fignificant distinction betwixt men is, that the reasonable foul, that "candle of the Lord," fhines with a greater degree of luftre in fome than in others.

And as wisdom is the perfection of the inward man, fo is might or strength of the outward; by virtue whereof the body is rendered effectual to execute the defigns and directions of the mind, throughout the various occupations of human life. It is by the hand of the ftrong, and the arm of the mighty, that the weak and impotent are fupported and defended. And these are the inftruments which God himself makes use of, in many extraordinary inftances, to bring about the determinations of his all-difpofing will.

The like is to be faid of wealth and honour; that these in the hands of a few are providentially intended for the general

general good. The great law of order, which is the law of Heaven, requires different degrees amongst men: And therefore the many poor, that must always be in the world, are never failing fubjects whereon to exercife the charity and beneficence of the rich. A proper discharge of which duty is a certain provision for a more enduring fubstance in the manfions of eternity.

It is plain then that the defign of the text is by no means to difparage things in themselves good, and appointed to good ends. And such unhappy zealots, who, from mistaken notions of the divine will, either despise all human learn→ ing, ufe unneceffary mortifications, or make vows of poverty, will furely have little pretenfion to merit, when it shall be asked them at the great day of accounts, "Who required this at your hands?" but will rather stand obnoxious

to the displeasure of their Creator, for having fruftrated the intentions of his Providence, by rendering those useful faculties He had endowed them with, of no effect through their fuperstition and folly..

What is properly to be deduced from the admonition before us is-that it is vanity and presumption in any man, so to value himself upon the best temporal gifts, as to place an infolent fufficiency in them; without respecting either God the author, or the benefit of mankind, the end for which they were given.Which general inference a little attention to the particulars here specified will readily illustrate.

1. For, in the first place, as to wifdom itself, though the peculiar excellence of a spirit, what is there even in this that can juftify fuch glorying? Man is dependant

dependant on his Maker not only for his being, but in like manner for every qualification of mind as well as body that accompanies and adorns it. Whofoever hath wisdom it is the gift of God. If then he did receive it, why fhould he glory as though he had not received it? The fame power that gave, can at pleafure, difappoint, obftruct, or take it quite away. Some fmall unforeseen accident often difconcerts the best laid fcheme; bodily infirmities have malignity enough to craze the most accurate judgment; and it is no uncommon thing for men of the brightest parts and most refined understandings to outlive their very reason.

What too, may it be asked, is the nature and quality of that wisdom, which men are so apt to pride themselves in? Is it the attainment of worldly policy, whereby to deceive and over-reach their M 4 fellow

fellow creatures to raife a fortune

upon the ruin of others to gratify the refentments of malice by difingenuity and falfehood? Is it to caft off all fear of God, all fenfe of Religion, all restraint of Confcience; as proper only to keep the ignorant in awe? and in the mean while to give a loose to criminal pleafures, and indulge every vicious appetite without check or remorfe? But this wisdom, in the words of an Apostle, is earthly, fenfual, devilish; and for any to glory in it is prepofterously to glory in their fhame. Or does a man's confi

dence and felf-fufficiency arife from his knowledge of languages and letters, his comprehenfion of arts and sciences? It cannot be denied that fuch literary advantages are exceedingly honourable and ufeful in the world. But no fooner is he elated thereby into a proud difdain of, and a fupercilious tyranny over the capacities of other men, than they lofe

much