whatever there was to recommend unto Iſrael of old, the duty urged in the text, viz. to chuſe religion and life connected therewith; taken from the high character and ſignal hiſtory of Moſes, which no meer man may pretend to;—Yet there is now and always, enough in the worth of life, and terror of death; as well as argument enough from the author, and nature of religion, to recommend the advice in our text. Therefore chooſe life, and ſo enough to recommend religion, to mens attention, and practice, in all ages. Life in the ſenſe of the text is what it is, ſome permanent good, which is known in ſcripture as that important ſomething, which connects the ſoul of man with the Deity, in whoſe favour is life. So that it may be deſcribed and known by the name of 〈◊〉 to God, nearneſs to him, as fixed in the favour and friendſhip of God forever,— 〈◊〉〈◊〉 the ſame as unlikneſs to God, ſeperation from him, and 〈◊〉 forever, the ſame as everlaſting diſtance from God, the only ſource of life, which muſt amount to deſtruction, "for ſo they that are far from him do of courſe periſh." God is the ſame, without the leaſt ſhadow of change, his perfections, authority, and grace do always require religion, the ſame for ſubſtance under all diſpenſations, and as the nature of true and ſaving religion, is always the ſame; ſo it always hath reference to another ſtate of Being. Therefore it is of eternal conſequence to us, that we be found to have choſen life and the way that leads unto it, omitting any mention of ſeveral affecting ſentiments in the application, the laſt year, I ſhall now, go on, to the deſigned enlargement—and infer from the ſubject.

III. THAT religion is no vague, uncertain trifling buſineſs, very far from this; when it is our conformity to God, and communion with him, our only road to eternel life. 'Tis indeed, too ſerious, ſolemn, and intereſting a buſineſs to be trifled with. Due thoughts of the author, and object of it; as alſo of the dignity and conſequences of it; utterly forbid treating 〈◊〉 , in a looſe way, with a licentious mind, that breaks over rule, and rangeth wantonly in the field of wild imagination. It muſt rather be treated with ſolid judgment and exactneſs; for it is a very critical and delicate buſineſs, by no means to be trifled with.

RELIGION is a very critical buſineſs; juſt ſo, and no otherwiſe, than the word of God deſcribeth it.—Its Principles, truth, and nothing but the truth, ſo all error is its derect oppoſition its precepts, "concerning all things perfectly right," oppoſit to every falſe way—its motives; ſimple and free of unhallowed ſelf—its exerciſes, ſpiritual, and ſuperior to every thing of nature and art.—its end and deſign truly ſublime, the glory of God and happineſs of man.

RELIGION, is alſo a very delicate thing, and cannot bear any thing to fully its beauty; and darken its glory, it will not bear with heterogeneous things; jaring principles, and eſpecially diſcordant with the ſtandard of orthodoxy. Nor will it bear with inſtability, off an on, as if it were a vague buſineſs neither certainly this or that, it implys unexampled preceſſion, the very thing, that God hath determined; exactly this, and no other. It is of God, and muſt be eſteemed what he has ſaid, and doth require, and ſo to remain permanant like his "word which abide, for ever." never to be altered at the will of man, as if he may ſhew himſelf weary of truth, and ſtrictneſs. We muſt abide by its very principles, and continue ſteaddy in the practice, for God's honor, and our own happineſs, as he has deſigned it; view, and uſe it as an inſtitution worthy of God; fitted for us, both dignifying and beautifying to us, ſo that, God is jealous for the honor due to him, in the way of our faithfullneſs and ſteady practice. There muſt not be any ſhifting here, to ſuit the times, no kind of trifling here. In a word, true religion will not bear with fickleneſs, hypocriſy or ſloth; or any ſuch thing that is unfriendly to the power of it.

Now then, if religion be of ſo fine and delicate a conſtitution, ſo ſuſceptible of injury by oppoſition, and even by miſtake, taking that for doctrine and principle, which was no place in religion; and that for its buſineſs, which the laws of religion admit not; alſo conſidering the noble end which religion is fitted to promote. The glory of the Deity, and our own happy immortality; it muſt certainly be of the greateſt importance, that we have juſt notions of, and pay a faithful regard thereunto. And this, as ever we would not be found to have affronted the author of its and ourſelves ſuffer accordingly. For religion is ſtamped with a divine authority, and trifling in it threatens our loſs of heaven.

