supported by evidence, in its own nature inferior, and in a less degree requiring, or warranting, our assent. The admission, therefore, of this scheme will directly, and fundamentally, weaken, if not destroy, the evidence, by which we prove the being of God. Besides, if we are not agents, or active causes, possessing active powers, by which we can originate certain changes in the state of things, but are mere chains of ideas and exercises, it will be difficult to assign a reason, why God is not, also, a mere chain of ideas and exercises. Every argument against the existence of man, as a substance, and agent, must, I think, lie with the same force against the fact, that God is a substance, and an agent. On the one hand, there is at least as little difficulty in supposing, that an Omnipotent agent may create a finite one, as that such an agent can be self-existent; and, on the other, that God can create finite agents and substances, as that he can create chains of ideas and exercises; mere attributes, existing separately, and independently of any subject.

The Scriptures every where exhibit man as an agent, such as I have described. St. Paul, speaking of himself, and his fellow-apostles, says, 2 Corinthians vi. 1, We then, as workers together with God, beseech you also, that ye receive not the grace of God in vain. And again, 1 Corinthians iv. 15, For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus have I begotten you through the Gospel. In the first of these passages, the Apostle directly asserts, that he and his companions are workers together with God in the great business of promoting the salvation of men: In the second, that he has been an agent, or active instrument, that is, he has been active, in conjunction with the Spirit of God, in producing the regeneration of the Corinthians. As he spoke this by the inspiration of that Spirit, it cannot but be true; and true in that sense, in which it naturally strikes the minds of the great body of mankind; because it was written chiefly for them; and because they could understand the words to mean nothing else.

These specimens may serve as examples of thousands more, in which the same thing is declared, in substance, throughout the Scriptures. I know not, that there is any particular advantage in selecting these rather than any others. Every page of the Bible, almost, will furnish many, as expressive of the same thing, as

those which I have selected. But these are sufficient; and, if these will not be admitted, I presume no others will be. If the Apostles were workers together with God; then they were not merely passive. If St. Paul really begat the Corinthian Christians, in the spiritual sense; then he was not merely passive. He was not merely an effect; but, while he was formed by Creative and was in this sense an effect of that power, he was power; also formed an agent, a cause, possessed in its own nature of active power, capable of spontaneous exertion; of volitions which were its own; and of motivity, by which it could commence motions and actions in itself, and changes of many kinds in other beings.

I have thus considered this subject at length, in the manner, in which it has appeared to my own view; and, if I mistake not, have shown, that the scheme, which I have opposed, is erroneous in itself, and is followed by consequences plainly and eminently absurd. Each member of my audience must now be left to decide for himself, whether the doctrine, contended against, be true or false, Scriptural or anti-scriptural; whether the soul of Man be a chain of ideas and exercises; each created for the moment, and then perishing for ever; a concatenation of mere events, in their nature fleeting and vanishing, and incapable of any permanent existence, even for an hour; or whether it is a spirit; a substance; a permanent being; the subject of a continued existence; an agent, possessed of active powers; capable of voluntarily originating important designs, and carrying them into execution; and thus becoming a worker together with God in the interesting purposes of his eternal kingdom. According to the latter of these schemes, the soul of man is one; created at one time; and continuing the same, as to its substance and nature, throughout eternity: according to the other, the soul, for the time being, is the idea, or exercise, existing at that time; commencing its existence with the existence of the idea, and perishing with it. Of course, instead of one soul, there are in each chain as many, as there are ideas and exercises in that chain: that is, millions literally innumerable. If this scheme can be seriously adopted, rationally understood, and satisfactorily realized, by any man; it must be done in a manner, which I confess myself unable to comprehend, and by a mind, possessed of views and reasonings, to which I can make no pretension.

SERMON XXV.

THE CHIEF END OF MAN.

1 CORINTHIANS X. 31.

Whether, therefore, ye eat, or drink, or whatsoever ye do, do all to the glory of God.

In the three last discourses, I have considered the Creation, and Nature, of Man. The next subject, naturally offered to our view by a system of Theology, is The End, for which man was made. By this, I mean the principal purpose, which he is fitted to answer; the thing, which God had principally in view in bringing Man into existence.

