There is again, great beauty in supporting afflictions properly. Nothing is more unpleasant, than to hear or see people complaining of all their appointments, ever murmuring and repining, and labouring to entertain others with their troubles and grievances: while, on the other hand, it is an edifying spectacle, to see the afflicted labour to suppress their grievances, to put the best construction upon them, by stating that their situation might have been much worse; that many others have greater cause to complain; that they are persuaded that their present sufferings are for their good; that they suffer by the appointment, and in the presence of their God. I have frequently before stated the reflections of the heathen philosophers, that there was not upon earth, a sight more worthy the attention of God, than a good man labouring under afflictions, and nobly supporting them. Again, we have the example of Christ, in supporting afflictions. This is one of the most interesting parts of his example; and in this he was complete. He teaches us how to support poverty,-For he had no where to lay his head: how to support persecution; for this was carried against him to the greatest extreme. He was exposed to the whole weight of the power of the Jewish state; yet bore all with patience and dignity: sufferings from his own family, particularly from the treachery of Judas; the sufferings of an ignominious death: yet he shews no hatred to Judas, but treats him with kindness; no hatred to his enemies, but prays for them; and feeling the full force of the terrors of death,-Father, if it be possible, let this cup pass from me. He has given us then an example, The Captain of our salvation was made perfect through sufferings; and through afflictions and tribulations, is the way to glory. SERMON XIX. MATTHEW vii. 13. Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat. IN the representation of the religious life, there are two errors into which men are apt to fall, of a very opposite tendency. Some describe the duties of religion as easy, or rather, they represent God as so merciful and good, that he will readily accept of any services, and will readily forgive any transgressions of his law, either from the infinite goodness of his nature, or moved by the prayers and intercessions of men. It is almost needless to say, that such opinions will have a very unhappy effect on the morals of men. It will make them careless and indifferent, no ways anxious to please God, and therefore entirely regardless of their moral con. duct. An opposite error, is to represent the Supreme Being in the most awful manner, inexorable to the unavoidable errors, defects, or transgressions of his rational creatures; punishing without mercy, and demanding of man, a full, perfect, and rigid obedience to the moral law of God. Principles such as these, check the exertions, and damp the hopes of mankind; and if they believe firmly their own avowed opinions, it may have the unhappy effect of driving them to despondency or despair. Neither of these is consistent with the representation of our blessed Lord. He gives the most perfect character of the purity and holiness of God's law. He lays before us this law in its utmost extent, as comprehending holiness of thoughts, words, and life; but at the same time never fails to set before us, the infinite love and mercy of his Father in heaven, his readiness to pardon offences, and to receive penitent sinners. And as he is represented to be the Sovereign Judge of all, so we may expect that every gracious allowance will be made for the unavoidable weakness and infirmities of mankind; but at the same time, he will best know how to punish wilful and obstinate offenders, hardened and impenitent sinners, and all those that slight his offers and promises, and scoff at his holy law. The same Divine Teacher, that says in the text,-Enter ye in at the strait gate, says in another passage, Come unto me all ye that are weary and heavy laden, and I will give you rest. How are we to reconcile these, but upon this principle, that his law is holy, and pure, and that the obedience he requires is the most extensive; but that he is merciful to the weak and to the peni Ꮓ tent, and that the practice of his law is followed with every pure and perfect pleasure and satisfaction. Our first duty then, is, to keep our eye upon the perfection of that law, and the extent of the duties that he requires. It is the strait gate, for many reasons; some of which I propose now to set before you, and to shew what are the consequences arising from this statement. In the first place: This is a strait gate, because the duties he requires of us, it must be allowed, are difficult; and they become much more so to those who have not been early and habitually brought up to the exercise of them. The bare naming of the duties, will shew their difficulty: he requires of us to love the Lord our God with all our heart. Now we know this is a duty of extreme difficulty; it requires that we must have the most perfect conceptions of his existence, his providence, and especially of his infinite goodness and love. This knowledge, and this perfect attainment, we cannot derive from nature and reason alone: we learn to know him from his works; that is, we know that he is powerful, we know also that he is good, we may even say infinitely good, because we see so many marks and proofs of his goodness; but we cannot from nature see the wonderful display of his love, as it is represented in his gospel. His love is seen only in his plan for the redemption of the world: in sending his well-beloved Son into this world |