his disposal. If it is his own, and he has the requisite qualifications of a governor, his right to govern it is indisputable. With regard to his qualifications both for natural and moral government, there can be no doubt. His goodness, and knowledge, and power are fully adequate to the undertaking. His goodness will dispose him to do that which is best; his wisdom will enable him to judge what is best; and his power will enable him to carry that judgment into execution. Since, therefore, he is, in every respect, completely qualified for a governor, and since the world is his property, in the most strict sense of the word, he has a perfect right to govern it. As the Most High possesses those qualifications, which are necessary to constitute a moral governor; so mankind possess those qualifications, which are necessary to constitute moral, accountable beings. out any revelation. The nature of things and that which is suitable in itself are not altered by the publication of a law. Such a character, as that of the Most High, always did and always will deserve to be loved, aside from the consideration of any revealed law; and it always was and always will be wrong to refuse to love such a character. Mankind would be proper subjects of reward and punishment in a future world, if they had never been favored with a revela. tion from heaven. It would be wrong for them not to love God and each other, whether they expected ever to be called to an account or not. The propriety of their loving is not affected, because they are to be rewarded or punished. The heathen are, therefore, the proper subjects of moral government. Whether they expect a future state of existence or not, they are capable of determining the moral qualiAll beings, which are capable ty of actions, and of distinguishof distinguishing between right ing between right and wrong. and wrong, are fit subjects of They feel conscious guilt, and moral government. Brutes are consequently, desert of punishnot capable of making this dis- ment, for doing wrong, as well tinction. They do not possess as those who are enlightened by all those faculties, which are revelation. "For when the necessary to constitute a moral gentiles, which have not the law, agent. They are, therefore, not do by nature, the things containfit subjects of moral government. ed in the law, these, having not But man possesses that faculty the law, are a law unto themwhich is necessary in order to selves; which show the work of distinguish between that which the law written in their hearts, is morally right and that which is their conscience also bearing witmorally wrong. It is not neces-ness, and their thoughts the sary, that men should be ac-mean while accusing or else exquainted with the revealed law cusing one another." Hence, of God, in order to their being it appears, that all men are unthe proper subjects of moral der a moral law. Those, who government. There is an essen- have not the revealed law, are tial difference between right and under the law of nature and the wrong; and man is capable of law of conscience. Those, whe observing this difference, with- have the revealed law, will be judged by that, and those who have it not, will be judged according to the light with which they are favored. All men, therefore, are capable of virtue and vice, and are proper subjects of moral government. Some are disposed to excuse themselves for not complying with the revealed law, and with the law of conscience, on account of a supposed inability, which they are under, of complying with them. It is one of the plainest dictates of common sense, that men are neither praise or blame worthy for doing or not doing certain things when they are involuntary and under a natural necessity. But the inability of doing right, which men are under, consists wholly in want of inclination. If they have a mind to do right, there is no obstacle in the way. and praise or blame worthy; if he is represented in scripture as free, we may conclude with certainty, that he is possessed of that liberty which is necessary to constitute a voluntary, accountable being--that he is capable of virtue and vice--and consequently that he is a proper subject of moral government. Some are not content with the liberty of following their own inclinations, or of doing as they please. But what freedom could there be in a man's acting contrary to his inclination? Do we blame a man for an action which he had no inclination to do, and to which his heart was wholly opposed? Or do we ever judge a man praise-worthy for an action, which is productive of good, where his heart is wholly opposed to that good, and it is perfectly contrary to his wish and intention. In such cases, a man is no more blame-worthy, than the ocean is for drowning people, and no more praise-worthy, than the earth is for producing fruits. Man is conscious of being free; and he cannot possibly have higher evidence of any thing than that which arises from his own consciousness. He has the same evidence of his freedom, that he has of his exist- But whether liberty of acting ence; and it is just as absurd for contrary to a man's inclination a man to doubt whether he is be compatible with accountabilifree, as it is to doubt whether ty or not, it is certain that he has he exists. He feels that he is a not this liberty. He cannot put proper subject of praise or forth an act of will or voluntary blame, reward or punishment. exercise which is contrary to He also treats his fellow-men as his present inclination; because such, and if they do right, he that would imply, that he wills praises them, and if they do what he does not will and that he wrong, he blames them. We chooses what he does not choose. have also the testimony of scrip- It is impossible that he should ture in favor of human liberty. be inclined the contrary way In that, man is represented as a from that to which he is inclined. free, voluntary agent, and the It is therefore certain that man proper subject of reward and has not the liberty of acting conpunishment. If, then, man has trary to his inclination, and ne intuitive evidence of his own one of any consideration or refreedom; if he treats his fel-flection can desire such a liberty. low-men as free voluntary agents, It is impossible to conceive, that an intelligent being can have a higher degree of liberty, than that which consists in following his own inclination. has been said, that mankind are proper subjects of moral govern. ment. They have those facul ties which are necessary to constitute voluntary, moral, accountable beings. They are possesscd of that liberty which is ne It would appear very strange, indeed, for a man to plead in excuse for not doing right, that he had no inclination to do right?cessary to render their actions Or for a murderer to say, that his inclination to kill his neighbor was so strong that he could not overcome it, and therefore he was excusable? So far is it from being agreeable to common sense, that criminals are excusable, because they follow their vicious inclination in doing wrong, that their criminality is always considered as