subsist. The day cometh, when we all are to appear before a more discerning judge, and a more impartial tribunal. The day cometh when our Lord Jesus Christ shall descend from heaven in all the glory of his Father to unveil every character, and to render to every man according to his works. At that day how shall he lift up his head, who hath been all his life the slave of the world's opinion, who hath moulded his principles, and his practice, solely to please the mul titude; who hath been ashamed of his Saviour and his words; and, to gain favour with men, hath ised from the native sentiments and dictates of his apostatheart? To say all in one word: there is a contest now between God and the world. These form the opposite sides which divide mankind. Consider well, to which of these you will choose to adhere. On the one side, lie your allegiance, your honour, and your interest; on the other, lie your guilt and shame. For the one, conscience and reason; for the your other, passion and inclination, plead. On the one hand are the approbation of God, immortal honour, and divine rewards; on the other, -remember and beware! are the stings of conscience, endless punishment, and endless infamy.

SERMON LXX.

On the WISDOM of GOD.*

1 TIMOTHY, i. 17.

Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory, for ever and ever! Amen.

IT T is of the highest importance to religious conduct, that our minds be filled with suitable conceptions of the attributes of God. They are the foundations of our reverence for him; and reverence is the foundation of religion. All the divine perfections are interesting to man. Almighty power, in conjunction with Eternity and Omnipresence, naturally inspire solemn awe. Infinite Goodness relieves the mind from that oppression which Power alone would produce; and from our experience of present benefits, and our remembrance of the past, creates love, gratitude, and trust. In the middle between these stands the contemplation of Divine Wisdom, which conjoins impressions of awe with those of comfort; and, while it humbles us into profound submission, encourages, at the same time, our reliance on that

* This concluding discourse was chiefly intended to be a general ecapitulation of instances of the wisdom of Providence, sever al of which have been more fully illustrated in other discourses contained in this or in some of the preceding volumes.

King eternal, immortal, and invisible, who is justly styled in the text, the only wise God.

Among men, wisdom is a quality entirely different from cunning or craft. It always supposes good and fair intention in the person who possesses it; and imports that laudable ends are pursued by proper and justifiable means. In like manner, wisdom in the Supreme Being cannot be separated from the rectitude of his nature. It is, in him, an exertion of benevolence; and imports, that the purposes of justice and goodness are carried on and accomplished by means the most effectual. To meditate on some of those instances in which this Divine wisdom is displayed cannot but be highly favourable to the impressions both of piety and of virtue.

IT is difficult to say, whether the natural, or the moral, world, afford the most conspicuous and striking displays of the wisdom of God. Not one, nor many discourses, nor indeed the study and labour of a whole life, were, in any degree, sufficient to explore them. Of the proofs of wisdom which the natural world affords I cannot attempt now to discourse. Any illustration of these would lead to discussions of a scientific kind, which more properly belong to the philosopher; and on which philosophy has often employed itself, with much utility and honour. shall only take notice, that, in proportion as human knowledge hath enlarged its sphere of research and discovery, in the same proportion hath the wisdom of the Creator struck the minds of all enquirers and observers, with the highest admiration. All nature is in truth a scene of wonders. In the disposition of

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the heavenly bodies, and the general arrangement of the system of the universe; in the structure of the earth; in the endless variety of living creatures that fill it; and in the provision made for them all, to enable them to fulfil the ends of their being; it is not easy to determine, whether power, wisdom, or goodness, be most conspicuous. It belongs not only to the heavens to declare the glory of God, and to the firmament to show forth his handy work; in the smallest and most inconsiderable, as well as in the most illustrious works of God, equal marks appear of profound design and consummate art. It has been justly said, that there is not a vegetable that grows, nor an insect that moves, but what is sufficient to confound the atheist, and to afford the candid observer endless materials of devout adoration and praise.

WHEN we turn to the moral world, the field of admiration which opens to us is no less extensive and striking. I can only mention a few instances of that exquisite wisdom which every where meets us.

IN the first place, let us attend to the constitution of human nature. Though we are taught by revelation to consider it as now impaired by the fall, yet as it stands we behold the traces of the noble structure, planned and executed with the highest skill. All the powers and faculties bestowed on man are such, as perfectly suit his condition, and adapt him to the purposes for which he was designed. Senses were given him that he might distinguish what is necessary for the preservation and welfare of his body. - Now, suppose that any one of those

senses, the sight, for instance, or the hearing, or the touch, had been in a considerable degree either more blunt or more acute, than it is at present, what an unhappy change would this have made upon our state? On the one hand, greater imperfection of the organs would have deprived us of all the comfort and advantage which we now enjoy from such powers. On the other hand, a greater degree of exquisite sensibility in them would have rendered life a burden to us. Our senses, instead of being inlets to knowledge and pleasure, would then have become constant avenues to uneasiness and pain. Their powers, therefore, are skilfully adjusted to that measure of strength, which allows them to answer the purposes of health, safety, and comfort; without either falling short of this line of usefulness, or improperly, and hurtfully, stretching beyond it.

In the mind, appetites and passions were placed, as the moving powers of the soul, to impel its activity. But as their impulse required regulation and restraint, reason was, at the same time, conferred as the directing power. Of all our passions, selflove, and the desire of self-preservation were, with the utmost propriety, made the strongest, for a reason which the meanest capacity may comprehend. Every man is most immediately committed by Providence to his own care and charge. He knows his own situation best; and has more opportunities of promoting his own happiness, than he can have of advancing the happiness of any other person. It was therefore fit and wise, that by the strongest instinct, he should be prompted to attend to himself.-At the same time, as no man standing alone is sufficient for his own welfare, it was necessary that, by mutual sympathy and social