These words, as they respect the case of the Jews, import two things: First that God delivered them, not for their own worthiness, but in mere goodness and mercy. And, secondly, that he restored them, not with a primary view to their national benefit and importance, but rather in order to the general good of mankind, and that his great name might be more extensively known.

II. The same may, with equal truth, be said of every favour which God grants, either to particular persons-to communities—or to the human race.

1. The benefits which God bestows upon us personally, are the fruits of his benevolence, not of our desert; and intended not merely for our advantage, but for the glory of his name, by rendering us more useful in our sphere.

The apostle says, "None of us liveth to himself, and no man dieth to himself; for whether we live, we live to the Lord; and whether we die, we die to the Lord; whether we live therefore, or die, we are the Lord's." As we are not made merely for ourselves, so we ought not to live solely to our own ends. We are the servants of him who made us at first, and who preserves us still: And by his will, not by our own humour, are our lives to be governed. We then do his will the best, and advance his glory the most, when we direct our abilities and portunities to the promotion of virtue and happiness among his rational creatures.

op

No man dieth to himself. God orders the time, manner and circumstances of each man's death, to serve the great and benevolent purposes of his providence. The good man's death brings him indeed to that happiness, which is the reward of his virtuous life. In this sense, as he lived, so he dies, to himself. But his death, at the same time, answers other more general ends. It may impress on survivors those serious sentiments, which he'

taught and inculcated in the course of his life. And in the other world where he enjoys the fruits of his piety and goodness, he may still, in ways unknown to us, do much to advance the felicity of moral beings-may perhaps do more than he ever did, or could do, here below. As he lived to the Lord, so he dies to the Lord.

"Ye are not your own," says the Apostle, "for ye are bought with a price: Wherefore glorify God in your body, and in your spirit, which are God's."" The love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead; and that he died for all, that they who live should not henceforth live to themselves, but to him who died for them, and rose again."

If we are wholly God's property, then such is every thing that we possess. Ifour life and death are not for our sakes only, but for his name's sake, then all his particular gifts are to be regarded in the same light, and improved to nobler purposes than our own immediate interest.

Thus we are to regard all the gifts of Nature.

As God hath made different orders of intelligences, so in each order there is a gradation; and all to promote the general happiness. The singular genius of a Newton was given, not merely that he might amuse and gratify himself in stating the tides, measuring the distances of planets, and tracing the paths of comets; but that he might explore the vast fields of science, and collect treasures for the general benefit of mankind.

Who is a wise man, says St. James, and endued with knowledge? Let him shew out of a good conversation his works with meekness of wisdom-And the wisdom, which is from above, is full of mercy and good fruits.

You have nothing, but what you received; and if you received it, Why should you glory, as if it

were your own? Consider it as bestowed not mere

ly for your benefit but for the benefit of others; and use it accordingly. To whom much is given, of him much is required. Every man is bound to be useful according to his ability; and the greater the ability given, the greater the usefulness demanded.

Thus also we are to view the gifts of Providence. And thus we all view the gifts which others pos

sess.

When men are exalted to an eminent station, we at once see, that not for their sakes God has done this, but for his name's sake. The civil ruler is promoted, not that he may live at ease, wallow in luxury, acquire boundless wealth, and pride himself in honour; but that he may do good to mankind. As the minister of God for their good, he is to attend continually on this very thing. A teacher in the church is to watch for souls-to take heed to the flock over which he is made an overseer-to feed them whom Christ has purchased with his blood. He is Christ's servant for their sakes, and must seek not theirs, but them-not his own profit, but the profit of many, that they may be saved.

But, Are rulers and ministers the only men who are bound to act on disinterested principles? May every body else be selfish? No: The same obligation which lies on them, extends to all. If you have a larger portion of worldly goods than those around you, remember you received it from God. If you acquired it by your industry, it is his providence, that succeeded you. It is he who giveth power to get riches. And not for your sake hath he done this; but for his name's sake, that you might imitate his goodness in works of beneficence to mankind. Charge them, who are rich in this world," says Paul to Timothy, Paul to Timothy," that they be not high minded, neither trust in uncertain riches; but in the living God, who giveth us richly all things to

enjoy; that they do good; that they be rich in good works, ready to distribute, willing to communicate, laying up for themselves a good foundation against the time to come, that they may lay hold on eternal life."

If we are to live, not to ourselves, but to God; we are to use our property, not to our own ends, but to his glory. To his glory we apply it, when we improve it for the benefit of our fellow men. "He who hath pity on the poor," says Solomon, "lendeth to the Lord." The words of our saviour are to the same purpose. "What ye have given to my brethren, ye have given to me."

What we

So

thus give to God, we give him out of his own. David acknowledges. "Who am I? and what is my people that we should be able to offer so willingly after this sort? For all things come of thee, and of thine own have we given thee. All this store that we have prepared for thy name, cometh of thine hand; it is all thine own."

The poor man feels the justness of these observations, and he wishes the ruler, the minister, and the rich man would apply them. But, Is there nothing for which you are indebted to God? Nothing which you owe to mankind? If you have health or strength, or skill, this is also the gift of heaven, and you are under the same obligation as others to do good according to your ability. To you the Apostle says, "Labour with your hands the thing which is good." Why ?-For yourself only? No; but "that you may have to give to them who need;" i. e. to them who cannot work with their hands as you can. If you have been delivered from sickness, or from death; it is not merely for your own sake; but that you may glorify God in the improvement of life and health.

If the head of a family is spared; it is that he may guide and instruct his children, train them up

in piety, and assist them in their preparation for usefulness in this world, and happiness in the next.

If a youth is preserved from death; it is for the comfort of his parents in the declining period of life, or for the more extensive benefit of mankind, in the present and succeeding generation.

Every instance of divine mercy should be regarded as a new obligation, and a fresh call to a virtuous and useful life. We are not to imagine, that God keeps us night and day, guides our steps and protects our slumbers, merely for our own ends, that we may eat and drink, and sport and sleep; or that we may acquire wealth to be thrown into a useless heap while we live, and wasted as soon as we are dead. It is for the nobler purposes of his goodness and benevolence to mankind.

We may add farther-The gifts of Divine Grace, as well as those of Nature and Providence, are for more general purposes, than the benefit of those, on whom they are immediately bestowed.

It is not owing to ourselves, but to the selfmoving love of the independent God, that a Redeemer was sent into our guilty world. It is not owing to our previous choice, but to the merciful disposal of his sovereign providence, that we are placed under the advantages of the gospel. Why has he given us these advantages? One reason indeed is, that in the diligent improvement of them, we may work out our own salvation. But this is not all-we are also to assist others in the same work. The parent is to communicate to his children that divine and all important knowledge, which he has received from the gospel of Christ. Christians are to consider one another, and provoke unto love and good works. They are to exhort one another, lest any be hardened through the deceitfulness of sin. They are to take heed, lest there be among them any profane person, whose evil communications shall corrupt