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to us all as we are men, and some of which arise from our own negligence, indiscretion, and corruption. Whosoever is no stranger to his own heart and to his own understanding, must perceive that he is ignorant of many important truths, some of which he is able, and some of which he is unable, to discover; that no small part of his knowledge is of small use to himself or to others; that his goodness is still more deficient than his abilities; that he omits many things which he ought to do, and doth many things which he ought to avoid. These reflections will show us the beauty and the decency of humility, and the folly of overvaluing ourselves, and despising others.

10. Another fault in conversation is garrulity, or that talkative humour which engrosses all the discourse to itself. I choose rather to call this a folly, than to give it a harder name. But a folly it is, and no small impertinence, to take hold of the ears and attention of others, without returning them the civility of listening to what they have to propose.

If we trace this silly behaviour up to its source, we shall find, that it ariseth, not from pride, but from vanity; for pride and vanity, in some respects, are different. By vanity, I mean vain-glory. Now pride is often sullen and silent; vanity usually sets the tongue running faster than is decent. Pride is ill-natured; vanity is rather good-humoured. Pride despises others; vanity courts their applause, and is desirous of obtaining their favour. Thus vanity hath one advantage over pride, of being the less offensive of the two. We despise vanity, but we hate pride.

11. Another fault to be shunned, is flattery; a fault by which we abase ourselves, and do hurt to those, whose conceit and self-love we sooth and increase. If to call a man a fool is a rude and a bad thing, it is worse to contribute all we can, towards making him one. To commend others, especially young persons and our inferiors, in some cases is proper. In general, that we may so express our approbation, as not to fall into flattery, we should take care, not to say more in praise of another than we believe to be true; and not to do it with selfish views.

12. Another fault, in some respects like that before-mentioned, is a perfidious insincerity, making great professions of esteem and friendship to persons whom we value not, and never intend to serve. They who are guilty of this disingenu

ous craft, may call it by what fine names they think fit; but reason, which will not be so imposed upon, accounts it not only no better but worse than ordinary lying. For in reality he who lies, only that he may excuse or hide a fault, and screen himself from disgrace and punishment, is not so blamable as he who imposes upon the credulous, makes them expect much kindness from him; and when the time comes that he should fulfil his word, knows not the name, or the face, of him, whose affectionate friend he pretended to be; and if reminded of his promise, grows angry, and hates the person whom he hath disappointed.

More might be added here by way of advice to all those whom it may concern; first, to be reserved and cautious of proffering their service beforehand, and ready to afford it in time of need; to promise little, and to perform much; to be discreet and careful in the choice of those, on whom they intend to confer their favours; never to be ashamed of refusing what they will not grant, which is a foolish bashfulness; but to account it truly base and shameful to raise, and then to delude, the hopes and expectations of others;-and secondly, to entertain that prudent distrust of mankind, which puts neither a high value nor a rash confidence on commendation and applause, on fair words and a courteous behaviour, on professions of respect, esteem, and kindness; to remember that there is a wide difference between complaisance and undissembled disinterested affection, between civility and friendship; that the heart and the mouth are a great way asunder; that favour is fickle; and that sincerity itself is not always accompanied with constancy.

13. Lastly, there is a thing called banter and ridicule, which enters much into some conversations; and which whosoever shall condemn, runs the risk of provoking a malicious sort of people. But they and their malice are both to be despised; and he is a fool, and worse than a fool, who had rather make an enemy than lose a jest; who takes a pleasure in putting others out of countenance, and in giving them uneasiness, or in exposing those who are present. St. Paul, amongst other indecencies of speech, hath mentioned jesting.' We shall misunderstand him, if we imagine that he intended to condemn sprightly and ingenious discourse. But in his time, and in places where wealth and luxury abounded, jesting was a sort

of profession or trade, and a very mean one, practised for the sake of a good meal by buffoons and parasites, by men who never opened their mouths but at another man's cost; and this sordid and licentious scurrility is, according to the Apostle, beneath the dignity of a worthy man. So says St. Paul; and any wise Pagan would have said the same.

If any one should think the above-mentioned rules and retrictions rigid and severe, let him consider that most of them, as could easily be proved, have been recommended and required by Gentile writers. To apply therefore the words of our Lord; "If our righteousness equals not the righteousness of the Greeks and Romans, in vain is the gospel revealed to us, and better had it been for us never to have heard of it.'

[ARCHDEACON JORTIN.]

SERMON CXVIII.

NINETEENTH SUNDAY AFTER TRINITY.

