every rational creature. But it is a duty very often entirely neglected. In the thoughts of the ungodly, God seldom occupies any place. The objects of time and sense engross the whole of their attention: to the service of their God, and to the duties of religion, they are totally indifferent. Not so the devout Christians. Their hearts present a very different picture. There a change of a very particular nature has been produced. Though formerly they possessed a carnal mind, and were at enmity with God in their hearts, yet through the powerful energy of his grace their minds have now become spiritual, and the enmity of their hearts has given place to love. In the plan of redemption they have beheld what God has done for their souls: and gratitude for such condescending goodness and compassion, has begotten in their breasts an ardent love to Him who first loved them. This divine principle appears conspicuously in the conduct of their lives. It is their distinguishing characteristic. While the men of the world are actuated in their moral conduct by base and unworthy motives, from this dignified principle all the noble actions of the truly enlightened Christians proceed.These are the characters then whose good shall be ultimately effected by the co-operation of all things.

This good, which the wise arrangement and progress of events are intended to produce to the sincere lovers of God, deserves some consideration. The term good is extremely general in its meaning. It may imply either temporal interest or eternal felicity. In the latter of these acceptations, we conceive this term ought to be taken here. All things, should we judge from appearance, seem evidently not to work together for the temporal interests of the Christian. And it appears to us, that it is only by understanding good, in this passage, to signify spiritual and eter

nal felicity, that we can reconcile scripture with our common experience.

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Keeping then this interpretation in view, we proceed to show, that such good to those who love God shall be the final issue of the cooperation of all things. Scripture, on this head, is abundantly explicit. They who seek the Lord shall not want any good thing." This plainly implies the same idea that is contained in the text. They who seek the Lord, and they who love him, are evidently the same characters. Whatever befals such, therefore, must be considered as intended to promote their best interests. Paul addresses the Corinthian converts thus: "All things are yours: whether Paul, or Apollos, or Cephas, or the world, or life or death, or things present or things to come; all are yours." If then all things be theirs, all these possessions must necessarily contribute to their good. Christians are the same in all ages, and whatever is predicated of any class of them, can with equal propriety be affirmed of the whole. As the Corinthian church, therefore, possessed all things, which were for the spiritual benefit of its different members, so Christians shall, both at present, and at all future times, enjoy those things which will ultimately work out their eternal good. In this sense, therefore, they may justly be said to be "As having nothing, and yet possessing all things." For although they cannot be said to possess a civil right to all the enjoyments and privileges of this life, yet it may be affirmed that in all things they have a divine right, in as far as these co-operate to promote their eternal interest and welfare. In farther proof of this doctrine, it would certainly be superfluous to quote any more scriptural affirmations. The sacred volume abounds with similar passages.Thus has the God of all consolation condescended to confirm the minds, and cheer the drooping spirits of all

those who sincerely love and faithfully serve him.

It will be necessary here, however, to inquire how far experience seems, in respect to this doctrine, to coincide with scripture. To ascertain this, we must not judge of things by external appearances.We must also recollect, that the good, which God promises to his people, is not the dazzling splendour of worldly prosperity: it is the good of virtuous affections; the good of an upright and heavenly mind: that good, in short, which prepares them for the ecstatic delight of the Zion above, and for the pure and refined society of the seraphic hosts.

In reasoning, therefore, on this subject, this description of the good mentioned in our text (which we thought proper also at the outset of the discussion to give) must be kept steadily in view.

Were we to take into account the providence of God in this discussion, the question might readily be determined. If God superintends and directs all events, then might we justly conclude that no evil shall ultimately happen to those

who love and serve him. But these notions of God's providence cannot, it must be evident, be considered in the present question. If we argue from it, our reasoning must certainly be drawn from revelation. Of the divine government, no clear or distinct notions can be formed

by unaided reason. When we see like events happening to all, we might be apt to conclude, that God regards not the affairs of mortals; but allows chance and fortune to determine the present lot of his creatures. It is not to circumstances, therefore, as they externally appear in the condition of our fellow creatures we must look, but to the object these circumstances are calculated to produce, if we wish to form an accurate judgment both with respect to the providence of God, and the good which will

accrue to his people from the present system of things.

All the circumstances which can happen in the lot of happen in the lot of any individual, may be classed under one or other of these two great heads, Prosperity or Adversity.

Let us then contemplate the effect which prosperity is likely to produce on the mind of the genuine Christian.

If he love God, the favours of his kind Father must beget in his breast the most lively gratitude. While the bounties of Heaven are poured around him, grateful songs of praise will ascend from his lips to the great Benefactor of mankind. This gratitude will improve his devotion, heighten his affections, and daily more and more assimilate him to the heavenly hosts.

It will likewise inspire him with a noble generosity towards his less fortunate brethren. The temporal goods which he receives, he views as the immediats gifts of his heavenly Father; and therefore wishes to share them with his fellow creatures. Thus, as far as his possessions will permit, he endeavours to relieve distress, and promote the happiness and welfare of all those to whom his bounty can extend. This is not an imaginary, but a real portrait of the conduct of the godly man. But the question may be asked, how does such bounty advantage himself?

To those who reflect maturely upon this case, the answer to such a question must be plain. Such conduct cannot fail to cultivate and cherish in the bosom the generous and benevolent principles. These may have existed in the heart: but without opportunities of displaying themselves, they were in some danger of languishing. Principle and action may, in many instances, be considered as reciprocal in their influence. The principle no doubt prompts the action: but the frequent exertion of the principle must tend greatly to strengthen its

power. Thus, therefore, may prosperity prove of advantage to the lover of God, in being instrumental in promoting his spiritual and eternal good.

