SER M. BEFORE I enter upon the particular explication of which Doctrine, there is. One thing needful to be premised; that the whole of what is to be faid upon This Subject, must always be understood with an exception to the Cafe of Perseoution for Truth and Righteousness fake. For all moral and univerfal Propofitions of this kind, expreffing the general Tendency of things in their natural course, and the ordinary eftablished Difpofitions of Divine Providence; are fufficiently veri fied, if they take place in all Cafes where the natural Order of things is permitted to produce its proper Effect. When the Nature of things is perverted or overruled by any extraordinary Violence, an Exception must be made; without any detriment to the Truth of the general Propofition. And of This fort is the cafe of Perfecution for Religion.. Virtue, in the Nature of things, and according to the general Promife and Appointment of God, is the Foundation and Cause of true Happiness among men. Yet the Perverfenefs of a wicked and corrupt World, may poffibly load it, upon fome particular Occafions Occafions, with the greateft Temporal SER M. Calamities; and inflict the feverest Pu- XIV. nishments in their power, upon that which really deferves the Highest Com-mendation and Reward. In This cafe, the Beft of men, if in This life only they had hope, might of All men become the most miferable. But then, for this very Reafon, God has promifed them a Recompence in a Future State; and herein they may rejoice, even not accepting Deliverance, that they may obtain a better Refur rection. Setting afide This cafe therefore, which is of peculiar confideration; the Propofition I laid down, may evidently be shown to be a General Truth, that the Practice of Righteoufness is mens True Interest, even in the prefent Life; and that Wickedness is generally attended with Great Mifery, even Here as well as Hereafter. Evil purfueth Sinners; but to the Righteous, Good fall be repaid. I. IN the First place: If we confider. Mankind in general, in the largest and moft extenfive View, under the notion of that One Univerfal Community, wherein St Paul confidered them, when he told Y 3 the XIV. SERM. the Athenians, Acts xvii. 26; God has made of one blood all nations of men, for to dwell, on all the Face of the Earth: Under This View, I fay, it is very evident, that the Only thing which diftinguishes Men from the Wild Beafts of the Foreft, that devour each other according to their Strength, and have no Rights nor Property in any. thing; The only thing which distinguishes Men from thefe Wild Beafts, with regard to any True Happiness of Life; is Religion, or a Sense of Juft and Right, and of the Difference of Moral Good and Evil. For Reafon, as to That part of it which denotes Sagacity only, or Understanding, feparate from all Regard to Moral Obligation; does only enable men, if they be wicked, more effectually, and with greater Skill, to torment and destroy each other; and to have a deeper and more affecting and more lafting Senfe of the Miferies. they endure, than irrational Creatures are by their Nature capable of. It is Reafon, in that Other refpect alone, as it implies a sense of Moral Obligation, (on which Religion is founded;) it is This alone, on which depends all poffibility of Happiness. in Humane Life; And to the degree of SER M, Influence which This has in the world, XIV. the Happiness Mankind enjoys above the Wild Beafts of the Field, is always exactly proportionate. Did not therefore the Paffions, the Ambition, the Covetousness, and other the like unnatural Vices of corrupt Minds, hinder this Reafon and Moral Understanding, which is the peculiar Excellency and Glory of Mankind, from producing its natural and proper Effect in the world; the Earth would even in this prefent time, bating Mortality only, be that Scene of univerfal Happiness, which God hath promised fhall take place hereafter in the New Heavens and New Earth, wherein dwelleth Righteousness. In the mean time, from this abstract View of the general Nature of Things and of the Confequences which would be the natural Refult of univerfal Righteousness; it is parent enough, to what Originals, to what Caufes and Principles, the various degrees and proportions of Happiness and Mifery, which are found in the prefent mixt and confused state of things, are justly to be afcribed. ap II. S SER M. II. Secondly, IF we confider Mankind in a fomewhat less general View; not in the univerfal abftract Notion, but in their more restrained political Capacity, as formed into particular diftinct Nations and Governments: Under This View alfo it is no less evident, that the only poffible Foundation of true and lafting Happiness to any Nation or People, as fuch; is the Practice of Righteousness and True Virtue. I infift not at prefent, in This Argument, upon the extraordinary Blessings which the Providence of God thinks fit at any time to pour down in a peculiar manner upon a Religious Nation; or the Judgments wherewith he fometimes punishes a degenerate people, turning a fruitful Land into Barrenness, for the Wickedness of them that dwell therein: But what I obferve, is, that in the natural Tendency, in the regular and proper Confequence of mens own Bebaviour; Righteoufnefs (as Solomon expreffes it) exalteth a Nation, but Sin is a Reproach to any People. In proportion as Juftice, and Order, and Truth, and Fidelity prevail; creating mutual Love and Good-will, mutual Truft and Confidence among |