SCARCE any thing is more natural to mankind than a deſire of being thought wiſe and prudent: we need but little acquaintance with the world to know that human nature cannot be touched in a more tender point, or feel any thing with more exquiſite ſenſibility, than reflections on their mental abilities.

But however all may agree in placing high encomiums on wiſdom and prudence, they widely differ both in regard to the ſtandard, by which they are to be tried, and the meaſures by which they are to be acquired. They vary in theſe reſpects, much according to the particular moral ſtate and temper of the mind, or the variety of objects which, at different times, have the aſcendancy of the heart.

Thus while the affections of men are going after their coveteouſneſs, they vainly imagine wiſdom conſiſts in laying, and carrying into ſucceſsful execution, plans well adapted to promote their temporal intereſts and eſtates. When they can "join houſe to houſe, and lay field to field," and ſay as the rich man in the goſpel intended to ſay, "ſoul take thine caſe, eat, drink and be merry, for thou haſt much goods laid up in ſtore, &c." then they have gained their point, and will felicitate themſelves upon their wiſdom: but in God's account, they are fools. "Thou fool this night thy ſoul ſhall be required of thee."

When the man of pleaſure has ſucceſsfully deviſed the greateſt variety of objects to pleaſe his brutal ſenſes, and regale his tyrant luſts—when the unrighteous man can overreach and defraud his neighbour—when the vain ambitious creature thirſting after ſame, and living on the breath of his fellow worms, can hear the plaudit of thouſands flattering his pride, and ſoothing his vanity—how does his breaſt ſwell, with ſelf applauſe, "ſurely I am the man and wiſdom ſhall die with me."

But, alas! how few eſtimate their wiſdom by what they have obtained of the knowledge of God—by the advances they have made in a ſaving acquaintance with the way of ſalvation by Jeſus Chriſt? There are indeed ſome who place wiſdom in the mere ſpeculative knowledge of God, and in their being able to give a clear account of the ſyſtem of doctrines contained in natural and revealed religion—while in the truth of facts they are alienated from the life of God, through the ignorance there is in them, and the blindneſs and hardneſs of their hearts.

Here then is rhe teſt of true wiſdom: for none are wiſe in God's account, but ſuch as are wiſe unto ſalvation. For "the fear of the Lord is the beginning of wiſdom; and a good underſtanding have all they who do his commandments." Who is wiſe then, and he ſhall underſtand theſe things; prudent and he ſhall know them? for the ways of the Lord are right, and the juſt ſhall walk in them; but the tranſgreſſors ſhall fall therein.

The words are a moſt pathetic cloſe of the prophecy of Hoſea—the prophet intimates, in the ſtrongeſt manner, the truth and importance of what he had delivered unto the people in the name of the Lord. He addreſſes to them an elegant and forcible exhortation to ponder the words of this prophecy to tranſcribe into their lives the moral and religious inſtruction he had given them. As though he had ſaid, "who is there among you poſſeſſed of true wiſdom? Who is the prudent and diſcrete man, who knows the importance of religion, and is making wiſe proviſion for the ſalvation of his immortal ſoul? He will underſtand the doctrines that are contained in this book: he will know the good and right ways of the Lord here pointed out—he will walk in them. But the tranſgreſſors, who make a mock at God's word, who defy his omnipotent arm, diſregarding the warnings, invitations and reproofs contained in this book, ſhall ſurely fall into perdition: the very words of life which were deſigned to reclaim them, and be the means of their ſalvation, will eventually increaſe their condemnation."

My text is much of the ſame import with thoſe words of the Prophet Daniel towards the cloſe of his prophecy, "Many ſhall be purified and made white and tried, but the wicked ſhall do wickedly; and none of the wicked ſhall underſtand; but the wiſe ſhall underſtand."

Now, dear Brethren, as we are favored with the means of grace in an higher manner than thoſe to whom this prophecy was addreſſed—as we have line upon line, and precept on precept, it is of high importance to enquire what improvement we have made of them, and what is like to be the important iſſue. For while they are to ſome a ſavor of life unto life, to others they will be found at laſt a ſavor of death unto death.

This ſacred paſſage, then, as it is not of any private interpretation, may be profitably improved "for doctrine, for reproof, for correction and inſtruction in righteouſneſs."

We ſhall accordingly attempt to ſhew,

I. What we were to underſtand by the ways of the Lord, which are all right.

II. How it appears to be an high and important branch of wiſdom and prudence ſo to underſtand the ways of the Lord as to walk in them.

III. In what ſenſe ſuch as will not be reformed and made wiſe by thoſe methods God is uſing with them, will be finally ruined and undone—"But the tranſgreſſors ſhall fall therein."

