a few easy and customary forms excepted, (and | essential and precise difference between a child which with them are mere forms,) cannot truly of God and another is, not so much in the say of themselves, that they have done one ac- number of sins into which he may fall (though tion which they would not have done equally, if that undoubtedly be a great difference, yet it there had been no such thing as a God in the is not a precise difference; that is to say, a world; or that they have ever sacrificed any difference, in which an exact line of separapassion, any present enjoyment, or even any tion can be drawn,) but the precise difference mclination of their minds, to the restraints is, that the true child of God allows himsel and prohibitions of religion; with whom in- in no sin whatever. Cost what it may, he deed religious motives have not weighed a fea- contends against, he combats, all sin; which ther in the scale against interest or pleasure. he certainly cannot be said to do, who is still To these it is utterly necessary that we preach in the course and habit of some particular conversion. At this day we have not Jews sin; for as to that sin, he reserves it, he com. and Gentiles to preach to; but these persons promises it. Against other sins, and other are really in as unconverted a state as any sorts of sin, he may strive; in this he allows Jew or Gentile could be in our Saviour's time. himself. If the child of God sin, he does not They are no more Christians, as to any ac- allow himself in the sin; on the contrary, he tual benefit of Christianity to their souls, than grieves, he repents, he rises again; which is the most hardened Jew, or the most profligate a different thing from proceeding in a settled Gentile was in the age of the Gospel. As to self-allowed course of sinning. Sins which are any difference in the two cases, the difference compatible with sincerity, are much more likeis all against them. These must be convert- ly to be objects of God's forgiveness, than ed, before they can be saved. The course of their sins that are not so; which is the case with thoughts must be changed, the very principles allowed sins. Are there then some sins, in upon which they act must be changed. Consi- which we live continually? some duties, which derations, which never, or which hardly ever en- we continually neglect? we are not children tered into their minds, must deeply and perpe- of God; we are not sincere disciples of Christ. tually engage them. Views and motives, which The allowed prevalence of any one known sin, did not influence them at all, either as checks is sufficient to exclude us from the character from doing evil, or as inducements to do good, of God's children. And we must be convertmust become the views and motives which they ed from that sin, in order to become such. regularly consult, and by which they are Here then we must preach conversion. The guided that is to say, there must be a revo- habitual drunkard, the habitual fornicator, the ution of principle: the visible conduct will habitual cheat must be converted. Now such a follow the change; but there must be a revo- change of principle, of opinion, and of sentilution within. A change so entire, so deep, ment, as no longer to allow ourselves in that so important as this, I do allow to be a con- in which we did allow ourselves, and the ac version; and no one who is in the situation tual sacrifice of a habit, the breaking off of a above described, can be saved without under-course of sinful indulgence, or of unfair gain, going it; and he must necessarily both be sen- in pursuance of the new and serious views sible of it at the time, and remember it all his which we have formed of these subjects, is a life afterwards. It is too momentous an conversion. The breaking off of a habit, esevent ever to be forgot. A man might as pecially when we had placed much of our graeasily forget his escape from a shipwreck.-tification in it, is alone so great a thing, and Whether it was sudden, or whether it was such a step in our Christian life, as to merit gradual, if it was effected, (and the fruits will the name of conversion. Then as to the time prove that,) it was a true conversion and of our conversion, there can be little question every such person may justly both believe and say of himself, that he was converted at a particular assignable time. It may not be necessary to speak of his conversion, but he will always think of it with unbounded thankfulness to the Giver of all grace, the Author of all mercies, spiritual as well as temporal.

about that. The drunkard was converted, when he left off drinking; the fornicator, when he gave up his criminal indulgences, haunts, and connexions; the cheat, when he quitted his dishonest practices, however gainful and successful: provided, in these several cases, that religious views and motives influ. Secondly: The next description of persons, enced the determination, and a religious chato whom we must preach conversion, proper-racter accompanied and followed these sacrifily so called, are those who allow themselves in the course and habit of some particular sin. In these two cases, therefore, men must be With more or less regularity in other articles converted, and live; or remain unconverted, of behaviour, there is some particular sin, and die. And the time of conversion can be which they practise constantly and habitually, ascertained. There must that pass within and allow themselves in that practice. Other them, at some particular assignable time, sins they strive against; but in this they al- which is properly a conversion; and will, all low themselves. Now no man can go on in their lives, be remembered as such. This dethis course, consistently with the hope of sal-scription, without all doubt, comprehends great vation. Therefore it must be broken off. The numbers; and it is each person's business to

ces.

that are before (to still further improvement,) I press towards the mark for the prize of the high calling of God in Christ Jesus." This was not stopping; it was pressing on. The truth is, in the way of Christian improvement, there is business for the best; there is enough to be done for all.

