I. refpect. Wisdom fhall then give to his head SER M. an ornament of grace; a crown of glory fhall fhe deliver to him. This is an honour to which all may aspire. It is a prize, for which every one, whether of high or low rank, may contend. It is always in his power to distinguish himself by worthy and virtuous conduct, as to command the refpect of those around him; and, what is highest of all, to obtain praise and honour from God. fo LET no one imagine that in the religious part of this character there is any thing which cafts over it a gloomy shade, or derogates from that esteem which men are generally disposed to yield to exemplary virtues. Falfe ideas may be entertained of religion; as falfe and imperfect conceptions of virtue have often prevailed in the world. But to true religion there belongs no fullen gloom; no melancholy aufterity, tending to withdraw men from human fociety, or to diminish the exertions of active virtue. On the contrary, the religious principle, rightly understood, not only unites with all fuch virtues, C 2 1 SERM. virtues, but fupports, fortifies, and confirms I. them. It is fo far from obscuring the lustre of a character, that it heightens and ennobles it. It adds to all the moral virtues a venerable and authoritative dignity. It renders the virtuous character more auguft. To the decorations of a palace, it joins the majefty of a temple. He who divides religion from virtue, understands neither the one, nor the other. It is the union of the two which confummates the human character and ftate. It is their union which has diftinguished those great and illuftrious men, who have fhone with fo much honour in former ages; and whose memory lives in the remembrance of fucceeding generations. It is their union which forms that wisdom which is from above; that wisdom to which the text afcribes fuch high effects; and to which belongs the fublime encomium given of it by an author of one of the apocryphal books of Scripture; with whose beautiful and emphatical expreffions I conclude this difcourfe. The memorial of virtue is immor 3 tal. 1 I. tal. It is known with God, and with men. SERM. When it is prefent, men take example at it; and when it is gone, they defire it. It weareth a crown, and triumpheth for ever; having gotten the victory; ftriving for undefiled rewards. Wifdom is the breath of the power of God; and a pure influence flowing from the glory of the Almighty. Therefore can no defiled thing fall into her. She is the brightnefs of the everlasting light; mirror of the power of God; the unspotted and the image of his goodness. Remaining in herself, she maketh all things new; and in all and in all ages, entering into holy fouls, she maketh them friends of God, and prophets: For God loveth none but him that dwelleth with wisdom. She is more beautiful than the fun; and above all the order of the ftars. Being compared with light, She is found before it *. 29. * Wisdom of Solomon, iv. 2, 3. vii. 25, 26, 27, 28, C 3 SERM. Rejoice with them that do rejoice, and weep with them that weep. THE HE amiable fpirit of our holy religion appears in nothing more than in the care it hath taken to enforce on men the focial duties of life. This is one of the cleareft characteristics of its being a religion whose origin is divine: For every doctrine which proceeds from the Father of mercies will undoubtedly breathe benevolence and humanity. This is the scope of the two exhortations in the text, to rejoice with them that rejoice, and to weep with them that that weep; the one calculated to promote the happiness, the other, to alleviate the forrows of our fellow-creatures; both concurring to form that temper which interests us in the concerns of our brethren; which disposes us to feel along with them, to take part in their joys, and in their forrows. This temper is known by the name of Senfibility; a word, which in modern times. we hear in the mouth of every one; a quality, which every one affects to poffefs; in itself, a moft amiable and worthy difpofition of mind; but often mistaken and abused; employed as a cover, sometimes, to capricious humour; fometimes, to selfish paffions. I fhall endeavour to explain the nature of true fenfibility. I fhall confider its effects and after fhowing its advantages, fhall point out the abufes and mistaken forms of this virtue. THE original conftitution of our nature with respect to the mixture of selfish and focial affections, difcovers in this, as in every other part of our frame, profound and C 4 admi |