towards objects of distress, to recall sometimes to his remembrance the occasions of sorrow, than to pass all his days in thoughtless mirth and gaiety. And he represents the wise as choosing to frequent the former of these places; to be sure not for its own sake, but because by the sadness of the countenance the heart is made better. Every one observes, how temperate and reasonable men are when humbled and brought low by afflictions, in comparison of what they are in high prosperity. By this voluntary resort to the house of mourning, which is here recommended, we might learn all those useful instructions which calamities teach, without undergoing them ourselves; and grow wiser and better at a more easy rate than man commonly do. The objects themselves, which in that place of sorrow lie before our view, naturally give us a seriousness and attention, check that wantonness which is the growth of prosperity and ease, and lead us to reflect upon the deficiencies of human life itself; that every man, at his best estate, is altogether vanity. This would correct the florid and gaudy prospects and expectations which we are too apt to indulge, teach us to lower our notions of happiness and enjoyment, bring them down to the reality of things, to what is attainable, to what the frailty of our condition will admit of, which, for any continuance, is only tranquillity, ease, and moderate satisfactions. Thus we might at once become proof against the temptations with which the whole world almost is carried away; since it is plain, that not only what is called a life of pleasure, but also vicious pursuits in general, aim at somewhat besides, and beyond these moderate satisfactions.
And as to that obstinacy and wilfulness, which render men so insensible to the motives of religion; this right sense of ourselves and of the world about us, would bend the stubborn mind, soften the heart, and make it more apt to receive impression: and this is the proper temper in which to call our ways to remembrance, to review and set