First: In this stage of the Christian life it is fit to suppose, that there are no enormous crimes, such as mankind universally condemn and cry out against, at present committed by us; yet less faults, still clearly faults, are not unfrequent with us, are too easily excused, too soon repeated. This must be altered.

Secondly: We may not avowedly be engag ed in any course or habit of known sin, being at the time conscious of such sin; but we may continue in some practices which our consciences cannot, and would not, upon examination, approve, and in which we have allowed the wrongness of the practice to be screened from our sight by general usage, or by the example of persons of whom we think well. This is not a course to be proceeded in longer. Conscience, our own conscience, is to be our guide in all things.

settle with himself, whether he be not of the number; if he be, he sees what is to be done. But I am willing to believe, that there are very many Christians, who neither have in any part of their lives been without influencing principles, nor have at any time been involved in the habit and course of a particular known sin, or have allowed themselves in such course and practice. Sins, without doubt, they have committed, more than sufficient to humble them to the dust; but they have not, to repeat the same words again, lived in a course of any particular known sin, whether of commission or neglect; and by deliberation, and of aforethought, allowed themselves in such course. The conversion, therefore, above described, cannot apply to, or be required of, such Christians. To these we must preach, not conversion, but improvement. Improvement, continual improvement, must be our text, and our topic; improvement in grace, in piety, in disposition, in virtue. Now, I put the doctrine of improvement, not merely upon the consideration, which yet is founded upon express Scripture authority, that, whatever improvement we make in ourselves, we are thereby sure to meliorate our future condition, receiving at the hand of God a proportionable reward for our efforts, our sacrifices, our perseverance, so that our labour is never lost, is never, as Saint Paul expressly assures us, in vain in the Lord; though this, I say, be a firm and established ground to go upon, yet it is not the ground upon which I, at present, place the necessity of a constant progressive improvement in virtue. I rather wish to lay down upon the subject this proposition; namely, that continual improvement is essential in the Christian character, as an evidence of its sincerity; that, if what we have hitherto done in religion has been done from truly religious motives, we shall necessarily go on; that, if our religion be real, it cannot stop. There is no standing still it is not compatible with the nature of the subject: if the principles which actuated us, be principles of godliness, they must continue to actuate us; and, under this continu- Fifthly: It is no slight work to bring our ed stimulus and influence, we must necessari-tempers to what they should be; gentle, paly grow better and better. If this effect do tient, placable, compassionate; slow to be ofnot take place, the conclusion is, that our prin- fended, soon to be appeased; free from envy, ciples are weak, or hollow, or unsound. Un-which, though a necessary, is a difficult, atless we find ourselves grow better, we are not right. For example, if our transgressions do not become fewer and fewer, it is to be feared, that we have left off striving against sin, and then we are not sincere.

Thirdly: We may not absolutely omit any duty to our families, our station, our neighbourhood, or the public, with which we are acquainted; but might not these duties be more effectively performed, if they were gone about with more diligence than we have hitherto used? and might not further means and op. portunities of doing good be found out, if we took sufficient pains to inquire and to consider?

Fourthly, again: Even where less is to be blamed in our lives, much may remain to ba set right in our hearts, our tempers, and dispositions. Let our affections grow more and more pure and holy, our hearts more and more lifted up to God, and loosened from this present world; not from its duties, but from its passions, its temptations, its over anxieties, and great selfishness; our souls cleansed from the dross and corruption which they have contracted in their passage through it.

tainment; free from bursts of anger; from aversions to particular persons, which is hatred; able heartily to rejoice with them that do rejoice; and, from true tenderness of mind, weeping, even when we can do no more, with them that weep; in a word, to put on charity with all those qualities with which Saint Paul hath clothed it, 1 Cor. xiii. which read for this

I apprehend, moreover, that with no man living can there be a ground for stopping, as though there was nothing more left for him to be done. If any man had this reason for stop-purpose. ing, it was the apostle Paul. Yet did he stop? or did he so judge? Hear his own account; "This I do, forgetting those things that are behind (those things whereunto I have already attained,) and looking forward to those things

