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SERMON XXI.

ON THE

MOTIVES TO CHRISTIAN DUTY.

PROV. III. 17.

Her ways are ways of pleasantness; and all her paths are peace.

HAVING in the preceding discourses illustrated some of the duties of Christianity; I intend at present to recommend the practice of them, by shewing how conducive they are to promote our happiness. The precepts of religion and morality are so suitable to human nature, and their observance is so advantageous to our true interest, as to be designated in scripture by the appellation of wisdom. Accordingly, the author of the Proverbs, from which our text is taken, speaks of widom or practical religion, as the chief thing which every one should be earnest to acquire; declaring that he is happy who finds it, and that all other sources of pleasure are not to be compared to it. The other inspired authors of sacred writ agree with Solomon in their estimation of the value of religion, and its tendency to produce the most permanent satisfaction. Thus, David testifies that "great peace have they who love the law of God, and that nothing shall offend them." Thus, our Lord affirms, that "his yoke is easy and his burden is light," and that those who obey his precepts shall find rest unto their souls. And thus St. John asserts that "it is the will of God that we keep his commandments, and his commandments are not grievous."-But, while goodness produces, on the whole, a great degree of

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happiness to him who possesses it; yet there are various circumstances which diminish the satisfaction naturally resulting from the practice of righteousness. For, as long as the best of men continue in the world, they feel a struggle betwixt the corruptions of their hearts and the principles of sanctity with which they are endowed; a law in their members warring against the law in their minds, and that when they would do good, evil is present with them. As they are conscious of their defects in the performance of duty, and the imperfections which attend their very best services; hence they have daily cause of humiliation before God, and mourn over their transgressions in the bitterness of their souls. This is a source of uneasiness which never disturbs the minds of the ungodly, as they are insensible of the necessity of holiness; and unconcerned about the sins of which they are guilty, or the divine indignation to which they are thereby exposed. Nor do the irreligious suffer any mental infelicity, from the occasional loss of spiritual comforts, that sometimes overwhelms the souls of the pious with a degree of sorrow peculiarly their own. For there are certain seasons, when God withdraws the light of his countenance from his faithful servants, and when they walk in darkness, without experiencing those sensations of delight, which are the usual portion of the upright in heart. And often, also, they are in heaviness through many tribulations which are the unavoidable lot of humanity in this present state; and which, from the sensibility of their feelings, pierce them through with the bitterest anguish.

Yet still, the influence of religion is favourable to that equanimity and cheerfulness which are the chief ingredients of earthly happiness; because it affords the best grounds of comfort to the soul, by teaching us to rely on the divine benignity, by supporting us with the answer of a good conscience, and elevating our spirits with the hope of immortality.-There are indeed some Christians who do not seem to feel much of that peace of mind which is ascribed to the practice of virtue: who are continually gloomy and unhappy, and are of all men the most miserable. But it should be considered, that frequently this

temper of mind arises from constitutional infirmity, which renders those who are a prey to it all their life-time subject to bondage. And in some cases, it is increased by mistaken notions about religion, derived either from early prejudices or scrupulosity of conscience; which are accidental causes sufficient to account for these extraordinary effects. With these exceptions, the general maxim in the text, that the ways of religion are ways of pleasantness and all her paths are peace, will be found consonant to the experience of mankind. As this proposition however requires to be proved for our conviction and instruction in righteousness; I therefore propose to shew in the following discourse,

I. What are the peculiar pleasures which arise from the belief and practice of true religion.

II. That these pleasures are more dignified and delightful, than the enjoyments of the world and the flesh.

III. That the practice of it ministers the highest degree of satisfaction to the soul.

IV. That therefore we should choose it as the one thing needful, to render us happy here, and prepare us for glory hereafter.

