end. Thus to continuance of happiness is the most satisfying character of it; and the eternity of misery the most bitter ingredient thereof. It is impossible to be perfectly happy with the prospect of an end before one. This consideration would magnify inferior delights, to think that we should never be deprived of them and light afflictions, with eternity written upon them, could not be borne. What then shall we think of perfect happiness and complete misery, both of the highest kind, and both eternal, and in one of which mankind must live for ever? Then let us apply to ourselves the force and evidence of that question, What is a man profited, if he would gain the whole world, and lose his own soul? or, what will a man give in exchange for his soul? Time bears no proportion to eternity. The most exalted pleasures of this life, which at best are but of a short continuance, can never compensate for the loss of that happiness, which God has prepared for them that love him. Yet there are too many who make this sad choice. Not that any one chooses evil for the sake of evil, or prefers misery before happiness: but as he, who obeys the commandments of God chooses life, so he, who transgresses them, chooses death; that death which God has threatened to the sinner, even death eternal; for the wages of sin is death. Therefore,

IV. As the portion of the body at the last day must follow the condition of the soul, it is our greatest interest to consider the present state of human nature, and the means by which alone it is possible for us to be made happy. For, if we neglect the disorders of the understanding, will, and affections, which are the parts of the soul, the flesh will ruin us, at the very time it pretends to please us; and the devil will gain many opportunities to beguile us: while the understanding is darkened and shut to good instructions, the will inclines to choose the evil, and the affections are bent after the pleasures of sin. It is true, man was made holy and upright by God; but, having by his voluntary transgression, and wilful disobedience, fallen from him, did presently sink into a corrupt and degenerate, into a miserable and cursed condition, both in respect of this life, and to that life which is to come; and the disobedience of our first parents involved their posterity, and entailed a depravity of nature upon their descendants; which depravity, though it is not a sin in us, till the will closes with it, and deliberately consents to it; yet it is certainly sinful in itself; and consequently is styled Original Sin. Therefore our church has rightly decreed, That

Original sin standeth not in the following of Adam, but it is the fault and corruption of the nature of every man, that na turally is engendered of the offspring of Adam; whereby man is very far gone from original righteousness, and is of his own nature inclined to evil; so that the flesh lusteth always contrary to the spirit; and therefore, in every person born in this world, it deserveth God's wrath and damnation. And this infection of nature doth remain; yea, in them that are regenerated. And although there is no condemnation for them that believe and are baptized; yet the apostle doth confess, that concupiscence and lust hath of itself the nature of sin*.' So thus, by original sin, man is not only deprived of the image of God, but becomes lia ble to his justice; and, as such, God cannot take pleasure in him: and that man who dies before he is restored to his favour, must be separated from him, and be for ever miserable. And as man could not recover himself, nor raise himself out of his own ruin; and as no creature was able to do it; the mercy of God pitied our misery, and his wisdom devised this expedient to reconcile his mercy and justice, viz. that no man should on aecount of original sin be eternally miserable, except through his own fault and his goodness resolved, that the Son of God should undertake this work, and satisfy the offended justice of the Almighty, and repair the ruined nature of mankind. Thus,

God did enter into a new covenant with man, by way of remedy for what was past and could not be undone; which, as may be fully collected from the gospel, was to this purpose: That on condition of man's steadfast faith, sincere repentance, and perfect obedience, he should be restored through Christ to God's favour and after death, to that life and happiness, which was promised to our first parents, without tasting of death. And the condition on God's part of the covenant, the remission of sins, is always ready to be made good, if we fail not on our part of having worthily repented and reformed our lives. Our Saviour has made a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world; he has suffered a cruel and ignominious death upon the cross for our sakes, and by his death and sufferings has purchased this grace for us, that real repentance and sincere obedience shall be accepted instead of innocence. But without this repentance and renewed obedience we shall not be accepted upon any terms. The sacrifice

See the 9th Article of Religion.

which he offered upon the cross, although of infinite value, will be of no avail to us, unless, in conformity to his death and resurrection, we die unto sin, and rise again unto newness of life. Nothing but a good life will entitle us to the favour and love of God; and without his favour we are of all creatures the most miserable. Not that the condition of the gospel covenant is a perfect unsinning obedience, but a sincere endeavour to obey all the commands of God to the utmost of our power. Which commands, in their general and most proper sensé, are so far from being impossible to be observed, that on the contrary a man cannot easily transgress them, without a hardened conscience and deliberate choice. And whenever God requires more of us than we are naturally able to perform, he never fails to afford us proportionally great assistance, to enable us to perform what he so requires. And if through the frailty and infirmity of our nature we be at any time, notwithstanding our sincere endeavours to the contrary, surprised into the commission of sin, God accepts real repentance and a renewed obedience, instead of an uninterrupted course of holiness. Hence it is abundantly evident, that as the true and only design of the laws of the gospel is to make us holy and undefiled; so it is possible for us to be really holy according to the true intent and meaning of those laws. Wherefore, as the excellent nature and design of our religion sufficiently recommend it to our judgment; so the possibility of obeying it is a most powerful encouragement to us to set in earnest about the practice of it. But then we must always consider, that as God requires nothing more of us, than a sincere obedience according to the gracious terms of the gospel covenant; so he will not accept of any thing less: for as it is possible for us to be holy and undefiled, according to the true intent of the laws of our religion; so God has made it the indispensable condition of our happiness, that we actually and in reality become such holy persons. By the means I have mentioned, God and man are brought together again; and man is redeemed from a state of sin and eternal death, to a state of holiness, and to the inheritance of eternal life. And this was the end for which the Son of God clothed himself with our flesh, that, as man, he might suffer what our sins had deserved, and as he was the Son of God, he might make a fall, perfect, and sufficient oblation and satisfaction to the divine justice, for the sins of the whole world; who, for the joy of delivering so many millions of souls from misery, endured the death of the cross, and all the afflictions of this bitter passion, which was the per