We are firſt to enquire what we are to underſtand by the ways of the Lord, which are all right—"For the ways of the Lord are right," ſays the Prophet, "and the juſt ſhall walk in them."

Here are two things intimated under the metaphor of ways—"The ways of the Lord"—both of which it is proper we ſhould particularly remark.

I ſhall firſt notice the ways of God's providences: theſe, however the reaſon of them may be beyond the reach of mortal apprehenſion, yet from the nature of God's moral perfections, and from the word of God, we may be well aſſured are all right ways. "Shall not the Judge of all the earth do right?" Can infinite wiſdom err, infinite juſtice do wrong, or the God of love forget to be gracious? True, indeed, he has his ways in the cloud, and he hides himſelf in the thick cloud, ſo we may often be at a loſs to comprehend the particular deſigns of his providence; but we know, that "though clouds and thick darkneſs are round about him, yet juſtice and judgment are the habitation of his throne forever"—"his works are perfect, and all his ways are judgment."

When the Prophet Jeremiah was about to plead with God concerning his providences, being ſtumbled at the proſperity of the wicked, he firſt expreſſes his faith in this foundation principle, God is righteous.—"Righteous art thou, O Lord."

Now, the ſincere Chriſtian will take notice of theſe ways of the Lord; he will hearken unto the voice of divine providence, and walk with God in all theſe diſpenſations: he will acknowledge the wiſdom, the equity, the holineſs, and goodneſs of God in all—and he will ſurely endeavour to anſwer the wiſe and gracious hand of God in all his providences, as far as he is able to comprehend them. He will be humbled—allured—excited— weaned from the world—taken off from creature dependences—and brought near to God by all. And thus, whether he has proſperity or adverſity—both ſhall work together for his good. And thus he will walk with God in the ways of his providential diſpenſations, moſt cordially acknowledging they are all right ways.

Let us in the next place remark, that by the ways of the Lord we are to underſtand the way of his moral will—his word—his worſhip—the whole of religion, which he has in any way revealed unto us and enjoined on us▪

This is the ſcripture ſenſe of the word, and that to which the Prophet paid particular attention in the language of my text—for he immediately adds, "And the juſt ſhall walk in them."

Mankind, by their apoſtacy, have brought darkneſs upon their underſtanding, ſtubborneſs into their wills, and rendered all the affections vain and irregular: We are alienated from the life of God, through the ignorance that is in our minds, and the blindneſs and hardneſs of our hearts. It is true, notwithſtanding our apoſtacy, there are ſome remains of the law of God, ſome impreſſions of Deity—of his natural and moral perfections delineated on our hearts or conſciences.—Such had the Gentile world, by which, they being without any written law, were a law unto themſelves: Such ſtill remain on the hearts of the ungoſpeled word at this preſent; yet theſe impreſſions, made merely by the force of unenlightned conſcience, have been ſound, through a long ſeries of trial, very ineffectual to reclaim mankind, and bring them to the love and worſhip of the one true God, and the path of virtue and holineſs. The infinite wiſdom and goodneſs of God, therefore, ſaw fit to reveal his mind and will in a more clear, perfect and effectual manner.— This revelation we have in the ſcriptures of the old and new teſtament.—God, at ſundry times and diverſe manners, ſpake unto the Fathers by the Prophets—hath ſpoken unto us, in theſe laſt ages of the world, by his Son Jeſus Chriſt, and by the holy Apoſtles; ſo that not only the law of God in the old teſtament, ſtiled "the judgments of the Lord"—the "ſtatutes of the Lord," &c.— but the goſpel alſo of Jeſus Chriſt, may be called the ways of the Lord. For, the goſpel is an important part of that revelation by which we are to regulate our lives, and on which we are to found our choiceſt hopes.

Here then we may expect to find the ways of God pointed out unto us with perſpicuity and preciſion; for by this rule we are all at laſt to be judged: for God hath appointed a day when he will judge even the ſecrets of mens hearts according to this word.

It is granted, when the Prophet ſpake the words of our text, Chriſt was not come in the fleſh; and no doubt he had a principle reference to that part of revelation which God had then made to the world. Yet, if we conſider, that Chriſt was even then revealed in types, figures and prophecies—and that the way of the ſalvation of ſinners has been for ſubſtance the ſame under every diſpenſation, we ſhall find there is no impropriety in conſidering the words "ways of the Lord" in the largeſt ſenſe, comprehending the whole of divine revelation as we now enjoy it.

