and penalties of folly, is a costly purchase. How much better to prevent the wound from festering, than, after suffering much anguish, to find at last a tardy cure!

But as we are weak, and, after our best endeavours, unable of ourselves to help ourselves, let us never omit to seek assistance of him who has taught us to supplicate him daily for deliverance from evil. And he can deliver. His grace, his preventing grace, will be a shield against all the fiery darts of the wicked one. In his strength our weakness shall triumph.

God is able to foresee consequences in their causes; to see evil likely to become the fruit, while the blossom appears to us goodly, and worthy to be cherished with all our care. To him, then, let us have recourse for guidance and support, as we sojourn here in the pilgrimage of life. We must do our utmost for ourselves, but after all depend upon him. His hand acting in secret, like the magnetic influence on the needle, shall guide the feet of the faithful into the paths of peace. His hand unseen, like the repellent power of electricity, shall turn away many a dart dipt in poison, and pointed at our vitals. He shall guard us from the pestilence that walketh at midnight, and from the arrow that flieth at noon-day. To him, then, let us fly for succour; duly remembering to be thankful for the many deliverances from evil unknown, and dangers unsuspected, which every one here assembled has frequently experienced; though peradventure at the time unconscious of the mercy. O let us all join in one voice of gratitude, and say, Blessed be the Lord God of Israel, who hath preserved us to this day, and enabled us to meet in his presence, as at this time; and blessed be the means of grace, which he

ON PURSUING VISIONARY SCHEMES, &c.

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has now and often afforded us; and blessed be his Providence, who has not lead us into temptation without a way to escape; and who, in instances more in number than tongue can tell, has delivered us from the evil in which our own folly and wickedness would have involved us for ever!

SERMON XIV.

ON PURSUING VISIONARY SCHEMES OF HAPPINESS, WITHOUT ATTENDING TO SCRIPTURE, AND REVEALED RELIGION.

JEREMIAH, ii. 13.-Men forsake the fountains of living water, and hew them out cisterns, broken cisterns, that can hold no water.

Ir is true, that every rational creature possesses a right to judge for himself in every thing which concerns the choice of his principles, either in religion or morality; but it is also true, that every one is by no means qualified to exercise this right, without instruction and advice. Many want natural abilities, to form a safe judgment in affairs of importance; and many are not sufficiently furnished with the observations of experience. But it is observable, that when the choice is once made, however weakly or ignorantly, and to whatever evil it may lead, it is usually retained with a degree of perseverance, which may be justly termed invincible obstinacy.

It is then of great consequence to direct men rightly in fixing their choice. This is not difficult. Every one can point out the broad path of the national religion, and of the morality derivable from revelation. The difficulty consists, in persuading

men to walk in the right way, without deviating into error. A thousand temptations in the external world, a thousand internal passions and infirmities, unite their force, to allure and drive men from the st.aight path, into the dangerous obliquities of error.

In infancy some care is commonly bestowed to inculcate good principles. The catechism is taught, and the Bible read. This early instruction yields, after the boyish age, to the pursuit of such accomplishments as contribute to adorn the mind, or furnish it with lucrative science. The youth steps out into the world, and before he has quite entered it, his ears are addressed by a charmer, to whose voice it is difficult not to listen with delight. Pleasure, which, during the period of tutelage, engaged only a part of her votary's attention, now usurps the whole of it.

The impressions favourable to virtue, which were formed in early infancy, are soon obliterated. Happiness is sought in habitual intemperance. She is sought there; but she cannot be found. The pursuit is attended with many severe losses and great inconveniencies. With difficulty the votary is convinced, that he has been sacrificing costly sacrifices on the altar of a deity, who can never reward him with, what alone can satisfy him, substantial and durable felicity.

He next assumes a serious face, and resolves to compensate the disappointment he lately incurred in the eager pursuit of pleasure, by pursuing, with equal ardour, riches and honours. He makes connections conducive to his interest. He is anxious to please the great and powerful. He attends the levee with more devotion than the church. Perhaps, indeed, he attends not the church at all; but not being able to find time enough in six days for the multiplicity

of his business, he spends the day appropriated to God, in the service of Mammon.

God, whom he neglects, frustrates his purposes; for what can he mean, but to be happy in consequence of his accumulation? But does his happiness increase with his riches? Is he more tranquil, contented, resigned? On the contrary, it has been the observation of the best moralists, that the love of riches increases with the possession of them; and as the love of riches increases, so also infallibly increase the cares and anxieties of life. Contentment is by no means the consequence of opulence. Riches are heaped up, and he who labours for them knows not who shall enjoy them. He cannot enjoy them himself, so as to be satisfied with them, so as to say to himself with entire conviction, I am now completely happy; all my desires are accomplished, and I have not a want unsupplied. On the contrary, he is ready, after all his labour and success, to lament with the wise man, that all is vanity.

It is exactly so with honours, titles, exalted rank, and civil pre-eminence. They appear with alluring colours at a distance. They excite industry, and are so far beneficial to society; but, to their possessors, they are seldom the sources of entire satisfaction. To experience let the appeal be made. Who more eager after trifling amusements to pass away the time, than the rich and great, the titled rulers of kingdoms and empires? Something is still wanted in the most prosperous state and elevated rank, on which the mind can rest with firm reliance. Religion only can supply the defect; yet the attention is attracted, and the affections engaged by the idols of the world. The day of consideration is postponed from time to time, till death arrives, and prevents the possibility of it. But the votary of this

world seldom departs from it, without giving a death-bed testimony in favour of religion. Reluct ant as he was, in the season of health and vigour, to acknowledge the vanity of riches and honours, he at last confesses, in the anguish of his heart, that his prudence has been folly, and that, in the multitude of his cares, he has neglected the one thing needful, that which reconciles a man to himself, and speaks peace to his troubled soul, his duty to his God.

But let not the observations of the preacher be confined to men of the world only. Men of letters, men of refined and cultivated intellects, those who seem to be wiser than others, and who frequently look down with contempt on the vulgar, are no less remote from the happiness which they pursue, when they seek it independently of God. Too many are found in the walks of science, who have turned their backs upon the temple; too many follow the leaders of some modern sect, who have turned with scorn from Jesus Christ. Their looks and demeanour are proud, but what do they possess which can justly entitle them to their own veneration? They know more than some others of human arts and sciences, and of languages; but they are strangers to the wisdom which is from above, and leads unto salvation. Their pride, which breaks out in every thing they write, is a proof of their infirmity; and there are many instances on record to prove, that the infidel writers have been often the slaves of passions very degrading, and upon the whole more miserable, than those humble mortals whom they contemned because less enlightened by the rays of science.

What then shall be said? Are not pleasures, riches, honour, and knowledge, good and desirable? If not, we may well ask, in the words of the Psalter,