cipline, and all the aids that reason and phi- SERM. Hear them, and par lofophy can afford. ticularly Socrates and Plato, regarding this moral discipline, as the cathartic and medicine of the foul, which was necessary to deliver it from the disease of vice, before it could acquire the health and the vigour of virtue. In fact, till we are deeply fenfible of the depravity of human nature, acknowledged even by the heathen poets*, and apply it individually to ourselves, we shall never make any vigorous exertions to be emancipated from the flavery of fin, and difengaged from the putrid body of death †. We must put off the old man, which is corrupt, and put on the new, which, after God, is created in righteousness, and true boliness ‡. For this purpose, the affistance of the divine Spirit, the neceffity of which was also acknowledged by heathen moralifts, is promised by the gospel, and will be granted to all who fincerely defire, and ardently implore it. All these confiderations evince both the neceffity * Ovid Metam. vi. 128. Hor. Epist. lib. i. 35. Eph. iv. 24. IV. IV. SERM. neceffity of an entire regeneration of the moral frame, and the difficulty of its acaccomplishment. But neither of thefe is felt by the indifferent Christian, and he gives himself therefore no trouble for the correction of vicious habits, or for virtuous improvements. He moves along the beaten and broad way, and perceives not that it *leads to deftruction. Let the Chriftian, zealous according to knowledge, and with that warmth of affection, which the apostle declares to be good†, when directed to a good thing, let fuch, while he ftrives to live foberly, righteously, and godly in the world, ‡ to have his converfation in fimplicity and godly fincerity, and to make his calling and election fure, declare what diligence and exertion are requifite, and how often his endeavours, notwithstanding all the aids of the gospel, are baffled and defeated by the power of temptation, and the inherent infirmity and corruption of human nature. To these temptations the lukewarm Chriftian is alfo exposed, and that that infirmity and this corruption he muft SERM. experience. But, led by the very effence of his character to overlook the neceffity of affiftance, and to defpife the aids by which alone he can be enabled to fight the good fight, and to fubdue the enemies of his present and eternal happinefs, he muft yield to their power, and remain fubject to their abfolute dominion. Lukewarmness, therefore, confidered in this fingle point of view, precludes the means of grace, and destroys the hopes of glory. Of those, whom Christ *bas purified unto himself a peculiar people, it is characteristical that they be zealous of good works. Confider alfo the degradation of the rational nature attendant upon this difpofition. The prefent age values itself on the improvement of elegant art, on the cultivation of literature, and on a general civilization of manners. The defire of knowledge pervades even the vulgar; and a certain fpecies of refinement is every where confpiThousands, however, who affect cuous. the philofophical spirit, and a high degree of IV. SERM. of philanthropy, defpife religion, as unfuit IV. able to elegance of mind, and acuteness of understanding. But, can any thing be more abfurd, than to enquire into every other caufe, and to exclude the Supreme? Can any thing be more irrational, than to dif cover and admire the curious ftructure, and the nice adaptation of means to ends, difplayed through every part of nature, and to receive no impreffion of the original Contriver? Can any thing be more inconfiftent, than to be alive and fenfible to every fpecies of created fymmetry and beauty, and to be utterly callous to the spotless perfection of the creating and governing mind? Can any thing be more degrading, than to esteem and honour every display of human genius, wisdom, and benignity, and to be infenfible to the fource from which even thofe are derived, the † Father of lights, the Author of every good and perfect gift? The mountain, hiding its fnowy head in the clouds; the river rolling its irrefiftible curren, fwelled with all the waters of heaven ; the boundless expanfe of ocean; the raging agitations + James i. 17. IV. agitations of the tempest-these are grand SERM. and fublime objects, which affect the most ftupid and unfeeling heart! But, what are thefe, in comparison of Him who counteth the nations, as the small duft of the balance; who taketh up the isles as a very little thing; *who stretcheth out the north over the empty Space; and bangeth the earth upon nothing? Doft thou, then, who boastest of thy rational powers, of the elegance of thy genius, of the humanity of thy difpofition, and the politeness of thy manners, never direct thy thoughts to the Creator, the Preferver, the Governor of the universe; the fource of all intelligence, the parent of all excellence, the archetype of all that is great, and good, and amiable? Or, if thou haft any just comprehenfion of this perfect and adorable Being, must not his tranfcendent perfections fill thy foul, and exalt it to the moft rapturous contemplation? Is it poffible that the most ardent affection to thy heavenly Father should not be kindled in thy breast, and that to know, to obey, and to imitate him, fhould not become thy affidu Isaiah xl. 15. * Job. xxvi. 7. ous |