his powers to the Creator. He still depends on the Creator for the support of his being, and the preservation of his faculties. His volitions and actions are still subject to the control of a superior power, which can turn them as the rivers of water are turned, and overrule them to an issue which baffles human foresight. The Psalmist says, "The wrath of man shall praise God, and the remainder of that wrath he will restrain." This wrath of man is not infused or excited in him by God's energy in order to his own praise; for here is more wrath in man, than can be made to praise God. After all the praise that can be educed from it, there is a remainder which must be restrained. Is this remainder the operation of God? No-nor the principal. The wrath of man is properly his own. As far as it can be made subservient to God's glory, to that end it will be overruled. The residue will be laid under such restraint, as divine wisdom shall see to be nec

essary.

The origin of moral evil in the universe, had it been important for us to know it, would doubtless have been taught in revelation. Since we find no account of it there, we may conclude it does not essentially concern us. With respect to our own race, it may indeed be important to know, what we are, and how we became such. And here the scripture is not silent. We are instructed, that by the first man sin entered into the world, and that by his disobedience all are become sinners. If we inquire, how the first human offender was drawn aside; we learn that it was by the artifice and influence of a wicked, apostate spirit called the serpent. If we still inquire, whether this was the first sinner, and how he was corrupted-with whom, and in what manner sin first began; the scripture on these ques

tions gives us no answer, and we can find none elsewhere.

On the question concerning the introduction of evil we need go no farther, and we can go no farther, than our Savior has gone. He says, "The kingdom of heaven is likened unto a man, who sowed good seed in his field; and while men slept an enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him; Sir, didst thou not sow good seed in thy field? From whence then hath it tares? He said to them, an enemy hath done this." In the explanation of this parable Jesus says, "The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one; the enemy that sowed them is the devil." In tracing the introduction of evil, our Lord goes no farther; and here our proud inquiries must be stayed. Had the householder judged it necessary, that his servants should know, where this enemy got his seed, or how he became so malicious, he would, on so fair an occasion, have instructed them farther on the subject. He said no more upon it, because no more needed to be said. With this his servants were fully satisfied. It would be well, that we should terminate our inquiries, where these modest servants terminated theirs. They ask, as was natural, "Whence came the tares ?" They never once suspected, that their master sowed them, as some servants have since suspected. They hear, that an enemy has done the mischief. They pursue the matter no farther; but turn their inquiry to another subject, which immediately respected their own duty. Let us imitate their humility and obedi

ence.

We see sin in the world, and we feel ourselves involved in the common guilt. Whatever difficul ties we may find in accounting for its origin, let us ascribe righteousness to our Maker. Sin is not his doing. His nature is contrary to it-his precepts forbid it his government opposes it-the methods of his providence are adapted to stop its progress his Son came to redeem us from it-his Spirit strives against it. Let it be our concern to cleanse ourselves from all filthiness of the flesh and of the Spirit, and to perfect holiness in the fear of God. With this

view let us attend to his word, which is given, not to amuse us with empty speculations, but to direct us in the government of our lives, and guide us in the way to happiness.

III. This thought naturally introduces our third observation, That "God's words do good to him that walketh uprightly."

God's word is designed to do us good, and is well adapted to this end. "It is profitable for doctrine, reproof, correction, and instruction in righteousness.' It is not intended to make us philosophers, but to make us saints-not to furnish us for disputation, but to furnish us unto all good works. It teaches us all that we need to know in relation to our present duty and our future glory. When we hear and understand it, receive and obey it, then it does us good.

It does good to sinners, when it awakens them from their carelessness, convinces them of their sins, excites in them resolutions of amendment, and produces a real and permanent repentance.

It does good to saints, when it discovers to them their remaining corruptions, purges them more and more from their sins, brings them to a more intimate acquaintance with God and themselves, gives them a more humbling sense of their infirmities and

imperfections, warms their pious zeal, strengthens their holy purposes, makes them more watchful against temptations and more circumspect in their walk, comforts them in their worldly troubles, and enlivens their heavenly hopes.

They, to whom the word does good, are described as "walking uprightly." The Apostle James says, "Lay apart all filthiness and superfluity of naughtiness, and receive with meekness the ingrafted word, which is able to save your souls." Saint Peter gives the same advice. "Lay aside all guile and hypocrisies and envies and evil speakings; and as new born babes desire the sincere milk of the word, that ye may grow thereby." Our Savior has taught us, that the word which brings forth fruit to perfection, "is received in a good and honest heart." The honest and upright will hear the word as they have opportunity; and when they hear it, they will attend to it with humility and meekness. They will hear it, not to amuse the mind and pass the time, much less to cavil against it, or apply it to others; but to know themselves, learn their duty and improve in holiness.

When they hear what is peculiarly adapted to their own case, they will not be disgusted at its pertinence, nor repel the application which conscience makes; but will humbly take it home to themselves with an honest intention to become wiser and better. Among the many properties of God's word, which David admired, this is one," Hereby is thy servant warned-who can understand his errors? Cleanse me from secret faults." The upright compare themselves with the word, that they may be convinced of, and reclaimed from their errors, and confirmed in their holy faith and virtuous purposes. They read and hear it with a teachable spirit and with a desire of religious improvement. And they will be

careful to practice what they learn. "Be yed oers of the word," says Saint James," and not hearers only. He who is not a forgetful hearer, but a doer of the work, shall be blessed in his deed."

While the upright converse with the word, they will pray, that it may do them good. They will examine themselves, that they may know their wants, may discern and apply what is pertinent to their case, and may receive edification and comfort. To such the word does good.

If you complain, that the word preached is not profitable, let me beg you to inquire, whether it be mixed with faith, meekness and humility-whether you hear uprightly, for conviction, rather than amusement-for practice, rather than speculation. If the word does you no good, examine whether there is not in yourselves some cause of its unprofitableness. If you neglect to hear it, or if you hear it with prejudice, or with careless and unfeeling hearts, or without selfapplication, without prayer, without even an intention to walk agreeably to it, there is cause sufficient, why it does you no good.

You are, indeed, dependent on the grace of God for the efficacy and success of his word. But know, "The Spirit of the Lord is not straitened." Seek. God's blessing humbly, and, no doubt, he will grant it freely.

Do you think the word is not dispensed in a manner the best adapted to your edification? Remember still," the Spirit is not straitened." It is not confined to a particular mode of preaching. "Who is Paul, or who is Apollos, but ministers by whom ye believed, as the Lord gave to every man?" The grace of God can render the word profitable, whether it be preached by the one or the other. Glory not in men. Depend not on the works which they may do for you. Do your own duty, and improve