SURELY then the inſtituting it for the end above ſaid, is not a waſte of divine wiſdom, goodneſs, &c. which ſtrongly argues, that it muſt not be neglected or trifled with. Here the life and death ſet before us, in the moſt ſolemn manner, and will it do, (my hearers) to trifle in the caſe of life and death.

IV. USE of exhortation to you and your's; "therefore chooſe life, that you may live, that both you and your children may live." But as life is a perſonal happineſs, and religion a perſonal thing, how will the parent's religion and chooſing life ſerve the life of the children? Why to be ſure it may be ſo, as here is a fair example, by the wiſdom and religion of the parents, for the children to copy after; they beholding their parents ſtrictly religious, and conducting as perſons who have choſen the better part, and bound for heaven; may be awakened to a juſt ſolicitude about theſe important things, according to that, "train up a child in the way wherein he ſhould go," &c.

HERE is Moſes's addreſs to the people of his charge, that they chooſe life to the end, that both they and their ſeed may live. Well explained and urged in the following words, "that thou mighteſt love the Lord, and that thou mighteſt cleave unto him, for he is thy life;" which all ſhews that to chooſe life, implies the choice and exerciſe of religion here ſummed up, in loving the Lord our God, with all our hearts, and cleaving to him in our whole life.

Now then, ſo far as I may uſe the words of Moſes, which indeed are expreſſive of the divine council and compaſſion; let them be duly regarded by us, and this be ſeen in a practical reſpect to the one thing needful, in the well proved "choice of that better part, which cannot be taken away."

HOWEVER ſenſible of my failures in the office of a miniſter of Chriſt; yet, I hope I may, in ſome feeble imitation of Moſes, call heaven and earth to record this day; that I have by the grace of God been ſetting life and death before you, in the courſe of my miniſtry among you, which now completes ſixty-one years, ſince my ordination: and may I not hope that through the divine bleſſing accompanying the word, I have been inſtrumental of the converſion and edification of ſome; while yet juſtly to be lamented, that many have not believed the report of the goſpel, may there in future time, be greater numbers believe and turn to the Lord.

I am thankful that you have been ſenſible that my old age called for ſtated help, and that you have been diſpoſed to call and ſettle a colleague with me, in the important ſervice of Chriſt. May you by him, have a rich ſupply of miniſterial ſervice, attended with the happieſt ſucceſs. And the God of all grace and God of peace, be with you and bleſs you and yours, in all their generations.

Indeed, the times we are now fallen into, are exceeding difficult and diſtreſſing, yet carry in them much argument to keep up the worſhip of God in public and private, with utmoſt care to tranſmit religion to future generations: for if religion fail from among a people, what is there left that is very worthy of their ſolicitude to hold and enjoy? But however diſtreſſing the preſent times, ſuch as America never knew before, for expence of blood and treaſure in our defence: and however great and general the declenſion from virtue and piety, even unparalleled, you have in the midſt of ſuch embarraſſments, and well indeed that you have ſet forward and accompliſhed the ſettlement of another miniſter, to preſerve the public worſhip of God among you in future time. May God have the glory and you and yours, the laſting benefit of it.

THE importance of our ſubject, and my ſituation as near done ſpeaking to you, may give me warrant to give, and engage you to take the following as a kind of laſt and dying advice to you and your children, all agreeable to that of Moſes, "therefore chooſe life, that both thou and thy ſeed may live." To be more particular in ſome ſet form of advice,

I. BE eſtabliſhed firmly in the belief of this prime truth, viz. that "God is, and that he is a rewarder of them that diligently ſeek him," which is the foundation of all religion. In this Athieſtical age, very eminently ſo, when ſo many, at leaſt practically deny the exiſtence of a God, as ſupreme law-giver and judge—that "live without God in the world," as if there was no God to give law unto them and judge them; let me ſolemnly repeat it, and preſſingly urge, that you have your hearts aſſured of this great truth, that certainly there is a God, one all perfect Being, neceſſarily and unchangeably what he is; the grand baſis of all religion. For, if there is no God, it could not with any propriety be ſaid, "if there be any virtue, if there be any praiſe think on theſe things," as there could not be any ſuch thing to employ the mind, ſince virtue and Godlineſs hath a neceſſary relation to the certain exiſtence and perfections of deity, to require and reward the ſame. Therefore if any Athieſtical thoughts or deſires be ever ſuggeſted to you, reſiſt them, with vehement indignation, as infinitely impious and abſurd. For it is "the feel that even in his heart, ſaith there is no God," which is to deny both his Maker and his own exiſtence at one ſtroke, and at once diſlodge all thoughts of religion, virtue and happineſs; and what a ſtrange kind of being muſt man be, without virtue and religion, as his proper exerciſe and buſineſs, and without God as the only true happineſs of an intelligent creature.

