It may perhaps be objected here, that this doctrine makes God dependent on his creatures for the execution of his pleasure. This objection has, at least in my opinion, extensively deceived and misguided Christians; and among them, not a small number of divines. I have heretofore obviated it on a different occasion; but it may be useful to consider it again.

The independence of God does not at all consist in the fact, that creatures are unnecessary to his purposes; for by making them, he has shown us that they were thus necessary; nor in the fact, that his happiness would have been equally perfect, if he had never begun the works of creation and providence; for the Scriptures inform us, that the Lord shall rejoice in all his works.' But, if he had formed no works, this part of his joy would have had no existence; and therefore his happiness would have been just so far incomplete. The independence of God consists in his absolute sufficiency for the accomplishment of all his purposes; and in the absolute certainty which that sufficiency furnishes, that all his purposes will be accomplished. So long as these remain, he cannot but be absolutely Independent. The necessity of the existence and voluntary co-operation of intelligent creatures, to the purposes of God, affects not therefore his independence, in any manner whatever. On the contrary, it is a part, and a most important part, of those very works of God which he has chosen and brought into existence, in which he rejoices, and will for ever rejoice.

It may be further objected, that many intelligent beings do not thus co-operate with their Maker; and that therefore he will thus far be disappointed, as to the accomplishment of his designs. If this should be seriously said, I would refer the objector, for an answer, to the case of Joseph's brethren, together with his comment upon their conduct: Ye meant it for evil; but God meant it for good.' From this case, as well as that of the Assyrian monarch, as explained by God himself, Isaiah x. 5, to the end of the eleventh chapter, and from many others, recorded in the Scriptures, the objector may learn, that evil beings by their disobedience as truly accomplish the divine purposes, as good beings by their obedience; and that, notwithstanding all their opposition, he will bring good out of the evil which they design; that still his counsel

shall stand, and he will do all his pleasure.' But his pleasure would not be done, and his glory would not be displayed, in the same perfect manner, if no intelligent creatures were to obey him by voluntarily co-operating with him in his designs. In this case, the whole face of the universe would be changed, and a new, gloomy, and distressing aspect be spread over the system of creation and providence.

5. Intelligent creatures cannot thus co-operate with the designs of God, but by conforming to his direction.

The coincidence of the heart, with the general purpose of God, is undoubtedly the prime constituent of their obedience, or co-operation. But this is far from being all that is necessary. As none but God can know or direct the things which are to be done; so it is evident that his intelligent creatures, in order to the promotion of his designs, must coincide with his directions. It has been already observed, that they cannot direct themselves, and that he alone can direct them. As every part of his designs is necessary to their perfection; so it is plain, that he who alone knows what is necessary, should universally direct the conduct of them who do not. All their thoughts, desires, designs, and labours, must therefore be guided by him; and with an implicit confidence in his wisdom and rectitude, be entirely conformed to whatever he prescribes. To his direction, the heart must implicitly conform itself, as well as to his general will; and be disposed not only to glorify him, but also to glorify him in exactly that manner which he is pleased to point out. Unless this manner be pursued, the object itself must eventually fail of its perfect accomplishment.

6. In such a conformity of heart and of effort consists all the worth, and all the happiness of rational creatures.

God is the source and sum of all good, both moral and natural. To know and love him is to know and love, in a sense, all that is excellent, great, and lovely. To serve him is to do all that is amiable or desirable, all that is good or honourable, all that is pleasing to God, or profitable to his rational creatures. True happiness, and true worth, are attained in the same manner, and by the same conduct. It is more blessed,' says our Saviour, to give, than to receive.' It is not merely more amply rewarded by God, but more happy in itself; necessarily, and in the nature of things, more happy.

In other words, to do good is a more happy condition of being, than to receive good. But all worth consists in doing good, and in the disposition by which it is done. In this course of conduct therefore, both happiness and worth are found with the highest certainty, and in the greatest degree; or in better language, both are found here only. But doing good and glorifying God are convertible phrases, denoting exactly the same thing, with one trifling exception: viz. that the former is sometimes used in a sense less extensive than that which is commonly attached to the latter.

It is further to be observed, that in glorifying God, the mind is engrossed by an object which knows no limit, and in which therefore its efforts may be for ever repeated, enlarged, and exalted. No law nor consideration demands that it should limit its views, desires, or labours. Excess here is impossible. Approved always by itself, and by its Maker, the more, the greater its efforts are, it sees no bound set to them, except by its capacity.