Now, my brethren, if we conſider the word of God— the way of divine truth in which we are to walk, we ſhall find it infinitely juſt and right, as it is reaſonable—as it is conſonant and harmonious in itſelf—as it is a tranſcript of the holy nature and will of God—as it directs us to the great end of our being—and, as it is plain and eaſily underſtood ſo far as is neceſſary for practical uſe.

The ways of religion preſcribed in the word of God are right, in as much as they are every way highly juſt and reaſonable.

Nothing can be more profoundly juſt and right than religion rightly underſtood; it approves itſelf to the reaſon and conſciences of men with an irreſiſtable energy; it is therefore often deſcribed under the character of wiſdom: "Wiſdom hath builded her houſe, &c." the righteous man is the man of wiſdom. "Wiſdom's ways," namely, the ways of religion, "are ways of pleaſantneſs, and all her paths peace." The Apoſtle calls his miniſtry, a declaration, and a manifeſtation of the truth unto the conſciences of men. St. Paul ſpeaks in behalf of himſelf and other Apoſtles, when he ſays, "We have renounced the hidden things of diſhoneſty, not walking in craftineſs, not handling the word of God deceitfully, but by manifeſtation of the truth, commending ourſelves to every man's conſcience in the ſight of God."2 Corinthians, iv. 2.

What can be more reaſonable than that he who made all things ſhould be ſerved by his creatures?—That we ſhould live to him who gave us our being?—That the Supreme will ſhould be obeyed?—That infallible truth ſhould be believed?—That he who can deſtroy, ſhould be feared?—That he who does reward, ſhould be loved and confided in?—That abſolute juſtice ſhould vindicate itſelf againſt preſumptuous diſobedience?—And perfect goodneſs extend mercy to whom it pleaſes? What can be more reaſonable than that we ſhould accept the offers of mercy made us in the goſpel, when the only terms made neceſſary to reaping all its advantages are ſuch as conduce eſſentially to our happineſs?— That, being purchaſed, not with corruptible things, &c. but with the blood of Chriſt, we ſhould live to his glory who thus hath redeemed us?—That we ſhould imitate the moral examples of him who hath redeemed us, and walk as he walked, who hath called us unto holineſs and virtue? And who, in the completion of our happineſs, means we ſhould be found to the praiſe of the glory of his grace?

But further, the ways of religion made known to us in the word of God, are all conſonant and harmonious: all leading to the ſame important end, viz. to God and glory. They are deſigned to make us partakers of a divine nature? to ſhew us how we ſhall be "juſtified and ſanctified, and waſhed in the name of our Lord Jeſus Chriſt, and by the ſpirit of our God."

They are perfectly conformable to the holy nature of God; being a tranſcript of all the divine perfections. The word of God containing both his law, and the goſpel of our Lord Jeſus Chriſt makes a wonderful and moſt glorious diſplay of Deity. If we conſider the method of the ſinners ſalvation through faith in the goſpel and obedience to the Saviour's commands, and the various means uſed to ſanctify us and make us meat for glory, we ſhall behold the perfections of God uniting in a bright flame of tranſcendant glory. God is juſt, yet the ſinner is juſtified: God is holy: the law honored: the repenting ſinner forgiven: the ruined creature reſtored to more than primitive dignity and happineſs: a veſſel of wrath fit for deſtruction, made a veſſel of honor, and prepared unto glory.

Again, the ways of the Lord in the ſenſe in which we have been conſidering them, are right ways, as they are plain and delightful.

Though there are myſteries in our holy religion, ſome things hard to be underſtood, which "men of perverſe minds wreſt to their deſtruction." Yet all the important branches of doctrinal and practical religion are ſet before us with ſo much perſpicuity, that he, who runs may read. There are few, if any, caſes in practice ſo intricate, but he who ſtudies the word of God with care, and attends to the language of conſcience, may eaſily decide. The ſame may be addreſſed to moſt of us, which was once the language of our Lord himſelf to his Diſciples and followers, "ye know theſe things; happy are ye if ye do them." There is no ambiguity in the terms on which eternal ſalvation is propoſed to our choice. Nor can any thing be plainer than the language in which the invitations of the goſpel are made. Nothing more evident, than the requiſitions of the goſpel upon ſuch as believe, are juſt and reaſonable. Or the neceſſity there is, that ſuch as name the name of Chriſt ſhould depart from iniquity."

The motives by which Chriſtians are urged to perform all good works, are exceeding plain and forcible. "It is a faithful ſaying, and theſe things," ſays the Apoſtle, "I will that thou affirm conſtantly, that they, who have believed in Chriſt, be careful to maintain good works." "We ſhould live henceforth not unto ourſelves, but unto him, who died for us and roſe again."

