conformity to the standard. His law, in all cases, extends

not merely to the outward motive, manner, and end. love to God himself.

conduct, but takes notice of the

The motive must be supreme The manner must be regulated by his revealed will. As to the mere time and circumstances of such duties as are often to be repeated, we may lawfully fix on such seasons and places as are most convenient. But all positive duties must be performed, according to the injunctions on which they are entirely founded: and by those persons only, and in that manner in which it is prescribed; or it may well be asked, "Who hath required this at your hands?" The end must certainly be the divine glory.

SECONDLY: Show the worthlessness of all outward service, without these qualifications.

The blessed God makes no account of those services which are not done intentionally, with a regard to his will and glory. He regards not external compliance with the letter of his law, where there is no intentional conformity to the spirit of the law. There may be, indeed, a fair outward appearance, where there is no right inward spring of action. Mere custom, education, or the influence of others, may lead a man to a regular course of attendance on worship, in this or the other mode. Desire of worldly advantage, or love of human applause, may sometimes have the same effect. Covetousness may keep a man from some sins, and pride from others: and the latter may stimulate to some duties. A mercenary notion of merit, or mere slavish dread of hell, lies at the foundation of the religion of many. Great zeal may be professed, and the person himself may be so blinded by it as to think he is very religious; while it is little else but pride, malice, envy, and revenge, which produces all that flame. As in the

instances of Jehu and Saul of Tarsus.

THIRDLY: Consider the extent of this obligation, even

to our civil and natural actions. See ver. 6.

This verse implies that it is a sin and a shame for any of us to live to himself; not only in even in our temporal concerns.

our religious actions, but It is God's will, and our

duty and privilege, that we should eat and drink, and to do

whatever we do, not to ourselves, but with an eye to his glory. There is no possibility of equal enjoyment

1 Cor. x. 31.

on any other plan.

Hence, the sacrifice of the wicked is abomination, and even his plowing is said to be sin. Prov. xv. 8. xxi. 4. No rational creature has a right to live unto himself; but the obligations of believers are vastly increased.

FOURTHLY: Inquire into the evidence that a right intention is wanting in our actions.

What

Par

As the text speaks of this as a very criminal defect, it is` worth while to examine into the subject rigorously, and to mention some signs of the want of a right end, that we may try ourselves, both as to the habitual bias of our minds, and also as to the actual intention in present duties. It is certainly of great importance to examine frequently, closely, and impartially, what is the ruling end of our lives and actions. What is so generally and habitually. is so now, as to any present action, or pursuit. tiality must be a strong evidence that we have not a right end. So Jehu abolished the worship of Baal, but not of the calves. It shows insincerity, if we aim not at universal conformity to the divine will. Devotion without morality, or morality without devotion. Ver. 9. If you regard God in one instance, why not in another? Certainly you mind something else more than him. Self-righteousness is another evidence of not aiming at God's glory. What such persons do in religion, is not done to God, nor done as duty; for merit and duty are inconsistent ideas. What poor conceptions must they have of God, who think it such a mighty thing to comply with his will, or in any case to deny themselves, or take pains for his sake! Ver. 3. Repentance seems a great thing to them who are fully sensible of the ground of it. You cannot go about to establish your own righteousness, without denying the perfection of the law, and the need of the gospel.

How then does this subject reprove all known and wilful hypocrisy! and not only so; but all the more secret influence of by-ends, and of unworthy motives, which often actuate us, unknown to ourselves! It also reproves carnality,

and the inordinate love of the world; and ingratitude, in receiving the bounties of Providence without improving them for God. How also does it reprove lukewarmness and indifference in religious services! Did you do it unto me, with such a cold heart? Not so Hezekiah. 2 Chr. xxxi. 20, 21. Nor Josiah. 2 Kings xxiii. 25.

Hence learn, the amazing greatness of our sins. Not only have those actions been sinful, which were against the letter of the law; but all those, which, though good in appearance, and beneficial to others, yet did not spring from a right principle, and were not directed to a right end.

Alas! how few actions have any good in them! How many never did a right action in all their lives! A man may do some natural good, and so may a shower of rain, or a heap of manure; but nothing is morally good, without an eye to the blessed God.

