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gion is their choice; holiness their delight, Thoroughly convinced of the truth of God, of the mercies of redemption, of the glories of the world to, come; they hesitate not to encounter the toils of Christian warfare. They are not ignorant of the ftrength of their enemies. They are aware that it is far greater than it is imagined or represented to be by the worldly-minded men, who refuse to encounter it. "We know," they reply. to the deceivers who would perfuade them. to fhrink back from the courfe of duty; 66 we know that we have to contend with the "flesh and the world; with the corruption of

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our own hearts; with your evil customs, 86 your fcoffs and your fnares; with Satan and "his angels, the principalities and powers of "darkness. But we are ready to fet the; "battle in array. We are ready to go forth "in the name of our God. Mightier is he "that is with us than they that are against

us. His ftrength is perfected in our weak"nefs. His grace is fufficient for us: and " is able to make us more than conquerors: "through him that loved us, even through Jefus Chrift."

III. You are now acquainted with the different fpirit of two different claffes of persons to

be

be found among modern Chriftians. Which of the two do you judge to be in the right? Which of the two do you efteem the wiser? Come and let us reafon together on this fubject. The Ifraelites were directed to fearch out and examine the land of Canaan by means of their spies, before they should attempt to take poffeffion of it. In the fame manner Chrift admonishes thofe, who are defirous of becoming his difciples, to fit down first and count the coft (a). Not that the Ifraelites were left at liberty in point of duty to choose and determine for themselves whether they would proceed into Canaan, or not. Neither are you left at liberty in point of duty to determine for yourselves whether you will be religious The Ifraelites were commanded to proceed into Canaan, and you are commanded to be religious, under pain of the wrath of almighty God. Why then are you required to fit down and count the coft of being religious? For the fame reafon for which the Ifraelites were inftructed to fearch out the land of Canaan namely, that through the promised affiftance of Him from whom is the preparation of the heart (b), you may prepare your minds beforehand for the task which you

or not.

(a) Luke, xiv. 28–33. (b) Prov. xvi. 1. VOL. I.

have

have to perform; and may thoroughly underftand the greatnefs of the promised reward.

Do not imagine that for the purpose, as it were, of deluding you into the fervice of religion I would represent that fervice as easy. Whatever may be the bleffings, prefent or future which it may hold forth; unquestionably it abounds with difficulties, and requires conftant and laborious exertion. And what valuable purfuit is there which does not? But with refpect to every valuable pursuit the decifive queftion is not whether difficulties and facrifices are to be expected: but whether there be folid ground for trufting that the difficulties and facrifices will be compenfated by the attainment of the object which you purfue. The husbandman cheerfully gives up his time and ease, and submits to watchfulness and hardfhip, in cultivating his fields: for he hopes for an ample retribution in the harvest. The merchant commits his property to the winds and waves, traverfes the ocean, faces the viciffitudes of climates, recoils not from fatigue and danger, from fufpenfe and anxiety: for he looks forward to a cargo, which shall abundantly remunerate his labours. Confider whether the rewards, which religion enfures to her followers, are proportionate to the nature of the service which she demands. But

beware

beware of eftimating among hardships injunctions which are bleffings.

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What then are the difficulties and facrifices to which you must fubmit, if you would be fervants of religion? "There are many "things," you reply," many things rooted "in our nature, and dear to flesh and blood, "which we must renounce." What must you renounce? "We must renounce our " evil paffions; as pride, anger, fretfulness, envy, revenge. And is this a grievous facrifice? Will anger make you happy? Will fretfulness make you happy? Will pride, or envy, or revenge, make you happy? you happy? When you have indulged any of these wicked tempers, does the recollection of them diffufe comfort over your bofom? Can you seriously fay; "As I wish to be happy to-morrow, I "therefore hope that to-morrow I fhall be "actuated by paffion, that I shall be fretful, "and proud, and envious, and revengeful?" Can you feriously fay, that you believe men of fuch difpofitions to be more happy than those, whom religion has rendered mild, contented, humble, rejoicing in the prosperity of others, replete with kindness, compassion, and forgiveness? Your own hearts tell you that the real facrifice is not to renounce thefe

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tempers,

tempers, but to retain them: that their fervice, not that of religion, is the hard fervice.

Let us proceed in our examination. What more does religion require you to renounce? "She requires us to renounce intemperance, "and other fenfual pleasures." And are these grievous facrifices? Compare the gratification which the finner obtains from his brutal indulgences with the prefent bleffings which he lofes by them. Take drunkenness for an example. Does the drunkard derive as large an amount of pleasure from drunkenness, as the temperate man from temperance? Contemplate the drunkard drenching himself in the poifon which is fecretly destroying him; roaring out curfes in the midst of companions like himself; and joining in their profane fongs and licentious merriment. Follow him to his home, to the wife and children whom perhaps he ftarves: fee them terrified by his fury, or funk in anguish by his guilt. Vifit him the fucceeding morning. Behold his reddened eyes, his bloated visage, his trembling hands, his liftlefs and languid frame. Behold him racked with remorfe for the fins of the paft evening; or in a state infinitely more pitiable, utterly infenfible of them, and prepared for the next opportunity

of

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