Nothing can be expreſſed in ſtronger language, than the promiſes of the goſpel on which the Chriſtian founds his hope of eternal ſalvation. "He that believes ſhall be ſaved." "The repenting ſinner ſhall not die, he ſhall ſurely live, ſaith the Lord." "If we ſuffer with him, we ſhall alſo reign with him." "He that continueth unto the end, the ſame ſhall be ſaved." "This hope we have, as an anchor to our ſouls, ſure and ſteadfaſt, entering into that within the veil, whither the forerunner is for us entered."

As the moſt important branches of religion are thus made plain and ſure in the word of God; ſo they are likewiſe pleaſant, ſuited to the nature of a rational and immortal ſoul; this ought to recommend unto us the right ways of the Lord.

"Great peace have they who love thy law, nothing ſhall offend them." "In keeping thy commands there is great reward." "Wiſdom's ways are ways of pleaſantneſs and all her paths peace." Religion teacheth us to rejoice in the Lord—to rejoice in Chriſt Jeſus— "to rejoice alway." No perſon moſt ſurely has ſo much rational ground for rejoicing as the good chriſtian, whoſe whole conduct is guided by the word of God, and conformed to the dictates of his conſcience. "This is our rejoicing," ſaid the apoſtle, "even the teſtimony of our own conſcience, that in ſimplicity and godly ſincerity, not by fleſhly wiſdom, but by the grace of God, we have our converſation in the world." "My peace I leave with you," ſaid the Saviour, "my peace I give unto you, not as the world giveth give I unto you."

IF it be enquired, what are we to underſtand by walking in theſe ways—"the ways of the Lord are right, and the juſt ſhall walk in them"—let it be remarked in a few words, that by this metaphor we are to comprehend all practical religion. It imports, that we make the word of God, and the candle of the Lord in our breaſts, the rule of all our conduct.—We receive the ſcriptures, not as the words of men, but, as they are in truth, the words of the living God.—We believe the doctrines—the precepts—the promiſes—and the threatning therein contained.—As, therefore, by theſe we have been convinced, that we are guilty creatures, by our ſins, fallen and under the righteous diſpleaſure of our 〈◊〉 , God—And as the ſame word reveals Chriſt Jeſus unto us, the great propitiatory ſacrifice for our ſins— the Lord our righteouſneſs—the end of the law for righteouſneſs unto every one who believes: So we have, in the truth of facts, fled for refuge to him, and laid hold on this hope ſet before us—we have renounced all confidence elſewhere, and plead our hope in the grace of the goſpel, in him who "of God is made unto us wiſdom, righteouſneſs, ſanctification, redemption"—and "having thus received the Lord, we now are walking in him." In fine, we now endeavour to walk in all the ordinances and commandments of the Lord blameleſs.—We endeavour to live in all good conſcience towards God and man—to live as this grace of God which hath appeared unto all men bringing ſalvation teacheth, denying all ungodlineſs and worldly luſts, we now live ſoberly, righteouſly and godly, looking for the bleſſed hope and glorious appearing of the Son of God. I ſhall add no more on this plain and important ſubject of chriſtian duties, which has often been handed out to you from this deſk.

We proceed now to conſider,

SECONDLY, How it appears to be an high and important branch of wiſdom and prudence ſo to underſtand and know the ways of the Lord as to walk in them. "Who is wiſe, and he ſhall underſtand theſe things," if he is truly wiſe—if he has the moſt eſſential parts of true wiſdom; he will then underſtand the nature and importance of that religion which is taught us in the word of God. Or where is the man of prudence who is laying a good foundation againſt the time to come, that he may lay hold on eternal life? Where is the man of prudence who does not confine his views to the preſent ſtate of things; but, convinced that he ſhall exiſt beyond the grave, is labouring more for the meat which endures to eternal life, than for that which periſhes? Where are the wiſe, the prudent men, who foreſeeing the evil coming on an ungodly race of beings, are hiding themſelves—are ſeeking a ſure aſylum in the mercy of God revealed in the goſpel covenant. Such happy ſouls ſhall know theſe things—ſhall know the truth, the importance and excellence of religion in a practical manner. Being taught by the divine ſpirit, they ſhall know in the happieſt ſenſe—they ſhall find, in the ways of God, the higheſt ſatisfaction, and draw their chief comforts from the word of God—they ſhall at the laſt, "receive the end of their faith and patience."