What need then have we all of a better righteousness than our own, to justify us before God; when our sins are so many and heinous, and our righteousness is so miserably defective! Even the believer's obligations to Christ and free grace, are increasing every day, on account of daily mixtures and defects, for which he needs abundant pardon. What need have we of the regenerating influences of the Holy Spirit, to produce in us a right spirit, that we may do any thing right in the sight of God! And of constant supplies of his grace, that we may henceforward live, not to ourselves, but unto God!

LI.

THE HAPPY MOURNERS

MATT. V. 4.

Blessed are they that mourn, for they shall be comforted.

OUR blessed Lord, both in the text and context, is characterizing the heirs of spiritual bliss. We may remark of most, or of all of these characteristics, that they are such as would greatly disagree with the maxims of the world respecting this question, Who are they that enjoy real happiness?

This is especially the case with the language of our text. Blessed are they that mourn."

Nevertheless, we have reason to pay an implicit regard to our Lord's testimony: and, considering his authority as a sufficient ground of assent to the declaration, we shall only endeavor to examine into his meaning, without seeking for further proof than what will naturally arise from the explanation of the subject. We will therefore endeavor,

FIRST, To delineate the character of these happy

mourners.

Certainly the blessing cannot belong to every sort of mourners, else who would be exempted? All men are mourners, at one time or other; but this is evidently designed to be a distinguishing characteristic. Many there are,

whose mourning has no certain connexion with any future consolation.

All mourning has some connexion with sin. been no sin, there would have been no sorrow.

Had there

But some

mourn after sin, some through sin, and some for sin. Some mourn after the indulgence of their lusts, like Potiphar's wife-King Saul-Amnon-Ahab.

Others mourn under those natural evils which come upon them as the consequences of sin; and yet have no sense of the cause of their sufferings, see not the justice of God, and are not at all grieved that they have dishonored him. Or, if they are convinced that sin has been, or will be the cause of their sufferings, they continue nevertheless to love the practice of it. Now, they that mourn only on these accounts, have no promise of their mourning being turned into joy. On the contrary, they have reason to consider their present sorrow as a pledge of eternal sorrow, anguish, tribulation, and woe.

But some there are who sorrow after a godly sort; and though they may often seem to have a larger share of sorrow than others, they are blessed. A divine pleasure is even now frequently mingled with their sorrows, which counterbalances their sorest outward trials; and ere long it shall be turned into unmixed and everlasting joy. It must, indeed, be allowed, that it is not all the sorrow of these persons which is of a

peculiar and distinguished nature. They have some sorrows which are simply natural, as well as a more spiritual sorrow. They, as well as others, have a natural sense of pain, and like others, have committed things worthy of death. They have known the fear of hell, and perhaps still feel it at times; but when delivered from this, they still mourn upon other accounts. So also, though secured from future punishment, they are liable to paternal chastenings and trials, in the present state. And are exposed to injuries from their fellowmen, which they cannot but feel and mourn for at times. But though they are blessed, notwithstanding that mourning, this is not the proof of their being blessed; this is not that mourning, which, by divine promise, is certainly connected with future consolation. But they have another subject of mourning, which, many times, excites greater grief than any outward calamity, and which often causes them to mourn when they are pretty free from any outward trouble. Sin itself is that for which they chiefly mourn; sin, which is, indeed, the cause of all sorrow. But they mourn, not merely on account of its consequences, but of its intrinsic evil; not for mere dread of punishment being inflicted, but because sin deserves it. They mourn, therefore, whether they expect actually to feel its consequences on themselves or not. They mourn, not only for what God has said he will do to the sinner, but for what the sinner has attempted to do against God. They mourn, whether they feel much of the calamities it has made men liable to in this present state, or not; when they have least to trouble them from without, and enjoy a blessed peace within, still they mourn. They mourn most of all for their own sins, and that for all sin; whether against God or men, before conversion or after; whether reputable or scandalous among men ; whether visible in life, or secreted from mankind; whether it be by way of excess, or by way of defect. Not only for attachment to idols; but all want of love, zeal, and activity; all coldness of affection, proneness to distrust, to murmur under crosses, to dishonor God by impatience, is to them a cause of grief. They mourn likewise for the sins of others, believers or unbelievers; the sins of their native land, yea, of mankind at large, often affect them.