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he is the architect of a wretched hovel, and prides himself upon his increased accommodations. The onward course of improvement affords him the comforts of a cottage; until finally, he is the lord of a spacious and convenient mansion.

The same progressive principle appears in the means he, from time to time, has resorted to, for the procuring of subsistence. First, a gatherer of wild fruits, and roots, and acorns, the spontaneous productions of nature; these were the dainties of the earliest race of men. Anon, he became a

hunter; then a tender of sheep. In process of time, agriculture arose, in its simplest rudiments, until, step by step, it attained to the efficiency and dignity of a science, and man was enabled to clothe the fields with golden harvests.

No less progressive is man as a moral and social being. For the ensuring of this progress, the wis dom of God has admirably provided. The Divine Being has decreed that man should not be a selfish and solitary creature, but that he should be driven into society by the instincts of his nature. God. setteth the solitary in families," in order that the better feelings and dispositions of human nature may not perish from disuse, or be stiffed in one overwhelming and brutal selfishness. The being

drawn off from an uninterrupted regard to self, from those narrow and demoralizing concerns, which have self for their object and end, to such as arise in family connexions, is a sure means of human improvement. The duties which hence arise, cannot fail to make man a superior being, by eliciting feelings and dispositions which are the

chief incentives in his progress to all human excellence. From family ties, man proceeds to form those of a more extended nature. His social instincts, as well as the necessities of his condition, urge him to associate with his fellow-beings. The union of several families, for the more effectual accomplishing of the purposes, and securing of the advantages, of life is a great step in human improvement; while, at the same time, man's onward progress is thus provided for. More extended relations being entered into, other feelings are called into existence, other and more extensive duties arise, other and higher motives present themselves to man's mind. In the varied and complicated situations into which man must, hereafter, necessarily, be thrown, all the conflicting passions and dispositions of human nature will be disciplined; all those higher properties of man as an intellectual, a moral, and an accountable being, will be drawn forth, and directed to objects and pursuits worthy of his superior nature. Thus does the Divine Being secure throughout his works a progress towards the perfection of their several natures or states. If we turn to the contemplation of those ways of God's providence, which have been more particularly applicable to man as an intellectual creature, designed for the enjoyment of a life beyond the grave, we shall perceive that they have been instituted with a due regard to his circumstances, as a progressive and improving being.

In the infancy, as it were, of the human race,

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revealed religion, doubtless, ccusisted of a few plain truths, such as a people acquainted only, with the first rudiments of knowledge, could comprehend.

As men increased upon the earth and their intellectual powers expanded, a more perfect knowledge of all human duty, and of God's gracious intentions towards the human race, was necessary to their welfare. This was granted to them through the medium of the patriarchs and holy men of old, whom God raised up to be the lights of the world. It pleased the Divine Being, moreover, to set apart, by appointing to them a peculiar code of laws, a people, who should be, as it were, the medium of communication between the visible and the invisible worlds, who should keep alive the knowledge of One Almighty Creator, and who should be, throughout all ages, witnesses against the idolater and the sceptic. Judaism, however, although so well adapted to the times, and to the purposes, for which it was instituted, was neither intended for a universal religion, nor calculated for an advanced stage of human society. When, therefore, it had accomplished the chief purposes for which it had been instituted, and the improved condition of man required a more perfect system, it was superseded by the Christian revelation. This was a reformation in religion, demanded by the altered state of man's circumstances, and the peculiar nature of his wants. Infinitely more comprehensive than any former system, Christianity is, at once, calculated to destroy the abominations of idolatry, to

curb man's licentiousness, to ennoble his character, and to raise our common nature to unknown degrees of goodness and worth.

Thus, whether with regard to the greater, or the more limited operations of the Divine energy in the works of nature,-whether in the material, vegetable, or animal worlds,-whether with re-. gard to the circumstances of the lower or the higher ranks of animal life;-in all things, from their very rudiments, as it were, through all their mutations and successions, there is, with but comparatively few exceptions, a gradual progress towards their several appointed states of maturity and perfection. And, with regard to the extraordinary dispensations of God's providence; they, having always an especial reference to man, as a progressive and improving being, have been exactly adapted to the particular state at which he had arrived, and to the circumstances and wants arising out of that state.

But what I more particularly wish to remark upon, in connexion with the review of this progression of things, both in the natural and moral world, is the character of some of the distinguished men whose histories have been handed down to us in the scriptures. Doubtless, they all, except one, 'who did no sin, neither was guile found in his mouth,' partook, more or less, of human infirmity. And where any one of these may have been found to fail in any remarkable manner, the unbeliever has not neglected to notice the circumstance, and to make it the pretext for an attack, both upon religion and its friends, as if the character of

religion must stand or fall with that of the persons connected with its history. In this anxiety to discover moral blemishes, and to connect them, with religion, the character of David has not escaped. Look, says the unbeliever, at the bloody deeds which this man perpetrated in the name of the Lord! Look at his contriving of the death of Uriah, and at the cause of that execrable deed! See him, on his death-bed, exhorting his son to bring the grey hairs of two of his people, in blood, to the grave! Consider this conduct of one, whom the scriptures declare to have been a man after God's own heart!' God forbid, that I should speak lightly of such crimes! They are, at all times, and in every stage of society, detestable. Nevertheless, even in these, there are, often, accompanying circumstances, which tend, either to palliate, or heighten, the guilt thereof. Human character has the same progress from imperfection towards excellence, that is perceived in all human affairs. Much, therefore, might be said of the imperfection of moral character at the period when David flourished, in excuse for some parts of his conduct. Religion, politics, and morals, were in an imperfect state: and whensoever these agents, so powerful in the formation of character, are defective, much allowance must be made for the conduct of the persons whose minds may have been formed under their influence. Many of David's vices were, moreover, vices peculiar to the times, manners, and opinions, of his day. But, admitting the full heinousness of David's crimes, it cannot for a moment be doubted that he exercised great and