Such is the comfort which arises to us from our Saviour's participation of the infirmities of human nature; and thus it may be applied to various situations of anxiety and distress.

WHEN We review what has been said, it is necessary that, in the first place, I guard you against a certain misimprovement which may be made of this doctrine. The amiable view which it gives of our Lord's clemency, may flatter some men with unwarrantable hopes, and lead them to imagine, that in his experience of human weakness an apology is to be found for every crime. Persons of this character must be taught, that his compassion differs widely from that undistinguishing and capricious indulgence which is sometimes found among men. It is the compassion of an impartial mind, enlightened by wisdom, and guided by justice, extending to the frailties of the sincere, but not to the sins of the presumptuous, and least of all, to the crimes of those who encourage themselves in evil from the hope that they shall meet with compassion.

A course of deliberate guilt admits of no apology from the weakness of human nature. For, notwithstanding all the infirmi ties incident to it, no man is under a necessity of being wicked. So far is our Saviour's experience of our nature from affording any ground of hope to presumptuous offenders, that it ought to fill them with terror. For it shows them how thoroughly qualified he is to discriminate accurately the characters of men, and to mark the boundaries between frailty and perverseness. He who from his own feelings well knows all the workings of the human heart, clearly discerns how different their temper is from what was once his own. He perceives that vice, not virtue, is their choice; and that, instead of resisting temptation, they resist conscience. He sees that infirmity affords them no excuse; and that the real cause of their acting a criminal part, is not because they cannot do better, but, in truth, because they will not. Having forfeited every title to compassion, they are left in the hands of justice; and according as they have sown, they must expect to

reap.

BUT, in the next place, to such as are sincere and upright, the doctrine which I have illustrated affords high encouragement, and powerfully recommends the Christian religion. It places that religion in its proper point of view, as a medicinal plan, intended both for the recovery of mankind from guilt, and for their consolation under trouble. The law was given by Moses; but grace and truth came by Jesus Christ. The Law was a dispensation of a mere authority. The Gospel is a dispensation, not of authority only, but of relief. If it discovers new duties, and imposes new obligations, it opens also sources of comfort which were before unknown to the world.

A Mediator between God and his creatures was an object after

which men in all nations, and under all forms of religion, had long and anxiously sought. The follies of superstition have served to disclose to us, in this instance, the sentiments of nature. The whole religion of Paganism was a system of mediation and intercession. Depressed by a conscious sense of guilt, nature shrunk at the thought of adventuring on a direct approach to the Sovereign of the universe; and laboured to find out some auspicious introductor to that awful presence. With blind and trembling eagerness the nations fled to subordinate deities, to tutelar gods, and to departed spirits, as their patrons and advocates above. Them they studied to sooth with such costly gifts, such pompous rites, or such humble supplications as they thought might incline them to favour their cause, and to support their interests with the Supreme Divinity. While mankind were bewildered in this darkness, the gospel not only revealed the true Mediator, who in this view may be justly called the desire of all nations, but placed his character and office in a light most admirably fitted, as has been shown in this discourse, to support the interest of virtue in the world; and to encourage the humble, without flattering the presumptuous. What plan of religion could be more suited to the circumstances of man, or more worthy of the goodness of his Creator? What more animating to the pious worshipper, in performing those solemn acts of devotion to which we are called by the service of this day?

I CANNOT conclude without taking notice how remarkably this dispensation of religion is calculated to promote a spirit of humanity and compassion among men, by those very means which it employs for inspiring devotion towards God. We are now drawing nigh to the Supreme Being through a Mediator, for whose compassion we pray, on account of the experience which he has had of our frailty. We trust, that having been acquainted with distress, he will not despise nor abhor the affliction of the afflicted. The argument by which we plead for his compassion, concludes still more strongly for mutual charity, and sympathy, with one another. He, who in the midst of the common sufferings of life, feels not for the distressed; he who relents not at his neighbour's griefs, nor scans his failings with the eye of a brother, must be sensible that he excludes himself from the commiseration of Christ. He makes void the argument by which he pleads for his mercy; nay, he establishes a precedent against himself. Thus, the Christian religion approves itself as worthy of God, by connecting devotion in strict union with charity. As in its precepts the love of God and the love of man are joined, so in its institutions the exercise of both is called forth; and to worship God through the mediation of a compassionate High Priest, necessarily supposes in the worshippers a spirit of compassion towards their own brethren.

SERMON XXI.

ON THE LOVE OF PRAISE.

For they loved the praise of men, more than the praise of God. JOHN, Xii. 43.

