1. The governance of God, is a subject of mighty importance; and concerns every human individual.

What God has created, He upholds: what He upholds, He governs. Without Him nothing is wise, nothing is holy, nothing strong. Many suppose that God governs the world by general laws or rather, that He has imposed, what they call general laws, and left them to govern the world, with which He does not intermeddle. That this notion is absurd, will at once appear, when we consider, 1st, That all generals are composed of particulars; and if He govern the generals, He must also govern the parts of which they are composed. 2dly, That if there be laws which He has imposed on the universe, whether they be general or particular, they must have their action and efficiency from HIMSELF, and whatever be the mode according to which He governs, He, Himself, must be the energy, by which the government is administered; and therefore it is not general nor particular laws which govern the world but the great, wise and holy God, governing according to a particular mode of His own devising; and according to which, He is disposed to work.-Properly speaking, He governs not by either general or particular laws, but by His own infinite wisdom, adapting His operations to all those circumstances and occurrences which are ever before Him; and ever under His direction and control-" from seeming evil still cducing good and better still in infinite progression." As all matter and spirit were created by Him, and all that He has created, He upholds, so all matter and spirit are governed by Him. Every thing therefore is under His continual superintendence or governance: and as that governance is wise, holy, and good; so whatever is governed by it, is governed in the best manner, and conducted to the best end.

2. This governance of GOD, is the model of all perfection in government; and all that is conducted by this model, must be what is useful and good to the whole; and beneficial to the individual. God, in His government of the world, has for object the benefit and salvation of men. They whose doings are ordered, i. e. arranged and directed, by His government, must aim at His glory, and the welfare of their fellow creatures; and their whole conduct must tend to promote glory to God in the highest; and on earth, peace and good will among men.

3. As God's governance is righteous; so every work of man, which is formed on that model, must be righteous also. Be ye holy, says the Lord, for I am holy; i. e. in other words, Let all your doings be ordered by His governance, that ye may always do that which is righteous, not in the estimation of man merely, but in the sight of the Lord.-Let not this be the case occasionally or on select occurrences, but always ; in all times, places, and seasons. For the spirit of the Christian religion does not enjoin occasional acts of piety, merely; but a whole life of justice, integrity, truth, and righteousness. In short, we should have the very thoughts of our hearts cleansed by the inspiration of God's Holy Spirit, that we may perfectly love Him, and worthily magnify His name. And we shall never act thus till we get under the divine governance; and begin, continue, and end, every work to His glory, and the benefit of mankind. Then, and then only, shall all our doings be ordered by His governance; and then only, shall we do that which is righteous in His sight.

V. All these petitions, and the expectation of their fulfilment, are grounded on Him who, in all the Services of the Church, is represented as the great sacrificial Offering; and through whom alone, God's gifts and mercy can be communicated to mankind: hence we conclude by saying,—

"Through Jesus Christ our Lord. Amen."

1. God never dispenses either gifts or graces, but on some sufficient reason to justify His conduct; though He owes not any account of His conduct to man. But why is it that He should become our Father? Why is it that He should take care of us day and night? Why is it that He should preserve us from sin and danger? Why is it that He should guide us by his governance, and so influence us by His grace and Spirit, that we may do that which is lawful and right in His sight? -These things He does promise; and why should He bind Himself to do these things for us, who are debased by sin, and whose best desert is Hell!-who have rebelled against Him, and have not hearkened to the voice of the Lord our God, to walk in the ways that He hath set before us? Why? He does all these things for us through Jesus Christ our Lord. The word through signifies here, not by Christ as an agent; but on account of Christ;-for the sake of Him-on account of His worth, worthiness or merits-and why? This Christ,

