tures: for, when a man's general conduct is manifestly distinguished by prudence, integrity, and generosity, we give him credit in a particular action that has a contrary appearance, and suppose him to be influenced by motives with which we are unacquainted. How much more reasonable is it to proceed in this manner, when He is concerned, "whose judgments are unsearchable, and his ways past finding out!"

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But it is especially our duty to recognize the sovereign right of God with reference to ourselves and all our concerns; and not to utter a word, or harbour a thought, that implies the least degree of dissatisfaction with his dealings towards us, or any of his creatures. In particular, "The earth "is the Lord's, and the fulness thereof:" and "he "hath given it to the children of men," as it seemed good in his sight. The different proportions, in which its produce is distributed, result from an almost infinite variety of second causes, operating and combining their energy through successive generations. But, though the good or bad conduct of every individual, and that of his predecessors or contemporaries, concur in assigning him his situation in the community, and dividing to him a more scanty or a more abundant provision: yet the Lord ought to be acknowledged as the first cause in the whole distribution. Talents, health, industry, and success, are his gifts: he permits, restrains, directs, counteracts, or prospers men's activity, as he sees good: he is the original source of the difference in climates, soils, and seasons: and, whatever be the immediately discriminating event, it is "the Lord who maketh rich,

"and maketh poor; who lifteth up and casteth "down:" and the vast inequality which subsists in men's rank and station must be resolved into his sovereign appointment, by all who consistently acknowledge his providence.

He hath wise and holy reasons for those dispensations by which the wicked prosper, and the more inoffensive are impoverished and oppressed; as well as for famines, earthquakes, and pestilences, by which numbers suffer without any exact discrimination of character. We may indeed use proper means of averting such calamities: and thus restraints may be imposed on the selfishness of mankind; encouragement and protection may be given to honest industry and ingenuity; and an enlarged beneficence may prevent the miseries which spring from too great an inequality in men's circumstances: for a moderate inequality is a common benefit, and even essential to a well-regulated community. But, after all, the Lord has a right to defeat such endeavours as far as he sees good: and he gives and takes away, whatever means or instru

ments he employs.

We should therefore consider our condition as God's express appointment for us; acquiesce in his wisdom, justice, and goodness; accommodate ourselves to the duties of it "as those that must

give account;" and use no unjustifiable means of changing it. We ought not to repine or envy when we see others more prosperous: we are not allowed to covet any thing belonging to another man: much less then may we attempt by violence or fraud, or by disturbing the public tranquillity, to seize on those possessions which the great Pro

prietor of the world hath seen good to bestow on others.

IV. The Lord hath a right to exercise dominion over all his creatures, and to be the Lawgiver and Judge of all rational agents. He governs the inanimate and irrational creation by that constitution of their powers and properties, their order and relation to each other, and that connexion of causes and effects, which are called the laws of nature;' but beings endued with the capacity of reflection, of knowing their Maker's will, and of obeying or disobeying it, require another kind of government, and are properly considered as accountable for their actions. It is then reasonable to suppose that they would have rules prescribed to them for their conduct; and that the consequences of observing or neglecting those rules would be set before them; that they might perform their part in the universe, not by external coercion, or an instinct which could admit of no deviation, but from rational motives, and a voluntary choice.

Infinite wisdom, however, was absolutely necessary to form such rules, or laws, as perfectly suited the capacities and situations of those who were to be governed by them: the authority of God alone could give them adequate validity, and demand absolute obedience from every individual: and his omnipotence, omniscience, and perfect justice, truth, and goodness were requisite, in order to the distribution of rewards and punishments, in a manner which none could resist, elude, or blame.

It might be expected that many things in the divine law and government, though perfectly wise, iust, and good, would appear to us in another

light, both as we are short-sighted creatures, and as we are sinners. We are utterly incompetent to determine what becomes the infinite God, in the government of his universal and everlasting kingdom; or what his own glory and the best interests of the creation may require. We might reasonably suppose that holy creatures, who were made acquainted with our state and character, would expect that God's laws would appear to us too strict and spiritual, his denunciations too dreadful, and his judgments extremely severe. Self-love alone suffices in this case to warp the judgment: those vicious affections, which prompt us to disobey the holy precept, will dispose us to desire impunity in transgression, and to prefer our own indulgence and security to the honour of God and the good of the universe: and he, who is unacquainted with the influences of our desires upon our reasonings and conclusions, where we ourselves are concerned, has not so much as begun to understand the history of the human species, or to know his own heart.

What legislator consults the dishonest part of the community, however sagacious, about repealing or altering the laws, and regulating the administration of justice? The objections of criminals to the strictness of the laws, and to the severe vigilance of the magistrates, are deemed their best encomium; and it scarcely admits of a doubt, that holy creatures consider the objections of sinners to the laws and government of God in exactly the same light.

We, perhaps, overrate the inhabitants of our earth, in comparison with the whole intelligent

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creation through eternal ages for it, is probable that the numbers immured in prison, or put to death, under the best regulated human governments, bear as large a proportion to the whole nation, as men and fallen angels together bear to all the rational creatures which have been, or shall be, brought into existence. Yet the exemption from deserved punishment, of comparatively a small part of the community, is not thought an object worthy to be put in competition with the public welfare.

All the laws of God, contained in the scriptures, are wise and righteous, and suited to the purposes for which they were given: and those which were intended for mankind in general are most equitable in their nature, and beneficial in their tendency. As the Lord himself is the perfection and source of all beauty and excellency; and as he is the author of our existence, and the bountiful giver of all that we enjoy or hope for; so it is most reasonable that we should love him with our whole hearts, and serve him with all our powers, and in the use of all his gifts. He must have an undeniable right to demand all this of us; and we must be guilty of injustice, as well as ingratitude, if we do not thus love and serve him. We ought supremely to admire and love all his glorious excellencies; to reverence his majesty and authority; to desire and delight in his favour above all things; to receive all his benefits with most lively gratitude; to devote ourselves wholly to his service; and to make his glory the great end of all our actions. Who can reasonably find fault with one article in this compendium of the first table of the law? Who can urge a single objection to it, with