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with the revelation of another truth; I would death of those we love, confounds us with those say, it does not follow that the Holy Spirit has that have no hope, when it proceeds from a not revealed certain things to sacred authors, principle of distrust. Such is sometimes our because he has not revealed them to others. situation on earth, that all our good devolves We are assured he did not acquaint them with on a single point. A house rises to affluence; the epoch of the consummation of the ages. I it acquires a rank in life; it is distinguished by . This epoch was not only concealed from the equipage; and all its elevation proceeds from a apostles, but also from Jesus Christ considered single head: this head is the mover of all its as a man; hence when speaking of the last day, springs: he is the protector, the father, and he said, that neither the angels in heaven, nor friend of all: this head is cut down: this father, even the Son of man, knew when it should protector, and friend, expires; and by that single occur; the secret being reserved with God stroke, all our honours, rank, pleasures, afflualone, Mark xiii. 32.
ence, and enjoyments of life, seem to descend 2. Though the apostles might be ignorant with him to the tomb. At this stroke nature of the final period of the world, though they groans, the flesh murmurs, and faith also is might have left the Christians of their own age obscured; the soul is wholly absolved in its cain the presumption that they might survive to lamities, and contemplating its own loss in that the end of the world, the point however they of others, concentrates itself in anguish. Hence have left undetermined. The texts which seem those impetuous passions; hence these mournrepugnant to what I say, regard the destruc- ful and piercing cries; hence those Rachels, tion of Jerusalem, and not the day of judgment; who will not be comforted because their chilbut it is not possible to examine them here in dren are no more. Hence those extravagant support of what I assert.
portraits of past happiness, those exaggerations 3. But though the apostles were ignorant of present evils, and those gloomy augurs of of the final period of the world, they were con- the future. Hence those furious howlings, fident, however, that it should not come till and frightful distortions, in the midst of which the prophecies, respecting the destiny of the it would seem that we were called rather as church, were accomplished. This is suggested exorcists to the possessed, than to administer by St. Paul in his second Epistle to the Thes- balm to afflicted minds. salonians: “Now, we beseech you, brethren, It is not difficult to vindicate the judgment by the coming of our Lord Jesus Christ, and we have formed of the grief proceeding from by our gathering together unto him, that ye this principle. When the privation of a tembe not soon shaken in your mind,” or troubled, poral good casts into despair, it was obviously “neither by spirit, nor by word, nor by letter, the object of our love; a capital crime in the as from us, as though the day of Christ was at eye of religion. The most innocent connexhand. Let no man deceive you in any way ions of life cease to be innocent when they whatever; for the day of the Lord shall not become too strongly cemented. To fix one's come until the revolt shall have previously heart upon an object, to make it our happiness happened, and till that man of sin, the son of and the object of our hope, is to constitute it perdition, shall be revealed," chap. ii.
a god; is to place it on the throne of the Su4. In fine, the apostles leaving the question preine, and to form it into an idol. Whether undecided respecting the final period of the it be a father, or a husband, or a child, which world; a question not essential to salvation, renders us idolaters, idolatry is not the less odihave determined the points of which we can- ous in the eyes of God, to whom supreme denot be ignorant in order to be saved; I would votion is due. Religion requires that our say, the manner in which men should live to strongest passion, our warmest attachment, whom this period was unknown. They have and our firmest support, should ever have God drawn conclusions the most just and certain for their object; and being only in the life to from the uncertainty in which those Christians come that we shall be perfectly joined to God, were placed. They have inferred, that the religion prohibits the niaking of our happiness church being ignorant of the day in which to consist in the good things of this life. And Christ shall come to judge the world, should though religion should not dictate a duty so be always ready for that event. But brevity just, common prudence should supply its place; obliges me to suppress the texts whence the it should induce us to place but a submissive inferences are deduced.
