XVIII. and vexation. And he will never know SERM. by experience, what that remorse and anguish of mind is, which is the fruit of great, and repeated tranfgreffions. His apprehenfions of falling, and dread of guilt, with the confequences of it, will fecure him from those great and dreadful evils. Probably, the life of fuch an one will be even and uniform. It will confift of a regular course of religious devotion, public and private; and of a great number, and large variety of beneficial actions, and kind offices to others. He will scarce be able to refrain himself from giving fome hints and inftructions, that fhall be useful to others. Efpecially, if he fee any fecure and prefuming, he will warn them affectionatly and earnestly. But being fenfible of his own weakneffe, and ever apprehenfive of acting, fome time, amifs himfelf; his admonitions, and warnings, and reproofs, if they fhould be needful, will be tempered with mildneffe and gentleneffe. It seems not unlikely, that this property, of fearing always, fhould produce an amiable character, which fhall gain a man fome good degree of esteem, and qualify him for ་ ༣ Cc 4 more SERM. more usefulneffe, than very eminent attainXVIII. ments could do without it. The modeftie and meekneffe of his behaviour will not only caft fome luftre upon himself, but likewise adorn religion, and give it an agreeable and lovely appearance. And though he never, whilst in the body, and in this state of trial, dares pass a definitive sentence in favour of himself, but refers that to the all-knowing judge: yet it is likely, that continued innocence, and persevering integrity, will lay a foundation for growing joy, and folid fatisfaction of mind, which will be preferable to all the advantages of this world. Such is the happineffe of this perfon, and of this temper of mind. III. In the third place we are to observe, how this temper, of fearing always, contributes to a man's happineffe. And it is very eafie for any one to perceive this. For fuch an one will be circumfpect and watchful: which, certainly, must be a good mean of fecurity. He that looks well to his going, who is thoughtful and confiderate, will, in all probability, act more wifely and discreetly, than the rafh and un- SERM. thinking. Moreover, he will be serious and diligent in the use of all proper means of fecurity and ftedfaftneffe. He will frequent the affemblies of divine worship, and will pray and hear, not only out of form, and carelessly, but with attention, and with a view of gaining confirmation and establishment. He confiders acts of worship as means of emprovement, and preparatorie for the duties of life. And hereby he gains ftrength for refifting of temptations, and grows ready to every good word and work. Nor does he neglect private meditation. But often thinks of God, and another world. He contemplates the works of God, and studyes his word. He confiders the perfection and extent of the divine law. He obferves the reasonableneffe of every part of it, and fixes in his mind an abhorrence of all fin upon a reasonable foundation. He frequently contemplates the glorie, fet before the upright and persevering, in the gofpel of Chrift. And thereby he is animated to duty, and fet more and more at va riance XVIII. SERM. riance with every thing, that might deprive XVIII. him of fo great a recompenfe. He dreads the thought of being hardened in fin, and therefore cherishes tenderneffe of fpirit. He often reflects on his ways, and calls himself to an account for what he has done, in public and private: and fails not to renew his repentance. If any thing unbecoming has escaped him, he does not palliate and justify it, or feek for excufes and apologies: but he condemns himself for it, and laments it. His humility is thereby encreased, and his future circumfpection is rendered more exact and vigilant. Nor would he fhun the advices and reproofs of others but would gladly ac cept the reprehenfions and admonitions of a knowing and faithful friend. This courfe of thinking and acting cannot but be of advantage, and conduce to the happineffe, defcribed under the foregoing particular. IV. I am now to add fome remarks and observations. They will be fuch as these. 1. The temper of mind, fpoken of in this SERM. maxim of Solomon, and ftiled fearing al- XVII. ways, is frequently recommended to Chriftians in the New Teftament. Our Lord cherished it in his own difci ples by exhortations and arguments. They were not fo perfect, after he had been long with them, but he fets before them the duty of watching. It is one of those things, which he inculcated upon them a little before he took his leave of them. And what I fay Mark xiii. say Matt. unto you, I say unto all: Watch. And, Watch, 37 and pray, that ye enter not into temptation. xxvi. 41. The spirit indeed is willing, but the flesh is weak. They had been too pofitive and prefuming. He affures them, that they had better be, with regard to themselves, more diffident and distrustful; that they might be more upon their guard, and more conftant and earneft in prayer to God for his protection and help. This fear of offending, this distrust of ourfelves, this apprehenfiveneffe of the power of temptations, is implied in that petition of the prayer, which Chrift taught his dif ciples: And lead us not into temptation, but deliver us from evil. Brethren, |
