the gnawing worm shall never die, the in the book of the law shall be upon fire of God's wrath shall never be extinguished. It is really astonishing, that creatures endowed with reason, and capable of exercising reflection and foresight, should, in such a situation, enjoy any sort of peace for a moment. What is it that supports you? Do you imagine that God will overlook your rebellion, and never call you to an account for your conduct? Hear his own words by the mouth of his prophets: "I will search Jerusalem with candles, and punish the men that are settled on their lees; that say in their heart, the Lord will not do good, neither will he do evil.”—Zephaniah i. 12. And again, "Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart-rope that say, Let him make speed, and hasten his work, that we may see it; and let the counsel of the Holy One of Israel draw nigh and come, that we may know it."-Isaiah v. 18. Has he not already, in the course of his providence, given sufficient evidence of his hatred of sin; and by many awful tokens of his righteous displeasure, extorted a confession from the most obstinate sinners, "that verily there is a God that judgeth in the earth?"-But you have a proof of this in your own bosom. What means the voice of conscience within you? Whence that fear and horror which sometimes seize upon you? Surely these painful feelings are involuntary; for no man chooseth to be his own tormentor. Well, then, this internal sense is in place of a thousand witnesses, to prove, that God is marking your steps in the mean time, and that ere long he will punish you for all your iniquities; "for, according to this fear, so is the wrath of God," which is the object of it. Do you presume upon the mercy of God? Listen to that awful declaration in the book of Deuteronomy, (chap. xxix. 19, 20.) "If it come to pass, when he heareth the words of this curse, that he bless himself in his heart, and say, I shall have peace, though I walk in the imagination of my heart; the Lord will not spare him, but the anger of the Lord, and his jealousy, shall smoke against that man, and all the curses that are written him." True, God is merciful, but is it not equally true that he is holy and righteous? Can you devise a more lofty description of the divine goodness than that which was published by God himself, when, descending in a cloud upon mount Sinai, he passed by before Moses, and proclaimed his name, "The Lord, the Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, and transgression and sin; " (but observe what follows) "and that will by no means clear the guilty ? " Exodus xxxiv. 6, 7. Nay, the most anıazing instance of divine love, to wit, God sending his Son into the world to die for sinners, is, at the same time, the most awful proof of his inflexible justice, and of his irreconcilable hatred of sin; seeing no less a sacrifice could expiate the guilt of it, than the blood of him by whom all things were made. Neither shall this costly sacrifice avail us, if we still continue to hold fast our iniquities; for "the Son of God was manifested for this very purpose, that he may destroy the works of the devil." And in vain do we plead the merit of his death, unless we follow the example of his life, and submit to the government of his laws and Spirit; for "he is the author of eternal salvation only to them that obey him." But, it may be, you hope to make all up by repentance; and though at present there are some sins you are unwilling to part with, yet you propose to do it afterwards, with a resolution never to return any more to folly. Well, sinners, this at least is a plain confession that you are self-condemned creatures in the mean time. You admit that repentance is necessary, and that you are undone without it. And now let me display to you the folly of your conduct. Should you die this night, what would become of you? and what assurance have you that you shall be alive to-morrow? Were not Zimri and Cosbi cut off in the act of sin? And have not many others been carried off by a sudden death, without leisure afforded them to cry for mercy? Your sin, and consequently your misery, is present and certain: your repentance only future, and therefore altogether uncer- much to be delivered from the sin, as tain; for who knoweth what a day may from the fierce challenges of the awful bring forth? Besides, is it not egregious reprover within us. Have you not disfolly to do that deliberately which need- covered something of this hypocrisy in eth repentance? Would he not justly be the time of praying? Have you not felt accounted mad, who should drink a deadly a secret love for the sin you professed to poison, merely to try the strength of an renounce; nay, some degree of fear lest antidote? Though you could repent at God should take you at your word, and pleasure, and had a lease of life to any render that sin bitter and unpleasant to term of your own choosing, which you you? Need I tell you, that such prayers well know you have not; yet, even upon are an abomination to the Lord, and, this supposition, your conduct would be instead of