whole into being. With infinite ease he could, with a word, return the whole to its original nothing; and, with another word, could raise up a second universe in its stead.

Thirdly: Of this universe God must, of necessity, be the sole and absolute Proprietor.

No property is so perfect as that which arises from Creation. Whatever we make, or fashion, is our property in the highest degree, in which any thing can be ours. God, it is to be remembered, not only made, but created; not only made the work, but the materials. Hence his property is plainly superior and paramount to all other; and he is a proprietor in a higher sense than any other being can be. His property also extends to all beings animate and inanimate, rational and irrational, to atoms, vegetables, animals, men and angels, in the same absolute manner.

Hence it is evident, that he has an absolute right to dispose of all beings as he pleases; and particularly to require, on the most reasonable grounds, that all rational beings voluntarily devote themselves to his service with such affections, in such a manner, and with such conduct, as are conformed to his will. This right is complete and supreme, and cannot be denied, nor questioned, without sin, without plain and palpable injustice. All disobedience to his pleasure is evidently unjust, in the same manner as when we withhold the property of our fellow men, and in a degree incalculably greater; while obedience, on the other hand, is nothing more than barely rendering to God the things which are God's.'

Fourthly: Of the same universe, He is, of course, the only Ruler.

The nature of this vast work, and the wisdom and power displayed in it, prove, beyond debate, that it was made for some end suited to the greatness and number of the means which are employed. This end is such, and so important, that it was proper for him to create, and uphold, an universe, for its accomplishment. This end, originally so valuable as to induce him to commence, and continue this mighty work, must ever be equally valuable in his view. But it can never be accomplished, except by his own government of all things. No other being can govern them at all. All created power,

wisdom, and goodness, is infinitely unequal to such a task even for one day, or one moment. But He can rule the work for ever, and with infinite ease; and can, and will, thus accomplish the end which he proposed from everlasting.

For this end every thing was created, the least as truly as the greatest; the atom as the world, the worm as the angel. His providence therefore extends, with absolute evidence, to all. Each, however minute, however momentary, is really necessary in its place, and for its time. Each, therefore, needs to be conducted, throughout its existence, to the purpose for which it was made. His care extends therefore, and must extend, to minims, ephemera, and atoms as truly and as exactly, as to the concerns of cherubs and seraphs in the heavens.

Accordingly, we actually behold him, alike animating the blade, the stem, and the leaf, in the vegetable kingdom; living in the mite and the insect, the bird and the beast; thundering marvellously with his voice, sending lightnings with rain; rolling the billows of the ocean, making the earth to quake at his presence; shining in the stars, glowing in the sun, and moving with his hand the various worlds which compose the universe. At the same time, his presence and agency are more sublimely visible in the universe of minds, in all the amazing powers of thought, affection, and moral action, in the knowledge, virtue, and the enjoyment of the myriads which form the peculiar kingdom of Jehovah.

Fifthly: It is equally evident, that this end must be Himself.

Before God made the universe, there was nothing beside him. Whatever motive prompted him to this great work must of course have been found in himself; because, beside him, there was nothing. It must also have been found in himself, because, when other beings existed, all were nothing in comparison with him; and therefore, in the same comparison, undeserving of his regard. But this end could not respect any change in himself; any increase, diminution, or alteration of his greatness, power, and glory. It was, therefore, the manifestation of himself alone which could be the end of this mighty work. Himself is the sum of Excellence; of all that is great, or wise, or good. The manifestation of himself is, therefore, only the manifestation of boundless excellence to the creatures

which he has made. The manifestation of all attributes, though capable of being made in declarations, is principally discerned in actions. Excellence therefore is discovered, chiefly by doing what is great and wise and good. All this is so evident as to need no illustration.

God, when he intended to disclose his perfections to the universe, intended therefore to exhibit them, chiefly, by an endless course of action, in which wisdom, greatness, and goodness should be supremely and most clearly discovered. The highest blessedness, he has told us, and therefore the greatest glory, is found in communicating good, and not in gaining it; in giving, and not in receiving. To this decision Reason necessarily subjoins her own Amen. The great design of God in all things is, therefore, to do good boundlessly and for ever, and in this conduct to disclose himself as the boundless and eternal good.

It must of necessary consequence be supremely pleasing to him, that his intelligent creatures voluntarily unite with him in loving and promoting this divine purpose, while all opposition to it must be supremely displeasing. How important then must it be to us, that we cheerfully coincide with his perfect pleasure in this great end, and devote to the advancement of it all our faculties? Should we resist his designs, so excellent, so dear to him; how unworthy in itself, and how provoking to him, must be the conduct. What terrible consequences must spring from the exertion of such power and knowledge, exerted to manifest his anger against those who thus disobey his will, oppose his designs! What must they not feel! What ought they not to fear!

On the contrary, what an universe of good, immense and endless, may he be expected to provide for those who voluntarily unite with him in this glorious design, and cheerfully perform his pleasure. Such good he can make, and give, and repeat for ever, with a wish and with a word. To make and give it is his delight and glory. It will therefore be done. In this wonderful work how divinely great and good does God appear! How deserving of all admiration, love, homage, obedience, and praise. How amazing the wonders which he has done. How much more amazing the transcendant purpose for which they were done! Who would not fear, who would not bless, who would not adore, that glorious and fearful name,' JEHOVAH

OUR GOD; the Being self-existent, eternal, and immense; and without beginning, limits, or end; united with eternal and immeasurable wisdom and power; from whom are derived all worlds, and all their inhabitants; on whom all depend; and by whom all are preserved, governed, and blessed, and conducted with supreme wisdom and goodness to an end immortal and divine. Blessing, and honour, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever.'

SERMON II,

ATHEISTICAL OBJECTIONS

AND

SCHEMES OF DOCTRINE CONSIDERED.

THE FOOL HATH SAID IN HIS HEART, THERE IS NO GOD. PSALM xiv. 1.

Is the preceding Discourse, I endeavoured to prove the existence of God, by arguments which have appeared to men of great distinction for learning and wisdom, to be not only satisfactory but unanswerable. Plain men also, though comprehending them imperfectly, have admitted both the force of the arguments themselves, and the point which they are intended to establish, without a question, and almost without an exception. Yet it cannot be denied that there have been Atheists, speculative as well as practical. A few of them may have existed in the uneducated classes of mankind, but almost all have been found among those, who, professedly at least, have been more or less learned.

But to whatever class these persons may belong, and whatever pretensions they may make to knowledge and wisdom, they are in the text universally characterized by folly. The fool, says David, hath said, there is no God. In other words, every man, who says this, is a fool; and the assertion is the result of his folly only.

It is remarkable, that this assertion is declared to be made in the heart of the fool; that is, to flow from his wishes, and not from his understanding. For the words, there is, in the