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the'

the day of adversity comes upon him. The weight
of sin superadded to that of temporal evils, is a
burden greater than any person is able to bear.
It is certain, whatever the great ones of this world
may think, nothing can alleviate the force of
worldly troubles but a good life. It is that, and
that only, which is a sufficient counterpoise to ba-
lance the weight of any great affliction. Nothing
else is sufficient to support a man in 'the evil days
of his pilgrimage,' and to sustain his spirit under
the severer calamities of this life. All other expe-
riments, how promising soever, will be found vain
and ineffectual. The consciousness of having, in
some measure, lived holily and unblameably, willant
make him look up with a cheerful assurance to the
great Supporter of his being, enable him to see
through the darkest clouds of sorrow and affliction,
and behold with an eye of faith that heavenly
country to which he is travelling, and where he
hopes shortly to arrive. And this, though it will
not wholly remove the afflictions which God is
sometimes pleased, for wise and good ends, to send
upon some men in this life, nor make us insensible
of the pangs that attend them; yet it will mightily
lessen and enervate their force, and enable us to
bear up under them with courage and even cheer-
fulness. For, how strong a consolation must it be
for a good man, under bodily pains, or grief of
mind, to contemplate a state where there shall be
' no more sorrow, no more pain, and where all tears
shall be wiped' for ever from his eyes? Or, if he
is under the pressure of want and extreme neces-
sity, how must it support and relieve his sinking
spirits to consider, that he has a Father in Heaven,

who will never leave him, nor forsake him,' Heb.
xiii. 5, how much soever he may at present think

fit to deprive him of outward comforts! and that there is no person in the world so great, so prosperous, or so happy, but that (having a little patience) he himself shall be more so.

The sum of what I have said upon this head is so elegantly expressed by the author of an essay "on the Omnipresence of God,' that I believe I shall leave this reflection more strongly upon my reader's mind, if I give him the words of an unknown, but excellent person.

'How happy,' says he, speaking of the inter- ˆ course there is between God and the souls of good men, how happy is an intellectual being, who, by prayer and meditation, by virtue and good works, opens this communication between God and his own soul! Though the whole creation frowns upon him, and all nature looks black about him, he has his light and support within him, that are able to cheer his mind, and bear him up in the midst of all those horrors which encompass him. He knows that his Helper is at hand, and is always nearer to him than any thing else can be which is capable of annoying or terrifying him. In the midst of calumny or contempt, he attends to that Being, who whispers better things within his soul, and whom he looks upon as his defender, his glory, and "the lifter-up of his head." In his deepest solitude and retirement, he knows that he is in company with the greatest of Beings; and perceives, within himself, such real sensations of his presence, as: are more delightful than any thing that can be met with in the conversation of his creatures. Even in the hour of death he considers the pains of his dissolution to be nothing else but the breaking down of that partition which stands between his soul and the sight of that Being, who is always

present with him, and is about to manifest itself to " him in fulness of joy.

If we would be thus happy,' to go on with the words of this pious author, and thus sensible of our Maker's presence from the secret effects of his mercy and goodness, we must keep such a watch over all our thoughts, that, in the language of the Scripture, "his soul may have pleasure in us:" we must take care not to grieve his Holy Spirit, but endeavour to make the meditations of our hearts always acceptable in his sight, that he may delight thus to reside and dwell in us. The light of nature could direct Seneca to this doctrine, in a very remarkable passage among his epistles: "Sacer inest in nobis spiritus, bonorum malorumque custos et observator; et quemadmodum nos illum tractamus, ita et ille nos. There is a Holy Spirit residing in us, who watches and observes both good and evil men, and will treat us after the same manner that we treat him." But I shall conclude,' says the same author, this discourse with those more emphatical words in divine revelation: "If any man love me, he will keep my word, and my Father will love him, and we will come unto him, and make our abode with him.""

I have thus far considered the effects of a good life. First, as it fills our minds with joy, and peace, and comfort, and delivers us from those uneasy reflections which haunt and torment the sinner; and, secondly, as it is a means to secure us from those evils which are the immediate consequences of sin; and supports us under such afflictions as it pleases God, many times, to send upon good men in this world. I shall now consider it with respect to some other advantages it hath above that of a wicked course of actions: and I trust it will fully

appear, that there is nothing so likely to secure a man's happiness in this world, as a strict observance of the precepts and duties of religion.

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St. Peter lays it down as an undoubted truth, that whosoever desires to live happily, must live holily. He that will love life,' says he, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: let him eschew evil and do good;' 1 Pet. iiì. 10, 11.—And the reason that temporal prosperity is so likely to be the lot and portion of the religious man, is, because the eyes of the Lord are over the righteous, and his ears are open unto their prayers; but the face of the Lord is against them that do evil;' 1 Pet. iii. 12, and Psalm xxxiv. 15, 16.-It is very evident, from the whole tenor of Scripture, that the providence of God does very much interest itself in the care and support of good men in this world. O, taste and see,' says the holy Psalmist, 'how gracious the Lord is! Blessed is the man that trustet in him. O fear ye the Lord, ye that are his saints, for they that fear him lack nothing. The lions do lack, and suffer hunger; but "they who seek the Lord shall want no manner of thing that is good;' Psalm xxxiv. 8-10.-How remarkable are the words of the wise son of Sirach to the same purpose! Look at the generations of old,' says he; did ever any trust in the Lord, and was confounded? or did any abide in his fear, and was forsaken? or whom did he ever despise that called upon him? Ecclesiasticus ii. 10.—Add to this that observation of holy David: 'I have been young, and now am old; yet saw I never the righteous forsaken, nor his seed begging their bread ;' Psalm xxxvii. 25.-On the contrary, 'I have seen,' says he, the ungodly in great power, and flourishing

like a green bay-tree: I went by, and lo! he was gone: sought him, but his place could nowhere be found;' Psalm xxxvii. 35, 36. The contemplation of this watchful providence of God over good men made the devout Psalmist resolve and say, 'I will always give thanks unto the Lord; his praise shall ever be in my mouth;' Psalm xxxiv. 1.

It is certain that God is a being of infinite purity and holiness: and as he must therefore hate iniquity with the utmost abhorrence, so there is no doubt but a serious and conscientious observance of the duties of religion will recommend a man to his favour and protection. He that feeds the fowls of the air, clothes the grass of the field,' and is of a nature so diffusively bountiful, as to make his sun to rise on the evil as well as on the good, and sends his rain both on the just and on the unjust,' will, undoubtedly, in a more peculiar manner, bless the labours of an honest and industrious man, and provide for those that fear him and keep his commandments. I would not be understood to say, that never any wicked man hath prospered, nor any good man been unsuccessful in this world: it pleases God, many times, for wise and good ends, to suffer the righteous to fall into great perplexities and distresses. However, since the Scriptures assure us, that the Lord will bless the righteous, and compass him with favour as with a shield;' Psalm v. 12.-that wealth and riches shall be in the house of him that feareth the Lord, and delighteth in his commandments;' Psalm cxii. 1, 3.that blessings shall be upon his head; that the house of the righteous shall stand, and the tabernacle of the upright shall flourish; Prov. x. 6; xii. 7; xiv. 11.-that it shall be well with them that fear God;' Eccles. viii. 12.-and in short,