desire to injure you, if your conduct be SERM. inoffensive, and your manners unobjec- IV. tionable? Now it is certain, that goodness, of its own nature, in the wise dispensations of Providence, tends to the gaining mens' affections, and making them our friends. This, indeed, is tacitly acknowledged by the very practices of hypocrisy itself, for the hypocrite would not be at so much pains to put on the appearance of virtue, if he did not know it was the most proper and effectual means of gaining the love and esteem of mankind. But, besides this, virtue is known to challenge open respect oftentimes, even from those who cannot bring themselves to obey its precepts; their reason and judgment yielding them, as it were, a passive service, while their active powers are clogged by distempered passions. Virtue, therefore, will not fail to convince their understandings, though it may not serve to work their reformation and amendment. How eminently was this exemplified, when the officers, sent by the Pharisees to apprehend our Saviour, could not forbear, in admira

IV.

SERM. tion of his holy discourses, to declare, "that he spake as never man spake." How was it exemplified in the case of the Roman governor who condemned him? who could not avoid asserting, at the moment he passed the sentence (though by so doing he convicted himself of the most horrid of

all crimes), "that he found no fault at all "in him." But, as more pointedly applicable to ourselves, how is it exemplified every day in the common concerns of life and dealings among men? when the wicked themselves shew an unwillingness and objection (as they often do), to place any confidence, except in such as are of acknowledged credit and probity in the world. If to these circumstances we add the known qualities and drift of virtue, that it tends to render a man, in every way, not only a worthy but a useful member of society, just and upright, and diligent in public life; humane, tender, and affectionate in private; never oppressing the weak, nor dealing hardly with those in his power, but willing to administer help to all that stand in need of it, we

must

IV.

must naturally be induced to think it must SERM. serve to conciliate friends, and gain us the esteem and love of mankind, and if so, that few will have inclination to oppose or injure such men: for, "Who is" the wretch that would “harm a follower" or promoter of" so much" good ?”

66

And thus much for the words of my text, as they stand in our translation. But their purport becomes widely extended when considered in another sense, and which they as fully admit of; for the original may with equal justice be rendered,

66

And who is he that shall harm you, if ye "be followers of that which is good?" By the first interpretation regard is had to the dispositions of men; that such is the necessary respect due to virtue, that it is likely always to have such an influence, as will deter the generality of men from all inclination to injure those that practise it. But, in this last interpretation, respect is had to the power and ability of man to hurt us (if we be but "followers of that "which is good"), should he be ever so much

SERM. much inclined, or ever so powerful.

For IV. it is undeniable, that, spite of every con

sideration, such is the corruption of human nature, that the good often do suffer here below, and, for the purposes of God's unerring wisdom, the bad are for a time permitted to prevail. But lest these things should tend to stagger the faith of the good, or raise doubts and apprehensions in the breasts of the religious, special rewards are every where held out to those who suffer wrongfully; promises too sacred to be mistrusted are perpetually made to such, of happiness to come, not in any common measure, but proportionable to the sufferings they endure. Thus, particularly in the verses following my text, the Apostle adds, "And if ye suffer for righteousness sake, happy are ye, and be "not afraid, neither be troubled.” "But sanctify the Lord God in your hearts; for "it is better, if the will of God be so, that

66

86

ye suffer for well-doing than for evil doing.” Not better certainly, except through the will of God, who can compensate such unworthy sufferings. There is no circum

stance

pro

IV.

stance that falls within the observation of SERM. man, that tends more to confirm the bability of a future ftate, than the frequent prosperity of the wicked, and the temporary depreffion of the good. The promises of the Gospel are so consistent with what we must be as much disposed to expect, as to hope for, and are so indisputably the promises of God himself, that the good man must naturally feel fortified against all present misfortunes, assured that, however wearied with the load of this life, however heavy laden with cares and anxiety here below, Heaven will in time be opened to him, and he will obtain rest and comfort. Though then "an "bost should encamp against him, his heart "will not fear." He will " fight the good

66

fight, and be faithful unto death." He will, as far as in him lays, be in all things

a

follower of that which is good," assured that then not many will be inclined to do him harm; but, and if some should, that none shall finally prevail; for, in the day of judgment, where the finners and the