diminishing, aggravate your foolish and irrational. But I have some guilt? To pray, is not to offer up words, thing to add that is still more alarming. but desires, to God: I therefore said, Repentance is the gift of God; it is a that in using this petition, you must do grace that can only be produced in your it with a sincere and earnest desire that hearts by that divine Spirit, whom now God may hear and grant your request. you grieve. And is grieving him the way It was for this purpose I set before you to obtain his assistance? Must God wait the heinous nature and fatal effects of your time, and patiently endure all your presumptuous sins, that you might view affronts, and then bestow upon you a pure them as deadly foes, and long to be resfavor, to which you can plead no title, whenever you shall deign to ask it? No, sinners there are such awful words in your Bibles as these: " My Spirit shall not always strive with man ;" and, "Because when I called, ye refused; when I stretched out my hand, ye did not regard me; therefore will I laugh at your calamity, and mock when your fear cometh." Go, think upon these, and get you to your knees, and beg of God, for Christ's sake, that he may pardon what is past, and restrain you from such presumptuous sins for the future. This brings me to the Last thing I proposed; which was, to direct you how to put up this prayer to God, Keep back thy servant from presumptuous sins. In the 1st place, You must do it sincerely, with an unfeigned and earnest desire that God may hear and grant your request. We are very apt to impose upon ourselves in this matter. Conscience being galled and irritated by presumptuous sins, may grow so turbulent and clamorous, that something must be done to still and pacify it. By this means, we may be forced into the closet, and obliged to use the words of my text, nay, to apply them to those particular sins for which conscience upbraideth us. But, alas! our prayers are ofttimes false and hypocritical; we hate not the sin, but the remorse that follows it; and we wish not so cued from their tyranny; for till your hearts are brought to this, in vain do you utter the words of David; your prayers are hollow and insincere, whatever dress you put them into; and are themselves more presumptuous than any of those sins against which you pretend to use them. 2dly. We must put up this request from a humble sense of our own weakness, with a lively hope of the mercy of God, and a steadfast reliance upon the efficacy of his grace. These qualifications are absolutely necessary for till we feel our inability to overcome our impetuous and headstrong passions, we shall not be very importunate with God to restrain them; and we shall soon grow weary in our addresses to him for aid, if we either call in question his good will to bestow it, or doubt of its sufficiency to answer our necessities. We must neither pray proudly nor despairingly; we affront God equally both ways. If we go to him merely in a complimental way, as if we did him honor by asking some slender assistance only to render the conquest more easy; this may provoke him to leave us in the hands of our enemies, till, by some fatal overthrow, we are brought to a thorough conviction of our impotence; for "he resisteth the proud, and giveth grace only to the humble; the hungry are filled with good things, but the rich are sent empty away." On the other hand, should we either | Prayer is not only an acknowledgment of question his willingness or ability to help us; would not this be to cast upon him vile dishonor, after all the illustrious proofs he hath given us, both of his love and saving power ? "He that spared not his own Son, but delivered him up for us all; how shall he not with him also freely give us all things?" Let us therefore, under a deep sense of our depravity and weakness, humbly and importunately cry to God, that he may deliver us from the oppression of our tyrannical lusts; and these cries of the oppressed shall "enter into the ears of the Lord of Sabaoth." At the same time, let us harbor no dishonorable suspicions either of his mercy or of his power; "We have a great High-Priest, who has passed into the heavens, Jesus the Son of God, who now appears in the presence of God for us. Having therefore boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us through the vail, that is to say, his flesh; and having a High-Priest who is touched with the feeling of our infirmities, and was in all points tempted like as we are; let us come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need." If we thus ask, we shall certainly receive the great Captain of our salvation, whose grace is sufficient for all his people, will not only keep us back from presumptuous sins, but in due time he will bruise Satan underneath our feet, and "grant unto us to sit with him on his throne, even as he also overcame, and is set down with his Father on his throne."