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honour him. They look up to him with a secret awe, as to one who moves above them in a superior sphere; regardless of their good or ill opinion, of their promises or their threatenings: like one of those celestial luminaries which holds its course through its orbit, without being affected by any commotions among the elements below. Such a man is trusted, and relied upon, as well as esteemed, because all know where to find him, and upon what system he acts. He attaches friends and followers to himself, without courting them; and though his progress towards fame should be slow, and interrupted at first by crooked arts, it is nevertheless certain and sure. The public may be misled for awhile, in judging of real merit; but it is seldom unjust at the last. As persons continue to come forward to view, and to act their part in trying circumstances, their characters are at length fully ascertained; and, almost always, rated as they deserve. How corrupt soever the world may be, they cannot withhold approbation from him whose conduct is marked by uniform integrity and honour. Enemies he will have, but the public favours him; the multitude of men wish him success; and destine him, in their thoughts, to every step of his preferment, before he arrives at it.

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In the third place, the plan of conduct on which the man of integrity proceeds, is the most comfortable; that is, attended with the greatest satisfaction in a man's own mind. Amidst the various and perplexing events of life, it is of singular advantage to be kept free from doubt, as to the part most proper to be chosen. He who consults nothing but worldly interest, must, upon every turn of fortune, undergo much painful suspense. He is obliged to listen with anxious ear to every whisper of report; and, upon every new aspect

which the face of affairs assumes, must study how to place himself in a new posture of defence. But the man of principle is a stranger to these inward troubles. His time is not lost, nor his temper fretted, by long and anxious consultations. One light always shines upon him from above. One path, the path of integrity, always opens clear and distinct to his view. But this is not his only advantage, to be freed from embarrassments, by having placed himself under the charge of one constant guide. He is also rewarded with the sense of having chosen his guide well and wisely. He is delivered from all inward upbraidings; from all misgivings of mind, from all alarms founded on the dread of discovery and disgrace. A good conscience enables him to look back on the part which he has acted, with satisfaction; and to look forward to the issue which it may bring, without concern. It is in the case of one issue only, that the man who acts from worldly interest can enjoy satisfaction; that is, when his designs have succeeded according to his wish. But it is the felicity of the man who acts under the direction of integrity, that, in every issue, he has something to comfort him. Though success has failed him, the consolation remains of having done his duty, and studied to approve himself to God,

This reference of all his actions to Divine approbation, furnishes another source of satisfaction and peace. He looks up, with pleasing hope, to a Protector in the heavens, who loveth righteousness, aud whose countenance beholdeth the upright. The man of worldly wisdom is conscious of having no title to the favour of that high administration which rules the universe. By quitting the path of righteousness, he has left that straight road in which God had appointed him to walk. He has taken the direction of

life eternal adds supernatural strength.

his way to himself, and chosen to be his own guide and master. To his Accordingly, in the behaviour of own abilities, therefore, such as they many holy men, under the most tryare, he must trust; and is become ing circumstances of distress, we bewholly responsible for the issue of hold this effect eminently exemplihis conduct. But the man of virtue fied. It appears, with much lustre, hath committed his way to the Lord. in the spirited and magnanimous senHe follows the Divine signal. He timents of the apostle Paul, when he co-operates with the Divine purpose. had the prospect of death before him. The power which sways the universe, Behold, I go bound in the spirit to Jeis engaged on his side. By natural | rusalem, not knowing the things that consequence, he has ground to ex- shall befall me there, save that the Holy pect that any seeming disappoint- Ghost witnesseth that bonds and afflicments which he may now incur, shall tions abide me. But none of these be overruled at the end to some sa- things more me; neither count I my lutary effect. Hence that peace of life dear unto myself, so that I may God keeping the heart, to which world-finish my course with joy. (Acts xx. ly men are strangers. Hence a de- | 22-24.) I am now ready to be ofgree of firmness and resolution in fered, and the time of my departure is conduct, which it is impossible for at hand. I have fought a good fight; them to possess. Especially when I have finished my course; I have kept we add, the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day. (2 Tim. iv. 6—8.)

