THE repeated events which have shewn death to us in various forms, require a solemn recollection of death from the pulpit. When we mourn the domestic bereavement, tho the grief be more pungent, yet sentiment will supply our consolations, and time renew our happy relations. When we lose the use­ful citizen—the friend of his neighbors, and of mankind—we may not so readily [Page 4]find our public loss compensated; tho we may not indulge our tears, or our out­ward expressions of grief. Envy, or an ignorance of life, may represent, that the place of the best may soon be supplied— that instead of the fathers are the child­ren —and that as soon as one man is gone, another will rise up and take his place: but devotion has taught, in every age, to regret the absence of the eminent men, who have distinguished themselves in the public service of mankind; and political virtue has celebrated the charac­ters, who have conducted the important interests of the world. To whatever causes we owe human greatness, we are not better instructed in the magnitudes of bodies, and their relative powers, than we are in the history of mankind, that the greatest interests have depended on the virtue, and generous exertions, of some distinguished names among men. Whether the character of an age, false [Page 5]attachments, or any ignoble cause, have increased this influence, or not, it has been sacredly real, and truly happy. And we cannot forget the late worthy CAP­TAIN GARDNER. His character is the most interesting to us, tho we were not honored by his presence with us in our public worship. His residence in our neighborhood, his exemplary virtues, and his usefulness in the town—particu­larly his station, as a MASTER to one of the most interesting institutions for MA­RINERS —call upon such an assembly as this, in which the greater number are employed in navigation, to see a refuta­tion of all the charges which can be brought against the man of business and the sea. His integrity was unimpeached; his aversion from profanity, serious-; his private virtues, conspicuous; his zeal for his brethren of the sea, unabated, amidst all the neglects which in this town have remarkably attended their common in­terests. [Page 6]Indeed, he was an example, in his whole character, worthy of the imit­ation of our mariners—not only in re­gard to civil and social, but religious, in­stitutions. And to suffer such a man to drop into the grave forgotten, would be­tray a criminal inattention to the means of virtue.

THE words read to us are the words of Job; and they accommodate themselves very easily to the consideration of that character, which our departed friend sus­tained, as a benefactor and patron of an institution designed for the relief of dis­tressed mariners and their families.

TO THE supersicial observer, as well as the contemplative, of ancient times, the power and sovereignty of nature were visible. The present life did not corres­pond to a design of immediate good to the individual, nor of an adequate ben­efit to the whole animal creation. The [Page 7]laws were not such as a limited sense of goodness might adopt. To exhibit this sentiment, was the design of the book of Job. Its images discover it to be of east­ern original: it has not the prejudices nor language of an Hebrew, and is not mentioned in their antient books: the presumption is, that it was unknown in antiquity, and was written by an eastern pen. The book shews us approved in­tegrity, and happy success, accompanied with the most distressing disappointments. The raging winds, the treacherous Arab, and cruel disease, seize together upon the man of virtue. His astonished friends, too apt to combine success and virtue, cannot reconcile this suffering to his in­nocence. They suspect the virtue they once applauded, and charge guilt upon the sufferer. Conscious of integrity, he rises in his defence. He carries them over nature, to shew them the sovereignty of God. He wishes to expostulate with [Page 8]Heaven, and, as in our text, to awaken the same sympathy in God, which he could provoke in man. But he recollects him­self: —The book of my years will soon be finished; and the Sovereignty which af­flicts me, will terminate my existence.— But we pity the error of his friends. So strongly had they associated success with innocence, that they insulted innocence in its suffering. The pleasing esteem they had entertained was lost, and the vigor of their affection abated. Often do we see the same effects still more ungenerous, in an enlightened world.

