that we feel certain little attachments, certain | little attentions, certain solicitudes, which indeed are called little in the usual phrase, but which are strong demonstrations of the tender sentiments of the soul. It is just the same with divine love. But this is one of those truths of sentiment and experience, which each of you may understand better by consulting the history of his own life, and by watching the motions of his own heart, than by attending to our syllogisms and discussions. duce the emotion, determine the direction, and fix the eye. How amiable would society be, if they who compose it were all followers of this religion. How happy would it be to make treaties, to form alliances, to unite ourselves, by the most affectionate and indissoluble ties, to men inviolably attached to this religion! Had not God shaken nature, and subverted kingdoms, or, in the language of a prophet, had he not "shaken the heavens and the earth, and the Perhaps you may imagine God cannot, with sea, and the dry land," Hag. ii. 6, to establish out debasing his Majesty, cast his eyes on those this religion in the world, yet it ought to be insignificant actions which we are recommend-held in the highest estimation for its own ining to you. But undeceive yourselves. What trinsic worth. How can we help being filled could be less considerable than those two mites with indignation at those abominable men, who which the poor widow in the gospel cast into in spite of all the demonstrations of the divine the treasury? Mark xii. 42. Yet we know what origin of this religion, place their glory in Jesus Christ thought of that action. What weakening its empire over the heart! service less considerable could be rendered Jesus Christ just before his death, than to pour ointment on his head? The apostles had indignation within themselves at this unseasonable ceremony, chap. xiv. 13, &c. They were angry with the woman for diverting the attention of Jesus Christ from those great objects with which his whole soul had been filled. But he reproved them, "Why trouble ye the woman?" said he; she has performed an action worthy of emulation. “ Verily I say unto you, wheresoover this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of, for a memorial of her." What can be less considerable in itself it than a cup of cold water? Yet Jesus Christ promises to reward even this with eternal life, when it is given from a principle of real piety. We said before, my brethren, and allow us to repeat it again, in a religion of love, whatever proceeds from a principle of love has an intrinsic value. I unite now the subjects of both the discourses, which I have addressed to you, on the Words of my text, and, by collecting both into one point of view, I ask, what idea ought you to form of a religion which exhibits a morality So pure and complete? What idea of the preaching of those ministers, who are called to instruct you in it? What idea of the engagements of such disciples as profess to submit to the discipline of it? What idea ought you to form of a religion that prescribes a morality so pure and complete? The Christian religion requires each of us to form, as well as he can, just notions of primitive law: to observe all the consequences, and to place each virtue that proceeds from primitive right, in its just order; to give the first rank to those virtues which immediately proceed from it, and the second to those which proceed from it mediately and remotely. Christianity requires us to regulate our application to each virtue, by the place which each occupies in this scale; to set no bounds to the loving of that God, whose perfections are infinite; to entertain only a limited esteem for finite creatures; to engage our senses in devout exercises, but to take care that they are held under government by our minds; to sing the praises of the Lord with our voices, but animated with our affections; in short to look to wards heaven, but to let inward fervour pro VOL. I.-47 2. But if you form such noble ideas of a religion, the morality of which is so extensive and so pure, what ideas ought you to form of the preaching of those who are appointed to instruct you in it? Which way, think you, ought they to bend their force? What kind of questions ought they to propose in the Christian pulpit? Under what point of view ought they to consider the texts, which make the matter of their discourses? Are they required to excite your astonishment by flights of imagination, or to gratify your curiosity by a display of their profound erudition? Does not their office rather require them to employ all the times you allow them to free you from your prejudices, to take off those scales from your eyes, which prevent your perceiving things which belong unto your everlasting peace," Luke xix. 42, and to give you such directions as you may follow, as far as can be in the tumult of the world, whither either your inclinations or your necessities call you? the My brethren, while I was meditating on my text two methods of discussing it presented themselves to my mind. Following the first of these plans, I divided my discourse into three parts, according to the three parts, that is, the three different herbs mentioned in the text. Each of these parts I subdivided into three more. First, I examined the force, the signification, the derivation of the original term, and I inquired whether the word were rightly rendered mint. I quoted various opinions on this subject, for interpreters are very much divided about it. According to the Ethiopic version, Jesus Christ spoke of hyssop; and according to other versions, some other plant. Secondly, I examined the nature, the uses, the properties of the herb, to which I had restored the true name, and here I heaped up a great number of passages from Aristotle, Pliny, Solmus, Salmasius, and