II. BE eſtabliſhed in this, that God (moſt high, yet converſable with men) hath by his own gracious revelation, opened a converſe with fallen man, through his own ſon Jeſus Chriſt, the great medium of our intercourſe with heaven, and only Mediator of our prayers and praiſes, and all our religion: in a word, God's way to us, and our's to him by faith.

III. BE aſſured of this, that the ſcriptures of the old and new Teſtament, are the word of God: that they naturally prove the divinity of each other, as the former predictions in the old Teſtament, having their accompliſhment by facts of later date related in the new Teſtament, do prove that all ſcripture is given by inſpiration of God. Thus Chriſt himſelf alledgeth that his Meſſiahſhip and character, as he, ſon of God, and Saviour of men, is given out and proved by the writings of Moſes; for ſays he, "they are they, which teſtify of me; of me as I now appear, and am manifeſted in the very character foretold of the Meſſiah." Moreover, as the miracles of Moſes proved the divinty of his writings, ſo the unconteſtable miracles of Jeſus Chriſt proved the divinity of his goſpel: eſpecially his reſurrection from the dead, evident to his diſciples, was, and is clear proof of this. Further the divinity of the ſacred ſcriptures, appears from the divine excellency of the matter the inimitable majeſty of the ſtyle, compoſed of greatneſs and ſimplicity, as no other writings are. So is the power and efficacy of the word of God upon the mind and conſcience, ſtrong proof of the point in hand. Yea, this ſame eſpecial evidence of the divine authority of the word, according to the deſign of Jer. iii. 28, 29. adduced to this very purpoſe; "for, what is the chaff to the wheat? Is not my word like fire, and like as a hammer that breaketh the rock in pieces?" Now then, is not the given characters of the word of God, when verified by the work of the divine ſpirit on the mind and heart, good proof of the divine authority thereof. Take it in theſe inſtances out of many. It is ſaid, "by the law is the knowledge of ſin. The law of the Lord is perfect 〈◊〉 the ſoul. The ſtatutes of the Lord are right rejoicing the heart." And all this effected by the ſpirit. So it follows, that when perſons are convinced of ſin, converted to God, and comforted in this way, by this means; and all this evidenced by fruits, which the word marks out as genuine; here is good proof of the divinity of the ſcriptures; in that God himſelf, doth hereby ſet to his ſeal, in confirmation of the truth of them. By this it appears, that his authority is really ſtamped upon them; and that they are indeed the word of God, and not of man, and to be taken by us, as "the faithful ſaying, worthy of all acceptation." Then let it be ſettled upon your hearts, that the divine Revelation is to apoſtate man, the only ſure and ſufficient rule of faith and practice, morally fitted to be the means of our converſion to God, and forming for heaven.

THUS, you ſee what weight is to be laid upon the word of God, in this its true character, moſt aptly framed and deſigned for our beſt good. And ſo, of what importance it is, that we receive the ſacred ſcriptures as they are; not to be wreſted from their genuine meaning by any artifice of men, by no means to be mangled and divided; ſome paſſages rejected, and others only received, which ſuit ſome preconceived favourite ſcheme of principles, agreeable to men's erroneous ſentiments, and carnal luſts, by which indeed, denying the authority of the whole.

THEREFORE, very gladly may we receive the friendly caution of our Saviour, "take heed what you hear, how you hear, &c." As a good guard againſt ſcepticiſm and cavil, that tend directly to Deiſm, which diſcards the divine Revelation, and ſo aims by one ſtroke, to deſtroy all religion, eſpecially the Chriſtian re •• gon, and thus ſhut up the only door to heaven, opened in this way, through Jeſus Chriſt the only Saviour.

