The air not only produces thofe variations of temperature which are fo effential, but is alfo the origin of found. It has been appropriated to our ear; and here again appears admirable wisdom. For if the air was more or lefs elaftic, if it was more or lefs thick, the ear would fuffer by it greatly. The foft and pleafing voice of man would refemble claps of thunder, or the hiffing of ferpents. The air contributes alfo to the circulation of the blood, it penetrates into the very fmalleft veins. If it was thicker, its force would break every thing; if it was thinner, it would act too feebly. There are a thousand other connections that different beings have with the air, and yet it has all the properties which each requires. Now, if we confider that many millions of fpecies of plants and animals have all of them occafion for air, heat, and light; that each fpecies differs from the others, and has its peculiar conftitution; that it is weaker or ftronger than others and yet that the elements agree equally with all, and fupply their different wants; fhall we not acknowledge, that boundless WISDOM, to which nothing is difficult, muft have formed this admirable connection and harmony between fo many different Beings? In a word, every thing in nature is formed by exact rules, and defigned for certain purposes. Not only the trees which rife fo majestically, the plants fo varied, the fertile meadows, the horse so useful to us, the flocks which feed us, the mines which fupply us with ornaments and riches, the fea which furnishes our tables with exqui fite fish, and conveys us from one region to another, not only thefe parts of the creation, but even the very mofs, the little fhellfifh and infects, contribute to the perfection of the whole.

Almighty BEING! Creator and preferver of all things! can we contemplate these objects without thinking of Thee, and admiring thy wifdom? Without Thee, all would be darkness,. confufion, diforder! There would be neither connection, harmony, nor pleasure upon earth.

The Duty of those who are flrong in Faith towards weak and poor Believers, and Backiliders.

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WE

E ought, (fays the great Apoftle) to bear the infirmities of the weak, and not to please ourselves. Let every one please his neighbour for his good to edification :" Many are felf-willed, they will walk to the utmoft of their liberty, and if others be offended, they little care. But what faith the Apostle? Knowledge puffeth up, but Charity edifieth." "A firm and full knowledge of our liberty in things indifferent (faith a learned man) if it be feparated from Charity, is apt to fwell the mind with pride, and make men to defpife, doubting and fcrupulous. brethren; but Charity is careful to avoid what may ftumble the weak, and caufe them to fall into fin, and therefore "judge this rather, that no man put a stumbling-block, or occafion to fall in VOL. XIX. Nov. 1796. his

his brother's way." "Haft thou faith, concerning the lawfulness of things indifferent? (for of them the Apoftle fpeaks) "have it unto thyfelf before God," make not a vain publication thereof, to the grieving, or ftumbling the weak, who may by thy example, even against confcience, ufe the fame liberty: and fo" through thy knowledge fhall thy weak brother perifh," i. e. thy using this liberty hath a tendency to deftroy him. We may think this is no great matter: But the fame apoftle informs us, that we hereby fin against Christ and deftroy the work of God, the foul of our brother, and no man on earth can privilege us from the wrath of God, if we 66 deftroy them with our meats (with the use of our liberty) for whom Chrift died;" and therefore the apostle profeffeth, "If meat make my brother to offend, I will eat no flesh, while the world ftandeth, left I make my brother to offend." O! that men were fo humble as Paul: But alas! All men seek their own things: If they are fatisfied concerning the lawfulness of the things, they look no farther: They little mind the Souls of their brethren; but are securing themselves fome outward peace, and earthly advantages. Few naturally care for the good of others, for the glory of God, and the edification of their brethren.

