raging industry, as of relieving the necessitous ; and they give full scope for the exercise of our most bene- volent affections. Each of them has its peculiar uses; and each is a precious talent capable of the highest improvement. Yet however they lay no solid founda- tion for glorying : and the prophet's injunction is that we should not glory in them ; by which he means, that we are not to esteem them too highly, nor to regard them as the principal objects of our pursuit, nor to place our chief happiness in them, nor to make them our trust and confidence.
And indeed what is there in our wisdom wherein to glory ? The more knowledge we possess, we are only more fully convinced that we know nothing in com- parison of what is yet veiled from our eyes : besides, the wisest counsels are often frustrated for want of power to carry them into execution ; and though we excelled even Solomon himself, disease or accident may reduce us in a moment to a level with the brutes.
What is there in power? To have it is no little temptation to exercise it in an unbecoming manner and for selfish ends : it universally stirs up opposition in those who are subjected to our authority, and creates much trouble and anxiety to ourselves in the dispensing of it.
And what is there in riches P They often generate in our hearts covetous and sordid tempers (for it is seldom that our " riches increase, but we immediately set our hearts upon them"), they make us proud, overbearing, and oppressive : yet all the wealth of the Indies can furnish us with very little more than food and raiment : and there are so many thousand ways in which we may be impoverished, that Solomon observes of riches, " they make themselves wings and fly away."
What ground then is there for glorying in any, or all, of these ? There is not any in wisdom ; for it is limited in its extent, defective in its operations, and uncertain in its continuance. There is not in might ; for the very possession of it is dangerous, and the