godliness, or the divine virtue, on the former; namely, the human. And yet there is a danger even here. For, by long and intense exercise in holy offices, the joy and transport that elevates the mind, thus filled with its true and proper object, God, naturally disposes us to contemn all inferior things; and from despising the things, but too often, to despise the persons who delight in them. Hence arises spiritual pride, the last and most fatal enemy to true godliness. Now, for this, too, the Apostle, in his next precept, provides a remedy. Add, says he, to godliness, BROTHERLY KINDNESS. Thus begins the third, and last order of this Christian building. The most beauteous and elevated branch of brotherly kindness is FRIENDSHIP, whose natural root and origin is similitude of manners. But these being as often bad as good; friendship becomes as frequently a confederacy in vice, as a community of virtue. And brotherly kindness being enjoined to be built on godliness, or religion, men are too apt, like the Pharisees of old, to confine their brotherly kindness within their own sect or pale; while all without are treated by them as the wounded traveller by the Priest and Levite.

But this narrow and partial benevolence the Apostle has effectually removed in the concluding precept of my text. Add, says he, in the last place, to brotherly kindness CHARITY; that is, universal love of all mankind. This regulates and

perfects all the other virtues; and is, itself, in no want of a reformer.

nor use.

This, then, is the crown, the key-stone of this heavenly edifice; this triumphant arch of immortality; or, as the holy Apostle more emphatically calls it, the bond of perfectness. Without this, if we may believe his fellow-labourer, St. Paul, the rest of the Christian building has neither ornament 'The very foundation is precarious and unstable Though I have all FAITH, says he, so that I could remove mountains, and have not CHARITY, I am nothing. VIRTUE, likewise, without it, is equally unprofitable. Though I give my body to be burnt, and have not CHARITY, it profiteth me nothing. KNOWLEDGE, likewise, without it is vain and brutal though I speak with the tongues of men and of angels, and have all KNOWLEDGE, and have not CHARITY, I am become as sounding brass, or a tinkling cymbal. Even GODLINESS is unacceptable without it: though I have the gift of prophecy, and understand all mysteries, and have not CHARITY, I am nothing. Lastly, BROTHERLY KINDNESS, when separated from it, goes unrewarded: though I bestow all my goods to feed the poor, and have not CHARITY, it profiteth me nothing.

But in CHARITY, as the same Apostle tells us, are comprised all the efficacies of the foregoing graces : for, like FAITH, he tells us, it believeth all things, it hopeth all things; like VIRTUE, it thinketh no evil, doth not behave itself unseemly; like true KNOW

LEDGE, it vaunteth not itself, is not puffed up; like TEMPERANCE and PATIENCE, it suffereth long, and is kind, is not easily provoked, beareth all things, endureth all things; like GODLINESS, it rejoiceth not in iniquity, but rejoiceth in the truth; and like BROTHERLY KINDNESS, it envieth not, seeketh not its own.

In a word, beginning then with faith, and finishing with charity, or, as the same Apostle much better expresses it, Faith WORKING by charity, we come, by just degrees, to erect, after the divine model here given us, that heavenly edifice of Christian perfection; Jesus Christ himself being the chief corner-stone; in whom all the building, fitly framed together, groweth into an holy temple in the Lord.

D d

SERMON XXXIX.

FROM SKELTON *.

PART I.

COLOSSIANS iii. 2.

Set your affection on things above, not on things on the earth.

WHEN We consider how infinitely different are

we

things above, and things on earth; how sensible and gross the one, how spiritual and pure the other; it may seem, perhaps, surprising, that the same affections should be capable of enjoying both or rather, indeed, as those affections originate from the fleshly part of our nature, that they should have any inclination at all to objects purely spiritual. But our Maker, having intended us for a progress through both worlds, has fitted us for either. In this respect also, as well as in the make and car

Philip Skelton was born 1706-7, and died 1788.

riage of our bodies, though our feet are placed on earth, our heads are erected towards heaven.

God intended we should be moved by our afflictions, but guided by our understandings. Yet the affections, though blind, will not always suffer themselves to be led. The judgment, indeed, interposes on most occasions, and asserts its right of dictating to the will; yet, unless it is seconded by the heart, it is either over-ruled, or but half obeyed.

If it be asked, "How a rational creature should ever act against reason?" Experience readily answers, Man cannot help pursuing his own supposed happiness, and flying from that which he thinks will make him miserable. Now, it is chiefly through his affections that he enjoys or suffers; and it is no wonder, therefore, if they assume a more than ordinary sway within him. Besides, their motions are generally so sudden and violent, that reason has not time to interfere, till they are become too strong to be controuled. They give pleasure, and we follow; or they give pain, and we fly; before it is well considered, whether we should do either for all is not good, that pleases; nor all evil, that disgusts. Hence it is manifest, that judgment is necessary to turn the affections away from that which is really evil, and to point them towards that which is really good. If reason, duly enlightened, has the guidance and government of his affections, that man must be happy; because he must be good. But if his affections are left to