But let us trace " wisdom" yet further,
III. In its effects upon the eternal world —
[It is here that the great excellence of wisdom will be chiefly found. If there were no future state, folly might, with some semblance of truth, compete with wisdom, because its gratifications are so strong to the organs of sense. But, when we view the aspect of wisdom upon eternity, and reflect that every one of its dictates has a direct tendency to fit the soul for heaven and to augment its eternal bliss, whilst the opera- tions of folly have a directly opposite bearing, all competition between them vanishes ; since heaven and hell might as well bear a comparison as they. In truth, the light of heaven and its glory afford a just illustration of the one; whilst " the blackness of darkness " in the regions of hell gives but too just a portrait of the other. The one brings us to the divine image ; the other reduces us to the likeness of beasts and devils : the one ensures to us the everlasting fruition of our God ; the other entails upon us his everlasting displeasure. In requiring you, therefore, to receive the declaration of my text, that " Wisdom excelleth folly as far as light excelleth darkness," I do nothing but what every conscience must assent to, and every judgment approve.]
Permit me, then, in conclusion to ask,
1. What is the judgment you have already formed?
[I know that in theory you will all accede to this statement. But what has been your practical judgment? If we look at your lives, what will they attest to have been your views of this subject? Has wisdom there shone, and folly been put to shame? Have you really been living with a view to the eternal world, embracing the Gospel thankfully as sinners, and adorning it as saints. I ask not what "you have said'" with your lips, but what ''you have said'''' in your lives. It is not by your profes- sions, but by your practice, that God will judge you ; and therefore it is by that standard that you must judge your- selves ]
2. What is the conduct you intend hereafter to pursue ?
[The world, I acknowledge, gives its voice in direct oppo- sition to the foregoing statement. It represents religion as folly, and the prosecution of carnal enjoyments as wisdom. But its " calling good evil, and evil good," will not change their respective natures: nor, if the whole world should unite in putting darkness for light, or light for darkness, will either of them lose its own qualities, and assume those of the other. " Sweet " will be sweet, and " bitter " bitter, whether men