many other authors, who have rendered themselves famous by this kind of erudition. Thirdly having studied mint as a critic and as a naturalist, I proceeded at length to examine it as a divine. I inquired why God demanded tithe of this herb. Perhaps thought I, here may be some mystery in the affair. I say perhaps, for I acknowledge myself a mere novice in this science, as in a great many others. However, there may be some mysteries in this offering. I was certain, if imagination supplied the place of reason, and flights of fancy were put instead of facts, it would not be impossible to find mysteries here. If this herb be sweet, said I, it may represent the sweetness of mercy; if it be bitter, it may signify the bitterness of justice. If Jesus Christ meant hyssop as some think, it was minion and majesty, both now and for ever. Amen. SERMON XLV. that very herb of which the famous bunch was THE DOOM OF THE RIGHTEOUS AND made, that was dipped in the blood of sparrows at the purification of lepers. What mysteries! What I had done with mint under the first head, I did over again under the second article anise, and the same over again under the third head cummin. This was my first plan of discussion. The second method was that which I have chosen. In the former discourse on this text, we endeavoured to convince you that you were under an indispensable obligation to perform the great duties of religion. In this we have been endeavouring to obtain your regard to the little duties of religion; to engage you to submit to the laws of God, even in things of the least importance; and thus, to give you a complete chain of Christian virtues. My brethren, God forbid that our discourses, which ought always to be animated with a spirit of benevolence, should at any time degenerate into a satire, and that we should enjoy a malicious pleasure in exploding the method of those who entertain ideas different from ours on the best method of preaching. I grant birth, education, and a course of study, have a great deal of influence over us in this respect. But, in the name of God, do not condemn us for treating you like rational creatures, for addressing to you, as to intelligent beings, the words of an apostle, We "speak as to wise men, judge ye what we say," 1 Cor. x. 15. Judge what are the obligations of a minister of a religion, the morality of which is so extensive and pure. THE WICKED. REVELATION xxi. 7, 8. He that overcometh shall inherit all things, and I murderer" and a "liar," John viii. 44; Satan is in the depth of misery. He was hurled down from a pinnacle of glory, expelled for ever from the society of the blessed, and there is a lake of fire "prepared for him and his angels," Matt. xxv. 41. God is the most holy Being. Indeed, the terms virtue and holiness are very equivocal when applied to an independent Being, whose authority absolute, who has no law but his own wisdom, no rules of rectitude but his own volitions. Yet, order, 3. Finally, What idea ought you to form of whatever is sublime in what we mortals call the engagements of such disciples as profess to holiness, virtue, justice, eminently dwells in the give themselves up to this religion, the morali- Deity, and forms one grand and glorious ob ty of which we have been describing? Where ject of the admiration and praise of the purest are the Christians who have this complete intelligences, who incessantly make it the mat chain of the virtues of Christianity? Where ter of the songs which they sing in his honour, shall we find Christians, who, after they have and who cry day and night one to another, performed with all due attention, the great"Great and marvellous are thy works, Lord duties, hold themselves bound by an inviolable law not to neglect the least? Alas! we are always complaining of the weight of the yoke of the Lord! We are perpetually exclaiming, like the profane Jews mentioned by Malachi, "Behold what a weariness it is!" chap. i. 13. We dispute the ground with God! It should seem he has set too high a price on heaven. We are always ready to curtail his requisitions. What! say we, cannot he be contented with this? will he not be satisfied with that? Ah! my dear brethren, let us open our eyes to our interest: let us obey the laws of God without reserve: let us observe alike the most important virtues which he has prescribed to us, and those which are least important. We ought to do so, not only because he is our master, but because he is our father, because he proposes no other end but that of rendering us happy: and because so much as we retrench our duties, so much we diminish our happiness. To this God, whose love is always in union with justice, be honour and glory, do God Almighty. O Lord, thou king of saints, who shall not fear thee and glorify thy name? For thou art holy; for all nations shall come and worship before thee," Rev. xv. 3, 4. This Being, so holy, so just; this Being who is the source of holiness, justice, and virtue; this Being possesses at the same time the highest pos sible happiness. He is, in the language of Scripture, the "happy God," and as I said before, he unites in his own essence supreme holiness with supreme happiness. What boundless objects of contemplation would this reflection open to our view, my brethren, were it necessary to pursue it? Consider it only in one point of light. The desti nation of these two beings so different, is, if I may be permitted to say so, the rule of the destination of all intelligent beings. All things considered, the more we partake of the im purity of Satan, the more we partake of his * 1 Tim. i. 11. See vol. i. p. 36. note. Serm. 11, On the Eternity of God. misery. It would be absurd to suppose, that in "the time of the restitution of all things," Acts iii. 21, which will soon arrive, and justify