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piety, which alone will bring us peace in our last hour? We can affect, it may be, to talk of death with much indifference; but have we in earnest brought it near to us, and considered what it is? an immediate passage, without recall, into that state, where small and great shall stand before God: who, as surely as he governs the world with justice and wisdom, will bring every work into judgment, with every secret thing, whether it be good, or whether it be evil*, and recompense us all according to our use of every talent committed to us. Are we then prepared against that day? ready for the Searcher of hearts, were he to call us now to our final account? If not: do we reflect, how soon we may be called, how soon we must, and what the consequences will be for ever? Do we then at length resolve against all sin, all occasions of sin, all supineness and negligence from this time forwards? Are we unfeignedly sorry, that we have resolved it no sooner? Are we deeply sensible, that, in all we have done amiss, we have provoked a most holy God; and have no claim to pardon, much less to happiness hereafter, but through the mercy, procured by our blessed Redeemer? And will we accordingly fly to Him alone, with an humble faith in the atonement of his death, and the efficacy of his grace: or boldly hazard all, on the sufficiency of our own strength, which hath deceived us so often, and the imagined merits of our own righteousness, or our own repentance, imperfect and defective as they both are?

Think not any of these, harsh and ill natured questions: they are the very friendliest, that can be proposed. Think them not gloomy and melancholy inquiries: they are the ground-work of all true comfort.

* Eccl. xii. 14.

No one indeed hath a right to require an answer to them from another: but God hath full right to command, as he doth by his word and the preachers of it, that every one put them home to his own soul. They carry still more terror to those, who are bound by their office to utter them, than to those who sit and hear them: but terror inexpressible to all, who provide not to answer them well; and joy inexpressible to all, that do. Let us therefore conscientiously search and try our ways, and turn unto the Lord our God*. Let us beg of him fervently, to show us what manner of persons we have been, are, and ought to be; and say to him, in the words which he himself hath dictated, Who can tell how oft he offendeth? O cleanse thou me from my secret faults †. Try me, O God, and seek the ground of my heart: prove me, and examine my thoughts. Look well, if there be any way of wickedness in me, and lead me in the way everlasting ‡.

* Lament. iii. 40.

+ Ps. xix. 12.

Ps. cxxxix. 23, 24.

SERMON II.

2 COR. V. 21.

For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

THESE words contain that great article of the Christian faith, that the death of our blessed Saviour hath obtained for us pardon, grace and everlasting life: which important truth is so strangely disregarded, even by many who call themselves his disciples, that I think it necessary

I. To confute the prejudices, that lead men to think slightly of their need of the satisfaction, which he made on our behalf: before I proceed

II. To explain and defend this part of the Christian doctrine.

I. Our condition with respect to God is infinitely the most important of all our concerns, for we are absolutely in his power alone: and the forgiveness of our sins is the most important article in that condition. Were we innocent creatures, we could only doubt, what happiness we had to hope for from him: and about that we might be, though not indifferent, yet free from anxiety. But as we are all guilty, the first question, and a very alarming one, is, what

punishment we have to fear? Thoughtlessness and partiality may indeed dispose us to imagine, that however right in speculation the laws of religion and virtue may be, yet in practice great allowance is due to inclination; this being as truly part of our nature as reason. And when persons find many others that seem to judge in the same manner, (especially if some of them be of that rank, which is admitted in most things to set the pattern ;) then, in companies together they can go almost any lengths: decide in a moment, that this is superstition, and that preciseness; that such restraints are absurd, such others unnecessary; and take fancy and fashion, mixed together as it happens, for the only rules of life; without a single reflection whether they are acting as they ought; or the least apprehension, that if they are not, any harm will follow, provided they guard against a few present inconveniences. Yet many of these perhaps are people of conscience in some things: but in others, they despise all mention of it: and for the most part, if they behave tolerably well to their fellow-creatures, have scarce the notion of any duty they owe to their Creator: at least beyond the mere propriety of attending his worship now and then, in compliance with a custom, that is not yet quite worn out.

Now would but such men venture on a very safe thing, a little serious thought; they would soon perceive, that though inclination is a part of our nature, yet every inclination must not be gratified; for this would be mischievous both to all around us, and to ourselves that therefore we ought to have some rule, which to indulge, and which to restrain: that fancy and fashion can never be the rule; for both are continually varying, and would often lead us to dishonour and ruin; that we have within us a natural sense of

right and wrong, which passes judgment with authority on our actions, frequently whether we will or not; and that, if it be in many cases obscure and weak, our business is to improve and strengthen it : that the great and wise Being, who hath made us and all things, must intend we should behave suitable to this consciousness, which he hath given us; and obey whatever commands he may think fit to superadd : that both his holiness and his goodness oblige him, as the sovereign of the world, to preserve due order amongst his subjects, by recompensing them as they deserve for that some actions deserve well, and some ill, we every one of us inwardly feel.

Yet we are very apt to persuade ourselves, that it is beneath him to look so low, as the passions and follies of such inconsiderable creatures as we are. But I intreat you to consider: is there, upon earth, that creeping thing, that weed, that smallest particle of dead matter, which God hath not formed with inexpressible wisdom, and doth not govern by stated laws, which have all their force from the never-ceasing exertion of his power? And how can we doubt then of his governing the rational, that is, the noblest part of his creatures, by laws equally adapted to them? by precepts, rewards, punishments? What is there worthy of him to do, if this be not? But, indeed, he hath both assured us of his doing it, and we experience that he doth it. We perceive his injunctions and prohibitions within us: we pass his sentence on ourselves, when we do amiss: we undergo corrections of his appointment, when we suffer for what we have done and by these specimens of his justice now, he warns us of the full execution of it hereafter. For if wickedness escape, and finally triumph, in one single instance, then is God no longer

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