X.

course, there is no man but may foon learn, DISC. if he will but make an honeft and diligent enquiry. And whatever it may be that does fo incumber and intangle him, however near, and however dear, it must be parted with, and it is well worth his while to part with it. He will find himself abundantly recompensed by the freedom and alacrity, the cheerfulness and joy, with which he will afterward proceed; by the delightful and permanent frame of mind, in which he may apply to himself that paffage of the Pfalmift; "I will run the way of thy com"mandments, for thou haft fet my heart at “liberty.”

Nothing now remains, but, in running the race, duly to obferve the laws and rules prescribed for the conduct of it." If a "man ftrive for masteries (they are the "words of St. Paul to Timothy) he is not " crowned, except he strive lawfully," vous 5, according to the laws and rules. He muft aim at the right mark, he must run

་

2 Tim. ii. 5.v

DISC. within the appointed limits, and he muft X. behave fairly and honourably to his compe

titors. Of these laws and rules the Apoftles have been the heralds, to proclaim and make them known. From their writings. and from primitive tradition the church of England has framed her inftitutions; in conformity to which our Univerfity has enacted her ftatutes, fo far as they concern religion and morals. But other objects, alas, are too often in the view, other purfuits too often engage the attention of our young men; and, instead of encouraging one another in the right way, too often they corrupt and seduce one another into those ways that are not right. The more is the pity! O that occafion were not thus given for the mouths of our adversaries to be opened, for their tongues pens to be sharpened, as they are, against us! Let us agree to wipe off, without delay, the reproach that has been faftened upon us, by performing our duty to God and man, upon a liberal and generous principle; by "running the race that is fet be"fore us," without the whips and goads

and their

of

of pains and penalties, for his fake "who DISC. "loved us, and gave himself for us. himself for us." And x. for the encouragement of all to quit thofe courses which are wrong, to enter upon and persevere in that which alone is right, let us turn our thoughts, in the

Third, and last place, to the prize held forth as the reward of the contest, and that circle of spectators, who are the witnesses of it, and of our behaviour under it.

To excite the emulation of the competitors in the Olympic games, by placing in their view the object of their ambition, the crowns appointed for the victors were laid upon a tripod, or table, which, during the celebrity, was brought out, and placed in the middle of the ftadium.

Taking this idea with us, how just and noble do thofe expreffions appear "I prefs forward toward the mark," σKOTTOV, the goal, "for the prize of the high calling "of God in Chrift Jefus. I have fought

"a good fight, I have finished my

course,

"I have

1

DISC. "I have kept the faith: henceforth there X. " is laid up for me a crown of righteousness.

"Be thou faithful unto death, and I will

66

give thee a crown of life. Hold fast that "thou haft, that no man take thy crown."

But the circumstance most striking in this part of the comparison, is the mighty difference between the crowns bestowed upon the conquerors in the Grecian games, and that reserved in ftore for them who fhall finally overcome in the Chriftian race. St. Paul has made the obfervation, and founded an unanswerable argument upon it, why we fhould not fuffer ourfelves to be exceeded by them in the severity of our preparatory dif cipline, or the vigour of our exertions in the course. 66 They do it (fays he) to obtain a corruptible crown; but we, an incorrupti"ble*,” a¤Fagrav. And St. Peter fpeaks of "a crown of glory that fadeth not away;" auapavov, immortal, ever blooming—a fine contraft to poor fading withering crowns of wild olive and parsley, for of these were the Olympian and Ifthmian garlands compofed.

X.

The facted writers have exhaufted the Disc powers of human language in defcribing the reward which awaits the triumphant Chriftian. The riches of heaven, the honour which cometh from God only, and the pleasures at his right hand; the absence of all evil, the prefence and enjoyment of all good; and this good enduring to eternity; never more to be taken from us; never more to be in any the least degree diminished, but for ever increasing-thefe are the wreaths which form the contexture of that crown held forth to our hopes. And is not such a crown worth contending for? Shall we not with cheerfulness and alacrity endure fome hardships to obtain it? Surely, if by our words or our deeds we fay, No, the Grecians, who endured fo many, for so very trifling a confideration, muft rife up in the judgment against us, and condemn us.

It may perhaps be alledged, that they faw the reward plainly before them, and that we do not. With our bodily eyes we do not. But a truth, confirmed to be fuch by fufficient