passions, as we have done, yet, what appearance is there amongst us that it is so ?

What one fashionable folly or extravagance has been checked by it?-Is not there the same luxury and epicurism of entertainments at our tables ?— Do we not pursue with eagerness the same giddy round of trifling diversions ?-Is not the infection diffused amongst people of all ranks, and all ages?

and even grey hairs, whose sober example and manners ought to check the extravagant sallies of the thoughtless, gay, and unexperienced, too often totter under the same costly ornaments, and join the general riot! Where vanity, like this, governs the heart, even charity will allow us to suppose, that a consciousness of their inability to pursue greater excesses, is the only vexation of spirit.In truth, the observation falls in with the main intention of the discourse; which is not framed to flatter your follies, but plainly to point them out, and shew you the general corruption of manners and want of religion;-which all men see, and which the wise and good so much lament.

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But the inquirer will naturally go on, and say, that though this representation does not answer his expectations, that undoubtedly we must have profited by these lessons in other respects;-that though we have not approved our understanding in the sight of God, by a virtuous use of our misfortunes, to true wisdom, that we must have improved them, however, to political wisdom-so that he would say, Though the English do not appear to be a religious people,

they are at least a loyal one-they have so often felt the scourge of rebellion, and have tasted so much sharp fruit from it, as to have set their teeth on edge

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forever! But, good God! how would he be astonished to find, that though we have been so often toss'd to and fro by our own tempestuous humours, that we were not yet sick of the storm ;-that though we solemnly, on every return of this day, la ment the guilt of our forefathers in staining their hands in blood, we never once think of our principles and prac tices which tend the same way and though the providence of God has set bounds, that they do not work as much mischief as in days of distraction and desolation, little reason have we to ascribe the merit thereof to our own wisdom;-so that, when the whole account is stated betwixt us, there seems nothing to prevent the application of the words in the text: "that our iniquities are increased over our "heads, and our trespass is grown up unto the heav"ens. Since the days of our fathers have we been in a great trespass unto this day;"—and though it is fit and becoming that we weep for them,-'tis much more so that we weep for ourselves, that we lament our own corruptions, and the little advantages we have made of the mercies or chastisements of God, or from the sins and provocations of our forefathers.

This is the fruit we are to gather in a day of such humiliation-and unless it produces that for us, by a reformation of our manners, and by turning us from the error of our ways, the service of this day is more a senseless insult upon the memories of our ancestors, than an honest design to profit by their mistakes and misfortunes, and to become wiser and better from our reflections upon them.

Till this is done, it avails little, though we pray fervently to God not to lay their sins to our charge, whilst we have so many remaining of our ow♬

Unless we are touched for ourselves, how can we expect he should hear our cry! It is the wicked corruption of a people which they are to thank for whatever natural calamities they feel this is the very

state we are in ; which, by disengaging Providence from taking our part, will always leave a people exposed to the whole force of accidents, both from within and without :-and however statesmen may dispute about the causes of the growth or decay of kingdoms, it is for this cause a matter of eternal truth, that as virtue and religion are our only recommendation to God,-that they are, consequently, the only true basis of our happiness and prosperity on earth and however we may shelter ourselves under distinctions of party,that a wicked man is the worst enemy the state has ;—and, for the contrary, it will always be found, that a virtuous man is the best patriot, and the best subject the king has -and though an individual may say, What will my righteousness profit a nation of men ?—I answer,— If it fail of a blessing here (which is not likely) it will have one advantage,-it will save thy own soul, and give thee that peace at the last, which this world cannot take away !

Which God, of his infinite mercy, grant us all! Amen.

SERMON XXXIII.

ROMANS II. 4.

Despisest thou the riches of his goodness, and forbearance, and longsuffering, not knowing that the goodness of God leadeth thee to repentance?

So says St. Paul.

And

ECCLESIASTES VIII. 11.

Because sentence against an evil work is not executed speedily, therefore the hearts of the sons of men is fully set in them to do evil.

TAKE either as you like it, you will get nothing by the bargain.

'Tis a terrible character of the world, which Solomon is here accounting for,-that their hearts were fully set in them to do evil. And the general outcry against the wickedness of the age, in every age from Solomon's down to this, shews but too lamentably what grounds have all along been given for the complaint.

The disorder and confusion arising in the affairs of the world, from the wickedness of it, being ever such, so evidently seen, so severely felt, as naturally to induce every one who was a spectator or a sufferer, to give the melancholy preference to the times he lived in, as if the corruptions of mens manners had not only exceeded the reports of former days, but the power almost of rising above the pitch to which the wickedness of the age was arrived.—How

far they may have been deceived in such calculations I shall not inquire ;-let it suffice, that mankind have ever been bad,-considering what motives they have had to be better;-and, taking this for granted, instead of declaiming against it, let us see whether a discourse may not be as serviceable, by endeavouring, as Solomon has here done, rather to give an account of it, and, by tracing back the evils to their first principles, to direct ourselves to the true remedy against them.

Let it here only be premised, that the wickedness either of the present or past times, whatever scandal and reproach it brings upon Christians, ought not, in reason, to reflect dishonour upon Christianity, which is so apparently well framed to make us good;

that there is not a greater paradox in naturethan that so good a religion should be no better recommended by its professors.-Though this may seem a paradox,-'tis still, I say, no objection, though it has often been made use of against Christianity ;since, if the morals of men are not reformed, it is not owing to a defect in the revelation, but 'tis owing to the same causes which defeated all the use and intent of reason, before revelation was given ;for, setting aside the obligations which a divine law lays upon us,-whoever considers the state and condition of human nature, and, upon this view, how much stronger the natural motives are to virtue than to vice, would expect to find the world much better than it is, or ever has been !-For who would suppose the generality of mankind to betray so much folly, as to act against the common interest of their own kind, as every man does who yields to the temptation of what is wrong ?-But, on the other side,