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things, wherein we are immediately entangled and lost. What we call evil may be only so relatively and not absolutely. What seems to us disorder and imperfection may, only, contribute to the order and harmony of God's uniThis life is but a short part of the duration assigned to us, and, for any thing we can know at present, the pain and suffering which we now endure, may have a tendency to promote our real good and happiness in some future stage of our progress. Now we know but in part; now we see through a glass, darkly; but when we shall see face to face, when this scene of things shall be finally closed, when this great plan of providence shall be fully unravelled, then shall we discover the reason why good men groaned under suffering and oppression, then shall we see that bright reversion which is in the heavens for distressed innocence, then shall we know even as we are known.

We may observe, farther, that God governs the world not by particular, but by general, constant, and uniform laws. Without this, there could be no certainty in human affairs : all would be disorder and confusion. Whatever ills, therefore, are the consequence of ad

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hering to these laws cannot be any imputation on the divine goodness, because greater ills would arise from departing from them. It would be cruelty and not love, folly and not wisdom, if God's moral government were permitted to counteract his natural, if the established laws of the universe were altered or suspended in order to make individuals happy. Such a variable and changing system of government might suit the character of a weak and capricious mortal, who perpetually reverses his laws for the sake of his favourites, but it is far from the counsels of the infinite God. We wish that good men were wealthy and prosperous and happy but what if they are indolent and inactive? In this case, let us consider the dreadful consequences that would ensue from rewarding them. If the hand of the slothful made rich, if weakness and not abilities ensured success, the very existence of this world would be at an end. Where would be that industry and diligence by which, as by a moving power, the whole machine of nature is carried on? Where would be the encouragement to cultivate and improve our faculties? Idleness and dissipation would be as advantageous as activity and labour. The very

chains which bind together human society would be dissolved, and the world would quickly go to disorder and ruin.

Lastly, it must be remembered, that, here we are in a state of probation and discipline, wherein our faith and obedience are put to the test, and our virtues, by adversity and trial, are refined and exalted. Now, such a state as this, necessarily, implies that we shall have some temptations to struggle with, and some difficulties to surmount. For if every thing were on the side of religion, and nothing was to be gained by vice but immediate destruction, it would be no state of probation at all, we would have no trial to abide, we would want that peaceable fruit of righteousness which is wrought by the salutary chastening of the Lord. In short, since adversity has an excellent influence on the character, it is evident, that, a state wherein there is a considerable share of pain and suffering has an ultimate tendency to promote the perfection of God's works.

The extensive prosecution of this argument, which is intimately connected with the subject under consideration, and which cannot be foreign to this place, if it tend in any degree to exhibit the divine character in a more amiable

light, prevents me from examining that second wonder and glory of God's works where there is no room for argumentation, but all is love and mercy and grace unspeakable. I shall conclude my observations at this time with stating the moral influence of this doctrine, "that God is love."

If God is love, if all his works declare his goodness, how careful ought we to be, to cultivate this principle, and to imitate so perfect an example! If we wish to recover that image after which we were originally formed, if we are ambitious to gain the favour and approbation of that great Being who upholds all things by the word of his power, we must study to acquire a spirit of universal benevolence, charity and meekness; we must be, daily, employed in works of goodness, in diffusing peace and joy and happiness around us by a kind and peaceable behaviour. Thus, only, can we resemble the great Parent of nature who is good unto all, and whose tender mercies are over all his works. To excite such dispositions, nothing can be better fitted than frequent meditation on the divine love: For whoever contemplates the character of God must be struck with admiration of such infinite

perfection; and from admiration, the transition to imitation is easy and natural. We find, that, we gradually acquire a resemblance to those with whom we daily associate and converse : we, insensibly, imitate their manners, and adopt their modes of thinking. And, surely, nothing can be more noble and more worthy of attention than that which tends to assimilate us to God, who is the source of all perfection. Besides, if God is love, how opposite to his character must be all malevolence, cruelty and oppression? He abhorreth the bloody and deceitful man. None shall be admitted to his favour and enjoyment who have not, in this life, been at pains to cultivate that temper of benevolence and love which characterizes the inhabitant of the regions of eternal love.

Since God is so kind and beneficent to all his creatures, both in their original formation, and in the constant care which he exercises over them; since he has distinguished us above all his works, and daily loads us with his benefits, what strong obligations do we lie under to love and serve and praise him! Gratitude is a feeling natural to the human mind. It arises, spontaneously, upon receiving a benefit,

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