Our The righteous is more excellent than his neigh-SERM. bour; he is wifer, he is better, and he is XII. happier, and in the end he fhall appear much more distinguished in all these respects. The text represents virtue in this imperfect view, as practised by weak and frail mortals, and therefore as far below that confummate moral excellence, which fhines in fome finite beings, not to speak of the fupreme; nay, far below what our own nature is capable of, and what the spirits of just men made perfect have actually attained. goodness here, the goodness of the fincere, is not like the morning cloud that passeth away, but it is like the morning dawn which is weak in its beginning, but gradually increases in brightness, till it arises to its meridian glory. The path of the just, even the imperfectly just, has a real, substantial excellence whereby it is effentially diftinguished from the path of the wicked; they differ as light and darkness, which are the most oppofite to each other, and their difference is a common proverbial description of things most directly contrary, which can never be reconciled or confift together, and which in their kinds and qualities fet against each other, are the best and the worst, at least, SERM. Very good and extremely bad. Thus Solomon XII. here fpeaks concerning the path of the just and the wicked; the former, he says in the text, is as the Shining light; and in the verse immediately following, the way of the wicked is as darkness. My intention in this discourse is to confider the beauty, dignity, and excellence of religious virtue in human characters and actions, not only in general, but in the dif ferences of its ftate, and the various steps of its progrefs, from its weak imperfect beginnings to its confummation. It is like the Shining light that shineth more and more to the perfect day. It is not neceffary to defcribe the path of the juft; it is nothing else but the practice of virtue, of moral piety, of righteoufefs, of temperance, and charity, which I fuppofe fo far univerfally known, as to make the encomium Solomon gives it, that it is as the fhining light, eafily intelligible. Only let it be observed, that the whole of virtue is comprehended, and every effential branch of it must be reduced to practice in the path of the juft. Philofophy itself determines, and it is plain to every one who attentively confiders it, that the virtues are infeparable; at least, that no character can be eminent eminent for any one of them, which is de- SERM, stitute of the reft. Rigid juftice will dege- XII. nerate into cruelty, if it is not accompanied with beneficence; and to both these, that they may shine in any character conftantly and uniformly, must neceffarily be added temperance, or a fteady felf-dominion, a due government over the appetites and paffions: But in such a state as that of the world is, full of temptations, both blandishments and terrors, none of all the virtues which have been named, can fubfift without fortitude, a firm inviolable refolution of cleaving to what appears right and good, whatever difficulties and dangers may attend it: And, Taftly, as all these are the qualities, the works, or rational exercises of intelligent Beings, not the result of mere instinct, but of calm reflection; and, efpecially, as great regard is to be had in them to a variety of external circumstances, they must all of them be Conducted with prudence. But to us chriftians the cafe is exceeding plain by the rule of our religion, which is delivered in the form of a law, containing fhort and plain precepts enforced by proper fanctions, and other motives. Will you meet with one declaration in the bible which authorises you to SERM. to detach a fingle virtue, or a few, from the XII. body, the fyftem of virtues, and to make it or thofe few the whole of your religion, fufficient to denominate you true christians, to fatisfy the demand of your profeffion, and entitle you to the rewards of chriftianity? No, the contrary is indeed exceedingly clear, not one good moral quality or good work is omitted or left, out of the religious character, or the path of the juft, as it is defcribed in the word of God; but every branch of our duty to God, our fellow creatures and ourselves, is frequently inculcated, and ftrongly enforced. Sometimes we have the whole of our duty thrown together in fhort and beautiful descriptions; the high way of holiness, as the prophet * Ifaiah calls it, exactly delineated; and every road, that is, each particular virtue in the path of the just marked out to us. Thus we are told, that what God requires of us, is to do justly, and to love mercy, and to walk humbly with God . And St Paul says, that the grace which bath appeared bringing falvation, teaches us to live foberly, and righteoufly, and godly, in this prefent world. Will *If, xxx, 8. A you Mic, vi. 8. + Tit. ii 12. you then imagine, that to be juft in your SER M. 9 Having made this remark, which I imperfect, |