Sixthly: Whilst any good can be done by us, we shall not fail to do it; but even when our powers of active usefulness fail, which not seldom happens, there still remains that last, that highest, that most difficult, and, perhaps,

most acceptable, duty, to our Creator, resig- ject, and then his thoughts kindle up his de nation to his blessed will in the privations, and votions; and devotion never burns so bright, pains, and afflictions, with which we are visit- or so warm, as when it is lighted up from withed; thankfulness to him for all that is spared in. The immensity, the stupendous nature to us, amidst much that is gone; for any mi- of the adorable Being who made, and who suptigation of our sufferings, any degree of ease, ports, every thing about us, his grace, his love, and comfort, and support, and assistance, which his condescension towards his reasonable and we experience. Every advanced life, every life | moral creatures, that is, towards men; the of sickness or misfortune, affords materials for good things which he has placed within our virtuous feelings. In a word, I am persuad-reach, the heavenly happiness which he has ed, that there is no state whatever of Chris- put it in our power to obtain; the infinite tian trial, varied and various as it is, in which moment of our acting well and right, so as there will not be found both matter and room not to miss of the great reward, and not only for improvement; in which a true Christian to miss of our reward, but to sink into perdiwill not be incessantly striving, month by tion; such reflections will not fail of generatmonth, and year by year, to grow sensibly bet-ing devotion, of moving within us either pray ter and better; and in which his endeavours, er, or thanksgiving, or both. This is mental if sincere, and assisted, as, if sincere, they may devotion. Perhaps the difference between a hope to be assisted, by God's grace, will not be religious and an irreligious character, depends rewarded with success. more upon this mental devotion, than upon any other thing. The difference will show it. self in men's lives and conversation, in their dealings with mankind, and in the various duties and offices of their station; but it originates and proceeds from a difference in their internal habits of mind, with respect to God; in the habit of thinking of him in private, and of what relates to him; in cultivating these thoughts, or neglecting them; inviting them, or driving them from us; in forming, or in having formed a habit and custom, as to this point, unobserved and unobservable by others (because it passes in the mind, which no one can see ;) but of the most decisive consequence to our spiritual character and immortal interests. This mind was in Christ: a deep, fixed, and constant piety. The expressions of it we have seen in all the forms, which could bespeak earnestness and sincerity; but the principle itself lay deep in his divine soul; the expres sions likewise were occasional, more or fewer,

SERMON VIII.

PRAYER IN IMITATION OF CHRIST.

And he withdrew himself into the wilderness,
and prayed.-LUKE V. 16.

THE imitation of our Saviour is justly held
out to us as a rule of life; but then there are
many things in which we cannot imitate him.
What depends upon his miraculous character
must necessarily surpass our endeavours, and
be placed out of the reach of our imitation.
This reason makes those particulars, in which
we are able to follow his example, of great im-
portance to be observed by us; because it is to
these that our hopes of taking him for our pat-as
tern, of treading in his footseps, are necessari-
ly confined.

Now, our Lord's piety is one of these particulars. We can, if we be so minded, pray to God, as he did. We can aim at the spirit, and warmth, and earnestness, of his devotions; we can use, at least, those occasions, and that mode of devotion, which his example points

out to us.

occasions called, or opportunities offered; but the principle fixed and constant, uninter. rupted, unremitted.

But again: Our Lord, whose mental piety was so unquestionable, so ardent, and so unceasing, did not, nevertheless, content himself with that. He thought fit, we find, at sundry times, and, I doubt not, also, very frequently, to draw it forth in actual prayer, to clothe it with words, to betake himself to visible devoIt is to be remarked, that a fulness of men- tion, to retire to a mountain for this express tal devotion was the spring and source of our purpose, to withdraw himself a short distance Lord's visible piety. And this state of mind from his companions, to kneel down, to pass we must acquire. It consists in this; in a the whole night in prayer, or in a place devothabit of turning our thoughts towards God, ed to prayer. Let all, who feel their hearts imwhenever they are not taken up with some pregnated with religious fervour, remember particular engagement. Every man has some this example; remember that this disposition subject or other, to which his thoughts turn, of the heart ought to vent itself in actual praywhen they are not particularly occupied. In er: let them not either be afraid nor ashamed, a good Christian this subject is God, or what nor suffer any person, nor any thing, to keep appertains to him. A good Christian, walk- them from this holy exercise. They will find ing in his fields, sitting in his chamber, lying the devout dispositions of their souls strengthupon his bed, is thinking of God. His medi-ened, gratified, confirmed. This exhortation tations draw, of their own accord, to that ob- may not be necessary to the generality of pious

