SINCE the stile was changed in 1752, New-year's day hath been observed as the day, which commemorates the circumcision of him who came to fulfil all righteousness, which we are assured was performed when he was eight days old, (a) so that he submitted to all the rites and ceremonies belonging to the dispensation, under which he was born, however painful or troublesome they might be. But although nothing is trivial that belongs to the Saviour of Sinners, yet

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purpose to treat upon the more weighty matters in the ensuing discourses, and therefore shall pass over the article of circumcision; and as the New Year begins a new period of our life, I shall consider it in a solemn circumstantial light, viz, as the uncertainty of our days, and the certainty of their ending, and that our prayer might be, So teach us to number our days, that we may apply our hearts unto wisdom.

(a) Luke ii. 21.

SERMON III.

ON NEW YEAR'S DAY.

Jer. xxviii. 16.

BEHOLD, I WILL CAST THEE OFF THE FACE OF THE EARTH: THIS YEAR THOU SHALT DIE!

It is more than probable these words will

be verified in some who are present in this assembly; and there is need for each to make the solemn enquiry, Lord is it I! But before I enter upon the awful subject, it will be necessary to pay some attention to the original cause of the tremendous

sentence.

IN the preceding chapter, the prophet Jeremiah was commanded to put a yoke upon his own neck; and also to make yokes and send one to each of the ambassadors, belonging to several kings, who were attending the court of Zedekiah king of Judah; as the king of Edom; the king of Moab; the king of the Ammonites; the

king of Tyrus and the king of Zidon. It is very probable, that the ambassadors of these kings, might be come to the king of Judah, to form a league of defence against the king of Babylon, who was making very rapid conquests; and as the prophets spake by signs as well as by words, the yokes sent to their different envoys were to signify that all those kingdoms should be brought under the yoke of the king of Babylon; and as it might be deemed imprudent for the prophet to send a yoke to Zedekiah, he put it on his own neck, to signify that the king of Judah also, and his land, should be brought in subjection to the king of Babylon. Courts are seldom destitute of sycophants, parasites and flatterers; one of that character was now in the court of Zedekiah, of the name of Hananiah. I judge he was what we should now call, a court chaplain, or chaplain in ordinary, and in conformity to his profession is called, a prophet. This bold adventurer took an occasion, before a large assembly of priests and people, to contradict the messenger of Jehovah; yea, and had the assurance to deliver his falshood as from God himself. Thus, says this time server, saith the Lord of hosts, the God of Israel, saying, I have broken the yoke of the king of Babylon. Within two years will I bring again into this place all the vessels of the Lord's house, that Nebuchadnezzar king of Babylon took

from this place, and carried them away into Babylon. And I will bring again to this place Jaconiah the son of Jehaiakim the king of Judah, with all the captives of Judah, that went into Babylon, saith the Lord: for I will break the yoke of the king of Babylon. The prophet Jeremiah patiently listened to all this dreadful falshood, and then as a lover of his country, he said Amen: the Lord do so.-He then gave a description between a true prophet and a false one; their predictions being verified was the only proof of their being true prophets; and finding that it was in vain to contend for the present, and not having any express testimony to deliver, he quietly went away. We may easily suppose Hananiah would be highly applauded, while poor Jeremiah would retire with disgrace. But the triumph of the wicked is not long. For although Hananiah was wonderfully confident, and as a proof of his assurance, he had broken the yoke from the neck of Jeremiah, as a token that God would confirm all that he had said; yet God sent his faithful Servant with a different message, intimating that although the bold man had acted the bravado, and had broken the yokes of wood, they should be exchanged for yokes of iron; and having faithfully delivered his message, he now reads the false, arrogant prophet his doom in awful accents; Hear now, Hananiah, the Lord

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hath not sent thee; but thou makest this people trust in a lie. Therefore, thus saith the Lord; Behold, I will cast thee off from the face of the earth: this year thou shalt die, because thou hast taught rebellion against the Lord. So Hananiah the prophet died the same year in the seventh month. That was about six weeks after the first debate. It is clear that Hananiah had sinned the sin unto death; so that his flesh was given to destruction, whatever might become of his poor soul. Having said thus much respecting the original cause of the words, I shall leave the two prophets in their lot, and consider the text in a way that may profit us who are here upon praying ground. This year thou shalt die, as I before observed; it is more than probable the text will be realized in some of us who now stand in the presence of God. That this may properly affect our minds, I shall endeavour to shew,

FIRST, the certainty of death. SECONDLY, the uncertainty of it. THIRDLY, what is necessary, in order to die comfortably.

FIRST, then, I am to consider the certainty of death. The point is universally allowed, but is not laid to heart, that is the point I am labouring at; and there are several circumstances which second my 'endeavours in the momentous matter.

1. The annual death of vegetables, the