trial it is now a time that religion is greatly decayed amongst us; and the effect is, that this custom comes in with this decay. Young people begin again to set up their old custom of frolicking, (as it is called,) and spending a great part of the night in it, to the violation of family order. What is the reason, if this custom is not bad, either in its nature or tendency, that it did not come in before, when religion was lively? Why does it stay till it can take the advantage of the withdrawment of religion? This is a sign that it is a custom that shuns a spirit of lively religion, as darkness shuns the light, and never comes in till light withdraws.

And here, again, I would send persons to their own experience. How did this practice come in with you in particular: you, that two or three years ago, seemed to be so engaged in religion? Did it not come in, did you not begin to practise it, as the sense of religion wore off? And what is the matter! Why did you not set up the practice then, when your heart was taken up about reading, meditation, and secret prayer to God? If this do not all stand in the way of them, and is no hindrance to them, why was you not engaged in both together? What account can you give of it? Why did you leave off this practice and custom, or abstain from it? To what purpose is this changing? One while it must be avoided as evil, and, another while practised and pleaded for as good? The making such an alteration, does not look well, nor will it be for the honour of religion, in the eye of the world. For, whether the practice be lawful or not, yet such a thing will surely be improved to our disadvantage. For your avoiding it, then, has this appearance, in the eye of the country, that then you condemned it: and, therefore, your now returning to it, will appear to them as backsliding in you. Such changelings are evermore, in the eye of the world, greatly to the dishonour of their profession, let it be what it will.

Indeed, this custom, as it is practised, does not only tend to sin, but is, in itself, very disorderly, sinful, and shameful. For it is attended late in the night, and in the dead of the night, to the neglect of family prayer, and violating all family order; which is disorder and profaneness. Is it lawful to rob God of his ordinary sacrifices, for the sake of your pleasure, diversion, and jollity? Are you of that mind, that it is a decent thing, that the stated worship of the great God, should give way to your mirth, and your diversions? Is this the way of God's holy children? Those works that are commonly done in the dead of night, seem to have a black mark set upon them by the apostle, and Christians are exhorted to avoid them, Rom. xiii. 12, 13. "Let us cast off the works of darkness, and let us put on the armour of light. Let us walk honestly, as in the day; not in rioting and drunkenness; not

in chambering and wantonness." The word here rendered rioting, is of far different signification from the term, as used in our laws for the forcible doing an unlawful thing, by three or more persons assembled together, for that purpose. But the word here properly signifies, a disorderly convention of persons, in order to spend their time together in pleasure and jollity. So the word is commonly used in scripture. Prov. xxiii. 20. "Be not amongst riotous eaters of flesh." Prov. xxviii. 7. "He that is a companion of riotous men, shameth his father." Luke xv. 13.-"wasted his substance with riotous living."-Again, a black mark seems to be set on such in scripture, as in 1 Thess. v. 5-8. "Ye are all the children of light, and the children of the day; we are not of the night, nor of darkness. Therefore, let us not sleep, as do others; but let us watch and be sober. For they that sleep, sleep in the night; and they that be drunken, are drunken in the night." Many of you that have lately set up this practice of frolicking and jollity, profess to be children of the light, and of the day! and not to be the children of darkness. Therefore, walk as in the day; and do not those works of darkness, that are commonly done at unseasonable hours of the night. Such things are not only condemned by the apostle, but are looked upon as infamous in all ages among sober people, as all past writings manifest. Therefore, it is a thing of bad report, and so forbidden. Phil. iv. 8. Whatsoever things are of good report: if there be any virtue-any praise, think on these things."

OBJECTION. But the wise man allows of this practice, when he says, Eccles. iii. 4, “There is a time to mourn, and

a time to dance."

ANSWER. This is nothing to the purpose; for the utmost that any can pretend that it proves, is, that it may be used under some circumstances; but not at all, that dancing and other things used by our young people in their frolicks, are lawful, in those circumstances: any more than what is said in the same chapter, verse 3,-"there is a time to kill," proves that it is lawful for a man to commit murder. To deny that dancing, under any circumstances whatever, was lawful, would be absurd; for there was a religious dancing in the Jewish church, which was a way of expressing their spiritual mirth. So David danced before the Lord. And he calls upon others to praise God in the dance. So there may be other circumstances wherein dancing may not be unlawful. But all this makes nothing to the present purpose; to prove that this particular custom is not of a bad tendency. Besides, when the wise man says, "there is a time to dance," that does not prove, that the dead of the night is the time for it. The same

wise man doth not justify carnal mirth, but condemns it. Eccl. ii. 2. "I said of laughter, it is mad; and of mirth, what doth it?"

OBJECTION. If we avoid all such things, it will be the way for our young people to be ignorant how to behave themselves in company.