BUT we should remember, that a too strong sympathy with misery may lead into an opposite extreme. Tho virtue may suffer, yet virtue may secure success. And if we consider the world as governed only by those who are the least deserving, the contempt of success may place us at variance with all the scenery of human [Page 9]affairs, by despising the rewards which a wise conduct may bestow. The part as­signed to a benevolent mind, is, to fore­see the dangers of life, and to extend the means of relief; that no unhappy cir­cumstances of action, or unforeseen e­vents, may depress the virtue which re­mains, or deprive of the most salutary consolations, the men who have nobly dared to discharge their duty. While we despise the insolence of successful villainy, let us encourage virtue in its richest gains: and while we justify the misery of vice, let us remember the most humble condition of virtue.

LET us then, in the following dis­course, consider the causes of human dis­tress, independent of personal merit; the disposition to relieve, in human nature; and the just improvement of the shortness of life, to assist the social principle. The first will shew us the sovereignty of God: [Page 10]the second, our happy relief; and the last, point out the happy use of riches, and a particular application.

UNDER the first consideration, we may illustrate the means of success, and the causes of disappointment. What we cannot reverse in the decrees of Heaven, we may shun by our knowledge of them. And the usual sources of our prosperity are in education, abilities, and secular in­terest. Whatever we assign to abilities, or impute to interest, we must allow that education produces the greatest usefalness and happiness of character. By this, all useful habits are fixed, and the relations of life known. By it is not intended any particular opinions which we obtain in any society, or the form in which we are instructed in the duties of life: the exer­cise of the bow is as real an education, as the learning of the school; and the most humble society is formed by it, as well as [Page 11]the best. Abilities may, like a soil, be rich, and yet without use. It is educa­tion cultivates them. It is upon this cul­tivation we depend for secular interest; and tho all forms of education may not be necessary, yet some exist of necessity. The difference of abilities, their capacity for various improvement and various suc­cess, cannot be disputed. We may grant all we please to education in employing the materials, and yet consent that the mate­rials are of different value. We may di­versify success, and yet own but one way to it. And tho we see it attend some who are destitute of the higher means of edu­cation, yet we may pronounce it educa­tion still. To be capable of acquiring may be a gift of nature; the means may be taught; and he may be most wise and happy, in whom these qualifications unite; tho a greater share of either may in some measure compensate for a rela­tive deficiency.

[Page 12] LET us now investigate the causes of ill success. And they may be reduced to two—nature, and society; but more fa­miliarly divide themselves into three— from nature, society in itself; and the vices from personal character. Nature includes all obstructions from the forma­tion of our bodies, or unforeseen contin­gencies; society, all the evils arising from the nature of the society in which we live; and the vices, all the misery arising from the neglect to cultivate our natural abilities, or abuse of them when exer­cised.

SOME are so formed, that the animal functions cannot be discharged. They have not the usual strength of body, or energy of mind. They have not all the senses perfect, or all the faculties of the soul. Others have ability and disposition for active life, but by some animal injury are prevented in the moment of pursuit, or by the destructive elements lose all [Page 13]the means of enjoying the fruits of their labors. These evils, however, vary greatly in their consequences. In the first and rude societies, the enjoyment upon com­parison is easily recovered; and in some refined societies, reputation will survive losses, and urge the most generous pro­tection. In regard to these events, we see the sovereignty of God; and however we may surmount the evils they bring upon us, we experience our dependence, in the best projected plan of our success. We cannot bring the will which appoints them, to our immediate ideas of right, or to our wishes and hopes. Considered then only as the subjects of Heaven, re­signation is our happiness; which implies a full disposition for the action required, in the natural circumstances of life, through all their changes.

