the grand Economy of Mercy,-the appointment of Jesus Christ. The importance and value of the Redeemer's intervention, and of his work altogether, can be but in proportion to the necessity in the condition of man. That necessity consists in the guilt of man, and his condemnation. And it is the law alone that gives the measure, the greatness of that guilt and condemnation. Therefore, without a knowledge of the law, there can be no competent understanding or impression of the importance, the nature, the process of sanctification, that is, of obtaining the prevalence, in the heart and the life, of that which God requires and approves; there can be no clear conception maintained of what that is, but by habitually looking at the holy model-the divine authority. Without this, a vast measure of evil may be left undisturbed-even unsuspected. There will be no high aspirings. Without this knowledge, we shall not be apprised what manner of conflict we have to maintain, as long as we stay on earth,-not aware that the things to be opposed are so many, that failure would be so fatal,-that so much aid and strength from heaven is absolutely indispensable. Without it, in short, we can have no worthy estimate of the magnitude of the whole operative system of Divine Grace, or of any part of it; and no right conception of the happiness of heaven. What can be conceived to be the most essential element of that happiness? Imagine, that in one spirit placed among the blest, there could be one unholy disposition, of however diminutive a proportion, however profoundly latent,-what would

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be the effect? A principle or an action of the mind, in contrariety to the glorious Supreme Spirit, and to the pure and blessed temper of all the society,what must be the effect? A violent collision and shock, an intense, intolerable sense of disharmony, of sympathy destroyed,—of being cut off from the celestial union, and a necessary expulsion from that divine community.

Men, in general, seem little sensible of the absolute incompatibility of sin with the happiness of heaven. But let them deeply and solemnly meditate the holy LAW;-let them see how it exposes the black and malignant quality of sin,-and demonstrates how impossible it is, that with one particle of that retained, a soul can unite in the harmony, or enjoy the bliss, of heaven.

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LECTURE XXVII.

ROBBERY OF GOD.

MALACHI iii. 8.

"Will a man rob God?"

THE ordinance of God has been that men should have certain things, on certain conditions, belonging to them severally, as their own. But there has always been a mighty propensity to break through this great law. This has been the grand grievance and mischief, through all time and everywhere,-among all orders of men, each in their own way,-monarchs among the rest. To restrain it, by fear of punishment, has been a chief object of human lawmaking; and with very imperfect success, as we know too well. What would the condition of society be, if there were no such laws, and if in punishment were to be apprehended? all wonder at this disposition and respect to property, as among men. But here, in the text, is another kind of robbery, which does sound strangely; of which many may be guilty, and little think of it.

no other way We do not at practice, with

"Rob God!"-it might be said "who could

ever think of a thing so monstrous ?-the very idea. the very words, are horrid. If that crime could be committed, what would it deserve? But how can it be?" Yet it seems it can be,-for the next words are, "But ye have robbed me." True enough, there is no ascending to heaven on such an enterprise. Not Satan himself with all his dreadful army, (the black legions who once were there,) can do that. How much less, if this were worth saying, any daring miserable rebels of the mortal tribe! But, indeed, what is there in heaven that wicked men could wish to take? Why, they will not take the trouble to ask from heaven the very best things that are there! Nay, they will not even have them given,―offered, and offered in vain.

Look and see what

But we are to be reminded that heaven is not the only domain of God's vast property. All here on earth belongs to him as well. And so, it is in the midst of things belonging to him that we are conversant, living and acting. there is that does not belong to him; with no mark on it to tell, so that, "We may do what we will with this, without any regard to him." But now, if all belongs to God, then comes in the liability to commit robbery against him. For, it may be, that there shall be no general habitual sense and acknowledgment of his sovereign claims; no feeling that all does so belong. This is the comprehensive spirit and principle of the wrong toward him, and will go into many special forms; this state of mind is a general refusal to acknowledge his law; it says to him, "Do not thou interfere with us here. Do not be telling

us that this and that, anything, everything, belongs to thee. Be content to insist on thy rights, -thy dues,--somewhere else,-in heaven,-anywhere but here. Here we are in a place that is our own ;and we will have it our own way ;-let not a foreign hand be laid on the things." This is taking, as it were, the whole ground at once from God, and assuming a licence for every particular act and kind of robbery. Under the predominance of this spirit, it does not signify what one kind, specifically, he may tell us he has a right to; there is one answer for all cases. As if a man had obtained wrongful possession of a tract of land, and the person whose right it was should assert his right at one time to a particular building on it, at another to a fruit-tree, a well, &c.

the usurper would say, "I shall not contest about this particular, and that—I refuse the whole claim."

Coming to a more particular account of what may justly be called "robbing God," we may say that it is so, for anything to be suffered to have a stronger power over us than his will, so that, that shall have from us what his will obtains not; whether it be our own inclinations, or the opinions of men,-or the spirit, customs, example, of the world. These are strong powers; and are sure to array themselves, in many instances, against the will of God. In a particular case, his will is declared ;-requires so and so. "No;" says one of these evil powers, "not so, it shall be thus." Which do we obey? "Not so;" in another case, says another of them. These are plainly in a conspiracy that we shall "rob" him. The question is, do we agree with them,-yield to