and the other in obscurity, as a stimulus to the exercise of virtue. We behold a man of piety and benevolence falling before the dagger of an assassin, who escapes with impunity: we are startled at the dispensation, and confounded at the mystery of Providence, and are apt to exclaim, "Is there not a God that judgeth in the earth?" But, we are ignorant of the relation which such an event bears to the general plan of the Divine Government-of the links in the chain of events which preceded it, and of those which shall follow in its train. We are ignorant of the relation it bears to particular families and societies, or to the nation at large in which it happened, and even to all the nations of the earth. An event apparently trivial, or mysterious, or, according to our views, unjust, may, for aught we know, form an essential link in that chain of events which extends from the commencement of time to its consummation, which runs through a thousand worlds, and stretches into the depths of eternity. We all know, that some of the most appalling scenes of terror and destruction have often proceeded from an apparently trivial accident, and that events of the greatest importance have originated from causes so inconsiderable as to be almost overlooked. The British and Foreign Bible Society, which now engages the attention of the whole mass of the Christian world, and whose beneficent effects will soon extend to the remotest corners of the world, derived its origin from a casual conversation between a few obscure individuals, on the subject of distributing the Scriptures. And the apparently trivial circumstance, of observing that a certain mineral substance, when left free to move itself, uniformly points towards the north, has been the means, not only of the knowledge we have acquired of the different regions of our globe, but of imparting to millions of mankind incalculable blessings, which will descend to their posterity to the latest generations.

Hence it appears, that, in our present circumstances, we are altogether incompetent to form a correct judgment of what is just or unjust in the present dispensations of the Almighty, unless we could survey, with the eye of a seraph, the ample plan of the divine government,-the whole chain of God's dispensations towards our race,the numerous worlds and beings over which his moral go

vernment extends,-the relation which the events now passing among us bear to other moral intelligences, either as subjects of contemplation, as warnings of the danger of apostacy from God, or as motives to universal subjection. and obedience, and the connexions, bearings, and dependencies of the whole of that moral system which embraces unnumbered worlds, and constitutes one grand and boundless empire, under the government of the Creator. Even then, with the eye and the mind of a finite intelligences we should occasionally meet with events which would surpass our comprehension, and be altogether inexplicable, on the grounds of the knowledge we had previously acquired, and should still be constrained to exclaim, “O the depth of the riches both of the wisdom, and the knowledge of God! How unsearchable are his judgments, and his ways past finding out !"

But, although "clouds and darkness," at present, hang over the ways of the Almighty, so that we cannot, in every instance, perceive the rectitude of his procedure, we may rest satisfied that "Justice and judgment are forever the foundation of his throne;" and we are assured, by the Sacred Oracles, that a period is approaching, when the mystery of Providence will be unfolded, and when all its dark and perplexing events, in reference to this world, will be explained to the full conviction of all its assembled inhabitants. For "God hath appointed a day in which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead." Then "the secrets of all hearts" shall be disclosed, and every man rewarded "according to his works ;" for, "God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil." Then it will be clearly perceived, that "verily there is a reward for the righteous, and that there is a God that judgeth in the earth." Then the rectitude of Jehovah, in every part of his moral administration, will shine forth in all its lustre; a visible and everlasting distinction will be made between the righteous and the wicked, and the whole intelligent creation will plainly discern between "him that served God, and him that served him not."

In the mean time, God has not left himself without a

witness to the impartiality of his Justice in his allotments towards men, in that he has invariably connected misery with the violation of his laws, and happiness with the observance of them. However different the allotments of mankind may be, in regard to wealth, honour, or station, it holds invariably true, that "there is no peace," or substantial happiness, "to the wicked ;" and that "the man is blessed who fears the Lord, and delights in his commandments."* Place a man on the highest pinnacle of earthly grandeur, and let him indulge in schemes of ambition, avarice, pride, revenge, cruelty, and other violations of the divine law, and he may as soon attempt to stop the sun in his course, as to expect substantial enjoyment while he continues in the indulgence of such malevolent passions. Place another in the most obscure abode of human life, and let him exercise piety, benevolence, humility, and every other Christian temper; and he will enjoy a peace, an equanimity, and a portion of happiness, which the wicked can never possess, and which the wealth of the world can neither give nor take away. Hence it is, that we behold so many instances of disgust at life, and of self-destruction, among those who are elevated to stations of power, and surrounded with every kind of sensitive enjoyment.-This consideration, of itself, should silence every murmur that is apt to arise at the dispensations of God's Providence, and convince us that "he is righteous in all his ways, and holy in all his works."

