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The hand of the diligent shall bear rule, but SERM. the flothful fhall be under tribute. And chap. VI. xxii. 29. Seeft thou a man diligent in his bufinefs, he shall ftand before kings, he shall not ftand before mean men ; and by a reputation for justice, generofity, and other virtues: Still understanding this not as infallibly certain, or as if it were fecured by the fanction of the divine laws, like the future reward; fometimes we fee, on the contrary, the wicked great in power, and the vilest of men exalted, furrounded with the applauses and acclamations of an ignorant and vicious multitude, as perfons of the fame character acquire great riches: But it is not always fo; and in the nature of things, and ordinarily, wisdom or virtue is as profitable and likely a means for these purposes, as any other, and more; nay, it is plain, that often men, really the most corrupt, find themselves obliged to put on the appearance and difguise of virtue, of sobriety, of justice, and honesty, in their way to riches and honour.

But in another fenfe honour is the more certain effect of wisdom or religious virtue, because virtue itself maketh the very character which is honourable, or the subject of esteem; for men are neceffarily determined to approve moral goodnefs wherever VOL. III. they

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SERM. they fee the genuine difcoveries of it, and VI. neglecting the dazzling luftre and badges of

external grandeur, they cannot help having in their heart a veneration for the man who, by the whole course of his behaviour appears to be pious, fober, juft, and charitable, let his condition be what it will.

My brethren, I would once more, in the conclufion, repeat the caution which has been already mentioned, that riches, or honour, or any thing of a parallel nature, any outward advantages in this world, are not the proper rewards of religion; and though godliness, in fome fenfe, hath the promife of the life that now is, yet that is none of the better promises on which the gofpel covenant is established. Christianity propofeth other

kind of motives to us than thofe of this world, and requireth, in order to fincerity, that we should be influenced by them. If indeed we could affure men of riches and honour, as the certain recompence of their piety and virtue, perhaps many might be prevailed with, regarding thofe more than the fuperior arguments which the gofpel doth infift on; but then piety and virtue would ceafe to be what they really are according to the true nature and spirit of chriftianity, which requireth that we should for fake

forfake all those things, that we should SER M. practise religious virtue for its own fake, on VI. the account of its own amiable excellence, and with a view to our obtaining the favour of God, beholding his face in righteousness, and being satisfied with his likeness.

But the principal use we ought to make of the doctrine as it hath been explained, is to remove an objection or a prejudice men have against religion, apprehending it to be contrary to their intereft in this world; to fhew the folly of the covetous and ambiti ous, and the unreasonableness of the grounds men generally go upon in their pursuit of riches and honour. It is thought that conscience standeth in the way of wealth as an obftacle, and that to be good and virtuous, is the way to be poor and defpifed. It is fo, I acknowledge, fometimes; fo it was in the first ages of christianity, and always in à state of perfecution; and in that cafe the faithful fervants of Chrift must forfake the unrighteous Mammon, nay for fake all their lawful worldly interefts, and even hate their own lives, that they may cleave to their master, and preserve their integrity. Befides, it it not to be thought that the profeffion and the practice of true religion will exempt men from the common calamities of this world,

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SERM. World, or alter their natural circumstances VI. and relative conditions which arife from the

establishment of human focieties. Good men as well as bad are liable to sickness and death, and St. Paul fuppofeth, 1 Cor. vii. 21. That men might be called to the profeffion and privileges of the gospel in a state of fervitude, from which chriftianity did not release them, but directed them how to bear it; but, at least, all thefe calamities and afflictions, bad men are as liable to as the religious; nay, there is a natural probability, and ordinarily it is found true in fact, that the practice of real piety and virtue will be no hindrance to men's prefent intereft, but rather promote it. Now, is it not extreme folly for men to rifque their falvation, that they may fave their lives, and get worldly gain, and yet not be in a better way to fecure thofe ends, but rather likely to come fhort of them; to facrifice their confciences to their honour, and yet lofe that honour they so earnestly seek after, which generally is the cafe of ambitious wicked men. This their way is their folly; and though it hath been proved to be fo by innumerable inftances from the beginning of the world, yet men go on ftill in the fame track, and posterity approve the maxims and the con

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duct of their fathers, as the Pfalmift obfer- SERM. veth, Pfal. xlix. 13.

Laftly, We may fee, and ought to acknowledge, the wisdom and the bounty of providence, which so ordereth and disposeth the affairs of this world, that generally mens intereft doth not interfere with their duty, and they do not expose themselves to very great inconveniencies and disadvantages by a ftrict adherence to the practice of virtue. We are here in a state of probation, and muft lay our account with difficulties; yet the affairs of this life are fo ballanced, that we have encouragements to our duty, as well as discouraging trials, and the former seem rather, in the whole, to over-ballance the other; fo that we are not without witnesses of the divine goodness, and indeed of the real gain and advantage of godliness.

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