By our finite sight this is not always
But it is among the wisest principles

any other attribute of it. immediately discernible. of religious knowledge. Rectitude is essentially inherent in the nature of the Deity. His will is the standard of right. Free from the passions and prejudices of men, he is without partiality. In his survey of his creatures he beholds them with an equal eye, and with everlasting righteousness regulates their concerns. Though to some a fairer position seems given than to others, though we see not always that merit is the measure of prosperity, though the wicked sometimes triumph, and the worthy are in depression, yet we cannot doubt that justice is forever in the council of heaven. Under every form which his providence may assume, in every event which he ordains, we know from his nature and his word that he is watchful of the interests of the upright, and will cause all things to work together for good, to those who love him. "The Lord is holy in all his ways, and righteous in all his works. His commandments stand fast forever and ever, and are done in truth and equity."

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That the government of the Deity is thus gracious, wise, and equitable, we must believe, before we can rightly know and understand him. "In those things I delight, saith the Lord." Of faithful contemplation of his works and providence and word the declaration of Moses happily expresses the result. "He is the rock; his work is perfect; all his ways are judgment; a God of truth and without iniquity, just and right is he."

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Now what greater cause for glory can there be than to know that all things are under the inspection and government of such a being!—that this God is our God, and will be the guide of his servants unto death. To be under his government, to have our lives and all the concerns of them in his hands; to serve him who is thus gracious, wise, and equitable, and have him for the only object of our trust, is the safest and happiest condition in which we can live. Of the numerous definitions of happiness this perhaps would be most unexceptionable, that it is a persuasion of our dependence upon an infinite Being, whose power is able to give efficacy to his will, and whose will is wholly guided

by benevolence. Such a Being must be a safeguard in danger, a refuge in trouble, and a source of supplies for all our wants. If we may glory in any knowledge, it must be in knowing his existence and character, his promises and will. If we may glory in any might, it must be in the might of him who is our governor and sole dependence. If we may glory in any riches, it must be in the riches of the wisdom and goodness of our God. His being, and control of the affairs of men, and gracious purposes towards them, are to the upright, when properly understood, the only genuine source of confidence and peace.

SERMON XLVIII.

HOPE.

JEREMIAH, Xviii. 12.

"And they said there is no hope, but we will walk after our own devices, and we will every one do the imagination of his evil heart.”

TO soothe life's sorrows, animate man in every virtuous pursuit, and bear him onward with diligence and cheerfulness to his high destination, hope is implanted in the human bosom by its benevolent Creator. Its object is future good, and its range the present life and eternity. Nourished upon these grounds of expectation which nature, reason, and revelation furnish, it is the strong defender of virtue, and sure guide to greatness and peace. It is to this principle, as we may learn from the context, that the promises of the Most High are addressed. We are said to be saved by it, and it is named by an apostle as the inseparable companion of faith and charity. So important is it to the comfort and right management of life, that an abandonment of it is inevitably followed by the most unhappy and ruinous consequences. Yet we find that there were many in the prophet's time, and indeed there are in every age, who adopt the opinion that there is no reason to look for satisfaction here, or a better being hereafter, and therefore yield themselves to the impulses of present inclination, and do that which is right in their own eyes. They say, "There is no hope,

but we will walk after our own devices, and will every one do the imagination of his evil heart."

In discoursing from these words, it will be my endeavour to set before you, in the first place, the unreasonableness of the opinion that there is no hope.

Secondly, to point out to you the temptations to imbibe this opinion, to which we are exposed.

And thirdly, to show the inseparable connection between the adoption of it and the abuse of life.

1st. Nature, reason, the charms of creation, every magnanimous emotion, the experience of every good man, all rise in opposition to the hostile sentiment that "there is no hope." So numerous are evidences of its unreasonableness, which crowd into the indignant mind, that it is difficult to determine how to arrange them or with which to begin. Those which are the most powerful, may, I think, be drawn from the situation in which we are placed, from the most natural and satisfactory sentiments which we have of a Supreme Being, and from the enlivening instructions and soothing consolations of revealed religion.

I begin with the situation in which we are placed. Surely, this world, with all the beauties which adorn it, its riches, and the scenes of stupendous grandeur which its inhabitants behold, is not the allotted residence of beings doomed to despair. Some unvaried desert, on which no star should glimmer, no flower should appear, no meandering stream should flow; some murky dungeon into which no beam of light should enter, no voice of joy be ever heard, would better suit the destiny of beings who were to know no comfort and indulge no hope, than this magnificent world, where all is beautiful, lively, and animating, and leads to lofty conceptions and manly designs. Cheerfulness predominates in all the works that surround us. The scenes in every part of our abode invite to pleasure and improvement. The rising sun rebukes despondence, and when it sets it reproaches distrust. Indeed, the external circumstances of our situation inspire hope by the delights which they yield.

Who that abides beneath the canopy of the skies, and walks amidst the beauties of the varied year, has not innumerable sources of elevating delight constantly set open before him? What virtuous mind, unstrung by accident or exertion, may not recur to the charms and wonders of nature, and in the contemplation of them acquire new tone, new energies, new motives to grateful satisfaction in his being, and invigorating expectation from its issue? Who that surveys this earth and all the grandeur about it, and reflects with the calm judgment of virtue upon his station in it, but will infer that there is something of high extract and happy destiny in man from his having dominion in so delightful a domain.

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But let us consider the occupations of our existence. there no blessing of health, of satisfaction, and of reward, upon the manifold employments of industrious life? Is there no hope of competence and respectability in the upright efforts of the artist and the husbandman? Is there no certainty of noble and increasing pleasure in the active pursuit of knowledge? The happiness which shall crown assiduity, is so sure that men are able to anticipate it, and the anticipation is the life and joy of their exertions. To the satisfaction and rewards of laborious life, we need not, however, confine our views. Look to the pleasures of social virtue. In the endearing charities of father, son, and brother, what thousands are made happy! Is there no prospect of a pleasing recompense in gladdening a parent's heart, nor any expectation of consequent felicity in the exchange of those endearments, and cultivation of those virtues, to which consanguinity and friendship give birth? From the domestic circle, let us expand our views to enlarged society. In his connection with the world, every good character may improve his being, and experience a satisfaction exquisite and adapted to his nature in the paths of integrity. In the sphere of public usefulness, are there not avenues to noble pleasures in advancement, in the consciousness of worth, and in the esteem of the truly great and discerning? Are there not, in associating our efforts for the general welfare, and promoting in our stations the