by means of their unavoidable imperfections, foolishly neglect both means and opportunity, and finally bring on themselves a state of suffering equal in duration and degree to that supposed before, and that the Creator knew all this when he first created mankind, we gain nothing by the shift; and we greatly deceive ourselves if we believe that this scheme is at all better than the former. If the advocates of this last are disposed to contend for what they call free agency in man, they are advertised that our present inquiry asks for the design of the Creator in constituting in us such an agency? If he knew when he made us and gave us such agency, that we should for ever ruin ourselves in the use of it, it is most absurd to pretend that he did not design our ruin.

1

We now see, that what has been called two schemes of doctrine for ages, is, in fact, but one; and that it is one that utterly forbids the idea of devotion. And it is worthy of remark, that all the worship which has been inculcated on this erroneous doctrine, has been urged as a means of securing, rather than of acknowledging the divine favour. The Deity has been uniformly represented as a Being, whose good will might possibly be obtained by a cringing, fearful homage, extorted by his threatening vengeance. And to this doubtful end have the devotions of the people been direct

ed.

The reasoning to which we have now attended, results in the conclusion, that the design of our Creator, in giving us an existence, was pure benevolence; and that our existence was originally designed, by our Creator, for enjoyment.

Secondly. The remaining reasons, suggested by the text, why we should pay our devotions to the God who made us, will be found to corroborate our views concerning the benevolent design God had in giving us being. They are thus stated: "We are his people and the sheep of his pasture-For the Lord is good; his mercy is everlasting; and his truth endureth to all generations." Let it be distinctly understood, that as the text urges us to the worship of God, rendering as a reason therefor, that we are his people, and the sheep of his pasture-that he is good; that his mercy is everlasting, and that his truth endureth to all generations, it acknowledges, that if we were not his people, if we were not the sheep of his pasture; if he were not good to us; if he were not merciful, and if his truth did not endure, we should be under no obligation to worship him. This doctrine is not only the plain and simple doctrine of reason and common sense, but it is supported by the general tenour of scripture. In the inspired writings, we are constantly urged to the duties of devotion, because of the goodness, the tender mercy and faithfulness of God towards us.

When we contemplate the goodness of God to the human family, as a reason why we should be thankful in our devotions, and as the foundation for rendering praise to his holy name, we should realize that the more we circumscribe the divine goodness, the more, of course, we shall limit our gratitude and thanksgiving; while on the other hand, the more we extend and exalt the divine benevolence, the higher will our gratitude arise. Here let the question be considered; is there any danger of exalting the goodness of God too much, or of exciting in ourselves too much thankfulness ? Look abroad, through vast creation; look to the heavens and to the earth; consider the fruitful seasons, which fill our hearts with food and gladness, and let enlightened reason, free from the prejudices of limited creeds, say if any thing could be added to the divine economy, that would more recommend its goodness. Well did the sweet singer of Israel say; "the Lord is good unto all, and his tender mercies are over all his works." "We are his people, and the sheep of his pasture."

"As the good shepherd tends his fleecy care,
Seeks freshest pastures, and the purest air,
Explores the lost, the wandering sheep directs,
By day o'er sees them, and by night protects;
The tender lambs he raises in his arms,
Feeds from his hand, and in his bosom warms,"

The kindly care of our Creator's grace,
One fold entire, regards the human race,

For us he makes his sun to shine, for us he causes the rains to water the earth, for us do rivers flow, and for us do the winds breathe through the land. "How great is his goodness, how great is his beauty! Corn shall make the young men cheerful, and new wine the maidens."

Our text, in that it urges, as a reason why we should enter the consecrated courts with thanksgiving and praise; the fact that the divine mercy is everlasting, and that the truth of the Lord endureth to all generations, brings the glorious gospel of his beloved son to view; for it is in the gospel that the divine mercy and truth of our Creator are most conspicuously set forth to the praise of the divine name, and to the consummation of human happiness. The divine mercy, which is but another word for grace, is that modification of divine love, which delights in the forgiveness of our sins, and in the bestowment of all temporal and spiritual favours, which lie beyond the reach of our wisdom, prudence or exertions. This mercy is everlasting. St. Paul, to the Romans, has expressed it thus :-" Moreover, the law entered that the offence might abound; but where sin abounded, grace did much more abound; that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life, by Jesus Christ our Lord." There are two qualities or attributes of the divine mercy, which particularly claim our attention, at this time. This mercy or grace of God is represented to be more extensive than sin. "Where sin abounded, grace did much more abound." We are not informed how much more, but it abounded much more. And this mercy is everlasting.

Who then, let us solemnly ask, has a right to limit the divine mercy? Who is authorised to stand up boldly, and say to that blessed fountain, which is opened for sin and transgression, hither shalt thou come, and here shall thy flowings be stayed! Go, rude fanatic, and in thy wild, disordered zeal dry up the streams and fountains of water, command the clouds that they rain not on the earth, wither every green thing with thy blasting breath, but in the name of Jesus I beseech you not to restrain the flowings of the blood of the new covenant, which is shed for the remission of our sins!

The truth of God endureth to all generations. Jesus said, "I am the way, the truth, and the life." The doctrine of Jesus is the truth of God which will for ever endure. Let us listen to the gracious words which proceeded out of his mouth. To the enemies of God he preaches his love; “It hath been said to you, by them of old times, thou shalt love thy neighbour and hate thine enemy; but I say unto you, love your enemies, do good to them that hate you, and pray for them that despitefully use you and persecute you, that ye may be the children of your Father who is in heaven; for he causes his sun to rise on the eviland on the good, and sendeth rain on the just, and on the unjust." This doctrine, of love to enemies, is the truth of God, which endureth to all generations; it is a refutation of all false doctrines, and is the way of holiness in which the way-faring man, though a fool, will not err.

Jesus says again, "I am the resurrection and the life," and St. Paul says, "As in Adam all die, even so in Christ shall all be made alive." Here again we have the truth of God, which endureth to all generations. Here is that blessed hope, which is an anchor to the soul both sure and stedfast, entering into that within the vail, whither the fore runner is for us entered.

Thirdly. The benefits arising from a faithful

attention to the duties of devotion now claim our particular attention. Our brethren who oppose our general system of faith, have often asked us why we put ourselves to the trouble and expense of public devotion, if we believe as we profess, that our eternal salvation is secure in the divine favour already? We have now a suitable opportunity to reply, and this interesting, happy occasion seems to justify the attempt.

The better to have this subject clearly understood, it may be proper to define, not only how the question applies to us, but also how it represents those who ask it. On their part it is an acknowledgment that the duties of devotion are not, in themselves, a satisfaction and a delight; but that ⚫ they are a burdensome expense and a painful trouble; yet for them they expect a reward hereafter, and that they will be reckoned into that final account, at the day of judgment, which is to decide for or against their eternal salvation. On the other hand, the question demands of us, why we are at all this expense and trouble, when we believe that our everlasting salvation is already secure in the gracious counsels of divine wisdom? We reply

First. Though we would be loth to accuse our brethren of hypocrisy, we are conscious to ourselves, that we should be found dealers in deceit, if we pretended to worship a being for fear of his wrath. To us it looks like saying to our maker, we profess to love you, we profess to worship you, we sing hymns to your praise; but we should do none of these things if it were not that we dread your vengeance!. In such a case we are apprehensive that our conscience would demand of us, who had required this at our hands? To us it looks like the worship which was paid to the idol on the plains of Dura, and extorted by the terrors of a fiery furnace.

Secondly. As to the trouble of worshipping our heavenly Father, we acknowledge that we cannot