and explicitly published, easily understood, and in fair and legible characters writ in every man's heart; and the wisdom, reason, and necessity of them are readily discerned. They are urged with the most mighty motives that can possibly affect the human heart: and, if any of them are difficult, the most effectual grace is freely offered to encourage and assist our obedience: advantages which no human laws have to enforce the observance of them. (2.) As his subjects, we must readily pay him the homage due to his sovereignty. And this is no less than the homage of the heart; humbly acknowledging, that we hold every thing of him, and have every thing from him. Earthly princes are forced to be content with verbal acknowledgments, or mere formal homage; for they can command nothing but what is external. But God, who knows and looks at the hearts of all his creatures, will accept of nothing but what comes from thence. He demands the adoration of our whole souls,! which is most justly due to him, who formed them, and gave them the very capacities to know and adore him.-(3.) As faithful subjects, we must cheerfully pay him the tribute he requires of us. This is not like the tribute which earthly kings exact; who as much depend upon their subjects for the support of their power, as their subjects do upon them for the protection of their property. But the tribute God requires of us is a tribute of praise and honour, which he stands in no need of from us for his power is independent, and his glory immutable; and he is infinitely able, of himself, to support the dignity of his universal government. But it is the most natural duty we owe him, as creatures. For to praise him, is only to shew forth his praise; to glorify him, to celebrate his

glory; and to honour him, is to render him and his ways honourable in the eyes and esteem of others. And, as this is the most natural duty that creatures owe to their Creator, so it is a tribute he requires of every one of them, in proportion to their respective talents, and abilities to pay it.-(4.) As dutiful subjects, we must contentedly and quietly submit to the methods and administrations of his government, however dark, involved, or intricate. All governments have their arcana imperii, or secrets of state, which common subjects cannot penetrate; and therefore they cannot competently judge of the wisdom or rectitude of certain public measures, because they are ignorant either of the springs of them, or the ends of them, or the expediency of the means arising from the particular situation of things in the present juncture. And how much truer is this with relation to God's government of the world, whose wisdom is far above our reach, and whose ways are not as ours!' Whatever, then, may be the present aspect and appearance of things, as dutiful subjects we are bound to acquiesce; to ascribe wisdom and righteousness to our Maker,' in confidence that the King and Judge of all the earth will do right.'-Again, (5.) As good subjects of God's kingdom, we are bound to pay a due regard and reverence to his ministers; especially if they discover an uncorrupted fidelity to his cause, and a pure unaffected zeal for his honour; if they do not seek their own interest more than that of their divine Master. The ministers of earthly princes too often do this; and it would be happy if all the ministers and ambassadors of the heavenly King were entirely clear of the imputation. It is no uncommon thing for the honour of an earthly monarch to be wounded through the

sides of his ministers. The defamation and slander that is directly thrown at them, is obliquely intended against him; and as such it is taken. So to attempt to make the ministers of the Gospel, in general, the objects of derision, as some do, plainly shews a mind very dissolute and disaffected to God and religion itself; and is to act a part very unbecoming the dutiful subjects of his kingdom.-(Lastly,) As good subjects, we are to do all we can to promote the interest of his kingdom; by defending the wisdom of his administrations, and endeavouring to reconcile others thereunto, under all the darkness and difficulties that may appear in them, in opposition to the profane censures of the prosperous wicked, and the doubts and dismays of the afflicted righteous. This is to act in character, as loyal subjects of the King of heaven. And whoever forgets this part of his character, or acts contrary to it, shews a great degree of self-ignorance.

But, 2. As the creatures of God, we are not only the subjects of his kingdom, but the children of his family. And to this relation, and the obligations of it, must we carefully attend, if we would attain the true knowledge of ourselves. We are his children by creation; in which respect he is truly our father. Isa. lxiv. 8; But now, O Lord, thou art our father: we are the clay, and thou our potter; and we all are the work of thine hands.' And, in a more special sense, we are his children by adoption. Gal. iii. 26; For ye are all the children of God by faith in Christ Jesus.' And therefore, (1.) We are under the highest obligations to love him as our father. The love of children to parents is founded on gratitude for benefits received, which can never be requited; and ought, in reason, to be proportioned to those benefits; especially if

they flow from a conscience of duty in the parent. And what duty more natural than to love our bene factors? What love and gratitude, then, is due to him, from whom we have received the greatest benefit, even that of our being, and every thing that contributes to the comfort of it?-(2.) As his' children, we must honour him; that is, must speak honourably of him, and for him; and carefully avoid every thing that may tend to dishonour his holy name and ways. Mal. i. 6; A son honoureth his father: if, then, I be a father, where is mine honour?'-(3.) As our father, we are to apply to him for what we want. Whither should children go but to their father, for protection, help, and relief, in every danger, difficulty, and distress?— And, (4.) We must trust his power and wisdom, and paternal goodness, to provide for us, take care of us, and do for us that which is best; and what that is he knows best. To be anxiously fearful what will become of us, and discontented and perplexed under the apprehension of future evils, whilst we are in the hands and under the care of our Father which is in heaven, is not to act like children. Earthly parents cannot avert from their children all the calamities they fear, because their wisdom and power are limited; but our all-wise and almighty Father in heaven can. They may possibly want love and tenderness for their offspring, but our heavenly Father cannot for his; Isa. xlix. 15.-(5.) As children, we must quietly acquiesce in his disposals, and not expect to see into the wisdom of all his will. It would be indecent and undutiful in a child to dispute his parents' authority, or question their wisdom, or neglect their orders, every time he could not discern the reason and design of them. Much more unreasonable and unbe

coming is such a behaviour towards God, who giveth not account of any of his matters; whose judgments are unsearchable, and whose ways are past finding out;' Job xxxiii. 13. Rom. xi. 33.(Lastly,) As children, we must patiently submit to his discipline and correction. Earthly parents may sometimes punish their children through passion, or for their pleasure; but our heavenly Father always corrects his for their profit, Heb. xii. 10, and only if need be, 1 Pet. i. 6, and never so much as their iniquities deserve, Ezra ix. 13. Under his fatherly rebukes, then, let us be ever humble and submissive. Such, now, is the true filial disposition. Such a temper and such a behaviour should we shew towards God, if we would act in character as his children.

These, then, are the two special relations which, as creatures, we stand in to God. And not to act towards him in the manner before mentioned, is to shew that we are ignorant of, or have not yet duly considered, our obligations to him as his subjects and his children; or that we are as yet ignorant both of God and ourselves. Thus we see how directly the knowledge of ourselves leads us to the knowledge of God. So true is the observation of a late pious and very worthy divine, that, 'He that is a stranger to himself, is a stranger to God, and to every thing that may denominate him wise and happy.'

But, 3. In order to know ourselves, there is another important relation we should often think of, and that is, that in which we stand to Jesus Christ, our Redeemer.

The former was common to us as men: this is peculiar to us as Christians, and opens to us a new scene of duties and obligations, which a man can