SERMON I.

OF THE

SECURITY OF A VIRTUOUS COURSE.

PROVERBS X. 9.

HE THAT WALKETH UPRIGHTLY, WALKETH SURELY.

THESE Words express one of the most important of all maxims. They tell us, that in the .practice of virtue there is SAFETY. Much higher praise may be bestowed upon it. We may say that with it are connected peace, honour, dignity, the favour of God, happiness now, and ETERNAL happiness hereafter: and we have reason enough to think this true. But whether true or not, it is at least true, that there is safety in it.

Christianity informs us, that good men will be raised from death, to enjoy a glorious immortality, through that Saviour of the world, who tasted death for every man. But let the evidence for this be supposed precarious and unsatisfactory. Let it be reckoned uncertain, whether a virtuous course will terminate in such infinite blessings under the Divine government as Christians are taught to expect: still there will remain sufficient

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evidence to prove, that in all events it must be the safest, and therefore our wisest course.

I cannot better employ the present time, than in endeavouring to explain and illustrate this truth. But previously to this, it will not be amiss to make a few observations on the character of the man who walks uprightly.

Uprightness signifies the same with integrity or sincerity. It implies a freedom from guile, and the faithful discharge of every known duty. An upright man allows himself in nothing that is inconsistent with truth and right. He complies with all the obligations he is under, and avoids every kind of prevarication and falsehood. He maintains an equal and uniform regard to the whole of righteousness. He hates alike all sin, and practises every part of virtue, from an unfeigned attachment to it established in his soul. This is what is most essential to the character of an upright man. He is governed by no sinister ends, or indirect views, in the discharge of his duty. It is not the love of fame, or the desire of private advantages, or mere natural temper, that produces his virtuous conduct; but an affection to virture as virtue; a sense of the weight and excellence of the obligations of righteousnes; and a zeal for the honour of God and the happiness of mankind. But to be a little more particular:Uprightness of character comprehends in it

right conduct with respect to God, and man, and ourselves. The person I am describing, is, first of all, upright in all his transactions with GOD. His religion is not a hypocritical show and ostentation. He is that which he appears to be to his fellow-creatures. His religious acts are emanations from a heart full of piety. He makes conscience of private as well as public devotion and endeavours to walk blameless in all God's ordinances. He attends on religious services, not to be seen of men, but from a sense of duty and gratitude to his Maker; and instead of making them a cover for bad designs, or compensations for immorality, he makes them incentives to the discharge of all moral duties, and the means of rendering him more benevolent, amiable, and worthy.

Again. Uprightness implies faithfulness in all our transactions with ourselves. It is very common for men to impose upon themselves; to wink at offensive truths; and to practise unfair arts with their own minds. This is entirely inconsistent with the character of an upright man. He endeavours to be faithful to himself in all that he thinks and does, and to divest his mind of all unreasonable biasses. He is fair and honest in all his inquiries and deliberations, ready to own his mistakes, and thankful for every help to discover them. He wishes to know nothing but

what is true, and to practise nothing but what is right. He is open to conviction, indifferent where he finds truth, and prepared to follow it wherever it can lead him. He is often disciplining his heart, searching into the principles of conduct within him, and labouring to detect his faults in order to rectify them.

Further. Uprightness includes in it candour, fairness, and honesty in all our transactions with our fellow-creatures. An upright man may be depended upon in all his professions and engagements. He never, in any affair, goes beyond the limits of justice and equity. He never deceives or over-reaches. He is true to his promises, and faithful to every trust reposed in him. All his gains are the gains of virtuous industry. All falsehood and lies, all low cunning and fraudulent practices are his abhorrence. In short, he maintains a strict regard to veracity in his words, and to honour in his dealings. He adheres steadfastly in all circumstances to what he judges to be rightest and best; and were it possible for you to look through his soul, you would see the love of goodness predominant within him. You would see benevolence and piety governing his thoughts. You would see him within the inclosure of his own breast, as honest and worthy as he is on the open stage of the world.

Such is the character of the man who walks

uprightly. I am next to shew you how surely he walks.

In order to acquire a just notion of this, it is proper we should take into consideration, first, the safety which such a person enjoys with respect to the happiness of the present life. Nothing is plainer than that, if we regard only our temporal interest, an upright course is the safest course. In order to be sensible of this, you should think of the troubles which men very often bring upon themselves by deviating from integrity. It is very difficult to go on for any time in dishonesty and falsehood, without falling into perplexity and distress. A man in such a course suspects every body, and is suspected by every body. He wants the love and esteem of his fellow-creatures. He is obliged to be continually on his guard, and to use arts to evade law and justice. He walks in the dark along a crooked path full of snares and pits. On the contrary, the path of uprightness is straight and broad. It is smooth, open, and easy. He that walks in it walks in the light, and may go on with resolution and confidence, inviting rather than avoiding the inspection of his fellow-creatures. He is apprehensive of no dangers. He is afraid of no detection. He is liable to none of the causes of shame and disgrace. It is an advantage to him to be observed and watched. The more nar