Now, although it may cost a man no small struggle to bring himself to such a frame of mind; yet, with the assistance which God will not fail to lend him, it may, and, if it is not his own fault, it must be done; and, when it is done, he is at the height of human happiness. He hath no violent passion within to distract him, no guilt of conscience to wring him. He knows his virtue and happiness, with due vigilance, are for ever secured to him. And from without, nothing can happen to him, that will much afflict him. The world. is little in his eyes, and the things of it do not much concern him. All that live near him are happy in his neighbourhood, for he watches for all occasions of doing good. He hath peace with all; he is beloved by all. Were the country he lives in peopled with such men as he, it would be the para dise of the world. He is temperate in all things,' and therefore healthful. He is innocent, and therefore cheerful; and, having health and cheerfulness, he bids fair for a long life. In the opinion of the heathen sages, this man must be happy. If, as the Roman satyrist says, happiness consists in soundness of mind and body,' he must be happy. If, as Iamblichus says, he is happiest who is likest God, simple, pure, and detached from the world,' this must be the happiest of all men. If, as Solon and Antisthenes say, 'they are happy who die well,' this man must be happy. To conclude, his happiness hath that admirable testimony of St. Augustin, who says, that is not true happiness, which will not be eternal. He is happy who hath all he wishes, and who wishes nothing but what is fit and good for him. O that God would give us the mind and condition of this man, and leave crowns and sceptres to those that can seize them!'

As the precepts of Christianity, if observed, would thus exalt a man into an angel, so its motives are as powerful, as its doctrines are pure. What are the temptations, of a trifling world, if weighed in the balance of a sound judgment, against temporal and eternal glory, which the good Christian is sure to obtain; and against temporal and eternal disgrace, which the wicked man can by no means escape? Who can doubt a moment, whether he should most love God or the world? What is the value, what is the beauty, the dignity, and excellence of the creature, if compared with

those of the Creator? And as to this world, did not God make it? Does he not govern it? Surely then worldly prosperity and promotion can come neither from the east nor the west, nor yet from the south, but from God, who putteth down one, and raiseth up another.'

But, lest the Christian motives to a good life should, through the extreme infirmity of human nature, fail of their effect, our religion proposes still higher helps from the grace of God, communicated to all true believers, through his word and ordinances. The arm of the Almighty himself is employed in beating down the corruptions, and raising the virtues, of every endeavouring Christian. And, even when this all-conquering ally, to humble the Christian with a sense of his own weakness, suffers him to fall, the spirit of God lifts him to a true repentance; and his Redeemer, having atoned for his sin, by his powerful intercessions, raises him again into the comfortable smiles of his master.

Is not the good Christian then the happiest of all men? Place him at the rich man's gate with Lazarus; or place him even on the dunghill of Job, is he not happy? Is he not infinitely happier, than he who is tortured with fear, and other outrageous passions, amidst all the splendors of a palace; than he who welters in guilt on a throne? O lovely! O heavenly Christianity! How blind is he who cannot see thy truth! How depraved and lost, who owns not thy divine excellence! How do the rich and great mistake thee and themselves! They imagine, that with thee they must bid adieu to all the pleasures riches can bestow; and spend their days in gloom and affliction. How grossly in this do they wrong thee? It is true, thou wouldst no longer suffer them to be debased by avarice, to be drenched in luxury, to be polluted with lust, to be racked with pride, ambition, contention, and envy; to rot in foul distempers, or to be broken alive, as on the wheel, with gout and gravel. Thou wouldst not suffer them to live like beasts, and die like devils. And is it for this they are offended?

O you rich whom God hath blessed, perhaps I should rather say, whom you yourselves have cursed with the wealth. of this world, do you understand so little of Christianity, as not to know, that, if you were but half as rich in spiritual, as you are in temporal treasures, you might turn your

wealth to infinitely better account, even in point of pleasure than you do? Christianity would allow you so to manage your fortunes, as to dististinguish yourselves according to the rank God hath placed you in it would allow your houses and dress to be more magnificent, and your tables better covered, than those of meaner men. It only forbids that excess in these things, which always render them a burden and a snare to you, and a bar to all real happiness. And as to so much of your fortunes as these expenses leave you, it would indeed forbid you to lavish them in drunkenness, lewdness, and gaming, but would it not open to you another field of pleasure infinitely more beautiful and extended? Would it not teach you to lay out a share of your wealth for the security and improvement of your country? Would it not teach you to turn the cries of the widow and the orphan, which are now perhaps soliciting heaven for your destruction, into shouts of joy, and prayers for length of days, and prosperity to you and your children? If you are men, surely these things must make your hearts overflow with anutterable joy, and surely, if, to crown your happiness, you spent your leisure hours in improving your minds with useful studies, in tracing the wisdom and goodness of God through the wonders of his works, and by that means, raising your souls, on the wings of contemplation, to divine love, would you have any reason to regret your former amusements with a dice-box, a bottle, or a harlot?

