which compleat the character of an all-wise and righteous Governor of the Universe.

They consider not, that as power, though infinite, is still confined to what is the object of power, and does, by no means, extend to contradictions; so mercy, however infinite, is always limited to things which naturally are the objects of mercy. Wherefore, though God is, indeed, long-suffering, and of great patience, and grants all mankind both space and time of repentance, (for he created none to perish, but would have all embrace the terms of salvation) I say, though God is thus forbearing, yet sin is an abomination to him; his long suffering when abused will have an end, and with greater severity he will execute his vengeance upon the impenitent sinner.

God has declared, that his Spirit shall not always strive with man. Let not the sinner then despise the riches of his goodness, and forbearance, and long suffering, as if he did not know that the goodness of God leadeth him to repentance: but, after the hardness and impenitency of his heart, treasures up to himself zorath against the day of wrath, and revelation of the righteous judgment of God, who will render to every man according to his deeds: to them who, by patient continuance in well doing, seek for glory and honour, and immortality, eternal life: but unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil. The final punishment of sin is not at all the

less certain by being remote and at a distance; seeing that one day is with God as a thousand years, and a thousand years as one day. As St. Peter observes, The Lord knoweth how to reserve the unjust to the day of judgment to be punished.

Great, therefore, is the deceit, and fatal the error, by which all those deceive themselves, who continue in their sins, because God's mercy, goodness, and compassion knows no bounds.

Fourthly, Another delusion is, when men value themselves upon their being of a particular sect, without any regard to the goodness of their lives and actions.

But let me tell those much deceived people, that no particular profession will save its members; for with what delusions soever, and in whatsoever forms men impose upon themselves, still the Apostle's assertion will for ever remain true: He only that doth righteousness is righteous, and whatsoever a man soweth, that shall he also reap.

The Jews valued themselves greatly in being the peculiar people of God, and despised all such as were not of their own nation; and the Pharisees, in particular, looked with the utmost contempt upon those whom they called Publicans and Sinners, and were ready to say, stand by thyself, for I am holier than thou. And yet we find that our Saviour regarded them not one jot the more upon this account, but often branded them as hypocrites, a generation of vipers, an evil and adulterous generation. And the instance of the Pharisee and Publican that

went into the Temple to pray, is sufficient tơ convince us that God is no respecter of persons; for there we find, that the Publican was justified rather than the Pharisee, notwithstanding that he valued himself so much upon his pro-. fession.

In a word, it is (through the merits of Christ) a man's integrity, and not his being of any particular sect, that must gain him acceptance with God; for, as St. Peter saith, In every nation, (and consequently in every denomination) he that feareth him, and worketh righteousness, is accepted of him.

Fifthly, The last delusion that I shall mention, and which is, above all, the most pernicious and extensive, is the imaginary design of future repentance.

The great doctrine of the gospel is this, that whosoever sincerely and effectually repents, shall, through the redemption and intercession of Christ Jesus, obtain remission of his past sins, and be rewarded with eternal happiness. But shall a sinner imagine that he may, from hence, indulge himself in a debauched and unrighteous way of life, and repent just when he thinks fit? Can he flatter himself that an allpowerful and righteous God will be content with the cold services of his old age, when the devil has had the services of his youth? Is an earthly king to be persuaded to turn his court into an hospital, and to be attended by cripples? Even to imagine him capable of being prevailed upon to do such a thing, either by flattery or persuasion, would be an affront to

his understanding. And shall we think that to be right in man, which is not so in the Almighty?

Such a repentance as this is turning the grace of God into wantonness, or making Christ the minister of sin; or, according to the words in my text, deceiving ourselves by attempting to mock God. For the repentance spoken of in the gospel is not the passion, but the virtue of repentance; it is a real change of mind; such a sincere amendment of life and manners as is, in the scripture, very suitably and significantly styled the new man.

And now, either there is a day of retribution, or there is not? If there is not, why then, what are we doing? Why any regard to truth and honesty, any further than to keep out of the reach of human laws? Why do we not make our way pleasant and easy through life, though we do it to the injury and disadvantage of our neighbours. Not to do so, when there is no account to be given either here or hereafter, is to confess ourselves narrow spirited and cowardly animals.

But if there is such an account, if there be any such thing as the comforts of Abraham's bosom, surely we should endeavour to obtain them. We should not postpone our repentance, as we know neither the day nor the hour of our master's coming; but should embrace that gracious invitation of our Lord: Come unto me all ye that labour, and are heavy laden, and I will give you rest. So reviving should it be to a poor sinner, so comfortable to consider, that his

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offended God is, upon his sincere repentance, both willing and ready to forgive him.

We should consider the uncertainty of our length of days, and that our future harvest will be answerable to what we have sown in this life; that it is now we must secure ourselves of that welcome sentence from the King of Glory: Well done thou good and faithful servant, enter thou into the joy of thy Lord. Oh joyful words! Oh welcome sentence! How greatly should we study to obtain it? How much should we despise the vain pomp and vanity of this life, if we hope to be happy in the next? How studious should we be to keep that tremendous day of account in our view? And since we shall be rewarded according to our deeds, what manner of persons ought we to be in all holy conversation and godliness.

But if the eternal weight of glory that awaits our good actions is not sufficient to excite us to forsake our darling sins, and, like lost sheep, to return to our great shepherd, perhaps the dread of an eternity of pain may have some influence

upon us.

Let us attend a little and hear the sentence which Christ himself tells us he will pronounce upon the wicked at the final day of judgment : Depart from me ye cursed into everlasting fire, prepared for the devil and his angels. I say, let us attend to these words; perhaps there may be more in them than we are aware of. Depart from me ye cursed. Where? Not to your former babitations which ye possessed on earth: not to fine houses, plenteous tables, great offices