kind. Let him "efchew his own peculiar wickedness." Let him take a refolution of immediately relinquishing that favourite fin, whatever it be, which, so long as he nourishes it in his bofom, muft for ever render him odious in the fight of God, and as effectually exclude him from reward, and expose him to a certain degree of punishment, as if he had offended in all points, instead of one.

This is the true, the genuine doctrine of holy writ. The doctrine of the world, I know, is of a very different complexion; and we have been favoured with systems of morality, and plans of education, of a much more compliant, and commodious, and indulgent temper *. The fubftance of them is comprized in a few words; " adulation to thofe we defpife, courtesy to those we hate, connections without friendship, profeffions without meaning, good-humour without benevolence, good manners without morals, appearances saved and realities facrificed."

*The well-known letters, of a deceased nobleman to his fon, were published a few months before this fermon was preached at St. James's.

These are the maxims which are now to enlighten and improve mankind; and, as they come recommended with every advantage that wit, and ease, and elegance of composition, can give them, there is but too much reafon to apprehend that a large part of the rifing generation will receive these oracles with implicit faith, and confider their authority as fovereign. and fupreme in fome of the most effential articles of moral conduct. The times did not feem to call for any new encouragements to licentioufnefs. But what else can be expected, when (as the prophet complains) "men for"fake the fountain of living water, and hew "them out cifterns, broken cisterns, that "can hold no water*;" when, deferting the plain road of moral rectitude which revelation fets before them, they strike out into devious and crooked paths, and forin a fanciful fyftem of their own, in which every thing is modelled exactly to their mind; in which vices are transformed into virtues, and virtues into vices, juft as it happens to fuit their particular tafte and convenience? Can there poffibly be a more convincing proof of the utter in

ability of human wisdom, even in its most improved and exalted state, to undertake the direction of our moral behaviour, and the abfolute neceffity of light from above to guide our steps aright, even in what we are pleased to call this enlightened age? Can any thing more clearly show the infinite obligations we are under to Christianity, for taking this important business out of the hands of man, and placing it in the hands of God; for marking out to us one ftraight, undeviating line of conduct, and forbidding us, under the severest penalties, to turn aside from it " to the right "hand or to the left?" Who does not now fee the wisdom, the reasonableness, the utility of the doctrine in the text, that "whofoever "fhall keep the whole law, and yet offend in "one point, he is guilty of all ?" Who does not fee, that to recede one tittle from the true meaning of this declaration, is to open a door for the admiffion of every imaginable iniquity? When once we begin to question the neceffity of universal holiness; when once we begin to make laws for ourselves, and to determine peremptorily that this virtue is illiberal and that impracticable, this vice a pardonable frailty, and that a neceffary accom

plishment,

plishment, it is easy to perceive, that there must foon be an end of all distinction between If one man, for instance,

right and wrong. thinks that adultery and hypocrify are in certain circumstances, and on certain occasions, allowable; why may not another claim the like indulgence for anger, pride, ambition, or revenge, and rank them alfo in the number of genteel and reputable vices? There is, in fact, hardly a crime in nature which has not fomewhere or other a patron and defender. And thus, if every man, instead of efchewing his own peculiar wickedness, is to have an exemption granted him from every restraint which he happens to think inconvenient, the duties of religion will be all picked out of the Gospel one by one, till there is not a fingle virtue left, which may not be evaded whenever we think fit.

This inftance then, among a thousand others, may ferve to convince us, how dangerous it would be to allow the fmalleft latitude in the terms and measures of obedience; and how neceffary it is for thofe, who are the appointed guardians of EVANGELICAL TRUTH, to watch over it with unremitted vigilance; and on no account to lower

lower the fublime tone of gofpel morality, in order to make it speak a fofter language, and accommodate it to the fanciful conceits and corrupt cafuiftry of worldly wisdom. Men may undoubtedly act by whatever rule they please; but the rule by which they will be judged is that of the Gospel; and all that we can do is to lay it plainly and fairly before them, and warn them loudly of the danger of following any other guide. They may fancy, if they will, that improved and elevated minds are above vulgar restraints; that what is vice in a low station, by ascending into a fuperior region leaves its dregs behind, and is fublimated into virtue; that diffimulation, though a base coin, is a neceffary one*; and that the groffeft irregularities, when they help to embellish our manners, are not vices of the heart, but little infirmities of youth, which are fure to meet with indulgence here, and impunity hereafter. If men of ingenuity chufe to amuse themfelves with fuch imaginations as thefe; and if others think it prudent to take them for their guide rather than God, they must do it at their own peril. But

A heathen moralift was, however, it feems, of a different opinion. Ex omni vita fimulatio & diffimulatio tollenda eft. Cic. De Off. 1. iii. c, 15.

they