attachment on objects of transient good. It II. Having sufficiently discharged the duties should say, “Let those that have wives be as of the critic, I proceed to those of the preacher. though they have none; and they that weep, Taking the words of St. Paul in all their ex- as though they wept not; and they that rejoice, tent, we see the sentiments with which we as though they rejoiced not; and they that use should be animated when called to survive our this world, as though they used it not, for the dearest friends, which we shall now discuss. fashion of this world passeth away.-Put not
St. Paul does not condemn all sorts of sor- your trust in princes, nor in great men, in whom row occasioned by the loss of those we love; he there is no help: his soul goeth forth, he returnrequires only that Christians should not be in- eth to the earth, and in that very day, his purconsolable in these circumstances, as those who poses perish,” i Cor. vii. 29; Ps. cxlvi. 3, 4. have no hope. Hence, there is both a criminal Hence, when driven to despair by the occur. and an innocent sorrow. The criminal sorrow rence of awful events, we have cause to form is that which confounds us with those who are a humiliating opinion of our faith. These destitute of hope; but the innocent sorrow is strokes of God's hand are the tests whereby he compatible with the Christian hope. On these tries our faith in the crucible of tribulation, acpoints we shall enter into some detail. cording to the apostle's idea, 1 Pet. i. 7. First, The sorrow occasioned to us by the When in affluence and prosperity, it is difficult
to determine whether it be love for the gift, that most Christians draw improper consequenor the giver, which excites our devotion. It ces, and act in a manner wholly opposed to is in the midst of tribulation that we can recog- the faith they profess. We believe the soul to nise a genuine zeal, and a conscious piety. be immortal; we are confident at the moment When our faith abandons us in the trying hour, of a happy death that the soul takes its flight it is an evident proof that we had taken a chi- to heaven; and that the angels who are enmera for a reality, and the shadow for the sub- camped around it for protection and defence, stance. Submission and hope are the charac- carry it to the bosom of God. We have seen teristics of a Christian.
the living languish and sigh, and reachi forth The example of the father of the faithful to the moment of their deliverance; and when here occurs to our view. If ever a mortal had they attain to this moment, we class them cause to fix his hopes on any object, it was un- among the unhappy! Was I not right in saydoubtedly this patriarch. Isaac was the son ing, that there are no occasions on which of the promise; Isaac was a miracle of grace; Christians reason worse than on these, and act Jsaac was a striking figure of the blessed Seed, more directly opposite to the faith they proin whom all the nations of the earth were to be fess? While the deceased were with us in this blessed. God commanded him to sacrifice this valley of tears, they were subject to many comson; who then had ever stronger reasons to be plaints. While running a race so arduous, lieve that his hopes were lost? But what did they complained of being liable to stumble. Abraham do? He submitted, he hoped. He They complained of the calamities of the submitted; he left his house; he took his son; church in which they were entangled. They he prepared the altar; he bound the innocent complained when meditating on revelation that victim; he raised his arm; he was ready to dip they found impenetrable mysteries; and when his paternal hands in blood, and to plunge the aspiring at perfection, they saw it placed in so knife into the bosom of this dear son. But in exalted a view, as to be but imperfectly attainsubmitting, he hoped, he believed. How did ed. But now they are afflicted no more; now he hope? He hoped against hope. How did they see God face to face; now they “are come he believe? He believed what was incredible, to Mount Zion, to the city of the living God, rather than persuade himself that his fidelity to the heavenly Jerusalem, to the myriads of would be fatal, and that God would be defi- angels, to the assembly of the first-born." cient in his promise; he believed that God Now, as the Holy Spirit has said, “Blessed would restore his son by a miracle, having are the dead which die in the Lord; for they given him by a miracle; and that this son, the rest from their labours, and their works do folunparalleled fruit of a dead body, should be low them,” Heb. xii. 22; Ps. xvi. 11; Rev. raised in a manner unheard of Believers, xiv. 13. hero is your father. If you are the children These remarks concern those only who die of Abraham, do the works of Abraham. I say the death of the righteous: but should not piety again, that submission and hope are the marks indulge her tears, when we see those die imof a Christian. “ In the mountains of the Lord penitent to whom we are joined by the ties of he will there provide. For the mountains shall nature; and shall we call that a criminal sordepart, and the hills be removed; yet my kind- row when it is the death of reprobates which ness shall not depart from thee; neither shall excite our grief? Is there any kind of comfort the covenant of my peace be removed. But against this painful thought, that my son is Zion said, The Lord hath forsaken me; and dead in an unregenerate state? And can any my Lord hath forgotten me. Can a woman sorrow be immoderate which is excited by the forget her sucking-child, that she should not loss of a soul? This is the question we were have compassion on the son of her womb? Yea, wishful to illustrate, when we marked, in the they may forget, yet will not I forsake thee. third place, as a criminal sorrow, that which When my father and mother forsake me, the proceeds from a mistaken piety. Lord will take me up. Though thou slay me, JII. We answer first, that nothing is more yet will I trust in thee,” Isa. xlix. 14; liv. 10; presumptive than to decide on the eternal loss Ps. xxvii. 10; Job xiii. 15.