How are chriftians valued and preferred by externals, rather than by internals ? By outward honours and privileges, rather than by their graces ? They who fhould have most of our love and respect, have leaft. A rich formalift's company is more prized, than an humble, mortified, poor Chriftian's. The miscarriage that was in the apoftles' days, is defcended to this age, "My brethren, have not the faith of our Lord Jefus Chrift, the Lord of glory, with refpect of perfons." How are men's judgments blinded by external glory, fo that a little in a great, rich, honourable man, is counted much; and much grace in a poor man is defpifed, over-looked, and accounted but little? They do not value men by their eminency in grace, but on account of their parts and worldly endowments; as if gold did fet men off more than grace. When you should fix your affections, where you fee moft grace, you are taken where you fee either most of the world, or most gifts, good-breeding, prudence, or learning. This having men's perfons in admiration, over-reverencing them for worldly things, is a great difparagement to the grace of God, as if riches were more excellent than religion. My brethren! If there come into your affembly a man with a gold ring, and there cometh alfo a poor man in vile raiment, and you have refpect to him that weareth the gay cloathing, are ye not partial in yourselves?" Have not you made a difference, a difference grounded on carnal respects, and not upon folid reason ? "Are not ye become judges of evil thoughts?" Have not you made your judgment of fuch persons, according to the dictate of our own evil thoughts, and not according to the rule of the word? O! how feldom do we value and refpect as God doth? Let rich men be fick, what ado is

66

there;

there; what running to them; what fending after them; what endeavours to comfort them? But O! how are the poor of the church despised? Little fending to them, though they want neceffaries. for their bodies, in the time of their vifitation, and their fouls are ready to fink, for want of a word in feafon. Your frequent vifiting of fome, when under God's hand, and feldom reforting to others, when in the fame extremity, evidenceth, that you defpife the poor.

2. How do they who count themselves Chriftians, who have had great acquaintance with Chrift and his ways, who have had long experience of Chrift's sweetness, and Satan's deceits, keep by themselves, with the neglect of the lambs, of them who know little of the mind of God? Whereas all grace is given to edify the body of Chrift. The eye is not for itfelf, but for the blind members, to lead them in paths of righteoufnefs. Our care fhould be like God's; his care is for the leaft of his creatures, as well as for the greateft. Chrift did not will the falvation of one more than another. He died equally for all; all believers stand alike juftified through the blood of Chrift; Chrift knocks at the poor man's door, as well as the rich; if Chrift makes any difference, it is in this, the poor weak Chriftian hath more expreffions of his love and affection, than the ftrong have. He fhews moft pity to the greatest objects of pity, to thole that are in greateft want: I wish there were more of this among Chriftians. It is lamentable to fee how little honour is bestowed upon the weaker veffels, and how few there are to be found, that carry the lambs in their bofoms (next their hearts) and gently lead those that are with young.

3.

We ought to fhew the greatest compaffion to fallen brethren. To fuch as are overtaken with a fault, yea with many ? We fhould labour to pull the brands, that are half burnt, out of the fire: To fave ourselves this labour, we deem them caft-aways; as if there were no hope of their reftitution and falvation, we never more look after them. We carry it, as if we held, that fins committed after converfion were unpardonable. Art thou a firanger to thy own heart? If not, thou knoweft God pitieth thee, though thou falleft; and it ill becomes thee, who haft been so often helped out of the deep ditch, to deny help to thy brother that lies there, and perhaps will perish, if none be more merciful than thyfelf. Are there no folemn engagements upon thy foul towards thy neighbour? Will not God take thee by the throat for thy unmercifulness? "O thou wicked fervant, I forgave thee all thy debt, because thou defiredft me: Should it not thou have had compaffion upon thy fellow-fervant, even as I had pity on thee ?" Verily, the Lord is wroth with you, and if this be not amended, He will deliver you to the tormentors, 'till you pay all that is due unto him." O! repent of this. Many are departing from their former profeffion, fome of them are become fcandalous;

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Their

his brother's way." "Haft thou faith, concerning the lawfulness of things indifferent? (for of them the Apostle fpeaks)" have it unto thyfelf before God," make not a vain publication thereof, to the grieving, or ftumbling the weak, who may by thy example, even against confcience, use the fame liberty: and fo" through thy knowledge fhall thy weak brother perish," i. e. thy using this liberty hath a tendency to deftroy him. We may think this is no great matter: But the fame apoftle informs us, that we hereby fin against Chrift and deftroy the work of God, the foul of our brother, and no man on earth can privilege us from the wrath of God, if we destroy them with our meats (with the use of our liberty) for whom Chrift died;" and therefore the apostle profeffeth, "If meat make my brother to offend, I will eat no flesh, while the world standeth, left I make my brother to offend." O! that men were fo humble as Paul: But alas! All men seek their own things: If they are fatisfied concerning the lawfulness of the things, they look no farther: They little mind the Souls of their brethren; but are fecuring themselves fome outward peace, and earthly advantages. Few naturally care for the good of others, for the glory of God, and the edification of their brethren.