BUT as in all animal wants man re­quires assistance, he finds his refuge in [Page 14]society; which he enlarges at his dis­cretion and forms by habit into a most useful rule of his life. In society, he can obtain relief under all the evils he suf­fers, which admit of his existence; and to furnish this relief, and to increase his security, he enters into it. In whatever form the contract, or the state, first ex­ists, his expectation is nearly the same, tho various in degree. But society does not always remedy the evils, against which it is provided; and this state forms an­other class of obstructions to the success of life in individuals. All societies do not regard, as the object of their laws, the general welfare: hence, the many are sacrificed to the few. In all societies, the passions of men display themselves, and opposed interests create endless sufferings to the weaker. The employments, also, being assigned to different classes, and de­pending on the progress of commerce, and population, have their obstructions. [Page 15]The revolutions in political bodies, which are perpetual, expose the members of society to involuntary sufferings; and in these the ambition of rulers has a great influence. The vices, too, are more sure evils. By indolence they prevent all our just exertions, and we become less instructed and qualified to enjoy social life: or they arise from a too passionate pursuit of the good to be obtained in so­ciety —such as an inordinate pursuit of pleasure—an eager desire of gain, at the expence of equity and truth—and a fond­ness for distinctions, which involve us in destructive measures.—Under this fate of humanity, our only relief is still in society: our virtues must entitle our claims, and the social affections be pre­pared to pronounce them just.

WE pass now to consider the disposition to relieve, upon which Job pronounces his claim.

[Page 16] SO FAR as the evils of life are within human power, we can restrain the causes from their most painful operation. We can succor the infirm, relieve the unfor­tunate: we can assist the industrious, and correct the vicious. But this assistance must have its established rules, and not depend upon the resolution of the hour. It is an evil inseparable from society, which it is to lessen, and therefore should have its institutions as permanent as so­ciety itself. And while experience de­cides, that the laws and government of a people have a more determined influence upon them, than either climate or soil— while, in opposite governments, we see the same race zealous for freedom, or abject in slavery—we cannot hesitate in justifying all the measures which give strength to the social principle in man. All expedients, then, which give men a particular interest in one another, are entitled to the encouragement of every [Page 17]friend of mankind. The hand of charity may be extended to the sufferer, in the hour of his distress: but this is not sub­stantial relief. The good should be permanent; and as the object is great, the hands should be united. The helpless children are not relieved, merely by the bread they eat; or fit to live, by being preserved in existence till they can labor with their own hands for a mercenary employer. A generous relief is such as a father would bestow—the familiar means of education, for the valuable ends of the society in which they live—a fair inquiry into their abilities, and useful succor in their first attempts. And this assistance can be had only from happy combinations in society.

BUT all men are not disposed to this generous service. The excuses are many, from their own wants, or their immediate [Page 18]dependents. It is the benevolent exer­tions of more social tempers, which must force into action such insensible minds, and involve every man's happiness in the success of his neighbor. The social insti­tutions must exist, to obtain this assist­ance. When they exist, they have the following salutary consequences. It is the business of some men to foresee the evils of life, and provide remedies. The evils foreseen provide caution, and the remedies render relief seasonable. There are many added to society, who might have been lost forever. Families, also, are not abandoned to despair. Being un­der the kind inspection of benefactors, they are encouraged to maintain their rank, educate their children, and conti­nue their exertions. In such success, it becomes honorable, as well as useful, to relieve distress. It is impossible by argu­ment to influence some men to make the [Page 19]least voluntary sacrifice of their interest. The work must be begun by sentiment; and, upon the least success, it will be as­sisted by pride; and this will become hon­or, and of steady influence.

WHEN examples are before our eyes, of families redeemed from destruction, every man's danger will urge his care.— If he be not in danger, his children may need assistance; and if they escape, it is surely for his own security that no per­sons be forsaken, and, under the depres­sion of adversity, plunge into the low vi­ces. Indeed, wealth, in large societies, will have few possessors, who will not find it for their ease and interest to move in this social vortex. In consequence, sen­timent will prevail over a mercenary in­terest. Men, being accustomed to act, not as will merely promote their secular interest, but the good of society upon the [Page 20]whole, will insensibly, tho surely, gain social habits. To act from sentiment, is to act from a tender conscience; and sen­timent is the best security both of virtue and religion. A man, who accustoms himself to act in this manner, will ac­quire a mind superior to all dishonorable gains, to the rigor of justice, or a con­tempt of other men; and then society will have a friend and benefactor in him.

