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quiring men, who do not sometimes find themselves in a state of dejection, which takes from them much of the satisfaction arising from their faith in very important and interesting truths. Happy, indeed, is the person who enjoys a flow of spirits so even and constant as never to have experienced this. Of myself I must say, that I have been far from being so happy. Doubts and difficulties have often perplexed me, and thrown a cloud over truths which, in the general course of my life, are my support and consolation. There are, however, many truths, the conviction of which I never lose.-ONE conviction in particular remains with me amidst all fluctuations of temper and spirits; I mean my belief of the maxim in my text, that he who walketh uprightly walketh surely. There has not been a moment in which I have found it possible to doubt, whether the wisest and best course I can take be to practise virtue and to avoid guilt. Low spirits give only new force to this conviction, and cause it to make a deeper impression. Uncertainty in other instances creates certainty here; for the more dark and doubtful our state under God's government is, the more prudent it must be to choose that course which is the safest.

I will only further desire you to consider on this subject, with what serenity of mind a good

man may proceed through life. Whatever is true or false, he has the consciousness of being on the safe side; and there is, in all cases, a particular satisfaction attending such a consciousness. A man who knows himself in a safe way goes on with composure and boldness. Thus may you go on in a course of well-doing. You have none of those calamities to fear to which others are liable. If the doctrines of religion be true, you will be completely happy through the Saviour of mankind. But should they not prove true, you will not be worse off than others. I have shewn, on the contrary, that you will still be gainers. Your loss, in short, can be nothing. Your gain may be infinite. Forsake, then, every thing to follow righteousness. Never consent to do a wrong action, or to gratify an unlawful passion. This will give you a security that is worth more than all the treasures of the earth. You may also, on all principles, entertain the apprehension that the gospel has given right information concerning the abolition of death, and the happiness reserved for the faithful, in the future kingdom of Jesus Christ. That person must have considered the arguments of Christianity very superficially, who does not see, that they amount to an evidence, which is at least sufficient to give a just ground for this apprehension; and, consequently, for a hope the most animating

and glorious. Let us cherish this hope, and endeavour to keep the object of it always in sight. The slightest GLIMPSE of that ETERNAL LIFE which the New Testament promises, is enough to elevate one above this world. The bare possibility of losing it, by sinful practices, is enough to annihilate all temptations. Wherefore, let us be steadfast and immoveable, always abounding in the work of the Lord, forasmuch as we know that our labour MAY end in a blissful eternity; but, happen what will, CANNOT be in vain.

SERMON II.

OF THE

HAPPINESS OF A VIRTUOUS CORSE.

PROVERBS iii. 17.

HER WAYS ARE WAYS OF PLEASANTNESS, AND ALL HER PATHS ARE PEACE. SHE IS A TREE OE LIFE TO THEM THAT LAY HOLD OF HER; AND HAPPY IS EVERY ONE THAT RETAINETH HER.

IN

In my last discourse, I represented to you the security of a virtuous course. In doing this, I was led to touch upon its tendency to make us most happy, as well as most secure, under God's government. I shall now insist more particularly on this subject: and endeavour to give you a distinct account of the principal arguments and facts which prove the happiness of virtue; meaning on this occasion, chiefly its present happiness.

The ways of wisdom (my text says) are ways of pleasantness, and happy is every one that retaineth her. Previously to any examination of the actual state of mankind, we may perceive a high probaVirtue is bility that this assertion must be true. the image of God in the soul, and the noblest

thing in the creation; and, therefore, it must be the principal ground of true happiness. It is the rule by which God meant that we should act; and, therefore, must be the way to the bliss for which he intended us. That Being who gave us our sense of moral obligations, must have designed that we should conform to them; and he could not design this, and at the same time design that we should find it most for our advantage not to conform to them. This would have been to establish an inconsistency in the frame of nature; and acting in a manner which cannot be supposed of that supreme power, which, in every other part of nature, has discovered higher wisdom than we are able to comprehend.

But waving such reasonings, let us apply ourselves to the consideration of the actual state of mankind in this respect. And,

First, Let us consider, that by practising virtue we gratify the highest powers in our natures. Our highest powers are, undoubtedly, our sense of moral excellence, the principle of reason and reflexion, benevolence to our fellow-creatures, and the love of the Deity. To practise virtue is to act in conformity to these powers, and to furnish them with their proper gratifications. Our other powers being inferior to these and of less dignity, the happiness grounded upon them is also of an inferior nature, and of less value. Rea

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