atonement for our sins; and that glowing ardour of affection for him, which was the grand peculiarity of the primitive Christians, and their all powerful motive to self-denying labours and sufferings for his sake. This we every where meet with in their writings; alas, how different from 'the frigid zone' of modern Christianity!

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II. I would illustrate the emphasis of the Psalmist's words; Against thee, thee only, have I "sinned."

David perhaps might mean, that, as a king, he was accountable to none but God: but he also, no doubt, intended to confess, that in entire distinction from the inquiry, how far men had been offended or injured by his conduct; he had greatly displeased the Sovereign of the universe, "the

King of kings and Lord of lords." Perhaps some persons at that time might secretly rejoice, that such a man as David had thus kept them in countenance. Joab, for instance, who had committed murder, might inwardly exult on so lamentable an occasion. But, however that might be, He who is "no respecter of persons," and with whom is no difference between the mightiest monarch and the meanest subject, was deeply offended.

The language of the text, "Against thee, thee "only," implies far more than I can express, of the majesty, excellency, and authority of the glorious God; of our relations to him, as the Creator, Governor, and Judge of all; of our obligations to him, in general and particular : and of the return which we ought to "render for all his "benefits."

It is worthy of remark, that no records of antiquity, however admired (the scriptures alone excepted) use language concerning the infinite God, which is in any measure worthy of his incomprehensible majesty and greatness; nay, which is not exceedingly degrading to his character: and, if moderns have at all succeeded better on this subject, it is because they have derived their most adequate ideas from the Bible, though many are unwilling to acknowledge the obligation. Yet, after all, the sublimity of the sacred oracles on this subject is unparalleled. "Great is the Lord, "and greatly to be praised; His greatness is un"searchable. I will speak of the glorious honour "of thy majesty, and of thy wondrous works; " and men shall speak of the might of thy terrible "acts, and I will declare thy greatness."-"Who "hath measured the waters in the hollow of his "hand, and meted out the heavens with a span, "and comprehended the dust of the earth in a measure, and weighed the mountains in scales, " and the hills in a balance?" "The nations are as a drop of a bucket, and are counted as the "small dust of the balance. Behold he taketh up "the isles as a very little thing! And Lebanon is "not sufficient to burn; nor the beasts thereof for "a burnt offering! All nations before him are as

nothing and they are counted unto him less "than nothing and vanity! To whom then will ye "liken God?" Against this Being, of glorious power and majesty unspeakable, a poor worm

'Psal. cxlv. 3-6.

'Is. xl. 12-18.

dares to rise in rebellion!

"I sinned!"

"Against thee have

When Job, in the heat of controversy, had spoken irreverently concerning God; his friends accused him of hypocrisy, and of crimes of which he was consciously innocent; and even Elihu bore too hard upon him: so that he was not convinced or humbled on that account. But, when "Je"hovah spoke to him from the whirlwind," though he did not deign to argue on the justice of his dispensation, but merely exhibited before him some displays and illustrations of his greatness, power, and majesty; he soon brought Job to submit, to plead guilty, and to say, "I am vile," "I abhor "myself, and repent in dust and ashes."

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St. Paul also seems to have taken up this subject in the same manner, when he answers an irreverent caviller against the dealings of God with his creatures; "Nay, but, O man, who art thou "that repliest against God?" Consider what a frail, short sighted, and erring creature thou art, ' even in common things; and darest thou sume to dispute against God on such deep subjects as are evidently beyond thy comprehension, or even thy investigation?' "Canst thou by searching find out God? Canst thou find out "the Almighty to perfection? It is higher than It is deeper than "Oh the depth

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heaven, what canst thou do? "hell, what canst thou know ?" "of the riches, both of the wisdom and knowledge "of God! How unsearchable are his judgments, " and his ways past finding out!"

Many objections often raised, not without a

great mixture of presumption, against the doctrines of Revelation; especially such as respect the first origin of sin and misery, the criminality of our conduct as fallen creatures, and the justice of God in the judgments denounced against transgressors, should in general be silenced in this manner; and not by entering into detailed arguments on each particular, as if God were "even "such an one as ourselves."" Shall not the Judge "of all the earth do right?"

It may, however, be observed, that many of these objections press equally upon every religious system, and not on any one in particular. It is evident that sin and misery do exist and abound. It is undeniable that the Almighty could have prevented the existence of these evils, or limited their progress. To argue then against what he hath done or permitted, because we, blind and ignorant sinners, fancy he might have done better, is nothing less than blasphemy; and, carried to its consequences, directly opposes every kind of religion.

Again, it is evident in fact that man is depraved : and we need only to judge the conduct of the world, as recorded in history, by the simple rules of loving God supremely, and loving our neighbour as ourselves; and the inference is undeniable. Now, if depravity proportionably excuses criminal conduct, then, the more any creature is depraved, the fuller justification of his actual wickedness he posThis excuses all the rebellion and malignity of fallen men and fallen angels, throws all the blame of sin on the Almighty himself, who did not see good to prevent its existence; and of course

sesses.

renders it impossible that" God should judge the "world." But, whatever proves too much, by all the rules of fair argument is allowed to prove nothing,

"Such knowledge is too wonderful for me, I "cannot attain unto it." The dictates of conscience and of common sense are in this case far preferable to presumptuous reasonings on things evidently beyond our capacity. "To man he saith, The fear "of the Lord, that is wisdom and to depart from ❝evil that is understanding." "Secret things be"long unto the Lord our God: but the things "that are revealed belong to us."

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The Psalmist in the context speaks on this subject. "I have done this evil in thy sight, that "thou mightest be justified in thy saying, and "clear when thou art judged. Behold I was "shapen in iniquity, and in sin did my mother con"ceive me!" Did the royal penitent mean to urge this as an extenuation of his crimes? Certainly not, but to shew that they were not occasional slips, but the effect of a depraved nature. "As "saith the proverb of the ancients, Wickedness proceedeth from the wicked." And therefore he prays, "Create in me a clean heart, O God, and "renew a right spirit within me."

When we consider the majesty and greatness of God, we may well be abashed at the consideration of our rebellions against him: but the discovery of his glorious excellency, of the perfection of his loveliness and beauty, is calculated to give us still deeper views of the criminality of our conduct. His omnipotence and omniscience, and omnipresence, and all his natural attributes, constitute his