execute the counsels of his infinitely benevolent heart, his apprehensions will be alarmed, and peace become a stran. ger to his breast. But he, who, in the most tumultuousand distracting scenes, eyes an invisible hand, and per ceives that it is the Lord, the Judge of all the earth, who will do right, whose counsel shall stand, and who will do all his pleasure, may compose himself, and settle down calmly upon the persuasion, that nothing is to be feared; but that all shall come out well in the end. But if you reject the doctrine of the particular and immediate interference of the divine hand, and do not perceive his sove. reign will at the root of every event, however inauspicious and afflictive, what have you to lean upon for comfort? what can you have to take off the keen edge of terror and dismay? You see the world in a ferment; the wicked foaming out their own shame, and, like the troubled sea, casting up mire and dirt. What can be the reason of all. this wild commotion? this clashing of interests and war ring of unruly passions? Is there no God to concern himself with such things, who can bridle the jaws of the wicked, restrain their wrath, or turn their hearts whith ersoever he will? Or is the Almighty content with be ing an idle spectator of so much discord, confusion, and ruin, having no interest in the progress or final event of it? If it be so, wo be to the universe, that it ever came into being! But the believer turns from this gloomy, this des perate, this heart-rending imagination; and drinks a sweet draught of peace from the thought, that an all pow erful hand, by a mysterious and unseen energy, compass a valuable end; has brought forth this strange convulsion, and will, in due time, so heal the malady, that greater health and soundness shall pervade the system. Upon no principle can the sensible mind submit to, and be patient under, it, but that it is a part of that vast and wonderful combination of events, by which God has determined to bring more good to pass, than could be produced in any other way. But for the good which will grow out of such adversity, a feeling and reflecting mind could hardly contain itself under the present grievousness of it. Since, however, the God, who is supreme, all wise, and beneficient, has decreed it, as a necessary step

and to

to that ultimate display of himself, which is to fill the universe with joy, the reasonable soul acquiesces and is satisfied. In any other view of the case, how could you, my hearers, maintain a comfortable share of tranquillity, and in patience possess your souls, while the unhappy disorders and confusion of the day are passing before your eyes? Is there any solace for the mind, that revolts at: such enormities, and longs to see a better temper pre-vailing among mankind? O yes: there is comfort even in circumstances so painful as these. When agitated and overwhelmed with grief at beholding such a picture of hu man depravity, and human wretchedness, a thought enters the mind, which makes every thing calm and tranquil again. It is recollected, that all this is in the chain of divine providence; that the hand of the Lord is in it to fulfil his own purposes, to establish his own title to supremacy, by doing what will merit him the honour and confidence of all wise and upright beings. Had we no reason to believe, that the evils we every day see and feel, in our own perverseness, and that of our fellowcreatures, will eventually produce, under divine direction, some good effects, more than we can foresee, how destitute of rational comfort must we be? Amid so many con-flicts, injuries, and clashing of interests and views, how can a man of dignified feelings, and upright intentions, compose himself to a patient resignation to his situation, only from the consideration, that all which he sees and feels is from the hand of God, and must, in the end, turn to good account; must be productive of glory to him, who knows how to conduct his own cause with wisdom, and whose praise will not suffer, but get gain, from all that occurs in heaven, earth, and hell? For this consolation (and who, that has a tender heart, would exchange it for a world,) we are indebted to the truths of the presentsubject. Because God reigns, reigns every where, and in every thing, those, who love him, and confide in him, will carefully and joyfully resign themselves and theirs into his hands; and, if troubled on every side, they will not be cast down, believing, that if trials and afflictions await them, they will not come unseasonably, nor with-out occasion. The doctrine, that all things are of God,

and will redound to his praise, is a feast of soul to all real christians, even in the most calamitous times. With the prophet they can say, "Although the fig-tree shall not blossom, neither shall fruit be in the vine; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be Do herd in the stalls; yet I will rejoice in the Lord, I will joy in the God of my salvation."

