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and qualifies them for learning arts, and reducing them to practice *:"

And hence it appears, that we were born subjects to religion, and an eternal law of nature. For since our blessed Creator has thought proper to endue us with a mind and understanding, and powers sufficient for that purpose: to be sure we are bound by an indispensible 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 chearful 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

*

Venerabile soli

Sortiti ingenium divinorumq; capaces,
Atq; exercendis, capiendisq; artibus apte
Sensum a cœlesti demissum traximus arce.

Juv. Sat. xv.

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 antient 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, young Gentlemen-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 to ourselves, but to 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, to be sure, the way of peace. These I earnestly intreat and beseech to rouse themselves, and shake off their indolence and sloth, lest, by indulging the vile desires of

* Θρησκείας.

the flesh, they lose their souls forever. 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, and be sober, and hope to the end." You will never repent of this holy warfare, where the battle is so short, the victory so certain, and your triumphal crown, and the peace procured by this conflict, will last for ever.

* Ασαλευτον.

LECTURE XIX.

That Holiness is the only Happiness on this Earth.

TH

HE journey we are engaged in is indeed great, and the way up-hill; 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 aloft, 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; and, as the poet 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

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Dulcia virtuti. Gaudet patientia duris :

Lætius est quoties magno sibi constat honestum.

LUCAN, lib. ix. 9.

obtain credit with us, we will chearfully travel towards it, nor will 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, that 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, 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, the way to perfect felicity, if any thing can be so, 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 compleatest 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 compleated, or the full beatific vision of God, is eternal life in its fullness and perfection. Nor does the divine apostle make any distinction between these two: "Now, says he, we see darkly through a glass, but then we shall see openly, or,

* Μικρολογία.

† Συμφυέςατον

h John xvii. 3.

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