be accounted for? How often are we called to reflection by the good, or the bad examples of others-by hints in conversation-by our affairs going right or going wrong-by health,, or by sickness and by a variety of other incidents, which are continually falling within the observation of every one.-Above all, are the opportunities we have of religious improvement, do you suppose, given us for nothing? Can we conceive, that God Almighty sent his son Jesus Christ into the world to die for our sins, and instruct us in holy religion, without laying upon us a strong obligation to attend to that religion? Can we conceive that we have opportunities, and means given us of reading those scriptures, which our blessed Saviour and his apostles left behind them for our instruction-that we have an opportunity every week of hearing the word of God explained; and frequent opportunities of renewing the remembrance of our blessed Saviour's death and atonement in a visible rite; which he established for that purpose in the holy sacrament-can we suppose, that we have all these opportunities given us, without supposing that we are to consider them as trusts, for which we are to give an account, when we are to be no longer stewards? Depend upon it, it must be

given, when all these opportunities, and all these means of God's grace shall be over, and we shall be called on to give an account of our use, or abuse of them.

HAVING thus, my brethren, shewn you, that we should all consider ourselves as stewards to our heavenly Master for every thing we enjoyand that we should all act faithfully in our several trusts, as we must give an account of our stewardships, I shall conclude with pressing upon you the necessity of reducing these truths to practice; which I cannot do better, than in our blessed Saviour's own words. Who then is that faithful and wise steward, whom his Lord shall make ruler over his household. Blessed is that servant, whom his Lord, when he cometh, shall find so doing. But if he shall say in his heart, my Lord delayeth his coming, and shall begin to eat, and drink, and be drunken, the Lord of that servant will come in a day, when he looketh not for him, and at an hour, when he is not aware, and will cut him asunder, and appoint him his portion with the unbelievers. There shall be wailing, and gnashing of teeth.

SERMON

SERMON XII.

I TIMOTHY, iv. 8.

GODLINESS IS PROFITABLE UNTO ALL THINGS, HAVING THF PROMISE OF THE LIFE THAT NOW IS, AND OF THAT WHICH IS TO COME.

THOUGH godliness depends chiefly on the promise of the life, that is to come; yet as we are told it hath the promise also of the life, that now is, it seems right for the ministers of the gospel to explain this, and every advantage that attends it. Indeed it is, in fact, strengthening the force of religion, to give it the promise of the life, that now is; for as there must be a uniformity in all God's works, it is a strong presumption, that if a religious conduct tends to make us happy here, it

will tend still more to make us happy hereafter.

In considering this subject, I shall shew you first, that religion tends more than wickedness to procure us the enjoyments of life-secondly, that it gives us a better relish for them-thirdly, that it is a greater security against misfortunes; and lastly, that when we do fall into misfortunes, it is our best support under them.

IN the first place, religion tends more than vice to procure us the enjoyments of life.-But here I would not be understood to mean that a religious life has a greater tendency than a wicked one, to procure us sudden, or exorbitant wealth. By acts of oppression, or fraud, a man may create a fortune at once; as a thief may suddenly enrich himself by breaking open a house. But he, who is inclined to enrich himself by rapine and robbery, will never listen to any discourse of this kind. He is beyond the pale of instruction. When I speak therefore of the worldly advantages of religion, I confine them merely to those who are content to go on innocently in the common course of business, in which certainly a virtuous conduct has a greater tendency to success than a vicious one.

VOL. I.

And

And first prudence, which we surely esteem a virtue, is most essential in conducting our affairs. This is so certain, that wherever you see an imprudent man, there also you see a man in difficulties. The wicked man sometimes acts prudently, and so far he acts properly but when he acts in character, his measures are concerted by art and cunning. These serve but a present occasion: prudence is ever of use.

Then again industry, temperance, and frugality, which are all virtues, have the same good tendency. Did any of you ever see an idle, drunken, extravagant fellow prosper in his business, or live comfortably? I believe not. His business fails or his friends forsake him-or his quarrelsome temper leads him into mischief-or something happens, which he might have avoided, if he had been quiet, sober and industrious.

Honesty too has the same good tendency.- The knave must pretend to be honest, or he can never succeed. If he be supposed to be a knave, nobody will trust him. And it will be a very difficult matter for him to manage so, as not to be found out. There is the same difference between a really honest man, and a disguised knave, as between a piece of fair gold coin, and a gilt counterfeit. The honest Guinea shews its face any

where.