them of difficulties, dangers, and persecutions, that awaited them, and the directions for their conduct in them, are to be understood. These begin in the text; wherein Christ first represents the dangerous state they would be in: I send you forth as sheep in the midst of wolves. They would find the generality of the world about them like wolves, ready to devour and make a prey; and they would be as sheep in the midst of these wolves, very unable of themselves to resist their rage, and of so contrary a nature and disposition to them, that for that reason they might expect to be the more violently hated by them.

In such circumstances, Christ gives them a double advice: Be wise as serpents, and harmless as doves. It is said, Gen. iii. 1. that "the serpent was wiser than any beast of the field." Though that is principally meant of the old serpent, yet an allusion seems intended to the sagacity of the animal itself, of which naturalists have observed several instances; and from thence our Saviour seems to use the wisdom of the serpent as a proverbial phrase. On the other hand, the dove is noted for one of the most harmless birds, as the sheep is among the beasts. Christ directs his disciples

to unite these two things in their conduct, wisdom or prudence, and innocence.

The lot of good men, in all ages, bears some resemblance to the case of the apostles, as described here; and, therefore, the direction may be considered as of general use. We find

another very like it laid down by the apostle, 1 Cor. xiv. 20. Brethren, be not children in understanding; howbeit, in malice or evil, be ye children, but in understanding be

men."

Upon this head I would,

I. Briefly explain the double direction given us.

II. Point at some principal instances, wherein we shall find Christian prudence, in conjunction with innocence, very necessary and serviceable. And,

III. Enforce the exhortation, from the description given of our state in this world.

I. I would briefly explain the double direction given us. And I choose to begin with the last, because the wisdom to

which we are directed, cannot well be explained without first considering the other.

1. We are required to be harmless. We find the original word only twice besides in the New Testament; in Rom. xvi. 19. where it is rendered simple, concerning evil; and in Phil. ii. 15. where it is translated, as here, harmless. Several accounts are given of the derivation of the word; but I apprehend the most probable to be, that it is a metaphor taken from "unruly beasts that push with their horns."* The design of

it is well expressed by our translation, harmless. This should be the first care of every Christian, that he be inoffensive in his whole conduct, or, as St. Paul says, may "keep a conscience void of offence, both toward God and toward men ;" and, may add, towards ourselves also.

I

It should be our care with respect to God, that we wrong not him of his rights, by neglecting any part of the homage and allegiance we owe him. A sinner is represented by Eliphaz, in a phrase not unsuitable to that in the text, as running upon God, even on his neck, upon the thick bosses of his bucklers," Job xv. 26. He is, indeed, altogether above receiving any real prejudice from us; but sin is acting against him as much as it is in our power to do; it is a wrong and injustice offered him. Here, therefore, we should study to be inoffensive.

With respect to our neighbour, we should be careful that we give no just ground of offence, by denying him any of his just claims from us, or depriving him of his rights, either in his person, or substance, or reputation: "Thy wickedness may hurt a man as thou art,' in the strictest sense, Job xxv. 8. Being harmless in common acceptation, principally relates to our neighbour. But besides this,

We have a farther concern in relation to ourselves, that whatever we do, we wrong not our own souls, but are true to their interests, to their present peace and purity, and their everlasting happiness; and that a due provision may be made for our temporal well-being, as far as may consist with our superior engagements.

This is the harmlessness, or innocence, which we should

⚫'Axégalos. A xigaos, cornutus. Metaphora sumpta a bestiis cornulisConstantin.

make it our business to maintain, that our duty to all, in the several relations wherein we stand, may be conscientiously and inviolably observed. And now it will be easy to discern what is intended by the other part of the direction.

2. We are required to be wise as serpents. And as this stands in connection with the former particular, we may plainly collect two things for explaining it.

(1.) That no rules of policy are to be observed which are inconsistent with innocence and a good conscience. The most prudential methods that can be thought of to compass a bad end, or those which may bear the most promising aspect of success, in order to obtain a good end, if they are known to be unlawful, are alike abomination to God, and should be so to every good man; for in both there is the wisdom of the serpent, without the innocence of the dove. Trick and falsehood, "cunning craftiness," as the scripture calls it, is a very different thing from Christian prudence. It is "the wisdom of this world," which is "foolishness with God," 1 Cor. iii. 19.; "fleshly wisdom," which stands opposed to "simplicity and godly sincerity," 2 Cor. i. 12.; or the wisdom which James pronounces to be "earthly, sensual, devilish, chap. iii. 15.; not the laudable wisdom of the serpent, but the wicked craft of the old serpent. Known duty is a line beyond which we must not suffer ourselves to go, upon any pretence of convenience or prudence.

