fures on every new occurrence,—and when diftrefs breaks in over all their defences, they are left under it hopelefs and difconfolate.

MAN'S REAL DEPENDENCE.

MAN

AN fhould proceed with caution and circumfpection through a world, where evil fo frequently lurks under the form of good. To be humble and modeft in opinion,-to be vigilant and attentive in conduct,-to diftruft fair appearances, and to reftrain rafh defires-are inftructions which the darkness of his present state should strongly inculcate.

God hath appointed his fituation to be fo ambiguous in order both to call forth the exertion of those intelligent powers which he hath given him, and to enforce his dependence on his gracious aid. Surrounded by fo many bewildering paths, among which the wisest are ready to ftray, he fhould earnestly implore, and thankfully receive that divine illumination which is promised to the pious and humble.

What must be the fate of him who looks not up to heaven for direction, nor properly exerts

the

the reafon which God hath given him?-who brings neither patience nor attention to the search of true happinefs?-who applies to no other counsellor than prefent pleasure, and with a rath and credulous mind delivers himself up to every suggestion of desire ?

HIS

DEVOUT MAN.

IS veneration is not confined to acts of immediate worship. It is the habitual temper of his foul. No place and no object appear to him void of God. When he furveys this vaft univerfe, where beauty and goodness are every where predominant;-when he reflects on the numberlefs multitudes of creatures, who, in their different stations, enjoy the bleffings of existence ; —and when, at the same time, he looks up to an univerfal Father, who hath thus filled creation with life and happiness; his heart glows within him. He looks forward to immortality, and difcovers the higheft fubjects of gratitude. He views himself as a guilty creature, whom divine benignity has received into grace, whofe forfeited hopes it has restored, and to whom it has opened the most glorious profpect of future felicity.He contemplates with aftonishment the labours of

the

the Son of God, in accomplishing redemption for men, and his foul overflows with thankfulness to him.

To inferior enjoyments, he allots inferior and fecondary attachments.-He difclaims not every earthly affection.-He pretends not to renounce all pleasure in the comforts of this prefent state. Such an unnatural renunciation humanity forbids, and religion cannot require. But from these he expects not fupreme blifs. He difcerns the vanity which belongs to them all; and beyond the circle of mutable objects, which furround him, he afpires after fome principles of more perfect felicity, which fhall not be fubject to change or decay.

But where is this complete and permanent good to be found? Ambition purfues it in courts and palaces, and returns from the purfuit loaded with forrows-Pleafure feeks it among fenfual joys, and retires with the confeffion of disappoint

ment.

After exploring heaven and earth for happiness, to the devout man they seem a mighty void, a wilderness of fhadows, where all would be empty and unfubftantial without God.- True happiness dwells only with God.

A

MIDDLE AGE.

S we advance from youth to middle age, a new field of action opens, and a different character is required. The flow of gay and impetuous spirits begins to fubfide. Life gradually affumes a graver caft; the mind a more fedate and thoughtful turn. The attention is now transferred from pleasure to intereft; that is, to pleasure, diffused over a wider extent, and meafured by a larger fcale.

Formerly, the enjoyment of the present moment occupied the whole attention. Now, no action terminates alternately in itself, but refers to fome more diftant aim. Wealth and power, the inftruments of lafting gratification, are now coveted more than any fingle pleasure ;-prudence and forefight lay their plan ;-industry carries on its patient efforts;-activity pufhes forward;addrefs winds around;-here, an enemy is to be overcome ;-there, a rival to be displaced ;-competitions warm-and the ftrife of the world thickens on every side.

THE

THE UNION OF PIETY AND MORALITY.

THIS

HIS forms the confiftent, the graceful, the respectable character of the real Christian, the man of true worth. Either of them left out, one fide of the character is only fair; the other fide will be always open to much reproach. Hence we dishonour ourfelves, and do great injuftice to religion as by divifion it is exposed to the cenfure of the world.

The unbeliever will fcoff at fuch piety, where he fees neglect of moral duties. The bigot will decry all morality, where he fees a pretence of virtue, though a contempt of God. Whereas he who fears God, and is at the same time juft and beneficent to men, exhibits religion to the world with full propriety. His character is above reproach. It is at once amiable and venerable.Malice itself is afraid to attack him; and even the worst men respect and honour him in their hearts. He who fails materially either in piety, or virtue, is always obnoxious to the anguifh of remorse.

NEGLECT