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SERMON II.

Prov. xiv. 14.

THE GOOD MAN SHALL BE SATISFIED FROM

HIMSELF.

HUMAN wisdom seems to concur with divine in acknowledging the truth of this assertion, having given us a common proverb, similar to this of the text, "That Virtue is its own reward." And, indeed, if a very high degree of internal satisfaction did not result from the practice of moral duties, the state of good men in this life would be far from eligible: placed, as we are, in a world where the success of our actions is seldom certain, and sometimes seemingly fortuitous, if no pleasure arose from the actual energy (as we may call it) of virtue, it is to be feared the distant hopes of future recompense would scarce counterbalance the present pangs of disappointment and distress. Thus much is certain, that mankind would lose one cogent motive to goodness, and that which, perhaps, of all others, operates most powerfully on ingenuous and noble dispositions.

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ON II.

ich amounted to the same ering to the dictates of the the haughtiness of Stoicism it Pharisaical righteousness judge who could not err,

BE SATISFIED FROM

ently be the case, is obvious common nature; obvious virtue, which is calculated 1, to exalt its conceptions, re to an imitation of its ue, thus in her own nature inces to obtain the ascenfty and aspiring, it is apt its pitch, and to carry the order upon vice. Reason › put a check upon these these kind of dispositions, : for such a person is ever etween himself and others, ›r he fancies have not, made perfection as himself. Selfsition, the sentence becomes Arrogance, and contempt, thereom the contemplation. Hence, Jew in the parable, the vainnes too apt to thank his God, that

C

We see, therefore, it has pleased the mercy of the Almighty graciously to annex a kind of innate principle of delight and satisfaction to every virtuous and moral action, and to every vicious one the contrary sensation of abhorrence and disgust: so that as the good man is satisfied from himself, the bad man is dissatisfied from himself; as Virtue is its own reward, so is Vice its own punishment; and this independently of contingencies, independently of the good or bad success with which the event of their several actions is attended.

But it may be observed upon this subject, that as there is a possibility of carrying some sorts of virtue to an excess, so it is still more possible to carry the self-approbation which results from them to even a culpable extreme. It is possible, nay it very frequently happens, that actions, but moderately virtuous, produce in the agent an immoderate degree of complacency and selfHence arise pride, vanity, contempt of others, inordinate self-love, and a train of such like vices, which more than eclipse the original virtues from which they

esteem.

sprung.

Two sects of antient philosophers, the Stoics amongst the Greeks, and the Pharisees amongst the Jews, afford us pregnant instances of the truth of this assertion; who, though both of them zealous in the practice of virtue, though the one placed happiness in absolute rectitude of

action, and the other (which amounted to the same thing) in scrupulously adhering to the dictates of the Mosaical law; yet we know the haughtiness of Stoicism became proverbial, and that Pharisaical righteousness was deemed hypocrisy by a judge who could not err, even by Christ himself.

And that this should frequently be the case, is obvious from the imperfection of our common nature; obvious too from the very essence of virtue, which is calculated to refine and elevate the soul, to exalt its conceptions, and to stimulate the creature to an imitation of its Creator. When therefore Virtue, thus in her own nature addicted to high pursuits, chances to obtain the ascendency in a mind naturally lofty and aspiring, it is apt sometimes to stretch beyond its pitch, and to carry the soul into extremes that even border upon vice. Reason indeed has it in its power to put a check upon these luxuriances; but reason, on these kind of dispositions, has seldom its due influence: for such a person is ever apt to make comparisons between himself and others, who either really have not, or he fancies have not, made so great advances in moral perfection as himself. Selflove also joining the inquisition, the sentence becomes extremely partial. Pride, arrogance, and contempt, therefore, necessarily spring from the contemplation. Hence, like the presumptuous Jew in the parable, the vainglorious moralist becomes too apt to thank his God, that C

VOL. IV.

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