commensurate with their propensity to do wrong. It is therefore certain, from reason, from common sense, and from scripture, that want of inclination to do good, is no excuse. virtuous or vicious. It is in vain to pretend, that every thing takes place by such an unavoidable necessity, that men cannot do otherwise than they do, and consequently that they are not culpable for their evil actions. This excuse never has been and never will be acknowledged before any tribunal as having the least validity. No man's unbiased conscience will admit it in justification of himself; men will not receive it from each other; neither will it be received at the bar of God. It will be swept away among the refuges of lies. Men are conscious of their own freedom. They feel that they do wrong, and that they deserve punishment. They will have nothing to plead, before the tribunal of Heaven, in excuse for their evil conduct, but will unite with the Judge in passing ṣentence against themselves. It appears highly proper that there should be a general reck From what has been said, it appears, that the Most High is the moral governor of the universe. All intelligent beings were created by him, and to him they are accountable. He did not make the world, and then leave it to the government of chance; neither did he create man, and then leave him to obey the dictates of his passions with impunity. But he hath appoin-oning day. Many abuse the ted a day, in which he will judge the world-in which he will call all moral beings to an account. He is abundantly qualified to sustain the important office of judge of the universe. His character, as it respects impartiality and strict integrity, is unimpeachable. He cannot be deceived, for to him the thoughts of all hearts are known. His love of justice will prevent his pronouncing an unjust sentence. It further appears from what' mercies of providence, and mis- sidering their tendency and gen- | eral consequences. But at the great day of account every thing will be adjusted. All will be called upon to give an account, how they have improved the talents which were committed to them. All will be called upon to render an account of their conduct. The trial will be fair and open, and perfectly free from all chicanery. Before the tribunal of Heaven all crimes are cognizable. They will then be judged exactly according to their moral turpitude. All characters and actions will appear in their true light. The garb of sanctimony will no longer conceal pharisaical pride. The hypocrite will appear unmasked. The hearts of all will be laid open to view. The things of darkness will be bro't to light. Then the judge will pronounce sentence upoň all-a sentence, the justice of which will appear to all moral beings. The true character of the judge will be discovered and honored by the assembled universe. secret In expectation of this solemn day, let Christians rejoice. The day of your redemption is coming. Though you are now despised and rejected of men, though you are afflicted and per-secuted, though the wicked triumph over you, the time will ere long come, when you shall be delivered from the malice of your enemies, and when your Saviour shall call them to give an account of their conduct. Though many things are mysterious and gloomy, though virtue is oppressed and vice triumphs, you may rest assured, that every thing will soon be rectified.You have this consolation, which the world can neither give nor take away, that every thing will finally terminate in the divine glory. Your sovereign sits upon the throne. His providence extends to all creatures and to all events. He sits at the helm of universal government, and noth❤ ing takes place without his permission. He is a glorious natural and moral governor. You who have made the governor of the world your friend, have nothing to fear. He will finally receive you, with a smile of infinite benignity, to those blessed abodes, where the wicked cease from troubling and the weary are at rest. sinners be afraid. The day of In expectation of this day, let your condemnation is coming. Though you may now swim in an ocean of pleasure, though you may be loaded with the wealth and honors of the world, the time will ere long come, be at an end, and you will be when all these enjoyments will called before the bar of Heaven to render an account of your conduct. Though you may put far away the evil day, it will assuredly come. assuredly come. The retributions of eternity are no fictions. experience that they are dreadYou will know by your own ful realities. The Almighty God will vindicate his own government. As sure as he sits upon the throne, he will not let wickedness go unpunished. If you remain impenitent, your judge will be inexorable. He which will fill your souls with will turn to you, with a look horror, and will consign you to the regions of despair. In expectation of a judgment day, let all examine themselves and see whether they are pre pared to stand before the bar of low in the light and comforting influences of the holy spirit. God. Humility taught by the example THA The grace of humility is so essentially necessary to the Christian, that the dispensations of his Heavenly Father will doubtless be such as tend to cultivate it in the heart; his happiness will likewise increase cherishes or neglects this grace. or diminish, according as he To assist the Christian to grow in humility and meekness, let him look at the example and attend to the doctrines of his divine Lord. Great characters are ever set up as patterns of imitation among mankind, and the nearer any approach to their standard, the more honorable they are esteemed. There is a character presented in the Lord Jesus Christ, not only perfect in the moral or holy state of the heart; but one infinitely wise and powerful, one in whom dwells all the fullness of the God-head bodily, who is heir and possessor of all things in Heaven and on earth. This glorious person invites us to learn of him, for he Pride and humility are wholly is meek and lowly in heart. To opposite to each other. Pride him the Spirit was not given by is the operation of selfishness, measure, and we are in no danhumility of true evangelical be-ger of being led into error, by -nevolence. Without a humbic his example in any period of his temper there can be no true religion; neither will man ever be reconciled to take his proper place, as he stands related to God and creatures. Perhaps there is nothing in which our hearts more deceive us than in the secret windings and operations of pride. Men may be proud of their spiritual gifts, of their religion, and even of their supposed humility. This may be a reason why Cod sees it bust to keep many Christians life. The history which we have of the early part of his life is short. His parents were poor, his reputed father was a carpenter; but he, in all dutiful obedience, submitted to them, and it is probable wrought with his father at his occupation. Here we see the amiable fruits of a holy, benevolent and humble temper.His greatness did not fill him with high ideas of self-importance, render him disobedient, or |