the present world therefore is nothing but a point, and the world beyond the grave is infinite, there can remain no doubt in our minds that the Supreme Being is without partiality; that he is good to all men, and that his tender mercies are over all his works.

I have thus endeavoured to show, that God regards the poor not less than the rich. The conclusion, which you, my brethren, who are poor, should draw from these observations, is, that it is your duty to make yourselves contented with your situation, and to be grateful to Heaven for the mercies, which you 'have received. From pious motives you should strive to obtain the virtues and good habits, which become your stations in life, and which will render you useful to others and happy in yourselves. I would recommend to you to be respectful to your employers. Nothing is gained by rudeness and by an affected independence; and nothing is lost by good manners. Be not envious of the rich they have their pleasures, it is acknowledged; but you have also your enjoyments. If you think their condition so desirable, you are permitted to aspire after it, provided you do it by proper means; which are no other than the practice of sobriety, frugality, honesty, and industry. The chances, however, in favour of any particular person's becoming rich are so few, that you will

probably not attain the point at which you aim: but if you miss of wealth, my brother, you will at least by these virtues secure the comforts of life : you will always have it in your power to clothe yourself and family in decent garments, to place a substantial dish on your table, and to kindle a cheerful fire on your hearth. I exhort you to be temperate. A great portion of the miseries of the poor proceeds from their use of ardent spirits. I want words to describe the folly of the man, who addicts himself to this vice. The selfishness, the cruelty, of his conduct exceeds its folly. He pretends to love his family; and yet, because he will not deny himself a pernicious gratification, he is continually depriving them of the necessaries of life. This is the cause why they shiver with cold, why they go in rags, and have no bread to eat. Suppose his wife should follow his example,—and she has as much right as he to indulge her appetites, -what then would become of the children who are so dear to him? They must either be thrown on the charity of the publick, or they must be left to perish. Is it a small thing to destroy a beloved child? I know, my brother, that you have the heart of a man and of a father, and that you cannot hear without shuddering of the commission of so shocking a crime. I exhort you, not only to be temperate, but to be moderate in the pursuit of every enjoyment, the abuse of which may plunge you

into embarrassments or ruin. Avoid those amusements, which encroach on the time that should be devoted to labour, which are too expensive, or which lead you too far, or too often, from home. Let your pleasure be found in doing your duty, and in making them, who depend on you, happy. Then will the divine blessing rest on your lowly dwelling; and whilst the incense of grateful praise ascends each morning and evening to the throne of God, you will have reason humbly to hope, that the high and lofty One, who inhabits eternity, will hear your prayers, that he will give you peace on earth, and blessedness in a future world.

5th S. after Epiph.

SERMON XI.

THE JOYS AND SORROWS OF MARY.

LUKE ii. 34, 35.

SIMEON BLESSED THEM, AND SAID UNTO MARY HIS MOTHER, YEA, A SWORD SHALL PIERCE THROUGH THY OWN SOUL ALSO.

WHEN We read the history of Jesus, we are reminded of his mother, and of the important part, which she was called to perform in the system of divine Providence. The frailty of a woman introduces death into the world; but a woman also introduces the restorer of life: a woman yields to the temptation of the serpent; but the seed of a woman bruises the serpent's head if Eve therefore dishonours her sex, the disgrace is forgotten in the glory of Mary. The mother of Jesus was of so excellent a character, that her memory is entitled to affection and respect. Whilst we sympathize with her in her joys and sorrows; her purity, her humility, her maternal love, and her submission to the will of God, are interesting objects of contemplation.

The theme, which the text leads me to consider, is the joys and sorrows of Mary, occasioned by Jesus Christ her son. Simeon blessed them, and said unto Mary his mother, Yea, a sword shall pierce through thy own soul also. The word bless has various meanings in the sacred Scriptures; but in this passage it intends to wish happiness, or to pray that the favour of God would bestow on the object of the prayer peace and felicity. The petition of Simeon was answered in part: Mary was made joyful by her son. The other part of Simeon's words was not less fulfilled : A sword pierced through her soul. There are then two ideas in the text: First, Mary was blessed in her son Secondly, her heart was pierced with

sorrow by him.

I. First, Mary was blessed in her son. The honour conferred on Mary, in choosing her for the mother of Jesus, is so great, that it almost absorbs the idea of her sufferings. The heavenly messenger, who announces the glorious event, styles her the most happy of her sex: Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women. Mary herself receives with pious gratitude the donation of heaven, and breaks. forth into joyful strains, in the consciousness of the great felicity which is bestowed on her: My soul doth magnify the Lord, and my spirit hath rejoiced