Now, what more important branch of wiſdom can be named than this? Is the wiſdom of this world to be compared with it? Is any thing temporary and periſhing of comparable excellence or importance with thoſe things which endure forever? "What is a man profited, tho' he gain the whole world and looſe his own ſoul; or what would a wiſe man give in exchange for his ſoul?" Shall we make our boaſts of ſpeculative knowledge? Shall we ſay, we have a full acquaintance with the doctrines of chriſtianity—that we are able to give a good account of the whole ſyſtem, and defend every branch of the common faith? Alas! if we have nothing more, all ſuch knowledge will utterly fail us in the hour of death. Yes, my friends, it will aggravate our condemnation; and our doom will be like that of the wicked and ſlothful ſervant, who knew his maſter's will, and did it not; and therefore was deſervedly beaten with many ſtripes.

But, the excellence of that practical wiſdom which leads us to walk in the ways of the Lord, and make religion the main buſineſs of life, will be farther illuſtrated if we reflect on the operations of the divine ſpirit, the great ſource of wiſdom, in poſſeſſing our minds with a powerful transforming ſenſe of the truth and importance of religion—the comforts and advantages even in this life, of practical divine knowledge, or the religion of the heart exhibited in a holy life, above all which is merely ſpeculative—the importance of it at death—and the cloſe connection it has with eternal life, by its own nature, transforming the ſoul into a divine temper; and by the gracious promiſe of God Almighty made to us as the diſciples of the great Meſſiah.

If we conſider the operations of the divine ſpirit in ſaving illumination, poſſeſſing the mind with a powerful transforming ſenſe of the truth and importance of religion, we ſhall ſee that practical religion is the higheſt wiſdom.

No knowledge is ſo important as ſuch as reſpects our eternal well being, the happineſs of our immortal ſouls: this is not merely ſpeculative, but practical: it makes a real change in the mind; and produces real effects in a holy life. The apoſtle, therefore, connects them in his prayer for the chriſtians at Coloſs—"We do not ceaſe to pray for you, and to deſire, that you may be filled with the knowledge of his will in all wiſdom and ſpiritual underſtanding; that you might walk worthy of the Lord unto all pleaſing; being fruitful in every good thing, and increaſing in the knowledge of God." When God by his ſpirit enlightens our minds in an effectual and ſaving manner, he ſets before us the beauty, excellence and importance of religion in ſuch a ſtrong point of light as produces a real change in the mind. He convinces us not only that we are fallen under a ſentence of condemnation by our ſins, and ſo need a pardon; but that we have loſt the moral rectitude of our nature, and ſo cannot be happy unleſs this be reſtored to us—that we have deſtroyed ourſelves, and muſt become new creatures—muſt have new principles and affections— "muſt be renewed in the ſpirit of our minds; and put 〈…〉 new man, which, after God, is created in knowledge, righteouſneſs and true holineſs," or we cannot be happy. Thus the eyes of the underſtanding, being enlightened by the divine ſpirit in the word of life, we behold the beauty and excellence of religion: We approve, and heartily acquieſce in the way of life by Jeſus Chriſt; and the affections of the ſoul are drawn forth after God. We delight in him: We delight in his law—in his word—in his worſhip, and deſire above all things to pleaſe him.

Thus we are "delivered from the power of darkneſs, and are tranſlated into the kingdom of God's dear Son." We have redemption through his blood, even the forgiveneſs of ſin. Thus the prejudices, which poſſeſs the carnal unſanctified heart, againſt God and pure religion, are removed: We ſee things as they are, in their proper nature, and juſt importance unto us; and conſequently, we give an infinite preference to religion, above the things which pertain only to time and ſenſe. We ſee that wiſdom, or true religion, is the principal thing; and are brought, with St. Paul, to count all things but droſs, that we may win Chriſt; that we may be found in him, and have the ſame mind in us which was alſo in him.

Man's original excellence and happineſs greatly conſiſted in his conformity to God, in a likeneſs to the moral perfections of Deity—therefore to recover, in any good meaſure, this moral likeneſs loſt by our apoſtacy— "to be created anew in Chriſt Jeſus unto good works, muſt be man's greateſt good, and conſequently the means of obtaining it, our higheſt wiſdom.

But let us reflect a moment on the advantage and comfort derived to us in this life, of practical knowledge, or real religion's taking poſſeſſion of the heart, and producing its happy fruits in a holy life.

What real, what ſubſtantial comfort can flow from an unſanctified heart? How unfit is the nature of man to receive the ſpecial conſolations of God's ſpirit, while there are no principles of real ſincere love to God or any of his ways? "the carnal man," ſays the apoſtle, "receiveth not the things of the ſpirit of God; neither can he know them, becauſe they are ſpiritually diſcerned." The carnal mind is enmity to God, and not ſubject to the law of God, and therefore it is not in a proper temper to taſte the ſpiritual and divine pleaſures of religion.