It is then proposed to shew,

I. What are the peculiar pleasures, which arise from the belief and practice of true religion. All the delights which we participate as human beings, are such as belong to the intellectual or corporeal part of our natures. The former can only be enjoyed by creatures endowed with rational faculties; the former are common to us with the beasts that perish. It is the province of religion to furnish objects, which are fitted to convey to our mental faculties pleasurable sensations of the most sublime and exquisite kind. The discoveries which it unfolds, afford the highest degree of entertainment to the understanding, which is to be obtained from any speculation that can engage our rescarches. They include every subject of in vestigation, which has been a theme of inquiry among the wise and the good in every age of the world. Religion informs us of the perfections of the Deity both physical

and moral; that he is from everlasting to everlasting, that he hath created all things by his power and governs them by his providence; that "he is good to all, and his tender mercies are over all his works; that he is continually superintending the world and its inhabitants, and making all events subservient to the welfare of his servants; that "he is every where present, beholding the evil and the good;" that "he is near to all who call upon him to succour and deliver them;" that "he will guide us by his counsel, while we live, and afterwards receive us to glory." It calls us to the contemplation of these attributes; that we may, by tracing their agency throughout nature and among mankind, be induced to adore that almighty being who is wonderful in counsel and excellent in working. It enjoins us to explore the wonders of creation, and endeavour to discover the wise contrivance of every object by which we are surrounded, that we may thence derive sentiments of admiration for their invisible Creator by whom all things consist.-It invites us to consider the wise distributions of our lot, as appointed by the unerring direction of him whose kingdom ruleth over all, and "who hath fixed the times beforehand and the bounds of our habitation."-It exhibits to us the wonderful scheme of our redemption from sin and misery, by the mediation, sufferings, and intercession of Jesus Christ our Lord; with the important ends accomplished by his mission from on high; that thereby he hath rendered his heavenly Father propitious to his offending offspring, and procured for all who repent and return to their duty, pardon and justification, sanctification and eternal life.-It imparts to us a knowledge of our natural condition as sinners, and the state of regeneration into which we are brought by the influence of heavenly grace: the duties imposed on us as believers of the gospel, and the final issue of perseverance in well-doing. These are subjects of contemplation to the understanding dignified in themselves, and calculated to inspire us with the most refined sentiments, which can enter into the heart of man to conceive. They afford a constant source of the most rational reflection; and the more valuable, as they are subjects in which we are high

ly interested and have a tendency to make us wise unto salvation.

Again, religion engages us in the most delightful exercises, in which we can employ our active faculties. It teaches us to elevate our hearts to God, and hold communion with him who is the father of our spirits; it enjoins us to supplicate him who is the hearer of prayer in every time of need, and assures us that " he will do exceeding abundantly for us, above all that we can ask or think :"-it induces "to cast all our care upon him, since he careth for us ;" and "in every thing by prayer and thanksgiving to make our requests known unto him, since he is able to supply all our wants out of his fulness." It instructs us "to do good to all men as we have opportunity," either in relieving the distresses, in supplying the wants, or ministering to the comforts of our fellow creatures. It requires us to honour and respect our superiors, to love and esteem our equals, to be kind and condescending to our inferiors, and to live peaceably with all men. It prescribes to us justice in our dealings, candour in our sentiments, truth in our declarations, and the performance of every relative and social obligation, which is necessary for the welfare of all around us.-It inculcates the improvement of our minds in useful knowledge; the due government of our passions and affections; the right regulation of our practical habits; and the wise controul of our several tempers. It enjoins the cultivation of these various graces, which should adorn our characters; such as self-denial and mortification, meekness and humility, temperance and chastity, diligence and contentment, and every other quality which is lovely and of good report.

Now, what pleasures are equal to those that accompany the exercise of such dispositions? What sensations are so transporting as the extacies of piety; what actions are accompanied with such delightful feelings as deeds of beneficence, what joy is to be compared with that which flows from peace of conscience and a well-ordered mind? These are substantial and satisfactory pleasures, worthy of our rational nature, and conducive to our mental improvement; these do not leave us to lament their absence or

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