SHADRACH, MESHACH, AND ABEDNEGO.

DAN. iii. 18.

-Be it known unto thee, O king, that we will not serve thy gods.

[Text taken from the first Evening-Lesson.]

THAT the whole nation of the Jews should be reduced to a state of extreme distress; a large part of them carried captive to a distant land; deprived of their government and religion; subjected to an idolatrous people; and treated with the utmost contempt and cruelty; this was an awful dispensation: and yet some important, wise, and gracious purposes were effected by it. It was intended as a severe chastisement to them for their wickedness, and as the means of purging them from those profane practices, which obtained among them. By their dispersion, it was also designed to diffuse among the Gentiles the knowledge of divine revelation, and thus to prepare the way for Messiah, the great deliverer, by raising a general expectation of him through the world.

It pleased God, therefore, for the support of his own cause, to preserve a holy seed,' even at Babylon, and to make them

conspicuous in the midst of their enemies. We have now before us the history of three persons, of this very description, signally honoured of God for their adherence to him; and their case will confirm our observations.

It should seem, that they were of the seed royal, the descendants of David, and were carried into captivity at an early age. [Dan. i. 3, &c.] They were the intimate friends and companions of Daniel; and, being attached to him, as well as to each other, by the firmest principles of religion, they acted in concert together, and thus proved a mutual support and comfort. With him, they abstained from their pleasant food, out of a pure conscientious motive, that they might not be defiled with the customs of the heathen: and God gave them such a degree of wisdom, that they far excelled the wisest of the Chaldean Magi. When they, and all the astrologers, were threatened with death by the haughty tyrant, because they could not declare the dream, which he had forgotten,-upon their joining in fervent prayer with Daniel, the secret was revealed; and through Daniel's intercession, they were preferred to an honourable post in the government of Babylon. [Dan. ii. 17, &c.]

We do not wonder, that they became the objects of envy and persecution, as well for their high dignity, to which, as foreigners and captives, they could have no pretensions, as for their public profession of a strange religion, and their very exemplary conduct. The hatred and opposition of the great brought them into the most perilous and distressful situation: yet if we take a view of their behaviour at that season, we cannot but be filled with a holy admiration. The sincerity of their principles was put to a severe trial. For, when Nebuchadnezzar had erected an immense idol, an image of gold, to which he commanded all the chief persons in his kingdom to bow down, on pain of a tremendous and immediate death, Shadrach, Meshach, and Abednego, refused to comply. [Dan. iii. 1, &c.] They were instantly accused and arraigned before the prince, as guilty of extreme ingratitude, contempt, and rebellion against him; and the threatened punishment was called for, that they should be cast into the burning fiery furnace.

Do we not allow their situation to have been most difficult? For how many reasons, besides a regard to their own emolument and the love of life, might induce them to comply with the king's demands! We apprehend, that the temporizing

worldlings of the present day would have been at no loss to furnish arguments for their ready submission. It might be pleaded, that the sinfulness of the action was dubious, as they were not required to renounce their religion, or to profess any belief in the idol; but only to bow down amidst an immense multitude, which might be done with a secret reserve of the mind. Or, if criminal, it would be only a single offence, for which they might repent and be forgiven. It might also be suggested, that, being captives, they were not at their own disposal; and that, as they were subjected to the will of a tyrant, he, and not they, must answer for the guilt. Besides, their disobedience to the edict might be construed as base ingratitude to their benefactor, who had raised them to a state of high dignity. And why should they be so precise and singular, as obstinately to refuse what others acceded to without scruple, and what even many of their countrymen had practised in Judea? Perhaps, too, some would have thought it expedient to give way in this instance, since they might thereby have promoted the good of the Church, as well as their own safety, while they retained a situation of such extensive usefulness. We observe, at least, how easy it is to multiply arguments in justification of a conformity to the world; and if we begin to hesitate, or consult with flesh and blood in a time of temptation, we shall probably resolve to comply.

Did Shadrach, then, and his companions stagger in their minds, or even feel a difficulty to determine on their conduct? No: every consideration was banished, but the regard which they owed to God. Without attending to their own interest or preservation; without endeavouring by any subtilties to evade or explain away the guilt of sinful concessions; without seeking to avert the king's displeasure by mean artifices or persuasions; they declared their unalterable purpose to hazard every consequence in a steadfast adherence to the worship of Jehovah. They replied, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve, is able to deliver us from the burning fiery furnace; and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.'

This is an illustrious example of that faith, which endures

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