THOSE who are ftrangers to religion may flatter themselves that fhould they attain renewing grace and get evidence of it, they fhould no more fuffer from fear or horror, or the hidings of God's face, but that God would fmile inceffantly upon them and cause them to go on their way rejoicing. But this is far from being the cafe. Though when perfons first attain a hope towards God, they are glad, their joy is foon interrupted-doubts and fears arife-their way is dark--" God hideth his face that they cannot behold him. O that I were as in months pa-when God preferved me-when his candle fhined on my head, and by his light I walked through darkness-when the Almighty was yet with me."

THIS hath been the complaint of many others befide benighted Job. It is often the language of the faints while in this dark world. "God often hides his face from those whom his foul loves, fo that they walk on and are fad." This makes them long for heaven, because there "will be no night there, neither forrow, nor crying, nor any more death.”

In this life fan&tification is imperfect. The faints carry about in them a "body of death." While this continues, they cannot have uninterrupted peace, but muft have intervals of darkness and doubt. Those who have gone before us have often been troubled and diftreffed, and gone on their way forrowing.

Man was doomed to it

THIS is the fruit of fin. at the apoftacy. It hath been from that time the

portion of humanity. None hath been exempted. Those whom St. John faw walking in white robes and rejoicing, in glory, had "come out of great


WE can hope for nothing better than to "be followers of them who through faith and patience inherit the promises." We muft travel the fame road and can promise ourselves no better accommodations on our journey. If Abram, the friend of God, felt horror of great darkness, after he had been called of God, we have no reason to expec trials lefs fevere.

LET us not be difcouraged, or faint in our minds. The way to glory lies through this dreary land-to us there is no other way. But the end will be light. If we keep heaven in our eye, and press on unmoved by the difficulties, and unawed by the dangers which lie in our way, "our labor will not be in vain in the Lord." God will be with us. He will not leave us comfortless; but will fupport us under difficulties and guard us to his kingdom. After we fhall have fuffered awhile, he will call us from our labors, and reward us with eternal rewards. "Then fhall we obtain joy gladnefs, and forrow and mourning fhall flee away." And the time is fhort.

"HE which teftifieth these things, faith, furely I come quickly. Amen." May we have fuch evidence of an intereft in him, as may difpofe us to anfwer, "Even fo come Lord Jefus.

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Divine Impartiality considered.

ROMANS ii. 11.

For there is no respect of persons with God.

THE divine impartiality is often afferted in the holy fcriptures; and the affertion coincides with our natural ideas of deity. The pagans indeed attributed to their Gods, the vices, follies and weakneffes of men! But the beings whom they adored were mostly taken from among men, and might be confidered as retaining human imperfections.-Had unbiaffed reafon been confulted to find out a fupreme being, a different object would have been exhibited to view. But it is natural to mankind to fancy the deity fuch an one as themfelves.

THE origin of many erroneous conceptions of the divinity may be found in the perfons who entertain them. To the jaundiced eye, objects appear difcolored. To a mind thoroughly depraved, the fource of truth may feem diftorted. Therefore the hope of the Epicure-therefore the portrait which fome have drawn of the divine fovereign, rather resembling an earthly defpot, than the Jehovah of the bible!

YET God is visible in his works and ways. "They are fools and without excufe, who fay, there is no God." And as far as God appears in the works of creation and providence, he appears as he is. Paffion, prejudice, or depravity may disfigure or hide him; but as far as the discoveries which God hath made of himself are received, his true character is difcerned.

Of this character impartiality conftitutes an effential part. "God is a rock, his work is perfect; for all his ways are judgment; a God of truth, and without iniquity; juft and right is he."

THIS reprefentation agrees with reason. According to his fense of it, every man will subscribe it. Yet different apprehenfions are entertained respecting the divine impartiality, as refpecting every thing else. The ideas which fome receive, others reject as unreafonable. This is not ftrange, Minds differ, no lefs than bodies.

WE propofe, with deference, now to exhibit our views of this interefting fubject, the divine impartiali ty, especially as it refpects man.

This is the branch of divine impartiality referred to in the text, and commonly in the fcriptures -There is no refpect of PERSONS with God.

It is important that we form juft apprehensions. on this fubject. Miftakes might inspire groundlefs expectations, and occafion practical errors, difhonorable to God, and mifcheivous to man. But those which are juft, have a tendency to pro. duce fentiments of rational respect and reverence for the fupreme Governor and to point to the way peace and bleffednefs.


IMPARTIALITY doth not require an equality of powers or advantages-that creatures fhould in this view be treated alike, or made equal. Infinite wisdom and power are not restricted to a fameness in their plaftic operations, or providential apportionments. Neither is this fameness the order of heaven.

THE number of creatures is great. We cannot reckon them up in order; nor the different species. Among the myriads of the fame fpecies, are difcriminations, fufficient to diftinguish them from one another. We obferve this in our race, and in the creatures beneath us. Among mankind thefe differences are moft noticeable and most interesting. They relate to every thing which belongs to man-to the mind, and to the body, and to the powers of each-to the temper-appetites-paffions-talents-trials-opportunities, and means of information. There is in every refpect an almost infinite variety-differences which run into innumerable particulars. Variety may be confidered as a diftinguishing trait in the works, and ways of God. And all is right. When we confider the hand of God and his providential influence in them, we seem constrained to adopt the language of the pfalmift, "O Lord how many are thy works? In wisdom haft thou made them all : The earth is full of thy riches."

THESE are displays of divine fovereignty. They are beyond our comprehenfion. "We fee, but we understand not." Of many things brought into being by divine efficiency, we know neither

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