"be wife;" this is the candidate, who deems himself by his propofal capable of governing, and wishes to arrange things according to HIS mind.

My brethren, have you not often found yourselves mistaken, where you deemed yourselves most fure? Have you not frequently erred in judging yourselves; and generally erred in judging others? Do you not blame those who condemn any of your proceedings before they understand them, especially when the objects on which they decide fall not within the fphere of their knowledge or obfervation? What would you think of a fubject, who fcarcely competent to guide the petty concerns of his own household, would rufh forth to affume the direction of the affairs of an enlarged empire, after cenfuring measures which he does not comprehend, cannot comprehend; whofe labyrinths he cannot trace, whofe extenfive bearings he cannot reach, whose distant confequences he cannot calculate? All this imagery is weak when applied to "the man who "ftriveth with his Maker," and "afks, what dost "Thou?" For whatever differences fubfift between man and man, all are partakers of the fame nature, and all are liable to err; but "in God there is no darkness at "all." "Is there unrighteoufnefs with God? God "forbid how then could God judge the world ?”

If we know not the peculiarities of the disease, how can we judge properly of the remedy which the phyfician prescribes? If we know not the ftation which the fon is deftined to occupy, how can we judge of the wisdom of the father in the education he is giving him? And how can we decide on the means which the Supreme Being employs, while we are ignorant

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of the reafons which move him, and the plan which he holds in view? A providence occurs; it strikes us ; we endeavour to explain it ; but are we certain that we have feized the true meaning? Perhaps what we take as an end, may be only the way; what we take as the whole, may be only a part; what we deprecate may be a bleffing, and what we implore may be a curfe; what appears confufion may be the tendencies of order; and what looks like the difafter of Providence, may be the preparation of its triumph. "Canft "thou by fearching find out God? canft thou find "out the Almighty unto perfection ?" "Such knowl"edge is too wonderful for" us; "it is high," we "cannot attain unto it." "O the depths of the riches "both of the wifdom and knowledge of God! how "unfearchable are his judgments, and his ways are past "finding out! For who hath known the mind of the "Lord, or who hath been his counfellor?" Do not mifunderstand the inference we would draw from these premifes; there is nothing fhameful in the limitation of our powers, nor fhould we be miferable because we poffefs only a degree of intelligence; but let us not forget our ignorance; let us not "darken counsel by "words without knowledge ;" let us not summon to our tribunal "the only wife God," and condemn all that accords not with our contracted notions. Before we begin to reform, let us be fatisfied an amendment is neceffary, and before we cenfure, let us understand.

III. The defire of having things "according to our "mind" is CRIMINAL. The fources are bad. " Men "do not gather grapes of thorns, or figs of thiftles."

It argues ingratitude; it is infinite, condefcenfion in God to be "mindful of us;" to be willing to manage our concerns, and to allow us to caft all our care upon him, with an affurance "that he careth forus," and will make all things to work together for our "good." For all this he furely deferves our thankful acknowledgments; and we infult him with murmuring complaints! What can be more vile, than for a poor dependent creature, who holds his very being by the good pleasure of his Maker, and poffeffes nothing underived from the bounty of his benefactor, to overlook fo many expreffions of his goodnefs, because he complies not with every fond defire! What can be bafer than our repining, when the very fame kindness which urges Providence to give, determines it alfo to refuse!

It fprings from difcontent; it fhews that we are difpleafed with his dealings; for if we were not diffatisfied, why do we defire a change? This was the fin of the Ifraelites in wifhing a king. It did not confift in defiring a monarchy, they would have finned equally in demanding any other form of government. But they were under the immediate empire of God, and He had not pleafed them; they would fet him right; they "charged Him foolishly;" they would be like the "reft of the nations," when it was his pleasure that they fhould be a peculiar people; "the people fhall "dwell alone, and fhall not be reckoned among the na❝tions."

It betrays earthly-mindedness; the foul feels it when cleaving to the duft." According to our attachments, will be, all through life, our afflictions and our perplexities. When you find yourselves in profper

ous circumftances, furrounded with affluence and friends, enjoying health and peace, the providence of God is not only agreeable but intelligible. We never hear you exclaim, as you "join house to house, and "add field to field," Oh! how myfterious the dealings of God are! But when the scene is reverfed; then, not only hard thoughts of God are entertained, but all is embarraffment; "his way is in the fea, and his path "in the deep waters, and his footsteps are not known." What, does not God still continue to govern? Has he lefs wisdom in a cloudy day than in a fine one? Why does every difpenfation of Providence become intricate as foon as it affects you? Are you fo innocent as to render it doubtful, whether you can be lawfully touched? Are you fuch attentive scholars, as to ren der a stroke of the rod a mystery? Is God in bleffing his people, confined to one class of means only? Do not "these light afflictions, which are but for a moment, "work out for you a far more exceeding and eternal "weight of glory ?" So much more attached are we to our fleshly interests, than to our spiritual concerns, fo much more are we influenced by "things feen and "temporal, than by those things which are unseen and "eternal."

It is the produce of impatience; this will fuffer no. delay, this can bear no denial, this struggles to be free from all controul, and cries "let us break" his "bands afunder, and caft away" these "cords from us.'

It is the offspring of pride and independence; the curfed difpofition which expelled angels from heaven, and Adam from paradise. In a word, it is a prefumptuous invafion of the authority and prerogative

of God. Your place is the footstool, not the throne; you are to follow, not to lead; to obey, not to dictate. Suppose a stranger, or a neighbour, fhould come into your family, and begin to new-place the ornaments and utenfils of your rooms, to order your children, to command your fervants, to rule your house, you would blame him. And on what principle? This is not his office; this is not his province; he is an intruder. Maintain your distance here, and do not encroach on the divine rights. You did not create the universe, it does not depend on your care; the world is not yours, nor the fullness thereof, nor even yourselves; YE are not your own; but there is One to whom the whole belongs; "he is Lord of all." God cannot have an equal, and he will not have a rival. A prince may be pleased, if his fubjects endeavour to imitate him in his mercy, his goodness, his truth, or in any of thofe virtues which are common to perfons in all fituations; hereby they honour him, but if they imitate him in his regalia, in those attributes and actions which are peculiar to him as a king; if like him they afpire to wear a crown, to enact laws, to declare peace and war, to levy contributions, to new-model the state, they are guilty of high treason.

IV. The defire of having things "according to our 66 mind," is DANGEROUS. If it were accomplished, all parties would fuffer; God, our fellow-creatures, and ourselves.

Firft, The honour of God would fuffer. Nothing Now occurs by chance; every thing falls under the regulation of divine Providence, and as affairs are Now