them? Thou openest thy hand, and satisfiest the desire of every living thing.

3. If we consider the various ways and means by which our supplies reach us, we shall be convinced of the truth in question. God does not satisfy our desires immediately, so much as through the medium of second causes; and though we may be too insensible of that hand which puts all in motion, yet it is no less engaged than if it were supplied by miracle. A concatenation, or chain of causes, is apparent in the works of God. Our food is prepared by a complicate, but beautiful machinery. The heavens are made to bear the earth, the earth to hear the corn, the wine, and the oil, and the corn, the wine, and the oil to hear the people. What is that tendency of various parts of the creation to satisfy the desires of other parts, but the operation of his hand, who is concerned to uphold and render happy the creatures that he hath made? The earth abounds in fertility, and the air with salubrity: the clouds pour forth their waters on the earth, and the sun its genial rays. Fire and hail, snow and winds and seas contribute to our welfare. We inhale life with every breath we breathe. The elements are employed for our sustenance and happiness.

Look we to instruments as well as means: tender parents have supplied us during our childhood and youth; ways have been opened for our future subsistence; endearing connexions have been formed, which have proved a source of much enjoyment; in seasons of difficulty friends have kindly aided us; supplies have arisen from quarters that we never expected: what are these but the openings of his hand?

III. IMPROVE the subject. There is no divine truth but is of some account, and this will be found not a little fruitful.

1. If such be the bounty of divine providence, under what obligations do we lie; yet what actual returns have we made for all this goodness? All the return that God requires is a grateful heart; Thou shalt love the Lord thy God with all thy heart. But alas! are there not many of you who are this day his enemies? The idea is shocking, that such a God should have an enemy; yet so it is. The worst thing that was said of one of the worst of men was, He hath eaten at my table, and hath lifted up his heel against

me! God has been feeding a generation of vipers; which, under the frost of childhood or adversity, seemed to claim his pity; but which, under the sunshine of maturer years and prosperous circumstances do not fail to hiss and spit their venom in his face! These things must all come into account. All God's goodness, and all our abuses of it, will he brought to light at the last day.

2. From this view of the divine beneficence, what encouragement is there to trust in the Lord, under all our wants and difficulties. With what ease can he supply our wants. In how many ways, unknown to us, and unexpected by us, can he give a favourable turn to our affairs. Trust in the Lord, and do good, so shalt thou dwell in the land, and verily thou shalt be fed. Young lions do lack, and suffer hunger: but they that seek the Lord shall not want any good thing.

3. Ifsuch be the bounty of providence, what is that of grace? If this be the opening of his hand, that is the opening of his heart. If he satisfies natural desires, much more those that are spiritual. See ver. 19. That which is only done generally in the one case, is done universally in the other. Not one soul shall perish through famine, or any kind of want, whose desires terminate on Christ.

While, therefore, we cherish gratitude for temporal mercies, let us not rest satisfied in them. God gave Nebuchadnezzar all the kingdoms of the earth. See how light he makes of worldly good, to bestow it on the basest of men; to throw it away as it were, on his worst enemies. Do not be content with Nebuchadnezzar's portion; but rather covet, with Jabez, to be blessed indeed. Worldly good, though a blessing in itself, is capable of being turned by sin into a curse. Covet the crowning point of Joseph's portion; not only the precious things of the earth, and the fulness thereof. but the good will of him that dwelt in the bush !

;

4. If God be thus good, what must sin be, that can induce him to load this world with such a degree of misery!

5. If God can with such ease supply all creation, what a blessing must redemption be! For the one he has only to open his hand, and the work is done: the other must be accomplished by the purchase of his blood! God was sufficient for the latter, as well as for the former, as to power: but there are things relative to his

moral conduct which he cannot do: He cannot deny himself. Here lies the great difficulty of salvation.

6. What a motive is here to be kind to the poor and needy. If we be children of God we must imitate him: Thou shalt open thy hand wide unto thy brother, to thy poor, and to thy needy in thy land.

This may serve as an example of the topical method of preaching; and where it can be accomplished, it is very interesting. But there are some texts which cannot be easily reduced to a single topic and indeed it is better not to be confined to one method, but to indulge variety. Whatever method may be pursued consistent with a unity of design is very allowable. This object may be attained in what is called a textual method of division, on which I shall next proceed to offer a few observations.

[N. B. It is not certain that Mr. Fuller ever fulfilled his intention of proceeding with the subject: the foregoing letters are all that can be found.]

THE

GREAT QUESTION ANSWERED.

PART THE FIRST.

And he brought them out, and said, Sirs, what must I do to be saved? And they said Believe on the Lord Jesus Christ, and thou shalt be saved. Acts xvi. 30, 31.

THAT great numbers of people, even in this christianized country are ignorant in the way of salvation, is too evident to be denied. It is manifestly no part of their concern, any more than if they were in no danger of being lost, or there had never been such a thing as salvation heard of. Nor is this true only of weak and illiterate people; men, who in all other concerns are wise, in these things have no knowledge or sense to direct them. The evil, therefore, cannot be ascribed to simple ignorance, which, as far as it goes, tends to excuse; but to being willingly ignorant; saying unto God, Depart from us—we desire not the knowledge of thy ways.

God, however, has a witness in every man's conscience. Eve. ry man, whatever he may pretend, feels himself to be a sinner, and to need forgiveness. Ignorant and idolatrous as the Phillippian jailor had been all his life, yet when death looked him in the face, he trembled and cried for mercy. And if it were thus with the heathen, much more with those who have been educated under the light of revelation. The most careless and thoughtless cannot