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embarrass the expression with philosophical comments on the disinterestedness of virtue, or with religious difficulties about the terms of acceptance, only confound what is in itself plain, and distract your opinions without reforming your morals.

But, what is meant, you will say, by hungering after it? Surely, my brethren, a more pertinent and more forcible expression cannot be found. As you are persuaded that meat and drink are necessary to the preservation and comfort of your life, so is righteousness essential to your future felicity. The instinct that impels you to provide for your bodily preservation is strong; and, in like manner, the desires that urge you in acquiring all Christian graces must be vigorous and constant. He that is parched with thirst, or pining with hunger, does not slumber in dull inaction. He, that feels the importance of a religious conduct, is not slow in improving the opportunities which God has given of providing for the final security of his immortal soul. We cannot pity the infatuated wretch who, when he is tortured by craving appetites, puts forth no endeavours to satisfy them. We cannot but condemn the deluded sinner, who, knowing that Heaven will be given to those only who by patient continuance in well-doing seek for immortality, yet is languid and listless in his pursuit of the supreme good. To wish for happiness is indeed natural; we are all of us disposed to join in the prayer of Balaam, that we may die the death of the righteous; and readily acknowledge it the noblest good of which, as moral agents, we are capable, that we may

be permitted to see the Lord. But then we neglect the means that can alone procure for us what we desire. We are willing to be happy, if that happiness is compatible with our criminal indulgencesif we may have leave to riot in sensuality to heap up riches, and to grasp at inordinate power. But God has not so directed the course of things, that his best rewards should be bestowed upon those who are content only with admiring them, and asking for them. We must so run as to obtain. We must contend resolutely with our spiritual adversarieswe must strive to enter in at the strait gate; and if these exertions are not made, we certainly trifle with our dearest interests, and our desire of salvation holds but a secondary and subordinate place. On the other hand, if we really comply with the precept indirectly laid down in the text, we shall be filled-we shall be blessed in part now, and completely after this existence is closed.

Do you not believe that if you look for that spiritual food which is beautifully called the bread of life, such a desire is not in itself a manifest indication of the sound state of your minds? If, in the bodily appetites there is pain, they are yet signs of health; so in our religious concerns, although the mere desire of religious improvement be attended with some uneasiness, it is a sorrow which is soon converted into joy. You feel at the moment that your aims are honorable, that religion warrants your endeavours, and that God will most certainly assist them. Then shall we ask and receive. What we seek industriously, we shall find abundantly.

But the justness of our Lord's expression will appear yet from a more close comparison. Our hunger is felt, and satisfied; but it returns, and demands new gratifications. Thus in religious matters, we aim at one end; and when we have attained it, another presents itself to our view, excites a desire equally ardent, and calls for exertions equally strenuous. When we have encountered one enemy we are called upon to contend with another-after forsaking one vice, we have others to prevent or remedy after conquering one lust, we are in danger of being subdued by another - after guarding against presumptuous sins, we have need to search into our secret faults. In one season, we are to watch against the pleasures, and in another, against the cares of the world. In prosperity we are to exercise gratitude, as well as patience in adversity. The violence of our passions is to be curbed in youth; and then comes on a task equally arduous and indispensable-to watch against that inordinate attachment to the acquisition of moneythat flintiness and coldness of heart-that stubbornness and perverseness of temper, which may be considered as the prevailing offences of a more advanced age. It is not therefore, by providing against one evil, but by directing our caution and fortitude against all the temptations which surround us, that we can be said to hunger after righteousness.

But further even in our virtues, there is great reason for us to be on our guard against selfdelusion. We attain some one Christian excellence, and then, intoxicated with spiritual pride,

we think ourselves entitled to the favour of God. But the favour of God is not to be purchased at this easy rate. Perhaps you were led to this solitary virtue by some happy constitution of your nature-perhaps you have not been placed in a situation, where you were violently tempted to omit the practice of it-or in practising it, you were influenced by other motives than those of religion-you found some worldly advantage immediately connected with your duty-and you regarded the praise of men even more than the approbation of God.

Granting, however, that none of these defects can be justly imputed to you, where do you read that the doors of Heaven will be opened to you for one virtue? It is in this rigorous manner, therefore, that you must examine your consciences, before you can pronounce yourselves in the number of those who hunger and thirst after righteousness. You never violated the laws of your country, but have been just in your dealings. True, and so far you are praiseworthy. But have you also visited the sick, clothed the naked, and comforted the afflicted? You have abstained from all gross acts of lewdness and intemperance; but have you been candid, and tender to the reputations of your neighbours-have you been more ready to prevent than to punish crimes and have you been always willing to put a kind construction on those frailties, to which, God knows, the best of us are subject?

Think not that bare justice will save you in the presence of that God who bids you exercise mercy; and depend upon it, the follies and indiscretions,

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and even accidental vices of the young and giddy are less offensive, in his sight, than the severe and censorious spirit in which many persons indulge themselves, without any consciousness of displeasing God, and without any concern for the injury they may do their fellow creatures. We must, therefore, add to our faith temperance, and to our temperance charity; we must grow in grace; we must go on from strength to strength, if we seriously hunger and thirst after righteousness-if we expect to be filled with that joy and assurance of heart with which true religion inspires her followers, even in this world-or if we look forward to those more sublime pleasures which are reserved for those partakers in the reward of their Master, who hunger and thirst no more for the lamb, who is in the midst of the throne, doth feed them, and lead them unto living fountains of waters.

Having condemned the extreme of inattention and inconstancy, I must now caution you against the opposite faults, of which we are guilty, in the pursuit of righteousness. The desire, though keen, is in well-founded and well disciplined minds, regular-it increases, but without violence - and it perseveres, but without ostentation. Now the conduct of many, who suppose themselves righteous, is very different; and though the excess of the desire be in the mind, like hunger in the body, an effect and indication of disease, it is ascribed by our self deceit to other and better causes. You are seized by some momentary fit of devotion - you are transported by the frantic ecstacies of fanaticism. After your

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