XII.

life on which he has pitched. Providence SERMON chooses for us much more wisely than we can choose for ourselves; and, from circumstances that appeared at first most unpromising and adverse, often brings forth in the issue both temporal and spiritual felicity. Who knoweth what is good for a man in this life, all the days of his vain life, which he spendeth as a shadow? When we consider the darkness of our present state, the imbecility of human nature, and the doubtful and ambiguous value of all that we call prosperity, the exhortation of the Psalmist comes home with great force on every reflecting mind, Commit thy way unto the Lord*. Form thy measures with prudence; but divest thyself of anxiety about the issue. Instead of seeking to order thine own lot, acquiesce in the appointment of Heaven, and follow without hesitation the call of Providence, and of duty. In whatever situation of life God shall place thee, look up devoutly to Him for grace and assistance; and study to act the part assigned thee with a faithful and upright heart. Thus shalt thou have peace within thyself, while

SERMON thy course is going on; and when it draws XII. towards a close, with satisfaction thou shalt

review thy conduct. For, after all the toils and labours of life, and all the vain struggles which we maintain for pre-eminence and distinction, we shall find at the conclusion of the whole scene, that to fear God and keep his commandments is the whole duty of

man.

SERMON XIII.

On the BENEFITS to be derived from the
HOUSE of MOURNING.

ECCLESIASTES, vii. 2, 3, 4.

and the living will

It is better to go to the house of mourning,
than to go to the house of feasting; for that
is the end of all men,
lay it to his heart.
laughter; for by the

Sorrow is better than

sadness of the counte

nance the heart is made better. The heart of the wise is in the house of mourning ; but the heart of fools is in the house of mirth.

XIII.

MANY of the maxims contained in SERMON this book of Ecclesiastes will appear strange sayings to the men of the world. But when they reflect on the character of him who delivers them, they cannot but admit that his tenets deserve a serious and attentive

Z 3

1

XIII.

against plea

SERMON attentive examination. For, they are not the doctrines of a pedant, who, from an obscure retirement, declaims sures which he never knew. They are not the invectives of a disappointed man, who takes revenge upon the world, by satirising those enjoyments which he sought in vain to obtain. They are the conclusions of a great and prosperous prince, who had once given full scope to his desires; who was thoroughly acquainted with life in its most flattering scenes; and who now, reviewing all that he had enjoyed, delivers to us the result of long experience, and tried wisdom. None of his principles seem, at first view, more dubious and exceptionable than those which the text presents. To assert that sorrow is preferable to mirth, and the house of mourning to the house of feasting; to advise men to choose mortification and sadness when it is in their power to indulge in joy, may appear harsh and unreasonable doctrines. They may, perhaps, be accounted enemies to the innocent enjoyment of life who give countenance to so severe a sytsem, and thereby increase the gloom which already sits sufficiently heavy on the condition of

man.

man.

XUI.

But let this censure be suspended, SERMON until we examine with care into the spirit and meaning of the sentiments here delivered.

It is evident that the wise man does not prefer sorrow, upon its own account, to mirth; or represent sadness as a state more eligible than joy. He considers it in the light of discipline only. He views it with reference to an end. He compares it with certain improvements which he supposes it to produce; when the heart is made better by the sadness of the countenance, and the living to lay to heart what is the end of all men. Now, if great and lasting benefits are found to result from occasional sadness, these, sure, may be capable of giving it the preference to some fleeting sensations of joy. The means which he recommends in order to our obtaining those benefits, are to be explained according to the principles of sound reason; and to be understood with those limitations which the eastern style, in delivering moral precepts, frequently requires. He bids us go to the house of mourning; but he does not command us to dwell there. When he prefers sorrow to laughter, he is