of men, and that we must not limit the extent II. We have reprobated the affliction of of the divine mercy, and the ways of Proviwhich despondency is the principle. A man dence. A contrite heart may, perhaps, be conjudges of the happiness of others, by the notion cealed under the exterior of reprobation; and of his own happiness; and estimating life as the the religion which enjoins us to live in holy supreme good, he regards the person deprived fear of our own salvation, ever requires that of it, as worthy of the tenderest compassion. we should presume charitably conce
pcerning the Death presents itself to us under the image of salvation of others. & total privation. The deceased seems to us But people are urgent, and being unable to to be stripped of every comfort. Had he, by find any mitigation in a doubtful case, against some awful catastrophe, lost his fortune; had which a thousand circumstances seem to milihe lost his sight, or one of his limbs, we should tate, they ask whether one ought to moderate have sympathized in his affliction; with how the anguish excited by the eternal loss of one much more propriety ought we to weep, when they love? The question is but too necessary he has been deprived of all those comforts at a in this unhappy age, where we see so great a stroke, and fatally sentenced to live no more? number of our brethren die in apostacy, and in This sorrow is appropriate to those who are which the lives of those who surround us afford destitute of hope. This is indisputable, when so just a ground of awful apprehensions, conit has for its object those who have finished a cerning their salvation. Christian course; and it is on these occasions I confess it would be unreasonable to censure more than any other, we are obliged to confess tears in a situation so afflictive; I confess that
one has need of an extraordinary confidence to But if there be one kind of sorrow incompatirepress excess, and that an ordinary piety is in- ble with the hope of a Christian, there is anadequate to the task. I contend, however, that other which is altogether congenial to it, and religion forbids, even in this case, to sorrow inseparable in its ties, and such is the sorrow above measure. Two remarks shall make it which proceeds from one of the following prinmanifest; and we entreat those whom God has ciples:—from sympathy;—from the dictates of struck in this sensible manner, to impress them nature;—and from repentance. To be explicit: deeply on their mind.
I. We have said first, from sympathy 1. Our grief really proceeds from a carnal Though we have censured the sorrow excited principle, and our lieart disguises itself from its by the loss of our dearest friends, we did not own judgment, when it apparently suggests wish to impose a rigorous apathy. The sorrow that religion is the cause. If it were simply we have censured is that excessive grief, in the idea of the loss of the soul; if it were a which despondency prevailing over religion inprinciple of love to God, and if it were not the duces us to deplore the dead, as though there relations of father and son; in a word, if the was no hope after this life, and no life after motives were altogether spiritual, and the death. But the submissive sorrow by which charity wholly pure, which excites our grief, we feel our loss, without shutting our eyes whence is it that this one object should excite against the resources afforded by Providence; it, while so great a multitude of unhappy men the sorrow which weeps at the sufferings of our are precisely in a similar case? Whence is it friends in the road to glory, but confident of that we see daily, without anxiety, whole na- their having attained it; this sorrow, so far from tions running headlong to perdition? Is it less being culpable, is an inseparable sentiment of dishonourable to God, that those multitudes nature, and an indispensable duty of religion. are excluded from his covenant, than because Yes, it is allowed on seeing this body, this it is precisely your friend, your son, or your corpse, the precious remains of a part of ourfather?
