we, and those whom we love, shall meet again in a more blissful land? What higher view can possibly be given of the benefit redounding from this divine institution, than its affording us consolation in such situations of extreme distress, by realising to our souls the belief of an immortal state, in which all the virtuous and worthy shall be re-united in the sence of their common Lord?

pre

Thus I have set before you many considerations, arising from the sacrament of our Lord's supper, which render it a proper preparation, not only for a good life, but for a comfortable and happy death. The great improvement to be made of the subject is, to bring to the altar of God such dispositions of heart, as may give us ground to hope for this blessed effect. Let us approach to the sacrament with the same seriousness of frame, as if it were the last time we were ever to partake of it ; as if we were now making provision for a journey to that land whence none return; as if we were never to drink, in this manner, of the fruit of the vine, until that day when we drink it, with those whom we have loved, in our Father's kingdom.-God only knows to whom this may be truly spoken! God knows who, of this assembly, shall never have op

portunity to approach again to the sacred table, and to meet with their brethren, on such an occasion, in the courts of the Lord's house!

Whatever our doom is to be, whether we are appointed for life or for death, such is the frame of mind which now best becomes, and will most improve us in partaking of the holy

sacrament.

Let me caution you, before I conclude, against judging of the propriety of your disposition in this solemn act of worship, solely by the warmth of your affections, and the fervour of your devotion. This state of heart, how desirable soever it may be, cannot be at all times possessed. It depends, in some measure, on natural sensibility. All are not equally endowed with warm and tender feelings. Even they who are susceptible of the highest degrees of pious and virtuous sensibility, cannot, on every occasion, command that happy temperature of mind. We are not, therefore, to judge unfavourably of ourselves, if this be not always the privilege of our devotions. It is chiefly a sedate and composed frame of spirit, that we must study to cultivate; arising from grave and sober thoughts; from serious and penitent recollection of past errors; from good purposes

for the future; and from a deep sense of the approaching events of death and immortality. Penetrated with such dispositions, you have ground to come to the altar of God, with humble trust and joy; under the belief, that you are approaching, through the great Redeemer, to that merciful Creator, to whom, in the high and holy place of eternity, the devout aspirations of his servants on earth, are ever acceptable and pleasing.

SERMON XVI.

ON THE USE AND ABUSE OF THE WORLD.

1 CORINTHIANS, vii. 31.

-They that use this world, as not abusing it.

THE world is always represented in Scripture as the great scene of trial to a Christian. It sets before him a variety of duties, which are incumbent on him to perform; and, at the same time, surrounds him with many dangers, against which he has to guard. The part which is proper for him to act, may be comprised in these two expressive words of the text-using the world, and not abusing it; the significancy and extent of which, I propose now to explain. The subject is of the higher importance, as in the world we must live;

and according as we use, or abuse it, it will prove either our friend, or our greatest foe.

It is natural to begin with observing, that the Christian is here supposed to use the world ; by which we must certainly understand the Apostle to mean, maintaining intercourse and connection with the world; living in it, as one of the members of human society; assuming that rank which belongs to his station. No one can be said to use the world who lives not thus. Hence it follows, that sequestration from the world is no part of Christian duty; and it appears strange, that even among those who approve not of monastic confinement, seclusion from the pleasures of society should have been sometimes considered, as belonging to the character of a religious man. They have been supposed to be the best servants of God, who, consecrating their time to the exercises of devotion, mingle least in the ordinary commerce of the world; and especially who abstain most rigidly from all that has the appearance of amusement. But how pious and sincere soever the intentions of such persons may be, they certainly take not the properest method, either for improving themselves, or for advancing religion among others. For, this is not using the world, but relinquishing it. Instead of making the light of a