This consideration alone is sufficient to show the high utility of the design undertaken by the Society for propagating Christian Knowledge. With great propriety, they have bestowed their chief attention on a remote quarter of our country, where, from a variety of causes, ignorance and superstition had gained more ground, than in any other corner of the land; where the inhabitants, by their local situation, were more imperfectly supplied with the means of proper education and instruction; and at the same time exposed to the seductions of such as sought to pervert them from the truth. The laudable endeavours of this Society, in diffusing religious and useful knowledge through this part of the country, have already been crowned with much success; and more is still to be expected from the continuance of their pious and well-directed attention.

With such good designs, it becomes all to co-operate, who are lovers of mankind. Thus shall they show their just sense of the value of that blessing which they enjoy in the knowledge of the Gospel of Christ; and their gratitude to Heaven for conferring it upon them. Thus shall they make the blessings of those who are now ready to perish through lack of knowledge, descend upon their heads. Thus shall they contribute their endeavours for bringing forward that happy period, foretold by ancient prophecy; when there shall be one Lord over all the earth, and his name one; when that name shall be great from the rising to the setting sun; when there shall be nothing to hurt or destroy in all the holy mountain of God; but judgment shall dwell in the wilderness, and righteousness remain in the fruitful field the desert shall rejoice, and blossom as the rose: and the earth shall be full of the knowledge of the Lord as the waters cover the sea.

⚫ Zech. xiv. 9. Malachi, i 11. 1saiah, xxxii. 16. xxxv. 1.

SERMON XXXI.

ON THE TRUE HONOUR OF MAN.

Exalt her and she shall promote thee; she shall bring thee to honour.-PROVERBS, iv. 8.

THE love of honour is one of the strongest passions in the human heart. It shows itself in our earliest years; and is coeval with the first exertions of reason. It accompanies us through all the stages of subsequent life; and in private stations discovers itself no less than in the higher ranks of society. In their ideas of what constitutes honour, men greatly vary, and often grossly err. But of somewhat which they conceive to form pre-eminence and distinction, all are desirous. All wish, by some means or other, to acquire respect from those among whom they live; and to contempt and disgrace, none are insensible.

Among the advantages which attend religion and virtue, the honour which they confer on man is frequently mentioned in Scripture as one of the most considerable. Wisdom is the principal thing, says Solomon, in the passage where the text lies, therefore get wisdom; and, with all thy getting, get understanding. Exalt her, and she shall promote thee; she shall bring thee to honour, when thou dost embrace her. She shall give to thine head an ornament of grace; a crown of glory shall she deliver to thee. It is evident that throughout all the sacred writings, and particularly in the Book of Proverbs, by, wisdom is to be understood a principle of religion producing virtuous conduct. The fear of the Lord is said to be the beginning of wisdom: And by this fear of the Lord men are said to depart from evil; to walk in the way of good men, and to keep the path of the righteous.

• Prov. ii, 20.

Man is then regulated by the wisdom which is from above, when he is formed by piety to the duties of virtue and morality; and of the wisdom which produces this effect, it is asserted in the text, that it bringeth us to honour.

On this recommendation of religion it is the more necessary to fix our attention, because it is often refused to it by men of the world. Their notions of honour are apt to run in a very different channel. Wherever religion is mentioned, they connect it with ideas of melancholy and dejection, or of mean and feeble spirits. They perhaps admit that it may be useful to the multitude, as a principle of restraint from disorders and crimes; and that to persons of a peculiar turn of mind it may afford consolation under the distresses of life: but from the active scenes of the world, and from those vigorous exertions which display to advantage the human abilities, they incline totally to exclude it. It may soothe the timid or the sad: But they consider it as having no connection with what is proper to raise men to honour and distinction. I shall now endeavour to remove this reproach from religion; and to show that in every situation in human life, even in the highest stations, it forms the honour, as well as the happiness of man.

But first, let us be careful to ascertain what true religion is. I admit that there is a certain species of religion, (if we can give it that name,) which has no claim to such high distinction; when it is placed wholly in speculation and belief, in the regularity of external homage, or in fiery zeal about contested opinions. From a superstition inherent in the human mind, the religion of the multitude has always been tinctured with too much of this spirit. They serve God as they would serve a proud master, who may be flattered by their prostrations, appeased by their gifts, and gained by loud protestations of attachment to his interest, and of enmity to all whom they suppose to be his foes. But this is not that wisdom to which Solomon ascribes in the text such high prerogatives. It is not the religion which we preach, nor the religion of Christ. That religion consists in the love of God and the love of man, grounded on faith in the Lord Jesus Christ, the great Redeemer of the world, the Intercessor for the penitent, and the Patron of the virtuous; through whom we enjoy comfortable access to the Sovereign of the universe in the acts of worship and devotion. It consists in justice, humanity, and mercy; in a fair and candid mind, a generous and affectionate heart; accompanied with temperance, self-government, and a perpetual regard in all our actions to conscience and to the law of God. A religious, and a thoroughly virtuous character, therefore, I consider as the same.

