But do they commonly laft fo long? In many an instance, while they are ftill attainable, the relifh for them is destroyed by fatiety. Then how frequently are they banished by viciffitudes of fortune! Riches make themfelves wings and fly away. Anxiety pushes into the place of Amusement. Diftrefs occupies the ftation of delight. Neceffity fuperfedes indulgence. But let the current of profperity remain full. The tide of youth and strength cannot be fuftained. Old age advances with uninterrupted pace. Then come gray hairs and trembling limbs, and painful days and wakeful nights. Where are now the pleafures of the wicked? What is the fatisfaction now to be extracted from honour, or from wealth, or from power, or from the friendship of the world? What is become of all the vanities of life? It is not that their fervant is shortly to leave them. It is that they have deferted their fervant. They have left him a prey to bitter recollection, to fruitless wishes, to disappointment without remedy and without hope. Like the plundered Ephraimite, the wretched votary looks around in vain for his idols. He had fet his heart on fhadows which cannot profit; and is miferable because they are gone.

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gone. How fares in the mean time the man of religion? His treasures are not fubject to decay. The lofs of worldly good manifefts the unalterable value of the portion which he has chofen. Stripped of earthly poffeffions, it is then that he appears truly rich. Encompaffed with tribulation, it is then that he displays inherent happiness. In penury, in fickness, in affliction, he proves that he retains that which is more valuable, that which in the moment of trial, he feels to be more valuable, than all that the world can give; that which is not, like the gifts of the world, perishable; that which the world is equally unable to give and to take away. But let it be fupposed that the wicked man grasps his good things, be they what they may, until death. The righteous man, travelling by his fide, enjoys his delights unto the fame period. So far, as to duration, the fervant of God is not under any difadvantage. But from the inftant of death how ftands the comparison ? That instant which for ever extinguishes the pleasures of the wicked, fees the happiness of the righteous only in its commencement. Before the righteous eternity fpreads abroad its immeasurable and inconceivable extent; and

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thews him that extent filled with bleffednefs, filled with bleffednefs for him. He can die no more; for he is become like unto the angels and is of the children of God, being of the children of the refurrection. He looks forward, let it not be faid with hope, for hope is fwallowed up in certainty; he looks forward with affurance incapable of difappointment or diminution to unutterable and progreffive blifs, in the prefence of Chrift, before the throne of God, throughout ages beyond ages, for evermore, world without end.

Religion then, we may affirm, pursues, like wifdom, objects the attainment of which may be fecured like wisdom, fets her affections upon thofe things which in their nature are the most excellent like wisdom, chooses for her portion thofe acquifitions, which in the poffeffion are accompanied with the higheft delight; like wifdom, fteadily feeks after effectual remedies for evils, actual or probable; like wisdom, fixes her eye' ftedfaftly on that happiness which is, in the fulleft fenfe of the term, durable. Is not this to fay that wifdom and religion are the fame? Is not this to pronounce that religion is the perfection of wisdom? Is not this to affirm that wicked

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wickedness is folly; the extreme and the confummation of folly; that it is folly fo extravagant and enormous, that every other example or kind of foolishness deferves, when compared with fin, to be denominated wifdom? Are not your thoughts now ready to break forth in the language of Holy Writ. The fear of the Lord, that is wifdom: and to depart from evil is underftanding: It is the fool that maketh a mock at fin: the fool, O Lord, fhall not stand in thy fight (e)? Is this the language of your hearts? See then that ye walk circumspectly; not as fools, but as wife (f). You know the fountain of wisdom. Chrift is not only the power of God, but the wisdom of God: and of God he is made unto us wisdom no lefs than righteousness and fanctification and redemption (g). How is wisdom to be obtained? If any of you lack wifdom, let bim afk of God, who giveth unto all men liberally and upbraideth not; and it shall be given him (b). How will God bestow the gift? By the infpiration of his Spirit, the Spirit of Chrift, the Spirit of wisdom. What is the description which the spirit of wif dom has delivered of wifdom: not of the (e) Prov. ix. 10. xiv. 9. Job, xxviii. 28. Pl. v. 5. (ƒ) Eph. v. 15. (g) 1 Cor. i. 24. 30. (b) James, i. 5.

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wifdom of this world, which is foolishnefs with God; but of the wifdom which cometh from above? The wisdom that is from above is first pure: then peaceable, gentle, and eafy to be entreated; full of mercy and good fruits; without partiality, and without hypocrify (i). It is pure: it is holy and undefiled; it leads the heart to devote itfelf to God; it infpires abhorrence even of the appearance of evil. It is peaceable: it ftudies those things which make for peace, and things whereby one may edify another. It is gentle: it is averse either to give or to take offence; it deals no unmerited cenfure; it vents no harsh language; it abounds in humility, meekness, forbearance, and charity. It is easy to be entreated it lends a willing ear to lenient counsel it cheerfully forgives a brother even until feventy times feven. It is full of mercy it is actively and invariably tender, compaffionate, and kind; breathing love for all men, and feeking the welfare of all men. It is full of good fruits: it honours not Ged with the lips only: it fays not to the naked and hungry, Depart, ye warmed and filled; and yet gives them not those things which are needful; but it (i) James, iii. 7. U 4

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