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mind more easily for conversation and discourse-
to take us out of the company of our aunts and
grandmothers, and from the track of nursery mis-
takes ; and by showing us new objects, or old ones
in new lights, to reform our judgments—by tasting
perpetually the varieties of nature, to know what
is good-by observing the address and arts of men,
to conceive what is sincere,--and by seeing the
difference of so many various humours and man-
ners,—to look into ourselves, and form our own.

SERMON XX.

DEATH.

THERE are many instances of men, who have re. ceived the news of death with the greatest ease of mind, and even entertained the thougbts of it with smiles upon their countenances ; and this, either from strength of spirits and the natural cheerfulness of their temper,—or that they knew the world, and cared not for it—or expected a better—yet thousands of good men, with all the helps of philosophy, and against all the assurances of a well-spent life, that the change must be to their account,-upon the approach of death have still leaned towards this world, and wanted spirits and resolution to bear the slock of a separation from it for ever.

SERMON XVIII.

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DEFAMATION. Dots humanity clothe and educate the unknoún orphan? - Poverty, thou hast no genealogics :See! is he not the father of the child? Thus do we rob hieroes of the best part of their glorytheir virtue. Take away the motive of the act, you take away all that is worth having in it :-wrést it to ungenerous ends, you load the virtuous man who did it with infamy:--undo it all-I beseech you, give him back his honour, -restore the jewel you have taken from him—replace him in the eye of the world

It is too late.

SERMON XVII.

DISSATISFACTION.

I Pity the men whose natural pleasures are burdens, and who fly from joy (as these splenetic and morose souls do) as if it was really an evil in itself.

SERMON XXII.

DISSIMULATION.

LOOK out of your door,--take notice of that man: see wliat disquieting, intriguing, and shifting, he is content to go through, merely to be thought a man of plain-dealing three grains of honesty would save liim all this trouble-alas ! he has them not.

Behold a second, under a show of piety, hiding the impurities of a debauched life:-he is just en

tering the house of God: would he were more pure—or less pious ;--but then he could not gain his point.

Observe a third going on almost in the same track, with what an inflexible sanctitude of deportment he sustains himself as he advances—every line in his face writes abstinence ;-every stride looks like a check upon his desires : see, I beseech you, how he is cloaked up with sermons, prayers,

and sacraments; and so bemuffled with the externals of religion, that he has not a hand to spare for a worldly purpose ;-he has armour at least-Why does he put it on Is there no serving God without all this ? Must the garb of religion be extended so wide to the danger of its rending? Yes, truly, or it will not hide the secret-and what is that That the saint has no religion at all.

But here comes GenerOSITY ;-giving—not to a decayed artist—but to the arts and sciences themselves. See! he builds not a chamber the wall apart for the prophet ; but whole schools and colleges for those who come after. Lord! how they will magnify his name ! 'tis in capitals already ; the first--the highest, in the gilded rent-roll of every hospital and asylum.

-One honest fear shed in private over the unfortunate is worth it all.

SERMON XVII.

DISTRESS.

NOTHING $0 powerfully calls home the mind as distress : the tense fibre then relaxes, -the soul retires to itself,--sits pensive and susceptible of right impressions : if we have a friend, 'tis then we think of him; if a benefactor, at that moment all his kindnesses press upon our mind.

SERMON XX.

ELOQUENCE.

GREAT is the power of eloquence; but never is it so great as when it pleads along with nature, and the culprit is a child strayed from his duty, and returned to it again with tears.

SERMON XX.

ENMITY.

THERE is no small degree of malicious craft in fixing upon a season to give a mark of enmity and ill-will: a word_a look, which at one time would make no impression—at another time wounds the heart; and like a shaft flying with the wind, pierces deep, which, with its own natural force, would scarce have reached the object aimed at.

SERMON XVI.

EVILS.

UNWILLINGLY does the mind digest the evils prepared for it by others ;--for those we prepare ourselves,—we eat but the fruit which we have planted and watered :- a shattered fortune,-a shattered frame, so we have but the satisfaction of shattering them ourselves, pass naturally enough into the habit, and by the ease with which they are both done, they save the spectator a world of pity: but for those, like Jacob's, brought upon him by the hands from which he looked for all his comforts,—the avarice of a parent,—the unkindness of a relation,—the ingratitude of a child, they are evils which leave a scar : besides, as they hang over the heads of all, and therefore may fall upon any!-every looker-on has an interest in the tragedy ;- but then we are apt to interest ourselves no otherwise, than merely as the incidents themselves strike our passions, without carrying the lesson further :-in a word—we realize nothing :-we sigh—we wipe away the tear,-and there ends the story of misery, and the moral with it.

SERMON XXII.

FAVOURS.

In returning favours, we act differently from what we do in conferring them: in the one case we simply consider what is best,--in the other, what is most acceptable. The reason is, that we have a right to act according to our own ideas of what will do the party most good, in the case where we bestow a favour ;- but where we return one, we lose this right, and act according to his conceptions who has obliged us, and endeavour to repay in such a manner as we think it most likely to be accepted in discharge of the obligation.

SERMON XIII.

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