Providence against the innumerable censures passed upon it, it would be absurd to suppose, that if we have appropriated the irregularities of the impure spirit we should not at that time partake of his misery; and it would be absurd to suppose, that we can partake of the virtues of the holy Being, without participating his felicity and glory. the greatness of the motive that inclined them to manage some affairs of state will plead their excuse, and secure them from divine vengeance. Against this we oppose these words, "abominable," poisoners," and all liars," which three words include almost all those abominations which are called illustrious crimes. However, the abominable, the poisoners, and all the liars, shall have, as well as the fearful, the unbelieving, the unclean, and the idolaters, "their part in the lake which burneth with fire and brimstone." Each part of these propositions is contained in the words of my text. "He that overI. Let us begin with the first prejudice. A cometh," he who in this world of obstacles to life spent in ease and idleness is not incompatible virtue shall take the holiness of God for his with salvation, if it be free from great crimes. rule, as far as it is allowable for frail creatures St. John takes away this unjust pretext, by to regulate themselves by an example so per- considering salvation as a prize to be obtained fect and sublime, "he that overcometh" shall by conquest. "He who overcometh," implies have no bounds set to his happiness. He vigilance, activity, and motion. Two considj "shall inherit all things," he shall enter into erations will place the meaning of our apostle the family of God himself. "I will be his in the clearest light. We take the first from God, and he shall be my son. But the fearful the nature of evangelical virtues, and the seand unbelieving, and the abominable, and mur- cond from the nature of those vices which are derers, and whoremongers, and sorcerers, and forbidden in the gospel. idolaters, and all liars," of what order soever they be, and all those who do "the works of the devil," shall be placed in a condition like his, "shall have their part in the lake which burneth with fire and brimstone, which is the second death." We invite you to-day to meditate on these truths, and in order to reduce the subject to the size of a single sermon, we will only insist on such articles of the morality of St. John as are least known and most disputed. We will distinguish in this system such virtues to be practised, and such vices to be avoided, as are most opposite to those prejudices which the world usually forms concerning the final doom of mankind. I. The first prejudice which we intend to attack is, that, A life spent in ease and idleness is not incompatible with salvation, if it be free from great crimes. Against which, we oppose this part of our text, "He that overcometh shall inherit." In order to "inherit," we must overcome. Here vigilance, action, and motion, are supposed. II. The second prejudice is, that, A just God will not impute to his creatures sins of infirmity and constitution, though his creatures should be subject to them during the whole course of their lives. Against which we oppose these words of the apostle, "The fearful and whoremongers shall have their part in the lake which burneth with fire and brimstone." III. The third prejudice is, that, Speculative errors cannot be attended with any fatal consequences, provided we live uprightly, as it is called, and discharge our social duties. Against which we oppose this word, the "unbelieving." The unbelieving are put into the class of the mise rable. IV. The fourth prejudice is, that, Religions are indifferent. The mercy of God extends to those who live in the most erroneous communions. Against which we oppose the word "idolaters." Idolaters are considered among the most criminal of mankind. V. The last prejudice is, that, None but the vulgar ought to be afraid of committing certain crimes. Kings will be judged by a particular law: 1. The nature of evangelical virtues demands vigilance, action, and motion. It is impossible to exercise these virtues under the influence of effeminacy, idleness, and ease. Let us examine a few of these virtues. What is the love of God? It is that disposition of the soul which inclines us to adore his perfections, to admire with the highest joy his glorious attributes, and to desire with the utmost ardour to be closely united to him as to our supreme good; but this disposition cannot be exercised, cannot be acquired, without vigilance, action, and motion. We must meditate on that sovereign power which formed this universe by a single volition, and by a single volition determined its doom. We must meditate on that supreme wisdom which regulates all the works of supreme power, combining causes with effects, and means with ends, and which by this infinite combination has always adjusted, and continues to arrange and direct all the works which we behold, and others without number which lie beyond the utmost stretch of our imagination. We must meditate on that perfect justice which is engraven on all the productions of the Creator, on all the conduct of providence, and remarkably on the consciences of mankind, which continually accuse or excuse" their actions, Rom. ii. 15. Conscience is either tortured with remorse or involved in delight, according as we have been attached to virtue, or have violated it. We must meditate on that infinite goodness which is "over all his works," Ps. cxlv. 9. We must not only consider this palace where God has lodged man, a palace of delights before the entrance of sin, but which, since that fatal period, is, alas! nothing but a theatre, and, if I may express myself so, a universal scaffold, on which he exercises the most terrible vengeance, and exhibits