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II.

are greatly fuperior and preferable in real SERM• excellence, juft value, and length of duration. And therefore, if the poffeffions and enjoyments of this world are inconfiftent and incompatible with heavenly treasures and enjoyments; they may be reasonably quited and refigned for the fake of these. If both were propofed and fet before us: but one, certainly, without the other: there could be no doubt or hesitation, which fhould be chofen and preferred. Let the path of virtue be ever fo thornie, ftrait and difficult: if it leads to eternal life, we fhould refolve to enter on it, and perfift in it. The reward at the end will crown all our labours, and make full recompenfe for all our felfdenial and patience.

2.) But, fecondly, this is not altogether true. Men have no reason to be shy of the paths of virtue, as fad, glomie and melancholie. Many are the teftimonies, which wife and good men, who have made trial, have born in favour of virtue and real goodneffe. Solomon recommending to men true wisdom, and the ways the prescribes and teaches, fays: Length of days is in her right Prov. iii. band, and in her left hand riches and honour. 16, 17.

Her

SERM. Her ways are ways of pleasantnesse, and all her paths are peace.

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Put the cafe of the moft profperous finer, and the most afflicted faint, and compare them together. The former will scarce have the advantage, as to this prefent life.

It should not be overlooked, nor forgoten, that religion does not deprive men of any of the innocent enjoyments of life, or of any lawful gain and worldly advantage. In the way of virtue many good men find a large share of these things. And whatever they poffefs, they enjoy it, without the fting of guilty reflections, and the remorse of unrighteoufneffe and oppreffion. And if at any time, in the course of things, they are called to refign any earthly advantages; their religious principles and virtuous difpofitions ena→ ble them to do it, without regret, and fupport them under fuch loffes.

It must be obvious to all, that the end of fuch is preferable to that of other men, which is a thing of no fmall moment. This the Pfalmift fpeaks of with the fullest affurance, and calls upon all men to take notice of it. Mark the perfect man, and behold the up37. right: for the end of that man is peace.

Pf. xxxvii.

They

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They have alfo many comforts in the SERM. way. They have a delightful communion with God in devout exercises of the mind, in prayer and praise, performed in a spiritual manner, accompanied with humility, gratitude, truft in the divine care and providence, and refignation to his will. They have pleafure in the perfuafion of the divine approbation and acceptance, and the hope of a fuller participation of his likeneffe, and everlasting felicity in his prefence. And do you not think, the fellowship of faints may be as comfortable as that of finers? or that the converfation of wife and virtuous men is as pleafing, yea more delightful and entertaining, as well as more edifying, than the fociety of the wicked and profane, or those who have no fenfe of religion, and mind the affairs of this world only?"

Moreover, the way of virtue will grow more and more eafie, pleasant and delightful: and that especially, as virtuous habits strengthen and emprove. This well deferves the obfervation of thofe, who are difcouraged by difadvantageous apprehenfions concerning the way of obedience to God's commandments.

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SERM.

II.

Once more, religion, and conformity to it's rules and precepts, afford fupport and comfort under the troubles and afflictions of this life, from which none are exempted: as David fays at ver. 165. of this Pfalm: Great peace have they that love thy law. And nothing shall offend them.

Upon the whole then, good men, who live in the fear of God all their days, who are upright and confcientious, ferious and truly religious, being confcious of their integrity, and perfuaded of the divine favour, and having hopes of a future recompenfe, have much comfort both in life, and in death: and their way and their condition are preferable to those of other men.

2. Another plea and excufe made by fome is to this purpose: We do not intend by any means to perfift in fin always: we fully purpofe and hope to repent of, and forfake it, before we die. And we have such perfuafion of the grace and mercie of God, that we believe, he will accept of and pardon us, though it be ever fo late.

But this plea has been confidered and confuted already, in great measure, under the firft head, where we fhewed the uncertainty and unlikelihood

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likelihood of repentance, propofed to be made SERM. fome time hereafter, and confequently the folly and danger of deferring it, and neglecting the present opportunity. With regard to the other part of this plea, the ground of delaying, here infifted upon, the grace and mercie of God, I now observe these following things.

1.) That this way of arguing is extremely difingenuous. Because God is good and merciful, even to finers, when they return to him ; you encourage yourself in an evil way, and presume to try the utmost of divine pa tience and mercie: and, as it were, refolve, at the left, that you will allow yourfelves, for a long course of time, to multiply tranfgreffions of his laws, and offenfes against him. Nor do you think of forfaking those ways that are contrarie to his will, and difpleafing to him, till near the end of life: when health and ftrength will be impaired by age, or fickneffe, or accidents: and you are as unfit for the fervice of God, as of man, and the enjoyments of life have loft all their relish. Is not this very difingenuous? a thought unworthie of a rational being?

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