does he enjoy it? If he be in adversity, not What is his distress? but, How does he bear it?

Hence arises the hope to a wise and good man, of either finding, or making his estate tolerable to himself. If he be not wanting to himself, he is never left without resources to assist those exertions which he makes in his own behalf. Roses indeed are not always strewed in his path; but from the fields that are seeming waste, flowers may be gathered by those who look carefully around them. Seldom or never do all good things forsake, and all evils beset a man, at once. In some corner of our lot there are always comforts that may be found, if we be not so foolish as to overlook them. Even in the intervals of sickness and pain, satisfactions may be enjoyed. Returns of relief are of ten felt with a more lively sensation of pleasure, than what we taste in unbroken health. It has been often observed, that what is very severe of any kind, seldom lasts long; and the uneasiness which lasts we become accustomed to bear. Time and continuance reconcile us gradually to many things that were at first believed to be insupportable. Providence has in mercy provided this gentle opiat to assuage various sorrows of human life. What we behold others around us bearing, we learn to think may also be borne by us. The spirit of man will long sustain his infirmities. From the treasures of his own mind in reflection and meditation, much relief will arise to the virtuous; and at the bottom of the most disconsolate estate, there lies always a secret hope that better day's may come. From such circumstances as these, the expectation of passing through life with some measure of comfort, may reasonably be entertained by such as are not wanting to themselves in propriety of conduct. In looking forward to futurity, the prospect we are to take of the world is not that which is sometimes gloomily indulged, of a forlorn region, where nothing is to be beheld but dreary and inhospitable wastes, and no objects are to be met with but serpents that hiss, and wild beasts that devour. The prospect is rather that of a mixed region, where indeed rugged rocks are seen, aud deserts extend, over which the tempest sometimes scowls; but where also many peaceful habitations and fruitful fields occur to refresh the sight. Once more.

III. WE have ground to expect from the ordinary course of human affairs, that if we persevere in studying to do our duty tewards God and man, we shall meet with the esteem, the love, and confidence of those who are around us. I before observed that in our expectations of receiving what we think due respect and consideration from the world, we shall be often disappointed. But that observation was applied to the claims we make on others on account of talents, abilities, and superior merits.To such claims the world is seldom disposed to give a favoura

ble reception. We live amidst rivals and competitors, whose self-estimation prompts them to depreciate us, and of course subjects us to many a mortification. The case is different with respect to moral qualifications. There the world is more ready to do justice to character. No man is hurt, at least few are so, by hearing his neighbour esteemed a worthy and honourable man. This praise will be bestowed, without grudging, by many who value themselves on the possession of qualities, which they conceive to be of superior importance in the judgment of the world. But whatever they may think, it is certain that the basis of all lasting reputation is laid in moral worth. Great parts and endowments may sparkle for a while in the public eye. The world looks up to them with wonder, as to an extraordinary comet, or a blazing star. Distinguished virtue and worth create less astonishment; but, like the fixed luminaries of heaven, they shine with more steady and permanent lustre. Unaffected piety conjoined with inviolable uprightness and integrity in conduct, command a degree of respect which approaches to veneration. Candor and fairness never fail to attract esteem and trust. Kindness and benevolence conciliate love and create warm friendships. The best character may indeed for a time be accidentally obscured and misunderstood. But the world commonly judges soundly in the end. After a man has acted his part for a while among his fellows, he is known upon trial to be what he is; and if his worth be real and genuine, his righteousness comes forth as the light, and his judgment as the noonday.

This is what a good man has always ground to look for, even in evil times; and surely, there are few things which he can more desire, than the prospect of being valued and esteemed by those among whom he lives. This counterbalances many a disadvantage of outward fortune, and puts into his hand many opportunities of satisfaction and comfort. He is likely to possess many friends and well-wishers, and to have few enemies. The more he is known, the more will the favour of those who surround him grow; and the prospect is before him, of having his hoary head crowned with honour.

THUS, in several instances, I have briefly pointed out what may, or may not, be expected from the world, when we look forward to the ordinary course of human affairs: Not an uninterrupted enjoyment of all the comforts of prosperity; not undisturbed satisfaction in our various intercourses with society; not grateful returns from all whom we have obliged or served: But what we may expect, if we keep a good conscience and study to do our duty, is peace of mind; a tolerable easy and comfortable state, amidst the vicisitudes of life; and the love and

esteem of those with whom we are connected.-The hopes of the righteous shall be gladness.