THE state of man on earth, is manifestly designed for the trial of his virtue. Temptations every where occur; and perpetual vigilance and attention are required. There is no passion, or principle of action in his nature, which may not, if left to itself, betray him into some criminal excess. Corruption gains entrance, not only by those passions which are apparently of dangerous tendency, such as covetousness, and love of pleasure; but by means of those also which are seemingly the most fair and innocent, such as the desire of esteem and praise. Of this the text suggests a remarkable instance. When our Lord appeared in the land of Judea, the purity of his doctrine, and the evidence of his miracles, procured him a considerable number of followers, chiefly among the lower classes of men. But the Pharisees, who were the leading, and fashionable sect, galled with the freedom of his reproofs, decried him as an impostor. Hence it came to pass, that though some of the rulers believed in him, yet, because of the Pharisees, they did not confess him. Rulers, persons who, by their rank and education, ought to have been superior to any popular prejudice, were so far overawed by the opinions of others, as to stifle their conviction, to dissemble their faith, and to join with the prevailing party, in condemning one whom in their hearts they revered: for which this reason is given, that they loved the praise of men, more than the praise of God. Since, then, the love of praise can mislead men into such culpable and dishonest conduct, let us, with some attention, examine the nature of this passion. Let us consider how far it is an allowable principle of action; when it begins to be criminal; and upon what accounts we ought to guard against its acquiring the entire ascendant.

We are intended by Providence to be connected with one another in society. Single unassisted individuals could make small advances towards any valuable improvement. By means of society our wants are supplied, and our lives rendered comfortable; our capacities are enlarged, and our virtuous affections called forth into proper exercise. In order to confirm our mutual connection, it was necessary that some attracting power, which had the effect of drawing men together, and strengthening the social ties, should pervade the human system. Nothing could more happily fulfil this purpose, than our being so formed as to desire the esteem, and to delight in the good opinion, of each other. Had such a propensity been wanting, and selfish principles left to occupy its place, society must have proved an unharmonious and discordant state. Instead of mutual attraction, a repulsive power would have prevailed. Among men who had no regard to the approbation of one another, all intercourse would have been jarring and offensive. For the wisest ends, therefore, the desire of praise was made an original and powerful principle in the human breast.

It

To a variety of good purposes it is subservient, and on many occasions co-operates with the principle of virtue. It awakens us from sloth, invigorates activity, and stimulates our efforts to excel. It has given rise to most of the splendid, and to many of the useful enterprises of men. It has animated the patriot and -fired the hero. Magnanimity, generosity, and fortitude are what all mankind admire. Hence, such as were actuated by the desire of extensive fame, have been prompted to deeds which either participated of the spirit, or, at least, carried the appearance of distinguished virtue. The desire of praise is generally connected with all the finer sensibilities of human nature. affords a ground on which exhortation, counsel, and reproof, can work a proper effect. Whereas to be entirely destitute of this passion, betokens an ignoble mind, on which no moral impression is easily made. Where there is no desire of praise, there will be also no sense of reproach: and if that be extinguished, one of the principle guards of virtue is removed, and the path opened to many opprobrius pursuits. He whose countenance never glowed with shame, and whose heart never beat at the sound of praise, is not destined for any honourable distinction; is likely to grovel in the sordid quest of gain, or to slumber life away in the indolence of selfish pleasures.

Abstracting from the sentiments which are connected with the love of praise as a principle of action, the esteem of our fellowcreatures is an object which, on account of the advantages it brings, may be lawfully pursued. It is necessary to our suecess in every fair and honest undertaking. Not only our private interest, but our public usefulness, depends in a great

measure upon it. The sphere of our influence is contracted or enlarged in proportion to the degree in which we enjoy the good opinion of the public. Men listen with an unwilling ear to one whom they do not honour; while a respected character adds weight to example, and authority to counsel. To desire the esteem of others for the sake of its effects, is not only allowable, but in many cases is our duty; and to be totally indifferent to praise or censure, is so far from being a virtue, that it is a real defect in char

acter.

BUT while the love of praise is admitted to be a natural, and, in so many respects, an useful principle of action, we are to observe, that it is entitled to no more than our secondary regard. It has its boundary set; by transgressing which, it is at once transformed from an innocent into a most dangerous passion. More sacred and venerable principles claim the chief direction of human conduct. All the good effects which we have ascribed to the desire of praise, are produced by it when remaining in a subordinate station. But when, passing its natural line, it becomes the ruling spring of conduct; when the regard which we pay to the opinions of men, encroaches on that reverence which we owe to the voice of conscience and the sense of duty! the love of praise having then gone out of its proper place, instead of improving, corrupts; and instead of elevating, debases our nature. The proportion which this passion holds to other principles of action, is what renders it either innocent or criminal. The crime with which the Jewish rulers are charged in the text, was not that they loved the praise of men; but that they loved it more than the praise of God.

Even in cases where there is no direct competition between our duty and our fancied honour, between the praise of men and the praise of god, the passion for applause may become criminal, by occupying the place of a better principle. When vain-glory usurps the throne of virtue; when ostentation produces actions which conscience ought to have dictated; such actions, however specious, have no claim to moral or religious praise. We know that good deeds, done merely to be seen of men, lose their reward with God. If, on occasion of some trying conjecture, which makes us hesitate concerning our line of conduct, the first question which occurs to us be, not whether an action is right in itself, and such as a good man ought to perform, but whether it is such as will find acceptance with the world, and be favourable to our fame, the conclusion is too evident, that the desire of applause has obtained an undue ascendant. What a wise and good man ought to study, is to preserve his mind free from any such solicitude concerning praise, as may be in hazard of overcoming his sense of duty. The approbation of men he may wish to obtain, as far as is consistent with the approbation of