Bur while we repress too sanguine hopes formed upon human life, let us, in the second place, guard against the other extreme, of repining and discontent. Enough has been already said to show, that, notwithstanding the vanity of the world, a considerable degree of comfort is attainable in the present state. Let the recollection of this serve to reconcile us to our condition, and to check the arrogance of complaints and murmurs.— What art thou, O son of man; who having sprung but yesterday out of the dust, darest to lift up thy voice against thy Maker, and to arraign his Providence, because all things are not ordered according to thy wish? What title hast thou to find fault with the order of the universe, whose lot is so much beyond what thy virtue or merit gave thee ground to claim? Is it nothing to thee to have been introduced into this magnificent world; to have been admitted as a spectator of the divine wisdom and works; and to have had access to all the comforts which Nature, with a bountiful hand, has poured forth round thee? Are all the hours forgotten which thou hast passed in ease, in complacency, or joy? Is it a small favour in thy eyes, that the hand of divine mercy has been stretched forth to aid thee, and, if thou reject not its proffered assistance, is ready to conduct thee into a happier state of existence ? When thou comparest thy condition with thy desert, blush, and be ashamed of thy complaints. Be silent, be grateful and adore. Receive with thankfulness the blessings which are allowed thee. Revere that government which at present refuses thee more. Rest in this conclusion, that though there be evils in the world, its Creator is wise and good, and has been bountiful to thee.

In the third place, the view which we have taken of human life should naturally direct us to such pursuits as may have most influence for correcting its vanity. There are two great lines of conduct which offer themselves to our choice. The one leads towards the goods of the mind; the other towards those of fortune. The former, which is adopted only by the few, engages us chiefly in forming our principles, regulating our dispositions, improving all our inward powers. The latter, which in every age has been followed by the multitude, points at no other end but attaining the conveniences and pleasures of external life. It is obvious, that, in this last pursuit, the vanity of the world will encounter us at every step. For this is the region in which it reigns, and where it chiefly displays its power. At the same time, to lay the world totally out of view, is a vain attempt. The numberless ties by which we are connected with external things, put it out of our power to behold them with indifference. But though we cannot wrap ourselves up entirely in the care of the mind, yet the more we make its welfare our chief object, the nearer shall we approach to that happy independence on the world, which places us beyond the reach of suffering from its vanity.

That discipline, therefore, which corrects the eagerness of worldly passions, which fortifies the heart with virtuous principles, which enlightens the mind with useful knowledge, and furnishes to it matter of enjoyment from within itself, is of more consequence to real felicity, than all the provision which we can make of the goods of fortune. To this let us bend our chief attention. Let us keep the heart with all diligence, seeing out of it are the issues

of life. Let us account our minds the most important province which is committed to our care; and if we cannot rule fortune, study at least to rule ourselves. Let us propose for our object, not worldly success, which it depends not on us to obtain; but that upright and honourable discharge of our duty, in every conjuncture, which, through the divine assistance, is always within our power. Let our happiness be sought where our proper praise is found; and that be accounted our only real evil, which is the evil of our nature; not that which is either the appointment of Providence, or which arises from the evil of others.

BUT, in order to carry on with success this rational and manly plan of conduct, it is necessary, in the last place, that to moral we join religious discipline. Under the present imperfection of our minds, and amidst the frequent shocks which we receive from human evils, much do we stand in need of every assistance for supporting our constancy. Of all assistance to which we can have recourse, none is so powerful as what may be derived from the principles of the Christian faith. He who builds on any other foundation, will find in the day of trial that he had built his house on the sand. Man is formed by his nature to look up to a superiour being, and to lean upon a strength that is greater than his own. All the considerations which we can offer for confirming his mind, presuppose this resource, and derive from it their principal efficacy.

Never then let us lose sight of those great objects which religion brings under our view, if we hope to stand firm and erect amidst the dangers and distresses

of our present state. Let us cultivate all that connection with the great Father of Spirits which our condition admits; by piety and prayer; by dependence on his aid, and trust in his promises; by a devout sense of his presence, and a continual endea→ vour to acquire his grace and favour. Let us, with humble faith and reverence, commit ourselves to the blessed Redeemer of the world; encouraged by the discoveries which he has made to us of the divine mercy, and by the hopes which he has afforded us of being raised to a nobler and happier station in the kingdom of God. So shall virtue, grounded upon piety, attain its full strength. Inspired with a religious spirit, and guided by rational principles, we shall be enabled to hold a steady course through this mixed region of pleasure and pain, of hope and fear; until the period arrive when that cloud which the present vanity of the world throws over human affairs, shall entirely disappear, and eternal light be diffused over all the works and ways of God.

SERMON XXIII.

ON DEATH.

PSALM Xxiii. 4.

Yea, though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me; thy rod and thy staff they comfort me.

THIS
HIS Psalm exhibits the pleasing picture of a

pious man rejoicing in the goodness of Heaven. He looks around him on his state, and his heart overflows with gratitude. When he reviews the past part of his life, he contemplates God as his shepherd, who hath made him lie down in green pastures, and led him beside the still waters. When he considers the present, he beholds his divine Benefactor prepar ing a table for him in the presence of his enemies, and making his cup run over. When he looks forward to the future, he confides in the same goodness, as continuing to follow him all the days of his life, and bringing him to dwell in the house of the Lord for ever. Amidst these images of tranquillity and happiness, one object presents itself, which is sufficient to overcast the minds and to damp the joy of the greatest part of men; that is, the approach of death. But on the Psalmist it produced no such effect. With perfect composure and serenity, he looks forward to the time when he is to pass through the val