of those dwellings, where, in the language of the Psalmist, "the voice of joy and health is heard."

God grant, that all fondly and virtuously formed anticipations, in the bosoms both of parents and children, may, from the ceremony which hath taken place, be abundantly realised:-and if any thing so secondary, as wishes and vows preferred from the quarter whence these prayers are put up, be deserving of ascending to the throne of mercy, God grant that the future lives of the YOUNG, may more than realise the fondest wishes of the OLD: so that, in the future dispensations of Providence, both parents and children may be equally convinced, that verily "there is a reward for the righteous, doubtless there is a God that judgeth the earth." Amen, and Amen.

SERMON X.

Psalm xxxvii. 25th verse.

Yet saw I never the righteous forsaken, nor his seed begging their bread.

THE holy Scriptures abound with encouragements to diligence, and exhortations to virtue. In almost every book, or portion of the Bible, which is most justly and emphatically called the BOOK OF Books, the attentive reader may discover the immense advantage of pursuing a virtuous or righteous career, and of attending with diligence to his particular calling in life: to the performance of his duty (as our catechism well expresses it) "in that state of life to which it has pleased God to call him."

If there were nothing to distinguish virtue from vice, and benevolence from oppression, if the same ends and the same rewards were

* Preached at St. Mary's, May 16, 1824.

held out to both the profligate and the good, then, perhaps, we might say that there is not a God who governs the world, and who rules the universe with equity; then, we might be led to tax providence with injustice, and to imagine that we were toiling in this miserable scene of tumult and vexation, without the prospect of reaching an harbour in which to shelter our tempest-beaten vessels.

But, ask your own hearts, my brethren, whether it be thus in God's moral government of the world? Commune with yourselves in private, and see if you can find the least plea or pretext for acquiescing in the foregoing mode of argument? On the contrary, after duly reflecting upon the causes and effects which you see daily passing before your eyes—after noticing carefully, and for a considerable period, what is the issue both of a bad and a good conduct, are you not disposed fully to accede to the opinion of David, and say, "I have been young and am now old, yet never saw I the righteous forsaken, nor his seed begging their bread."

The manner in which this beautiful and impressive observation is made, is deserving of your especial attention. First, David says, "I have been young and am now old :" that

is, I have passed through a considerable portion of human existence, and am now arrived at a sufficiently matured period to pronounce judgment with some degree of certainty. The remark is neither a casual nor a careless one: it is not hastily said; but is the result of that experience which a long intercourse with the world enables the inspired Psalmist to make. Hence we may learn to appreciate its truth as well as beauty.

What is it, secondly, which David observes? He says, that he never saw the righteous forsaken. Now, this very assertion, from a character so well qualified to make it, carries with it a wonderful degree of persuasion; and those, who may not comprehend upon what principles, or foundation it is, that the righteous are never forsaken, have good reason, nevertheless, to acquiesce in the justice of the Psalmist's remark. But the greater part of such as are here assembled, know, I trust, what are the principles by which the righteous are protected. They are assuredly protected by those principles which form a part, as it were, of the Deity: which pervade all matter: which operate throughout all space; which called man into existence from the dust of the earth, and which shall reanimate

him at the last day of retributive justice. God's mercy and righteousness are every where apparent; in the physical as well as the moral, in the animate as well as the inanimate world. But, in the formation and intellectual character of man, they shine paramountly conspicuous. These have taught him to know right from wrong; to shew pity to the weak; to punish the rebellious; to enlighten the ignorant; to encourage the diligent, and to reward the righteous.

Look abroad in the world, and see if the righteous are forsaken. They may not be always RICH- but is there no other protection than that afforded by wealth? Or rather, of all species of protection, what plants round a human being so strong a fence, so impregnable a bulwark, as the respect and esteem of the discerning and better part of the community? In the hour of fear and of peril, of perturbation and alarm, from earthly apprehensions-who stand so firmly as the righteous? In whose defence will more hearts burn with zeal, or more hands be raised with alacrity and courage? Are we disposed to protect men, in such situations, on account of their wealth alone? No: but from the good which they have done with that wealth;