How are chriftians valued and preferred by externals, rather than by internals? By outward honours and privileges, rather than by their graces? They who fhould have most of our love and refpect, have leaft. A rich formalift's company is more prized, than an humble, mortified, poor Chriftian's. The miscarriage that was in the apoftles' days, is defcended to this age, "My brethren, have not the faith of our Lord Jefus Chrift, the Lord of glory, with refpect of perfons." How are men's judgments blinded by external glory, fo that a little in a great, rich, honourable man, is counted much; and much grace in a poor man is defpifed, over-looked, and accounted but little? They do not value men by their eminency in grace, but on account of their parts and worldly endowments; as if gold did fet men off more than grace. When you should fix your affections, where you fee moft grace, you are taken where you fee either most of the world, or moft gifts, good-breeding, prudence, or learning. This having men's perfons in admiration, over-reverencing them for worldly things, is a great difparagement to the grace of God, as if riches were more excellent than religion. My brethren! If there come into your affembly a man with a gold ring, and there cometh alfo a poor man in vile raiment, and you have refpect to him that weareth the gay cloathing, are ye not partial in yourselves?" Have not you made a difference, a difference grounded on carnal respects, and not upon folid reason ? | Are not ye become judges of evil thoughts ? Have not you made your judgment of such persons, according to the dictate of our own evil thoughts, and not according to the rule of the word? O! how seldom do we value and refpect as God doth? Let rich men be fick, what ado is

66

there;

there; what running to them; what fending after them; what endeavours to comfort them? But O! how are the poor of the church defpifed? Little fending to them, though they want neceffaries. for their bodies, in the time of their vifitation, and their fouls are ready to fink, for want of a word in season. Your frequent vifiting of fome, when under God's hand, and seldom reforting to others, when in the fame extremity, evidenceth, that you defpife the poor.

2. How do they who count themselves Chriftians, who have had great acquaintance with Chrift and his ways, who have had long experience of Chrift's sweetness, and Satan's deceits, keep by themselves, with the neglect of the lambs, of them who know little of the mind of God? Whereas all grace is given to edify the body of Chrift. The eye is not for itfelf, but for the blind members, to lead them in paths of righteoufnefs. Our care fhould be like God's; his care is for the least of his creatures, as well as for the greatest. Chrift did not will the falvation of one more than another. He died equally for all; all believers ftand alike juftified through the blood of Chrift; Chrift knocks at the poor man's door, as well as the rich; if Chrift makes any difference, it is in this, the poor weak Chriftian hath more expreffions of his love and affection, than the ftrong have. He fhews moft pity to the greatest objects of pity, to thole that are in greateft want: I wish there were more of this among Chriftians. It is lamentable to see how little honour is beftowed upon the weaker veffels, and how few there are to be found, that carry the lambs in their bofoms (next their hearts) and gently lead those that are with young.

3. We ought to fhew the greatest compaffion to fallen brethren. To fuch as are overtaken with a fault, yea with many? We fhould labour to pull the brands, that are half burnt, out of the fire: To fave ourselves this labour, we deem them caft-aways; as if there were no hope of their reftitution and falvation, we never more look after them. We carry it, as if we held, that fins committed after converfion were unpardonable. Art thou a firanger to thy own heart? If not, thou knoweft God pitieth thee, though thou falleft; and it ill becomes thee, who haft been fo often helped out of the deep ditch, to deny help to thy brother that lies there, and perhaps will perish, if none be more merciful than thyfelf. Are there no folemn engagements upon thy foul towards thy neighbour? Will not God take thee by the throat for thy unmercifulness? "O thou wicked fervant, I forgave thee all thy debt, because thou defiredft me: Should it not thou have had compaffion upon thy fellow-fervant, even as I had pity on thee?" Verily, the Lord is wroth with you, and if this be not amended, "He will deliver you to the tormentors, 'till you pay all that is due unto him." O! repent of this. Many are departing from their former profeffion, fome of them are become fcandalous:

4 G 2

Their