THE social relations will also be objects of more sober desire, and more sure pro­tection. Men will not fear to engage in relations, which appear to be the honor­able charge of all good men; and they will be ashamed to neglect that attention, which strangers would be bound to be­stow in their absence.

A FREQUENT intercourse with the mi­serable would have an happy influence upon society. Men would bear upon [Page 21]their minds, not only the gains they pro­cure, but the misery they occasion. And their apprehensions of the last, would check their inordinate pursuit of the first.

SUCH knowledge of human life would facilitate the progress of society. They, who from their wealth have the greatest influence on human affairs, would have the most extensive knowledge of the wants of men, and be disposed to relieve them. This happy communication improves the confidence of society, and brings every expedient for the public good into fami­liar view. Such social institutions would remove numerous prejudices which em­bitter life. Travelling into foreign coun­tries has been often recommended, to wear off those partialities, which action in confined life, and very narrow circles, occasions: and the result commonly is, with discreet minds, a discovery of the [Page 22]deep impressions made by early associa­tions, prevalent customs and opinions, and from the nature of the employment, and of the government. All men have not opportunities for observation, who go abroad; but as we see men abating their prejudices against men of any reli­gion, by an acquaintance with them, so, by a careful inspection of our own neigh­borhood, we discover all the sufficient cau­ses for the variety of opinion which ex­ists. The aversion decreases, as men are more known; and the happiness of life improves, in just proportion.

ANOTHER effect is upon religion. Su­perstition has its cause from an ignorance of natural law; bigotry from an igno­rance of mankind. The power of reli­gion is confessed, upon the same princi­ples as the social character—upon senti­ment. When they blend themselves to­gether, [Page 23]religion is the strongest obligation to the duties of society. Its rites have these duties as their object, and their re­ward; and its instructions are formed to make life happy. A conviction of these consequences has made superstitious bigots so timorous of social institutions, so fond of retirement, and so ready to exclude any thing as their object but de­votion. It is hence they have an aver­sion to moral discourses, as lifeless; and a fondness for terror, as instruction.

WE are now prepared for the last part of our discourse—to consider how the sense of our common mortality may be improved to assist the social principle.

WE see, that generous ambition finds its object in society—that wealth derives its value from the same source—and that vice, in all its pleasures, is but an abuse [Page 24]of this favorite enjoyment. Religion brightens, only as it adds its motives to our happiness, and promotes happy so­ciety, by forming from it all its emblems of heaven. Let us now search out ano­ther object for wealth. It is beyond our own necessary use—at least we have not appropriated it for ourselves—Where shall we find its objects? We think not of friends, or neighbors—of social insti­tutions, or public benefit. Are we to live here forever, to contemplate it, to make favorite comparisons, and to see the world below us? In a few days, we must go hence, and return no more. We have not the hope left, of casting an eye again upon the transient scene; and our prop­erty is alienated forever. No blessed friend announces our bounty; no heart is warm with gratitude; and death dis­charges us of the load, without our con­sent, Not a particle of earth lays lighter [Page 25]upon us. Not a single hair of our heads escapes dissolution—and we are gone for­ever. Our pains in dissolution are not less severe. The sovereign hand of Heaven trembles not at our wealth, or our power. Our activity and discern­ment defend us not from the stroke— Death demands us; and we see our own fate in the meanest of mankind. It is death, tho under a canopy of state; and the same death that overtakes the bewil­dered and unburied traveller in the de­sert. In all political concerns, wealth is a dangerous possession to a man, whose heart dwells upon it; for every revolu­tion has it as its object. Commerce shares its bounty with the rich and poor; excepting that the last are nearer to the necessary wants of life, and not liable to the same changes. But for all its toils there is no compensation. There is no true happiness in dying rich, unless use­ful to ourselves and other men.

[Page 26] AND do we not see the best turned out every day? Is it not an admonition, that we must soon remove? Shall not our wealth secure the blessing of posterity up­on our own descendants; and, as we have assisted others, urge men to assist our own in turn?

