assist those who aim at the greatest perfection SERM. in virtue, to quicken the flothful and indo- II. lent, and to awaken finers, and reclaim them from their wandrings.

The words of the text are more especially adapted to fome of the last mentioned cafes.

In the preceding verse he declares, that he had thought on his ways: the result of which was, that he was thereby disposed and enabled to amend them: and I turned my feet unto thy teftimonies. He adds here a very happy and commendable circumstance of that converfion, or alteration for the better: It was speedie, and immediate. I made baste, and delayed not, to keep thy commandments.

Having lately explained and recommended to you the duty of confideration, or thinking on our ways: I now intend to recommend the imitation of the Pfalmist in this circumstance, speedinesse of amendment, wherever any thing has been amiss. The want of which is, probably, one of the most common failings, which men are incident to. There are few, or none, but have some convictions of the evil of fin, and some perception and perfuafion of the excellence and neceffity of real holinesse. They are aware, that fin, un

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SERM. repented of, must be of fatal consequence: and that without holinesse no man can attain to the happineffe of a future state. They intend therefore, and hope, to be truly holy in time. They would not die in fin, nor continue in it always. No, they propose to repent of it, and forsake it. They design to humble themselves greatly for all their tranfgreffions, and to turn themselves from them to a fincere obedience to all God's commandments. But the time for puting these resolutions in practise is not yet come, And they hope, it may be well done hereafter. This is very different from the example in the text. Which that all may be disposed to follow and imitate,

I. I will in the first place mention fome confiderations, shewing the evil of delays in the things of religion.

II. I will consider those pleas and excuses, which some make for delaying to reform, and their objections against immediate compliance with the commands of God.

III. I in

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III. I intend alfo at the end to offer some SERM. motives and arguments, tending to induce men to perform what is their duty.

I. In the first place I shall mention fome
confiderations, shewing the evil of de-
lays in the things of religion.

1. A finer's delaying repentance and amendment is an act of great imprudence, and such as men are not ordinarily guilty of in other matters.

It is, I say, great imprudence, to delay to reform; because it is a thing of the utmost importance, upon which depend our everlasting concerns, our happinesse or miserie in another state. Is not the condition of an habitual finer extremely hazardous? Every one must own, that whilst a man is in any evil course, allowed of and indulged, he is under the displeasure of God. And if he dyes in that state and course, he is miferable beyond redresse. The only way of averting the displeasure of God, and escaping future miserie, is that of fincere repentance. And how imprudent must it be, to defer that a moment? Should not every difcreet and thoughtful person defire to be in a safe C 4

SERM. condition, rather than in a state of great danger?

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Should we not then be all ready to embrace the pardoning mercie of God, now offered to us, by confeffing and forsaking our Hof. xiv. fins, as he requires? He will, then, receive us graciously, and love us freely.

2.4.

2. We ought serioufly to confider the shortnesse and uncertainty of life. Can it be reasonable, to defer a thing, which we own ought to be done: when we are not certain, that we shall have another opportunity of doing it? For we cannot depend upon to morrow, not knowing what the present day may bring forth. All do not arrive at old age, or any other of the advanced periods of life. Numberless are the dangers, to which we are exposed. And the strongest and most healthie may be taken off by sudden accidents.

Suppose, death to make gradual approches. Yet we are not certain, what pains, what indispositions they are, that small bring on the diffolution of foul and body. They may be such, as shall immediatly and utterly unqualify us for fettling any of our affairs relating to this life, or making any preparations for another. How inconvenient then, SERM. how unsafe, how unwise must it be, to defer this important concern to a diftant, unknown and uncertain futurity!

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3. You defer repenting and giving up yourself to God for the present, in hopes of doing so hereafter. But repentance will be more unlikely hereafter than now.

There cannot, I apprehend, be any reason to think, it should be more likely in some future time, than the present. But there are many reasons to suppose the contrarie.

You are not fure of having such calls to repentance, as you now have, even supposing the continuance of life. You now enjoy means of virtue and holinesse. And earnest and frequent calls and invitations are made to you. But it may not be always fo. Your worldly affairs may place you in some other situation, where the like means are not to be had, which are now afforded you. Or, if the principles of religion do not now make a deep and abiding impression upon your minds, you may be prevailed upon by some worldly confiderations, to forsake and abandon the ordinances of divine worship, and all the usual means of awakening, reforming, and

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