IV. BE then very careful to ſet out right in the theory of religion; for a miſtake here, if it be a miſtake as to the grand eſſential doctrines of it; is a fundamental error, and not corrected, will be fatal by erring in viſion, we are expoſed to ſtumble in judgment, and practice too. You are alſo in experience, but to receive and be well eſtabliſhed in the truth, as it is in Jeſus in his goſpel; is the way to be ſound in the faith: as alſo in all practical and experimental religion. Elſe, why do we read of Chriſt's doctrine being according to Godlineſs? And of the truth as being after Godlineſs? Plainly ſhewing that every doctrine, not taken from the word of God, and that ſtands not connected with true piety and religion, and no ways adapted to promote the ſame, is falſe doctrine; not fit to be preached; not ſafe to be heard, and believed. Expreſs is the Apoſtle upon this ſubject. "If any man teach otherwiſe, and conſent not to wholeſome words of our Lord Jeſus Chriſt, and the doctrine which we preach (that is according to Godlineſſ) he is perverſe, and knoweth nothing," therefore, "take heed what you hear, and that no man deceive you," and turn you aſide from thoſe wholeſome words, and ſo from the right ways of the Lord; and you wander in the wild maze of ignorance and error, and periſh forever. Oh! my brethren, ſee that you ſet out right, and keep the road of truth and duty:" be not deceived, God "is not mocked;" the heart is very deceitful; ſelf flattery "but too natural to depraved man." And ſo there is an imbred proneſs to yield to the flattering ſentiments of thoſe that lie in wait to deceive with their doctrines, pleaſing to corrupt nature. Therefore, be on your guard, "not to be carried away with ſtrange doctrines,—with every wind of doctrine, to turn you from the faith once delivered to the ſaints," and yet continued unto them. Study your bible well, not to have revelation ſubject to reaſon; but this guided and governed by that

V. BE well eſtabliſhed in the connection of internal religion and ſalvation; the ſame as a connection of heart purity with a Chriſt. For as it is moſt evident there is ſalvation in no other, but Chriſt the one Mediator between God and man; and no intereſt in Chriſt without union to him; ſo no union to him without faith, which is •• ought in us in our effectual calling. Not ſome time after, but in it. According to ſuch plain paſſages of ſcripture as theſe. Eph. ii. 10. "We are his workmanſhip created in Chriſt Jeſus, unto good works." John, i. 12. "As many as received him, to them gave he power to become the ſons of God." The regenerate are ſons of God, born of him by his ſpirit: theſe are his workmanſhip created in Chriſt, i. e. renewed in him as united to him. So that it ſeems not agreeable to the language and ſpirit of the bible; that we conceive of regeneration in the order of time, before faith in Chriſt. Doth God by his ſpirit take a poor creature all in the rough, renew him in the whole man after his image, that he ſhall love God ſupremely, love his law as holy, and yet know nothing of Chriſt, and have no union to him by faith, while yet the ſcripture ſpeaks of men's being the children of God by faith, Gal. iii. 26. The truth is, that regeneration is prior to faith, only in the order of nature, and of their conception of things. We conceive of God's drawing, and then of our coming; but really they are together. As God draws, we come. So Mr. Polbil deſcribes it, acta, agit. The ſoul acted upon, doth act. Which appears to anſwer well to the deſcription of it. John, vi. 44. "No man cometh to the Son, but whom the Father draws." And what is his drawing if we come not? How is it an effectual calling if the extarnal call doth not take with us, and we don't come to Chriſt as offered in the goſpel?

BE well informed in this point, according to the experience of the church in Sol. Song, i. 4. "Draw me, we will run after thee." Is not regeneration the work of God within us, by which we are conformed to the image of his Son? Here is a Chriſt included in the buſineſs. And can this be without any connection with him; without any knowledge of him, or faith in him? In a word, it ſeems that the renovation of our natures doth not take place, abſtract from Chriſt, any more than the juſtification of our perſons. The Apoſtle is full here: ſee I Cor. i. 30. "But of him are ye in Chriſt Jeſus, who of God is made unto us righteouſneſs and ſanctification." And is it ſafe to think we have the qualification for heaven? Heart purity, without a Chriſt formed in us the hope of glory.

Now, as religion is not any thing ſaving to us, unleſs it be a perſonal powerful principle of obedience to God; ſo this internal religion is what we have in our union to Chriſt by faith: the new creature is what it is in him, and cannot exiſt without him.

