more accommodated than any other to general imitation. It was distinguished by no unnatural austerities, no affected singularities; but exhibits the plain and simple tenor of all those virtues for which we have most frequent occasion in ordinary life. In order to render it of more universal benefit, our Lord fixed his residence in no particular place; he tied himself down to no particular calling, or way of living; but gives us the opportunity of viewing his behaviour, in that variety of lights which equally and indifferently regard all mankind. His life was divided between the retired and the active state. Devotion and business equally shared it. In the discharge of that high office with which he was vested, we behold the perfect model of a public character; and we behold the most beautiful example of private life, when we contemplate him among his disciples, as a father in the midst of his family. By such means he has exhibited before us specimens of every kind of virtue; and to all ranks and classes of men has afforded a pattern after which they may copy. Hardly is there any emergency which can occur in life, but from some incident in our Saviour's conduct, from some feature displayed in his character, we are enabled to say to ourselves, "Thus Christ would have spoken, thus he would have acted, thus he would have suffered, if he had been circumstanced as we are now."

Instead, therefore, of thinking of thy neighbours around thee, and of inquiring how they behave, keep Christ in thine eye, and in thy whole conduct follow him. Follow him, in his steady and conscientious discharge of duty, amidst opposition from evil men and a corrupted world. Follow him in his patient submission to his Father's will, and the calmness of his spirit under all trials. Follow him in his acts of disinterested benevolence,

in his compassion to the unhappy, in his readiness to oblige, to assist, and to relieve. Imitate the mildness and gentleness of his manners. Imitate the affability and condescension which appeared in his behaviour. Imitate the uncorrupted simplicity and purity which distinguished his whole life.

These are much worthier and nobler objects of your attention, than any of those trifling varieties which you can explore and discover in the character of those among whom you live. By lifting your view to so high a standard, you will be preserved from descending to those futile and cor rupting employments of thought, which occupy the idle, the vain, and the malignant. It is incredible, how much time and attention are thrown away by men in examining the affairs of others, and discussing their conduct. Were their time and attention thrown away only, the evil would, in some degree, be less. But they are worse than thrown away: they are not merely fruitless, but productive of much mischief. Such a habit of thought is connected with a thousand vices. It is the constant source of rash and severe censure. It arises from envy and jealousy. It foments ill-nature and pride. It propagates misunderstanding and discord. All those evils would be prevented, if the reproof which our Lord administers in the text came oftener home, with proper authority, to the reflection of men: What is that to thee? Each of us have more material and important business of our own to fulfil. Our task is assigned; our part allotted. Did we suitably examine how that part was performed, we should be less disposed to busy ourselves about the concerns of others. We should discover many a disorder to be corrected at home; many a weed to be pulled out from our own grounds; much remaining to be done, in order to render ourselves useful in this

stance, when we examine the constitution of the human mind, we discern evident marks of its being framed with a view to favour and reward virtue. Conscience is endowed with signal authority to check vice. It brings home uneasiness and remorse to the bad; and it soothes and supports the righteous with self-approbation and peace. The ordinary course of human things is made to coincide in some degree with this constitution of our nature. The worthy and the good are, in general, honoured and esteemed. He that walketh uprightly is, for the most part, found to walk surely. The chief misfortunes that befall us in life can be traced to some vices or follies which we have committed; and it almost never happens but the sinner's own wickedness is made sooner or later to reprove him, and his backslidings to correct him.

All this carries the impress of a just Providence, of a wise and a benevolent administration of the universe. We cannot avoid perceiving that the Almighty hath set his throne for judgment. At the same time, when we pursue our inquiries, the Almighty appears to hold back the face of his throne, and to spread his cloud upon it. (Job xxvi. 9.) For in looking abroad into the world, how many scenes do we behold which are far from corresponding with any ideas we could form of the government of Heaven? Many nations of the earth we see lying in a state of barbarity and misery; sunk into such gross ignorance as degrades them below the rank of rational beings; or abandoned to be the prey of cruel oppression and tyranny. When we look to the state of individuals around us, we hear the lamentations of the unhappy on every hand. We meet with weeping parents, and mourning friends. We behold the young cut off in the flower of their days, and the aged left desolate in the midst of sorrows. The useful and vir

tuous are swept away, and the worthless left to flourish. The lives of the best men are often filled with discouragements and disappointed hopes. Merit languishes in neglected solitude; and vanity and presumption gain the admiration of the world. From the scourge of calumny, and from the hand of violence, the injured look up to God as the avenger of their cause; but often they look up in vain. He is a God that hideth himself. He dwelleth, as to them, in the secret place of darkness; or, if he dwelleth in light, it is in light to which no man can approach. Resignation may seal up their lips; but in silence they drop the tear and mourn while they adore.

