is limited; hemmed in by a narrow horizon; obscured by every passing cloud; and extending only to the surface of objects. To many of the subjects of speculative theology he applies his inquiries, as the astronomer raises his eyes to the heavens. The splendor of the nearest objects dazzles him. He cannot look at the sun because of the very light itself. The distance of other objects, their immensity utterly confounds him. Yet amidst the infinite and grand conceptions which gather upon his mind, he perceives with mathematical certainty some of the most important truths, plainly depicted and evolved; truths which he deduces with entire confidence, and in spite of all their vastness and sublimity applies to the practical and humble purposes of life. May it be so to us with the great truths of religion, not more perfectly explained and developed, yet not less certainly established; and as capable of being applied to the practical ends of duty and happiness. Let us gather them as we can from the voice of nature and the teachings of divine revelation. Above all let us seek to mould our tempers and lives under their constant influence. Happy for us if our hearts do not condemn us. Wilful and avoidable error, wilful and avoidable wrong should find no apology in our own consciences, as they can find none with God. But errors into which we fall because of the darkness with which we are surrounded, wrongs which we commit through an ignorance, which we cannot cure; or misapprehensions into which we are led against our desires and efforts, will find indulgence and forbearance with the gracious Father of our spirits, who alone is capable of discerning all the operations of the human mind, and weighing all the influences which bear upon it; and who demands of his children on earth nothing beyond their power. SERMON VIII. THE MORAL GOVERNMENT OF GOD. HEBREWS xi. 6. HE THAT COMETH UNTO GOD MUST BELIEVE THAT HE IS; AND THAT HE IS A REWARDER OF THEM THAT DILIGENTLY SEEK THE two most important truths which were ever addressed to the human mind, are here announced. The first respects the existence of God; the second his moral government. The latter will now be the subject of our consideration. By the moral government of God, we understand that he has given to man laws for the regulation of his conduct; that man is thus rendered accountable to him; that he has prescribed duties under certain rewards for obedience, and certain penalties for neglect; and that his compensations and retributions will be exact and just; he is the rewarder of them that diligently seek him; he will pass on every man a righteous judgment for his deeds; so that virtue will never go unrewarded, nor vice unpunished. Such is the simple form of this doctrine. Let us advert to some arguments, which prove the fact of God's exercising such a government, and the influence, which a conviction of this may be expected to have upon man's views and conduct. I. What first, then, are the proofs of God's moral government? 1. Man's own nature proves it; he finds arguments within himself, which can neither be refuted nor evaded. One of the earliest distinctions of which the human mind is capable, when it has reached any degree of maturity, is a distinction of right and wrong in actions. The moral sense in man is as distinct as any other faculty of his nature; and is as appropriate to man as his erect gait or the intellectual powers, by which he is distinguished. He is endued, likewise with conscience, that property of the mind, which compels him to reflect upon his conduct; and which occasions him pain, and shame, and regret, when he acts in opposition to his judgment of his duty; and on the other hand approves his conduct, and makes him satisfied and happy, when he follows his convictions of what is right. His moral nature, while it renders him capable of discerning a moral distinction in actions, renders him capable of moral improvement. He is as susceptible of moral as, of intellectual culture. The height of moral attainment, to which human nature is capable of ascending has not been determined; but in the moral acquisitions of different individuals we may find as various grades of excellence, as in any personal or mental qualities. Are we to suppose that this moral nature, these moral faculties have been given to man without design? that their bestowment is accidental and fortuitous? Are not the moral faculties of man as much designed for use, as the ear was designed to hear, or the eye to see? Is man capable of a distinction in actions, and is he not bound to observe such distinction; does he discern a moral law, to which his conscience urges him to render obedience, and can he doubt that he is bound to live by that law? Under these circumstances, can he avoid feeling that he is an accountable being; and accountable to the Author of his nature; who made him and has written his law upon his conscience. The existence of a law implies a law-giver; and the possession of a moral power implies a responsibility for its use to the Being who bestowed it. 2. We see here daily and hourly proofs of the moral government of the world. We admit that society often exhibits examples of an apparently prosperous vice; and likewise of a depressed and suffering virtue; that to our view the condition of men here does not always correspond to their deserts; men seem often to escape with impunity the just consequences of their vices; yet after all these exceptions, and we may make the most of them, it cannot be rationally doubted that virtue has even in this life greatly the advantage over vice. The question is not to be determined by particular and extraordinary instances; but from a survey of the ordinary course of human life. This will lead to the conclusion that virtue seldom fails of its due reward; and vice of its just penalties. In the common course of events, vice is destructive to health, and tends to shorten life; it abridges or perverts the intellectual powers; it produces shame and alarm; it degrades men; it exposes them to various penalties in all civilized and indeed uncivilized communities, for society cannot exist without some protec It at tion of this nature against the vices of men; and it renders them wretched and infamous. The tendency of virtue is directly the reverse of this. It is favorable to health and long life. It inspires self-confidence and peace of mind. It leads to honor and success. tracts and secures confidence; and in every condition of society it obtains universal esteem and approbation. Can we demand stronger indications that man is the subject of a moral government, and that God is the rewarder of them that diligently seek him? If the moral retributions of the present state appear incomplete, yet we cannot doubt that as far as they seem just they are designed by the divine providence; and while among other arguments drawn from the nature and condition of man, they lead us to look forward to a future life; they suggest and confirm the belief that in that future life the moral government of God will be completely developed, and men enter upon a condition of exact recompense. Such are some of the prominent arguments, which reason and nature suggest to prove the moral government of God. Man is a moral being; as such, an accountable being. He is the subject of a law, but what is a law without sanctions to enforce its observance? What is a law without a lawgiver, to whom the subject of that law is responsible? 3. But if reason or nature are on this subject wanting in proofs, revelation supplies such deficiency. One of the great objects of divine revelation was to make known a future life; and every view, which it gives of what that life shall be, presents it as a condition of moral retribution. God shall bring every work into judgment with every secret thing, whether it be good or evil. God shall render to every man according to |