mon sense, could not, one would think, believe this to be beyond the power and skill of the omnipotent and omniscient Creator of men.

The two schemes of existence here specified, have been sufficiently examined in the second of these Discourses. All that I have intended here was barely to remind you of the manner in which men of this character have thought proper to reason; and to show you that their views of the universe and its Author, flow from the heart, and not from the head.

(4) Infidels object the Miracles recorded in the Scriptures, against their divine origin; on the ground, that there is a universal presumption against the existence of a miracle. Those which are styled the laws of nature were, it will be remembered, subsequent in their existence to the creation. This work could not therefore be in any sense conformed to them, but was an immediate act of Divine power; absolutely new, conformed to no analogy, and existing in a manner wholly miraculous. What is thus true of the work of creation at large, is equally true of the act by which each individual thing, originally created, was brought into being. There have therefore been many millions of miraculous productions; and in this vast number of instances, miracles have been certainly wrought. Of course, there is the strongest presumption of their existence in other cases. We know that they have been actually wrought, when there was a sufficient occasion: and cannot rationally doubt, that on every other such occasion they would be wrought again. Nothing more therefore can be necessary to prove their existence, than fair unexceptionable estimony.

6. If this great work is thus wonderful, how wonderful, how glorious must be its Author.

All these things He contrived and executed. All of them are merely pictures, or archetypes, of the thoughts originally existing in the uncreated mind. Whatever is beautiful, useful, majestic or exalted, is only a display of the beauty, excellence, greatness, and sublimity of Divine perfection. How naturally do our first parents exclaim, in the language of the great English poet,

'These are thy glorious works, Parent of good,
Almighty! thine this universal frame,

Thus wondrous fair; thyself how wondrous then,
Unspeakable!'

What an astonishing act must it have been to create a world, its furniture and its inhabitants, together with all their natures and qualities, and to prepare them for all their successive operations; many of these inhabitants destined to live, and many of these operations destined to affect them, throughout eternity.

What a mind must that be, which could contain an exact as well as comprehensive scheme of all the parts, characteristical qualities, and operations of such a work; which, without confusion or mistake, could see through the whole, and discern every consequence, even in the remotest ages of being; which could so exactly prescribe the nature, determine the operations, and limit the number of parts, however great, however minute; and in the progress of duration find no cause for the least change in the work, or the least deviation from the system.

Such are the views which justly arise from the contemplation of our world, as it now is. How much more forcibly would they have been impressed on our minds, had we lived in the same world, as it came fresh and fair from the hands of the Creator, when he surveyed every thing that he had done, and pronounced it very good.' How delightfully should we have been affected by the objects contained in the present world, had we been superior to death, and destined to live for ever; had we been planted in Eden, where the air, the earth, and the waters, teemed with life; and immortality breathed in the winds, flowed in the streams, ripened in the fruits, and exhaled from the flowers. At the side of our first parents, and encircled by paradise, how instinctively should we have exclaimed, Worthy art thou, O Lord, to receive blessing, and glory, and honour, and power, for thou hast made all things, and for thy pleasure they are, and were created.'

The source of all these wonders is the Lord Jesus Christ. For by him were all things created, that are in heaven and that are in earth, visible and invisible; whether they be thrones, or dominions, or principalities, or powers; all things were

created by him, and for him; and he is before all things, and by him all things consist.' To Him therefore is this admiration and glory due; and to him, the obedience, confidence and worship, which the Creator of the universe justly challenges from his intelligent creation.

SERMON XXII.

CREATION.

MAN.

AND GOD SAID, LET US MAKE MAN IN OUR IMAGE, AFTER OUR LIKENESS; AND LET THEM HAVE DOMINION OVER THE FISH OF THE SEA, AND OVER THE FOWL OF THE AIR, AND OVER THE CATTLE, AND OVER ALL THE EARTH, AND OVER EVERY CREEP

ING THING THAT CREEPETH UPON THE EARTH. SO GOD CREATED MAN IN HIS OWN IMAGE; IN THE IMAGE OF GOD CREATED HE HIM; MALE AND FEMALE CREATED HE THEM.

GENESIS 1. 26, 27..

IN several preceding Discourses, I have considered the formation of the Heavens, the character and circumstances of Angels, both virtuous and fallen, and the Creation of the world in which we dwell. The next subject of our investigation is Man. This subject, though far less splendid than several of the preceding themes of contemplation, is yet peculiarly interesting to us. Every thing that relates to it must directly and intimately concern ourselves; and nothing of this nature can be to us uninvested with serious importance, or undeserving of our particular attention.

Nor is this the only point of view in which Man claims a high regard. God himself has bestowed an attention upon him, which has not been given even to angels themselves. Angels, when they fell, were banished for ever from the presence and favour of their Creator. But when man had fallen, the Son of God descended from heaven; assumed our

nature, lived in this world a suffering life, and died a shameful death, that we might be saved. From the grave also he arose on the third day, ascended to heaven, sat down at the right hand of God the Father; and became head over all things' for the benefit of his church. Angels themselves are employed by him in promoting this mighty work; and are all ministering spirits, sent forth to minister for them who shall be heirs of salvation.' For man, heaven, shut to the apostate angels, is again opened. For man also, when the earth and all the works that are therein shall be burnt up, and the heavens being on fire shall be dissolved; new heavens, and a new earth,' like the fabled Phoenix out of its ashes, shall arise, in which righteousness shall dwell' for ever.

Man therefore, notwithstanding his humble origin and guilty character, is an object, rendered highly important on account of the peculiar regard exhibited to him by his Maker. At the same time we ought, in every general estimate of man, to remember, that at his creation he was endued with powers, placed in circumstances, and destined to enjoyments, of no inconsiderable distinction and glory. This reference we are, in every such case, taught to make by St. James; who, speaking of the abuses of the tongue, and of cursing our fellowmen as one of those abuses, mentions the original character of human nature as a consideration plainly enhancing both the absurdity and the guilt of this evil conduct. 'Therewith,' says this apostle, bless we God, even the Father; and therewith curse we men, who are,' or as in the Greek, who were made in the similitude of God.'

In the text, the Author of all things is exhibited as holding a consultation, concerning the creation of man. And God said, Let us make man in our image, after our likeness.' The work of creation is in the Scriptures indifferently attributed to the Father, the Son, and the Holy Spirit. That it is attributed to the Father, will not be questioned. That it is attributed to the Sou, and to the Spirit, can no more be questioned, if we allow the Scriptures to speak the customary language of men; or indeed, if we allow them to speak language that has any defensible construction, or any meaning.

The text declares to us, in a clear and decisive manner, that more persons than one were concerned in the design of