-Let me only add, in the Third and last place, that our prayers to God for restraining grace, must be accompanied with our own most vigorous efforts to resist all temptations to presumptuous sins, otherwise they shall not be accepted. our dependence upon God for the things we ask, but it likewise imports a resolution on our part to use all proper means for obtaining them; and the vigor of our endeavors is the best proof of our sincerity. Should a person who is just now praying, "Lead me not into temptation," rise immediately from his knees, and go forth to invite or even to meet temptation, who could believe that such a man was in earnest? Let us be doing, and then we may, with greater confidence, both ask the divine aid, and hope to obtain it. If. in a humble dependence upon God, we faithfully employ the strength we have, more shall be added to us as our necessities require: "For to him that hath shall be given. They that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles, they shall run and not be weary, they shall walk and not faint. Wait therefore on the Lord: be of good courage, and he shall strengthen thine heart: wait, I say, on the Lord." Amen. SERMON IV. FORM AND POWER OF GODLINESS. 2 TIMOTHY III. 5.-"Having a form of Godliness, but denying the power thereof." THE sacrifice of the wicked is an abomination to the Lord; but the prayer of the upright is his delight." It is the heart of the worshipper which God principally regards; if that be wrong, external homage is only "vain oblation," which can never ascend to his throne with acceptance. Happy, were it for us, had we a just impression of this interesting truth; but many, alas! are too apt to impose upon themselves. Instead of aspiring to that inward purity which is necessary to qualify them for a communion with God, they seem to have no higher aim, than to lull conscience asleep by the practice of some cheap and common duties, lest its galling God will so do his work, as that we shall do ours likewise; for "God's working in us to will and do," instead of super-reproofs should alarm their fears, and anseding the necessity of our own endeavors, is urged in Scripture as a motive and encouragement to make us work out our own salvation with fear and trembling." ticipate the horrors of approaching judg ment. Thus they dream of safety, when destruction is fast coming upon them; and, with " untempered mortar," rear up for Lord? and there is none upon earth that I desire besides thee." We are not godly, whatever we profess or seem, if in our most deliberate and affectionate choice, we do not prefer the one true God, and the enjoyment of his favor, to all that can be found throughout the wide extent of his works; if we make not his will the measure of ours, his law the sovereign guide of our conduct, and and his glory the ultimate end of our obedience. But more particularly, in the themselves " a refuge of lies," which, ere that high and incommunicable character. long, shall be tumbled down, and bury Genuine piety expresseth itself thus: them in its ruins. For awakening such "Whom have I in heaven but thee, O persons from their fatal security, I have chosen this passage of Holy Scripture, wherein the apostle gives us a part of the character of deceiving hypocrites, or rather, indeed, a comprehensive description of them in a few words: they have a form of godliness, but deny the power thereof. Their religion is a mere carcass, a body without the soul, a lifeless picture or image of godliness: they assume the garb and air of sanctity, but are strangers, nay enemies, to the thing itself. That the following discourse may be "profitable for doctrine, for reproof, for correction, and for instruction in righteousness," I shall, in the First place, Endeavor to open the nature of true godliness, and to show wherein the life and power of it consists. Secondly, I shall inquire, whence it is, that any who deny the power of godliness should submit to the drudgery of practising the forms of it? and then point out the improvement which both saints and sinners ought to make of this subject. GODLINESS, in general, is the subjection or devotedness of the soul to God himself. It is the practical acknowledgment of his unlimited sovereignty, and the unreserved dedication of the whole man to his service; or, to speak in the emphatical language of this Apostle, it is "Christ formed" in the heart by the powerful energy of the Holy Spirit in consequence whereof, the person becomes " a new creature," both with regard to his temper and practice; "he partakes of the divine nature;" and "those members" which were formerly the "servants of sin," are now employed as "instruments of righteousness unto God." It is not a cold assent to the truths of religion; it is not a natural softness and benevolence of temper; it is not the abstaining from gross sins, or the giving to God a corner of our hearts, and some vacant portions of our time, while the bulk of both is alienated from him, that will entitle us to the character of godly men. As he only is God, who is universal Lord, supreme in wisdom, in power, and in goodness; so that only is godliness which reveres and honors God, in a way suited to First place, Godliness includes a su preme love to God himself, and a constant prevailing