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lamitys and Mischiefs, all the Disorders and Troubles of this World are vifibly produc'd by the Lufts and Paffions and Sins of Men; and the Evil that Man fuffers, do's as naturally spring up from the Evil that He do's, as any noyfom Weed or poisonous Plant do's from its proper Seed, when it is fown into the ground. The only way therefore to attain Happiness and get out of the reach of Mifery, is to preserve our Virtue, and obey the Dictates of Religion, which even Naturally promote our Welfare here, in reference even to Temporal Enjoyments.

Of which I fhall inftance in but a few, but those the chiefeft, and that briefly;

And firft for Reputation and Good Name, the tendereft Concern of a Generous Soul; Is there any Man generally in better Efteem and Credit, than the Man who has given the World Proof, that he fcorns to do an unworthy or base Thing? Do's any thing caft a greater Luftre than Virtue, and that even in the Eyes of those that have None themselves? Is not this confefs'd even by Hypocrify itself, which is an extorted Acknowledgment, a forced Tribute which Vice itself pays to Virtue?

Then 2dly, If we confider Health, the very Salt of Life that Seasons and gives a N Relifh

Relish to all the Other Enjoyments of it, What Truer Friend to that, what kinder Help to Nature, what greater Prefervative of the true ufe of all our Facultys of Body as well as Mind, than Virtue? But As Righteousness tendeth to Life, fo He that pur fueth Evil pur fueth it to his Own Death, in the Chapter immediately before This, and the 19th Verfe. It is Vice and Luxury, Debauchery and Intemperance, that deftroy and lay waft the moft vigorous and flourishing Conftitutions, that bring Trembling in the Joints and Rottennefs in the Bones. It is Envy and Malice that Prey upon the Heart, and Gnaw the very Vitals of the Wretch that is poffefs'd by them. It is Anger and Fury and Revenge that fet the Soul upon the Rack, and make the Spirits boyl up, and run over, and bring the Body into those Agonys and Convulfions that will deftroy it in a fhort time, which fometimes One Fit alone has done. Whereas the Virtuous Man whofe Spirits move calmly, whose Paffions Ebb and Flow in Obedience to Reason preferves a conftant and orderly Temper of Body owing to the Evennefs and Serenity of his Mind. In fhort, as Religion and Virtue tend directly to the preservation of the Health of the Body as well as the Soul, fo we fhall find Sin and Vice as conftant Enemys to both, and as successful in hast

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ning on Temporal, as they are fure in procuring at laft Eternal Death.

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3dly. In Refpect of the Eafe and the Quietness of this Life, without which Life itself is an Infupportable Burthen, the Good and Virtuous Man has Infinitely the Advantage of the Wicked. As Trouble and Care, and Anxiety were the Fruits of Sin, and a great and heavy part of the Curfe that was laid upon Mankind for the First Tranfgreffion; fo nothing but Innocence and Righteousness can redeem us from 'em, and restore, and fecure Quiet and Peace again to Us. The Virtuous Man, whose chief Study it is never to offend his good God, cheerfully trufts and depends on him for the Happiness of this Life and that which is to come: And by this means makes the good Things of this World, which he thankfully Poffeffes and Innocently Ufes, yield the more folid Comfort and Pleasure; and Even the Evil things thereof, when they fall to his Lot, he bears not only with Content and Submiffion, but with Satisfaction and Thankfulness too, having the Joys before Him in which all his Sorrows fhall end. This is a State that gives fuch inward Repofe of Mind, fuch Peace of Heart, such Spiritual Confolation, as if it were poffible to be falfe, carrys more folid Comfort at

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present,

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present, than all the Deceitful and Unsatisfying Pleasures of the moft Diffolute and Voluptuous Life. This is that Peace which the World cannot give, which paffes all Understanding, which it is more Happy to Feel than it is easy to Exprefs. This is that which makes all a Chriftians Enjoyments truly Comfortable, and that allays the Bitterness of the moft afflicting Croffes, that animates against the sharpeft and moft dreadful Conflicts with all outward Evils. Let a Man live under the Senfe of God's reconciling Love, and he paffes undauntedly and cheerfully thro' whatever befals him; as when this is withdrawn, he is presently Overwhelm'd with Darkness and Horror, the Sweeteft Bleffings are Taftlefs and the Lighteft Afflictions Intolerable. But to a Mind Conscious of its Own Integrity and God's Favour, nothing can be wanting to perfect its Felicity. In His Favour is Life, fays the Pfalmift; but not content with fo mean an Expreffion, in another place he fays, Thy Loving Kindneß is better than the Life itfelf. And a Soul thus affur'd of God's Love, and relying upon his Goodness, and Establish'd upon His Truth, what can be able to unfettle or difcompofe? Thus is the Juft Man's inward Peace fecur'd, and his Humility, and Condefcention, and Gentleness, and Charity, and all the rest of those Chriftian

Christian Virtues that fo admirably difpofe People or Societys to live in Peace and good Understanding with their Neighbours, fecure his Outward Tranquillity as much. These are Difpofitions of Mind that the leaft of all expofe us to affronts or injurys from abroad, never offend nor provoke the powerful or the great, but engage the Love, and attract the good will of all round about us; and as St Peter fpeaks, Who is He that will harm you, if ye be Followers of that which is Good?

But befides this Natural Effect of Righteoufnefs, and the Exercise of all the Dutys of Religion, there are Secondly, Many Exprefs Promises of the Divine Favour and the Protection of his good Providence watching over and defending all them who truly truft in him and Confcientiously Obey his Holy will and Commandments: The Eyes of the Lord are over the Righteous, and He will keep him in all his Ways. He has engag'd himfelf to be their Shield and Defence, to preferve the Obedient from, or support them under, or deliver them out of all their Trouble; and of this his Careing for the Righteous he has given us fo many and fo Emphatical Declarations in his Word, that it would be needlefs to inftance any, and endless to inftance all; we need but open the

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