AND can a better example be present­ed, than in our deceased friend, who was the head of a charitable society?—His virtues were not ostentatious. He pro­voked no man's envy, but sought every man's happiness. He pursued no man's praise, but ensured every man's affection. The confidence of mankind he valued, so as to endeavor to deserve it; and he has now left the world—and memory, and the virtues, are his mourners.

HE has left the most useful institution, of which he was MASTER, in a very un­happy [Page 27]situation. And as it is a lauda­ble object, especially to the principal gentlemen of this assembly, it may not be improper to comply with a desire to have it considered.

THE best charitable institutions, in common with every other good thing, are liable to abuse; and it has been a question, whether some foundations have not increased the evils they were intended to remedy. But as this institution com­prehends only friends in the same pro­fession, and its dangers are so well de­fined, it escapes all the principal objections which have been advanced, and has the most full claim to the regard of all men employed in commerce.

THE favorable influence of social in­stitutions has been already displayed. The MARINE SOCIETY has its full share of [Page 28]this influence. It is confessed, that to commerce we owe our enlightened age: by it, the genius of modern nations is formed, and their laws and religion. The political virtue of our mariners is more secure, as they are maintained in the social virtues, and love of their coun­try; and their security adds to their po­litical usefulness. We are all sensible that they are particularly exposed to danger, especially on our coast, in this season of the year. A shipwreck, a necessity of returning after an arrival on the coast, and the frequent destruction on the ocean, not only involve property, but lives; and the best prospects are lost in a single voyage. Into what sore distress are their families plunged! And is there no relief? What is the last wish of the dying mariner, when he quits the shat­tered plank? What anguish for his fa­mily at home! What are the emotions of his companion, who receives the tid­ings! [Page 29]Is there a heart on earth so truly social as the mariner's? Is there a life more formed for society?—Let us do something for his family. Yes, says ev­ery generous friend. Do something—is not something done already? Can it be possible that our friend should perish in the common danger, with a social heart, and an hatred of every unmanly vice, and no way be devised to secure on remain­ing comfort to his wretched family?— And should he escape the storm, and leave all his property to the ocean, are there no united friends to succor so worthy a companion, and feed his hopes? Is he to wander in the streets, and tell his tale to the thoughtless passenger? Is he to renounce his rank, and, forgetful of what he once was, descend to the meanest ser­vices, when he lost his interest without guilt? Is his amiable wife and lovely children to have no claims; or has the unhappy man, in his gains, never depo­sited [Page 30]for others, what he may claim for his own necessities? Is thus the gener­ous mariner to abandon himself to the winds and the waves? Forbid it, Hea­ven, that the men, best fitted to live in society, should prepare the least! That they should have no band of union—no protection for suffering merit—no honor in the welfare of each other, who live and die for society! That they should be ex­posed to oppression, without useful com­binations, who despise injustice most!— Or, that they, who purchase wealth with their lives, should renounce their politi­cal importance! Will not the insurance of their property, and the communication of useful observations, be more sure, if they are represented by their friends, and forget not that it is their honor, their se­curity, and their character, to be bre­thren?

[Page 31] AND yet with how much supineness has this subject been considered! An in­stitution, begun twenty-five years ago, with an hundred members, now reduced to a few, who have been obliged, by humble expedients, to preserve the form of their institution—printing and re­printing their articles, without effect.— And now their most active friend is gone forever! How can I give thee up!— Strengthen the things which remain, and are ready to die. See the generous exer­tions of a town in this county, to facili­tate its navigation by the same institution, and with a small portion of our wealth. See the many humane societies of our ca­pital; and let it be said, while it is acknowledged the town of SALEM has the best mariners, most enterprising, and at home most reputable in society, that they have vigor to keep an institution to re­lieve the distress of a shipwrecked mari­ner, and give consolation to his amiable [Page 32]family when he is no more.—For what is this life?—A storm at sea!—Let us help each other; for he that lives the longest, must sink at last, and return no more!—