another with contempt, who doubts the duration of his own superiority: he will not refuse assistance to the distressed, who supposes that he may quickly need it himself. He that considers how imperfectly human wisdom can judge of that which has not been tried, will seldom think any possibilities of advantage worthy of vehement desire. As his hopes are moderate, his endeavours will be calm. He will not fix his fond hopes upon things which he knows to be vanity, but will enjoy this world as one who knows that he does not possess it and that this is the disposition which becomes our condition, will appear when we consider, : Thirdly, What consequences the serious and religious mind may draw from the position, that all is vanity. When the present state of man is considered; when an estimate is made of his hopes, his pleasures, and his possessions; when his hopes appear to be deceitful, his labours ineffectual, his pleasures unsatisfactory, and his possessions fugitive, it is natural to wish for an abiding city, for a state more constant and permanent, of which the objects may be more proportioned to our wishes, and the enjoyments to our capacities; and from this wish it is reasonable to infer, that such a state is designed for us by that infinite wisdom, which, as it does nothing in vain, has not created minds with comprehensions never to be filled. When revelation is consulted, it appears that such a state is really promised; and that, by the contempt of worldly pleasures, it is to be obtained. We then find that, instead of lamenting the imperfection of earthly things, we have reason to pour out thanks to Him who orders all for our good; that he has made the world, such as often deceives, and often afflicts us; that the charms of interest are not such as our frailty is unable to resist; but that we have such interruptions of our pursuits, and such languor in our enjoyments, such pains of body and anxiety of mind, as repress desire, and weaken temptation; and happy will it be if we follow the gracious directions of Providence, and determine that no degree of earthly felicity shall be purchased with a crime; if we resolve no longer to bear the chains of sin, to employ all our endeavours upon transitory and imperfect pleasures, or to divide our thoughts between the world and heaven; but to bid farewell to sublunary vanities, to endure no longer an unprofitable vexation of spirit; but, with pure heart and steady faith, to "fear God, and to keep his commandments, and remember that this is the whole of man." 85 VI. On Pride VII. On the Danger of Religious Innovations VIII. On Temptations peculiar to Men of Learn |