Such, it must not be dissembled, are the difficulties which encounter us when we attempt to trace the present ways of God. At the same time, upon reflection, we may be satisfied that causes can be assigned for things appearing in this unfavourable light; and that there is no reason to be surprised at the Divine conduct being mysterious at present.

The monarchy of the universe is a great and complicated system. It comprehends numberless generations of men, who are brought forth to act their parts for purposes unknown to us. It includes two worlds at once; the world that now is, and which is only a small portion of existence; and a world that is to come, which endures for eternity. To us, no more than the beginning of things are visible. We see only some broken parts of a great whole. We trace but a few links of that chain of being, which, by secret connexions, binds together the present and the future. Such knowledge is afforded us as is sufficient for supplying the exigencies and wants of our present state; but it does no more. Peeping abroad from a dark corner of the universe, we attempt in vain to explore the counsels that govern the world. It is an attempt to sound an

unfathomable depth with a scanty line; and with a feeble wing to ascend above the stars. In any complicated work, even of human art, it is found necessary to be acquainted with the design of the whole, in order to judge of the fitness of its parts. In a scheme so complex as the administration of the world, where all the parts refer to one another, and where what is seen is often subordinate to what is invisible, how is it possible but our judgments must be often erroneous, and our complaints ill-founded? If a peasant or a cottager be incapable of judging of the government of a mighty empire, is it surprising that we should be at a loss concerning the conduct of the Almighty towards his creatures? What I do thou knowest not now.

But on this argument still more can be said for our satisfaction. We are to observe, that complete information respecting the ways of God, not only was not to be expected here; but, moreover, that it would have been hurtful, if granted to us in our present state. It would have proved inconsistent with that state; with the actions which we have to perform in it, and the duties we have to fulfil. It would indeed have overthrown the whole design of our being placed in this world. We are placed here under the trial of our virtue. Ignorance of the events that are ordained to befall us, ignorance of the plans and decrees of Heaven, enter necessarily into a state of trial. In order to exercise both our intellectual and moral powers, and to carry them forward to improvement, we must be left to find our way in the midst of difficulties and doubts, of hardships and sufferings. We must be taught to act our part with constancy, though the reward of our constancy be distant. We must learn to bear with patience whatever our Creator judges proper to lay upon us, though we see not the reason of the hardships he inflicts. If

we were let into the secret of the whole plan of Providence; if the justice of Heaven were, in every step of its procedure, made manifest to our view; man would no longer be the creature he now is, nor would his present state answer any purpose of discipline or trial.

Mystery and darkness, therefore, must of necessity, now take place in the course of things. Our present state can be no other than a state of twilight or dawn, where dubious forms shall often present themselves to us, and where we shall find ourselves in a middle condition between complete light and total darkness. Had we enjoyed no evidence of a just Judge ruling the earth, and of his Providence interposing in our affairs, virtue would have been altogether deprived of its encouragement and support. Had the evidence, on the other hand, been so strong as to place the hand of the Almighty constantly before our eyes, the intention of our present existence would have been defeated, and no trial of virtue have remained. Instead, therefore, of complaining of the obscurity which at present covers the conduct of Providence, we see that, on the whole, we have reason to submit and adore.

II. The text suggests that, though what God is doing, or what he intends to do, we know not now, yet there is ground to believe, that at some future period we shall receive information. What I do thou knowest not now, but thou shalt know hereafter. The question here arises, what that hereafter is, to which we are to look for the solution of our present doubts?

In the first place, hereafter may, on some occasions, refer to the subsequent course of events in this world. It often happens that the consequences of things throw light on the designs of God. The history of Providence, in proportion as it advances, disembroils itself. Though our pre