helpless individuals be promoted, to the great benefit of society at large; and the interests of popery, by improving upon its own methods, be considerably counteracted.

Indeed a few establishments of this nature are not wanting in the protestant church. In one branch of it there are appropriate houses, where the widows, the single sisters, and single brethren, are admitted under certain regulations, but without being tied by any irrevocable vows or engagements. And such is the face of content which appears in these little societies, whose time is divided between useful employment and the offices of religion, as might well recommend to other protestant denominations the adoption of similar institutions.

CONCLUSION.

In which it is considered, how far the Principles of the foregoing Discourse may be of Use to guide us in THE CHOICE OF LIFE.

Or the different situations at any timé presented to our choice, we ought to fix upon that, which, after the maturest deliberation, shall appear to be most favourable to our inoral and religious improvement; as by such an option we are most likely to be made happy ourselves, and useful to others.

The proper destiny of man is to be happy; and as true virtue and happiness, in the divine decree, are ultimately inse parable, our benign Creator has commanded us to secure the former in order to our attainment of the latter; he hath said, Obey my will, both as it is partly revealed to you in nature, and more fully

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in the gospel, and you may expect to enjoy assured blessedness in heaven, and generally to pass your days with comfort upon earth.

To be happy in this world is naturally every man's object; and while it is pursued according to the laws of religion, and consequently in a due subordination to the happiness of the world to come, (which undoubtedly should be our chief end,) there is nothing in it which is not perfectly allowable. If we seek first the kingdom of God, we are permitted, in the second place, to seek a moderate share in the good things of this life. The evil is, and it is an evil which every serious moralist has lamented, that the present world commonly engages our first and principal care, while our interest in the next is only a matter of secondary consideration, or is impiously abandoned to chance or fate; and there is cause to fear that multitudes, by this preposterous conduct, forfeit their part

in both.

To enjoy both worlds is exclusively the privilege of true virtue. Every thing else is only profitable in part and for à season ; but virtue, which, in the sense here intended, includes piety, is of universal and perpetual use. "It is," as the Roman orator eloquently speaks, though with less propriety, on the the subject of human learning, "the nourishment of youth, and the solace of age; an ornament to prosperity, and a refuge to adversity; our delight at home, and no impediment abroad; talks with us by night, attends us in our travels, nor forsakes us in our retirements *.” It sheds a lustre on all places and on all situations, and is in itself a source of joy pure and constant, and which often flows most copiously when every other is spent and exhausted or, in the more brief and com→ prehensive language of an apostle, it is profitable to all things, having promise of

* Cic. pro Archiâ poetâ.