II. are greatly superior and preferable in real SERM. excellence, just value, and length of duration. And therefore, if the possessions and enjoyments of this world are inconsistent and incompatible with heavenly treasures and enjoyments; they may be reasonably quited and refigned for the fake of these. If both were proposed and set before us: but one, certainly, without the other: there could be no doubt or hesitation, which should be chosen and preferred. Let the path of virtue be ever so thornie, strait and difficult: if it leads to eternal life, we should refolve to enter on it, and persist in it. The reward at the end will crown all our labours, and make full recompense for all our felfdenial and patience. 2.) But, secondly, 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 testimonies, which wife and good men, who have made trial, have born in favour of virtue and real goodnesse. Solomon recommending to men true wisdom, and the ways she prescribes and teaches, says: Length of days is in her right Prov. iii. band, and in her left band riches and honour. 16. 17 Her SERM. Her ways are ways of pleasantnesse, and all her paths are peace. II. : Put the case of the most profperous finer, and the most afflicted saint, and compare them together. The former will scarce have the advantage, as to this present 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 possess, they enjoy it, without the sting of guilty reflections, and the remorse of unrighteousnesse and oppreffion. And if at any time, in the course of things, they are called to resign any earthly advantages; their religious principles and virtuous dispositions ena ble them to do it, without regret, and support them under such losses. It must be obvious to all, that the end of fuch is preferable to that of other men, which is a thing of no small moment. This the Pfalmist speaks of with the fullest assurance, and calls upon all men to take notice of 37 Pf.xxxvii. it. Mark the perfect man, and behold the upright: for the end of that man is peace. They II. They have also 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, trust 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 likenesse, and everlasting felicity in his prefence. And do you not think, the fellowship of saints may be as comfortable as that of finers? or that the conversation of wife and virtuous men is as pleasing, yea more delightful and entertaining, as well as more edifying, than the society of the wicked and profane, or those who have no sense 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 deserves the observation of those, who are discouraged by disadvantageous apprehenfions concerning the way of obedience to God's commandments. SERM. Once more, religion, and conformity to it's rules and precepts, afford support and comfort under the troubles and afflictions of this life, from which none are exempted : as David says 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 recompense, 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 perfist in fin always: we fully purpose and hope to repent of, and forsake it, before we die. And we have fsuch perfuafion of the grace and mercie of God, that we believe, he will accept of and pardon us, though it be ever so late. But this plea has been confidered and confuted already, in great measure, under the first head, where we shewed the uncertainty and un likelihood, II. likelihood of repentance, proposed to be made SERM. some time hereafter, and consequently 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 insisted 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 patience and mercie: and, as it were, resolve, at the left, that you will allow yourselves, for a long course of time, to multiply tranfgreffions of his laws, and offenses against him. Nor do you think of forsaking those ways that are contrarie to his will, and difpleasing to him, till near the end of life: when health and strength will be impaired by age, or ficknesse, or accidents: and you are as unfit for the service 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? |