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happy, and with life itself are propagated SERM. to wretched pofterity. The virtuous fim- VI. plicity of the first ages may be one reason why the patriarchs were fo long-lived; and the abounding of wickedness in their degenerate offspring is one great cause why the term of life is fo fhortened, and the vigour of the human constitution fo remarkably impaired. If we defcend to the particular branches of wisdom, or the particular vir-tues, we may eafily fee the eminent influence which fome of them have on the prefervation of life, and the unhappy tendency of the contrary to its deftruction.

Temperance, in particular, doth very much contribute to health and long-life; and the immoralities oppofite to it, are the occafion of many diftempers which have raged among mankind, and daily bring multitudes to the grave. Debauchery, gluttony, drunkenness, luxury, lafciviousness, all contrary to fobriety, which confifteth in the due government of the carnal appetites, make life so feeble and joyless as it is in many men, and bring them in crouds to an untimely end.

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Meekness and patience, likewife, are virtues which concur to the producing of the same happy effect; as they controul and reL 4

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SERM. ftrain anger and all the difagreeable paffions VI. it comprehendeth, whereby life, when they prevail, is rendered uncomfortable and even pineth away. We fee that people of choleric and peevish tempers not only are estranged from joy, the ferenity and peace of the mind is broken, but thofe inward diftempers prey upon the very vitals, and the body itself languifheth by their pernicious influence. It is obferved in the facred hiftory, that Mofes preserved a wonderful measure of health and vigor in a very advanced age. When he was one hundred and twenty, his natural force was not abated, though at that time the age of man was reduced to the standard, which fill continueth, of feventy years, as appeareth by the goth Pfalm of which he was the author. And though it must be acknowledged that being a perfon of fo great eminency, fo ferviceable to God, and ufeful to the Ifraelites his peculiar people, the prolonging of his life may well be attributed to a fpccial providence, yet we may reasonably apprehend that natural caufes concurred to the fame end, and particularly, that his very uncommon equanimity and good temper, never ruffled with paffion, had a share in bringing him to fuch an easy and happy old age; for this was his charac

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ter, Num. xii, 3. That he was very meek SER M. above all the men which were upon the face VI. of the earth. And in lower instances, where nothing miraculous can be pretended, it is known in experience that a ferene difpaffionate mind contributeth very much to the preferving a firm and healthful habit of body.

It is also worthy of our obfervation under this head, that benevolence and the focial virtues comprehended in it tend to fecure life against that foreign violence to which the unjuft, the cruel, and the inhumane, are obnoxious. It is certain that, next to the providence of God, the greatest security of our being in this world against external dangers is in the good will and kind offices of our neighbours; as the greatest hazard arifeth from them, if they are ill affected towards

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Men in a regular fociety and in peace, are the guardians of each others fafety, and their united affections are their common defence; as, when it is otherwife, they are the most dangerous enemies to one another. Now, what is it that will most effectually procure the good-will and efteem of men, and confequently fcreen our lives against any danger from their injuries? Certainly, the practice of the focial virtues. A man who is known by the general tenor of his life and

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SER M. actions to be juft and faithful, honeft and VI. beneficent, will have the esteem and love of

all who have not divefted themselves of humanity, and are not under the power of ftrong prejudices or irregular paffions; and confequently hath great advantages for his fafe-. ty, to which the world about him will think themselves obliged to contribute as far as they can. The Pfalmist faith Pfal. Iv. 23. bloody and deceitful men shall not live out half their days. This, as it may be ascribed to the juftice of divine providence, which, though it doth not fully recompence good and evil in this world, yet, being the guardian of human fociety, often interpofeth to punish and restrain those particular evils which are destructive to mankind; fo in their own nature the crimes of fuch men tend to shorten life, by awakening the justice and even the paffions of men against the guilty.

The second gift of wisdom mentioned in the text is riches, which it is natural enough for men to defire, indeed to an extreme; fome with one view fome with another. There are many who have their hearts immoderately fet on riches, and labour inceffantly to obtain them, only as the means of ambition and luxury, or what they call living well, by which really is meant no more than

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having it in their power to gratify their fen- SERM, fual inclinations. There are but very few in VI. comparison, who covet wealth for its own fake, and heap up treasures only to behold them with their eyes, as Solomon speaketh elsewhere, or to enjoy the fordid pleasure of poffeffing them without any regard to their ufe, which is the spirit and character of a miser. Men have generally an eye to some future use of their riches, and indeed not only to themselves but others, though very often the pursuit of them is attended with a finful anxiety, with a narrow selfish spirit, and both the pursuit, and poffeffion accompanied with an undue confidence in them, and a haughty contempt of thofe, it may be, of greater merit, who are in a lower condition.

These are the abuses of wealth; but we may confider it in another view, and fuch a one, as it may well be attributed to the bounty of providence and lawfully fought after; that is, firft, as the means of living eafy, and enjoying the comforts of this world with moderation. Nature teacheth, and religion doth not forbid it, that we should endeavour to render our condition in this world tolerable, to be above penury and pinching wants; not above the need of honeft industry and frugality, which is really

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