took our nature upon Him, became man, died in our stead, and thus bore the punishment due to mankind, in His own body upon the tree. He was delivered for our offences; and rose again for our justification. God was pleased with this, and He is pleased with all those who believe in this Christ as having died to make an atonement for their sins, and thus reconcile them to God. There is no good in man but what God's mercy puts in him; therefore, it is not for man's sake, on man's account, or for his worth, or merits, that God does these things for him: but for the sake of Jesus Christ our Lord. But who is this person for whose sake, or merits, God does all these things for man? He is called Jesus Christ our Lord! Jesus is a Hebrew word, and signifies him that saves.— This is the interpretation of it given by the angel of God, who foretold His birth-His name shall be called JESUS, for He shall save His people from their sins, Matt. i. 21. But the word signifies also a preserver-that is, the person who having saved, preserves those in the state of salvation who depend upon Him—so that the word Jesus signifies one who saves men from sin; and who preserves them in that state of salvation.

2. The word Christ is Greek, and is the same as Messiah in Hebrew, and both signify the Anointed One, or the Anointer. In ancient times, Prophets, Priests, and Kings, had oil poured upon their heads, in token that God had appointed them to their respective offices. Now, oil was an emblem of the Holy Spirit; of His gifts, and of His graces: and when a man was anointed with oil, in the name of the Lord, for any of the above offices, it was supposed that the Holy Spirit rested up on him in the gifts and graces necessary to qualify him to fulfil the office to which he was appointed by the Lord, whether it was that of priest, prophet, or king. For the good sense of mankind, in ancient times, as well as the direct revelation of God, taught them that no man could fulfil the office of a prophet, either by preaching or predicting future events, unless endowed by this spirit of wisdom and understanding :-1 -that no man could worthily execute the priest's office, either by offering sacrifice to God for the people, or making intercession for them, unless influenced by that Holy Spirit which sanctified every sacrifice and gift, and communicated the power of intercession and prayer.-Nor did they suppose that any king

could decree justice and judgment, or properly administer the laws, unless the discernment and unction of that Holy Spirit of the Lord rested on him. Christ, in whom the fulness of this Spirit dwelt, was appointed to be the Prophet, Priest, and King, of the human race. As a Prophet, He declares to and teaches man the will and counsel of God. As a Priest, He offers His own body on the cross as an atonement for the sin of the whole world.-As a King, he reigns over the whole earth by His power, and in the hearts of all true Christians by His Spirit.

3. He is called also, our Lord-This title I have already explained; it signifies governor-supreme potentate :-and He governs the church, and rules the hearts, affections, and desires, of all His children. Man has no worthiness for which he can claim any thing from the God of justice; therefore, whatever he receives, it must be for Christ's sake. And this truth is so great and important that all, or nearly all the prayers in our Liturgy, are thus concluded :—every grace and gift of God's Spirit is asked "for Christ's sake." For His sake, repentance, faith, pardon of sin, holiness and heaven are requested of God" for Jesus Christ's sake," or, "through Jesus Christ our Lord." We have an entrance to the Holiest by His Blood. And because of the infinite merit or worth of His sacrificial offering for the sins of men, God can be just, and yet the Justifier of him who believeth on Jesus :— He who thus believes, had been previously a rebel against God, but is now turned to Him with a truly penitent and believing heart.

To ratify and confirm these several petitions, we add the word Amen, the meaning of which I come now to explain.

Amen, is a mere Hebrew word, and signifies faithful, or true; and when used at the end of prayer, implies a confident resting of the soul on God, with the fullest assurance that the petitions which have been offered according to His will, shall be all, most graciously and punctually fulfilled.

As therefore, the word has reference to the truth and faithfulness of God, so it has also to the sincerity of the person who ends, and, as it were, seals his petitions with it. If the heart be not concerned in the petitions, the Amen is of no use. God will not ratify, by a fulfilment, prayers which our hearts

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cannot be said to have offered at the throne of grace. But when right words are used, and the lips have not uttered them till the heart have weighed the import of each expression, then the whole may be justly presumed to have entered into the ears of the LORD our heavenly Father; and that He will turn aside the evils which threaten us, and grant us those good things which we have sincerely asked in the name, and for the sake of

JESUS CHRIST OUR LORD.