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matter. There we are told that the fervice of God is true liberty-that the yoke of Chriftianity is easy in comparison of that yoke which muft be brought upon us by any other system of living,—and the text tells of wisdom-by which he means Religion, that it has pleasantnefs in its way, as well as glory in its endthat it will bring us peace and joy fuch as the world cannot give.—So that upon examining the truth of this affertion, we shall be set right in this error, by feeing that a religious man's happiness does not ftand at fo tedious a diftance-but is so present and indeed so inseparable from him, as to be felt and tasted every hour-and of this even the vicious can hardly be infenfible, from what he may perceive to fpring up in his mind, from any cafual act of virtue. And tho' it is a pleasure that properly belongs to the good-yet let any one try the experiment, and he will fee what is meant by that moral delight, arifing from the conscience of well-doing.-Let him but refresh the bowels of the needy-let him comfort the broken-hearted-or check an appetite, or overcome a temptation-or receive an

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with temper and meekness and he shall find the tacit praise of what he had done, darting through his mind, accompanied with a fincere pleasure confcience playing the monitor even to the loose and most inconfiderate, in their moft cafual acts of well-doing, and is, like a voice whispering behind and faying-this is the way of pleasantnefs-this is the path of peace-walk in it.

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But to do further juftice to the text, we muft look beyond this inward recompence which is always infeparable from virtue-and take a view of the outward advantages, which are as infeparable from it, and which the Apoftle particularly refers to, when it is faid, Godliness has the promise of this life, as well as that which is to come-and in this argument it is, that religion appears in all its glory and ftrength-unanfwerable in all its obligations-that befides the principal work which it does for us in fecuring our future well-being in the other world, it is likewise the most effectual means to promote our present—and that not only morally, upon account of that reward which virtuous actions do entitle a man unto

from a just and a wise providence,—but by a natural tendency in themselves, which the duties of religion have to procure us riches, health, reputation, credit, and all those things, wherein our temporal happiness is thought to confift, and this not only in promoting the wellbeing of particular perfons, but of public communities and of mankind in general,―agreeable to what the wife man has left us on record, that righteousness exalteth a nation:-infomuch, that could we, in confidering this argument, fuppofe ourselves to be in a capacity of expoftulating with God, concerning the terms upon which we would submit to his government, and to chufe the laws ourselves which we would be bound to obferve, it would be impoffible for the wit of man to frame any other proposals, which upon all accounts would be more advantageous to our own interests than thofe very conditions to which we are obliged by the rules of religion and virtue.-And in this does the reasonableness of christianity, and the beauty and wisdom of providence appear moft eminently towards mankind, in governing us by fuch laws, as do most apparently

tend to make us happy,—and in a word, in making that (in his mercy) to be our duty, which in his wifdom he knows to be our intereft, that is to fay, what is most conducive to the ease and comfort of our mind,-the health and strength of our body,-the honour and profperity of our ftate and condition,the friendship and good-will of our fellowcreatures;-to the attainment of all which, no more effectual means can poffibly be made ufe of, than that plain direction,-to lead an uncorrupted life, and to do the thing which is right, to use no deceit in our tongue, nor do evil to our neighbour.

For the better imprinting of which truth in your memories, give me leave to offer a few things to your confideration.

The first is,—that justice and honesty contribute very much towards all the faculties of the mind: I mean, that it clears up the underftanding from that mist, which dark and crooked defigns are apt to raise in it,—and that it keeps up a regularity in the affections, by fuffering no lufts or by-ends to diforder them.That it likewife preferves the mind from all

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damps of grief and melancholy, which are the fure confequences of unjuft actions; and that by fuch an improvement of the faculties, it makes a man so much the abler to discern, and fo much the more chearful, active and diligent to mind his bufinefs.-Light is fown for the righteous, fays the prophet, and gladness for the upright in heart.

Secondly, let it be obferved,-that in the continuance and course of a virtuous man's affairs, there is little probability of his falling into confiderable difappointments or calamities;

not only because guarded by the providence of God, but that honesty is in its own nature the freeft from danger.

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First, becaufe fuch a one lays no projects, which it is the intereft of another to blaft, and therefore needs no indirect methods or deceitful practices to fecure his intereft by undermining others. The paths of virtue are plain and ftrait, fo that the blind perfons of the meanest capacity, fhall not err.-Difhonefty requires fkill to conduct it, and as great art to conceal-what it is every one's interest to detect. And I think I need not remind you

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