The importance of this subject can need very little illustration. The question, For what end was I made; or, what end are my existence and faculties designed to answer; is instinctively realized by every sober man to import all, that is of any real moment to himself.

In the text, we are required to do whatsoever we do to the glory of God. This precept I consider as disclosing to us the true end, for which we were made. In examining it, I shall attempt to show,

I. What it is to glorify God:

II. That this is constituted by Him the chief end of man: and, III. The Propriety of this divine constitution.

I. I shall attempt to show what it is to glorify God.

In the Scriptures, mankind are frequently required to glorify their Creator. But it is perfectly plain, that they cannot, in any manner, or degree, change his nature, or the state of his perfections: these being absolutely without variableness, or shadow of turning. It may, I think, be said, not only with truth, but with the highest reverence, that God himself cannot alter his perfections. Indeed this is directly declared in the text, which I have partially quoted. Yet it will not be denied, that God can glorify himself; that is, make himself glorious, by acting in such a manner, as is approved by his own infinite wisdom, and as will display the glory of his character to the view of his Intelligent creatures. In a manner, generally resembling this, those creatures, and among them mankind, can also glorify him: that is, they can act in such a manner, as to show his glory to each other, and in this way to please him, and gain his approbation.

To glorify God, in this sense, is,

1st. To know him.

The perfections of God are the glory of his character. In order that these may be disclosed by one Intelligent creature to another, it is plainly necessary, that he should first know them, or understand what they are: this knowledge being the basis, on which all other regard to them must be founded. Without this knowledge, mankind might indeed glorify God, as he is glorified by the mute, passive, incogitative works of his hands; such as earth, plants, and trees; that is, by being displays of his power and skill to conscious beings; but they cannot in this manner glorify him, as Intelligent beings.

It is to be observed, that knowing God, so as to glorify him, denotes, that we have just conceptions of his character, and not those which are false and imaginary. All the imaginary views, which we form of God, are views, not of the real God, but of a God fashioned by our own minds. In every erroneous conception, which we form of the Creator, we may be said, with a small alteration of the language of Scripture, to change the glory of the incorruptible God into an image made by corruptible man; and an image, also, usually made like unto him; always debasing the character of JEHOVAH, and robbing it of its real and infinite perfection.

The knowledge of God is gained wholly, either from his Works, or from his Word. To himself only is he known in the abstract. In creation and providence, however, and especially in the Bible, his intelligent creatures can behold, as in a glass, the glory of the Lord. This knowledge we acquire just so far, as we understand the true nature of his works, and the true meaning of his word; and no farther. Erroneous schemes of Philosophy, and false systems of Divinity, contain, and convey, so far as they are erroneous, no knowledge of God at all; and can never, by themselves, be the means of glorifying him. Therefore they can never become of any real value to us. As this knowledge can be gained only by study; so, if we love to glorify God, we shall devote ourselves, as much as may be, to the study both of his works and of his word.

2dly. To think of him in a manner, suited to his character.

The perfections of God are immensely great, glorious, and wonderful; and justly claim to be thought of by us in a manner, corresponding with their exalted nature. They claim, particularly, to be thought of by us frequently, daily, many times a day, and in a sense alway. Nothing else deserves in any measure so great a share of our thoughts: nothing else, therefore, should in any measure engross them to so great a degree. God is infinitely greater, wiser, and better, than his creatures; and justly demands, that we should devote ourselves to him, in a preference to them, which is proportioned to his character. It is one charge against the wicked, and one part of their wickedness, that God is not in all their thoughts. It is one attribute of good beings, who voluntarily glorify him, that God is in all their thoughts. If we would belong to the number of such beings; he must be in all our thoughts; that is, we must think of him, in a sense, unceasingly.

To this end it is necessary, that we think of him willingly, or with pleasure; that we find him in all his works, both of Creation and Providence; that we regard him as the original and universal Agent; as present, acting, and visible, in every thing, which is great, or good; as particularly visible in the things, with which we are conversant in our own personal afflictions, and blessings, in those of our friends, and in those of our country; in his dispensations to his church, and in his government of