4. Our subject teaches us the motive, by which all our conduct should be governed. We have found the motive, which sways and directs. all the actions of Deity; and upon the principle, that we should be followers of God as dear children, and workers together with him, we may safely conclude, that our motive should be the same. And since God has one final end in view, in all his purposes and operations, it is not consistent for creatures to shift and vary the object, to which they have respect in the works which they perform. As he aims at his own glory, in every thing, so we are, upon all occasions, to be moving. towards the same point; to esteem ourselves happy and to have done our duty, so far as we have been excited and led by zeal for the honour of God. If, in any matter of practice, our motive be inferior to this, less disinterested and heavenly, it proves, that we are not led by the Spirit. of God, and are, therefore, not the sons of God. To be the sons and daughters of the Lord almighty, we must mark the footsteps of our divine Redeemer, and follow him whithersoever he goeth. Though we cannot imitate the Holy One, in any thing, which is peculiar to the Godhead; yet it is but natural for us, if we are partakers of the divine nature, and have escaped the corruptions, which are in the world through lust, to exemplify a moral likeness to him, in giving our hearts and desires to those things, with which he has declared himself well-pleased, and for which he orders and directs the whole course of his providence. God does not prefer his own glory to every other object, merely because it is his own; but because it is an object infinitely more valuable and important than any other, or than all others. And if it really is of this importance, there is the same reason that creatures should seek it, as that the Creator himself should

How, then, my hearers, do we stand affected towards this practical part of our subject? Have we so much of the Spir it of God, and are we so well pleased with his supremacy, with his rank and authority as head of the universe,that we can heartily concur with the plan of his providence, and the regulations of his kingdom, and make his glory our con→cern, as he makes it his own? Have we such a filial reverence of God, and contempt of ourselves, that we can approve of his subordinating us to himself, and signify and confirm our consent by yielding ourselves unto him, as those that are alive from the dead, and our members as instruments of righteousness unto God. If we are, in heart, opposed to God's claiming an absolute propriety in us, and using us, as instruments of his own glory, as our subject teaches us that he does; it is not to be supposed we shall voluntarily dedicate ourselves to him, for the purpose of being his servants to fulfil his sovereign pleasure; but, on the other hand, if it gives us no discontent, but actual pleasure, to find ourselves in the hands of such a being, and actually made subservient to his will, we shall, most certainly, express our pleasedness with the diwine system of moral rule by our own endeavours to aid in the attainment of that goud end, which infinite goodness esteems worthy of supreme regard. There can be no evidence, of our being the children of God, so good as our conformity to him in making those things the motive of our conduct, which are according to his will, or the things which his own benevolent counsels are employed about. All branches of true religion lead to this. "For he that in these things serveth Christ is acceptable to God, and approved of men."

5. We have reason to admire the plan of divine government for its superior perfection in connecting together,by one indissoluble bond, all that appertains to it in heaven and on earth. The divine Being, and all who serve him, are acting for a common end. They are not separated and driven asunder by opposite interests and contrary inclinations. One principle actuates the whole great machine. This is never true of a government not planned and executed under the direction of infinite wisdom. Therefore, a perfect model is not to be found, ex

cept in that plan and order of rule, which is eternally es tablished in the counsels of heaven. The universe no where presents to view an invention of creatures, which brings every thing to a common centre, and makes the interest of one equally the interest of all. This is eminently true of that system of things, which furnishes scope and exercise, for the divine mind, from everlasting to everlasting. A single point commands the whole. In this system there are no wandering stars, which are not bound and controled by the common attraction, and do not acknowledge their relation to the common centre. Nothing finds its way here, but must contribute something to the common stock; it must aid and help to bring forward the glorious building until infinite wisdom and power have given it the finishing touch. In God's kingdom nothing is lost. There are no useless and abortive enterprises. Though creatures may not think as God does; yet the thoughts of his heart shall endure unto all generations; and not a sparrow shall fall to the ground without his purpose and influence in it, to make it conducive to the general good. Is it not a happiness, my hearers, to be indulged a place in such a system, where every thing which happens turns to advantage? If our hearts unite with God in the choice of that object, which he has chosen and invariably pursues, we shall not be exposed to such disappointment as most persons meet with in their favourite pursuits. We shall have the most powerful auxiliaries to rely upon to strengthen our cause, and ensure prosperity to our undertaking. And should our attention be turnedfrom this great and all important interest towards other things, and we should be found even to fight against God; yet we cannot overthrow his kingdom, nor throw a single obstacle in the way of its prosperity; but even our op. position will serve to increase its lustre, and render it the more gloriously triumphant. Concerning the works of men, it may be remarked, that what is worst for themselves is best for the interest of God's glory. Those who raised a persecution against the christians at Jerusalem, did the worst they could for themselves, to enkindle the wrath of God against their souls; but it was, perhaps, the best they could have done for the general cause of