his most dreadful executions. We must enter, moreover, into the genius of religion; know the power of that arm which he exerts to deliver us from bondage; the power Qui malis magiæ artibus utuntur. The French bibles read empoisonneurs, poisoners. *Poisoners. apμaxevo. Veneficis. Incantatoribus. of those succours which he affords to enable us to triumph over our depravity; the excellence of revealed mysteries; the value of the pardon set before us; the pleasure and peace poured into our souls; and the magnificence of such objects as the gospel proposes to our hopes. All this requires vigilance, action, and motion. Nothing of this can be acquired under the influence of effeminacy, idleness, and ease. Nothing of this can be done in the circles of pleasure, at gaming-tables, or in places of public diversion. What is faith? It is that disposition of our souls which "brings into captivity every thought to the obedience of Christ," 2 Cor. x. 5, and subjects them all to his decisions. In order to this, we must be convinced that God has not left men to their natural darkness, but bestowed on them the light of divine revelation. We must examine this revelation, and understand the proofs of its divinity. We must collect into one body the fundamental truths included in it. We must remove or invalidate those glosses which false teachers have applied to perplex the meaning of it. We must understand how to be deaf to every voice except that of eternal truth; and to say from the bottom of a soul filled with the love of this truth, "Speak, Lord, for thy servants hear," 1 Sam. iii. 9. All this requires vigilance, action, and motion. Nothing of this can be acquired under the influence of effeminacy, idleness, and ease. Nothing of this can be done in circles of pleasure, at gaming-tables, or places of public diversion. What is benevolence? It is that disposition of soul which engages us to consider our neigh our own. made; for how can we repent of having injur How, for instance, close every avenue by which it enters into the can we resist temptations to pride, unless we heart; unless we make serious reflections on the meanness of our original, the uncertainty of our knowledge, the imperfection of our vir tue, the enormity of our crimes, and the vanity of our riches, titles, dignity, and life? Again, how can we resist the sophisms of error, if we have only a superficial knowledge of religion, if we do not build our faith on foundations im movable and firm? In fine, how can we resist bour as ourselves, and to study his interest as sensual temptations, unless we endeavour to In order to this, we must examine dethrone our passions, unless we frequently If he and boldly attack and subdue them, assuage be in a state of indigence, we must provide for their fury, and force then, as it were, to bow both his temporal and spiritual wants. him, either at our expense, or by exciting in his favour the compassion of others. When to the dominion of reason? itself. They who he is ignorant we must inform him, when in adopt it furnish us with weapons against them must recall him, when his spirits are overwhelmed, comfort him; we must visit him tion, say you, provided it be free from great life cannot be free and encourage him by our example. All this great wickedness, and vigilance and activity when he is confined, edify him by our conduct, from great crimes. Indolence is a source of demands vigilance, action, and motion. No-are necessary to prevent the exercise of it. Let us not pass over these reflections lightly, thing of this can be done in circles of pleasure, attacking is very important in its consequences; No- my brethren. The prejudice which we are at gaming-tables, or at places of public diver- it is a fatal prejudice, sapping the very foun thing of this can be acquired under the influence of effeminacy, idleness, and ease. sion. What is repentance? It is that disposition of our soul, which makes the remembrance of our sins a source of the bitterest grief. This sup It is not a par within a narrow among It is not a prejudice dations of Christian morality. Christians, poses many self-examinations and self-condem- secretly revolved in the mind, and covered nations, much remorse of conscience, many with a blushing veil; but it is a bold notorious the remembrance of which is so grievous to This is the prejudice of that us. vain loquacious tears shed into the bosom of God, many me- prejudice, and Christians exalt it into a maxim thods tried to preclude falling again into sins, of religion, and a first principle of morality. penses in great number. If we have propa- tional books, and hastily repeated a few pray Above all, this virtue supposes recom- woman, who, having rapidly read a few devo gated any maxims injurious to religion, repa- ers, which proceeded less from her heart than ration must be made; for how can we be said her lips, spends one part of her life in places except we abjure them, and exert all our in- art supply the place of nature, in disguising Ifluence to remove such fatal effects as they her personal defects, and in trying whether by tation of a neighbour, recompense must be folly of men such incense as she offers to her have produced? If we have injured the repu- borrowed ornaments she can obtain from the self, such as she derives from her own immoderate vanity and self-admiration. This is the prejudice of that soldier, who, at the end of a campaign, or at the conclusion of a peace, thinks he may employ the rest of his life in re lating his adventures, and indemnify himself for his former dangers and fatigues by an idleness which is often a burden to those who are witnesses of it, and oftener still to himself, who petrifies in his own tales. This is the prejudice of a great many people, who have nothing else to say to their preachers, to all