By the true honour of man is to be understood, not what merely commands external respect, but what commands the re

spect of the heart: what raises one to acknowledge eminence above others of the same species; what always creates esteem, and in its highest degree produces veneration. The question now before us is. From what cause this eminence arises? By what means is it to be attained?

I SAY, first, from riches it does not arise. These, we all know, may belong to the vilest of mankind. Providence has scattered them among the crowd with an undistinguishing hand, as of purpose to show of what small account they are in the sight of God. Experience every day proves that the possession of them is consistent with the most general contempt. On this point therefore I conceive it not necessary to insist any longer.

NEITHER does the honour of man arise from mere dignity of rank or office. Were such distinctions always, or even generally, obtained in consequence of uncommon merit, they would indeed confer honour on the character. But, in the present state of society, it is too well known that this is not the case. They are often the consequence of birth alone. They are sometimes the fruit of mere dependence and assiduity, They may be the recompense of flattery, versatility, and intrigue; and so be conjoined with meanness and baseness of character. To persons graced with noble birth, or place in high stations, much external honour is due. This is what the subordination of society necessarily requires; and what every good member of it will cheerfully yield. But how often has it happened that such persons, when externally respected, nevertheless, despised by men in their hearts; nay, sometimes execrated by the public? Their elevation, if they have been unworthy of it, is so far from procuring them true honour, that it only renders their insignificance, perhaps their infamy, more conspicuous. By drawing attention to their conduct it discovers in the most glaring light how little they deserve the station which they possess.

I MUST next observe, that the proper honour of man arises not from some of those splendid actions and abilities which excite high admiration. Courage and prowess, military renown, signal victories and conquests, may render the name of a man famous, without rendering his character truly honourable. To many brave men, to many heroes renowned, in story we look up with wonder. Their exploits are recorded. Their praises are sung. They stand as on an eminence, above the rest of mankind. Their eminence, nevertheless, may not be of that sort before which we bow with inward esteem and respect. Something more is wanted for that purpose, than the conquering arm and the intrepid mind. The laurels of the warrior must at all times be dyed in blood, and bedewed with the tears of the widow and the orphan. But if they have been stained by

rapine and inhumanity; if sordid avarice has marked his character; or low and gross sensuality has degraded his life; the great hero sinks into a little man. What at a distance, or on a superficial view, we admire, becomes mean, perhaps odious, when we examine it more closely. It is like the Colossal statue, whose immense size struck the spectator afar off with astonishment; but when nearly viewed, it appears disproportioned, unshapely, and rude.

Observations of the same kind may be applied to all the reputation derived from civil accomplishments; from the refined politics of the statesman; or the literary efforts of genius and erudition. These bestow, and within certain bounds, ought to bestow, eminence and distinction on men. They discover talents which in themselves are shining, and which become highly valuable, when employed in advancing the good of mankind. Hence they frequently give rise to fame. But a distinction is to be made between fame and true honour. The former is a loud and noisy applause, the latter, a more silent and internal homage. Fame floats on the breath of the multitude; Honour rests on the judgment of the thinking. Fame may give praise while it withholds esteem: True honour implies esteem mingled with respect. The one regards particular distinguished talents; the other looks up to the whole character. Hence the statesman, the orator, or the poet, may be famous; while yet the man himself is far from being honourd. We envy his abilities. We wish to rival them. But we would not choose to be classed with him who possessed them. Instances of this sort are too often found in every record of ancient or modern history.

FROM all this it follows, that, in order to discern where man's true honour lies, we must look, not to any adventitious circumstance of fortune; not to any single sparkling quality; but to the whole of what forms a man; what entitles him, as such, to rank high among that class of beings to which he belongs; in a word, we must look to the mind and the soul.- -A mind superior to fear, to selfish interest and corruption; a mind governed by the principles of uniform rectitude and integrity; the same in prosperity and adversity; which no bribe can seduce, or terror overawe; neither by pleasure melted into effeminancy, nor by distress sunk into dejection; such is the mind which forms the distinction and eminence of men. One, who in no situation of life is either ashamed or afraid of discharging his duty, and acting his proper part with firmness and constancy; true to the God whom he worships, and true to the faith in which he professes to believe; full of affection to his brethren of mankind; faithful to his friends, generous to his enemies, warm with compassion to the unfortunate; self-denying to little private interests and pleasures, but zealous for public interests