"such a one as ourselves." "Shall not the Judge "of all the earth do right?"

It may, however, be observed, that many of these objections press equally upon every religious system, and not on any one in particular. It is evident that sin and misery do exist and abound. It is undeniable, that the Almighty could have prevented the existence of these evils, or limited their progress. To argue then, against what he hath done or permitted, because we, blind and ignorant sinners fancy he might, have done better, is nothing less than blasphemy; and carried to its consequences, directly militates against every kind of religion.

Again, it is evident in fact that man is depraved: and we need only to judge the conduct of the world, as recorded in history, by the simple rules of loving GOD supremely, and our neighbour as ourselves; and the inference is undeniable.— Now, if depravity proportionably excuses criminal conduct; then the more any creature is depraved, the fuller justification of his actual wickedness he possesses. This excuses all the rebellion and malignity of fallen men and fallen angels, throws all the blame of sin on the Almighty himself, who did not see good to prevent its existence; and of course renders it impossible that "God should judge the world." But, whatever proves too much, by all the rules of fair argument, is allowed to prove nothing.

"Such knowledge is too wonderful for me, I

"cannot attain unto it." The dictates of conscience and of common sense are in this case far preferable to presumptuous reasonings on things evidently beyond our capacity. "To man he saith, "The fear of the LORD, that is wisdom; and to depart from evil, that is understanding." "Secret things belong unto the LORD our GOD: "but the things that are revealed belong to us.'

The Psalmist in the context speaks on this subject. "I have done this evil in thy sight, that thou mightest be justified in thy saying, and "clear when thou art judged. Behold I was

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shapen in iniquity, and in sin did my mother "conceive me!" Did the royal penitent mean to urge this as an extenuation of his crimes? Certainly not, but to shew that they were not occasional slips; but the effect of a depraved nature. "As says the proverb of the ancients, wickedness "proceedeth from the wicked." And therefore prays, "Create in me a clean heart, O GOD, and "renew a right spirit within me."

he

When we consider the majesty and greatness of GOD, we may well be abashed at the consideration of our rebellions against him: but the discovery of his glorious excellency, the perfection of his loveliness and beauty, are calculated to give us still deeper views of the criminality of our conduct. His Omnipotence, and Omniscience, and Omnipresence, and all his natural attributes,

constitute his greatness: but his infinite wisdom, justice, truth and love, constitute his holiness and goodness. The display of his greatness should awe us into reverential submission: but that of his goodness should win us to admiring, adoring love. "Thy name only is excellent, and thy praise is "above heaven and earth." And what can be more irrational and perverse, than to neglect, despise, or dislike infinite loveliness and excellence? What more reasonable than the command, "Thou "shalt love the LORD thy GOD with all thy "heart?"

verse.

But we should also recollect, that this great and glorious GOD, is the Creator, and consequently the Proprietor, Governor, and Judge of the UniObserve the language of Scripture on this subject, "The LORD made all things for himself." "For thy pleasure they are, and were created." Indeed this is no mean proof of Our SAVIOUR'S deity; and it is not only said, "All things were

made by him," but likewise "All things were made "for him."--"Thine is the kingdom, and the power, " and the glory, for ever and ever, Amen." This was David's view of that GOD, against whom he had sinned. "Thine, O LORD, is the greatness, " and the power, 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.'"

Against this great Creator, and universal Proprietor and LORD of all, every one of our sins is committed; and not merely against our fellow creatures: against one infinitely above us, and not one who is on an equality with us, as partaker of

our common nature.

This great CREATOR of all worlds is also the Author of our existence; the Father of our spirits; the Giver of all our powers and abilities; the GOD in whom we live, and move, and are. "Hear, O "heavens, and give ear, O earth, I have nourish"ed and brought up children, and they have re"belled against me!" The GoD, against whom every sin is committed, stands at once related to us, as our Creator, Benefactor, Governor, and Judge. The authority of a Sovereign, the kindness of a Parent, and the liberality of a Benefactor, are all here united; yea, far, far exceeded: and can we but feel the emphasis of the language used in the text, "Against thee, thee only, have I "sinned?"

It is possible in human affairs for these different obligations to unite in one case. Thus Absalom, the son, the indulged son, as well as the subject, of David, after manifold favours conferred on him by his affectionate parent, proved a traitor to his prince, and a monster of ingratitude to his benefactor, and intentionally a murderer of his father! While David felt himself deeply shocked at his son's atrocious violation of such accumulated obligations,

what must have been his reflection on his own past conduct against GOD, in the instance before us? Could he help saying to himself, 'Men justly exclaim against the behaviour of Absalom towards his kind father and sovereign: but my heart reproaches me with the violation of far higher and greater obligations to GoD, my Creator, Benefactor, and Judge?'

In this part of our subject, it may be proper to recollect, that all the various differences, by which men in society, or in respect of religious advantages, are distinguished from each other, whatever they may be, should be considered as enhancing the obligation, and aggravating the crimina lity of violating it. This was the way in which Nathan addressed David, when he recapitulated the special benefits which God had conferred on him, in order to bring home conviction to his conscience: and here I shall leave to your consideration the providential benefits, and every advantage, with which you severally have been distinguished, as increasing your peculiar obligations, and aggravating every transgression which you have committed.

The aggravated evil of sin, as committed against GOD, may be shewn by another view of our relation and obligations to him, as transgressors favoured with the discoveries and proposals of the gospel. Having broken the holy law of our Creator, and