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SER M. only by a few. The oppofite one is the broad way, in which the multitude walk; feemingly smooth, and ftrewed with flowers; but leading in the end to death and mifery. The path of life conducts us up a steep afcent. The palace of virtue has, in all ages, been reprefented as placed on the fummit of a hill; in the ascent of which labour is requifite, and difficulties are to be furmounted; and where a conductor is needed, to direct our way, and to aid our steps.

Now, the hope which good men entertain is that this path of life shall be shewn them by God; that, when their intentions are upright, God will both inftruct them concerning the road which leads to true happiness, and will affift them to pursue it fuccessfully. Among nations where any fuitable ideas of God or of virtue began to be formed, hopes of this nature also began to be entertained. It was confonant to the nature of man, to think that the Supreme Being was favourable to virtue.

Accordingly,

in

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in the writings of fome of the ancient S E R M. philofophers, we find various obfcure traces of this belief, that there was a benign heavenly fpirit, who illuminated the minds of the virtuous, and affifted their endeavours to obtain wisdom and happiness. They even afferted, that no man became great or good without some inspiration of heaven.

But what they indiftinctly conceived, and could not with confidence rely upon, the doctrine of Christianity hath clearly explained and fully confirmed; expressly and frequently teaching, that not only by the external discoveries of revelation, but by the inward operations of his Spirit, he fhews to the humble and virtuous the path of life. While, by his word, he inftructs them in their duty, by the influence of his grace he affifts them in. the performance of it. In all revelation there is certainly no doctrine more com fortable than this. It is to good men a noble and pleafing thought, that they are pursuing a path which God has difcovered

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SER M. covered and pointed out to them. For, they know that every path, in which he is their conductor, must be honourable, must be safe, muft bring them in the end to felicity. They follow that Shepherd of Ifrael, who always leads his flock into green pastures, and makes them lie down befide the fill waters. At the fame time, they know that, if there be truth in religion at all, on this principle they may fecurely rest, that the Divine Being will never defert those who are endeavouring to follow out, as they can, the path which he has fhewn them He beholds them here in a state of great imbecility; furrounded with much darkness; expofed to numberlefs dangers, from the temptations that affault them without, and the feduction of mifguided and disorderly paffions within. In this fituation, can they ever fufpect that the Father of mercies will leave his fervants, alone and unbefriended, to ftruggle up the hill of virtue, without ftretching forth a compaffionate arm to aid their frailty, and to guide them through the bewildering

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bewildering paths of life? Where were S ER M. then the God of love? Where, thofe infinite compaffions of his nature, in which all his worshippers have been encouraged to trust?-No: He will fend forth his light and his truth to bring them to his holy hill. For the righteous Lord loveth righteoufnefs, and his countenance beholdeth the upright. With him there is no oblique purpose, to turn himafide from favouring the caufe of goodnefs. No undertaking to which he has given his countenance fhall prove abortive. No promife that he has made shall be allowed to fail. Whom he loveth, he loveth to the end. The Secret of the Lord is with them that fear him, and he will fhew them his covenant. The meek will he guide in judgment, and them will he teach his way. His grace Shall be fufficient for them, and his ftrength be made perfect in their weakness. They go from firength to frength; every one of them appeareth before God in Zion*.Such are the hopes with which good

men

* Pfal. xxv. 14, 9. 2 Cor. xii. 9. Pfal. lxxxiv. 7.

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SER M. men in a prefent life set forth on a course of piety and virtue. Thou wilt fhew me the path of life. Let us now proceed,

All

II. To confider the termination of these hopes in a future state. In thy prefence is fulness of joy; at thy right hand there are pleasures for evermore. happiness affuredly dwells with God. The fountain of life is justly said to be with him. That fupreme and independent Being must neceffarily poffefs within himself every principle of beatitude; and no cause from without can poffibly affect his untroubled felicity. Among created dependent beings, happiness flows in fcattered and feeble ftreams; streams that are often tinged with the blackness of mifery. But from before the throne of God iffues the river of life, full, unmixed, and pure; and the pleasures which now in fcanty portions we are permitted to tafte, are all derived from that fource. Whatever gladdens

the