their casuists, and to all their religious instructors, but, I wrong nobody, I do no harm. Shall I venture to say, my brethren, why do not you do a little harm? I have, I declare, more hope of a man, who, in a high fever, becomes so delirious, and apparently so mad, that the strongest persons can hardly hold him, than I have of a lethargic patient, all whose senses are stupified, his spirits sunk, and his natural warmth gone. I have more hope for a sinner, who, in a violent passion breaks the most sacred laws, and tramples on the most solemn engagements, than I have for a man, indolent, motionless, cold, insensible to all the motives of religion, and to all the stings of conscience. My brethren, let us not deceive ourselves: there is something of consequence to do in every moment of a Christian life. There are always in a Christian life temptations to be resisted, and consequently in every moment of a Christian life we must overcome these temptations. All ages require action. In every stage of life we have temptations to surmount, and in every stage of life we must overcome them. We must overcome the temptations of childhood, the temptations of youth, the temptations of old age. All conditions require action. We must surmount some temptations in all conditions, and in all conditions we must over come them. We must overcome the temptations of poverty, those of prosperity, those of elevated posts, and those which belong to a state of obscurity, a sort of death, a kind of grave. All professions require action. There are in all professions temptations to be surmounted, and in all professions we must overcome them. The statesman must subdue the temptations of his profession, the soldier must vanquish the temptation of his, the merchant of his, and so of the rest. All situations require action. In all situations there are temptations to be conquered, and in all situations we must overcome them. We must get above the temptations of health, those of sickness, and those of death. "He that overcometh shall inherit all things." I am well aware that to preach this gospel is, in the opinion of some, to teach a severe morality, to mark out a discouraging course, to invite to unequal combats. This morality, however, will seem severe only to lukewarm Christians. This course will appear discouraging only to soft and indolent souls. These combats will seem unequal only to such as have no true courage, listless and dastardly souls. A real Christian will be so inflamed with the love of his God, he will be attracted by so many powerful and comfortable motives, above all, he will be animated with a desire so strong to obtain a victory, which infallibly follows the combat, that nothing will appear severe, nothing discouraging, nothing unequal in the course of obtaining it. What dominion over his heart will not that voice obtain, which, proceeding from the mouth of the "author and finishter of his faith," addresses him, and says, "He that overcometh shall inherit all things," Heb. xii. 2. ten Christian soul dost thou complain of the battle? But in order to conquer you must fight. The glorified saints were once warriors, and are now conquerors. Flesh and blood, earth and hell, were their enemies. Faith and love, and all other Christian virtues, were their armour. The clouds were their triumphal chariots. Angels, thousands of angels, thousand times ten thousand, and thousands of thousands," Rev. v. 21, who wait continually before God, were their witnesses. The approbation of the Son of God, this rapturous declaration, “Well done, good and faithful servant," Matt. xxv. 23, well done, faithful confessor, thou hast nobly endured the cross; well done, martyr for morality, thou hast caused concupiscence to yield to the commandments. of God; these ecstatical declarations were their crown. Jesus Christ is their rewarder, and joys unspeakable and full of glory, peace of soul, tranquillity of conscience, rivers of pleasure, "fulness of joy at God's right hand for evermore, the city that hath foundations, Jerusalem which is above, the heavenly country, new heavens and a new earth," the society of angels, perfect knowledge, refined virtues, ineffable sensations, sacred flames, God himself; Lo! these are the recompense, these their great reward. "He that overcometh shall inherit all things; I will be his God, and he shall be my son." II. The second prejudice which we are endeavouring to remove is, that, A just God cannot impute to his creatures sins of infirmity and constitution, though his creatures should be subject to them during the whole course of their lives. Against this we oppose these words of the apostle, the fearful and the unclean.* The most frequent excuse for impurity is constitution. A certain constitutional turn is generally considered as a ground of justification; and it is eagerly maintained, lest we should be obliged to be holy for want of excuses to sin, and lest the deceitful pleasures of sin should be imbittered by remorse. Yet, "the unclean shall have their part in the lake that burneth with fire and brimstone." As to the fearfulness, or timidity, what is there in us, that can be more properly called human frailty than this? Let us hear St. John. Whom does he mean by the fearful? I fear we shall find several classes of these in religion. There are many sorts of "the fearful, who shall have their part in the lake which burneth with fire and brimstone." For example, a man who hears the name of God blasphemed, religion opposed, good manners attacked, but who has not the courage to confess Jesus Christ, to say, I am a Christian, and to manifest his indignation against such odious discourses, such a man is fearful, he the old French bibles paillards-Mr. Saurin more accurately impurs- i. e. unclean. *Пogvos. Our translation renders it whoremongers |