In the fourth, and last place, that he who thus pursues a course of integrity, has always in his view the prospect of immortal rewards. That surely is the wisest direction of conduct, which is most amply recompensed at last. But what recompense can worldly wisdom bestow, comparable to what is promised by the gospel to them who, by patient continuance in well-doing, look for glory, honour, and immortality.-The recompense indeed is distant, but the hope of it is present; and hope is one of the most powerful principles of human action. Let a man be firm in the belief that he is acting under the immediate protection of Heaven, and that through all eternity he shall be rewarded for what he now performs; and, as far as this belief is prevalent, his conduct will be steady and determined. Wherever religion directs him to hold his course, he will advance with intrepidity. He will submit to restraints without reluctance. He will meet dangers without fear. To every motive which reason suggests in favour of virtue, the hope of

Thus I have endeavoured to shew in what manner the integrity of the upright guides them; and what the advantages are, of placing ourselves under its guidance. If it be the line of safety or the line of honour which we choose to pursue; if we consult our present comfort, or look forward to future rewards; in all these respects, the course which integrity points out is by far the most eligible.

It is a great recommendation of the guidance offered to us by integrity, that it is easily understood by all men. Plans of worldly policy are deep and intricate; and experience shews how often the ablest persons are mistaken in the measures which they adopt for carrying them on. But when men's intentions are fair and upright, it will be found, that a moderate share of understanding and attention is all that is requisite, for conducting themselves with safety and propriety. Providence never intended, that the art of living hap

pily in this world should depend on that deep penetration, that acute sagacity, and those refinements of thought, which few possess. It has dealt more graciously with us; and made happiness to depend upon uprightness of intention, much more than on extent of capacity. For the most part, the first sentiment which strikes a good man, concerning what he ought or ought not to do, is the soundest, and suggests the best and wisest counsel. When he hesitates, and begins to deliberate how far his duty, or his honour, can be reconciled to what seems his interest, he is on the point of deviating into a dangerous path.-At the same time, it is of great consequence, that he who seeks to surrender his conduct

to the direction of integrity, should be well apprized of what true integrity requires. Let him guard against burdening conscience unnecessarily; lest a superstitious regard to trifles lead him to relax in matters of higher obligation. Let him avoid minute. scrupulosity, on the one hand. Let him keep at a distance from loose casuistry, on the other. But when he is satisfied that his conscience has been well informed, let him, without wavering, adhere to its dictates in the whole of his conduct. This will prove the truest wisdom both for this world and the next. For he who walketh uprightly, walketh surely. The path of the just is as the shining light: And it shall shine more and more unto the perfect day.

SERMON LXVI.

ON SUBMISSION TO THE DIVINE WILL.

Shall we receive good at the hand of God, and shall we not
receive evil?-Job ii. 10.

speaketh: What! shall we receive good at the hand of God, and shall we not receive evil? Three instructions naturally arise from the text: first, That this life is a mixed state of good and evil: secondly, That both the goods and the evils in it proceed from God: and, thirdly, That there are just reasons for our receiving with patience the evils of life, from the same hand which bestows its goods.

FEW subjects of religious exhorta- | Job replies, as one of the foolish women tion are of more general concern than those which respect the distresses incident to human life. For no society, no family, no person, can expect to be long exempted from them; and when we speak of the prosperous, we can only mean those who are more rarely subject to them than others. Now, under those distresses, religion performs two offices: it teaches us how we ought to bear them; and it assists us in thus bearing them. Materials for both are found in the words of the text, which contain a sentiment so natural and just, as to carry conviction to every reasonable mind. They were the words of Job, at a time when, to his other calamities, this domestic affliction was added, that one, who ought to have assuaged and soothed his sorrows, provoked his indignation by an impious speech. Thou speakest,

I. This life is a mixed state of good and evil. This is a matter of fact, which will be denied by none, and on which it is not necessary to bestow much illustration. It is evident, to the slightest inspection, that nothing here is unallayed and pure. Every man's state is checkered with alternate griefs and joys, disappointment and success. No condition is altogether stable. No life preserves

always the same tenor. The vicis- | never slumbers nor sleeps. There are situdes of the world sometimes bring forward the afflicted into more comfortable circumstances; and often trouble the joy of the prosperous. This is the train in which human affairs have ever been found to proceed, and in which we may expect them always to go on.

no void spaces, no broken plans in his administration; no blessings that drop upon us without his intention; nor any crosses that visit us, unsent by him. I am the Lord, and there is none else. I form the light, and create darkness. I make peace, and create evil. I the Lord do all these things. (Isaiah xlv. 6, 7.)

