SERM. The great creator of all things hath fo V. framed the human nature, that very important confequences in the most sensible manner affecting us, neceffarily refult from our own difpofitions, and our courfe of action, which fhould reasonably determine us to chufe moral good, and efchew evil. And this evidently sheweth that man was made for virtue, fince by his conftitution he cannot be happy without it; as in the other parts of the creation, from the obvious relations and uses of creatures, we infer the Almighty Maker's counsel and defign. But feeing we are capable of knowing him as the free and intelligent ruler of the world, and of apprehending his favour and difpleafure towards us according to our works, whether this be discovered by the principles of natural religion, or the pofitive declarations of his word; thence diftinct and very ftrong arguments are drawn, which should induce us to chuse the good, and refuse the evil; for they reprefent him as a lawgiver, whose precepts claim the respect of his fubjects, as they are enforced by the promises and threatenings of one who is able to fave and to destroy. Solomon telleth us, chap. xxiv. 14. that when we have found the know

ledge

ledge of wisdom, there fhall be a reward, and SERM, our expectation shall not be cut off. But here V. he ascertaineth the reward, and mentioneth particularly what it is, namely, the favour of the Lord. I fhall,

First, Endeavour to fhew how great, how fubftantial and comprehenfive a felicity this is.

Secondly, The title which wisdom, or religious virtue giveth to it; or upon what ground we may expect, according to the declaration in the text, that if we find wisdom, we shall obtain the favour. of the Lord.

First, To fhow how great, how substantial and comprehensive a felicity this is. And one would think it will be easily allowed, if we confider our moft obvious notions of the Deity; that idea which all his works, and more particularly the holy scripture, give us of him, as a being infinitely perfect and allfufficient, the fountain of life and of happiness. We judge of the importance of any person's favour, and of the fecurity and advantage which may arife to ourselves from it, by his power and capacity. The defire

SERM.even of a poor man is his kindness, and ought V. to be gratefully acknowledged; but one cannot

form fuch hopes from it, as from the friendship of the great, whofe exalted condition putteth many things in their power to give, which we esteem good for us. Now, if God hath the fupreme and abfolute dominion over all things; if, as the Pfalmift faith, Pfal. xxxiii. 9. He spake and it was done, be commanded and it flood faft. And verse 11. The counsel of the Lord standeth for ever, the thoughts of his heart to all generations. Then that must be à juft inference, ver. 12. Bleffed is the nation whofe God is the Lord, and the people whom he hath chofen for his own inheritance. It is impoffible his favourites should be unhappy, because he neither wanteth power to effect what his good-will inclineth to, nor wisdom to contrive the best method for their fafety and advantage. The account, therefore, which the faints in scripture give of what they call their por tion, the happiness they chufe, in which all their defires and hopes center, as in oppofition to the very different choices made by others; the accounts, I fay, are very short indeed, but very full; the light of God's countenance, his bleffing, his loving-kind

nefs.

ness. These terms are equivalent, and all SERM. mean the fame thing which in my text is V. called the favour of the Lord, which good men regard as the All of their felicity: If they enjoy it, there is nothing wanting to them; if they be deprived of it, there is nothing can supply its place, or afford any true confolation. Those who are fo unhappy, or rather fo foolish, as to neglect this chief good, ftill, however, as their nature unalterably determineth them, intent upon happinefs, fall into a great variety of pursuits; they fay, Who will shew us any good? Pfal. iv. 6. Though there are objects suitable to the inclinations God hath planted in our nature, and in conferring them upon us the liberality of his providence appeareth; yet even fuppofing them fought after, and enjoyed without fin, they come fhort of being our true felicity, both in the perfection of degree, and in the duration of them. They cannot yield folid contentment and fatisfaction to the mind of man, because they are too low in their kind for its high capacity; and they are of a perishing nature; pleasure is but for a feason, honour only an empty shadow; nothing can be more variable and uncertain than it is; and riches make themI 4 felves

V.

SERM. felves wings, and flee as an eagle towards heaven. But the favour of God is a fovereign good, and never-failing foundation of hope, and fpring of comfort; it extendeth to all poffible cafes, and is a fupport in the moft diftreffed fituation of affairs; of which we have a remarkable example in the history of Jacob's returning from the land of Syria: When his family had grown to a confiderable number, and his fubftance likewife encreased in a painful fervice, indeed under a long oppreffion, fo as to draw upon him the envy and difcontent of his father-in-law, from whom he escaped with difficulty, a new and a greater danger meeteth him from his brother, with whom he had parted on ill terms, and expected now the destructive effects of his refentment against himself and his defenceless family. In this great extremity, having made the best difpofitions he could for faving at least some of his household, laft of all, he betook himself to prayer, the earnestness and importunity of which is represented by an angel's wrestling with him in the likeness of a man, and the refult was, that he obtained a bleffing; that is, the promife of God's fpecial favour, which had been made to Abraham and Ifaac, was renewed

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