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SERM, numbers of low and corrupt examples, XIX. which we behold around us; and when

we are in hazard of being fwayed by fuch, let us fortify our virtue, by thinking of those who, in former times, fhone like ftars in the midft of furrounding darkness, and are now fhining in the kingdom of heaven, as the brightnefs of the firmament, for ever and ever. -As our honour is thus deeply concerned in our acting a stedfast and virous part, let us alfo confider,

IN the fifth place, How little, in point of intereft, can be gained by the favour of the multitude, and how much will certainly be loft, by following them to do evil. We may thereby, render ourfelves more agreeable to fome with whom we are connected; and by artful compliances, may please ourselves with the prospect of promoting our fortune. But thefe advantages, fuch as they are, remain doubtful and uncertain. The wind of popular opinion is ever shifting. It will often leave us at a loss what course to steer; and, after all our trou

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XIX.

ble and anxiety to catch the favourable S ER M. gale, it may on a fudden forfake us. For the versatility of character, the meanness and inconfiftency of conduct, into which a dependent on the multitude is betrayed, frequently render him, in the end, an object of contempt to those whom he fought to please. But fuppofing him fuccessful in his views, no worldly advantages, which are purchafed by dishonourable means, can be either folid or lafting. They bring no genuine fatisfaction to a man, who is conscious to himself of having given up his principles to serve the world. As long as he could be fatisfied with his own conduct, he might bear up under undeferved difcouragement; but when he becomes despicable in his own eyes, worldly honours lose their luftre.What can the multitude do for you, after you have followed them in evil? They cannot restore to you the peace an innocent mind, nor heal the forrows of a wounded spirit, nor shield you from the displeasure of God. They can do little to fupport you in the hour of af

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fliction,

SERM. fliction, and nothing to deliver your XIX fouls in the day of death. Forsaken and difconfolate, the world, for the moft part, cafts off its votaries in the end; and when you compute the final amount, it will prove a very small confolation, that, as you have had sharers in guilt, you shall have companions also in punishment.

Look forward to the iffue of things. The multitude of men poffefs now, in a great measure, the diftribution of praise and cenfure, of fuccefs and difappointment, according to their caprice. But this confused and promifcuous diftribution is not always to fubfift. The day cometh, when we all are to appear before a more difcerning Judge, and a more impartial tribunal. The day cometh, when our Lord Jefus Chrift, fhall defcend from heaven in all the glory of his Father, to unveil every character, and to render to every man according to his works. At that day, how fhall hẹ lift up his head, who hath been all his life the flave of the world's opinion ; who hath moulded his principles and

his

XIX.

his practice, folely to please the multi- SER M. tude; who hath been afhamed of his Saviour and his words; and to gain favour with men, hath apoftatifed from the native fentiments and dictates of his heart? To fay all in one word; there is a conteft now between God and the world. These form the oppofite fides which divide mankind. Confider well, to which of these you will chufe to adhere. On the one fide, lie your allegiance, your honour, and your intereft; on the other, lie your guilt and your thame. For the one, confcience and reason, for the other paffion, and inclination, plead. On the one hand, are the approbation of God, immortal honour, and divine rewards; on the other,

remember and beware, are the ftings of conscience, endlefs punishment, and endless infamy.

SERMON

SERMON XX.

On the WISDOM of GOD.*

SERM.

XX.

I TIMOTHY i. 17.

Now unto the King Eternal, immortal, invifible, the only Wife God, be honour and glory, for ever and ever.

I

Amen.

T is of the highest importance to religious conduct, that our minds be filled with fuitable conceptions of the attributes of God. They are the foundations

*This concluding difcourfe is chiefly intended, to be a general recapitulation of instances of the wisdom of Providence, feveral of which have been more fully illuftrated in other discourses, contained in this, or in some of the preceding volumes.

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