I.

tal. It is known with God, and with men. SER M. 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; the unspotted mirror of the power of God; and the image of his goodness. Remaining in herself, she maketh all things new; 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, fhe is found before it *.

• Wisdom of Solomon, iv. 2, 3.—vii. 25, 26, 27, 28, 29.

SERMON II.

ON SENSIBILITY.

SERM.

II.

ROMANS, xii. 15.

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

II.

that weep; the one calculated to promote SER M. 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 difpofes 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, fometimes, to a capricious humour; fometimes, to selfish paffions. I fhall endeavour to explain the nature of true fenfibility. I shall confider its effects; and after fhewing its advantages, shall point out the abufes and mistaken forms of this virtue.

THE original conftitution of our nature with respect to the mixture of felfish and focial affections, discovers in this, as in every other part of our frame profound, and

II.

SER M. admirable wisdom. Each individual is, by his Creator, committed particularly to himfelf, and his own care.

He has it more in

his power to promote his own welfare, than any other person can poffibly have to promote it. It was therefore fit, it was neceffary, that in each individual felf-love should be the strongest and most active instinct. This felf-love, if he had been a being who ftood folitary and alone, might have proved fufficient for the purpose both of his prefervation and his welfare. But fuch is not the fituation of man. He is mixed among multitudes of the fame nature. In thefe multitudes, the felf-love of one man, or attention to his particular intereft, encountering the felf-love and the interests of another, could not but produce frequent oppofition, and innumerable mischiefs. It was neceffary, therefore, to provide a counterbalance to this part of his nature; which is accordingly done by implanting in him thofe focial and benevolent instincts which lead him in fome measure out of himself, to follow the intereft of others. The strength

of

SERM.

of thefe focial inftincts is, in general, proportioned to their importance in human life. Hence that degree of fenfibility which prompts us to weep with them that weep, is stronger than that which prompts us to rejoice with them that rejoice; for this reason, that the unhappy stand more in need of our fellow-feeling and affiftance than the profperous. Still, however, it was requifite, that in each individual the quantity of self-love should remain in a large proportion, on account of its importance to the prefervation of his life and well-being. But as the quantity requifite for this purpose is apt both to ingrofs his attention, and to carry him into criminal exceffes, the perfection of his nature is measured by the due counterpoise of those social principles which, tempering the force of the selfish affection, render man equally useful to himself, and to those with whom he is joined in fociety. Hence the use and the value of that sensibility of which we now treat.

II.

THAT