a good man, Pf. i. 2. That " his delight is in the law of the Lord, and in his law doth he medi"tate day and night;" and, Pf. xxxvii. 31. "The law of his God is in his heart; none of "his fteps fhall flide." Laftly, the apoftle Paul commends the parents of Timothy, and mentions it as a great advantage to him, 2 Tim. iii. 15. that, "from a child he had known the holy fcrip"tures, which, he fays, were able to make him "wife unto falvation, through faith which is in "Chrift Jefus." Concerning the fame fcriptures, he adds, that they are "profitable for doctrine, for "reproof, for correction, for instruction in righ"teoufnefs: That the man of God may be per"fect, thoroughly furnished unto all good works." Solomon repeatedly admonishes young perfons concerning the danger of bad company. Prov. i. 10. "My fon, if finners intice thee, confent thou "not" v. 15. "Walk not thou in the way "with them; refrain thy foot from their path." And he obferves in general, Prov. xiii. 20, that, he that walketh with wife men fhall be wife: "but that a companion of fools fhall be deftroyed." The apostle Paul alfo cautions the Corinthians on this head, when he fays, 1 Cor. xv. 33. "Be "not deceived: evil communications corrupt good "manners." The practice of our duty is, in general, reprefented in the scriptures as pleasant and easy, when we we are accustomed to it. Thus Solomon fays, of wisdom, Prov. iii. 17. that her ways are ways "of pleasantnefs, and all her paths are peace;" and David fays, Pf. cxix. 165. "Great peace "have they who love thy law: and nothing fhall "offend them." Our Saviour alfo fays, Matt. xi. 29. "Take my yoke upon you, and learn of 66 me; for I am meek and lowly in heart: and ye "shall find reft unto your fouls. For my yoke is 66 eafy, and my burden is light." But, notwithstanding this, we are warned, agreeable to what reafon and nature would apprize us of, that before vicious habits are fubdued, and virtuous ones formed, great exertions of courage and refolution will be neceffary; and the difficulty, in this cafe, is by no means concealed by the writers of the Old and New Teftament, especially the latter, who generally wrote in times of persecu tion. Their writings, accordingly, abound with exhortations to exert proportionate courage and fortitude. Our Lord expreffes the difficulty of conquering a propenfity to certain vices, by a very ftrong figure, when he fays, Matt. v. 29. " If thy right 66 eye offend thee, pluck it out, and cast it from "thee, &c." He alfo gives us an idea of the great hardships which may attend the profeffion of chriftianity, when he fays, Luke ix. 23. "If any 66 man will come after me, let him deny himself, "and take up his crofs daily, and follow me, &c." Accordingly, we are exhorted by the apostle Paul, Col. iii. 5. To "mortify our members which are "of the earth," and, Rom. xii. 2. "not to be "conformed to this world: but to be transformed "by the renewing of our mind." We shall find, however, that the scriptures propose to us rewards and encouragements, abundantly adequate to the labour and difficulties of which they apprize us. Laftly, we are most earnestly exhorted to watch over one another, and to promote our mutual edification by every proper means. Mofes fays, Lev. xix. 17. "Thou shalt in any wife rebuke thy "neighbour, and not fuffer fin upon him." The book of Proverbs contains excellent obfervations concerning the benefit of inftruction and reproof. Prov. xxviii. 23. "He that rebuketh a man af terwards fhall find more favour than he that flattereth with the tongue;" and David fays, Pf. cxli. 5. "Let the righteous fmite me, it " shall be a kindness; and let him reprove me, it "fhall be an excellent oil." The author of the Epistle to the Hebrews enjoins, Heb. iii. 13 that we" exhort one another daily while it is called, "To-day; left any of us be hardened through the "deceitfulness of fin." We are, in many places, cautioned to give no offence; that is, to cause none to offend, by any improper liberty of ours. The apostle Paul enlarges much upon this subject, I Cor. Cor. x. Lastly, the apoftle James speaks in the highest terms of the man who contributes to the Spiritual benefit of another, James v. 19. "Bre"thren, if any of you do err from the truth, and "one convert him: Let him know, that he who "converteth the finner from the error of his way, fhall fave a foul from death, and fhall hide a multitude of fins." I SECTION V. General remarks concerning morality. Shall close this account of the morality of the nature. It is unquestionably a juft maxim in itself, and a clear doctrine of the fcriptures, that no partial obedience to the law of God will be accepted, inftead of univerfal obedience, which is abfolutely required of us. A just respect to the authority of God, as our fovereign, lawgiver, and judge, will certainly lead us, as it did the Pfalmift, Pf. cxix. 6. to have respect to all his commandments,” and ⚫ not to admit of fome, and refuse others, as we shall judge it reasonable and expedient; or, which is generally the fame thing, as we shall find it convenient to us. Such a conduct would not be ex cufed by any earthly fovereign, mafter, or parent; nor can it be expected to be fo by the fupreme Lord and judge of all. The apoftle James argues this cafe more particularly, James ii. 10. "Whofoever fhall keep the "whole law, and yet offend in one point, he is "guilty of all. For he that faid, Do not commit "adultery; faid also, Do not kill. Now if thou "commit no adultery, yet if thou kill,thou art be"come a tranfgreffor of the law." We are by no means, however, to infer from this, that all crimes and neglects are equal, and will be punished with equal feverity; for it is the doctrine of the fcriptures, as well as of reason, that there is a difference in offences, and some are spoken of with much more indignation than others; in the fame manner, as more ftress is laid upon fome virtues than others. Undoubtedly, therefore, a difference will be made between even wilful offences of any kind, and univerfal profligacy of character and conduct. If a state of perfectly exact retribution be naturally impoffible, we may, however, conclude, that in the future life there will be a near approach to it; and that the proper reward of chriftians will be affigned to thofe only who fincereendeavour to do the whole will of God, without diftinction or referye. ly For the fame reason no bounds are fet to our attainments in virtue, but we are required to aim at the |