selves, carried away by a funeral procession, it Our second remark is, that the love we have is allowed to recall the tender but painful refor the creature should always conform itself collections of the intimacy we had with him with the Creator. We ought to love our neigh- whom death has snatched away. It is allowed bours, because like us they bear the image of to recall the counsel he gave us in our embarGod, and they are called with us to the same rassments; the care he took of our education; glory. On this principle, when we see a sinner the solicitude he took for our welfare; the unwantonly rush on the precipice, and risking affected marks of love which appeared during salvation by his crimes, our charity ought to the whole of his life, and which were redoubled be alarmed. Thus Jesus Christ, placing him- at the period of his death. It is allowed to reself in the period in which grace was still offer- call the endearments that so precious an intied to Jerusalem, and in which she might ac- , macy shed on life, the conversations in his last cept it, groaned beneath her hardness, and de- sickness, those tender adieus, those assurances plored the abuse she made of his entreaties; of esteem, that frankness of his soul, those fer
O that thou hadst known, at least in this thy vent prayers, those torrents of tears, and those day, the things that belong to thy peace,"
," last efforts of an expiring tenderness. It is alLuke xix. 42. But when a man becomes the lowed in weeping to show the robes that Doravowed enemy of God, when a protracted cas had made. It is allowed to the tender Jocourse of vice, and a final perseverance in seph, on coming to the threshing floor of Atad, crimes, convinces that he has no part in his the tomb of his father; it is allowed to pour out covenant, then our love should return to its his heart in lamentations, to make Canaan recentre, and associate itself with the love of our sound with the cries of his grief, and to call Creator. “Henceforth know we no man after the place Abel-mizraim, the mourning of the the flesh. I hate them with a perfect hatred. Egyptians. It is allowed to David to go weepIf any man love not the Lord Jesus Christ, let ing, and saying, “O my son Absalom; my son, him be anathema. If any man love father, my son Absalom! would to God I had died for mother, son, or daughter, more than me, he is thee, O Absalom my son, my son!” 2 Sam. not worthy of me," 2 Cor. v. 16; Ps. cxxxix. xviii. 33. It is allowed to St. Augustine to 22; Matt. x. 37.
weep for the pious Monica, his mother, who This duty is, perhaps, too exalted for the had shed so many tears to obtain the grace for earth. The sentiments of nature are, perhaps, him, that he might for ever live with God, to too much entwined with those of religion to use the expression of his father. Confess. lib. be so perfectly distinguished. It is certain, ix. c. 8, &c. however, that they shall exist in heaven. If II. A due regard to ourselves should affect you should suppose the contrary, the happiness us with sorrow on seeing the dying and the of heaven would be imbittered with a thousand dead. The first reflection that a sight of a pains: you can never conceive how a father can corpse should suggest is, that we also must die, be satisfied with a felicity in which his son has and that the road he has just taken, is "the no share; nor how a friend can be composed way of all the earth.” This is a reflection that while his associate is loaded with "chains of every one seems to make, while no one makes darkness.” Whereas, if you establish the prin- it in reality. We cast on the dying and the ciple that perfect charity must be an emanation dead but slight and transient regards; and if of divine love, you will develop the inquiry; we say, in general, that this must be our final and you will also conclude, that excessive sor- lot, we evade the particular application to our row, excited by a criminal death, is a criminal heart. While we subscribe to the sentence, sorrow, and that if piety be its principle, it is a “It is appointed unto men once to die," we misguided piety.
uniformly make some sort of exception with
regard to ourselves: because we never have , in view, that we may so live as to avoid bedied, it seems as though we never should die. coming the victims of that justice. It is an If we are not so far infatuated, as to flatter awful monument of the horror God has of sin, ourselves concerning the fatal necessity impos- which should teach us to avoid it. The more ed on us to leave the world, we flaiter our submissive the good man was to the divine selves with regard to the circumstances; we pleasure, the more distinguished is the monuconsider them as remote; and the distance of ment. The more eminent he was for piety, the object prevents our knowing its nature, the more should we be awed by this stroke of and regarding it in a just light. We attend justice. Come, and look at this good man in the dying, we lay them in the
tomb, we preach the tomb, and in a putrid state; trace his exit their funeral discourse; we follow them in the in a bed of affliction to this dark and obscure funeral train; and as though they were of a abode; see how, after having been emaciated nature different from us, and as though we had by a severe disease, he is now reserved as a some prerogative over the dead, we return feast for worms. Who was this man? Was he home, and become candidates for their offices habitually wicked? Was he avowedly an eneWe divide their riches, and enter on their my of God? No: he was a believer; he was a lands, just as the presumptive mariner, who, model of virtue and probity. Meanwhile, this seeing a ship on the shore, driven by the tem- saint, this friend of Christ, died: descended pest and about to be bilged by the waves, takes from a sinful father, he submitted to the senhis bark, braves the billows, and defies the tence, “Dust thou art, and unto dust shalt danger, to share in the spoils of the wreck. thou return," Gen. iii. 19. And if those re
A prudent man contemplates the death of mains of corruption were subjugated to a lot his friends with other eyes. He follows them so sevère, what shall be the situation of those with a mind attached to the tomb; he clothes in whom sin reigns? “If the righteous be saved himself in their shrouds; he extends himself in with difficulty, where shall the wicked appear. their coffin; he regards his living body as about If the judgment of God begin at his house, to become like their corpse; and the duty he what shall the end be of those that obey not owes to himself inspires him with a gracious the gospel?” 1 Pet. iv. 17, 18. sorrow on seeing in the destiny of his lamented The law imposed on us to die is, therefore, friends an image of his own.
