be greatly if not wholly amended. And, as it sometimes happens that they who have the weakest and most diftempered frames, by, means of an exact temperance and an unshaken perfeverance in rule and method, outlive thofe of a robufter make and more luxuriant health; fo there are abundant inftances, where men of the most depraved turn of mind, by keeping a steady guard upon their weak parts, and gradually but continually correcting their defects, "going on from

great

ftrength to strength," and from one degree of perfection to another, have at length arrived at a higher pitch of virtue than those for whom nature had done much more, and who would therefore do but little for themfelves. It is faid of the Athenian philofopher, that he was by nature the very reverfe of all thofe virtues, which afterwards fhone fo confpicuous in his conduct, that he was born one of the worst, and lived and died one of the best of men. This at leaft is certain, that, whatever may be the corruption of our nature, whatever the power of pain to flagger our virtue, or of pleasure to feduce it, it is impoffible we can be fo formed,

F

formed, or fo fituated by a juft and good God, as to be under an abfolute neceffity of tranfgreffing those laws which he has laid down. for the regulation of our conduct. We may reft affured that he will give us powers, either natural or fupernatural, to balance our defects. In the common trials of our virtue, the common efforts of human nature, and the common influences of the Holy Spirit, will be able to fupport us: "if any temp"tation take us, more than is common to man," God will fend us, provided we defire, and endeavour to deferve it, more than common affiftance; for his ftrength is made perfect in our weakness, and we may in this fenfe, most truly fay with the apoftle," that "when we are weak then in reality are we ftrong."

We are not, however, to conclude from hence, that God will deliver us out of temptation without any trouble on our part. As without him we can do nothing, fo neither will he do any thing without us. His grace is not intended to fuperfede, but to cooperate with, our own moft earneft endeayours; and the most effectual method of fe

6

curing

curing to ourselves the Divine affistance, is to make a speedy and vigorous use of all those means with which we are furnished, for working out our falvation. What these means are, and how we may apply them to the best advantage, will be confidered in a separate discourse.

F 2

SERMON

SERMON IV.

JAMES i. 13.

LET NO MAN SAY, WHEN HE IS TEMPTED, I AM TEMPTED OF GOD; FOR GOD CANNOT BE TEMPTED OF EVIL, NEITHER TEMPTETH HE ANY MAN.

N the preceding difcourfe I attempted to

IN

show, that to throw all the blame of our vices on the infirmity of our natural conftitution, is in fact to say that we are " tempted "of God;" that this indirect accusation of our Maker is as groundless as it is impious; that the notion of ungovernable paffions and irresistible temptations, contradicts our cleareft apprehenfions of the Divine nature and perfections, the most express declarations of scripture, the testimony of past ages, and even