VI. BE well eſtabliſhed in the connection of God's inſtituted means, and the end propoſed in our uſe of them. Now the ſcriptures abundantly ſhew, that God hath in his infinite wiſdom and goodneſs, appointed external means with reſpect to our ſalvation; yea, to our obtaining of ſaving grace. Means, well adapted to our nature as men, and to our ſtate as ſinners: means which he makes uſe of by his ſpirit, for this purpoſe. As the ſpirit takes of Chriſt and ſheweth it unto us: and means which he requires us diligently and faithfully to attend on for his influence and bleſſing, to make them effectual unto us. So that to ſay, "there is no ſort of connection between the means and the end;" is an unſcriptural aſſertion. Indeed, there is no cauſal or meritorious connection, as if the means were thought to riſe into the place and character of an Efficant, or that by the beſt uſe we can make of them we could merit grace and ſalvation; yet there is ſome ſort of connection, ſuch as is proper between means and end: and that the encreaſe or bleſſing, is God's prerogative to give; yet Paul is to plant, and Apollos water, and we to attend thereon. For "faith comes by hearing the word preached," the means inſtituted for that end. Therefore, be you faithful in the uſe of the means left you fall under the cenſure of thoſe that "frame not their doings (or ways) to turn unto the Lord," and fail of the bleſſing to be obtained in the way of duty. This the ordinary way of it: to be ſure more likely than in the neglect of means. Examples in ſcripture are full to this purpoſe. And is not our ſanctification by the ſpirit, through belief of the truth, which is revealed and preached to us, according to that in John, 17. where our Saviour is full in this? Sanctify them through thy truth, thy word is truth. The written word containing the means by which the ſpirit doth his work. And is the means we are to uſe to this purpoſe, evident by that in Rom. 10? How ſhall they hear without a preacher? Which ſheweth there muſt be preaching the word, and hearing it. And how comes faith ordinarily, but by hearing? Thus internal religion is form'd in us.

VII. SET out early and earneſtly in the buſineſs of religion, that divine ſervice you were eminently made for, and do owe to God that made you, and who only can make you happy. This advice is eſpecially addreſſed to the youth, agreeable to that of Solomon's; "Remember now thy Creator in the days of thy youth, before the evil days come," &c. Intimating that the younger part of life is ordinarily moſt free of evil days. Of ſuch wherein is no pleaſure, except it be in religion.

BUT the advice is alſo proper for thoſe in elder life, delay no longer now, but early and earneſtly apply to this ſerious buſineſs: whatever is your age now, delay no longer; for the putting off to a future day, under a notion of a more convenient ſeaſon, is a meer cheat, and danger enough, that be fatal: for they who put off to a morrow, are apt and want to do juſt ſo again, when the morrow comes; and ſo on, till a morrow be no more delay, will coſt you bitter repentance here or hereafter.

AND dont think that a little religion will anſwer for God's acceptance and your ſafety: only going on in a circle of external duties (if you were come to that) with an unhallowed heart, will not be enough to pleaſe him, "with whom you have to do;" who ſeeth not as man ſeeth, but looketh on the heart. Therefore be very ſolicitous to have the foundation laid in the ſanctification of the ſpirit unto obedience; in faith repentance, with ſelf-dedication to God, devotedneſs to him without reſerve, and beyond revocation.

VIII. BE frequent and faithful in ſelf-examination into your ſtate and wants, &c. which may be awakning to the ſinner, and improving to the ſaint. 'Tis a good guard againſt every kind of temptation, and friendly to every branch of religion. Yes, to be much at home communing with your own hearts, is a good way to be the more with God, in communion with him.

