SERMON LXXIII. ARDENT DUTIES OF OBTAINING PIETY AND Virtue, ever FAVOURED BY THE ALMIGHTY. MATTH. V. 6. Bleed are they which do hunger and thirst after righteousness: for they fhall be filled. WHATEVER objections the vain or vicious make against religion, they must allow, if they have any regard to truth remaining, not only that nothing else promises happiness hereafter, but that nothing is fo likely to give happiness even here, as that difpofition of mind, to which religion prepofes to bring us. For he, who loves God fincerely, and obeys him willingly, and trusts in him cheerfully; who delights in doing justice and fhewing goodness to his fellow-creatures; and takes pleasure in regulating his conduct by the dictates of rea fon and fcripture; ftudying to be useful in his station, and keeping his heart shut against every hurtful indulgence, while he opens it in a proper degree to every innocent gratification, hath unqueftionably the trueft enjoyment of his being, that is poffible. He deftroys not his health by intemperance, nor his fortune by extravagance, nor his character by criminal or mean behaviour. He generally obtains cfteem and friendship from others; and he always feels the most comfortable teftimony of his own confcience. Whatever he denies himself, or parts with, it is for a valuable confideration, the discharge of his duty: whatever he suffers, he escapes the greatest of evils, remorfe and fhame: and he enjoys the greatest good, a conscious fenfe of the divine favour, conducting him graciously through the afdictions of this life to an endless felicity in the next, that fhall be the more abundant for them: and where fhall we find upon earth a fecurer, an eafier, a more joyful fituation? right actions, it must be owned, are often accompanied, in the beginning of a christian course, with great inward ftruggles. But they diminish continually, in proportion as a right temper is formed and when we arrive at a proper maturity in goodnefs, we shall be intirely free from difficulties, and absolutely at peace. But then it is objected, that allowing such a state to be ever fo happy, we have no profpect of attaining it in a fufficient measure to afford us any feeling of that happiness. And experience is imagined by too many to confirm this apprehenfion. Moft of those who live either in vice or neglect of piety, make at one time or other warm refolutions, and, it may be, vigorous attempts, to throw off wrong habits and become religious. But they find it an unpleafing, laborious, painful work. And let them endeavour as earnestly as they will; nay, be ever fo much persuaded for a while, that they have gained confiderable ground; they are very liable to relapfe, more or less, into their former tranfgreffions or omiffions, contrary to all their hopes. Daunted at this, they draw immediately a hafty conclufion, that nature is not to be altered, and custom is second nature: that it would be well for them indeed, if they had that command of themselves, that fome have; but how much foever they may envy them, they must of force be content with their own condition; for it fignifies nothing to ftrive against what they fhall never get the mastery of, or alpire to what they fhall never arrive at. And fo they fit down fatisfied with this plea, lay afide the thought of growing better, and then of course grow continually worse. Yet plainly, if endeavouring would prevent that only, it would be worth while: for, next to being good, being as little bad as we can, is our evident intereft, with respect to both worlds. But we may justly hope for much more. And that we may not doubt of it, our Saviour hath affured us of it. In the very beginning of his fermon on the mount, he lays it down: Blef fed are they which do hunger and thirst after righteousness; for they fhall be filled. Whoever truly defires to become pious and virtuous, and purfues that great point in the right method, with due perfeverance, fhall never fail of attaining his end. And the whole word of God teaches the fame thing. Why then should we not believe it, and act on that belief? if we act without it indeed; our attempts will be as faint as our hopes. VOL. II. A a a But and all that do wickedly shall be stubble; and the day that com eth fhall burn them up, faith the Lord of Hofts*. As to the particulars of this punishment, curiofity is by no means the difpofition it was intended to raife and for the degree and duration of it, we are incompetent and partial judges of our own deferts, even in our most serious hours; and much lefs are we qualified in the feafens of