Conſcience, for a while, may be aſleep, and irreligious mortals may flatter themſelves that all is well with them; or, they may have gained the hope of the hypocrite, which ſhall periſh when God takes away the ſoul: or they may rejoice, with the ſtony ground hearers for a ſeaſon; but all theſe are but mere phantoms of the mind; not like the ſound, ſubſtantial joy of the chriſtian, who has the witneſs within himſelf, from the divine temper which the Holy Ghoſt has wrought in him: This is our rejoicing, ſays the apoſtle, the teſtimony of our conſcience, &c.—by the grace of God we have had our converſation in the world. It is the excellency of the religion of the goſpel that it affords to ſuch as are formed on its gracious plan, a ſource of ſtrength, comfort and happineſs, which the world can neither give nor take away. It teaches us, in certain circumſtances, to glory even in tribulation—while tribulation aids the morality of the heart, or any way tends to promote our chriſtian hope, and while we enjoy the light of God's countenance, it fills the mind with joys unſpeakable. The carnal world may either pity, or deſpiſe us, according to their capricious humours, becauſe we do not entertain the ſame ſentiments with them concerning the riches, honors, and pleaſures of the preſent ſtate; but we have bread to eat which they know not of, while, with our divine maſter, "it is our meat and drink to do the will of our father in heaven."

Let us add to this the importance of the ſubject at the hour of death, and we ſhall ſurely be convinced that ſuch as are wiſe and prudent will make religion the great buſineſs of life; and eſteem every thing elſe of ſmall importance in compariſon with their walking in God's ways.

Surely that is the wiſeſt and beſt courſe of living which is moſt likely to afford us comfort and ſatisfaction in its cloſe. When death is commiſſioned to do his office, and wreſt from us every earthly hope—when creatures fail us—when weeping friends cannot ſave, nor add one moment to our ſtate of probation—then the trying ſcene is opened before us: if we have our reaſon in its proper exerciſe, the honeſt hour of death will give a juſt retroſpect of life, and ſpeak real truth to every heart—then to be able with St. Paul to ſay, "I have fought a good fight, I have finiſhed my courſe, I have kept the faith; henceforth there is laid up for me a crown of glory that fadeth not away:"—to be able to meet death without a fear; triumphing in him who gives us the victory, even Chriſt Jeſus our Lord—this, this is to be unſpeakably happy—to know that "when we are abſent from the body, we ſhall be preſent with the Lord."—that when "our heart and fleſh ſhall fail us, God will be the ſtrength of our heart and our portion forever;" this is ſurely to diſarm death of his terrors, and cloſe life in a moſt deſirable manner.

It is granted, this full aſſurance of hope is not the happy lot of every chriſtian; yet, ſince none have the leaſt reaſon to expect it, unleſs they are ſincere obedient believers, the argument is concluſive, wholly on the ſide of practical chriſtianity. A lively faith in Chriſt, and a holy life, are the only inſtituted means of obtaining comfort in death: We may further add, that whatever variety there may be in the degrees of comforts and ſatisfaction which chriſtians enjoy at the hour of death; yet their future and eternal happineſs is equally ſecured; and the ways of God ſhall certainly terminate in everlaſting happineſs: "To them, who by patient continuance in well-doing, ſeek for glory, honor and immortality, he will give eternal life." "Write bleſſed are the dead who die in the Lord, yea, ſaith the ſpirit—they reſt from their labors, and their works follow them." "Chriſt is the author of eternal ſalvation, to all ſuch as obey him." "Bleſſed are they who do his commandments; for they ſhall enter through the gates into the city."—Then will appear in a moſt ſtriking light, the wiſdom and prudence of all ſuch as have made choice of God's ways—have given themſelves up to God in Chriſt, and by his grace have walked in theſe right ways of the Lord; for they ſhall ſhine forth in the kingdom of their heavenly father as the brightneſs of the firmament, and as the ſtars forever. O happy, tranſporting thought!

But we are obliged now, in juſtice to our ſubject, and faithfulneſs to our own ſouls, to ſhift the ſcene, and conſider,

THIRDLY, The folly of all ſuch as will not walk in God's ways: for the very means which are deſigned to reform them, and make them happy, will ſerve to enhance their miſery. "But the tranſgreſſors ſhall fall therein."