On the whole, then, it appears, that the justice of God has a tendency to inspire us with confidence, and love, and joy, no less than his mercy and benevolence. Were it not for this perfection of the divine character, omnipotence might become a most terrific and tremendous attribute of the Deity. We should have no motive but that of fear to stimulate us to obedience; we should feel no security against danger, and distress, and the perpetual recurrence of spectacles of vengeance; and, in the course of ages, the spacious universe might be transformed into an immense region of "lamentation, and mourning, and wo." Were it not for this perfection, the benevolence of the

Psal. cxii. 1.

Deity would degenerate into weakness and imbecility. Wicked men, and other depraved intelligences, presuming on freedom from impunity, and their diabolical passions acquiring strength and vigour, by long exercise, would carry misery and destruction in their train, wherever they exerted their energies; and would interrupt, and ultimately destroy the harmony and felicity of the intelligent universe. But, while we recognize the rectitude of the divine character as an immutable attribute of Deity, we can look forward with confidence through all the revolutions of time, and to all those eternal scenes which shall succeed the demolition of the present system of things, fully assured, that God is the universal Protector of his unnumbered offspring, that his power will never be interposed to inflict an act of injustice-that no intelligent being will ever suffer a punishment beyond his desert-and that no happiness which his benevolence has devised, and his word has promised, will ever be withheld from those "who put their trust in his name, and hearken to the voice of his commandments."

Thus I have endeavoured to show, that love to God, which is the first principle of the moral law, is founded upon the natural and moral perfections of the Deity—that the attributes of omnipotence, wisdom, goodness, mercy, forbearance and justice, are calculated to excite this noble affection to the highest degree in the minds of all holy intelligences. I might also have illustrated this subject from considerations drawn from the infinity, the eternity, the immutability, the holiness and veracity of God. But the illustrations already stated, will, I presume, be sufficient to demonstrate, that this affection, in conjunction with all its kindred emotions, ought to occupy the highest place in the human heart, and in the minds of all created intelligences.

It may, perhaps, be insinuated by some, that the preceding illustrations have been carried to a greater length than the nature of the subject required-and it is readily admitted, that the mere logical argument did not require so extended illustrations. Every person who knows the

meaning of the terms made use of, will at once admit, that, since God is a Being possessed of almighty power, infinite wisdom, boundless benevolence, mercy, forbearance, and perfect rectitude-he ought to be loved affectionately and supremely. But such general and metaphysical reasoning, though perfectly conclusive and incontrovertible, possesses but a slender influence over the mind, in exciting it to the cultivation of holy affections. For the sake of impression, it is essentially requisite, that the various manifestations of Divine Perfection should be presented to the view, in order that the mind may have a tangible train of thought before it, to stimulate its activities, and its religious émotions. General views and reasonings on any subject, and especially on the subject of Religion, produce a very slight impression on the majority of mankind. It is not owing so much to the want of conviction of the truth of certain important propositions in Religion, that divine truths take so slender a hold of the mind, as to the want of those definite and impressive conceptions which can be acquired only by a minute and attentive survey of the works and the dispensations of God. And, in this point of view, the preceding illustrations, had the limited nature of the present work permitted, might have been prosecuted to a much greater extent.

I might also have illustrated this subject from a consideration of the Relations in which God stands to us, and to all his creatures.-He is our Creator, and we are the workmanship of his hands. He formed our bodies, and. he sustains our spirits. His physical energy is felt by us every moment, in making our hearts to beat, and our lungs to play, and in impelling the crimson fluid which circulates in our bodies, through a thousand different tubes. To him we are indebted for life, and all its comforts; and for all the powers, capacities, and privileges, which dignify our nature, and exalt us above the lower ranks of existence. He is our Preserver and bountiful Benefactor, who "sustains our souls in life," who supports the course of nature, in its diversified movements, and "daily loads us with his benefits.” To his superintending Providence we are indebted for the food we eat, the water we drink, the clothes we wear, the air we breathe, the light which cheers us, the splendours of the sun, the