another. This is the natural constitution of the world; and is not to be departed from, because it will now and then produce inconveniences to those who do not deserve to suffer them. In short, what we call the course of nature, that is, the ordinary train of cause and effect, is all we have to direct us in the conduct of life; and though the upholding it often presses hard upon innocent individuals, yet it is necessary for the good of the whole, and therefore perfectly consistent with divine wisdom and goodness, that it should, in general, however, be maintained and upheld.

But thirdly part of our difficulties are owing to this -to our expecting too much; more than we have any reason or authority to expect.

If we find in ourselves any merit or virtue more than in others, we instantly count upon being rewarded by Providence with riches, and grandeur, and honour, and high station. Now this is nowhere promised. Our Saviour indeed says, • If If ye seek the kingdom of God, and his righteousness, these things shall be added unto you." But what things? Not wealth, or power, or advancement, or such like, but food and raiment; what Christ had been speaking of, and "what your Father," he says, "knoweth that you have need of." The Scripture nowhere bids us look for such things as riches or honours, or to pray for them. We are directed to have them, and to

the right use of them, when we moderation in the pursuit of them; and that is all that is said about them. Certainly those received them not who were most in God's favour-the apostles and true followers of Jesus Christ-but quite the contrary. The truth is, the Scriptures seem to consider them as hardly of any account or importance; hardly deserving attention, in comparison with the great and glorious ob

jects it sets before us. Or the case may have been this : riches, and grandeur, &c. may be a blessing or a curse, and are as often one as the other; therefore for the Scriptures to have proposed them absolutely as either would not have been just or proper. The established course of the world, and the overruling hand of Providence, are both, we trust, in favour of the virtuous and good; but neither seems to promise or even permit that riches and honour should always be their portion. Riches, for example, are generally the earnings of industry, activity, or ingenuity; and should be so: for how else should there be any encouragement for these qualities? Who, if it were not so, would be industrious, active, or ingenious ?—thus the world, and the business of it, might stand still. But though industry, activity, and ingenuity are sometimes accompanied with virtue, and sometimes not, the persons who possess these qualities will obtain (and from what has been said, it seems proper they should do so), those worldly advantages which the good and pious would engross to themselves. Le But fourthly and lastly: a principal key to this subject of providence, and the difficulties we are under "about it, is contained, in my opinion, in the words of the text, which you will now observe." We know," says Saint Paul, that all things work together for good to them that love God;" which I understand to be indirectly telling us, that even the best of us are not to look for each event separately and singly considered, being either pleasant or useful to us; but that, be they what they will in themselves, or for the present, they will work together for good; they will so fall in with, vand qualify one another, as that together the amount and issue of them at last will promote our happiness and interest.ms toro

This, in the nature of things, is just as possible as that a bitter medicine should mend our health, or a severe discipline or tedious education should be upon the whole beneficial or even necessary. So that it is possible enough, and Saint Paul, you hear, speaks confidently, that it would be so: "We know," says he, "that all things work together for good."

Thus it was of old with the good and virtuous. They were taught to expect and endure the chastisement of the Lord; for, "whom the Lord loveth he chasteneth ;" and consequently for their good and happiness at last. They suffered afflictions-many that we should think grievous-but what then? "Their light afflictions, which were but for a moment, worked a far more exceeding and eternal weight of glory." Such is the sound and solid consolation the Holy Scriptures administer.

Now what is the conclusion from all these things? The works of God prove his kindness as demonstrably as his word assures us of his care and protection. Difficulties and disorders in the world there are; but they do not, when thoroughly considered, at all contradict these arguments and assurances: so that they should not shake either our hope or our trust in him.

XXXVIII.

PROPHECIES.

(PART 1.)

ACTS XXVIII. 23.

And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God; persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening.

THERE is one proof of Christianity as strong now as it ever was, and which may be made in a good degree intelligible to every capacity-I mean the proof from prophecy. Now, therefore, that we are assembled to commemorate the coming of Jesus Christ into the world, I know not how to engage your attention better than by laying before you, and explaining, some of the principal places of the Old Testament where that event is foretold, that you may be able to give one reason, at least, of the faith that is in you, and carry home one considerable argument of the truth and certainty of the religion we profess.

I shall confine myself, as the occasion points out, to the coming of Christ. There are other parts of this evidence, and one in particular, much the most explicit of all; but which, as they relate to the sufferings rather

than the early history of our Saviour, I cannot so properly produce at this time. This I mention, that you may not think that what I now offer contains the whole argument, or the proof complete. I will also omit all such prophecies as are either of a more doubtful application, or more difficult to be interpreted. c

Before I proceed to exhibit any particular passages, I must direct your attention to one very essential observation which belongs to them all which is this; that we are absolutely certain that the prophecies were written many hundred years before the event! I say we are absolutely certain of this, because the prophecies have always been, and are at this day, received 'and acknowledged by the Jews as genuine parts of the Old Testament. They are found in their bible as well as

ours.

A

The Jews, we all know, are, and ever have been, the declared enemies of Christ and his religion; we may, therefore, be sure they never forge themselves, nor suffer others to foist in their books, any thing that may favour a cause which they so much hated. Had the books of the Old Testament been in the hands of Christians, it might be suspected that they had found means, after the event, to insert into them descriptions that suited with it, in order to impose their prophecies upon the world; but as the case stands, this was morally impossible, for the copies of these books being always in the hands of the Jews, any attempt to corrupt them must have been immediately detected and defeated by their enemies, as evidently, and unexceptionably, as things which come out of the custody of an *、,,,【 g and l enemy.

Now this being settled with certainty, viz. that the wveral places to be quoted by us were actually written