The most ignorant man alive, whether of the great vulgar, or the small, may be convinced, that Christianity, if heartily embraced and followed, must be the happiness of the rich man; who, if he is not a Christian, can draw from all his wealth but an empty shadow of happiness; and of the poor man; who, if he is not a Christian, cannot hope for even that shadow.

If, from considering the blessed effects of Christianity on particulars, we turn our eyes to society, in order to see what it might do there, we shall find the argument in its favour acquiring a much higher degree of strength and clearness. But, in order to do this, we must first understand Christianity and human nature rightly, that we may the better perceive what would be the effect, were the principles and spirit of this holy religion fairly tried on a civil commu

nity; which hath never yet been done; so, I mean, as to make it not only the private rule of action to those who are governed, but likewise the political rule of action to the governors themselves, in the management of public affairs. Without an experiment of this nature, the objectors can have no better right to impose their conjectures on us, than we have to insist on our own. Nay, that their right in this behalf is by no means so well founded as ours, I hope will soon appear.

Were all the people of any country or community, true and real Christians, in the first place, although all the relations, such us father and son, husband and wife, &c. would be, in reality, reinforced with stronger love, and a more uniform sense of duty; yet would they seem to be so sunk in Christian charity, that the aged would, in effect, be parents to all the young, and the younger people would, in duty and tenderness, be children to all the old; all would be friends and brothers to all. Every one would 'speak truth with his neighbour;' which would beget an entire and universal confidence. They would love as brethren ;' they would all be pitiful; they would all be courteous, in honour prefering one another;' and, as such, must maintain a most delightful intercourse in all their conversations. Pride, wrath, envy, malice, calumny, revenge, would be wholly banished from among them.

Again, as they would all walk before God in uprightness of heart, not only doing justice, but shewing mercy, frauds, contentions, law-suits, and oppressions, would never once be heard of in such a society. All their dealings would be short, easy, and safe. It is no difficult matter to conceive what effects this would have on commerce.

To finish the character of this Christian society, the magistrates would in all things make the laws and justice the rule of government; and would have but little trouble in the discharge of their duty, because the people would be willingly obedient, and strictly honest.

Let us now see what advantages such a society as this would have over all others, both in peace and war.

In the first place, they would never give occasion for a war; because, being lovers of peace, and strict observers of justice, they could never be the aggressors; so that they

must have a better chance for peace, than any other community. Now, it is plain, that, in time of peace, the wealth of the world must flow in upon them. If a people so honest, temperate, and frugal, should turn themselves to commerce, it is evident their country must soon become the centre of trade to all other nations; because with these, and with no others, it will be always safe to deal, and, I should add, profitable too; for they will never desire more, than their reasonable share of gain on any branch of trade.

Their high character of integrity being once universally established, the wealthy people of other countries will never think their money safe, till it is lodged in this; which will make this the guardian of all the superfluous wealth belonging to foreigners, and give it, by that means, such an interest in other countries as will bid fair to secure its peace with them at all events. By means of this wealth, which will answer the pledge given by other nations for their observation of all treaties with this; as also by means of the power and justice, for which this people will be celebrated over the whole world, they will become the arbitrators of all disputes among the neighbouring kingdoms. Their decisions will, of course, acquire the authority of laws; insomuch that, to all the good ends and purposes of power, they will, without the least assistance of modern politics, and without shedding a drop of blood, reign over the world, as far as they are known.

Another, and still better article of wealth, will, in time, be gained by this happy society. Their temperance and industry will give them health, strength, and length of days; which, it is known, must, in the succession of a few ages, prodigiously increase their numbers. Besides, the happiness they enjoy must be an irresistible invitation to foreigners of like dispositions to come over and be naturalized. The good and honest members of other communities, grieved and tired out with the wickedness of their own countries, will come over to this, where they can be so happy; and, while they add prodigiously to its strength, will wholly enfeeble the communities they deserted; because a community, made up of wicked people only, is a mere rope of sand, and cannot long maintain itself. How far this will contribute to cast the balance in favour of the