Beyond this, as doing good is the entire employment of every rational being, whose heart and labours are thus conformed to the pleasure of his Maker, the good actually done cannot fail, in the progress of the system, of becoming immensely great. Where the joint labours of any society are directed solely to the purpose of producing happiness, these labours, if wisely directed, must of course furnish happiness, proportioned to their extent, energy, and duration. In the divine kingdom, a society, greater than the human mind can estimate, all the members of which direct their labours by the unerring wisdom of God, contributing its united efforts throughout eternity to the mere production of happiness, must effectuate this glorious object in a degree, transcending the comprehension of every mind, except the Omniscient. These efforts, it is to be remembered, are all made in circumstances the most auspicious, and with provision the most ample, for the great end of effectuating happiness. Happiness is the end of the whole system. The circumstances and the means by which it is to be produced, were devised by the omniscience of God; and are better suited to the end than any other which omniscience could devise.

At the same time, this good is enjoyed in a manner wholly peculiar. The excellent and disinterested spirit which is thus

employed in promoting the design of God, in the formation of the universe; the manifestation of his own glory in the accomplishment of the supreme good of his creatures; rejoices of necessity in all the happiness which is produced in other individuals, as in its own; and in that of the vast whole, with an ecstasy supereminent and incapable of limitation. Thus both the spirit which produces, and the spirit which enjoys, contribute, each in its own way, to the eventuation of more happiness, than can be originated by any other cause, or enjoyed any other manner.

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All this however is only the one combined, immense, and divine effect of infinite wisdom, power, and goodness. God is the original and glorious cause of all. To him therefore the eye instinctively looks, as the ocean whence all these innumerable and perennial streams of enjoyment flow, and into which they return. His hand began, and will for ever continue, this amazing work; and will be seen daily, more and more clearly, uniformly and divinely, in every thing which takes place, both within and without the mind. Of the increase of His government and their peace;' of the splendour and beneficence of his administrations, of the activity of their efforts, and the intenseness of their enjoyment, there will be no end.' More and more beautiful and lovely in his sight, more and more approximating towards his sublime perfection, he will behold them with supreme and eternal complacency; will look with an unclouded smile on the illustrious work which he has made, and with the voice of infinite approbation will pronounce it very good.'

Such is the end which God proposed in the creation of Man; such its nature, and such its propriety. How plainly is it the best and most glorious end which can be aimed at by man, or accomplished by his Creator!

REMARKS.

From this fruitful theme many more important and practical reflections naturally arise, than can be even mentioned at the present time. It will however be highly proper to suggest a few of them; and these will be only suggested. In the contemplation of this subject, we can hardly fail to remark,

1. The pitiful nature of the ends of human existence, and human labour, proposed by heathen philosophy, and modern infidelity.

The great ends of our being, exhibited by heathen philosophy, were the gratification of pride, the establishment of apathy, the acquisition of power, wealth and fame, and the enjoyment of animal pleasure. All these, except the second, are the ends proposed also by modern infidelity. By all, except the last, they laboured to convert man into a fiend; and by that, to change him into a brute. Barely to descend from the divine object, which is the theme of this discourse, to these miserable purposes, is to fall from heaven to earth.

2. It is plainly impossible, that these systems should guide man to his best good: and therefore, that they should direct his moral conduct, either with rectitude or profit.

The true end of his being, that which is really his supreme good, they knew not; and therefore could not point it out. 3. These systems are hence evidently seen to be false. There is a real supreme good to man. Truth will certainly guide us to this all-important object. But none of these philosophers have guided us to it. On the contrary, they have only led mankind away from it. Their systems therefore are essentially false.

4. We see here, the benevolent design of the Scrip

tures.

The whole design of the Scriptures is to teach man what is his supreme good, to show the way in which he may attain it, and to require him to devote his efforts to the attainment. How infinitely superior are they, in this respect, to all human systems!

5. The Scriptures are fairly presumed, from this consideration, to be of divine origin.

They alone disclose this great object to mankind; and in this respect, differ immensely from all other writings. Whence this difference? How can it be explained, but by supposing the writers of them to have been inspired?

6. We learn hence the true dignity of man.

The dignity of man has been always a favourite topic of his thoughts, conversation, and writings. When he looks into his own bosom, and discerns the nature and extent of his powers; or casts his eye abroad, and beholds what he has done it is not