this no very uncommon state of soul, it will be well, if we hear our Saviour's voice asking us, what does all this prosperity signify? if it do not lead to heaven, what is it worth? when the scene is shifted, if nothing but death and darkness remain behind; much more, if God Almighty be all this while offended by our forgetfulness both of his mercies and his laws, our neglect of his service, our indevotion, our thoughtlessness, our disobedience, our love of the world to the exclusion of all consideration of Him; If we be assured, and if, in reality, it be the case, that his displeasure shall infallibly overtake us at our death, what in truth, under all this appearance of advantage, are we getting or gaining? The world may amuse us with names and terms of felicitation, with their praises or their envy, but wherein are we the better in the amount and result of substantial happiness? We have got our aim, and what is the end of it? Death is preparing to level us with the poorest of mankind; and after that a fearful looking-for and expectation of judgment; no well-founded hopes of happiness beyond the grave; and we drawing sensibly nearer to that grave every year. This is the sum of the account. Or, which is another case no less apposite to our present argument, is th it some sensual pleasure that tempts us, some wicked enjoyment that has taken such hold of our passions, that we are ready to rush upon it, whatever be the consequence? If we gain our object; if we possess our wishes, we are happy; but what, if we lose our own souls? What, if we re find ourselves condemned men for hardly venturing upon crimes, which will, and which we were forewarned that they would, render us the objects of God's final indignation and displeasure? Will any gratifications, which sin affords, be a recompense or a consolation? Are they so even for the diseases, shame and ruin, which they often bring upon men in this world! Ask those who are so ruined or so diseased. How much less then for the gnawings of that worm which dieth

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not; the burnings of that fire which will not be quenched? In hopeless torment will it assuage our sufferings, or mitigate the bitterness of our self-accusation, to know that we have brought ourselves into this state for some transient pleasure which is gone, lost and perished for ever? Oh that we had thought of these things before, as we think of them now! That we had not been infidels, as touching our Lord's declaration! that we had believed in him; and that believing that he had a perfect knowledge of the future fate of mankind, and of the truth of what he taught, we had listened in time to his admonition!

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

SERMON XXXII.

PRESERVATION AND RECOVERY FROM SIN.

For the grace of God, that bringeth salvation, ath appeared unto all men, teaching us, that deing ungodliness and worldly lusts, we should e soberly, righteously, and godly, in this present orld.-Titus ii. 11, 12.

THERE are certain particular texts of Scripture which are of inestimable use; for that in a few, short, clear words, they shew us the sum of our duty. Such texts ought to be deeply infixed aud

printed upon our memories; to be written in

deed upon our hearts. The text, which I have read to you, is entitled to this distinction. No single sentence, that ever was written down for the direction of mankind, comprises more important truth in less room. The text gives us a rule of life and conduct; and tells us, that to lay down for mankind this rule, and enforce it by the promise of salvation, was a great object of the gospel being published in the world. The gospel might include other objects, and answer other purposes; but as far as related to the regulation of life and conduct, this was its object and its purpose. The rule, you hear, is, that, "denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world." We must begin by denying ungodliness and worldly lusts; which means, that we must resist or break off all sins of licentiousness, debauchery, and intemperance; for these are what are specifically meant by worldly lusts. And these must be denied; that is, they must either be withstood in the first instance, or the evil courses, into which they have drawn us, must be broken off.

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

First, then, I observe concerning licentious practices, that it is most practicable, to be entireÎy innocent; that it is a more easy thing to withstand them altogether, than it is to set bounds to their indulgence. This is a point not sufficiently understood; though true, it is not believed. Men know not what they are doing, when they enter upon vicious courses: what a struggle, what a contest, what misery, what torment they are preparing for themselves. I trust that there is hardly a M

mation. All mankind feel a reluctance to part with their sins. It must be so. It arises from the very nature of temptation, by which they are drawn into sin. Feeling then this strong reluctance, it is very natural for men to do, what great numbers do, namely, propose to themselves to part with their sins by degrees; thinking that they can more easily do it in this way than in any other. It presents to their view a kind of compromise; a temporary hope of enjoying, for the present at least, the criminal pleasures to which they have addicted themselves, or the criminal advantages they are making, together with the expectation of a final reform. I believe, as I have already said, that this is a course, into which great numbers fall; and therefore it becomes a ques tion of very great importance, whether it be a safe and successful course, or not. What I am speaking of, is the trying to break off our sins by degrees. Now, in the first place, it is contrary to principle. A man is supposed to feel the guilt and danger of the practices which he follows. He must be supposed to perceive this, because he is supposed to resolve to quit them. His resolution is founded upon, springs from this perception. Wherefore, I say, that it is in contradiction to inciple, to allow ourselves even once more in after we have truly become sensible of the the danger, and the consequences of it. It om that time, known and wilful sin. I own ot see how the plan of gradually diminishing l habit can be consistent with, or can profrom, sincere, religious principles: for, as hat remains of the habit, it implies an express wance of ourselves in sin, which is utterly insistent with sincerity. Whoever continues in practice of any one known sin, in defiance of God's commands, cannot, so continuing, hope to mercy: but with respect to so much of the as is yet allowed by him to remain, he is so uing, and his continuance is part of his plan. attempts, therefore, at gradual reforma

tion, do not proceed from a true vital religious principle; which principle, succoured by God's grace, is the only thing that can stand against sin, strengthened by habit. So I should reason upon the case, looking at it in its own nature. The next question is, how is it in fact? Is it in fact better? Is it in experience more successful, than from its nature we should expect it to be? Now I am much afraid, that all the proof, which can be drawn either from observation, or consciousness, is against it. Of other men we must judge by observation; of ourselves by consciousness. What happens then to gradual reformation? Perpetual relapses, perpetually defeated and weakened resolutions. The principle of resistance is weakened by every relapse. Did the mortification of a defeat incite and quicken men to stronger efforts, it would be well. But it has a contrary effect; it renders every succeeding exertion more feeble. The checked indulgences which, in the progress of our fancied amendment, we allow ourselves, are more than sufficient to feed desire; to keep up the force and strength of temptation: nay, perhaps, the temptation acquires more force from the partial curb, which we impose upon it.-Then, while the temptation remains with unabated, or perhaps augmented strength, our resolution is suffering continual relaxation; our endeavours become unsatisfactory even to ourselves. This miserable struggle cannot be maintained long. Although nothing but persevering in it could save us, we do not persevere. Finding not ease, but difficulty increased, and increasing difficulty, men give up the cause; that is, they try to settle themselves into some mode of thinking, which may quiet their consciences and their fears. They fall back to their sins; and when they find their consciences easier they think their guilt less; whereas it is only their conscience, that is become more insensible; their reasoning more treacherous and deceitful! The danger is what it was or greater; the guilt is so too. Would to God,