Does he continually preserve and govern us? Then may we entertain the most delightful thoughts of his loving kindness and tender mercy. The God of love who made us, and preserves and governs us, certainly designs us for happiness. He certainly designs, whether by pleasure or pain, prosperity or adversity, to educate us here for perfect enjoyment hereafter. If even earthly fathers feel, and do so much for the benefit of their families, how much more may we expect from our Father in heaven! He who clothes the grass of the field, and feeds the fowls of the air, will make infinitely ampler provision for his rational and dutiful children. He affords grace he offers glory: he is always ready to impart every thing that is requisite to the real improvement and felicity of their nature. We have already experienced much of his wisdom and bounty, and should not the experience of the past gild to us the prospect of the future? Difficulties and trials may now perplex us: desease, and tribulation, and death, may overtake us; but since we, and the whole system of which we are a part, are always under unerring and benevolent direction, we may

ever rest confident, that the final result will be excellent and happy. The greatest evils now endured, are not worthy to be compared with the glory that shall follow. The Lord is our shepherd; we shall not

want. Our help cometh from the Lord 'who made heaven and earth. He will not 'suffer our foot to be moved; he that keepeth us will not slumber: behold he that

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keepeth Israel, shall neither slumber nor sleep. The Lord is our keeper: the Lord is our shade upon our right hand. The 'sun shall not smite us by day, nor the moon by night. The Lord shall preserve us from all evil: he shall preserve our 'soul. The Lord shall preserve our going out and our coming in, from this time forth, and even for evermore. Now are we the sons of God, and it doth not yet appear what we shall be; but we know that when he shall appear, we shall be like him; for we shall see him as he is.'* What generous and dignified sentiments should not the consideration of this inspire, and what a virtuous, holy, and celestial

* Psalm xxiii, 1. Psalm cxxi, 2, 3, 4, 5, 6, 7, 8, 1 John iii. 2.

part should it not induce us to perform !— We should acknowledge God in all our ways; mark the operations of his hand; cheerfully submit to his severest dispensations; strictly observe his laws; and rejoice to fulfil his gracious purpose. In every thing we either do or suffer, we should consider ourselves as the servants of heaven; and by a course of humble piety, and sacred activity, seek to be qualified for other, and still higher spheres of usefulness in a future world, and for there pur suing that perfect plan which our Almighty Father and Friend has formed for the accomplishment of the greatest possible happiness. O that we were wise, and had such divine views of God, of man, and of the universe!

I 3

THE

MORAL GOVERNMENT OF GOD.

PSALM lviii, 11.

-Verily there is a reward for the righteous: verily he is a God that judgeth in the earth.

THAT God is the Governour of the world: that he particularly interests himself in the concerns of his rational creatures, and renders unto them according to their works, is a most certain and a most important truth. Yet certain and important as this truth undoubtedly is, it has been controverted by some, and is too often forgotten by all. I lament the errors and thoughtlessness of my fellow-beings; and while I lament theirs, I wish, at the

same time, to remember and deplore my own. What can be more unfortunate, or inexcusable in a rational being, than habitual inattention to the Divine Government, particularly to this momentous fact,that upon our present conduct, our happiness or misery must depend? I can scarcely breathe a better wish either for myself, or for others, than that we may all feel and act from the firm belief, that' verily there is a reward for the righteous: that verily ' he is a God who judgeth in the earth.'

and prove

HAVING already endeavoured to state the doctrine of God's Providence, I am now naturally led to state and prove the doctrine of his Moral Government. By his Providence, I mean that unwearied, wise, and benevolent care which he constantly exercises over all his works, whether animate or inanimate, rational or irrational. But by his Moral Government, I mean something more particular. I mean that peculiar attention which he shews to reasonable and accountable beings considered as such. Upon them he is here to be considered as not only conferring happi-. ness or misery, but conferring happiness or

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