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How different an effect does prosperity often produce on those in whose minds the love of God does not dwell. They become proud and overbearing, and seldom recognise any other cause in their prosperity except their own merits. They forget God and spurn at his providence. Prosperity in their case tends rather to the accomplishment of their destruction, than to the motion of their substantial good. In the midst of their success they are ready to say, Has not our wisdom procured us this prosperity? And who is the Lord, that we should acknowledge him? We will, therefore, enjoy the fruit of our labour, and follow the bent of our own inclinations. Soul, thou hast much goods laid up for many years, eat, drink and be merry." Such is the melancholy state of those who love not God. The things of this life ultimately do them no good, and in those of eternity they can expect no portion.

But let us now turn our attention to another class of circumstances, and ascertain how far our experience will authorize us to assert that they will ultimately accomplish the eternal good of the people of God.

In this life, affliction, in some degree, is the common lot of all. The high and the low, the rich and the poor, must all partake of the bitter draught. But, on different minds, we cannot but have observed, that affliction produces very different effects. While the ungodly are ready to blaspheme the God who smites, the Christian with patience resigns himself to the will of his Father. It is the hand of God, he saith, let him do what seemeth to him good. How improving, therefore, to the man of God, is trying affliction! In the house of mourn

ing his graces brighten, and shine forth with more dazzling lustre. When, in the midst of such distress-when his countenance is sad -then his soul is wafted in solemn thought to the Zion above. His affections are loosened from the objects of sense and time, and fixed on those more noble realities beyond death and the grave.

How often have we heard the Christian declare, that afflictions have been of the greatest use in forwarding the sanctification of his soul! Long continued prosperity is apt to enervate the strongest minds, and to weaken the most pious resolutions. A David in the midst of prosperity fell; and the best Christians are still liable to many temptations in similar circumstances.

To save his people from such evil consequences, God often visits them with trying afflictions. They often are deprived of their worldly prosperity, and subjected to all the hardships of trying adversity. But their afflictions, being sanctified to them, always terminate in a happy issue. They tend to strengthen, stablish, and fix the wavering principles. Happy they, who are so tried, if afflictions prove thus their greatest gain! Observation and experience, therefore, seem completely to coincide with the declarations of scripture, that all things co-operate to promote the spiritual welfare of the genuine Christian. He experiences the same calamities with his fellow creatures; but the effects, which the different events of life produce upon his mind and that of others, are vastly different. In prosperity the man of the world becomes proud, ungrateful, and disobedient; in these circumstances, the Christian, knowing his own unworthiness, exhibits an opposite character, and shows his love to his God by deeds of kindness to his poorer brethren. In adversity too, the ungodly despises his Maker. He becomes discontented and morose, and often wickedly accuses

to the precepts of the law, no less than a perfect satisfaction for the wrong done to the Lawgiver.

Justice required these four things, and Christ, by performing them all, has paid the price of our redemption.

II. Men are redemed by power. Christ is a Redeemer by a strong hand. Redemption by price was finished in Christ's person, at his resurrection; but this redemption, in a second sense, is begun by the Spirit in effectual calling, and ended at the day of judgment.

Here is encouragement to the vilest sinner; and comfort for those who are lost, and cannot succour themselves; for those who have spent all their money, their time, and exertions on duties and strivings which cannot profit. Look up to Jesus who can cure you in a moment. You are held fast by the bars of sin, and strong fetters of lust and temptation; but, behold, the Deliverer is come out of Zion, having satisfied justice, and paid a price of ransom for poor captives. He has the keys of heaven, hell, and thy unruly heart, in his hand. Who knows but thou, poor prisoner of hell; thou, poor captive of the devil; thou, poor shackled sinner, art the person for whose deliverance he has come? Oh look up to him, sigh for redemption, and be glad and rejoice at his coming.

Here also is cause of terror to those who, though there are means of deliverance, yet lie down in misery without groaning at it, and without sighing for relief. They rejoice in their bondage, and dance to hell in their chains. They are weary of the sound of deliverance; sit in the stocks when at prayers; go out of church like prisoners out of jail, when the tedious sermon runs somewhat beyond the hour; and despise the Lord Jesus, who offers to emancipate them from their estate of sin. Poor creatures! this will cut them to the heart at some future day, when they shall be hanging in gibbets in hell, and see

others standing at the right hand of God, to reflect, that they might have had a share in glory, for a Deliverer came to them, but they would none of him. How will they torment themselves when they realize, that they might have been saved, but would not. Deceive not yourselves, by thinking that Christ is your deliverer, if he has not delivered you from the alehouse, from loose company, from satan's society, and from darling sins. Is Christ's blood yours, when you make no account of it, and feel no more virtue from it, than from the blood of a chicken? Are you redeemed, and do you hope to be saved by Christ; you, who never have seen, nor felt, nor sighed under the bondage of sin? Oh! the devils will keep holiday (as it were) in hell' over you, when you shall mourn under God's wrath.

Here likewise is matter of reproof to such as seek to come out of their misery, by their own works. If they are ignorant, they hope to be saved by their good intentions and prayers: if civil, by paying all they owe, and doing as they would be done by, and doing nobody any harm: and if they are troubled about the state of their souls, by their mourning, repenting and reforming. But, can stubble stand before the consuming fire? Sinner, canst thou make thyself a Christ for thyself, endure the wrath of God, and bring in a perfect righteousness? If thou canst not do this, and hast no Christ, I tell thee not one spark of God's wrath against sin could be quenched by thy duties, sorrows and tears, shouldst thou desire and pray, till thy tongue be worn to the stumps; exert thyself so as to be commended for a diligent Christian; mourn in some wilderness till doomsday; dig thy grave with thy nails; weep buckets full of hourly tears; fast and pray till skin and bones cleave together; promise and purpose with full resolution, to be better; nay, reform thy head, heart, life, and