of the Scriptures, that adversity is considered in them as moral medicine, bitter while it is administered, but in its effects sweet and salutary. Let me remind you of a few passages which express in the plainest terms, that adversity is inflicted on the sons of men, like the discipline of a kind instructor, and the correction of an affectionate parent. Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. Whom the Lord loveth he correcteth, even as a father the son in whom he delighteth.* Thou shalt also consider in thine heart, that as a man chasteneth his son, so the Lord thy God chasteneth thee. I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men, but my mercy shall not depart away from him.‡ Then will I visit their transgressions with the rod, and their iniquity with stripes :Nevertheless my loving-kindness I will not utterly take from him.-Behold, happy is the man whom God correcteth; therefore despise not thou the chastening of the Almighty: for he maketh sore, and bindeth up: he woundeth, and his hands make whole. Blessed is the man that endureth temptation; for when he is tried he shall receive the crown of life, which the Lord has promised to them that love him. As many as I love, I rebuke and chasten: be zealous therefore, and repent.

By these passages it is evident, however paradoxical it may appear to the common apprehensions of men, that afflictions are providential mercies. Like other benefits bestowed by Heaven, they may fail of producing their natural and intended good effect, by the perverseness of man. But it ought to

* Prov. iii. 12.

+ Deut. viii. 5.

2 Sam. vii. 14.

be our study to co-operate with the divine intention, in deriving good from apparent evil.

Let us beware then of trusting in the world only for relief. The world has treacherously deceived its best friends; and the experience of many has confirmed the assertion of Solomon, that all secular views, exclusively and inordinately secular, terminate in vanity and vexation.

Instead of plunging into dissipation when misfortune overtakes us, let us fly, like dutiful children, to our heavenly Parent, who will not fail to pity and relieve us, as soon as the discipline inflicted shall appear, by infallible signs, to have produced the desired reformation.

Let us open our hearts for the reception of those consolatory influences which stream as from a fountain of health from the Holy Spirit, the divine Paraclete, the God of consolation. Tried by the fire of affliction, our virtues shall come from the furnace purged of impurity. Our vices shall be destroyed, our natures exalted, sublimed, and fitted for heavenly conversation. Leaving this world, which has ever proved unsatisfactory on the death-bed, we shall thus be prepared for those mansions where adversity cannot come, where the trials of affliction shall be no more necessary, the state of probation being concluded. And God shall wipe away all tears from the eyes of the pious and penitent sufferer, and there shall be no more death, neither sorrow, nor crying; neither shall there be any more pain, for the former things are passed away.·

But what hope of this happy change can he reasonably entertain, who in his afflictions has not looked up to God, but sought comfort in this world, and its fashionable folly, levity, and vanity? As he never sought, neither will he find comfort from above. The

world, to which he trusted, will shrink from him soon; and then, forlorn and comfortless, he will seek for help, and there will be none to hear his cry. The song, the dance, the proud, the gay companion in sensual gratification, will not be able to afford a ray of comfort in the time of trouble, on the verge of eternity, when the world, and the best things it contains, shall appear of no value; and when its wicked and deceitful fashions shall rise to his view in odious and disgustful shapes and colours.

The sum of all that has been offered is, that in our adversity, we suffer ourselves to be led by it to CONSIDER; that is, to think justly of our own helpless state, of the inability of the world to give us solid comfort, of the uses that may be derived from our humiliation, of the power of God to turn our sorrow into joy, by the invisible but powerful operation of his Spirit on our hearts; of the infinitely superior value of his grace and favour to all that the world can give or take away, of the shortness of life, and the rewards of a better; which, if we act consistently with our profession as Christians, we must believe capable of compensating our afflictions, which are comparatively but for a moment, with an exceeding and eternal weight of glory. The God of all grace therefore, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. To him be glory and dominion, for ever and ever. Amen.*

* 1 Peter, v. 10, 11.

SERMON XII.

CHRISTIAN POLITENESS.

ROMANS, xii. 9, 10.-Let love be without dissimulation. Abhor that which is evil. Cleave to that which is good. Be kindly affectioned one to another, with brotherly love; in honour preferring one another.

THOUGH man is formed for society, he yet possesses many qualities in his natural and unimproved state, which are extremely unsocial. In this state, pride and selfishness are found to predominate in him to so great a degree, as almost to confine him to separation and solitude. Some philosophers have indeed maintained, that a state of nature is a state of war; but whether this representation be just or not, it is evidently certain that the sweets of social intercourse cannot be enjoyed in perfection, till man is highly polished and completely civilized.

But even in a country far removed from a state of nature, there will remain some relics of the native ferocity, unless peculiar care is bestowed in the formation and improvement of manners. Hence rules of decorum and politeness have been established, to teach men a mutual renunciation of their own claims, in order to promote mutual satisfaction. For the sake of preserving harmony, civilities of various kinds are exchanged, like coin, among those who cannot possibly have any personal regard for each other, and who frequently entertain a latent enmity. The words of their mouth are smoother than butter, but

war is in their hearts; their words are softer than oil, yet are they drawn swords. It is however very certain, that politeness contributes greatly to render human life both sweet and pacific. It is therefore highly valuable. It is not without reason that the world agrees to esteem it. But we must lament that it is too often united with insincerity, and appears on examination to be but the counterfeit of a virtue. Indeed, it originates for the most part, in selfishness, refined and improved by the subtlety of art and experience. It is fair to the view, but internally unsound. It may indeed answer beneficial purposes, even in its imperfect state; but it is certainly desirable that it should be what it appears to be, the genuine result of a humane and benevolent disposition.

It is then the purpose of the present Discourse, to recommend the practice of politeness, on the principles of Christianity; to evince indeed, that he who possesses the genuine virtues of the Christian religion, must be, in the best and truest sense of the word, polite; and that the sincerest Christian may most justly claim the title of the real gentleman. In a word, I shall endeavour to make it appear, that the instructions of the humble Jesus are peculiarly adapted to correct our pride and selfishness, those qualities which possess the most unsocial tendency.

In the first place let us take a view of those fashionable methods which the world establishes, in order to regulate those unpleasant dispositions.. Let us examine them, as they appear to be laid down by the professed teachers of politeness, or the celebrated art of pleasing.

So narrow and unphilosophical are the instructors in this species of worldly wisdom, that this life, and the external advantages of riches, rank, and honours,