and that a penalty suitable to the transgression had been imposed on the offender; not only for the sake of example to others, but likewise that the guilty person himself might be discouraged from repeating the offence. In such cases, however, the Almighty sees infinitely farther than "man seeth," and could, if he thought proper, easily explain to us why the punishment of guilt was to be delayed for a season. Such an explanation was once given to the Israelites in our text: such an explanation might, on every corresponding occasion, be given, and if it be not, it is only because, by giving it, no good purpose could be effected; or, probably, because the explanation given might actually obstruct the object proposed. Nevertheless, we may feel ourselves convinced that every event which transpires, even though it may be contrary to our precipitate and premature notions of propriety and justice, is such as is best calculated to produce the most perfect and complete good. It is under the supreme control of One whose wisdom and whose power are alike perfect; and from such an union every thing may be expected which can contribute to the real good of those who have been brought into existence by the power and beneficence of God. If, brethren, our minds be such as have been enlightened and improved by an attentive perusal of the word of God, it cannot be otherwise than that they will at all times be in a state of comfort and tranquillity, whatever may come under their knowledge and experience. We must, nevertheless, be on our guard against any indolence

or inactivity which might accrue from such a consideration. These must never be permitted to cause any relaxation in our exertions to bring to pass whatever reason and religion may suggest to us as proper and correct. By doing this we shall frequently succeed, yet shall we, on the other hand, be frequently thwarted, in our views. In the former case, we shall probably have accomplished as much as has been within the reach of our abilities, in the latter, God will have interposed, in those cases in which we should have been in error had we effected as much as we had wished. If, therefore, we see crime and iniquity prevail in the world, and this it is the lot of all to behold in a greater or less degree, then is it our duty, as members of Christ, as children of God, and as inheritors of the kingdom of heaven, to apply ourselves to the arduous task of eradicating so noxious a plant. Like the Israelites who entered the land of promise under their leader Joshua, we are to lift up our hands against those idolatrous races who have chosen to transfer their allegiance from Jehovah to the lusts and desires of their own sinful imaginations. In such attempts we shall frequently succeed, by causing punishment to be inflicted on transgression and crime; but when, on the other hand, we fail in our attempts, we shall have the satisfaction of knowing that the Almighty has interfered, and taken upon himself a task which would have been too difficult to be performed by us, or which would have surpassed our weak and imperfect ability.

While, therefore, you endeavour to discharge the duty which belongs to your several callings, as members of the general church of Christ, you will ever bear in mind that nothing more is expected than what your nature is capable of performing, and that the Spirit of Him, who is everywhere present, is an assistant who will take upon himself what you cannot perform, and who may, at all times, be regarded as your most certain and ready help. When, however, we fail in inflicting such punishment on sin and impiety, as our duty shall have pointed out, shall we repine at our ill success, and draw any argument from this against the justice of God, and his constant superintendence over the proceedings of his creatures? Such, after the reflections we have been encouraging, I conceive will not be our practice: we shall, on the other hand, feel assured that we have been checked in what we would have done, simply and for no other reason than because the accomplishment of our wishes would not have produced the contemplated effect; or because it would not have produced it unaccompanied by a greater evil. May you be duly impressed with this persuasion, inasmuch as this will produce within you, patience, equanimity, and happiness in this life, and happiness of unspeakable and immeasurable extent in the world to come!

SERMON V.

HIGH AND LOW EQUALLY ACCOUNTABLE

TO GOD.

EXODUS ix. 16.

"For this cause have I raised thee up, for to shew in thee my power; and that my name may be declared throughout all the earth."

It would be well, brethren, for the world at large, though more especially so, perhaps, for the individuals themselves, were people in authority and power-those who have been elevated to a rank superior to that of the generality of their species, to bear in mind the declaration which, by the command of God, the Jewish lawgiver conveyed to the king of Egypt.

The history of this monarch, as far as it is connected with his treatment of the children of Israel, and his repeated refusal to comply with the divine commands, which were delivered to him by Moses and Aaron, must be familiar to all who devote the least degree of attention to the study of the Sacred History which its importance demands.

It cannot, therefore, be desirable that we should,

at the present moment, recapitulate the description of the different transactions and occurrences which led the Almighty to express himself to Pharaoh in the words of our text. Suffice it to observe, that this declaration was conveyed to the Egyptian king because he prohibited the departure of the Israelites from his dominions, in opposition to the commands of God, and likewise because he even treated them with increased rigour and oppression. The royal oppressor knew full well, that the Almighty Being who caused his commands to be conveyed to him through the instrumentality of Moses, had ample power to enforce obedience to these commands: for such knowledge, the numerous miracles which Moses had already performed, were abundantly sufficient to impart. It could have been nothing less, therefore, than a disposition of inexcusable malice and obstinacy which urged him to contravene these commands. This disposition was it, which, in opposition to the dictates of reason and discretion, induced him to deny the capacity of Him who had given such transcendent proofs of power and of goodness, (for goodness it was to interfere in behalf of the oppressed,) and virtually as well as verbally to ask, "Who is the Lord that I should let Israel go?" The consequence of this almost unprecedented obstinacy was, that he himself was soon overwhelmed with destruction, together with a numerous host of his subjects, who dared to support the authority of an earthly king in opposition to Him who had given such evidences of his sovereign authority, and who