IX. CONSCIENCIOUSLY attend God's inſtituted worſhip. Let not any trifling excuſes hinder you from conſtant attendance on it in public. Be ſteady in family worſhip, in reading the word and prayer. (not paſſing over that of the ſolitary kind) Let there be no prayerleſs families among you; and let no family diſcord have place within your houſe, leſt thereby your prayers be hindered. Let heads of families be faithful in the inſtruction and government thereof; teach your children and ſervants ſound doctrine, which only is unto Godly edifying. Train them up well, like Abraham, "command your houſhold after you, to keep the way of the Lord." Be firm in Joſhua's reſolution; "as for me and my houſe, we will ſerve the Lord." And not a little with this view, that well regulated families, are the nurſery of the church and ſtate in their glory; but that the community of every kind is extremely injured by irreligion and diſorder in private families. Let children be obedient to their parents, as ever they would hope to ſhare in the promiſe annexed in the 5th commandment. And ſervants chearfully obey their maſters in the Lord. Let all in early life be far from thinking they are excuſed in the vanities of children and youth, but rather attend to that advice, "young men and maidens (with old men and children) let them praiſe the name of the Lord." This a fit buſineſs in all ages, and through life. Let the aged be eminently ſober, grave, and of good behaviour, bringing forth fruit in old age to the glory of God, and their own comfort.

UNTO one and all ages and characters, let me ſay, that it ſhould be a ſettled point with you, to be ſtrictly virtuous and religious: fail not of any breach of duty, in the whole circle thereof. If moral virtue fail in your conduct, Chriſtianity cannot flouriſh. Therefore, "that which is altogether juſt, &c. thou ſhall follow;" or can you think to be followers of Chriſt, act out the Chriſtian in every way required, &c. in every thing called for, without a ſtrict regard to moral virtue, in all righteouſneſs and charity?

BUT perhaps it will be ſaid, how can ſuch important matters be attended to, againſt the impetuous current of wickedneſs? Againſt all the embarraſſments to virtue and religion, that crowd upon us, in times ſo diſtracted and diſtreſſing as the preſent? I reply, the ſtate of our affairs, both in a political and moral view, do indeed wear a dark aſpect; eſpecially, as our abounding iniquities and impieties do compoſe the darkeſt part of the cloud that hangs over us; and muſt needs ſtrike a thoughtful mind with grief and lamentation; yet, and although Ichabod in ſome plain characters, is written upon this land; as the glory is awfully departed from us; ſtill, let not the mourners in Zion, who tremble for the ark of God, be diſcouraged from conſtant fervent prayers for his return unto us, with his healing ſaving mercy; nor be diſcouraged from vigorous attempts of our reformation; for as God hath for his own name's ſake, ſaved his people of old, when on the brink of ruin: ſo, for his own name's ſake (ſtill as dear to him as ever) he may appear for us in our low eſtate, as many as our ſins are, and heavy as his judgments are; ſee Ezek. 22. where it is ſaid four times over,—"I will pour out my fury," &c. But I wrought for my name's ſake. Nevertheleſs, mine eye pitied and ſpared them from deſtroying them. And for this reaſon, as God himſelf ſays, becauſe I am God, and not man. As in Hoſea, xi. 9. where, open to view, the moſt ſurpriſing ſtruggle between juſtice and mercy, and mercy prevailing, "how ſhall I give thee up Ephraim, &c. mine heart is turned within me, and my repentings are kindled together? I will not return to deſtroy Ephraim in the fierceneſs of mine anger, but will ſurely have mercy on him, for I am God and not man, ſaith the Lord." A ſimilar ſurpriſing paſſage is that in Iſa. lviii. 18. I have ſeen his ways, and will heal him: yes, the ways of my people, and therefore greatly aggravated. Yet, as bad as they are, I will heal him. So he may for his name's ſake heal us of our backſlidings, and give us repentence unto life. But "for this he will be enquired of to do it for us." And, as a juſt reflection on our abominable declenſion from God, together with his terrible things in righteouſneſs at this day, may awaken us to our duty. So God's compaſſion (ever the ſame) may encourage us to ſtrive and pray for a reformation and the removal of his judgments. Shall we dare to indulge our ſtupidity, till our iniquity complete our ruin; till our all is gone, paſt recovery? The caſe is fairly ſtated thus, if ye live after the fleſh, (and continue to do ſo) ye ſhall die, and there is no remedy. And how can the ſhort-lived pleaſures of ſinful gratifications more than ballance the horrors of eternal deſtruction, as if it could not be wiſe, to be at the pains of ſelfmortification to eſcape it.

