added to the number of the gods? Even the counterfeited appearances of virtue, which are so often found in the world, are testimonies to its praise. The hypocrite knows that, without assuming the garb of virtue, every other advantage he can possess is insufficient to procure him esteem. Interference of interest, or perversity of disposition, may occasionally lead individuals to oppose, even to hate, the upright and the good. But however the characters of such persons may be mistaken or misrepresented, yet, as far as they are acknowledged to be virtuous, the profligate dare not traduce them. Genuine virtue has a language that speaks to every heart throughout the world. It is a language which is understood by all. In every region, every clime, the homage paid to it is the same. In no one sentiment were ever mankind more generally agreed. FINALLY, the honour acquired by religion and virtue is honour divine and immortal. It is honour, not in the estimation of men only, but in the sight of God; whose judgment is the standard of truth and right; whose approbation confers a crown of glory that fadeth not away. All the honour we can gain among men is limited and confined. Its circle is narrow. Its duration is short and transitory. But the honour, which is founded on true goodness, accompanies us through the whole progress of our existence. It enters with man into a future state; and continues to brighten throughout eternal ages. What procured him respect on earth, shall render him estimable among the great assembly of angels and spirits of just men made perfect; where, we are assured, they who have been eminent in righteous ness shall shine as the brightness of the firmament, and as the stars for ever and ever.* - Earthly honours are both short-lived in their continuance, and, while they last, tarnished with spots and stains. On some quarter or other, their brightness is obscured; their exaltation is humbled. But the honour which proceeds from God, and virtue, is unmixed and pure. It is a lustre which is derived from heaven; and is likened, in Scripture, to the light of the morning when the sun riseth, even a morning without clouds; to the light which shineth more and more unto the perfect day. Whereas the honours which the world confers, resemble the feeble and twinkling flame of a taper; which is often clouded by the smoke it sends forth; is always wasting, and soon dies totally away. LET him, therefore, who retains any sense of human dignity; who feels within him that desire of honour which is congenial to man, aspire to the gratification of this passion by methods which are worthy of his nature. Let him not rest on any of those external distinctions which vanity has contrived to introduce. These can procure him no more than the semblance of respect. Let him not be flattered by the applause which some occasional display of abilities may have gained him. That applause may be mingled with contempt. Let him look to what will dignify his character as a man. Let him cultivate those moral qualities which all men in their hearts respect. Wisdom shall then give to his head an ornament of grace, a crown of + 2 Sam. xxiii. 4.; Prov. iv. 18. * Daniel, xii. 3. glory shall she 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 so to distinguish himself by worthy and virtuous conduct, as to command the respect of those around him; and what is highest of all, to obtain praise and honour from God. LET no one imagine that in the religious part of this character there is any thing which casts over it a gloomy shade, or derogates from that esteem which men are generally disposed to yield to exemplary virtues. False ideas may be entertained of religion; as false and imperfect conceptions of virtue have often prevailed in the world. But to true religion there belongs no sullen gloom; no melancholy austerity, tending to withdraw men from human society, or to diminish the exertions of active virtue.. On the contrary, the religious principle, rightly understood, not only unites with all such virtues, but supports, fortifies, and confirms them. It is so 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 august. To the decorations of a palace it joins the majesty of a temple. He who divides religion from virtue, understands neither the one nor the other. It is the union of the two, which consummates the human character and state. It is their union which has distinguished those great and illustrious men, who have shone with so much honour in former ages; and whose memory lives in the remembrance of succeeding generations. It is their union which forms that wisdom which is from above; that wisdom to which the text ascribes such high effects; and to which belongs the sublime encomium given of it by an author of one of the apocryphal books of Scripture: with whose beautiful and emphatical expressions I conclude this discourse: The memorial of virtue is immortal. It is known with God, and with men. When it is present, men take example at it; and when it is gone, they desire it: It weareth a crown, and triumpheth for ever; having gotten the victory, striving for undefiled rewards. Wisdom 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 brightness 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 souls, she maketh them friends of God and Prophets: For God loveth none but him that dwelleth with Wisdom. She is more beautiful than the sun; and above all the order of the stars. Being compared with light, she is found before it.* * Wisdom of Solomon, iv. 2, 3. vii. 25, 26, 27, 28, 29. A Rejoice with them that do rejoice, and weep with them that weep. THE amiable spirit of our holy religion appears in nothing more than in the care it hath taken to enforce on men the social duties of life. This is one of the clearest 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 weep; the one calculated to promote the happiness, the other to alleviate the sorrows, 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 sorrows. This temper is known by the name of Sensibility; a word which in modern times we hear in the mouth of every one; a quality which every one affects to possess, in itself a most amiable and worthy disposition of mind, but often mistaken and abused; employed as a cover, sometimes to a capricious humour, sometimes to selfish passions. I shall endeavour to |