that which distinguishes it from the brutes: it evidently supposes a resemblance to God, and an intercourse with heaven. And to live actually under the direction of religion and the law is the great honour and ornament of human life, and what distinguishes it from the irregular conduct of the brute creation; for as the poet expresses it, "One beast devours another, fishes prey upon fishes, and birds upon birds, because they are subject to no law; but mankind live under a just law, which makes their condition far preferable." The brute creatures devour one another without blame, because they have no law; but as Juvenal observes, "Men alone of all earthly creatures, as they derive their reason from the highest heaven, are venerable for their understanding, which renders them capable of inquiring into divine things, and qualifies them for learning arts, and reducing them to practice."

And hence it appears, that we were born subject to religion and an eternal law of nature. For since our blessed Creator has thought proper to endow us with a mind and understanding, and powers sufficient for that purpose, to be sure we are bound by an indispensable law to acknowledge the primary and eternal Fountain of our own being and of all created things, to love him above all other objects, and obey his commands without reserve or exception; so that in this very law of nature is founded a strong obligation upon us to give due obedience to every divine positive institution, which he shall think proper to add for securing the purposes of religion and equity. Wherefore, when our first parents, by eating the forbidden fruit, transgressed the symbolical command intended as a proof of their obedience, by that very act they most basely broke the primary and great law of nature, which is the foundation of religion and of every other law whatever.

It is not my intention to speak here of our redemption by the Messias, the only begotten Son of God the Creator: it is sufficient for our present purpose to observe, that our great Redeemer has indeed delivered us from the chains of sin and death, but has by no means dissolved the bonds of religion, and the everlasting law of nature. Nay, these are, in many respects, strengthened and confirmed by this redemption; and a cheerful submission to

them by virtue of his Spirit, who is poured out upon us, is a great part of that royal liberty of the sons of God, which is secured to us by his means, as by imitating his example we arrive at the full possession of it, which is reserved for us in the heavenly kingdom. The way therefore to happiness, which we are in search of is true religion, and such, in a very remarkable manner, is that of Christianity.

On the truth and excellence of this religion you have a great many learned writers, both ancient and modern. And indeed, it is exceeding plain, from its own internal evidence, that of all the forms of religion that ever the world saw, there is none more excellent than that of Christianity which we profess, wherein we glory, and in which we think ourselves happy amidst all the troubles of the world. There is none that is more certain and infallible with regard to its history, more sublime with regard to its mysteries, more pure and perfect in its precepts, or more venerable for the grave simplicity of its rites and worship; nay, it appears evident, that this religion alone is, in every respect, incomparably preferable to every other. It remains-what do you think I am going to say? It remains, that we become true Christians. I repeat it again-if we will be happy, let us be Christians. You will say Your wish is easily satisfied; you have your desire; we are all Christians already. I wish it may be so. I will not however object to any particular person upon this head. But every one of you, by a short trial, wherein he will be both witness and judge, may settle this important point within himself. We are all Christians. Be it so. But are we poor in spirit? Are we humble, meek, and pure in heart? Do we pray without ceasing? Have we nailed all our carnal appetites and desires to our Saviour's cross, living no longer unto ourselves but unto him that died for us? This is the true description of a Christian, by the testimony of that gospel which we acknowledge to be Christ's; and those who are entire strangers to these dispositions of mind know not the way of peace. These I earnestly entreat and

beseech to rouse themselves and shake off their indolence and sloth, lest, by indulging the vile desires of the flesh, they lose their souls for ever. But if there are any among

you, and indeed I believe there are some, who with all their hearts aspire to these Christian virtues, and, by their means to that kingdom, which can never be shaken, be strong in the Lord, have your loins girt about with truth; be sober and hope to the end. You will never repent of this holy warfare, in which the battle is short, the victory so certain, and your triumphal crown and the peace procured by this conflict will last for ever.

LECTURE XIX.

Holiness the only Happiness on this Earth. THE journey we are engaged in is indeed great, and the way uphill; but the glorious prize which is set before us is also great, and our great and valiant Captain, who has long ago ascended up on high, supplies us with strength. If our courage at any time fails us, let us fix our eyes upon him, and, according to the advice of the apostle, in his divine Epistle to the Hebrews, look unto Jesus, removing our eyes from all inferior objects, that being carried up on high, they may be fixed upon him; which the original words seem to import. Then being supported by the Spirit of Christ, we shall overcome all those obstacles in our way, that seem most difficult to our indolent and effeminate flesh. And, though the way from the earth towards heaven is by no means easy, yet even the very difficulty will give us pleasure, when our hearts are thus eagerly engaged and powerfully supported. Even difficulties and hardships are attended with particular pleasure, when they fall in the way of a courageous mind; as the poet Lucan expresses it, "Serpents, thirst, and burning sands, are pleasing to virtue. Patience delights in hardships; and honour when it is dearly purchased, is possessed with the greater satisfaction."