thoughtless gaiety and bold felf-confidence. God alone knows what is just and requifite: and from his declarations we must learn our fate: whofe threatnings are in all refpects as alarming as words can discribe; and we may affure ourselves they will not be found vain ter rors. Undu btedly the fufferings of men will be as different hereafter, as their guilt is here. But whofoever fhall fin prefumptuously in hopes of a light punishment, will by that very punishment merit a heavy one. And who is able to conceive, to what the lowest degree may amount, of the misery that will then proceed, from the final and exemplary vengeance of omnipotence on impenitent offenders, from the bitter reflections of their own confciences on their folly and vileness, in first difobeying God, injuring their fellow-creatures, perverting themfelves, then refufing the reconciliation which their Creator offered them, their Redeemer died to obtain for them, their Sanctifier was ready to apply to them; and laftly from the abfence of all comfort and all hope in those regions, where their worm dieth not, and their fire is not quenched? For fuch are the dwellings of the wicked; and this is the place of bim, that knoweth not Godt. Can thy heart endure, or can thy bands be frong, in the day that I shall deal with thee? Ithe Lord have fpoken it, and will do it§. The fubject is much too dreadful to be enlarged on farther: and it would ill become, did not the miniftry committed to us require it, one finner to denounce againft another, terrors like thefe. Far be it from us to make the heart of the righteous fad, whom God hath not made fad||; or affright the penitent, humble, vigilant believer with devouring fire and everlafling burnings instead of teaching them to rejoice and triumph, that there is no condemnation to them, who are in Chrift Jesus". But whatever wilful or habitual tranfgreffor, whatever perfon hitherto • Mal. iv. I. Ezek. xxii. 14. tIfa. lxvi. 24. Mark ix. 44, 46, 48. Job xviii. 21. Rom. viii. 1. hitherto indifferent or inattentive to the state of his soul, at any time hears us, to him we must say, if there be any conviction of your danger awakened in your breast, do not suppress it, do not run away from it, do not suffer company, amusement or business to wear it off: but go, and in fecret bewail yourfelf before God, earnestly beg pardon and grace for the merits of your crucified Redeemer, throw yourfelf entirely on the mercy freely offered in his name, firmly refolve, in confidence of his strength, not your own, against all fin, all imprudence, all negligence for the future; and recollect every day of your lives that folemn admonition: Be not deceived: God is not mocked: whatsoever a man Soweth, that shall be alfo reap. For be that foweth to his flesh, shall of the flesh reap corruption: but he that foweth to the Spirit, fball of the Spirit reap life everlasting*. * Gal. vi. 7, 8. SER. SERMON LXXIII. ARDENT DUTIES OF OBTAINING PIETY AND VIRTUE, EVER FAVOURED BY THE ALMIGHTY. MATTH. V. 6. Bleed are they which do hunger and thirst after righteousness: for they fhall be filled. WHATEVER objections the vain or vicious make against religion, they must allow, if they have any regard to truth remaining, not only that nothing elfe promifes happiness hereafter, but that nothing is fo likely to give happines even here, as that difpofition of mind, to which religion proFor he, who loves God fincerely, and obeys pofes to bring us. him willingly, and trusts in him cheerfully; who delights in doing justice and fhewing goodness to his fellow-creatures; and takes pleasure in regulating his conduct by the dictates of rea fon and fcripture; ftudying to be useful in his ftation, and keeping his heart shut against every hurtful indulgence, while he opens it in a proper degree to every innocent gratification, hath unquestionably the trueft enjoyment of his being, that is pɔf fible. He deftroys not his health by intemperance, nor his fortune by extravagance, nor his character by criminal or mean behaviour. He generally obtains cfteem and friendship from others; and he always feels the most comfortable teftimony of Whatever he denies himself, or parts his own confcience. with, it is for a valuable confideration, the discharge of his duty: whatever he suffers, he escapes the greatest of evils, remorfe and fhame: and he enjoys the greatest good, a conscious fenfe of the divine favour, conducting him graciously through the afflictions of this life to an endless felicity in the next, that fhall be the more abundant for them; and where fhall we find upca |