made free in Ifrael."-But no creature, can be released from its obligation to ferve God for abfolute dependence and unlimited fubjection are fo intimately connected, that they cannot exist separately. As we neceffarily depend upon God, so we are neceffarily bound to fubmit to his authority, and to ferve him to the utmost extent of the powers he hath given us. No creature can fay of any thing he poffeffeth, This is fully mine, to dispose of it as I please. The benefits conferred upon us, are so far our property, with refpect to our fellow-fervants, that, unless they can produce an order from the great Mafter of the family, none of them may take them from us, neither can they righteously poffefs them without our confent: but, with regard to God, they ftill belong to him, and are ours only for the ends and purposes he hath appointThey were not given merely as an alms to the needy, but as inftruments are given to a fervant for doing his master's work. This is clearly expreffed, 1 Pet. iv. 10. "As every man hath received the gift, " even fo minister the fame one to another,

ed.

cr

as good stewards of the manifold grace " of God."

The nature of the gifts bestowed upon men plainly fhow, that they were not intended for pomp, but for use: and it appears from the manner in which they are diftributed, that none of them are bestowed to gratify the pride of individuals, but to eftablish fuch a mutual connection and dependence, as may render every one in his place useful to the community. We have a lively illustration of this, 1 Cor. xii. 8. et feq. "To one is given by the Spirit the "word of wisdom; to another the word of "knowledge by the fame Spirit; to ano"ther faith by the fame Spirit; to another "the gifts of healing by the fame Spirit; "to another the working of miracles; to "another prophecy; to another discerning "of fpirits; to another divers kinds of

tongues; to another the interpretation of tongues. But all these worketh that one "and the felf-fame Spirit, dividing to every

man feverally as he will." Thus each hath his distinct office and use, that, as it is expreffed, ver. 25. "there fhould be no

"fchifm

"fchifm in the body; but that the feveral "members fhould have the fame care one " for another," and maintain mutual love, whilst all in their way contribute to the good of the whole." The eye cannot say "unto the hand, I have no need of thee: "nor again the head to the feet, I have no "need of you." To every one fomething is given, to recommend him to the refpect of others; and from every one fomething is with-held, to keep him modeft and humble: for God hath fo ordered the diftribution of his benefits, that each may feel his need of that excellence which he hath not in poffeffion, and at the fame time have the aid of thofe gifts, by the miniftry of others, which he himself wants.

"The rich and the poor meet together," faith Solomon, "the Lord is the maker of "them both." Hence," he that mocketh "the poor" is faid "to reproach his Maker;" that is, he throws an injurious reflection upon the wisdom and goodness of divine providence, which hath appointed this inequality of conditions among men, for exercifing, on the one hand, the patience

and

and refignation of the poor; and that the rich, on the other hand, may be furnished with conftant opportunities of acknowledging their obligations to God, and their dependence upon him for all they poffefs, by diftributing what they can spare from their own neceffary ufes, for the relief and comfort of their needy brethren. That this is the proper improvement of wealth, and the purpose for which it is bestowed, appears from Paul's direction to Timothy, (1 Tim. vi. 17.), Charge them that are "rich in this world, that they be not high"minded, nor truft in uncertain riches, "but in the living God, who giveth us all things richly to enjoy that they do

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good, that they be rich in good works, ready to diftribute, willing to communi"cate; laying up in ftore for themselves a good foundation against the time to come, "that they may lay hold on eternal life." And how provoking it is to God, when men abufe the gifts of his providence, we learn from that complaint and threatening, (Hof. ii. 8, 9), "She did not know that I

gave her corn, and wine, and oil, and "mul

"multiplied her filver and gold, which "they prepared for Baal. Therefore will "I return, and take away my corn in the "time thereof, and my wine in the feafon thereof, and will recover my wool and my "flax given to cover her nakedness."

The application of thefe truths to the purpose for which we are at prefent af fembled, is fo obvious, that I am confident it must already have occurred to the most inattentive of my hearers. Were we to confider the good things we poffefs, merely as gifts freely bestowed, and left entirely to our own difpofal; yet gratitude fhould prompt us to employ them in fuch a way as might be moft acceptable to our kind and generous Benefactor. But I am furnished, you now fee, with a more perfuafive argument: the plea of gratitude comes enforced with the claim of justice, while regard to our own intereft folicits our compliance with their united demands: "For "we must all appear before the judgement"feat of Chrift, that every one may receive "the deeds done in his body, according to "that he hath done, whether it be good or

"bad."