tion with the grand duties of the clerical profeffion.

In looking into the world, however, we fometimes find, that, contrary to the general bent of mankind, the employment ftifles the amusement. One of the strongeft antidotes against this general love of amusement, is a paffion equally difreputable, and that is, the love of gain. If we examine the generality of employments, we. fhall find thofe are the most steadily pursued, and receive the fewest avocations from amusement, in which the emolument depends most on our industry, and the exertion of our abilities. The profeffion of physic furnishes a strong inftance-the law furnithes a ftronger-and trade the ftrongeft. While the clergynian--the foldier-and beyond both, the country gentleman, whofe incomes depend lefs on personal industry, give more into amusement.—It is a piteous view of mankind, no doubt, that one bad propensity fhould be corrected by another. But the more we look among men, the more truth we shall find in the Gofpel account of the natural pravity of human nature: while one half of the world is immerfed in its bufinefs; and the other half mifled by its pleasures; the moderate in both can hardly find room between,

In

In the mean time, if we confider things in their true light, we fhall fee the goodness of God, in ordaining bufinefs and amusement to relieve each other. Bufinefs of every kind, but especially where gain is concerned, has a tendency to contract the mind, and draw it to one point. Amusement again, on the other hand, has a tendency to relax the mind; or, in other words, to diffipate it. But when they are properly mixed, the bad tendency of each is corrected. A little amufement refreshes the mind intent on business, and loofens the prejudices it contracts from beingconverfant only with one object; while a proper employment ftrengthens the mind, and relieves it from that languor which attends conftant diffi pation.

N. B. This might be wrought into a good clerical fermon, with the addition of a little more

Scriptural fanction; and might be preached at a vifitation.

XXIV.

MATT. vi. 2.

VERILY I SAY UNTO YOU, THEY HAVE THEIR REWARD.

Ο

UR Saviour is here confidering the motives

of prayer, and afcribing to each motive that return which it must expect. The pious prayer, which is poured out to God in fecret, finds its way directly to the throne of Grace; while the prayer of the hypocrite meets alfo with its reward; but that reward confifts only in the praise of men.

Now what our Saviour obferves of prayer, may be obferved of every action of our lives, in which morality is concerned. It may be dedicated, if I may fo fpeak, either to God or man. An act of temperance, for inftance, performed on a principle

of pleafing God, becomes an act of religion. But if it is performed merely for the fake of procuring health and spirits, the motive is not bad, and it may still have its reward; but it is a reward of a lower kind. It may procure us health and spirits, but it has no connection with religion.

Thus again, when a man behaves decently merely for the fake of his character, the motive is allowable; but there is no religion in it. Nothing will be carried to a religious account, but what proceeds from a religious motive.

The great conclufion is, that if we could perfuade ourselves to make all our actions, in which morality is concerned, acts of religion, as well as acts of prudence, they might receive, at the fame time, both their heavenly and their earthly reward.

1

XXV.

PSALM Ciii. 13.

LIKE AS A FATHER PITIETH HIS OWN CHIL
DREN; SO IS THE LORD MERCIFUL TO THEM
THAT FEAR HIM.

THE

HE juftice and mercy of Almighty God are thofe attributes, with which our future hopes and fears are most concerned; and the great danger lies in resting on the latter, without paying a fufficient attention to the former.

But yet, on the other hand, many a pious foul, full of fenfibilities, may be more dejected with the fears of the Almighty's juftice, than it reafonably need be.

Far should I be from fuggefting falfe hopes to any perfon on a subject so near him, as the salvation of his foul; and, to fay the truth, it is a more

dangerous