eth his word unto Jacob, his statutes and his judgments unto Israel: He hath not dealt so with any nation." And we must be sensible, that it is purely owing to "the tender mercy of our God, that the day-spring from on high hath visited us, to give light to us, whose fathers sat in darkness and in the shadow of death, to guide our feet into the way of peace."

Nay, we are taught, that the virtue and efficacy of this external light must be wholly attributed to the blessing of God. This is plainly and strongly asserted at the 6th and 7th verses of the preceding chapter: "I have planted, Apollos watered; but God gave the increase. So then, neither is he that planteth any thing, neither he that watereth; but God that giveth the increase."-" It pleased God," saith our Apostle, speaking of himself, (Gal. i. 15.) “who separated me from my mother's womb, and called me by his grace, to reveal his Son in me." And in another part of his writings, "By the grace of God I am what I am." Nor did these expressions of humility take their rise from the peculiar circumstances of his own conversion; for he applies the same principle to the Christians at Corinth, and urgeth it as an argument against every degree of boasting or self-attribution, (1 Cor. i. 26. &c.) "For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called. But God hath chosen the foolish things of the world, to confound the wise; and God hath chosen the weak things of the world, to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: that no flesh should glory in his presence." And then adds, "But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righte

ousness, and sanctification, and redemption: that, according as it is written, He that glorieth, let him glory in the Lord."

Were it necessary to descend to other particulars that might be named, it would be easy to show, that all our advantages, of what kind soever, whether they belong to the body or outward estate, are equally derived from God, and dependant upon him. Hear what God said to Moses, (Exod. iv. 11.) "Who hath made man's mouth? or who maketh the dumb, or deaf, or the seeing, or blind? have not I the Lord?" How sublime, and how just were the sentiments which Hannah expressed! (1 Sam. ii. 3. &c.) "Talk no more so exceeding proudly, and let not arrogancy proceed out of your mouth: for the Lord is a God of knowledge, and by him actions are weighed. The Lord killeth, and maketh alive: He bringeth down to the grave, and bringeth up. The Lord maketh poor, and maketh rich; he bringeth low, and lifteth up. He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory; for the pillars of the earth are the Lord's, and he hath set the world upon them." And with what humble, but elevated devotion did David, in the height of his prosperity, ascribe all that he possessed to the free bounty of God, when he blessed the Lord, and said before all the congrega tion of the children of Israel, "Thine, O Lord, is the greatness, and the power, and the glory, and the victory, and the majesty; for all that is in the heaven, and in the earth, is thine; thine is the kingdom, O Lord, and thou art exalted as head above all. Both riches and honour come of thee, and thou reigneth over all; and in thine hand it is power and might, and in thine hand it is to make great, and to give strength unto all. Now there

fore, our God, we thank thee, and praise thy glorious name. But who am I, and what is my people, that we should be able to offer so willingly after this sort? for all things come of thee, and of thine own have we given thee. O Lord our God, all this store that we have prepared to build thee an house for thy name, cometh of thine own hand, and is all thine own."

I might quote many other passages to the same pur. pose; but you have heard enough to satisfy you that I am supported by the highest authority when 1 say, that all the blessings we possess are the gifts of God, the effects of his free and unmerited liberality.

This doctrine, as I observed in the entrance, hath none of the charms of novelty to recommend it. But is it on that account less needful to be insisted upon? Most assuredly it is not. I believe we shall find, upon inquiry, that the most obvious truths are universally the least re garded, and therefore have most need to be frequently brought in view, that men may be constrained to bestow some attention upon them, and to consider the influence they ought to have upon their temper and conduct. I am afraid that we judge of spiritual things in the same ab. surd manner that we judge of temporal things; I mean, that we put a fanciful value upon them, and do not rate them according to their intrinsic worth and real useful

ness.

We see every day, that earthly things are estimated, not by their use, but by their scarcity; insomuch that, in common language, the words rare and precious are convertible terms; though, in fact, the things that are truly precious, because most necessary, instead of being rare, are scattered abroad with the greatest profusion. Thus doth God dispense temporal benefits; the best, that is, the most useful, are universally given out in

greatest abundance. And it may justly be affirmed, that spiritual blessings are dispensed in the same way. The most comprehensive blessing, the unspeakable gift of Jesus Christ, is of all others the most free and liberal, being offered "without money and without price," to every sinner of mankind, without exception; and actually conferred upon all who, feeling their need of a Saviour, are made willing to receive and rest upon him alone for pardon, and peace, and complete salvation. In like manner, the great rules of duty, and the truths that are best adapted to purify our hearts and reform our practice, are dispersed as it were around us in the greatest plenty and variety. God, who hath appointed our work, hath likewise limited the season for doing it; and therefore, that we may not lose a moment, the most useful and necessary instruments of action are laid so near us, that we need only stretch forth our hand to take hold of them. Were they placed at a distance, the opportu nity of acting might frequently pass away before the proper means and instruments were got ready. But such wise and effectual provision is made, that no man shall have it in his power to plead this excuse. If any piece of duty be left undone, it cannot be owing either to the want of a plain rule to direct our conduct, or of sufficient arguments and encouragements to move us to action, but to the inattention, or pride, or stubbornness, of our own hearts.

This affords a glorious display of the wisdom and goodness of our great Lawgiver and Judge. But, alas! we thwart his merciful intentions. Overlooking what is near, we roam abroad in quest of other things, that lie at the remotest distance from us, and have the feeblest influence upon our temper and practice. Such is our folly and perverseness, that, despising the most important

truths, because they are common and obvious, we run away in the vain pursuit of abstruse and intricate speculations, which have no other effect than to puzzle the head, or to warm the imagination, while they leave the heart dark, and cold, and insensible.

To correct this false taste, by recalling men's attention to the most simple and practical truths, ought, in my apprehension, to be the principal aim of a gospel-minister. When these have got full possession of men's hearts, and appear in the fruits of a holy life, then, if we find leisure, we may seek after new discoveries; but surely necessity should have the first disposal of our study and labour. Life is short, and souls are precious; and therefore things of eternal consequence ought in all reason to be preferred. They who choose to gratify the curious, by telling them new and strange things, may indeed raise the reputation of their own invention; but they do it up. on the ruins of a far more excellent thing, I mean, that charity "which vaunteth not itself, is not puffed up, and seeketh not her own;" and as they have no higher aim than to serve themselves, it is but just they should be left to reward themselves as they can.

We are commanded in Scripture, to be "ready to every good work;" that is, to be in such an habitual posture for service, that with facility we may enter upon action so soon as an opportunity presents itself. But we shall never acquire this promptness and facility, till the mind be furnished with some fruitful principles of action; and the more simple and obvious these principles are, the more readily will they occur to us, and the greater authority and influence will attend them. Of this kind is the proposition I have been endeavouring to illustrate, The truth of it is obvious to the meanest capacity; and yet such is its fruitfulness and energy, that some of the