Thus I have gone through the explanation of the text, as I defigned. I have fhewn you what the promises are, to which the apostle refers; and what effect they should have upon us.—I shall conclude with a single observation more.

It is not an indifferent matter, my brethren, whether you accept the offer of the promises, or not. In many of the things of this world, you have a choice. You may accept a thing, if it be offered; or, if you do not choose to accept it, you are only where you were. There is no harm done. But here the cafe is different. If you refuse the promises, your refufal is not imprudence, but guilt; and you will not only lofe the promifes, but draw upon yourselves the punishment of difobedience.

The question then, in fact, is, not so much whether you will accept the promises, as, whether you will live godly, or wicked lives? So that the whole argument is reduced to this one plain question, whether you will fave your own foul?-May God of his infinite mercy affist us all in determining this question, in such á manner as the importance of it deferves!

SERMON XIX.

PSALM, CXIX. 79.

1 CALLED MINE OWN WAYS TO REMEM BRANCE: AND TURNED MY FEET UNTO THY TESTIMONIES.

THE meaning of the text, is, that if you wish to cherish in yourself a fenfe of religion, you muft frequently examine your past life-you muft recollect your miscarriages; and form good refolutions for the future. You must call your ways to remembrance, that you may turn your feet to God's teftimonies. A man can hardly live ill, who frequently examines his past life in this religious manner; and he can hardly live well, who neglects it.

Is it otherwise, think you, in religion, than it is in common life? To examine frequently your accounts, you know, is the certain way to be acquainted with the ftate of your affairs; and to keep them in order. And it is just the same in religion. Nothing is more ufeful in keeping a clear account with your own fouls, (which is certainly the best account you can keep) than a frequent examination of your lives. People too, who are ready at accounts, find it an easy matter to balance them; and keep them regular. And their doing it frequently makes it easy. It is thus alfo in religion. People of great piety, who have long, in the fcripture phrafe, walked with God, are ready at their fpiritual accounts. The balance against them, it may be hoped, is not very great, and they can easily bring it to account.

As it is not every body, however, who is fo well skilled in this fpiritual kind of arithmetic, I fhall endeavour to make it more eafy to fuch of you, as are not, by giving you a few rules. that may affift you in the practice of it.

The first rule I shall recommend to you, is, to compare your lives with your duty.

Now

Now there is often much felf-deceit in this matter of comparing. We are sometimes apt to think our duty too ftrict a rule; and are, therefore, inclined to feek for a more commodious one-something more pliant and easy.

Some, for inftance, instead of comparing their lives with their duty, are more ready to compare them with the mercies of God. "Our fins, it is true, they cry, are great: but the mercies of God are greater." And then they can bring texts of scripture to their memory, fetting forth his goodness and unwillingness to punish the children of men—that he willeth not the death of a finner and fo forth.

And all this is very true; and a great fource of comfort it is, if it be properly applied. God is unwilling, no doubt, to punish the children of inen. But then the mischief is, these people forget, there are as many texts of fcripture, which prove the juftice of God, as his mercy. God is merciful, no doubt, to finners. The redemption of the world by Chrift is abundant proof.But we must not fuppofe they are fuch finners, as continue in fin, that Grace may abound: but fuch finners, as abhor fin, and from their hearts repent of it. As certainly therefore as God's mercy will pardon the peni

tent finner, so certainly will his justice find out him who continues wilfully wicked-who trufting in the divine mercy, without confidering the divine juftice, endeavours to fkreen his fins, as it were, behind the altar of God.

Others again addicted perhaps to fome favourite wickedness, are apt to compare their fins, with what they may fuppofe their virtues. A man cries, It is true I am a great finner: but I give alms to the poor-or, I go conftantly to church-or, I do fomething, which I hope will leffen the guilt of my fins; and, perhaps, upon the whole, make a fort of balance in my favour.

To fuch a man, the word of God thus speaks: He who is guilty of one is guilty of all. That is, he who can commit one fin deliberately, and with his eyes open; and excufe, and justify himfelf for that one fin, would as readily commit another fin-or any fin-if the temptation had been as ftrong. There is no goodness in such a

man.

Another again is ready to lay a ftress upon the profeffion, in which he is engaged-the customs of the world, with which his circumstances oblige him to comply; and other things which he hopes God will graciously be pleased to take into