THE present subject has led me to consider only what the righteous man has to hope for in the ordinary course of the world, but I have now to observe, that he has before him a much higher object of hope than any which I have yet mentioned; a hope which arises not from the ordinary course of human affairs, but from an extraordinary interposition of divine grace and mercy conveyed to us by the gospel; even the hope which is laid up for him in heaven; the assured expectation of a better life in a higher and a better world. Put the case of the servant of God being overwhelmed with all the disappointments which the world can bring upon him, here is an expectation which will be always gladness; with which he can perpetually solace himself. Through the present state of existence he is no more than a passenger. If he can render it in any degree tolerable and easy to himself, it is well; it is all that he expects. His home, his place of rest, is in those habitations to which, through the merits of his Redeemer, he is taught and encouraged to aspire. He knows that in due season he shall reap, if he faint-not.* That when the earthly house of this tabernacle is dissolved, he shall have a building of. God, an house not made with hands, eternal in the heavens; for to them who, by patient continuance in well-doing, seek for glory, honour, and immortality, God will render eternal life.‡ Hence, whether you consider him in this life, or consider him as looking forward to another, his hope is perpetual gladness, while the expectations of the wicked shall perish.

⚫ Galat. vi. 9.

† 2 Corinth. V. 1.

+ Rom. ii. 7.

SERMON LXXIII.

ON THE PROPER DISPOSITION OF THE HEART

TOWARDS GOD.

In him we live, and move, and have our Being.-ACTS, XVII. 28.

THERE is nothing which all nature more loudly proclaims, than that some Supreme Being has framed and rules this universe. Day uttereth speech of it to-day, and night sheweth knowledge of it to-night. Our birth and our life, our sensations and our actions, the objects which we behold, and the pleasures which we enjoy, all conspire to testify that some wonderful intelligence has disposed and arranged, and still supports and animates the whole frame of nature. This is what scarcely any man of sober mind ever called in question. It was the dictate of nature to the most savage and barbarous, as well as to the most civilized nations. The American and the Indian in his desert, as well as the Grecian sage and the Roman conqueror, adored, each, after his own mode, a Sovereign of the Universe. The Psalmist observes, that the fool hath said in his heart, there is no God. Among the follies, however, with which the human race is chargeable, this is one which, in the course of ages, seemed to have made the smallest progress. It was reserved for modern times and evil days, to engender, in one region of the earth, a system of false philosophy, which should revive the exploded principles of atheism, and study to pour forth their poison among the nations, not only to the extinction of religion, but to the subversion of established governments, and of good order among mankind.

Dismissing all delusions of this nature as unworthy the attention of any reasonable unperverted mind; holding it for certain that nothing can be more real than the existence of a Su

preme Divinity, it follows of course from this belief, that there are dispositions correspondent to Him which ought to be found in every human mind, among the young and the old, among the high and the low, the rich and the It is absurd to suppose poor. that while the relations in which we stand to our fellow-creatures, whether as equals, superiors, or inferiors, naturally call forth certain sentiments and affections, there should be none which properly correspond to the first and greatest of all Beings; to Him, whom, though we see him not, we all recognise ; to Him, in whom, as it is beautifully expressed in my text, we live, and move, and have our being.

THE proper disposition of mind with respect to God, is generally expressed by the term of Love to him. This is very justly founded on the solemn injunction of our blessed Lord.* Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind; this is the first and great commandment. Hence, it is common among religious writers to include the whole of pious affections towards God in Love. But when this term is applied to the Almighty, we must be careful to understand aright what it imports. We all know what it is to love any of our fellow-creatures; but such an affection as we bear to them, cannot in a literal sense be transferred to God. Among them it is sometimes connected with the fervency of passion, it commonly imports some similarity of nature, and some degree of fond and intimate attachment; all which it were highly improper in us to affect towards the Supreme Being, whose ways are not as our ways, nor his thoughts as our thoughts. I am afraid that the application of Love in a strict sense, and sometimes in too fervent and passionate a strain towards God, has, among some serious and well-disposed minds, given rise to no little enthusiasm in religion.

When therefore we treat of Love as applied to God, it must be analysed or resolved into those sentiments which are proper and suitable for us to encourage towards the God whom we adore. That Love of him which religion requires, and which our Saviour has so solemnly enjoined, is a compounded affection, and the dispositions which it includes are principally three; reverence, gratitude, submission. Of the nature and foundation of each of these I am to treat in the sequel of this Discourse, and shall endeavour to illustrate them as forming that temper and disposition of mind, which we ought always to preserve towards the Great Author of our existence.

I. THE foundation of every proper disposition towards God must be laid in Reverence, that is, admiration mixed with awe; what, in its lower degrees among men, is called Respect;

* Matth. xxii. 37.