desire to please him, mixed with a holy reverential awe, or fear of offending him. I have joined these together, because they appear to be of equal necessity and use, to constitute that frame and temper of mind wherein the essence of piety or true godliness doth consist. Fear is necessary to keep God in our eye: it is the office of love to enthrone him in our heart. Fear cautiously avoids whatever may offend love yields a prompt and liberal service. Fear regards God as a witness and judge; love cleaves to him as a friend, nay a father. Fear maketh us watchful and circumspect: love renders us active and resolute. In short, they go hand in hand, and mutually assist each other love keeps fear from being servile and distrustful; and fear keeps love from being forward and secure; and both spring from one root, namely, Faith in God, as a being possessed of infinite perfection, and related to us as our Creator and Governor, our Redeemer and our Judge. This distinguisheth true godliness from every counterfeit, or false appearance of it. The seeming righteousness of the formalist, is either assumed to impose upon the world, without any regard to God at all, or else it flows entirely from a tormenting fear of future wrath in his heart there is an aversion from God and his service, at the very time he is professing to honor him with his body; reluctant and hesitating at every step, he proceeds no farther in the road of duty than he thinks may suffice to escape damnation: he doth more than he would do, were he not forced by necessity; and if left to his own choice, | man's character, and one of the most he would rather live at large like the striking effects of the power of religion in beasts that perish, and render no homage to God at all. his heart. The formalist may, no doubt, Secondly. The power of godliness consists in the conquest of our corrupt and rebellious passions. These indeed still live and fight within us, and will continue to do so in one degree or other, till death pull down these earthly tabernacles: but if we are truly sanctified, their strength shall gradually languish and decay: victory is sown in that new nature we have got; for "whatsoever is born of God overcometh the world:" Jesus our Lord shall ere long "deliver us from the body of this death, and the God of peace shall in due time bruise Satan underneath our feet." Whereas the formalist is altogether carnal; corruption prevails against reason and conscience; the flesh gives law; and every faculty of the mind, every member of the body, is a willing slave to its usurped authority. Perhaps he has cunning enough" Sell all that thou hast, and take up the "to wash the outside;" to refrain from those sins which would stain his reputation, and render him contemptible in the opinion of the world; but all the while he feels no hatred of sin in his heart; his conformity to the law doth not flow from an inward principle of holiness, but is purely an artificial thing, calculated to please others; and he cares for no more of it than is absolutely necessary for attaining that end. Thirdly. The power of godliness ennobles the soul with a holy indifference to all earthly things. The godly man is one whose treasure is in heaven. He hath seen through the deceit and vanity of this world, and therefore esteems it but dross and dung in comparison of God and things eternal; he is hastening to the promised land of rest, and will not eagerly contend for an inheritance in this wilderness, nor be greatly dejected when it is either withheld or taken from him. Faith hath so far annihilated this world, that it is become as nothing in his eye, and hath no bribe to offer that is sufficient to seduce him from the service of his God, or the care of his precious and immortal soul. This holy indifference to earthly things, this divine elevation of sentiment and af fection, is an eminent part of the godly cross; ,, renounce every present sensible enjoyment for the sake of distant invisible blessings; then he must throw aside the mask, and confess that the world is su preme in his heart, and that heaven was never valued by him but as a secondary good, which he wished to have in reversion, when he could keep his hold of this earth no longer. Fourthly. The soul that is under the power of godliness hath a vehement thirst after the enjoyment of God himself. It is God in Christ whom the godly man seeketh in the ordinances of religion; either to know more of his will, or to have nearer communion with him, or to receive from him fresh supplies of grace, for cleansing and quickening, and comforting his soul. These are to him like the tree unto which Zaccheus climbed up that he might see Jesus: and he useth them only for that end. Doth he go to the sanctuary? it is, "that he may behold the beauty of the Lord, and inquire in his temple." Doth he approach the altar? it is, that he may meet with "God his exceeding joy." As the "hart panteth for the brooks of water, so pants his thirsty, longing soul for God, even the living God;" and he always prefers "the light of his countenance" to the greatest in |