a requisite, but indeed a violent remedy; and But why should the thought of dying excite to correspond with the design, we must drink sorrow in a saint, in regard of whom the divine the cup. The death of those who are worthy justice is disarmed, and to whom nothing is of our regret, ought to recall to our mind the presented beyond the tomb but inviting objects? punishment of sin, and to excite in us that sorThe solution of this difficulty associates with row which is a necessary fruit of true repentwhat we said in the third place, that the death ance. of persons worthy of our esteem, should excite These are the three sorts of sorrow that the in our hearts the sentiments of repentance. death of our friends should excite in our breast.
III. It is a question often agitated among And so far are we from repressing this kind of Christians, that seeing Jesus Christ has satisfied grief, that we would wish you to feel it in all the justice of the Father for their sins, why its force. Go to the tombs of the dead; open should they still die? And one of the most their coffins; look on their remains; let each pressing difficulties opposed to the evangelical there recognise a husband, or a parent, or chilsystem results from it, that death equally reigns dren, or brethren; but instead of regarding over those who embrace, and those who reject them as surrounding him alive, let him suppose it. To this it is commonly replied, that death himself as lodged in the subterraneous abode is now no longer a punishment for our sins, but with the persons to whom he has been closely a tempest that rolls us to the port, and a pas- united. Look at them deliberately, hear what sage to a better life. This is a solid reply: but they say: death seems to have condemned him does it perfectly remove the difficulty: Have to an eternal silence; meanwhile they speak; we not still a right to ask, Why God should they preach with a voice far more eloquent lead us in so strait a way? Why he pleases to than ours. make this route so difficult? Why do not his We have taught you to shed upon their tombs chariots of fire carry us up to heaven, as they tears of tenderness: hear the dead, they preach once took Elijah? For after all the handsome with a voice more eloquent than ours.
« Have things one can say, the period of death is a you forgotten the relations we formed, and the terrible period, and death is still a formidable ties that united us? Is it with games and difoe. What labours, what conflicts, what throes, versions that you lament our loss. Is it in the prior to the moments what doubts, what uncer- circles of gayety, and in public places, that you tainties, what labouring of thought before we commemorate our exit?” acquire the degree of confidence to die with We have exhorted you to shed upon their fortitude! How disgusting the remedies! How tomb tears of duty to yourselves. "Hear the irksome the aids! How severe the separations! dead;" they preach with a voice more eloquent How piercing the final farewell! This consti- than ours. They cry, "Vanity of vanities. tutes the difficulty, and the ordinary solution All Aesh is grass, and all the goodliness thereof leaves it in all its force.
is as the flower of the field. The world passeth The following remark to me seems to meet away, and the lusts thereof. Surely man walkthe difficulty in a manner more direct. The eth in a vain shadow," Eccles. i. 2; Isa. xl. 6; death of the righteous is an evil, but it is an 1 John ii. 17; Ps. xxxix. 7. They recall to your instructive evil. It is a violent, but a necessary mind the afflictions they have endured, the remedy. It is a portrait of the divine justice troubles which assailed their mind, and the dewhich God requires we should constantly have ) liriums that affected their brain. They recall those objects that you may contemplate in their situation an image of your own; that you may
SERMON XCI. be apprised how imperfectly qualified a man is in his last moments for recollection, and the work of his salvation. They tell you, that they ON THE WISDOM OF SOLOMON. once had the same health, the same strength, the same fortune, and the same honours as you;
1 Kings jii. 5-14. notwithstanding, the torrent .which bore us
In Gibeon, the Lord appeared to Solomon, in a away, is doing the same with you. We have exhorted you to shed upon their
dream by night: and God said, Ask what I shall
give. And Solomon said, Thou hast showed tombs the tears of repentance. Hear the dead;
unto thy servant David, my father, great mercy, they preach with an eloquence greater than ours; they say, “that sin has brought death into
according as he walked before thee in truth, and the world; death which separates the father
in righteousness, and in uprightness of heart from the son, and the son from the father; which
with thee; and thou hast kept for him this great disunites hearts the most closely attached, and
kindness, that thou hast given him a son to sit
on his throne, as it is this day. And now, 0 dissolves the most intimate and tender ties." They say more: Hear the dead-hear some of
Lord, my God, thou hast male thy servant king
instead of David, my father; and I am but a them, who, from the abyss of eternal flames, into which they are plunged for impenitency,
little child; I know not how to go out and exhort you to repentance.
