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, 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 superior 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 conditon 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 endeavour 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 fears; 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.

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.-PSALM, Xxiii. 4.

THIS 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 preparing 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 valley of the shadow of death. The prospect, instead of dejecting him, appears to heighten his triumph, by that security which the presence of his Almighty Guardian afforded him. I will fear no evil, for thou art with me; and pursuing the allusion with which he had begun, exults in the hope that the shepherd who had hitherto conducted him, would support him with his staff, while he passed through that dark and perilous region, and with his rod, or pastoral crook, would guard him from every danger.

Such is the happy distinction which good men enjoy, in a situation the most formidable to human nature. That threatening spectre which appals others, carries no terror to them. While worldly men are justly said through fear of death to be all their life-time subject to bondage, to the righteous only it belongs to look on death, and smile. Since then it is in the power of religion to confer upon us so high a privilege, let us adventure to contemplate steadily this last foe whom we must all encounter. Let us consider what death is in itself, and by what means good men are enabled to meet it with fortitude. Though the subject may be reckoned gloomy, it must be admitted to be interesting. The close of life is a solemn and important event, to which every wise man will have regard in the general tenour of his conduct. No one can act his part with propriety, who considers not how it is to terminate; and to exclude from our thoughts what we cannot prevent from actually taking place, is the refuge of none but the timorous and weak. We are more encouraged to enter on this meditation, by reflecting on the superior advantages which, as Christians we enjoy for overcoming the fear of death, beyond that holy man whose sentiment is now before us. Those great objects, which he beheld through the medium of types and figures, are clearly revealed to us. That dispensation of grace, which in his days began to open, is now completed. That life and immortality, which then only dawned on the world, have now shone forth with full light and splendour.

DEATH may be considered in three views: as the separation of the soul from the body; as the conclusion of the present life; as the entrance into a new state of existence. In the first view, it is regarded as painful and agonizing. In the second, it is melancholy and dejected. In the third it is awful and alarming. One of the first inquiries which occurs concerning it is, for what purposes it was clothed with all these terrors? Why under the government of a gracious Being, the termination of life was loaded with so much sorrow and distress? We know that, in consequence of the fall, death was inflicted as a puhishment upon the human race. But no unnecessary severities are ever exercised by God, and the wisdom and goodness of the divine plan will be much illustrated, by observing that all the formidable circumstances which attend death are, in the present situation of mankind, absolutely requisite to the proper government of the world. The terrors of death are, in fact, the great guardians of life. They excite in every individual that desire of self-preservation, which is Nature's first law. They reconcile him to bear the distresses of life with patience. They prompt him to undergo its useful and necessary labours with alacrity; and they restrain him from many of those evil courses by which his safety would be endangered. While they are in so many respects

beneficial to the individual, they are, at the same time, the safeguard of society. If death were not dreaded and abhored as it is by men, no public order could be preserved in the world.—The sword of authority were lifted up in vain. The sanctions of law would loose their effect. The scaffold and the executioner would be derided; and the violent left to trample unrestrained on the rights of the peaceful. If, notwithstanding the restraints which self-preservation imposes, society is so often disturbed by the crimes of the wicked, what a scene of confusion would it become, if capital punishments, which are the last resource of government, were of no influence to deter offenders!

For such important ends the conclusion of life has, by the appointment of Providence, been made an awful object. The valley of death has been planted with terrors to the apprehension of men. Here, as in many other instances, what seemed at first to arraign the goodness of the Deity, is, upon inquiry found to confirm it. But though, for the most salutary purposes, it was requisite that the fear of death should be a powerful principle in human nature, yet like our other propensities, it is apt, when left to itself, to run into excess. Over many it usurps such an ascendent as to debase their character, and to defeat the chief ends of living. To preserve it within such bounds that it shall not interrupt us in performing the proper offices and duties of life, is the distinction of the brave man above the coward; and to surmount it in such a degree, that it shall not, even in near prospect, deject our spirit, or trouble our peace, is the great preference which virtue enjoys above guilt. It has been the study of the wise and reflecting in every age, to attain this steadiness of mind. Philosophy pnrsued it as its chief object; and professed that the great end of its discipline was, to enable its votaries to conquer the fear of death. Let us then, before we have recourse to the more powerful aid of Religion, harken. for a little to what Reasou has suggested on this subject. Her assistance may, perhaps, be not entirely despicable; and though the armour which she offers be not completely of proof, it may serve, however, to turn aside, or to blunt, some of the shafts which are aimed against us by the last foe.

AFTER this manner she may be supposed to address mankind, in order to reconcile them to their fate.Children of men! it is well known to you, that you are a mortal race. Death is the law of your nature, the tribute of your being, the debt which all are bound to pay.On these terms you received life, that you should be ready to give it up when Providence calls you to make room for others, who, in like manner, when their time is come, shall follow you. He who is unwilling to submit to death when Heaven decrees it, deserves not to have lived. You might as reasonably complain that you did not live before the time appointed for your coming