in the essential qualities having not been suspected. As soon as the imposture is discovered, the falling star sinks in darkness, There is, therefore, a standard of independent, intrinsic worth. to which we must bring in the end whatever claims to be honourable among men. By this we must measure it; and it will always be found, that nothing but what is essential to man has power to command the respect of man's heart.

It is to be farther observed, that the universal consent of mankind in honouring real virtue, is sufficient to shew what the genuine sense of human nature is on this subject. All other claims of honour are ambulatory and changeable. The degrees of respect paid to external stations vary with forms of government, and fashions of the times. Qualities which in one country are highly honoured, in another are lightly esteemed. Nay, what in some regions of the earth distinguishes a man above others, might elsewhere expose him to contempt or ridicule, But where was ever the nation on the face of the globe who did not honour unblemished worth, unaffected piety, steadfast, humane, and regular virtue? To whom were altars erected in the Heathen world, but to those whom their merits and heroic labours, by their invention of useful arts, or by some signal acts of beneficence to their country, or to mankind, were found worthy, in their opinion, to be transferred from among men, and 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 righteousness 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 accasional 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 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

Daniel, xii. 3.

VOL. I.

† 2 Sam. xxii. 4. Prov. iv. 18. 47

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 decoration 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 found before it.*

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

SERMON XXXII

ON SENSIBILITY.

Rejoice with them that do rejoice, and weep with them that weep. ROMANS, xii. 15.

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 explain the nature of true sensibility. I shall consider its effects; and, after shewing its advantages, shall point out the abuses and mistaken forms of this virtue.

THE original constitution of our nature with respect to the mixture of selfish and social affections, discovers in this, as in every other part of our frame, profound and admirable wisdom. Each individual is, by his Creator, committed particularly to himself and his own care. He has it more in his power to promote his own welfare than any other person can possibly have to promote it. It was therefore fit, it was necessary, that

in each individual self-love should be the strongest and most active instinct. This self-love, if he had been a being who stood solitary and alone, might have proved sufficient for the purpose both of his preservation and his welfare. But such is not the situation of man. He is mixed among multitudes, of the same nature. In these multitudes, the self-love of one man, or attention to his particular interest, encountering the self-love and the interests of another could not but produce frequent opposition, and innumerable mischiefs. It was necessary, therefore, to provide a counterbalance to this part of his nature; which is accordingly done by implanting in him those social and benevolent instincts which lead him in some measure out of himself, to follow the interest of others. The strength of these social instincts is, in general, proportioned to their importance in human life. Hence that degree of sensibility 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 assistance than the prosperous. Still, however, it was requisite, that in each individual the quantity of self-love should remain in a large proportion, on account of its importance for the preservation of his life and well being. But as the quantity requisite for this purpose is apt both to engross his attention, and to carry him into criminal excesses, 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 society. Hence the use and the value of that sensibility of which we now treat.

THAT it constitutes an essential part of a religious character, there can be no doubt. Not only are the words of the text express to this purpose, but the whole New Testament abounds with passages which enjoin the cultivation of this disposition.-Being all one body and members one of another, we are commanded to love our neighbour as ourself; to look every man, not on his own things only, but on those of others also; to be pitiful, to be courteous, to be tender hearted; to bear one another's burdens, and so to fulfil the law of Christ.* The dispositions opposite to sensibility are cruelty, hardness of heart, contracted attachment to worldly interests; which every one will admit to be directly opposite to the Christian character. According to the different degrees of constitutional warmth in men's affections, sensibility may, even among the virtuous, prevail in different proportions. For all derive not from nature the same happy delicacy and tenderness of feeling. With some, the heart melts, and relents, in kind emotion, much more easily than with others. But with

Luke, x. 27. Philip, ii. 4. 1 Peter, iii, 8. Ephes, iv. 23. Galat, vi. 2.