perance conduce to the health of the body, which is a very great blessing, and to the clearness of the understanding, the vigour of the mind, and all the intellectual faculties.

The health of the body, which is a very great blessing, the clearness of the understanding, the vigour of the mind, and all its intellectual faculties attend upon, and are fruits of piety. Sobriety, with frugality and diligence, will ordinarily go a great way toward obtaining and securing a competence of all things needful and convenient; and the meek shall inherit the earth. Mildness of disposition and temper, and moderate affections, conduce to health and long life. These also, together with a prudent and agreeable behaviour toward all those we converse with, if they advance not to honour, will procure the favour and good will of some, and good repute with the wise and discerning. "He that will love life," says St. Peter, "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; let him seek peace, and ensue it. For the eyes of the Lord are over the righteous, and his ears are open to their prayers; but the face of the Lord is against them that do evil," 1 Pet. iii. 10-12. It is the advice of Solomon: "Commit thy ways unto the Lord, and thy thoughts shall be established," Prov. xvi. 3. Again: "When a man's ways please the Lord, he maketh even his enemies to be at peace with him," ver. 7. He also observes: "A man's wisdom maketh his face to shine," Eccl. viii. 1. Which is not more true of that part of wisdom, which consists in knowledge and understanding, and an ability to resolve difficult questions, than in that wisdom which consists in a virtuous conduct, and a mild, discreet, and obliging behaviour among men. Goodness and beneficence secure men respect in the time of their prosperity. And if their circumstances change, and they be brought into trouble, they will still be beloved and esteemed, and they will meet with some to protect and supply them, and interest themselves in their favour, as the exigence of their case requires.

3. Another thing to be said in the behalf of godliness is, that it tends to prevent, or secure from many evils. This is implied in the last-mentioned particular. Let me however show this more distinctly.

Many evils, some inward, others outward, are prevented by the several branches of piety. The sober and temperate avoid the bad effects and consequences of intemperance and licentiousness. He who governs his passions and affections lives free from many uneasinesses and disquietudes that tor

ment and pierce others of ungoverned affections and passions. The truly pious man, that is not ambitious of honour and preferment, state and grandeur, who is not covetous, who enlarges not his desires after much wealth and large revenues, avoids solicitude and perplexity. The humble man that overlooks neglects and ungrateful returns, and some scornful and disdainful treatment, possesseth himself in peace, when others destitute of that virtue are rendered unhappy, or rather, make themselves unhappy, by the misconduct of other men.

The meek and patient, who can pass by, or bear with some injuries and offences, avoid strife and contention, and all the disagreeable consequences thereof, and the train of evils that attend them. Ungoverned excessive anger, deep and lasting resentment, beside the inward uneasiness they produce, oftentimes involve men in great and inextricable difficulties which might have been avoided. And whilst the man of ungoverned passion loses the favour and affection of friends, the mild and discreet subdues the hearts of enemies, and gains their good will and esteem.

4. Lastly, Good men have many comforts and enjoyments which others are destitute of. Solomon recommending wisdom openly declares, (not at all fearing to disappoint those who should hearken to his counsel, and make the experiment,)" Her ways are ways of pleasantness, and all her paths are peace. She is a tree of life to them that lay hold upon her; and happy is every one that retaineth her," Prov. iii. 17, 18. And in another place he says: "A good man shall be satisfied from himself," ch. xiv. 14.

A discreet and thoughtful person, who has considered the nature of religion, and the extent of its precepts and obligations; who has formed to himself just sentiments concerning God and the way of serving him; and who does actually perform the duties suited to his capacities and circumstances; revering, honouring, and worshipping God, infinite in perfection, and the fountain of all good; loving, relieving, helping his fellow-creatures according to his power, with fidelity and readiness; will ordinarily enjoy much peace and tranquillity of mind.

If at any time he have been misled from the paths of virtue, he has now repented of all his sins, and trusts in the forgiving grace and mercy of God, who pardons and accepts repenting and returning sinners: and he keeps himself in his favour by carefully avoiding all known sin, and performing sincerely every known duty.

He has now the pleasure of integrity, though not of per

fection. And being in the frame of his mind and the conduct of his life, obedient and conformed to the will of God, he has a persuasion of his favour and acceptance, which is the truest joy and satisfaction.

Such an one is happy in every circumstance. Alteration of outward condition will not utterly destroy his peace and tranquillity, satisfaction, comfort, and joy. The sentiments and language of the Psalmist are those of all good men in general. "There be many that say, who will show us any good? Lord, lift thou up the light of thy countenance upon us. Thou hast put gladness in my heart, more than in the time that their corn and their wine increased," Ps. iv. 6, 7.

If he be in prosperity, he owns God to be the giver of every good and perfect gift, and with delight offers up to him sacrifices of praise and thanks.