If what we are told concerning that glorious city obtain credit with us, we shall cheerfully travel towards it, nor shall we be at all deterred by the difficulties that may be in the way. But, however, as it is true and more suitable to the weakness of our minds, which are rather apt to be affected with things present and near than such as are at a great distance, we ought not to pass over in silence,

that the way to the happiness reserved in heaven, which leads through this earth, is not only agreeable because of the blessed prospect it opens and the glorious end to which it conducts; but also for its own sake, and on account of the innate pleasure to be found in it, is far preferable to any other way of life that can be made choice of or indeed imagined. Nay, that we may not, by low expressions, derogate from a matter so grand and so conspicuous, that holiness and true religion which leads directly to the highest felicity, is itself the only happiness, as far as it can be enjoyed on this earth.

Whatever

naturally tends to the attainment of any other advantage, participates, in some measure of the nature of that advantage. Now this way to perfect felicity is a means, that, in a very great measure participates of the nature of its end; nay, it is the beginning of that happiness, it is also to be considered as a part of it, and differs from it, in its completest state not so much in kind, as in degree; so that in scripture it has the same names; as, for instance, in that passage of the Evangelist, This is life eternal, that they might know thee, the only true God; that is not only the way to eternal life, but also the beginning and first rudiments of it, seeing the same knowledge when completed, or the full beatific vision of God, is eternal life in its fulness and perfection. Nor does the divine apostle make any distinction between these two. Now, says he, we see through a glass darkly, but then we shall see openly, or as he expresses it, face to face. Now I know in part; but then I shall know even as I also am known. That celestial life is called an inheritance in light, and the heirs of it, even while they are sojourning in this earth, children of the light, and expressly light in the Lord. You were, says the apostle, sometime darkness, but now are ye light in the Lord. They will be there perfectly holy and without spot; and even here they are called holy and, in some respect, they are so. Hence it is, that those who are really and truly good and pious are, in scripture, often called blessed, though they are not fully and perfectly so. Blessed is the man that feareth the Lord. Blessed are the undefiled in the way.

Even the philosophers give their testimony to this truth, and their sentiments on this subject are not altogether to

be rejected; for they almost unanimously are agreed that felicity, so far as it can be enjoyed in this life, consists, solely, or at least principally, in virtue. But, as to their assertion, that this virtue is perfect in a perfect life, it is rather expressing what were to be wished, than describing things as they are. They might have said with more truth and justice, that it is imperfect in an imperfect life; which, no doubt, would have satisfied them, if they had known, that it was to be made perfect in another place, and in another life that truly deserves the name, and will be complete and perfect. In this however, we heartily agree with them, that virtue or, as we rather choose to express it, piety, which is absolutely the sum and substance of all virtues and all wisdom, is the only happiness of this life, so far as it is capable thereof.

And if we seriously consider this subject but a little, we shall find the saying of the wise king Solomon concerning this wisdom to be unexceptionably true; Her ways are ways of pleasantness, and all her paths are peace. Doth religion require any thing of us more than that we live soberly, righteously, and godly in this present world? Now what, I pray, can be more pleasant or peaceable than these? Temperance is always at leisure, luxury always in a hurry. The latter weakens the body and pollutes the soul, the former is the sanctity, purity, and sound state of both. It is one of Epicurus's fixed maxims, that "life can never be pleasant without virtue." Vices seize upon men with the violence and rage of furies; but the Christian virtues replenish the breast which they inhabit with a heavenly peace and abundant joy, and thereby render it like that of an angel. The slaves of pleasure and carnal affections have within them, even now, an earnest of future torments; so that, in this present life, we may truly apply to them that expression in the Revelations. They that worship the beast, have no rest day nor night. "There is perpetual peace with the humble," says the most devout A Kempis, "but the proud and the covetous are never at rest."

If we speak of charity, which is the root and spring of justice, what a lasting pleasure does it diffuse through the soul! "Envy," as the saying is, "has no days of festivity:" it enjoys not even its own advantages, while