To revert for a moment to the firſt paragraph under this laſt head of advice, and ſay, by no means forſake the aſſembling of yourſelves together for public worſhip; but be faithful and conſtant in the attendance on the inſtitutions of God's houſe, eſpecially on the Lord's day; for, as ſlackneſs in this, and as to the ſtrict obſervation of the Sabbath (as at this day) is an awful evidence of great declenſions already taking place; ſo if continued, will be a terrible omen of moſt threatning declenſions to follow. Oh this being weary of Sabbaths, and God's worſhip, do awfully expoſe us to God's caſting us off, to be no more his people; for though he bear long, he will not bear always. And if 〈◊〉 be written upon us, wo to us: as ſaid, "wo to them if I depart from them." But I would hope better things of you; and therefore proceed one ſtep further by way of advice.

SPARE no pains in the Chriſtian work, or warfare, be very ſolicitous for a ſaving and ſatisfying connection with Chriſt, give up yourſelves to him by faith, love him ſupremely, make much of him, more than any other beloved, infinitely more, eſpecially as the Lord your only righteouſneſs: live by the faith of the Son of God, ſtrictly follow him, walk circumſpectly, (i. e. looking all around you) to eſpy danger from every quarter, from your own hearts, the world and Satan, as well as not to let any duty paſs unnoticed: lay up your treaſure in heaven, and have your hearts there as an evidence of this. Ever account it a prize worth contending for, and the ſpiritual warfare you muſt be engaged in to obtain it; as you muſt liſt under Chriſt's banner, ſo fight the good fight of faith, to lay hold, and keep hold of eternal life. Put on the whole armour of God, eſpecially the ſhield of faith, and therewith uſe the ſword of the ſpirit, the word of God, to quench the fiery darts of the wicked one. Reſiſt temptation early, and give no place to the Devil: reſiſt him ſtedfaſtly in the faith of Chriſt's power and merit, yea, in a humble confidence in his grace to be ſufficient for you. However arduous the ſtruggle may be, be reſolute and courageous in the ſpiritual battle, with a reliance on Chriſt to be your ſupport, and to give you the victory. Never give over as to any branch of the Chriſtian work or warfare, however much you may be afflicted with oppoſition—but continue in well doing, and vigorous fighting. Shrink not back from the moſt vigorous efforts in ſo noble a cauſe: keep a good conſcience before, toward God and man: faithfully regard the dictates of a well enlightened conſcience in living well, and ſettling well the grand account for the laſt judgment. Oh then indulge not any thing that will not bear a look from God's all pervading eye; that will not bear a ſingle caſt from his dread tribunal, much leſs the full glare of eternity.

THROUGH all life keep death and the future world in view, realizing their ſwift approach. In this view, keep up the important ſtruggle for the prize of the high calling of God in Chriſt Jeſus.

IN the cloſe of theſe heads of advice, reſpecting faith and duty, I ſhall only add, that whatever men believe and do, or feel and ſuffer, even in the bitter reflections of conſcience, it all dont make up a righteouſneſs to juſtify them before God. No, the true faith, ſincere obedience, and rich experience of eminent Chriſtians, in the exerciſe of love to God and Jeſus Chriſt, in repentance toward God, and faith toward our Lord Jeſus Chriſt, &c. have not any thing in them of the nature of an expiatory ſacrifice and payment of our immenſe debt to divine juſtice. It is moſt evident, from the preſent ſtate of diſeaſed guilty man, from the whole current of the bible, and from every conſtitution of God; that all his pretences to juſtification and life, by any thing of his own, are utterly vain; which muſt not eſcape our notice, or fail of the ſtricteſt attention.

THIS ſane is a very important matter to be ever in our view. Yea, a point as clear as any in all the bible, and abundantly confirmed therein. It is obſervable, that early upon the fall of man, God declares againſt the vanity and folly of ſealing righteouſneſs by the deeds of the law, when once he had tranſgreſſed it. Accordingly he ſoon lets Adam know he may not attempt now to approach the tree of life: but ſo far from this, God drove him out of the garden; and ſet cherubims, and a flaming ſword which turned every way, to keep the way of the tree of life. But oh! how ſurpriſing the divine benevolence, that even before Adam's excluſion from Paradiſe, and prohibition of uſing the firſt covenant, he opens a new and living way by the promiſe of the ſeed of the woman to be the Saviour of men; the ſane that afterwards, is ſtiled the Lord our righteouſneſs.

