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ness: I shall be satisfied when I awake with thy likeness. 2 Cor. v. 4. Psal. xvii. 15.

III. Conclude with a few observations.

1. We see that the best of saints have their infirmities, not only of a bodily nature, like Timothy, whom Paul advises to drink a little wine for his sto mach sake and his often infirmities, but those of a moral kind; and it will be so as long as that root of bitterness remains, which beareth gall and wormwood. Neither an exemption from sorrow nor from sin is to be expected in the present life. The most fragrant rose has its thorns, and the taost shining christian his shades.

2. There is some particular infirmity which every good man may call his own. I kept myself, says David, from mine iniquity; that is, from the sin which most easily beset him. There is some constitutional evil, some prevailing corruption, which most easily gains the ascendency, and it becomes us to beware of it. This sin is generally most visible to others, and most concealed from ourselves. It will not readily take a denial, and is impatient of restraint. When reproved, we endeavour to extenuate, it, and take various methods to avoid conviction; yet it often burdens the conscience, and fills with the greatest distress on a dying bed.

3. It becomes us well to know our particular infirmity, that we may guard against it; for to be without defence, is the way to be overcome without resistance. We should search for the bosom sin as the jews did for the leaven the evening before the passover. Our outward actions we cannot be ignorant of; but diligent investigation is necessary to discover our real dispositions and state of heart. Yet however difficult the task, it must be undertaken and persevered in; for that evil which predominates is most hurtful to our souls, and will lead to many

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Let us therefore consider well our tempers, our connexions and occupations in life, and we shall find the Achan in the camp.

4. Having discovered what is our easily-besetting sin, let us bewail it before God, and seek for belp against it. Ob men of Israel, said the jews concerning Paul, this is the man that teacheth all men every where against the people, and the law, and this place! But much greater reason have we to say so concerning our constitutional infirmity, and the evil which exercises dominion over us. When the psalmist said, This is my infirmity, he did not cast the blame of it upon another, but takes it to himself: nor does he content himself with a confession of sin in general, though he had many other sins to confess; but points out the particular sin, of which his conscience now accused him. He singles that out from the rest, and laments its power over him, that he might strive and pray against it till he had gained a complete victory over it. Such also must our confessions be, if we would find mercy; and there must be no evil, however common, however natural to us, which we would not seek to have pardoned and subdued. This is the spirit of the psalmnist, and must be ours if ever we be saved.

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From whence arise these doubts and fears,
These pensive sighs and flowing tears?

Sure there exists a cause within

Declining faith, or rising sin.

Yes, it is so; corruptions strong,
A cruel and impetuous throng,
Rise up in arms, nor will they cease,
While life remain, to break my peace.

Then let me die, that I no more
May feel their tyrannizing power;
In that bright world where Jesus reigns,
There are no sins, there are no pains.

The sin and danger of Delay in matters

of Religion.

SERMON XIX.

ACTS xxiv. 25.

Go thy way for this time: when I have a convenient season, I will call for thee.

THREE things may be observed in the verse be

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fore us.-(1.) The manner of Paul's preaching. He reasoned: he did not attempt to strike the passions, without informing the judgment. True religion is a reasonable thing, and should therefore be enforced by arguments and illustrations suited to the capacities of those whom we address. Submission without conviction will neither bring honour to the preacher, nor profit to the hearer.-(2.) The matter of his discourse. He reasoned of righteousness, or that branch of moral duty which respects our conduct towards men. Of temperance, a duty we owe to ourselves, and which directs us so to use this world as not to abuse it. Of judgment to come, where every one must give account of the deeds done in the body, whether they be good. or evil, and whether they relate to God, ourselves, or our fellow-creatures.-Now all this was very appropriate. The Roman Governor, before whom Paul preached, was both intemperate and unjust, living

in adultery, and using his power for the purposes of oppression. But the preacher warns him of the consequences; and knowing the terror of the Lord, he persuades men.-(3.) The effect of his preaching: Felix trembled. Reason remonstrated, conscience accused, and his mind is impressed with a sense of guilt. He feels remorse and shame, and dreads the wrath of an offended God. Paul's doctrine had the same effect upon him as the hand-writing on the wall had on Belshazzar, when the joints of his loins were loosed, and his knees smote one against another. The prisoner stood undaunted: the judge trembled. To still the storm, and recover his former peace of mind, he says to the preacher, Go thy way for this time : when I have a convenient season, I will call for thee.

We shall first offer a few general remarks on the subject and afterwards observe, the folly and danger of putting off the concerns of our souls to a future time.

I. General remarks.

1. We see that that kind of doctrine and preaching which tends to awaken the consciences and alarm the souls of men, is far from being agreeable to the carnal mind. The sluggard does not like to be awakened out of his slumbers, nor the epicure to be called from his revels; neither does the thoughtless sinner wish to be roused from his sloth and carnal security. He dreams that all is well, and he chooses to dream on. He flatters himself, and loves to be flattered. He says to the seers, See not; and to the prophets, Prophesy not unto us right things; speak unto us smooth things, prophesy deceits. Get you out of the way, turn aside out of the path, cause the holy One of Israel to cease from before us. The only preaching that such approve is that which raises no tumult in their souls, but leaves them in a state of

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insensibility for as they are enemies to self-reflection, so they are to every thing which leads to it. The prophets prophesy falsely, and the priests bear rule by their means, and my people love to have it so.-If any plain faithful preacher, who fears God and not man, should rise and say, Ye generation of vipers, how can ye escape the damnation of hell! Or if he should say, Now also the axe is laid to the root of the trees: therefore every tree which bringeth not forth good fruit, is hewn down, and cast into the fire-though he would say no, more than his great Master, and John the Baptist had said before him-yet, if he should speak so freely and faithfully, he might possibly be answered as the prophet was by Amaziah : Forbear! Why shouldst thou be smitten! Or some might say of him as Ahab did of Micaiah: I hate him: for he never prophesicth good unto me, but always evil! The upright christian loves a soul-searching ministry, and is not offended with the most faithful reproofs. Let the righteous smite me, it shall be a kindness; and let him reprove me, it shall be dn excellent oil, which shall not break my head. But the language of the hypocrite, or self-soothing sinner, is like that of Felix: Go thy way. Such characters have no objection to hear of the love of God to a sinful world, but do not like to hear of his wrath: they like the promises, but not the threatenings. But let them remember that the time is coming when terror will seize them, conscience reproach them, and their sins be set in order before them; and the contempt they have cast on faithful ministers will only tend to aggravate their guilt and ruin. And they, whether they will hear or whether they will forbear, shall know that there hath been a prophet among them. Isai. xxx. 10, 11. Jer. v. 31. Matt. iii. 10. 2 Chron. xxv. 16. xviii. 7. Psal. cxli. 5. Ezek. ii. 5.

2. Those who are merely the subjects of convictions generally do what they can to stifle them. Such

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