ANSWER. But consider what this objection comes to. It certainly comes to this, viz. That the pouring out of the Spirit of God upon a people, tends to banish all good conduct, good breeding, and decent behaviour from among them; and to sink them down into clownishness and barbarity! The Spirit of God did actually put an end to this practice among us.-But who is not ashamed to make such an objection? Will any of our young converts talk thus? Will you, that think you were converted by the late pouring out of the Spirit of God, and are made holy persons, heirs of eternal life, talk so blasphemously of it?

If our young people are resolute still to go on notwithstanding all that has been said, I hope that those of them who call themselves converted, will first find out some rational, satisfying answer to the arguments that have been used against it. This at least may be reasonably expected of them, seeing they make such a profession. You have this day been partaking of the sacrament of the Lord's supper, and therein solemnly renewed your profession. If after such light set before you, and such mercy given, you will go on, Be it known to you, that your eating now and at other times, will prove only an eating and drinking judgment to yourselves.

And I desire heads of families, if they have any government over their children, or any command of their own houses, would not tolerate their children in such practices, nor suffer such conventions in their houses.-I do not desire that young people should be abridged of any lawful and proper liberties. But this custom can be of no benefit or service in the world: it tends only to mischief.-Satan doubtless would be glad to have such an interest among us as he used to have; and is therefore striving to steal in, while we are sleeping: but let us rouse up ourselves, and vigorously oppose his encroachments. I shall repeat those words of the apostle, Rom. xiii. 12-14, and leave them to the serious consideration of all persons, old and young. "The night is far spent, the day is at hand; let us therefore cast off the works of darkness, and let us put on the armour of light. Let us walk honestly as in the day, not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. But put ye on the Lord Jesus Christ, and make no provision for the flesh, to fulfil the lusts thereof."

SERMON V.

THE CHRISTIAN PILGRIM,

OR

THE CHRISTIANS LIFE A JOURNEY TOWARDS HEAVEN.

HEBREWS XI. 13, 14.

And confessed that they were strangers and pilgrims on the earth. For they that say such things declare plainly that they seek a country.

THE Apostle is here exhibiting the excellency of faith, by its glorious effects, and happy issue in the saints of the Old Testament. Having enumerated examples of Abel, Enoch and Noah, of Abraham and Sarah, of Isaac and Jacob, he relates that all "these died in faith, not having received the promises, but having seen them afar off, were persuaded of them and embraced them, and confessed that they were strangers and pilgrims on earth." In these words the apostle seems more immediately to refer to Abraham and Sarah, and their kindred who came with them from Haran, and from Ur, of the Chaldees, as appears by the 15th verse, where he says, "and truly if they had been mindful of that country whence they came out, they might have had opportunity to have returned." Two things may be here observed.

1. The confession which they made concerning themselves to it, that they were strangers and pilgrims on the earth; of this we have a particular account concerning Abraham, “I am a stranger and a sojourner with you."* And it seems to have been a general sense of the patriarchs, by what Jacob says to Pharaoh. "And Jacob said to Pharaoh, the days of the years of my pilgrimage are an hundred and thirty years: few and evil have the days of the years of my life been, and have not attained to the days of the years of the life of my fathers in the days of their pilgrimage." "I am a stranger and a sojourner with thee, as all my fathers were."

*Gen. xxiii, 4.

Gen. xlvii. 9.

Psal. xxxix. 12.

2. The inference that the apostle draws from hence, viz. that they sought another country as their home. "For they that say such things, declare plainly that they seek a country." In confessing that they were strangers, they plainly declared that this is not their country, that this is not the place where they are at home. And in confessing themselves to be pilgrims, they declared plainly that this is not their settled abode; but that they have respect to some other country, which they seek and to which they are travelling.

SECTION I.

That this life ought to be so spent by us, as to be only a journey, or pilgrimage, towards heaven.

HERE I would observe,

1. That we ought not to rest in the world and its enjoyments, but should desire heaven. We should seek first the kingdom of God.* We ought above all things to desire a heavenly happiness; to be with God; and dwell with Jesus Christ. Though surrounded with outward enjoyments, and settled in families with desirable friends and relations; though we have companions whose society is delightful, and children in whom we see many promising qualifications; though we live by good neighbours, and are generally beloved where known; yet we ought not to take our rest in these things as our portion. We should be so far from resting in them, that we should desire to leave them all, in God's due time. We ought to possess, enjoy, and use them, with no other view but readily to quit them, whenever we are called to it, and to change them willingly and cheerfully for heaven.

A traveller is not wont to rest in what he meets with, however comfortable and pleasing on the road. If he passes through pleasant places, flowery meadows, or shady groves; he does not take up his content in these things, but only takes a transient view of them as he goes along. He is not enticed by fine appearances to put off the thought of proceeding. No, but his journey's end is in his mind. If he meets with comfortable accommodations at an inn; he entertains no thoughts of settling there. He considers that these things are not his own, that he is but a stranger, and when he has refreshed himself, or tarried for a night, he is for going forward. And it is pleasant to him to think that so much of the way is gone.

So should we desire heaven more than the comforts and enjoyments of this life. The apostle mentions it as an encouraging, comfortable consideration to Christians, that they draw

*Matt. vi. 33.