VERY worthy of our remark it is, that God who is wont to ſpeak to us, eſpecially the moſt important things by way of contraſt, ſetting the one over againſt the other, that the light may appear the ſtronger, and have the greater effect; and often ſets forth the gloomy part of the contraſt firſt, though immediately after the encouraging part, as it were in the ſame breath. See the inſtance in Hoſes, xiii. 9. "O Iſrael, (O man) thou haſt deſtroyed thyſelf, but in me is thine help." So that in Iſaiah, xxvii. 4, 5. "Who would ſet the briers and thorns againſt me in the battle? I would go through them and burn them together Or let him take hold of my ſtrength and make peace with me, and he ſhall make peace." I ſay it is worthy of remark, here in the caſe of Adam; he exhibits the bright ſide of the contraſt firſt: gives out the promiſe of a Saviour, before he fully opens upon the guilty creature the terrors of the broken law; as if he ſhould be prevented from any diſpair, (only in himſelf) and have immediately ready at hand the moſt powerful argument, to renounce ſelf, and truſt in an all-ſufficient Saviour. How thankful ſhould we be for the proviſion now made for our juſtification and life, upon a goſpel plan, that humbles men, and exalts the Lord.

I have finiſhed the whole, when I have added the appendix, uſual on ſuch occaſions; the account of baptiſms and deaths, in this ſociety, with ſome proper reflections.

BAPTISMS this year, 40. Deaths, 36. Of theſe, infants, 5. Children from 2 years, with the youth to 25, are 10. From the age of 25 to 50, are 13. From 50 to 94, are 7. And alſo died here in a few weeks, of the French priſoners from New-York, 20. In all, 56.

I have thus claſſed out the dead, that you might have before you a ſpecimen of demonſtration, that death ſpares no age or character, but runs through all ages, from the infant of days, to the eldeſt mortal: it ſeizeth on perſons of all characters, without diſtinction; ſparing not the moſt virtuous and uſeful, within its commiſſion. Very ſpeaking it is, that no age or qualification, ſecureth from the irreſiſtible ſtroke. So that none may boaſt of a morrow; when death in its rapid way to the living, may come to day ſuddenly, and unſuſpected as "a thief in the night."

AND now by this look into the grave, into the congregation of the dead, who number on in all periods of life, and continually filling up that vaſt collection in the ſilent abodes below: I ſay, by this view of what we are all haſtening unto, viz. to join the dead, every one in his own order and time. May we thro' grace, be very ſolicitous to prepare each one for his own approaching change; ſo as that we may then attend with faith and fortitude to the ſolemnities of dying, which ſtand alone by themſelves, and never repeated. Indeed the ſolemnity of living with a juſt reference to dying, is next to it and connected with it; and this to be carried on through life: but that of dying is but once and alone; and not a little determined what it is by the manner and kind of our life. Then let us not ſpend our days as a tale that is told; ſoon out, and to little purpoſe. But may we hear of every age, capable of reflecting on the importance of living and dying well; moſt faithfully apply ourſelves to our great work "while it is day, for the night cometh wherein no man can work."

IT is an old ſaying and a true one, delays are dangerous; eſpecially ſo in the important matters of religion The King's buſineſs requires hoſte; the King of Kings will not have his poſtponed, how expreſs his demand, that • e • elay not to keep his commands. The reaſon is plain; delay is keeping God out of his due; is a kind of refuſal to pay it at all. 'Tis very injurious to ourſelves, and threatens to be fatal. 'Tis certain our days haſten faſt to a cloſe; and if our work doth not go on in ſome good proportion thereto, we ſhall be ſadly in the arrears of duty; and if the one thing needful is not done, what then but immerſed in the irretrievable ſtate of the ſlothful? And now having ſo many arguments to awaken our attention to our duty and intereſt, may we ſeaſonably and thoroughly attend thereunto; let us ſee to it that our hearts are right with God; that we make with him an everlaſting covenant, and eſpecially learn to live the life of the righteous, and have our laſt end like his. Oh! let us under the realizing views of death's approach and ſeizure, beyond any diſcharge in that war; be acting in the full character of the Godly, and with right Chriſtian perceverance to the end. I conclude with the prayer of Moſes, "So teach us to number our days, that we may apply our hearts unto wiſdom," that by having through life, a juſt and practical reference to death, and that final great account, we may commence the wiſe, that ſhall inherit glory. AMEN.