maxims we might expect to hear the boast of human wisdom, and in whofe conduct we might expect to fee the perfection of human virtue, even he fhall tell us, that a ftern infenfibility to every object of our defires, is the only expedient that can ensure our peace. And the preacher,* even he whom we have heard, but now pronouncing fo complete a panegyric on the bleffings of a religious life, even he shall maintain, that there is no profit beneath the sun, that wisdom, riches, and honours, are alike vanity, and that vexation of spirit is the common attendant on them all. + How are we to reconcile declarations of the philofopher fo repugnant to our feelings, or account for the language of Solomon, fo expreffive of difcontent; fo contrary to those sentiments of gratitude to the almighty, which, from the general tenor of his religious inftructions, we had reason to expect? Shall we demonftrate to the ftoic the abfurdity of his maxim, and show him. the unreasonablenefs of fuppofing that, while the happiness of all other creatures confifts in the indulgence and gratification of their feveral Ecclef. i. 1. + Ecclef. i. 14. ii. 11. &c. feveral instincts, the felicity of man should be found in a perpetual oppofition to the dictates of his nature? Shall we, in reply to Solomon, affert, that a language which would perfuade us totally to difregard the goods of this life, must at the fame time cast a gloom over the mind, and damp that spirit, which is neceffary to our exertions, in the more active scenes of piety and virtue? Shall we expoftulate with him on his apparent inconsistency? Shall we inquire of him at what period of his life he adopted fo difcouraging a fyftem? While he was yet young he prayed for wisdom, and God gave him an understanding heart. When was it that he discovered fuch a gift to be of no estimation? Was it when it enabled him to difcern judgment, to defeat the unnatural pretenfions of a falfe claimant, and to restore peace and comfort to the bofom of an agonizing mother? Or, when he grew old, took unto himself ftrange women, and suffered them to turn his heart after other gods. When he had given himself not only to know wisdom, but madness and folly alfo.* When he had disobeyed his own precepts, had Ecclef. i. 17. had finned against knowledge, and wronged his own foul;* well might he be induced. to fay, that in much wisdom is much grief; and he that increafeth knowledge increafeth forrow."+ Because he had prayed for an understanding heart, God gave him alfo riches and honour. When was it he found reason to be diffatisfied with his abundance? Was it while he was employing it in building a temple to the Lord Jehovah, or, when he was raifing high places to the idols of Moab and of Ammon? When Solomon had disregarded the counfel of wisdom; when he had abused the gifts of riches and honour, then did they turn to his difquiet; then did they appear to be vanity and vexation of fpirit. Yet God, the giver of all, rejoiceth in the happiness of man, and, to an attentive reader, the hiftory of Solomon, and the caufes of his difcontent, will afford a leffon no lefs inftructive, than the wisdom of his maxims, or the piety of his religious exhortations. * Prov. viii. 36. + Ecclef. i. 18. If If then we make a candid appeal to the nature and condition of our being, I truft, it will appear, that life is not that rugged and barren wilderness, in which we meet only with thorns to torment, and mazes to bewilder; but that the path is open, and a guide ready, to whofe directions we may fecurely trust; and without renouncing one folid fatisfaction, without declining one honourable, and interesting purfuit, may be enabled to acknowledge at the clofe of our journey, that the ways in which he has led us, have been ways of pleafantnefs, and that all her paths have been the paths of peace? We feek, and obtain not, because we feek amifs: we mistake too frequently the means for the end; we attach ourfelves to the goods. of life as our final object, when they should be used only as means to facilitate our improvement in piety and benevolence. If we form a falfe eftimate of that happiness which our maker defigned for us; if we look for it in circumftances and fituations, where it would be to the difhonour of God for true enjoyment, for lafting happiness to be found; well may we have reason to II. D lament, lament, that our wishes have been fuccefslefs, and our labour vain. In the remaining part of this discourse, therefore, I will endeavour, first, to defcribe the nature of that religion which the almighty, in his mercy, intended to be the guide of man: and, fecondly, to point out fome of the most beneficial effects of this gift of God upon every fcene of social life. Religion is commonly divided by us chriftians, into the religion of reason, and the religion of the gofpel: but they are equally the voice of God, and evidences of his good will to man. By the affiftance of our natural powers, we may trace out that goodness and loving kindness of the almighty king, which beam forth with a brighter luftre to a rational mind, than even that power and majefty which furround his eternal throne. From hence arife thofe pious affections of gratitude. and love, and that upright conduct which our reafon informs us, muft neceffarily be the duty of man; this is true religion, the religion of the heart. The |