SERMON and of approaching general immorality. IX. We have beheld in a neighbouring kingdom, how fatally it proved the forerunner of an entire dissolution both of moral and civil order in society. Whatever disregard certain modern refiners of morality may attempt to throw on all the instituted means of public religion, assuredly they must, in their lowest view, be considered as the outguards and fences of virtuous conduct; and even in this view must deserve the esteem and respect of all good men. We know, and are often enough told, that the form of godliness may subsist without the power of it. But depend upon it, wherever the form of godliness in entirely gone, the ruin of its power is not far off. Whoever has studied the human mind, may soon be satisfied of this truth.

Besides attention to the public means of religious improvement, much will depend on our own private exercises of devotion and serious thought. Prayer, in particular, operates to our high advantage, both by the immediate assistance which we may hope it will procure from Him who is the author and inspirer of virtue, and by its native influence

IX.

fluence in softening, purifying, and exalting SERMON the heart. In vain would he attempt to behave himself wisely in a perfect way, who looks not frequently up to God for grace and aid; and who would presumptuously attempt to separate moral virtue from devotion, its natural and original ally. Besides the exercises of religious worship, both public and private, seasonable returns of retirement from the world, of calm recollection and serious thought, are most important auxiliaries to virtue. He who is without intermission engaged in the bustle of society and worldly occupation, becomes incapable of exercising that discipline over himself, and giving that attention to his temper and character which virtue requires. Commune with your own hearts on your bed, and be still. Offer the sacrifices of righteousness, and put your trust in the Lord*.

By the observance of such rules and maxims as have been now pointed out, it may be hoped that, through divine grace, we may be enabled to behave ourselves wisely in a perfect way, until, in the end, we receive

SERMON the reward of such behaviour. The wisIX. dom here spoken of, as conjoined with vir

tue, is that wisdom from above, which is appointed by God to enlighten and guide the course of integrity. It opens to us that path of the just, which is now as the shining light, and which will shine more and more until the perfect day.

SERMON X.

On the Immortality of the Soul, and a future State.

2 CORINTHIANS, V. I.

For we know, that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.

THIS passage presents to us in one view SERMON the nature of our present earthly state,

and the future object of the Christian's hope. The style is figurative; but the figures employed are both obvious and expressive. The body is represented as a house inhabited by the soul, or the thinking part of man. But it is an earthly house, a tabernacle erected only for passing accommodation,

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X.

X.

SERMON dation, and to be dissolved; to which is to succeed the future dwelling of the just in a building of God, an house not made with hands, eternal in the heavens. Here then are three great objects presented to our consideration. First, the nature of our present condition. Secondly, that succeeding state which is the object of good men's hope. Thirdly, the certain foundation of their hope; we know, that if our earthly house be dissolved, we have a building of God.

I. THE text gives a full description of our present embodied state; as an earthly house, an earthly house of this tabernacle, and a tabernacle which is to be dissolved.

We dwell in an earthly house. Within this cottage of earth is lodged that spiritual, immortal substance, into which God breathed the breath of life. So we are elsewhere said in Scripture, to have our foundation in the dust, and to dwell in houses of clay. During its continuance in this humble abode, the soul may be justly considered as confined and imprisoned. It is restrained from the full exertion of its powers by

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