fect sacrifice whereby all mankind are restored to the favour of God, and put into a state of salvation: God having, for his Son's sake, promised to pardon all such as shall repent, and forsake their sins, and bring forth fruits meet for repentance; and to give his holy spirit to all such as shall sincerely pray for the same; and after death to make them eternally happy, if during this short state of trial, which is designed to amend our corrupt and disordered nature, they endeavour to observe the rules, which he has revealed in his word, and which are absolutely necessary to make them capable of eternal happiness in the kingdom of heaven.

Therefore, seeing a good life is attended with so many advantages; if it will make us live happily, die comfortably, and at last entitle us, through the merits of our saviour Jesus Christ, to an eternal inheritance in that kingdom, which he has purchased for us with his most precious blood; and if, on the other hand, guilt is its own punishment in this world, and everlasting misery will most certainly be the lot and portion of the wicked and impenitent in the next; what manner of persons ought we to be in all holy conversation and godliness? and how steadfast and unmovable should this make us in the ways of God's laws, and in the works of his commandments? With what indignation and abhorrence should we look upon sin, and with what speed should we fly from that dreadful enemy of our souls, that would rob us of our present as well as future happiness? How should the consideration of these things make us to take heed lest there be in any of us an evil heart of unbelief, in departing from the living God? And how steadfastly should we resolve to have no fellowship with the unfruitful works of darkness; but to walk as children of light in the ways of true piety and holiness; and not to delay for one moment the care of our immortal souls? For, although God is a being of infinite goodness and mercy, and is patient and long-suffering toward sinners, being unwilling that any should perish, but that all should come to repentance; yet we must remember, that he is also infinitely just, and will assuredly vindicate the honour of his laws, All sin and wickedness is an abomination in his sight. He is of purer eyes than to behold iniquity; and, if his wrath be kindled, yea, but a little, what will become of the wicked and ungodly? Nothing but a sincere repentance and amendment of life will be sufficient to secure them from the vengeance, which he has threatened to pour down upon all obstinate and rebellious sinners; and true repentance will most undoubtedly avert his anger.

V. To conclude with the sentiments of a derout and pious divine: The great plea, that men do generally make for the wickedness or carelessness of their lives, is this: It really is not in their power to live up to such a state of holiness and virtue, as the law of God obliges them to grace is in them too weak, and their natural corruptions too strong, for their ever being in a capacity, without more assistance from God, to live strict and religious lives: conversion is the work of God, and cannot be wrought by a man's self; and therefore, till God shall please to come upon them with an irresistible power of his holy spirit, they must be contented to live as they do; nay, they must unavoidably live so.' Now it is readily granted, that without God's grace no man can do any thing; and we grant likewise, that it is very probable their circumstances may be such, that it is not morally possible, unless they had greater strength and more grace than they have, on a sudden to live as they ought to do; for their bad principles are really more powerful than their good ones; but yet, in the mean time, we must needs tell them, that they are not mere stocks and stones. How much reason soever they have to complain of the infirmity or degeneracy of their natures, yet some things they can do toward the bettering of them; for instance, though they cannot on a sudden conquer the inward bent and inclination of their minds so as to hate all sin, and to delight in virtue; yet they must needs confess that they have a power over their outward actions: they can as well direct their feet toward the church, as to a house of gaming, or drinking, or lewdness; their eyes will serve them as well to look upon a bible, or a serious discourse about religion, as to read a scurrilous and a profane book: it is as much in their power to yield their ears to the reasonable advice of their sober friends, as to the mad harangues of the dissolute company they keep. These things they must needs acknowledge they can do, if they will: nay, and they can do more than this; for (if they please) they may give themselves time to consider and think of what they read, or what is said to them, or what their own experience or observation of things will suggest to their minds; and they can further (if they please) add to their consideration, their prayers to al mighty God to direct them, to assist them, to strengthen them. And though it is certain that all this without God's especial grace will not be effectual for their regeneration and conversion; yet, if they will but do as much as this comes to, we can assure them, that in time they shall have this especial grace, which they now want. In the same proportion that they use and employ those