Is he brought into trouble and affliction? He has resources of peace and comfort, which others want. He still trusts in God, and casts his care upon him. He has a great deal of comfort in the consideration, and full persuasion, that the providence of God, who is righteous, and loveth righteousness, is over all; and he thereupon concludes, that all things shall be overruled for the good of those who adhere to the laws of reason and virtue.

As spiritual good is in itself, and in his esteem, the most valuable good, and durable happiness in a future state is the ultimate end of man; he is reconciled to present afflictions, by considering them as the chastisements of his heavenly Father, appointed and laid upon him, for making him more pure and perfect, and more meet for unmixed happiness; or even for securing his welfare and safety, and preventing his ruin, that he might not finally perish with the world of thoughtless and inconsiderate men.

Certainly, when under afflictions, he will have different thoughts and apprehensions concerning them from what others have. His affections were not before so set upon this world and the things of it, as those of some others are: though possibly, he too has exceeded in his regard for them. However, his moderation of affection for them is now of great benefit. And these things never having been esteemed as his sole or main portion, he is not so totally dejected and disconcerted, as some others are in like circumstances. This is no small advantage in a world where all things are uncertain, and the circumstances of men frequently vary and alter.

And if he actually find afflictions to be of use to him, of

service to his spiritual interests, he is mightily reconciled to them. His troubles may appear almost shocking and insufferable to other men, and the meanness of his outward circumstances may lead them to despise him. Still he can be pleased, if he find himself humbled in the frame of his mind, more affected with the evil of sin, more fully determined for the service of God, and the performance of every duty lying before him. He is satisfied if these afflictions have proved the means of such good, and have better fitted and prepared him for that world where all sorrow and sighing shall flee away; which they never will here. In this manner therefore David speaks of the troubles he had met with: "It is good for me that I have been afflicted, that I might learn thy statutes," Ps. cxix. 71. "I know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me," ver. 75.

This is said with regard to the common afflictions and troubles of this life.

But farther, are good men brought into difficulties, on account of the profession of truth, and acting agreeably to convictions of their conscience, and deliberate judgment concerning things? Upon such an occasion they have special supports and consolations. They have now a strong persuasion that their faithfulness is well-pleasing and acceptable to God. And they have a humble hope, that if they can persevere to the end, they shall be saved, and receive an abundant reward.

The declarations of scripture upon this head, are full of comfort and encouragement to all who are brought into this trial. "My brethren," says St. James," count it all joy, when ye fall into divers temptations; knowing this, that the trying of your faith worketh patience. But let patience have its perfect work, that ye may be perfect and entire, wanting nothing," Jam. i. 2, 3. St. Paul encountered many difficulties in the service of true religion. And the acknowledgments he had made with regard to his own and others' experience, who laboured with him at that time, are very observable. "As the sufferings of Christ abound in us, so our consolation also aboundeth by Christ," 2 Cor. i.

5. "And we rejoice in hope of the glory of God. And not only so, but we glory in tribulations also, knowing, that tribulation worketh patience, and patience experience, and experience hope. And hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us," Rom. v. 3-5. In another place: "For which cause we faint not. But though our

outward man perish, yet the inward man is renewed day by day. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; whilst we look not at the things which are seen, but at the things which are not seen. For the things which are seen, are temporal; bnt the things which are not seen, are eternal," 2 Cor. iv. 16-18.

Whereby we perceive the true and effectual blessing, which our Lord bequeathed his disciples: "Peace I leave with you, my peace I give unto you. Not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid," John xiv. 27. These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation. But be of good cheer; I have overcome the world," John xvi. 33. And the Psalmist of old could say: "Great peace have they that love thy law; and nothing shall offend them."

As a good man of any rank, in any state and condition, proceeds and perseveres in the practice of piety and virtue, he has an increasing joy. His perseverance in the way of God's commandment, and continued respect to the divine precepts, confirms the persuasion of his integrity, and he assures his heart before God. His peace and satisfaction are very likely to prevail more and more toward the period of his time here on earth. For he has pleasing reflections and comfortable prospects, to which others are strangers, and which others cannot have. So says the Psalmist : "Mark the perfect man, and behold the upright; for the end of that man is peace," Ps. xxxvii. 37. And this is an important point, to conclude well.

All which considerations, I presume, sufficiently prove the truth of the observation in the text; that "Godliness is profitable for all things, having promise of the life that now is, as well as of that which is to come."

Having now sufficiently considered the several propositions of the text, I shall conclude with some inferences by way of application.

1. We may hence learn to be cautious how we pass any severe censures upon men on account of the disadvantages of their present condition, or the outward troubles and afflictions which they meet with here. This inference follows justly from things before said. This is not a state of recompence, but trial; all things, all outward things, come very much alike to all. There is no knowing good and evil, love and hatred, certainly, by those things which befall men here. Nor are all men miserable who lie under ex