ters; of both which, in general, we have such imperfect knowledge, as will teach us candour in our determinations upon each other. But the main purport of this discourse, is, to teach us humility in our reasonings upon the ways of the Almighty. That things are dealt unequally in this world, is one of the strongest natural arguments for a future state, — and therefore is not to be overthrown: nevertheless, I am persuaded the charge is far from being as great as at first sight it may appear; or if it is, that our views of things are so narrow and confined, that it is not in our power to make it good. But suppose it otherwise, — that the happiness and prosperity of bad men were as great as our general complaints make them ; — and, what is not the case, that we were not able to clear up the matter, or answer it reconcilably with God's justice and providence, — what shall we infer?- Why, the most becoming conclusion is, that it is one instance more, out of many others, of our ignorance: why should this, or any other religious difficulty he cannot comprehend, — why should it alarm him more than ten thousand other difficulties which every day elude his most exact and attentive search? - Does not the meanest flower in the field, or the smallest blade of grass, baffle the understanding of the most penetrating mind? Can the deepest inquiries after nature tell us, upon what particular size and motion of parts the various colours and tastes of vegetables depend; why one shrub is laxative, another astringent; why arsenic or hellebore should lay waste this noble frame of ours, or opium lock up all the inroads to our senses, - and plunder us, in so merciless a manner, of reason and understanding? - Nay, have not the most obvious things, that come in our way, dark sides, which the quickest sight cannot penetrate into; and do not the clearest and most exalted understandings find themselves puzzled, and at a loss, in every particle of matter? Go then, proud man!--and when thy head turns giddy with opinions of thy own wisdom, that thou wouldst correct the measures of the Almighty, - go then, take a full view of thyself in this glass; consider thy own faculties, how narrow and imperfect ; — how much they are chequered with truth and falsehood; - how little arrives at thy knowledge, and how darkly and confusedly thou discernest even that little as in a glass: con sider the beginnings and endings of things, the greatest and the smallest, how they all conspire and which way ever to baffle thee; thou prosecutest thy inquiries, what fresh subjects of amazement, — and what fresh reasons to believe there are more yet behind which thou canst never comprehend. — Consider, these are but part of his ways; - how little a portion is heard of him? Canst thou, by searching, find out GOD?- wouldst thou know the Almighty to perfection? — 'Tis as high as heaven, What canst thou do? 'tis deeper than hell, how canst thou know it? Could we but see the mysterious workings of Providence, and were we able to comprehend the whole plan of his infinite wisdom and goodness, which possibly may be the case in the final consummation of all things;- those events, which we are now so perplexed to account for, would probably exalt and magnify his wisdom, and make us cry out with the Apostle, in that rapturous exclamation, the depth of the riches both of the goodness and wisdom of GOD!-how unsearchable are his ways, and his paths past finding out! Now to GOD, &c. O! SERMON XLV THE INGRATITUDE OF ISRAEL For so it was, - that the children of Israel had sinned against the Lord their GOD, who had brought them up out of the land of Egypt. 2 KINGS Xvii. 7. HE words of the text account for the cause of a sad calamity, which is related, in the foregoing verses, to have befallen a great number of Israelites, who were surprised, in the capital city of Samaria, by Hosea king of Assyria, and cruelly carried away by him out of their own country, and placed on the desolate frontiers of Halah, and in Haber, by the river Gozan, and in the city of the Medes, and there confined to end their days in sorrow and captivity. - Upon which the sacred historian, instead of accounting for so sad an event merely from political springs and causes ; —such, for instance, as the superior strength and policy of the enemy, or an unseasonable provocation given, or that proper measures of defence were neglected; he traces it up, in one word, to its true cause: - For so it was, says he, that the children of Israel had sinned against the Lord their GOD, who had brought them up out of the land of Egypt. — It was surely a sufficient foundation to dread some evil, - that they had sinned against that Being who had an unquestionable right to their obedience. But what an aggravation was it that they had not only sinned simply against the truth, but against the GOD of mercies, who had brought them forth out of the land of Egypt;- who not only created, upheld, and favoured them with so many advantages in common with the rest of their fellow-creatures, but who had been particularly kind to them in their misfortunes ;- who, when they were in the house of bondage, in the most hopeless condition, without a prospect of any natural means of redress, had compassionately heard their cry, and took pity upon the afflictions of a distressed people, and, by a chain of miracles, delivered them from servitude and oppression:- miracles of so stupendous a nature, that I take delight to offer them, as often as I have an opportunity, to your devoutest contemplations. — This, you would think as high and as complicated an ag |