tempers; they will naturally follow their pro-and it was accordingly, on our Lord's part, pensity, and it will naturally carry them to preceded by prayer; not only so, but by a night prayer. But some, even good men, are too spent in prayer. "He continued all night in abstracted in their way of thinking upon this prayer to God;" or, if you would rather so subject; they think, that since God seeth and render it, in a house, set apart for prayer to regardeth the heart, if their devotion be there, God. Here, therefore, we have an example if it be within, all outward signs and expres- given us, which we both can imitate, and ought sions of it are superfluous. It is enough to to imitate. Nothing of singular importance; answer, that our blessed Lord did not so think. nothing of extraordinary moment, either to He had all the fulness of devotion in his soul; ourselves or others, ought to be resolved upnevertheless, he thought it not superfluous to on, or undertaken, without prayer to God, utter and pronounce audible prayer to God; without previous devotion. It is a natural and not only so, but to retire and withdraw operation of piety to carry the mind to God, himself from other engagements; nay, even whenever any thing presses and weighs upon from his most intimate and favoured compa- it: they, who feel not this tendency, have nions, expressly for this purpose. reason to accuse and suspect themselves of

Again: Our Lord's retirement to prayer want of piety. Moreover, we have for it the appears commonly to have followed some sig-direct example of our Lord himself: I believe nal act and display of his divine powers. He also, I may add, that we have the example did every thing to the glory of God; he re- and practice of good men, in all ages of the ferred his divine powers to his Father's gift; world.

he made them the subject of his thankfulness,

:

Again We find our Lord resorting to inasmuch as they advanced his great work. prayer in his last extremity; and with an earHe followed them by his devotions. Now, nestness, I had almost said, a vehemence of every good gift cometh down from the Father devotion, proportioned to the occasion. The of light. Whether they be natural, or whe- terms in which the evangelists describe our ther they be supernatural, the faculties which Lord's devotion in the garden of Gethsemane, we possess are by God's donation; wherefore, the evening preceding his death, are the strongany successful exercise of these faculties, any instance in which we have been capable of doing something good, properly and truly so, either for the community, which is best of all, for our neighbourhood, for our families, nay even for ourselves, ought to stir and awaken our gratitude to God, and to call forth that gratitude into actual devotion; at least, this is to imitate our blessed Lord, so far as we can imitate him at all: it is adopting into our lives, the principle which regulated his.

est terms that could be used. As soon as he came to the place, he bid his disciples pray.When he was at the place, he said unto them, “Pray that ye enter not into temptation." This did not content him: this was not enough for the state and sufferings of his mind. He parted even from them. He withdrew about a stone's-cast, and kneeled down. Hear how his struggle in prayer is described. Three times he came to his disciples, and returned again to prayer; thrice he kneeled down, at a Again: It appears, on one occasion at least, distance from them, repeating the same words. that our Lord's retirement to prayer was pre-Being in an agony, he prayed more earnestparatory to an important work, which he was ly: drops of sweat fell from his body, as if it about to execute. The manner in which Saint had been great drops of blood; yet in all this, Luke states this instance is thus :-" And it throughout the whole scene, the constant concame to pass in those days that he went out clusion of his prayer was, "Not my will, but into a mountain to pray, and continued all thine be done." It was the greatest occasion night in prayer to God; and when it was day, that ever was: and the earnestness of our he called unto him his disciples, and of them Lord's prayer, the devotion of his soul, correhe chose twelve, whom also he named apos- sponded with it. Scenes of deep distress await tles." From this statement I infer, that the us all. It is in vain to expect to pass through night, passed by our Lord in prayer, was pre- the world without falling into them. We have, paratory to the office which he was about to in our Lord's example, a model for our beha execute and surely an important office it viour, in the most severe and most trying of was; important to him, important to his re- these occasions: afflicted, yet resigned; griev. ligion; important to the whole world. Nor ed and wounded, yet submissive; not insenlet it be said, that our Lord, after all, in one sible of our sufferings, but increasing the arinstance at least, was unfortunate in his choice; dour and fervency of our prayer in proporof the twelve one was a traitor. That choice tion to the pain and acuteness of our feelwas not an error; a remarkable prophecy was ings. to be fulfilled, and other purposes were to be an- But, whatever may be the fortune of our swered, of which we cannot now speak parti- lives, one great extremity, at least, the hour cularly. "I know," says our Lord, "whom of approaching death, is certainly to be passed I have chosen." But let us confine ourselves through. What ought then to occupy us? to our observation. It was a momentous what can then support us? Prayer. Prayer, choice: it was a decision of great consequence; with our blessed Lord himself, was a refuge

