SERMON XV. While the Divine government is thus placed in a light the most amiable, and most encouraging to every virtuous mind, there is at the same time, something extremely awful and solemn in the whole docrine of redemption. It is calculated to strike the mind with reverence for the divine administration. It points at some deep malignity in sin, at some dreadful consequences flowing from guilt, unknown in their causes and in their whole effects to us, which moved the Sovereign of the world to depart from the ordinary course of Providence, and to bring about the restoration of his fallen creatures by a method so astonishing. Mankind are hereby awakened to the most serious reflections. Such views are opened of the sanctity of the Divine laws, of the strictness of the Divine justice, of the importance of the part which is assigned them to act, as serve to prevent their trifling with human life, and add dignity and solemnity to virtue. These great purposes are farther carried on, by the discovery which is made of the fixed connection in which this life stands with a future eternal state. We are represented as sowing now, what we are to reap XV. reap hereafter; undergoing a course of pro- SERMON bation and trial, which according as it terminates in our improvement, or leaves us unreformed and corrupted, will dismiss us to lasting abodes, either of punishment or reward, Such a discovery rises far above the dubious conjectures, and uncertain reasonings, which mere natural light suggests concerning the future condition of mankind. Here we find, what alone can produce any considerable influence on practice, explicit promise and threatening; an authoritative sanction given to a law, the Governor and Judge revealed; and all the motives which can operate on hope and fear, brought home to the heart, with, Thus saith the Lord of Hosts. In a word, a great and magnificent plan of divine administration is opened to us in the Gospel of Christ; and nothing is omitted that can impress mankind with the persuasion of their being all, in the strictest sense, subjects of the moral government of God, THOUGH the bounds of this Discourse allow us to take only an imperfect view of the principles of Christian doctrine, yet the XV. SERMON hints which have been given, lay a sufficient foundation for appealing to every impartial mind, whether the knowledge and belief of such principles be not intimately connected with the improvement, and, by consequence, with the happiness of man? I reason now with such as admit, that virtue is the great source both of improvement and happiness. Let them lay what stress they please upon the authority of conscience, and upon the force and evidence of its dictates; can they refuse to allow that the natural tendency of the principles which I have mentioned, is to support those dictates, and to confirm that authority; to excite, on various occasions, the most useful sentiments; to provide additional restraints from vice, and additional motives to every virtue? Who dares pronounce, that there is no case in which conscience stands in need of such assistance to direct, where there is so much uncertainty and darkness; and to prompt, where there is so much feebleness and irresolution, and such a fatal proneness to vice and folly? But how good soever the tendency of religious principles may be, some will still call call in question their actual significancy, SERMON and influence on life. This tendency is XV. by various causes defeated. Between the belief of religious principles and a correspondent practice, it will be alledged that frequent experience shews there is no necessary connection; and that therefore the propagation of the one, cannot give us any assurance of proportionable improvements following in the other. This, in part, is granted to be true; as we admit that religious knowledge and belief are susceptible of various degrees, before they arrive at that real Christian faith which the Scripture represents as purifying the heart. But though the connection between principle and practice be not necessary and invariable, it will not, I suppose, be denied, that there is some connection. Here then one avenue to the heart is opened. If the tendency of Religious Knowledge be good, wisdom must direct, and duty oblige us to cultivate it. For tendency will, at least in some cases, rise into effect; and, probably, in more cases than are known and observed by the world. Besides the distinguished examples of true religion and virtue, which have, more or SERMON or less, adorned every age of the Christian XV. æra, what numbers may there be, in the judge 4 |