How it has come to pass, that this life should contain such a mixture of goods and evils, and that the mixture too should be of God's appointment, gives rise to a difficult inquiry. For how can any thing but what is good proceed from the God of love? Can darkness issue from the source of light? or can it be any satisfaction to the Father of mercies to behold the sorrows of creatures whom he has made?-Here there was room for much perplexity, till revelation informed us, that the mixture of evil in man's estate is owing to man himself. Had he continued as God ori

But though this be universally admitted in speculation, and often confessed in discourse, the misfortune is, that few think of applying it to their own case. The bulk of mankind discover as much confidence in prosperity, and as much impatience under the least reverse, as if Providence had first given them assurance that their prosperity was never to change, and afterward cheated their hopes. Whereas, what reason ought to teach us, is to adjust our mind to the mixed state in which we find ourselves placed; never to presume, never to despair; to be thankful for the goods which we at present enjoy, and to expect the evils that may succeed.—ginally made him, he would have reThou hast been admitted to partake of the feast of life. Its good things are distributed, in various portions, among the guests. Thou hast had thine allotted share. Complain not when thy portion is removed. It is not permitted to any one, to remain always at the banquet.

II. We are taught by the text, that both the goods and the evils which compose this mixed state, come from the hand of God. A little reflection may convince us, that, in God's world, neither good nor evil can happen by chance. If there were any one moment, in which God quitted the reins of the universe, and suffered any power to interfere with his administration, it is evident, that, from that moment, the measures of his government must become disjointed and incomplete. He who governs all things, must govern continually; and govern the least things as well as the greatest. He

ceived nothing but good from his Creator. His apostacy and corruption opened the gates of the tabernacle of darkness. Misery issued forth and has ever since pursued him. In the present condition of his nature, that misery is partly punishment, partly trial. He is become incapable of bearing uninterrupted prosperity; and by the mixture of evils in his lot, merciful designs are carried on for his improvement and restoration.

What the text leads us at present to consider is, the effect that will follow from imitating the example of Job, and referring to the hand of the Almighty, the evils which we suffer as well as the goods which we enjoy. Such a reference of the distressful events of our life to the appointment of Heaven, not only is a duty which piety requires, but tends also to mitigate distress, and to suggest consolation. For to dwell, as is too com

ceive good at the hand of God, and shall we not receive evil? In order to unfold all that is contained in this appeal made to every man's conscience, let us consider,

In the first place, that the good things which God has bestowed, afford sufficient evidence for our believing, that the evils which he sends, are not causelessly or wantonly inflicted. Did we live in a world which bore the marks of a malicious or cruel

monly done, upon the instruments | Job is expressed: What! shall we reand subordinate means of our trouble, is frequently the cause of much grief, and much sin. When we view our sufferings as proceeding merely from our fellow-creatures, the part which they have acted in bringing them upon us, is often more grating than the suffering itself. The unreasonableness, perhaps, of an enemy, the treachery of a friend, the ingratitude or insolence of one whom we had much obliged, add weight to a load laid upon us by means so provoking. The thoughts of their malignity, or of our own neglect in guarding against it, serve to poison the sore. Whereas, if, instead of looking to men, we beheld the cross as coming from God, these aggravating circumstances would affect us less; we would feel no more than a proper burden; we would submit to it more patiently; and many resources would open to us, as shall in a little be shewn, from thinking of the hand that lays it on. Had Job, when despoiled of all his substance, thought of nothing but the Chaldeans and Sabeans who robbed him, with what violent passions would he have been transported, and with what eager desires of revenge tormented? Whereas, considering them as rods and instruments only in the Divine hand, and receiving the correction as from the Almighty himself, the tumult of his mind subsided; and with respectful composure he could say, The Lord gave; and the Lord hath taken away: Blessed be the name of the Lord! This leads me,

III. To consider the last, and most important instruction, arising from the text; namely, that there are many reasons why we, who receive good from the hand of God, should receive with patience the evils which he is pleased to inflict. This is strongly conveyed by that interrogatory form of speech, in which the sentiment of

governor, there might be reason for distrusting every step of his conduct. But in the world which we inhabit, we behold, on the contrary, plain marks of predominant goodness. We behold the structure of the universe, the order of nature, the general course of Providence, obviously arranged with a benevolent regard to the welfare of men. All the art and contrivance of which the Divine works are full, point to this end; and the more they are explored, create the firmer belief, that the goodness of the Deity gave rise to the system of creation. What is the conclusion to be thence drawn, but that, in such parts of the Divine administration as appear to us harsh and severe, the same goodness continues to preside, though exercised in a hidden and mysterious manner.

Let me desire you to consider, whether, if some powerful friend had placed you in an opulent and comfortable situation, and in the general conduct of your affairs, had discovered the most disinterested kindness, you would not ascribe any occasional discouragements you received to some unknown reason or cause, rather than to his unfaithfulness or cruelty? Ought not the experience which we have had, and the discovery which all nature affords, of the Divine goodness, to lead us to put a like construction on the evils which we suffer from a hand that hath so frequently loaded us with good?-Have we forgotten, in the

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