than God? Shall a man be more pure "than his Maker ?"

In the first place, my brethren, we are led by Meditation into just views of the Divine government. From the crowd of discordant events, and the conflict of human passions, it leads us into the tabernacle of God; and if, at first, we tremble as we enter, and discern not the form of that Spirit of Righteousness which passes before us, we are yet soothed by the voice, which assures us that there is justice and purity in all his dealings with men. From the serenity of his holy hill, we soon perceive a principle of order amidst the seeming chaos around us; the traces, at least, of a more perfect administration : prosperity and success commonly attending virtue even here; punishment following after sin ;goodness rising purer from its severest trials; and Faith, amidst the wildest storms of time, fixing its eye

upon the star of immortality; and even "the valley of the shadow of death" brightening with "the day-spring from ❝ on high."

According to their habits of thought, these views present themselves with more or less clearness to different individuals; but to all, Meditation may convey something" secretly, and their ear may re"ceive a little thereof." To all, it will present a different aspect of things, from that which appears on the shifting face of events; and the moral feelings of the heart silently point to a more perfect re tribution, than is seen in the disorderly course of human affairs. "When we "commune with our own hearts and are "still," we feel that, unless there were a moral arrangement in the system of the universe, unless, amid every apparent deviation, it were conducted on principles of unerring righteousness notwithstanding

all its external magnificence and beauty, it would be found wanting in the balance even of Human judgment. The thought is impious, my brethren, and "fear "comes upon us and trembling, which "makes all our bones to shake" as it passes before us;—but the darkness of so shapeless an image is relieved by the voice of Divine assurance, which says, " Shall mor"tal man be more just than God? Shall a "man be more pure than his Maker?"

These words at once remove every cloud from the face of Providence; they bring a conviction to the heart, equal to the evidence of actual vision, that righteousness must be the rule of the Divine government; that if no other rule can satisfy man, much less can any other satisfy God; and that he who erected in the human breast a standard of judgment, from which even his own proceedings cannot escape, must, in the final issue of

things, be found to have "done right." It is thus, that, in the depth of affliction, when we are apt to think ourselves the victims of unmerited sorrow, the contemplations of piety will restore calm to our wounded spirits: they will recal our confidence in God, and will assure us, that, under his righteous rule, every thing will finally be well.

It is not only, however, amidst the perplexed appearances of human life, that Meditation restores to us the balance of our souls: it brings us peace, likewise, amidst the distractions which arise from the consciousness of our own infirmities and sins. Here, too, in a second view, the vision of Eliphaz represents the natural conflicts of the human soul." In thoughts from the ❝visions of the night, when deep sleep "falleth on men," how often is Conscience kept awake, while the dark"image" of Divine vengeance "stands still" before it, and is " before its eyes," although

it cannot " discern the form thereof ?" It is this horrible and shapeless form which stands by the bed of impenitent, guilt, and tells its victims, that, although man may be ignorant of their offences, yet there is one to whom they are known,, and who will by " no means spare, the "guilty," nor can all the prosperities or flatteries of the world save them from those "nightly fears," which "make all "their bones to shake," and " the hair of "their flesh to stand up." It is this, too, which sometimes clouds the breast of the comparatively innocent with terrors that belong only to hardened wickedness, yet, in some shape or other, are known to. every human heart; for who can look back upon the course of existence which he has run, amidst the consciousness; of his weakness and frailties, without " fear" coming upon him,or forward into futurity without " trembling ?"

It was this frightful spectre, which, in

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