2. The wicked, whose condition is supposed, by those who bring this objection, to be more happy than that of the righteous, will not appear, if things were duly weighed, to be so happy, as they are pretended to be, if we consider the evils that they are exposed to at present, some of which are the immediate result and consequence of sin, whereby they are, as it were, tortured and distracted with contrary lusts and passions, which militate against the dictates of human nature, and render the pleasures of sin less desirable in themselves: But, when we consider those tormenting reflections, which they sometimes have, after the commission thereof, these are altogether inconsistent with peace or happiness, much more if we consider the end thereof, as it leads to everlasting destruction: thus it is said, _Even in laughter the heart is sorrowful; and the end of that mirth is heaviness. The backslider in heart shall be filled with his own ways_, Prov. xiv. 13, 14. Therefore, the good man would not change conditions with him, how destitute soever he may be of those riches, honours, or sensual pleasures, which the other reckons his portion; _A little that a righteous man hath, is better than the riches of many wicked_, Psal. xxxvii. 26. 3. As for the good man, who is supposed to be in an afflicted condition in this life, we are not, from thence, to conclude him, in all respects, unhappy, for we are to judge of his state by the end thereof. He that looks upon Lazarus, as full of sores, and destitute of many of the conveniences of life, may reckon him unhappy at present, when compared with the condition of the rich man, who is represented in the parable, as _clothed with purple and fine linen, and faring sumptuously every day_: but if we consider him, when leaving the world, as _carried by angels, into Abraham’s bosom_, and the other plunged into an abyss of misery; no one will see reason to charge the providence of God with any neglect of him, or conclude him to be really miserable, because of his condition in this present life. Moreover, if we consider the righteous in his most disadvantageous circumstances, as to what respects his outward condition; we must, notwithstanding, regard him, as an object of divine love, and made partaker of those graces, and inward comforts, which are more than a balance for all his outward troubles; and therefore we may say of him, as the apostle does of himself, though he be _unknown_, that is obscure, and, as it were, disowned by the world, yet he is _well known_, that is, approved and beloved of God; does he live an afflicted and _dying_ life? yet he has a better _life_, that is maintained by him: Is he _chastened?_ yet he is _not killed_: Is he _sorrowful?_ yet he always _rejoiceth_: Is he _poor?_ yet he _maketh many rich_; has he _nothing_, as to outward things? yet he _possesseth all things_, as he is an heir of eternal life, 2 Cor. vi. 9, 10. Footnote 37: