of the contrary effect; and they become the actual means of preserving mankind, as by the Divine government the evil corrects itself. He takes a scanty view of the subject, indeed, who sees no more in war than national defence, or conquest, or glory; and who only looks on peace as the source of domestic comfort, of trade, and of the sciences and arts. When God's judgments were abroad in the earth, we ought, while we acknowledged the protecting hand of Him who alone fought for us, to have also learned righteousness; righteousness, whether by that we mean "the faith which justifies the person in the sight of God," or "evangelical holiness in all its branches." But this is manifestly in reference to another and more important state. Even the men who are immediately employed in wars and national revolutions, are each of them in the meanwhile probationers for eternity. Every man is called to serve the Lord Christ, as well as his country, and to look upon his personal advantages, should he survive and be victorious,-or, on the other hand, to view defeat, privations, and death, as the line of providence in which he is called to discharge important duties in the fear of God, his last Judge, and in preparation for a perfect and unchangeable state. Life is lent us, not for its own sake alone, but as an introduction to a nobler -an immortal-existence. In any other view, it is unworthy of God, and of the acceptance of men, at least of thousands, whose days and nights are one continued tissue of pain and distress. In the light of eternity all is clear, harmonious, magnificent, and infinitely worthy of being preserved, by the energies of war, and by a wise government in peace, against all aggressors, who would wickedly subvert it in any part of the world.

From all this it is evident, that few things, in the light of reason, are more extravagant and disproportionate, more foolish and ridiculous, than that exulting enthusiasm of enterprise and vaunting which relates to national defence and elevation, while the important connexion between present and eternal things is not at all recognised. It argues a contractedness of view, and a grossness of feeling, extremely inconsistent with a rational nature, and, in particular, with great and splendid talents. How preposterous, for instance, anxiously to use all possible means to promote and preserve health, and yet suffer it to run to waste in idleness and folly! How like a piece of insanity to ride with more than post-haste from one part of the country to another, as

if time were, indeed, reckoned the most valuable of all things, and at the close of the journey to sit down and do nothing, or something worse than nothing! Yet, equally extraordinary is the conduct of a people who, after making the most vigorous, the most brilliant and persevering efforts to maintain their independence, and promote their prosperity, sit down with the idea of enjoying the fruit of their labours, but without any right consideration of the true value of life, or without a proper purpose of acting a part in it, as the opening scene of a drama, that must disclose, in the sequel, unspeakably more awful and important transactions. It is for the sake of converting sinners, and of conferring on the saints still more abundant life,—life that consists in "righteousness, and peace, and joy in the Holy Ghost," "joy unspeakable and full of glory,”—that the frame of nature is preserved in being. And when the counsels of God, with regard to his church, shall have been fulfilled, there will be nothing more among men worth superintending: "The heavens and the earth shall pass away with a great noise, and no more place be found for them."

A fifth lesson is the following: We have seen, that Providence involves in its own nature some distinct exhibition of the Divine perfections, and was, no doubt, designed, in part, for an actual display of the almighty Power and Godhead. So far we speculate, and not improperly. But to what will this amount, if we proceed not to moralize ? The manifestation of the Divine glory is not, like the vain parade of man, produced solely for its own sake. This would be unworthy of the Deity, as a Being absolutely self-sufficient. We ought, therefore, to ask farther, What was the design of those perfections themselves, as thus pictured to the eye of man? Reason joins with Scripture to reply, that man is a being chiefly designed for moral perfection; that he is the only being on earth capable of recognising those displays of God and his attributes; and that, therefore, man ought to consider himself as eminently interested in every actual discovery which God is pleased to make of his own Divine perfections. Man ought to imitate them in the highest possible degree. For this purpose he ought to study them by the light of Scripture as they appear in themselves. He ought also to ascertain the exact relation in which he stands to them, and to feel the solemn weight of them on his heart and conscience, so as personally to realize every privilege which flows from them, and discharge the sacred obligations which they

ADVERTISEMENT.

THE illustrations and language of the following pages are, in some instances, entirely different from those which appeared when the subject was delivered. This is partly owing to its not having been previously designed for publication. It need hardly be observed, that where there is no written memorandum, it is difficult to give matters of this sort, after delivery, its original contexture and mien.

Some, while they deem this Discourse too long as a whole, will, perhaps, complain of the slight touches of its several parts. These defects are partly owing to this mode of instruction; a mode which, however, embraces overbalancing advantages. The copiousness of the subject also pressed the author with difficulties. He is aware that other objections may be urged, according to the various tastes of readers. But, as truth has been his object from a child, should any one condescend to confute him, he should deem the instruction cheaply purchased, nor heave one sigh at the oblivion of his pamphlet. While, at any time, we peruse a feeble production, it might be well to keep in mind the following remarks, borrowed from another article:

"He who reprobates the entire work of another, may be suspected of malignity; he who forbears to point out what is faulty in your pages from a fastidious fear of offending you, disregards your character, and is unfriendly to your interests. And he who withholds the praise that is due to particular parts, through his offence at certain blemishes, should be smiled at as an ignorant snarler.

"Longinus himself, whose perspicacity as a judge no author could elude, is yet a noble example of candour and generosity. Having simply pointed out the faults of Cecilius, as an author on the sublime, he observes: 'But, perhaps, this writer is not so much to be blamed for his omissions, as commended for his good designs and earnest endeavours.'"

The Divine mentioned p. 256, is Dr. Thomas Jackson, vicar of Newcastle-upon-Tyne in the beginning of the seventeenth century. The works of this uncommon man (in three volumes, folio, London, 1675) are an immense treasure of rational Divinity, and frequently written in a sublime strain of devotion. They may sometimes be had for a trifle.

STOCKPORT,

June 26th, 1815.

SERMON II.

The glorious Gospel of the blessed God, which was committed to my trust.-1 TIMOTHY i. 11.

BOTH the text, and the design of our present meeting, seem to call our attention more especially to those general and comprehensive views of the Christian cause which, of all others, are best calculated to enkindle and support the flame of missionary zeal. Subordinate and particular views more aptly belong to the "daily ministrations" of the "word and doctrine."

Time, indeed, is rapid, and our own immediate salvation ought, in every instance of assembling for religious exercises, to occupy our attention in a very high degree. This ought to be the ground-work of every other duty. Nothing can justify the practice of calling a numerous people to the temple of Jehovah, with the professed purpose of uniting in his worship, and listening to his word, while the great and leading doctrines of the Gospel are withheld, to make room for the perpetual discussion of some point of public policy or benevolence. Such point, though perhaps important, cannot, of itself, be a subject of paramount interest to a promiscuous congregation, in whose ears we ought at all times to resound, "Behold the Lamb of God that taketh away the sin of the world!"

Our text is, however, exclusive of its aspect on the subject of missions, exactly one of such high interest,-one truly of unbounded grandeur and importance. And the ardent encomiums which might be justly bestowed on this individual quotation, instead of detracting from the value of innumerable others of a similar description, would only serve to show the admiring student of the Scriptures, what an immense treasure is contained in his favourite volume.

Those "deep things of God," which, in all respects of essential consequence, infinitely transcend the entire system of the visible universe; which involve so vast a process of immortal grace as covers with contempt all the boasted secular affairs of mankind;

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things of God," which had for ages eluded the most vigorous research of speculating reason; and which, of all others, whether wished, or revealed, or imagined, or possible, are the most dear and interesting to the human race ;—such things, I say, though of a nature so heavenly, and so far removed from the apprehension of the senses, are here, without the help of a single figure, placed before the mind of the serious reader, in a perspicuous and commanding light.

Nor let this by any means be deemed an extravagant estimate of the text. No one can help loudly applauding the very choice and order of the expressions, while their united meaning presents us, (we rejoice to repeat the sentiment,) with a subject magnificent and rich without a parallel. In the compass of a dozen words, this truly great apostle has furnished us with historical detail, just and lively description, sublime doctrine, and the purest, the most comprehensive, and ennobling precept.

He is here led to his favourite theme, not only by judgment, but also by an imagination as divinely impressed as it was active and cultivated, and which caught at every opportunity of celebrating Christ or his Gospel. The scope of the verse, in connexion with its preceding subject, is this, that Christianity, among other religious systems, is, in every point, pre-eminent. The law, both ceremonial and moral, he acknowledges was "good." Whilst it prevented crimes among the "lawless and disobedient," it served as a political preparation for the coming of the Messiah. It was also a correct, though partial and obscure, picture of the Christian scheme, descriptive of its plan, energy, and design. But this law of Moses was by no means intended as a rule of justification. Nor was it even a mandatory instrument of forming the character of the righteous, who serve God from a higher principle, from a newness of life which prompts them without command. This principle was only to be obtained by the Gospel, that "ministration of the Spirit," which in all respects was "rather glorious." The two institutions were, however, one, as bearing, though in different ways, on the grand design of all things, the eternal happiness of mankind. The law forbade every thing contrary to" sound doctrine ;" and "sound doctrine," the apostle seems to assert, is "according to the glorious Gospel of the blessed God which was committed to my trust."

The object of this discourse is, to furnish, at least in part, an exposition of the text; and, by this means, to impress