II. The Sacred Writings abound with precepts D IS C. of general application, with truths of univerfal concern: and as * every reader and every hearer of them has in his nature more or less tendency to fome particular vices, it is impoffible but that the confciences of fome or other must be frequently ftricken, when the doctrines of Holy Scripture are delivered and expounded. To reject, or even to dislike the word, because it forbids the fins to which we are inclined, because it pierces forcibly our own hearts, because it warns us of danger to which we were heretofore either ignorantly or wilfully blind, to reject or even to diflike the word of God on these accounts, were to betray † impatience unreasonable, exceffive, and criminal. In all other cafes, where morals are not concerned, we incur expence and encounter diffi Nam vitiis NEMO fine nafcitur! HOR. Sat. I. iii. 68. + Mente minùs validus, quàm corpore toto Nil audire velim, nil difcere, quod levet ægrum, Fidis offendar medicis, irafcar amicis Cur me funefto properent arcere veterno. HOR. Epift. I. viii. 7. culties II. DIS C. culties to procure knowledge, to correct errors, to proceed in the course that may be most safe and right; and prudent it is, when we thus adopt every measure, by which our temporal affairs may be more fuccefsfully regulated. Why then are our paffions and manners, why are the affections of our hearts and the propenfities of our témpers to be left unimproved? On the due government of thefe depends our real happiness; for neither a vindictive nor impure, neither a selfish nor an envious fpirit can enjoy lafting fatisfaction in this or a future life: it were wifer therefore to hear with greater frequency, rather than to mark with disapprobation, the word of God, for the very reason that it does exhibit our infirmities in their true light, rebuke our faults with the severity they deserve, and prohibit our fins with unfparing impartiality, which gives no man permiffion to do evil. In receiving the word then, we may fhew our meeknefs, by patiently attending to the doctrines of it, though to our inclinations they may be contrary, to our views adverfe, to our intentions repugnant. The .. II. The Apostle calls the Gospel the "En- DISC. "grafted Word;" meaning thereby the Word which had already been planted, and which must be planted ftill deeper in their breasts, in order to produce that temper, and those difpofitions, which become the disciples of Chrift. The energy with which every principle influences our conduct, is in proportion to the force with which that principle has funk into our minds. Whatever maxims we have fo thoroughly imbibed as to have them conftantly recurring to our thoughts and impelling us to action, thofe maxims will in general fo far predominate, as that the course of our lives fhould correspond with them. If we would conform our lives to the Gospel precepts; if we would exemplify that humility, patience, gentleness, and forbearance, which are required to complete the Chriftian character; the Word, which is our Law, must be grafted so inwardly and thoroughly in our souls, that our first and last thoughts, defires, and enE deavours, DIS C. deavours, shall be to" walk worthy of the "vocation wherewith we are called "." II. When the Gospel is thus received by us as the Revelation of God's Will, and admitted into our hearts, with a temper more inclined to obey the known doctrines than to search the hidden fecrets of its dispensation, it will then be "able to fave our "fouls;" able by its motives, able by its means, able by its helps. The motives by which the Gospel perpetually incites us to work out our falvation, are the Fear and Love which we fhould bear towards Gcd. "I will fore warn you," fays our Saviour, "whom you fhall fear; fear him, which after he "hath killed, hath power to caft into "hell; yea, I fay unto you, fear him "3." Fear him fo effectually, as that through awe of Him, no temptation fhould prevail on you to fin. For how hateful in the fight of an All-righteous God muft our 82 Eph. iv. 1. 13 St. Luke, xii. 5. fins II. fins be, that he should fend his own Eternal D IS C. Son to condemn them; and even require the facrifice of our Redeemer, as an atonement through which we might recover Divine Favour! And who, that knows the displeasure of God against iniquity, will yet prefumptuoufly and defignedly dare to offend him? See we not that God is the Controuler of Nature? See we not, that from the greatest mass to the smallest atom, from the height of heaven to the depth of the fea, every particle that exifts is at the difpofal of his will, either for continuance in being, or utter deftruction? And what are we, that we should dare defy the Omnipotent? We are neither fo mighty as to resist his decrees, nor fo artful as to elude his fearch, nor fo infignificant as to escape his notice. Present with all his works in power and knowledge; God, infinitely perfect, must be: if we fin, we cannot be concealed: our confcience tells us we are accountable to Him; and the Gospel affures us, that in proportion to our guilt E 2 fhall |