We readily own,

ness? a Nero and a Howard? that when anger and wrath are ascribed to God in the Scriptures, they do not imply any thing in him like passion in us: but only principle. But principle they do establish and this principle is the soul of order; adherence to rectitude; determination to punish.

And we may see this denounced in his threatenings. For his wrath is revealed from heaven against all unrighteousness and ungodliness of men. If this book be true; the wicked shall not stand in his sight. He hateth all workers of iniquity.

He has also confirmed and exemplified it in his conduct. Look to heaven, and see the angels sinning against themselves, and cast down to hell. See Adam and Eve driven from the garden of Eden. See the Flood carrying away the world of the ungodly. See the inhabitants of the Plain. And Pharaoh. And the nations of Canaan. And the Jews, though so peculiarly indulged of God. Yea, and good men-he even visits their transgressions with a rod and though he forgives their iniquities, he takes vengeance on their inventions. See Moses and Aaron forbidden to enter the Land of Promise: and Eli and David so awfully judged in this life— And if these things are done in the green tree, what shall be done in the dry? And if the righteous are recompensed in the earth, how much more the sinner and the ungodly!*

It would be easy to trace the injury of sin with regard to every thing of which the welfare of the sinner is compounded. His connexions ought to be dear to him. But how does he sin against these! How does the wicked child rend the heart of his parents, and bring down their grey hairs with sorrow to the grave! How does the husband, by his vices, instead of providing for those of his own house, reduce the wife he ought to love even as himself, to indigence and wretchedness; and her hapless

babes along with her! What a blessing is health. But how does he sin against this! By intemperance and sensuality, he is made to possess the iniquities of his youth, which lie down with him in the dust. Envy is the rottenness of the bones. So are hatred and malice. And so are all those corroding anxieties and fears which they must feel who have no confidence in God, or hope of heaven. Reputation is desirable, as it enables us to live in the esteem of others; and valuable as it is, an instrument of usefulness-a good name, says Wisdom itself, is better than great riches. But who regards the sinner? Who confides in him? What is his friendship? or his promise? The name of the wicked shall rot. A wicked man is loathsome, and cometh to shame. We must be measured, and weighed, by our souls. The mind is the standard of the man. This is the seat of happiness or misery. But he that sinneth against me, says God, wrongeth his own soul. Wrongs it of peace-for there is no peace to the wicked. Wrongs it of liberty and pleasure-for he is in the gall of bitterness, and in the bond of iniquity. Wrongs it of safety-for the wrath of God abideth on him: he is condemned already.

But let not these sinners suffer in vain. They are our martyrs. They die and perish for us. Their loss should be our gain; and their destruction our salvation.

The first advantage we may derive from an observation of the sins and sufferings of others, is the confirmation of our faith. And nothing can tend more to establish our belief in the truth of the Scripture, than to take its declarations and decisions, and compare them with the documents of men's lives. The Bible tells us that the way of transgressors is hard. That they proceed from evil to evil. That a little leaven leaveneth the whole lump. That the companion of fools shall be destroyed. That the

love of money is the root of all evil. And who has not-seen this, as well as-read it?

Another benefit, is gratitude. When we see the wicked, we see what we should have been, but for preventing and distinguishing grace. Who made me to differ? Have I a heart of flesh, while they are insensible? Am I light in the Lord, while they are darkness? Am I walking in the way everlasting, while destruction and misery is in their paths? By the grace of God, I am what I am.

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The observation should also awaken and excite zeal. Surely none so much need our compassion, as those who are destroying themselves for ever. talk of doing good. What advantage can we procure a fellow creature like that godliness, which is profitable unto all things? What enemy can we rescue him from, like his lusts and vices? If we convert a sinner from the error of his way, we save a soul from death, and hide a multitude of sins.

It should also serve to wean us from the present world. What a bedlam it is! what a sink of corruption ! What righteous soul is not daily, hourly, vexed with the filthy conversation of the ungodly? Thus the ear, the eye, the heart, is constantly sickened. We behold the transgressors, and are grieved. O that I had in the wilderness a lodging-place of wayfaring men. O that I had wings like a dove, for then would I flee away, and be at rest-with the spirits of just men made perfect-dwelling in love, and dwelling in God!

Finally. Let us fetch from it, warnings. When Daniel, addressing Belshazzar, reminded him of his father's pride and destruction, he aggravates his guilt, by saying, "Thou knewest all this." When the Apostle mentions "the sins and plagues that Israel knew," he says, "Now, these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them: as it is written,

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The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three-andtwenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. Now, all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore, let him that thinketh he standeth take heed lest he fall."

And surely, O my soul, if the sins of others may be rendered thus profitable, I ought to be concerned to gain something from my own. Let me learn wisdom from my follies; and strength from my weakness; and standing from my very falls. Let me see more of my depravity; and put on humbleness of mind; and apply to the Blood of Sprinkling; and never more trust in my own heart, but be strong in the grace that is in Christ Jesus: and be sober and vigilant; and, till I am beyond the reach of evil, pray, "Hold thou me up, and I shall be safe."

JUNE 14.-"Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip?" John xiv. 9.

HE had been with Philip and his fellow-disciples corporeally; for the Word was made flesh, and dwelt among them, and they beheld his glory. But his bodily presence was confined to Judea, and few knew him after the flesh. And soon he was known so no more, for he was received up into heaven. But it is

remarkable, that while on earth, he evinced that his efficiency was not dependent on his bodily presence; for he performed cures at a distance, as we see in the case of the nobleman's son, and the centurion's servant, who were healed by no application, but simply by his volition-as if to encourage the belief, that when removed hence, he could still operate in our world.

And if his word is to be relied upon, he is with his people now. What was his promise to his ministers? to his Churches? to individuals? "Lo! I am with you alway, even unto the end of the world." "Where two or three are gathered together in my Name, there am I in the midst of them." "If a man love me he will keep my words; and my Father will love him, and we will come unto him, and make our abode with him."-Therefore he has either given promises which he is unable to fulfil, or though now in heaven, he is with his disciples on earth—with them specially, graciously, spiritually. Effects prove the existence of the cause. The operation of the workman shews his presence. And that "his Name is near, his wondrous works declare." He has done enough in the Christian, to demonstrate that he is with him and he hath said, I will never leave thee, nor forsake thee.

Yet he says to Philip-"Hast thou not known me?" Philip was not entirely ignorant of him. But he knew him not sufficiently; he knew him not comparatively-he knew him not, considering how he might have known him. And is not this the case with us? Some have very little knowledge of any kind. They never guide even the common affairs of this life with discretion. They seem incapable of improvement. Even suffering does not teach them wisdom. "Experience," says Franklin, "is a dear school; yet fools will learn in no other." And many do not learn even in this. Yet the children of this world are wiser in their generation than the children of light. We live in a