SERM. tion, or those of our relations and friends,

IX.

by every honeft means in our power, and in every way confiftent with the general welfare. But, we ought never to forget that, if our views extend not beyond the narrow circle of felf, or the contiguous fpace, our intellectual acquirements will be confined to a compass, which, by circumfcribing their exertions, will foon diminish their vigour. We ought to reflect, that we are fent into this world, as members of the great community of mankind, as bound to contribute our share to its welfare, as endued with active faculties for this purpose, and as formed to find our pureft, and most exalted happiness in promoting that of our fellow-men. We ought always to keep in mind that the most effectual means of fecuring, whether our own or the general felicity, are furnished by pure and undefiled religion; that to maintain and extend this invaluable bleffing is our most facred duty; and that, in proportion as we are furnished with ability, the obligation increases, and the delight of fulfilling it will also be

more

Thus, the SERM.

more abundant and lafting.
prudence and fagacity, recommended in the
text, tempered, as they must be, and guard-
ed by benevolence and fincerity, are very
different from the qualities which obtain
these names in the world, which are wholly
fubfervient to contracted selfishness, and
quickly affume the character of low cunning
and infidious duplicity. Nothing can ma-
nifeft, in a more striking manner, the folly
of mankind, than that horrid perverfion of
abilities which we fo frequently behold.
To impofe by the moft fpecious appearan-
ces, to promote private intereft at the public
expence, to act in a manner utterly incon-
fiftent with the idea of a member of fociety,
are the principal ingredients of that wisdom
which fo many poffefs. But profeffing them-
selves wise they become fools*. For, what fol-
ly fo glaring as to be totally ignorant of the
condition in which men are placed in the
world, or to act inconfiftently with it; to
mistake the fources of their own happiness,
or wilfully to obftruct them; to render
themselves both odious and contemptible to
all

* Rom. i. 22.

IX.

IX.

This,

SERM. all who are acquainted with their character; to expose it by every action which they perform; and to adopt a conduct, which, univerfally pursued, would produce the irretrievable ruin of the human race? if it must be called wisdom, is a wisdom truly serpentine; for, it is earthly, sensual, devilish But, the wisdom that is from above, and unites fincerity and kindness with prudence and fagacity, is, first, pure, then, peaceable, gentle, and easy to be entreated, full of mercy and good fruits †. It is fincerity and rectitude that preserve, to the powers of understanding, their dignity, their right application, their effectual exercise, their falutary refult. If these last enlighten and inform, fincerity of heart and integrity of principle prevent their light from being obfcured by peftilential vapours, and from ever fetting in the dismal night of depravity and guilt, on which no fucceeding day fhall rife. If intellectual qualities afford a fhield of defence against open or difguifed attacks, rectitude fecures them against being perverted into inftruments of mifchief

IX.

mischief to others, and ultimately recoiling SERM. on ourselves. By making our path plain before us, and by keeping us in the narrow way that leadeth unto life †, it precludes our wandering in the intricate by-roads of deceit and selfishness, and preferves us from falling into the fnares which these vices lay for their votaries, while they foolishly fuppose them laid for others. In fine, it is the inseparable union of integrity and found judgment that gives, to each of these qualities, both its beauty and its use, and forms that harmony of character which maintains the true dignity of man, manifefts the excellence of the Chriftian, and affords the joyous anticipation of the fainted inhabitant of heaven. I fhould proceed to illustrate the nature and effects of this happy union. But, obferving all the beauty and admirable features of the object prefented to my view, I must not content myself with that rapid fketch, of which the conclufion of a dif course can only admit, but referve it as the fubject of another.

* Prov. xv. 19.

S

SERMON

+ Matth. vii. 14.

274

SERMON X.

ON THE UNION OF PRUDENCE AND SIM

PLICITY OF CHARACTER.

X.

MATTHEW X. 16.

Be ye wise as serpents, and harmless as doves.

SERM. HAVING, in a foregoing discourse, described and illuftrated the specific and appropriate qualities, recommended in the text, namely, prudence and discernment, on the one hand, and, on the other, barmlessnefs, fimplicity, and integrity, I proceed, in the second place, to display the happy refult of their harmonious combination. It will be found, that this alone enables us to fecure our own prefent comfort; to con

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