come in. And thy servant is in the midst of thy 0! terrific preachers, preachers of despair,
people which thou hast chosen, a great people,
which cannot be numbered nor counted for mulmay your voice break the hearts of those hear
titude. ers on which our ministry is destitute of energy
Give, therefore, thy servant an underand effect.--Hear those dead, they speak with
standing heart, to judge thy people, that I may
discern between good and bad: for who is able to a voice more eloquent than ours from the depths of the abyss, from the deep caverns of hell; they
judge this thy so great a people? And the speech
pleased the Lord, that Solomon had asked this cry, “Who among us shall dwell with devour
thing. And God said unto him, Because thou ing fire? Who among us shall dwell with ever
hast asked this thing, and hast not asked for thylasting burnings? Ye mountains fall on us; ye hills cover us. It is a fearful thing to fall into
self long life; neither hast thou asked riches for the hands of the living God, when he is angry,”
thyself; nor hast asked the life of thine enemies,
but hast asked for thyself understanding to disIsa. xxxiii. 14; Luke xxiii. 30; Heb. x. 31. Hear the father, who suffering in hell for the
cern judgment: Behold I have done according to
thy words. Lo, I have given thee a wise and bad education given to the family he left on earth. Hear him by the despair of his condi
understanding heart, so that there was none like tion; by the chains which oppress him; by the
thee before thee, neither after thee shall any arise fire which devours him; and by the remorse, the
like unto thee. And I have also given thee that
which thou hast not asked, both riches and hotorments, and the anguish which gnaw him,
nour; so that there shall not be any among the entreat you not to follow him to that abyss. Hear the impure, the accomplice of your plea
kings like unto thee all thy days. And if thout
wilt walk in my ways, to keep my slatules and sure, who says, that if God had called you the
my commandments, as thy father David did first, you would have been substituted in his
walk, then will I lengthen thy days. place, and who entreats to let your eyes become as fountains of repentant tears.
“Wo to thee, O land, when thy king is a This is the sort of sorrow with which we child!” In this way has the sage expressed the should be affected for the death of those with calamities of states conducted by men destitute whom it has pleased God to connect us by the of experience. But this general maxim is not bonds of society and of nature. · May it pene- without exceptions. As we sometimes see the trate our hearts; and for ever banish the sorrow gayeties of youth in mature age, so we somewhich confounds us with those who have no times perceive in youth the gravity of sober hope. Let us be compassionate citizens, faith- years. There are some geniuses premature, ful friends, tender fathers, loving all those with with whom reason anticipates on years; and whom it has pleased God to unite us, and not who, if I may so speak, on leaving the cradle, regarding this love as a defect; but let us love discover talents worthy of the throne. A proour Maker with supreme affection. Let us be fusion of supernatural endowments, coming to always ready to sacrifice to him whatever we the aid of nature, exemplifies in their character have most dear on earth. May a glorious re- the happy experience of the prophet; “I have surrection be the ultimatum of our requests. more understanding than all my teachers. I May the hope of obtaining it assuage all our
Saurin, placed at the Hague as first minister of the sufferings. And may God Almighty, who has educated us in a religion so admirably adapted characters, saw it his duty to apprise them of the moral
persecuted Protestants, and often attended by illustrious to support in temptation, give success to our sentiments essential for an entrance on high office and exefforts, and be the crown of our hopes; Amen. tensive authority; The Abbe Maury, in his treatise on To whom be honour and glory, henceforth and on the Wisdom of Solomon, to be one of the best speci
Eloquence, though hostile to Saurin, allows this Sermon for ever.
mens of his eloquence.