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 never slumbers, nor sleeps. There are no void spaces, no X 4 broken

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XV.

On Integrity as

SERMON other to destruction. In the text, an advantage of righteousness is specified, which is not commonly attended to, and which some will not readily allow that it possesses. We are told by the wise man, that it affords light and direction to conduct, and will prove our best guide through all the intricacies of life. The integrity

of the upright shall guide

them; or, as it is added, to the same purpose, in a following verse, the righteousness of the perfect shall direct his way. There are many who will admit, that integrity is an amiable quality; that it is entitled to much respect, and in most cases ought to influence our behaviour; who nevertheless are unwilling to allow it the chief place in the direction of their worldly conduct. They hold, that a certain artful sagacity, founded upon knowledge of the world, is the best conductor of every one who would be a successful adventurer in life; and that a strict attention to integrity, as his only guide, would often lead him into danger and distress. In opposition to tenets of this kind, I now purpose to shew that, amidst all perplexities and dangers, there is no

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 appoint ment 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 commonly done upon the instruments and subordináte means of our trouble, our trouble, is frequently the cause of much grief, and much sin. When we view our sufferings as proceeding merely from our fellowcreatures, the part which they have acted in bringing them upon us, is often more grating

in guarding against it, serve to poison sore. Whereas, if, instead of looking men, we behold the cross as coming f God, these aggravating circumstances wo affect us less; we would feel no more t a proper burden; we would submit to more patiently; and many resources wo open to us, as shall in a little be shewn, fr thinking of the hand that lays it on. H Job, when despoiled of all his substan thought of nothing but the Chaldeans a Sabeans who robbed him, with what viol passions would he have been transport and with what eager desires of rever tormented? Whereas, considering them rods and instruments only in the divi hand, and receiving the correction as fro the Almighty himself, the tumult of 1 mind subsided; and with respectful con

posu

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 Job is expressed: What! shall we receive good at the band 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 governor, there might be reason for distrusting every step of his conduct. But in the world which we inhabit, we behold,

on