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VII.

SERMON flection might rectify. In proof of this, we may observe that the persons who live most simply, and follow the dictates of plain unadulterated nature, are most exempted from this class of evils. It is among the higher ranks of mankind that they chiefly abound; where fantastic refinements, sickly delicacy, and eager emulation, open a thousand sources of vexation peculiar to themselves. Life cannot but prove vain to them who affect a disrelish of every pleasure that is not both exquisite and new; who measure enjoyment not by their own feelings, but by the standard of fashion; who think themselves miserable if others do not admire their state. It is not from wants or sorrows that their complaints arise; but, though it may appear a paradox, from too much freedom from sorrow and want; from the languor of vacant life, and the irritation occasioned by those stagnating humours which ease and indulgence have bred within them. In their case, therefore, it is not the vanity of the world, but the vanity of their minds, which is to be accused. Fancy has raised up the spectres which haunt them. Fancy has formed the cloud which hangs

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VII.

over their life. Did they allow the light SERMON of reason to break forth, the spectres would vanish, and the cloud be dispelled,

THE second observation on this head is, that, of those evils which may be called real, because they owe not their existence to fancy, nor can be removed by rectifying opinion, a great proportion is brought upon us by our own misconduct. Diseases, poverty, disappointment, and shame, are far from being, in every instance, the unavoidable doom of men. They are much more frequently the offspring of their own misguided choice. Intemperance engenders disease, sloth produces poverty, pride creates disappointments, and dishonesty exposes to shame. The ungoverned passions of men betray them into a thousand follies; their follies into crimes; and their crimes into misfortunes. Yet nothing is more common than for such as have been the authors of their own misery, to make loud complaints of the hard fate of man, and to take revenge upon the human condition by arraigning its supposed vanity. The foolishness of man

first

SERMON first perverteth his way, and then his heart

VII.

fretteth against the Lord.

I do not, however, maintain, that it is within our power to be

altogether free of For perfection of any kind is beyond the reach of man. Where is the wisdom that never errs? where the just man that offendeth not? Nevertheless, much is here left to ourselves; and, imperfect as we are, the consequences of right or of wrong conduct make a wide difference in the happiness of men. Experience every day shows, that a sound, a well-governed, and virtuous mind, contributes greatly to smooth the path of life; and that wisdom excelleth folly as far as light excelleth darkness. The way of the wicked is as darkness; they know not at what they stumble. But the righteousness of the perfect shall direct his ways; and he that walketh uprightly, walketh surely. The tendency of the one is towards a plain and safe region. The course of the other leads him amidst snares and precipices. The one occasionally may, the other unavoidably must, incur much trouble. Let us not then confound,

those self-procured evils.

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VII.

confound, under one general charge, those SERMON evils of the world which belong to the lot of humanity, and those which, through divine assistance, a wise and good man may, in a great measure, escape..

THE third observation which I make repects those evils which are both real and unavoidable; from which neither wisdom nor goodness can procure our exemption. Under these this comfort remains, that if they cannot be prevented, there are means, however, by which they may be much alleviated. Religion is the great principle which acts under such circumstances, as the corrective of human vanity. It inspires fortitude, supports patience, and, by its prospects and promises darts a cheering ray into the darkest shade of human life. If it cannot secure the virtuous from disappointment in their pursuits, it forms them to such a temper as renders their disappointments more light and easy than those of other men. If it does not banish dissatisfaction from their worldly pleasures, it confers spiritual pleasures in their stead. If it ensures them not the possession of what they love, it furnishes

SERMON furnishes comfort under the loss. As far as VII. it establishes a contented frame of mind, it

supplies the want of all that worldly men covet to possess. Compare the behaviour of the sensual and corrupted with that of the upright and holy, when both are feeling the effects of human vanity, and the difference of their situation will be manifest. Among the former, you are likely to find a querulous and dejected, among the latter, a composed and manly spirit. The lamentations of the one excite a mixture of pity and contempt; while the dignity which the other maintains in distress, commands respect. The sufferings of the former settle into a peevish and fretful disposition; those of the latter soften the temper, and improve the heart. consequences extend so far as to give ground for asserting that, a good man enjoys more happinesss in the course of a seemingly unprosperous life, than a bad man does in the midst of affluence and luxury. What a conspicuous proof of this is afforded by the Apostle Paul, who from the very depth of affliction could send forth such a triumphant voice as proclaims the complete victory which he had gained over the evils of life! Troubled

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These

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