and therefore he advifes the Corinthians to SERM.
forgive him, and confirm their love to him, X.
left, fays he, fuch a one should be fwallowed
up of overmuch forrow. But, the true rea-
son why the forrow duly limited, or rather
the serious temper of mind, which accom-
panies calm and deliberate thoughts of mor-
tality is in itself eligible, and actually chofen
by wife men, rather than a thoughlefs levity
of mind, and an uninterrupted merriment
in fenfual enjoyment, the reason, I fay, is,
because it is a good means of making the
heart better: Better in a moral fenfe, that
is, more virtuous and religious. It is ac-
knowledged by us all, that there is a reality
in religious virtue, and that it is abfolutely
neceffary; but the people of a gay turn of
mind will think and fay, we hope inno-

c

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cent mirth is not inconfiftent with it,' which indeed is true; but let them confider that the mirth which excludes ferious thoughtfulness concerning religion and the future ftate, or indisposes them for it, is not innocent, though it fhould be free from what is in it's own nature vicious.

More particularly, the advantages of what I have shown to be the meaning of forrow in the text, are, firft, that it naturally leads

us

SERM. us to an attentive meditation on God, and X. providence, and a future ftate. When one, fedately, and with a folemn composure of mind, fets death before himself as the end of all men, and his own end, he cannot avoid looking up to the fupreme directing cause of this event which is the great, wife, juft, and good governor of the world, who having placed man upon earth for an appointed time, turns him again to deftruction, and fays, return ye children of men, leave this ftage to account for the feveral parts you have acted in it. Now, these fentiments entering deeply into the mind, every one fees, are productive of true piety, of reverence for the fupreme Being, the irresistible ruler of all things, fear of offending him, confidence in his mercy as our only refuge, obedience to his laws, and fubmiffion to his will. From the fame fountain will proceed a difpaffionate indifference to the things of this world, both what is called good and evil in it, or profperity and adverfity, fince they are fo tranfitory, and the effect of them is confined to the present ftate, they do not reach to the grave, where, as Jobfays, the weary are at reft: And on the other hand, all the counfels and prójects of men for their worldly happiness

cease

cease for ever, for, their purposes are broken SERM, off, even the thoughts of their hearts, Job X. xvii. 11. and, verfe 16, their defires and hopes of that kind go down to the bars of the pit, where men however diftinguished in life, reft together in the duft; in other words, this affecting confideration produces temperance, humility, and patience, virtues of great importance to a religious life, and the only folid foundation of true inward peace and ferenity of mind.

I fhall conclude with the following reflections. First, the great and ruling defign which we should conftantly purfue, and take our measures according to its direction, is the bettering of our hearts, or, the improving ourselves in wifdom and virtue. That our scheme of life may be confiftent, and becoming fuch creatures as we are, it is neceffary that fome principal end should be always aimed at, and all our deliberations. terminate in it. Now, what can be more worthy of our character as intelligent and moral agents, what more fuitable to our profeffion, than this I have proposed? To abandon ourselves wholly to the pursuit of prefent pleasures, without any further view, is not to act either as men or chrif tians; but to make it our chief study, and

the

SERM.the main intention which fhall govern our X. counfels, and our courfe of action, that we may grow wifer and more virtuous, this is what our own minds will approve, and we profefs to believe that the happy effects of it will abide with us for ever. And where is the man that must not acknowledge he needs to have his heart made better, that he, is not yet perfect, neither has already attained that practical knowledge, and those meafures of piety and goodness which he ought, and may arrive to?

Secondly, in order to fo great and valuable a defign, let us with firm refolution lay a neceffary restraint on our fenfes and imagination, the moft unfit counsellers in fuch an affair. Let us learn to deny their most importunate cravings, to retrench their pleafures, to filence their tumults, and reconcile ourfelves to what may appear to them fevere, particularly to inure our minds to the thoughts of death, and have our hearts often in the house of mourning.

SER

SERMON XI.

The Happiness of the Righteous in all Circumftances illuftrated.

Ifaiah iii. 10.

Say ye to the Righteous, that it shall be well with him.

CARCELY can one imagine a more SER M. calamitous and dismal state of things XI. in any nation or city, than the pro

phet here describes, as actually the condition of Judah and Jerufalem, a state of extreme poverty, and even famine; the ftay of bread and the ftay of water was taken away; the foundations of civil government. were deftroyed, and their defences against dangers, either from abroad, or from within, the defences both of wisdom and strength, utterly ceafed, as well as those arts and improvements which adorn human life, and are the beauty and ftrength of fociety.

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