versal government. But it is the most natural duty we owe him as creatures. For to praise him, is only to show forth his praife; to glorify him, to celebrate his glory; and to honour him, is to render him and his ways honourable in the eyes and esteem of others. And as this is the most natural duty that creatures owe to their Creator, so it is a tribute he requires of every one of them in proportion to their respective talents, and abilities to pay it. -(4.) As dutiful fubjects, we must contentedly and quietly submit to the methods and adminiftrations of his government, however dark, involved or intricate. All governments have their arcana imperii, or " fecrets of state;" which common fubjects cannot penetrate. And therefore they cannot competently judge of the wisdom or rectiture of certain public meafures; because they are ignorant either of the springs of them, or the ends of them; or the expediency of the means, arifing from the particular situation of things in the present juncture. And how much truer is this with relation to God's government of the world? whose wisdom is far above our reach, and "whose ways are not " as ours." Whatever, then, may be the present aspect and appearance of things,

as

as dutiful subjects, we are bound to acquiefce; to afcribe wisdom and "righte" ousness to our Maker," in confidence that the King and "Judge of all the earth " will do right." - Again, (5.) As good subjects of God's kingdom, we are bound to pay a due regard and reverence to his minifters: Especially if they discover an uncorrupted fidelity to his caufe, and a pure unaffected zeal for his honour; if they do not feek their own intereft more than that of their divine Master. The ministers of earthly prince, too often do this. And it would be happy if all the ministers and ambassadors of the heavenly King were entirely clear of the imputation. It is no uncommon thing for the honour of an earthly monarch to be wounded through the fides of his ministers. The defamation and flander that is directly thrown at them, is obliquely intended against him: and as fuch it is taken. So to attempt to make the minifters of the gospel, in general, the objects of derision, as fome do, plainly shows a mind very diffolute and disaffected to God and religion itself; and is to act a part very unbecoming the dutiful subjects of his kingdom. (Lastly), As good fubjects, we are to do all we can to promote the interest of his kingdom;

C2

by

by defending the wisdom of his administrations, and endeavouring to reconcile others thereunto, under all the darkness and difficulties that may appear in them, in opposition to the profane cenfures of the profperous wicked, and the doubts and dismays of the afflicted righteous. This is to act in character as loyal fubjects of the king of heaven. And whoever forgets this part of his character, or acts contrary to it, shows a great degree of felfignorance:

But (2.) As the creatures of God, we are not only the subjects of his kingdom, but the children of his family. And to this relation, and the obligations of it, must we carefully attend, if we would attain the true knowledge of ourselves. We are his children by creation, in which respect he is truly our father. Ifa. lxiv. 8. But now, O Lord, thou art our father : we are the clay, and thou our potter; and we all are the work of thine hands. And in a more special fenfe we are his children by adoption. Gal. iii. 26. For ye are all the children of God by faith in Christ Jesus. And therefore, (1.) We are under the highest bligations to love him as our father. The ve of children to parents is founded on titude, for benefits received which can

t

never be requited: and ought in reason to be proportioned to those benefits; especially if they flow from a confcience of duty in the parent. And what duty more natural than to love our benefactors? What love and gratitude then is due to him, from whom we have received the greatest benefit, even that of our being? And every thing that contributes to the comfort of it?-(2.) As his children, we must honour him; that is, must speak honourably of him, and for him; and carefully avoid every thing that may tend to dishonour his holy name and ways. Mal. i. 6. A fon honoureth his father: - if then I be a father, where is mine honour? - (3) As our father, we are to apply to him for what we want. Whither should children go but to their father, for protection, help, and relief, in every danger, difficulty, and distress ? And (4.) We must trust his power and wisdom, and paternal goodness to provide for us, take care of us, and do for us that which is best; and what that is he knows best. To be anxiously fearful what will become of us, and discontented and perplexed under the apprehension of future evils, whilft we are in the hands and under the care of our Father which is in heaven, is not to act like children. Earth

ly parents cannot avert from their children all the calamities they fear, because their wisdom and power are limited; but our All-wife, and Almighty Father in heaven can. They may possibly want love and tenderness for their offspring, but our heavenly Father cannot for his, Ifa. xlix. 15. -(5.) As children, we must quietly act quiefce in his difsposals, and not expect to fee into the wisdom of all his will. would be indecent and undutiful in a child to dispute his parents authority, or question their wisdom, or neglect their orders, every time he could not difcern the reason and design of them. Much more unreafonable and unbecoming is such a behaviour towards God, "who giveth not account "of any of his matters; whose judg

It

ments are unfearchable, and whose ways " are past finding out," Job xxxiii. 13. Rom. xi. 33.-(Lastly,) As children, we muft patiently submit to his difcipline and correction. Earthly parents may fometimes punish their children through paffion, or for their pleasure; but our heavenly Father always corrects his for their profit, Heb. xii. 10. and only if need be, I Pet. i. 6. and never fo much as their iniquities deferve, Ezra ix. 13. - Under his fatherly rebukes then let us be ever humble and fubmiflive.