to employ our feeble power in the same way that God employs his almighty power. No creature can have a higher or more glorious ambition. Let us then be' imitators of God as dear children.' Let us be "workers together with him,' in doing whatever we can, for the comfort and happiness of our brethren. Thus shall we answer one of the great ends of our creation, assimilate ourselves to higher orders of beings, and be qualified, at last, for mingling with them who are for ever receiving, and for ever communicating joy in the kingdom of heaven.

IN fine, the goodness of God should prompt us to UNIFORM AND UNCEASING OBEDIENCE. This motive to obedience has been strongly felt by the worthy in every age, and was well adduced by Samuel to the children of Israel, when he said to them-Only fear the Lord, and serve him

in truth with all your heart, for consider 'what great things he hath done for you.'What hath he left undone that was necessary for the improvement and felicity of his creatures ?-No words can fully express, no mind can fully conceive the

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extent of that goodness which he hath made before us. We are bound, therefore, by the strongest possible tie, for ever to obey his laws; to imitate his moral perfections; to rise from one degree of excellence to another; to be, what he would have us to be, thoroughly furnished unto all good works.'-How can we love sin, which is so offensive to our gracious Father, and so ruinous to our own nature? And how can we help loving holiness, which he so earnestly requires, in which he so much delights, and which is so absolutely necessary both to our present and future happiness?—It is impossible, if we have any gratitude or ingenuousness of mind. Let us then love the Lord, and shew our love to be sincere, by a zealous conformity to his will. Let us abhor whatsoever he condemns, and zealously observe all things whatsoever • he hath commanded us.' Let us pray that he may keep us from every species of wickedness, lead us always in the path of duty, and consummate the display of his infinite goodness, by thus making us meet for the mansions of immortal glory.

THE

PROVIDENCE OF GOD,

PSALM xevii, 1.

The Lord reigneth, let the earth rejoice.

WHOEVER is fully convinced of the existence of God, and of his glorious perfections, will, of course, next inquire into the nature of the relation in which such a Being stands towards his creatures. After having made them, does he take no farther care of them? Has he left them to blind fate or undirected chance? Has he forsaken the works of his own hands? Or does he always graciously preserve, and keep, and guide them ?This is an important in

quiry, which demands the serious attention of every reasonable being. I trust that I shall now be able to make it satisfactorily appear, that He who created, continually sustains and governs the universe: or, in other words, that He continually exercises over it, and over all that it contains, ́ an infinitely wise and beneficent Providence. The Lord reigneth, let the ' earth rejoice.'

THE doctrine of Divine Providence, while it is confessedly the immediate support of all religion, is likewise the most consoling and elevating subject of thought, that can present itself to a sober and uncorrupted mind. Upon the truth or falsehood of it, all that is most important and dear to us depends. Without believing in it, every thing around us must assume a dreary and melancholy aspect. We are, in this case, like orphans wandering without protector or guide. We can have no proper knowledge, either of our nature, or of our end. The world appears a vast scene of confuAll seems vanity and vexation of spirit.' The universe has lost its regulating principle; all rational beings are de

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prived of their most valuable prospects; the support of the righteous is taken away, and the hope of the afflicted has perished. But suppose the doctrine of Providence is fully established, and firmly believed in, the whole face of nature is changed; confusion and darkness vanish, and order and light divine spread everywhere around us.

The Lord reigneth, and the inhabitants • of the earth rejoice.' All things seem to be ordered wisely and well. Partial evil seems appointed for the general good, and misery, a necessary part of the grand scheme, which has for its object, the production of the greatest possible happiness.

My present design therefore is, to explain and prove the doctrine of Divine Providence. The discussion of this subject will undoubtedly suggest some highly pleasing and important reflections.

FIRST, I shall explain, in a few sentences, what I here mean by the Providence of God. By the Providence of God, I mean that constant exercise of his power, and wisdom, and goodness, by which all his creatures are preserved and governed; by