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SERMON III.

ON THE SUPERIORITY OF RELIGION OVER

INFIDELITY.

Proverbs, ix. 12. If thou be wise, thou shalt be wise for thyself; but if thou scornest, thou alone shalt bear it.

In the language of Solomon, to be wise is to be religious, and this language is at once correct and comprehensive. That alone deserves the name of wisdom, which embraces all the important interests of man, which consults those interests, not upon the contracted scale of momentary and interrupted gratification, but upon the broad ground of permanent happiness; and which reaches, in its effects, through the whole extent of his rational existence. kind is useful, as it tends to invigorate and enlarge the mind, and to qualify the possessor for a wider range of usefulness and enjoyment. One kind of

Information of

every

know

knowledge serves merely for amusement; another brings us acquainted with the manners of the world, and the intercourses of civilized life; a third procures the fame which is attached to genius; a fourth is conversant with the secrets of physical nature, or the more complicated movements of the mental powers. Each is good in its season; but all are defective, without that higher wisdom, which consists in the knowledge of God and of ourselves; which points out the connexion between duty and happiness; between a state of discipline here, and a state of glory hereafter.

True philosophy consists, not merely in those curious researches, which exercise the intellectual faculties, and extend our views into the world of science. It consists chiefly in a practical acquaintance with our duties and destination, as rational and immortal beings; and in rendering this acquaintance subservient to the regulation of our affections and habits, so as to promote every virtuous disposition, and thus to prepare the soul for a state of purer and more dignified enjoyment,

than

than can be attained in the probationary state. Hence the emphatic language of Scripture, "The fear of the Lord is the beginning of wisdom, and to depart from evil, that is understanding."

This is not only to be truly wise, but to be wise for ourselves. That is not properly a man's own, for the possession of which he has no permanent security. Now, much of the wisdom of which so many boast, and which enables them, indeed, to obtain some temporary advantages, is of this kind. By their knowledge of the world, and their skill in the management of its business, they rise to wealth, and honour. But rivals or accidents may soon throw them down from their elevation, and death puts an end to all acquisitions of this kind, be they ever so brilliant and extensive. Even the fame of having enlightened their own age with science, or promoted the social interests of man by political regulations, is but a temporary and unsatisfactory acquisition to him who reflects, that he must soon go to that place, where the voice of applause can no longer soothe his ear,

nor

nor the gratitude of those, who have profited by his exertions, cheer and elevate his heart. The gain of such wisdom, as to the indivi dual, ceases with himself, and in this respect, "as dieth the wise man, so dieth the fool."

If then there be no state after this, to what do all our boasted attainments amount? They are indeed less than nothing and vanity. That we may be instrumental in our day and generation, in adding a little to the general stock of happiness, by promoting the arts and accommodations of life, and that some por. tion of rational satisfaction may arise from. the consciousness of having been useful in this way, independently of religious views, will be readily admitted. But the reflection still recurs, how momentary must this satisfaction prove? What shall I have for all my labour when I go hence and am no more? What do I profit, if I gain the world for myself, or render it more commodious for others, when I expect at last to lose my soul by sinking into everlasting forget. fulness?

It is the peculiar excellence of religion, that

whilst it detracts nothing from the virtuous satisfactions, which arise from honourable labour in any sphere of life; whilst it enhances all the joys, that are connected with benevolence of heart, and with the exercise of the social affections, it superadds the consciousness of divine favour, with the anticipation, of the same joys, infinitely exalted, and of others concerning which we can yet form no adequate conception.

Much has been said and written of the tendency of mere moral virtue, independently of religious hopes, to render men happy. There can indeed be no question, that he, who from prudential considerations; from a regard to ▾ health, reputation, wealth, or any other.. worldly advantage, has brought his passions under controul, so as neither to injure his body, nor agitate his mind, nor embroil him with his neighbour, nor interfere with his ease and comfort in social life-there can be no question, that this man possesses, in consequence, a very great advantage over those, whose passions are continually breaking in upon their own tranquillity, and the enjoy

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