source and the subject, is placed in the midst of this great ocean; this great and moving flux and reflux of other men, and other acts, and other sufferings, and is required to be in moral harmony with it. It is this requisition, this rule, existing under these circumstances, which constitutes the providential law, - a law operating from the external upon the internal; a law founded in infinite wisdom, just and inflexible in its requirements, just and inflexible in its retributions.

6. The law of Providence coincides with the law of the Scriptures. God, who speaks in Providence as well. as in the Scriptures, cannot utter voices which, in their principles and claims, are discordant with each other. We may sometimes fail in our interpretations of the Scriptures; we may sometimes attach a meaning to them. different from God's meaning; but when the declaration of God in the Scriptures is rightly understood, it will always be found to harmonize with his providential voice. If, for instance, he requires us, in his written law, to love our neighbor as ourselves, he has also arranged in such a manner the things and relations which constitute his providential law as to make the same requisition. And it will be found true, under the operation of the divine Providence, that man will and must suffer just in proportion as he comes short of that divine law of love. It will be the same in other similar instances.

7. In view of this important subject, so far as it has now been developed, a number of practical remarks may properly be made here; and one is, that it is an important part of Christian duty to study God's will in his providences. We neither know how to act, nor how to feel, without a regard to them. This remark is sufficiently obvious in relation to action. It is hardly less obvious in relation to feeling. For instance, a near friend dies, per

haps a child, or brother. This is an event in Providence. The feeling appropriate to it is SORROW; but, when we consider that, being an event in Providence, it is an event ordered in divine wisdom, the appropriate feeling is not only sorrow, but sorrow mingled with acquiescence and patience. The law of Providence requires this modification of the feeling as strictly and as truly as the written law; so that we may lay it down as a principle, that the law of Providence must regulate, to a considerable extent, not only our outward acts, but our affections. It is Providence which places before us the objects we must love; and, what is more, it indicates the degree of our love, and the ways of its manifestation. And, on the other hand, the same Providence indicates to us the objects which should excite our disapprobation, and also the degree and manner of our disapprobation.

8. Another remark is this. If we are in full harmony with Providence, we walk in all things humbly and softly, neither too slow nor too fast. The light which is imparted to us, is given moment by moment. And it is the true light, if our souls are so far renovated into the nature of Christ as to be in a disposition to receive it. It teaches us, not only to work FOR God, but, what is hardly less important, to work WITH God; -- that is to say, in harmony with his own wise and benevolent plans.

9. Again, in acting in accordance with Providence, we do good without doing evil. No matter how desirable a thing may appear to be to us, if the law of Providence stands in our way, it cannot be done. There is, in such a case, what is called a moral, in distinction from a physical, impossibility, because the thing cannot be done without violating other obligations. Therefore, we are to do the good which we are called to do; in other words,

we are to do the good which Providence allows and requires us to do; and then, and then only, we do good without doing evil. It is desirable that those who aim at the highest results in religion, should keep this in mind.

CHAPTER III.

ON THE STRICTNESS OF THE RETRIBUTIONS OF THE LAW OF

PROVIDENCE.

Of the opinions which prevail on this subject.— Reference to physical laws. Illustrations of the subject from civil and criminal laws. — The providential law more inflexible in its results than other laws. - Illustrations of this truth. — Of violations of Providence when the motives are good. Of the regulation of the affections. tions and remarks.

Illustra

In the last chapter reference was made to the inflexibility of the providential law. It is strict and inflexible both in its requirements and in its retributions. It has in itself a power of punishment, which evil-doers cannot escape.

This is a subject of so much importance, that we propose to examine it further, and more particularly, in this chapter; especially as the doctrine of a providential retribution, invariably inflicted, is not generally received. It does not appear to be the common opinion.

2. There seems to be good reason for saying, that common opinion, founded upon the general experience, assents to the strictness and inflexibility of the action of physical laws. If a man, for instance, thrusts his hand into the fire, we have no doubt that he will be burned. If he plunges himself into the depths of the ocean, we are confident that he will be drowned. If he throws himself down a rocky eminence, we naturally expect that he will be dashed to pieces. The result, secured by known and inflexible physical laws, is considered certain.

It may be added, that common opinion attaches the same idea of strictness and inflexibility to the action of laws instituted by civil governments. If a man, contrary to the laws of the land, takes another's property, it is generally regarded as a matter of certainty that punishment will overtake him. If a man strikes another, the law, without-regard to his position in society, or even his penitence, strikes him in return. Fines, stripes, stocks, prisons, show how inflexible is the arm of civil and criminal justice.

But it does not appear to be the common opinion that the retributions of the providential law are equally strict, equally inflexible. The tendency is, partly because its modes of operation are less obvious to the senses, to look upon Providence as a lenient master, who generally defers punishment, who punishes slightly at most, and sometimes not at all. But this is a mistake. The providential law is as strict in its operation as the others, and even more so. It is possible, certainly, that natural laws may be suspended in their operation, and may fail. The penalty of the civil and criminal laws may sometimes be evaded. But the retributions of the providential law, (a law modified in its application by the incident of existing facts and events, but always founded on the principles of eternal right and wrong,) can never be annulled, can never be escaped.

3. If the providence of God has brought together a rich and a poor man, under such circumstances that it becomes the duty of the rich man to aid the poor, and he refuses to do it, it is impossible for him, in any way, except by sincere repentance, to escape the penalty of his wrong-doing. He will ask, perhaps, why he was bound to support or aid the poor man more than another? The answer is, it was not necessary that all