PROV. iv. 18, 19. The Path of the Just is as the Shining Light, that fbineth more and more unto the perfect Day! But the Way of the Wicked is as Darkness; they know not at what they ftumble. P.37 SERMON IV. The different Conditions of the Wicked and the Righteous confidered in feveral Views. PSALM CXviii. 15. The Voice of Joy and Health is in the Dwelling of the Righteous. SERMON V. 56 The Folly, Guilt, and Misery of habitual Discontent. GEN. xlv. 4. I am Jofeph your Brother, whom ye fold IP. 93 into Egypt. SERMON VII.1 1. The Reasonableness of religious Duty. II. The Utility of Prayer. JOB XXI. 15. What is the Almighty that we should ferve him? Or what Profit fhall we have if we pray unto him?. SERMON VIII. 113 Love as brethren; be pitiful, be courteous. The Patience of Job not an imitable O that thou wouldeft hide me in the grave! That thou wouldeft keep me fecret until thy SERMON I The Advantages of Religious Meditation. GENESIS XXiv. 63. Ifaac went out to meditate in the Field, at the Eventide. 'N the days of early innocence, and patriarchal fimplicity, nature had a I kind of dominion in the heart of man which the feems now, in a great measure, to have loft. While he was attentive only to the gratification of real wants, and found them fupplied by her common bounty, he could not fail to love fo kind a benefactrefs. VOL. I. B. But But through the refining arts of society this fimple attachment to nature has been destroyed. When artificial wants were discovered, which he alone was no longer able to gratify, man withdrew his affection from her, and art and avarice took place of love and fimplicity. This change is not only to be lamented, as productive of miferies which man was not made to fuffer, but as deftructive of that pure and reafonable devotion, which the love of nature was intended to infpire. Was it not intended that this love fhould lead us to the adoration of God? Why then are his works fo formed for admiration and delight? Why then fuch order, |