Such as are practically reſolved to go on forward in their treſpaſſes, notwithſtanding all the admonitions given them in God's word, and the remonſtrances of their conſciences—notwithſtanding the awful terrors of his righteous anger, againſt ſin, and the finally impenitent ſinner—notwithſtanding the infinite mercy of God in Chriſt Jeſus, and the moſt alluring invitations every where in his bleſſed goſpel addreſſed to them—I ſay all ſuch ſhall be made the more miſerable by the very means which were deſigned to recover and ſave them. This is indeed a moſt ſerious and ſolemn truth, it ſhould ſink deep into the hearts of all ſuch as are now under the power of reigning ſin—but ſolemn as it is, it will be evinced, if we conſider

1. That ſinners often ſtumble and fall at the ſpirituality, and ſublimity of the doctrines of God's word.

There are ſome things in the divine oracle at which the corrupt hearts of men are diſguſted and apt to be offended—doctrines not adapted to pleaſe their low and carnal ſenſe—doctrines ſo ſpiritual in their nature and tendency, ſo ſublime, ſo incomprehenſible to the ſearches of a depraved mind, as, by no means, ſuits the arrogance of vain mortals, who make their own weak apprehenſions the ſtandard of all truth. When our bleſſed Lord ſaid, "Except a man be born again he cannot enter into the kingdom of Heaven." Nicodemus, tho' a maſter in Iſrael, cried out, "How can theſe things be?" St. Paul, when he preached the doctrine of the reſurrection, was derided by the boaſted wiſdom of the Athenians,Acts xvii. 10. "What doth this babbler mean?" Nor are there wanting many unhappy inſtances of ſelf-boaſted wiſdom in the preſent age—men who cry up human reaſon in its preſent prejudiced and depraved ſtate as the ſole ſtandard of right and wrong—they will receive nothing upon the authority of God's word, unleſs they can firſt comprehend all the reaſons of it: accordingly, when they find doctrines, promiſes, threatnings, commands, &c. which they cannot fully comprehend, they preſently begin to ſpeak in the language beforementioned, "How can theſe things be?" "this is impoſſible"—and ſo reject the whole chriſtian ſyſtem to their utter confuſion. Thus the ſpiritual and ſublime doctrines of the word "become a ſtone of ſtumbling and a rock of offence, even unto them that ſtumble at the word being diſobedient." But this leads me to obſerve,

2. Sinners often fall inaſmuch as they cannot approve of the purity and holineſs of the divine word, for this directly oppoſes their carnal wills and affections. When they hear the great doctrines of ſanctification, ſelf-denial, bearing the croſs, great circumſpection, and watchfulneſs preached—when they find they muſt cut off a right hand ſin, pluck out a right eye ſin—theſe are "hard ſayings, who can hear them?" theſe are contrary to the luſts and corruptions of a depraved nature, and ſo they are offended at the word. Thus the amiable youth in the goſpel came to Chriſt as the great teacher ſent from Heaven—he came running—he came and kneeled before him, and ſaid "good Maſter what good thing ſhall I do to inherit eternal life?"—But when he found he muſt, at Chriſt's command, part with all, and give to the poor, that inſtead of great poſſeſſions he muſt bear a croſs, he was grieved—was offended, going away very ſorrowful. This brings me to obſerve,

3. That the convincing power of the word, as it diſcovers to ſinners their great ſinfulneſs and danger, is, ſometimes, the means of preventing their attendance on public inſtitutions, and prejudicing them againſt the word. Thus it comes to paſs, that while the word is a ſavor of life unto life to ſuch as diligently attend upon it, and are obedient to the truth, it is a ſavor of death unto death to ſuch as reject it—And tranſgreſſors fall therein, as their condemnation will be greatly increaſed by their neglect of thoſe means of grace which they had in their power; but refuſed to improve. Accordingly, our bleſſed Lord has long ſince taught us their guilty miſerable caſe in ſuch language as this—"this is the condemnation, that light is come into the world, but men love darkneſs rather than light, becauſe their deeds are evil."

If the Prophets will "prophecy ſmooth things;"— if they will "few pillows under every arm hole"—if they will cry "peace when God ſays there is no peace."—If miniſters will flatter their people with vain hopes, and not touch upon any alarming and awakening ſubject, or prevailing iniquity, ſinners will hear them: But if they ſeek to pleaſe God rather than man—if they lay open the danger of man's ſinful eſtate, and come home to the conſcience, preſently ſecure ſinners are offended, and the great enemy of ſouls gains his point. Precious ſouls are in danger of enduring the pains of the ſecond death, when they take offence at the ſearching nature of the word. I muſt yet add,

4. Tranſgreſſors often fall by the word as they take occaſion from the free mercy and grace of God manifeſted therein, to encourage themſelves in their ſins.

