do, who is still in the course and habit of some particular sin; for, as to that sin, he reserves it, he compromises it. Against other sins, and other sorts of sin, he may strive; in this he allows himself. If the child of God sin, he does not allow himself in the sin: on the contrary, he grieves, he repents, he rises again; which is a different thing from proceeding in a settled self-allowed course of sinning. Sins, which are compatible with sincerity, are much more likely to be objects of God's forgiveness, than sins that are not so; which is the case with allowed sins. Are there then some sins, in which we live continually; some duties, which we continually neglect? we are not children of God; we are not sincere disciples of Christ. The allowed prevalence of any one known sin is sufficient to exclude us from the character of God's children. And we must be converted from that sin in order to become such. Here then we must preach conversion. The habitual drunkard, the habitual fornicator, the habitual cheat must be converted. Now such a change of principle, of opinion, and of sentiment, as no longer to allow ourselves in that, in which we did allow ourselves, and the actual sacrifice of a habit, the breaking off of a course of sinful indulgence, or of unfair gain, in pursuance of the new and serious views which we have formed of these subjects, is a conversion. The breaking off of a habit, especially when we had placed much of our gratification in it, is alone so great a thing, and such a step in our Christian life, as to merit the name of conversion. Then as to the time of our conversion, there can be little question about that. The drunkard was converted when he left drinking; the fornicator, when he gave up his inal indulgences, haunts and connexions; the at, when he quitted dishonest practices, howgainful and successful: provided, in these veral cases, that religious views and motives inuenced the determination, and a religious char

r accompanied and followed these sacrifices.

In these two cases, therefore, men must be converted and live, or remain unconverted and die. And the time of conversion can be ascertained. There must that pass within them, at some particular assignable time, which is properly a conversion, and will, all their lives, be remembered as such. This description, without all doubt, comprehends great numbers; and it is each person's business to settle with himself, whether he be not of the number; if he be, he sees what is to be done. But I am willing to believe, that there are very many Christians, who neither have in any part of their lives been without influencing principles, nor have at any time been involved in the habit and course of a particular known sin, or have allowed themselves in such course and practice. Sins, without doubt, they have committed, more than sufficient to humble them to the dust; but they have not, to repeat the same words again, lived in a course of any particular known sin, whether of commission or neglect; and by deliberation, and of aforethought, allowed themselves in such course. The conversion therefore, above described, cannot apply to, or be required of, such Christians. To these we must preach, not conversion, but improvement. Improvement, continual improvement, must be our text and our topic: improvement in grace, in piety, in disposition, in virtue. Now, I put the "doctrine of improvement," not merely upon the consideration, which yet is founded upon express Scripture authority, that, whatever improvement we make in ourselves, we are thereby sure to meliorate our future condition, receiving at the hand of God a proportionable reward for our efforts,our sacrifices, our perseverance, so that our labour is never lost, is never, as St. Paul expressly assures us,in vain in the Lord: though this, I say, be a firm and established ground to go upon; yet it is not the ground, upon which I, at present, place the necessity of a constant progressive improvement in virtue, I rather wish to lay down upon the sub

ject this proposition, namely, that continual improvement is essential in the Christian character as an evidence of its sincerity; that, if what we have hitherto done in religion has been done from truly religious motives, we shall necessarily go on; that if our religion be real, it cannot stop. There is no standing still; it is not compatible with the nature of the subject; if the principles, which actuated us, be principles of goodness, they must continue to actuate us; and, under this continued stimulus and influence, we must necessarily grow better and better. If this effect do not take place, the conclusion is, that our principles are weak, or hollow, or unsound. Unless we find ourselves grow better, we are not right. For example, if our transgressions do not become fewer and fewer, it is to be feared, that we have left off striving against sin, and then we are not sincere.

I apprehend, moreover, that with no man living can there be a ground for stopping, as though there was nothing more left for him to be done. If any man had this reason for stopping, it was the apostle Paul. Yet did he stop? or did he so judge? Hear his own account? This I do, forgetting those things that are behind (those things whereunto I have already attained,) and looking forward to those things that are before (to still farther improvement,) I press towards the mark for the prize of the high calling of God in Christ "S This was not stopping: it was pressing The truth is, in the way of Christian imment there is business for the best; there is gh to be done for all.

rst, In this stage of the Christian life, it is fit uppose, that there are no enormous crimes, ch as mankind universally condemn and cry out ainst, at present committed by us: yet less still clearly faults, are not unfrequent with oo easilyexcused, too soon repeated. This altered.

y, We may not avowedly be engaged in or habit of known sin; being at the

time conscious of such sin, but we may continue in some practises, which our consciences cannot, and would not, upon examination, approve, and in which we have allowed the wrongness of the practice to be screened from our sight by general usage, or by the example of persons, of whom we think well. This is not a course to be proceeded in longer. Conscience, our own conscience, is to be our guide in all things.

Thirdly, We may not absolutely omit any duty to our families, our station, our neighbourhood, or the public, with which we are acquainted, but might not these duties be more effectively performed if they were gone about with more diligence than we have hitherto used? and might not farther means and opportunities of doing good be found out, if we took sufficient pains to inquire and to consider?

Fourthly, Again; Even where less is to be blamed in our lives, much may remain to be set right in our hearts, our tempers, and dispositions. Let our affections grow more and more pure and holy; our hearts more and more lifted up to God; and loosened from this present world, not from its duties; but from its passions, its temptations, its over anxieties and great selfishness; our souls cleansed from the dross and corruption, which they have contracted in their passage through it.

Fifthly, It is no slight work to bring our tempers to what they should be: gentle, patient, placable, compassionate; slow to be offended, soon to be appeased; free from envy, which, though a necessary, is a difficult attainment; free from bursts of anger; from aversions to particular persons, which is hatred; able heartily to rejoice with them that do rejoice, and, from true tendernes of mind, weeping, even when we can do no more, with them that weep; in a word, to put on charity with all those qualities with which St. Paul hath clothed it, 1 Cor. xiii. which read for this purpose.

Sixthly, Whilst any good can be done by us,

we shall not fail to do it; but even when our powers of active usefulness fail, which not seldom happens, there still remains that last, that highest, that most difficult, and, perhaps, most acceptable duty to our Creator, resignation to his blessed will in the privations and pains and affliction, with which we are visited; thankfulness to him for all that is spared to us, amidst much that is gone, for any mitigation of our sufferings, any degree of ease, and comfort, and support, and assistance, which we experience. Every advanced life, every life of sickness, or misfortune, affords materials for virtuous feelings. In a word, I am persuaded, that there is no state whatever of Christian trial, varied and various as it is, in which there will not be found both matter and room for improvement; in which a true Christian will not be incessantly striving, month by month, and year by year, to grow sensibly better and better, and in which his endeavours, if sincere, and assisted, as, if sincere, they may hope to be assisted by God's grace, will not be rewarded with success.

SERMON VIII.

PRAYER IN IMITATION OF CHRIST.

And he withdrew himself into the wilderness, and prayed.-Luke v. 16.

imitation of our Saviour is justly held out a rule of life: but then there are many hich we cannot imitate him. What on his miraculous character must nesurpass our endeavours, and be placed reach of our imitation. This reason ose particulars, in which we are able to his example, of great importance to be ved by us; because it is to these that our es of taking him for our pattern, of treading ps, is necessarily confined.

his

ord's piety is one of these particu, if we be so minded, pray to God,