ledge 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 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, 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.

LECTURE XIX.

That Holiness is the only Happiness on this Earth.

THE 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 (ch. xii. 2.) 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 from the earth towards heaven is by no means easy, yet, way 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 expresses it, "Serpents, thirst, and burning sand, 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, 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 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. John xvii. 3. That is, not only the way to eternal life, but also, the beginning

*

Serpens, sitis, ardor arenæ

Dulcia virtuti. Gaudet patientia duris :

Lætius est quoties magno sibi constat honestum, LUCAN, lib. ix. 9.

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 darkly through a glass, but then we shall see openly, or, as he expresses it, face to face. Now I know in part; but then I shall know as I also am known. 1 Cor. xiii. 12. That celestial life is called an inheritance in light. Col. i. 12; and the heirs of it, even while they are sojourning in this earth, children of the light, 1 Thes. v. 5, and, expressly, light in the Lord. You were, says the Apostle, sometime darkness, but now are ye light in the Lord. Eph. v. 8. 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. Psal. cxii. 1. And blessed are the undefiled in the way. Psal. cxix. 1.

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 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 à 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 it is tormented with those it sees in the possession of others. But charity is happy, not only in its own enjoyments, but also in those of others, even as if they were its own: nay, it is then most happy in the enjoyment of its own good things, when, by liberality, it makes them the property of others. In short, it is a God-like virtue §. There is nothing more Divine in man, "than to wish well to

* ̓Ανεὺ ἀρετῆς οὐκ εἶναι ἡδέως ζῆν.

+ Jugis pax cum humili, superbus autem et avarus numquam quiescunt. Invidia festos dies non agit.

§ Αρετή Θεο-είκελος.

man, and to do good to as many as one possibly can *.”

But piety, which worships God in constant prayer, and celebrates Him with the highest praises, raises man above himself, and gives him rank among the angels. And contemplation, which is indeed the most genuine and purest pleasure of the human soul, and the very summit of felicity, is no where so sublime and enriched, as it will be found to be in true religion, where it may expatiate in a system of Divine truths most extensive, clear, and infallibly certain, mysteries that are most profound, and hopes that are the most exalted: and he that can render these subjects familiar to his mind, even on this earth, enjoys a life replete with heavenly pleasure.

I might enlarge greatly on this subject, and add a great many other considerations to those I have already offered; but I shall only further observe, that that sweet virtue of contentment, so effectual for quieting the mind, which philosophy sought for in vain, religion alone has found; and also discovered, that it takes its rise from a firm confidence in the almighty power of Divine Providence. For what is there that can possibly give uneasiness to him who commits himself entirely to that Paternal Goodness and Wisdom, which he knows to be infinite, and securely devolves the care of all his concerns upon it ?

If any of you object, (what has been observed before,) that we often see good men meet with severe treatment, and also read, that many are the afflictions of the just; I answer, do you not also read what immediately follows? But the Lord delivereth him out of them all. Psal. xxxiv. 19. And it would be madness to deny, that this more than compensates the other. But neither are the wicked quite exempted from the misfortunes and calamities of life; and when they fall upon them, they have nothing to support them under such pressures, none to extricate or deliver them

But a true Christian, encouraged by a good conscience, and

* Omnibus bene velle, et quam plurimis possit benefacere.