(2.) The wisdom to which we are directed, is that by which we may most effectually be enabled to discern and discharge our duty. It presupposes a conscientious regard to duty, a hearty desire to know and practise it; and the province of Christian prudence is only to second this design, to facilitate and improve the performance; when we have fixed a right end, to find out the most suitable means for attaining it; to judge of the proper times and seasons of things, as "every thing is beautiful in its season," and that one branch of duty may not interfere with another; to consider the circumstances of providence from time to time, and so to discern our present duty, and "bear fruit in season;" to weigh the circumstances of cases as they occur, which may sometimes make it difficult to discover on which side of a question duty lies, and so to direct and guide our practice.

The scripture speaks of some, Jer. iv. 22. who "were wise to do evil, but to do good they had no knowledge;" they

shewed a great deal of art and cunning in the management of their wicked practices, but were most unfurnished and unex pert for the performance of any thing truly commendable. In opposition to such a character, the apostle expresses his wishes for the Romans, Rom. xvi. 19. "I would have you wise to that which is good, and simple concerning evil." Which is a good exposition of our Saviour's direction in the text. "The wisdom of the prudent is to understand his way," Prov. xiv. 8. First and principally to learn the way to heaven, which is prescribed to all, and then the way of particular duty, according to our special and distinguishing circumstances; and to understand the best manner of performing our duty, in order to reach the end proposed in it; as it is said, Eccl. viii. 5. "A wise man's heart discerneth both time and judgment." This is a general view of the wisdom or prudence recommended.

II. I would now consider some principal instances wherein we shall find Christian prudence, in conjunction with innocence, very necessary and serviceable. And we may take a short view of the three great branches of our duty to this pur

pose.

1. Prudence, as well as conscientiousness, is necessary in the exercise of godliness, or our direct duty to God himself. An honest upright heart, truly devoted to God, though it be the principal thing, yet will need the aids of prudence to facilitate the practice of piety, to promote the pleasure and lustre

of it.

We must not omit any branch of real piety, or of the due homage which God requires from us, to avoid the reproaches of profane people, nor make it our main end in any religious exercises to be seen of men; that would be carnal policy. But it is Christian prudence to avoid any such indecencies in our outward behaviour in sacred exercises, as may unnecessarily give men offence, or a handle for reproach and censure. By this means we are most likely to honour God, and recommend his ways to men.

Wisdom is also profitable to direct to the proper seasons for the exercise of the several holy dispositions of which piety consists; that God may have the acknowledgements from us, which his providences and our condition, from time to time,

require. There is a peculiar seasonableness and propriety in the exercise of some gracious dispositions, and in some branches of worship, at special times, and under particular circumstances; and it is a part of prudence to observe these, and judge aright of them, and to direct the frame and actions. accordingly. We are directed, "in the day of prosperity to be joyful, and in the day of adversity to consider," Eccl. vii. 14. And God blames Israel for the unsuitableness of their behaviour to their circumstances, Isa. xxii. 12, 13. "In that day did the Lord God of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth; and behold joy and gladness, slaying oxen and killing sheep, eating flesh, and drinking wine." There is a time to weep and a time to mourn, and graces and duties eminently suited to both conditions. We are especially called to awful fear when God's judgments are abroad; to humble ourselves under his mighty hand, when it is laid upon us; to practice submission and patience under his corrections, and trust in him in dark and distressing circumstances. On the other hand, the smiles of his providence, and the light of his countenance, should summon up their lively actings of joy and gratitude, of love and delight. Some seasons especially call for prayer, and others for praise, James v. 13. "Is any man among you afflicted ? let him pray. Is any merry? let him sing psalms." Every pious affection and exercise is most amiable in itself, and most acceptable to God, when it is seasonable and suitable to men's present case. And it is a considerable part of Christian prudence carefully to attend to this.

And it is also of use for regulating the time and manner, and length of our devotions, so as may best answer the end of them, the promotion of real piety in ourselves and others. There is no stated and prescribed rule for these things: nor can any particular direction be given which will suit all. The determination of it must be left to prudence, animated by a lively zeal to secure the great end. Thus, in secret devotions, the general rule for all is, that they manage them so as may be most for the benefit of their own souls. Prudence, under the conduct of a heart truly devoted to God, must direct how it is most likely that this end may be answered, according to a man's constitution and circumstances in the world. For the time, it must be a rule of prudence ordinarily to be observed,