from the storm; almost every word he utter- Again: The history of Joseph is a domes. ed, during that tremendous scene, was pray-tic example. It is an example of the ruinous er: prayer the most earnest, the most urgent; consequences of partiality in a parent, and of repeated, continued, proceeding from the re- the quarrels and contentions in a family, which cesses of his soul; private, solitary prayer naturally spring from such partiality. for deliverance; prayer for strength; above every thing, prayer for resignation.

SERMON IX.

ON FILIAL PIETY.

And Joseph nourished his father, and his brethren, and all his father's household, with bread, according to their families.

Again: It is a lesson to all schemers and confederates in guilt, to teach them this truth, that, when their scheme does not succeed, they are sure to quarrel amongst themselves, and to go into the utmost bitterness of mutual accusation and reproach; as the brethren of Joseph, you find, did.

Again: It is a natural example of the ef fect of adversity, in bringing men to themselves, to reflections upon their own conduct, to a sense and perception of many things which had gone on, and might have gone on, unthought of and unperceived, if it had not been for some stroke of misfortune, which roused GENESIS xlvii. 12. their attention. It was after the brethren of Joseph had been shut up by him in prison, WHOEVER reads the Bible at all, has read and were alarmed, as they well might be, for the history of Joseph. It has universally at- their lives, that their consciences, so far as aptracted attention: and, without doubt, there pears, for the first time smote them: "We is not one, but many points in it, which de-are verily guilty concerning our brother, in serve to be noticed. It is a strong and plain that we saw the anguish of his soul, when he example of the circuitous providence of God: besought us and we would not hear." This that is to say, of his bringing about the ends is the natural and true effect of judgments in and purposes of his providence, by seemingly this world, to bring us to a knowledge of ourcasual and unsuspected means. That is a high selves; that is to say, of those bad things in doctrine, both of natural and revealed reli- our lives which have deserved the calamities gion; and is clearly exemplified in this his- we are made to suffer. tory. It is an useful example, at the same These are all points in the history: but time, of the protection and final reward of there is another point in Joseph's character, virtue, though for a season oppressed and ca- which I make choice of as the subject of my lumniated, or carried through a long series of present discourse; and that is his dutifulness distresses and misfortunes. say, it is an and affection to his father. Never was this useful example, if duly understood, and not virtue more strongly displayed. It runs like urged too far. It shows the protection of pro a thread through the whole narrative; and vidence to be with virtue under all its diffi-whether we regard it as a quality to be adculties and this being believed upon good mired, or, which would be a great deal better, grounds, it is enough; for the virtuous man as a quality to be imitated by us, so far as a will be assured that this protection will keep great disparity of circumstances will allow of with him in and through all stages of his exist-imitation, (which in principle it always will ence-living and dying he is in its hands-and do,) it deserves to be considered with a sepafor the same reason that it accompanies him, rate and distinct attention. like an invisible guardian, though his trials, it When a surprising course of events had will finally recompense him. This is the true given to Joseph, after a long series of years, application of that doctrine of a directing pro- a most unexpected opportunity of seeing his vidence, which is illustrated by the history of brethren in Egypt, the first question which Joseph, as it relates to ourselves-I mean as he asked them was, "Is your father yet it relates to those, who are looking forward to alive ?" This appears from the account, which a future state. If we draw from it an opini-Reuben gave to Jacob, of the conference which on, or an expectation, that, because Joseph they had held with the great man of the counwas at length rewarded with riches and hon-try, whilst neither of them, as yet, suspectours, therefore we shall be the same, we carry ed who he was. Joseph, you remember, had the example farther than it will bear. It concealed himself during their first journey, proves that virtue is under the protection of from the knowledge of his brethren; and it God, and will ultimately be taken care of and was not consistent with his disguise, to be rewarded: but in what manner, and in what more full and particular, than he was, in his stage of our existence, whether in the present inquiries. or the future, or in both, is left open by the example: and both may, and must depend, upon reasons, in a great measure, unknown to and incalculable by us.

On account of the continuance of the f

mine in the land, it became necessary for the brethren of Joseph to go a second time into Egypt to seek corn, and a second time to pro