When they hear that God is merciful—that he is the God of love—that he pardons ſinners—that he is ready to forgive; they are in danger of arguing in this perverſe manner; "Surely he will not ſuffer me to be miſerable forever—there is no ſuch extreme danger of periſhing as miniſters pretend."—They are ready to ſlatter themſelves, that they ſhall have peace, though "they walk in the way of their wicked hearts, and add drunkenneſs to thirſt." Thus they turn the grace of God into wantonneſs: But "there is no peace to the wicked ſaith my God"—and though hand join in hand, the wicked ſhall not go unpuniſhed. Which reminds me of the laſt thing I have here to obſerve, viz.

5. Tranſgreſſors, or the finally impenitent, will ſtumble and fall by the word as they ſhall be judged by it.

"The word which I have ſpoken, ſays Chriſt, the ſame ſhall judge you at the laſt day." This is the great rule by which he, to whom all judgment is committed by the Father, will judge the world which he came to redeem. The much deſpiſed word of God—the peaceful goſpel of Jeſus Chriſt will then break forth as a fire to devour the adverſaries. Heaven and earth ſhall then paſs away, but his word ſhall not paſs away. And oh! how will the worm which dieth not in the human breaſt, and the fire which there cannot be quenched, rend the heart with extreme agonies—while the unhappy ſinner will be obliged to own that the ſame word which warned him of his approaching ruin, and invited him to accept of mercy, will be the rule of his trial, and the means of increaſing his future puniſhment. O that we all might conſider theſe terrors of the Lord, and be perſuaded.

To cloſe with a few reflections.

1. How much does it concern us to meditate on the ways of God; to approve them and walk therein.

We have all turned out of the right ways of the Lord by our tranſgreſſions, and have been walking in the ways of the deſtroyer of ſouls. If under the power of reigning ſin—if yet impenitent and diſobedient to the heavenly voice which addreſſes to us the words of life, we are walking in the broad road that leads to deſtruction: this way may ſeem right to us for the preſent, but the end thereof is death. There is a narrow way, the way of true religion, which, though it may be attended with many difficulties, yet will ſurely end in eternal life. This, if duly conſidered, will approve itſelf to our reaſon—will be found to be right, and juſt, ſafe and pleaſant. All that are truly wiſe and prudent will walk therein—be approved of God, and made happy forever: for "the Lord knoweth the way of the righteous; but the way of the ungodly ſhall periſh." The higheſt branch of wiſdom is that which has the happieſt influence on our eternal ſtate. While multitudes, therefore, are laying out all their labors, and beſtowing the moſt careful thoughts on things which are periſhing, and are indeed eſteemed wiſe by the men of the world; let us, my dear friends, act a wiſer part—chuſe the path of life, and ſecure that better part which ſhall never be taken from us; and in order hereto, let us ſtudy with the greateſt diligence and care the word of God, and attend upon all the inſtitutions of Heaven: "Faith cometh by hearing, and hearing by the word of God."

2. Let us pray for the influences of the divine ſpirit to enlighten our minds—to inſpire us with true wiſdom and prudence—and deeply impreſs our hearts with a ſenſe of the nature and importance of religion in ſuch a manner, that we may be brought under its practical influence.

"The ſpirit of God taketh of the things of God, and ſheweth them unto us." The goſpel of Jeſus Chriſt, through the enlightning influence of the holy ſpirit, will become the wiſdom of God, and the power of God to our ſalvation. The way in which we may expect his ſacred influence is, in the diligent uſe of all inſtituted means—reading and hearing the word—fervent perſevering prayer.

3. Are any of us ſo happy as to have made choice of the right ways of the Lord? Have we been enlightened by the word and ſpirit of God? Do we experimentally know the beauty, excellence and importance of the things contained in the word of God? Let us, with the moſt profound reverence and higheſt gratitude, adore that merciful Being who has favored us with the means of moral and religious inſtruction, and the gracious influences of the divine ſpirit.

Let us endeavour to walk in the ways of God ſo circumſpectly, and with ſuch diligent care, that we may ſtop the mouths of Deiſts and Infidels, and recommend the ways of religion to an inſpecting world. Let us endeavour to grow more and more in the divine life; to grow and make ſpeedy advances in our practical acquaintance with the things of religion: let us daily ſtudy to improve in the knowledge of the divine word, and the heavenly temper which breathes in it: then, though a vain and prophane world ſhould deſpiſe us as fools— enthuſiaſts, or madmen, becauſe we carefully walk in theſe ways of the Lord; we may reſt aſſured, that the time is not far diſtant, when nothing will appear of any comparable importance with true religion, that wiſdom which is from above, teaching us how to be in a good meaſure happy here, and compleatly happy in the next world!