from what will be his shall find that there are which he is exposed be The truth is, if we consider a wicked man with If we consider a wicked man with respect to this respect to this world only, abstractedly from what world only, abstractedly will be his portion hereafter, we shall find that portion hereafter, we there are many and great evils to which he is many and great evils to exposed besides the torments of a guilty conscience. sides the torments of a Are not pains and aches, rottenness and diseases, guilty conscience. the natural effects of lust and intemperance?Poverty and broken fortunes the certain consequences of pride and prodigality? Does not passion, and anger, and revenge, frequently expose men to mischievous, and, many times, fatal quarrels and contentions? Does not robbery, theft, and murder, bring upon others a shameful and untimely end? How many evils are there in the world that are the immediate effects of men's vices! "From whence come wars and fightings among you?" says St. James, (iv. 1.) "Come they not hence, even of your lusts that war in your members?" and from the same fatal source are derived many of those other evils and calamities which some men labour under. If we trace them to their original, we shall find them to be the natural fruits of lusts and passions; to have proceeded from covetous and ambitious desires, and the gratification of unruly appetites. Indeed, how can it be otherwise, if we consider, "that the curse of the Lord is in the house of the wicked; and that evil pursueth sin ners?" (Prov. iii. 33; xiii. 21.) How can any thing but misery attend him who has provoked the anger of an almighty God? Let us now consider, what is the lot and portion of good men in this world; and whether the practice of virtue and righteousness is not the most likely Question, whether the practice of virtue and righteousness is not the most likely way a man can take to promote his present as well as future way to promote present as well as future happiness, happiness, and to make his pilgrimage here on and to make our pilgrimage here on earth a state of tolerable ease and comfort. earth a state of tolerable ease and comfort. Solomon had as much experience of the pleasures of the world as ever man had, and tried as many ways to make himself happy as his heart could devise, having "kept nothing from his eyes that they desired, nor withheld his heart from any joy" (Eccles. ii. 10); and yet, when he came to cast up the account, he found this to be the sum of it," that all was vanity and vexation of spirit." Accordingly, when he is instructing his son in the ways of true happiness, he advises him to "get wisdom and understanding." For "wisdom," says he, "is the principal thing: therefore get wisdom; and with all thy getting, get understanding." And as an encouragement to do so, he tells him, that happy is the man that findeth wisdom, and the man that getteth understanding: for the merchandize of it is better than the merchandize of silver, and the gain thereof than fine gold. She is more precious than rubies, and all the things thou canst desire are not to be compared unto her. Length of days is in her right hand, and in her left hand riches and honour. Her ways are ways of pleasantness, and all her paths are peace." (Prov. iii. 13-17.) This wisdom and understanding, which he recommends as a treasure of so great value, is not "the wisdom of this world" (for that is "foolishness with God," 1 Cor. iii. 19); but it is "the wisdom that cometh from above;" which will make us wise unto salvation; the wisdom of living in the fear and love of God, and in a strict obedience to his commandments. "The fear of the Lord," says he, "is the beginning of wisdom; and the knowledge of the holy is understanding." (Prov. ix. 10.) Or, as it is in Job, "Behold the fear of the Lord, that is wisdom; and to depart from evil is understanding." (Job. xxviii. 28.) Behold, then, the excellency of religion! it not The excellency of relionly secures to us a reversion of endless happiness, gion is, that it not only secures to us a reversion of endless happiness, but makes our lives at present easy and de are weak, short-lived, They begin and end al ment, and can never be The pleasures which result from a holy and but makes our lives at present easy and delightful the very paths of religion are pleasant, as well as lightful. the end to which they lead. It is true, vice has its present pleasures as well as virtue: but then there is this difference between them-the pleasures of The pleasures of sin sin are weak, short-lived, and only varnished over; and only varnished over. they begin and end almost in the same moment, most in the same moand can never be purchased but at the expense purchased but at the of much succeeding trouble, shame, and self-con- expense of much succeeding trouble, shame, demnation. Whereas those which result from a and self-condemnation. holy and religious life are substantial, sincere, steady and secure they leave no disgust upon the mind, no loathings and dislike; are neither accompanied and secure. They leave with shame, nor followed with remorse or sadness, those bitter alloys to all sinful gratifications. may talk of pleasures and enjoyments," says a great prelate* of our church, "but no man ever truly found them till he became acquainted with God, and was made sensible of his love, and partaker of his heavenly favours, and lived in an entire friendship and communion with him." No, certainly; religion is the only happiness of a rational creature, the only thing that can give us any true and real satisfac "We religious life are sub stantial, sincere, steady, mind, no loathings and no disgust upon the companied with shame, dislike; are neither ac nor followed with remorse or sadness, tion: all other pleasures are, at best, but short and In religion we find a transitory; but in religion we find a delight and delight and satisfaction which is solid, substan- satisfaction which is solid, substantial, and lasting; tial, and lasting; a de light that grows and a delight that grows and improves under thought improves under thought and reflection. and reflection. A good conscience is a perpetual source of joy and consolation. Whenever," to use the words of another excellent person," an action is good and virtuous, it is not only natural, but carries with it a felicity flowing from and essential to the very nature of it. Paternal, conjugal, and filial affection; are they not full of delight? Justice, friendship, beneficence, all the offices of humanity, and the whole train of virtues; does not the exercise of them administer the most sincere and lasting joy? The propensity there is in us toward them, and the satisfaction there is in the doing of them, does, in dispositions not debauched, lead most irresistibly to the practice of them: we have, when we are about them, no boding, misgiving thoughts-no forbidding whispers, no secret reluctancy. Comfort, complacency of mind, and a gratulating conscience, always accompany such actions." What a perpetual source of joy and consolation is a good conscience! It gladdens the heart, cheers and refreshes the soul, and fills the mind with a constant serenity and cheerfulness which is infinitely to be preferred to the noisy mirth of fools and madmen. He that is possessed of this inestimable jewel has a treasure greater than all the riches of the Indies; a treasure which he always carries about with him, and which neither the malice of the devil, For As a good conscience gives a relish to all our our nor the wickedness of men, can rob him of. And E outward enjoyments, so it abates and takes off the edge of the sharpest enables a man to bear up under present evils, but fortifies him against the dread and appre afflictions; and not only hension of future ones. |