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

strange that he should form elevated ideas concerning his own character and destination. Unhappily, however, he has always formed, when left to his own speculations, erroneous opinions concerning this subject; and has placed his dignity in things, of which it can never be constituted. Personal accomplishments, brilliant or profound talents, extensive acquisitions of learning and science, ingenious inventions or improvements of art, bold achievements, and heroic exploits, have ever been the objects in which he has supposed his dignity to consist, and of which he has ever been inclined to boast. Some of these are indeed, both desirable and commendable; but all, of themselves, are utterly insufficient to constitute real dignity. This is found in the mind only. Intelligence is necessary to it; but of intelligence alone it cannot be constituted. Its real seat is in the disposition. Virtue, moral excellence, the beauty and loveliness of the mind, is the real and only dignity of an intelligent being. To devote all its faculties and labours to the glory of the Creator, in the pursuit of the supreme good of the universe, is the true worth, honour, and glory of every intelligent creature: and compared with it, all things else, of which we are capable, are nothing, less than nothing, and vanity.'

7. We cannot but see in these considerations, the obligation which we are under to devote all our faculties and labours to the promotion of this end.

This observation needs no comment.

8. We also see here, in a clear light, the necessity of Regeneration.

The native disposition of man is opposed to the end of his being. This disposition nothing has ever changed essentially, except the power of the Spirit of truth. As necessary therefore as it is that man should answer the end of his creation, so necessary is it that he should become the subject of this change in his moral character.

9. We discern in this subject the transcendent excellence and glory of God.

All things display the glory of God, but some display it much more than others. In the scheme of creation which has been now discussed, there is a splendour, wholly peculiar, attributed to Jehovah. In the end proposed by intelligent beings in their designs, and displayed in their conduct, their proper

character is especially manifested. The end proposed by God, and displayed in his works of creation and providence, is unquestionably the noblest and most important of all possible ends, and the strongest proof of the best of all possible characters. It is the most finished, and the most ample manifestation of all that is great, exalted, lovely and divine. Out of it spring created intelligence, virtue and enjoyment, enlarged, refined, and brightened for ever. Heaven and its immortal glory are its fruits; angels, and the spirits of just men made perfect,' are its offspring. The Sun of righteousness here rises on the astonished sight, without a cloud, and shines with the clear effulgence of eternal day. In the future world, that sun shall no more go down, neither shall that glory withdraw itself; but with a presence ever enjoyed, a lustre ever increasing, shall enlighten, warm and quicken the universe of virtuous minds with one unceasing day, one everlasting spring; while all that is beautiful, fragrant and delightful, lovely in the eye of God, and a resemblance of his transcendent perfection, shall rise, and bloom, and flourish, beneath the life-giving influence for ever and ever. Amen.

SERMON XXVI.

PROVIDENCE.

THE PROBATION OF MAN.

AND THE LORD GOD TOOK THE MAN, AND PUT HIM INTO THE GARDEN OF EDEN, TO DRESS IT, AND TO KEEP IT. AND THE LORD GOD COMMANDED THE MAN, SAYING, OF EVERY TREE OF THE GARDEN THOU MAYEST FREELY EAT; BUT OF THE TREE OF THE KNOWLEDGE OF GOOD AND EVIL THOU SHALT NOT EAT

OF IT; FOR IN THE DAY THAT THOU EATEST THEREOF, THOU

SHALT SURELY DIE.

GENESIS II. 15-17.

In several preceding Sermons, I have considered the work of Creation; including the Heavens and the Earth, their inhabitants and their furniture. The next subject in a theological system is, the work of Providence.

From the text, which is an account of the first act of Providence towards mankind, we learn the following things:

I. That the Providence of God towards man began immediately after he was created.

In the great and wonderful work of creation, provision was effectually made for the production, subsistence, and comfort of such beings as were afterwards to exist in this world. By this observation, I do not intend absolutely, that no being has been, in the strict sense, created since the conclusion of the period, in which the Scriptures exhibit this work as having been accomplished. Whether this has, or has not, in the

strict sense, been the fact, is not material to the present design. I intend, in the Scriptural language, that the heavens and the earth were finished, and all the host of them.' The beings, which, during succeeding ages, were to exist in this world, whether in the rational, animal, or vegetable kingdoms, were all, together with the changes in the mineral or inanimate kingdom, to be produced by the instrumentality of secondary causes. As man was the last creature which was made; when he was formed, the work of creation was finished. From this time, that superintending and controlling agency of God, commonly called Providence, commenced; and has ever since been unceasingly extended over all the works of his hands.

The Providence of God is twofold; ordinary and miraculous. Miraculous providence is an immediate agency of God in the production of events, adopted, at times, to accomplish certain ends, which would be less advantageously accomplished in any other manner. The ordinary providence of God is an agency, directing the several creatures which he has made, to the several purposes for which they were made; and conducted according to certain rules which he has been pleased to establish, and which are commonly, although improperly enough, called Laws of nature. In the Scriptures, with much more propriety as well as beauty, they are termed Ordinances of heaven. In the succession of things, according to these ordinances, the power, wisdom, and goodness of God, are gloriously manifested in a series of events, beautiful and harmonious, wonderful and sublime, beyond any limit assignable by the thoughts of man.

Before the Apostasy, these laws and their effects were, beyond a doubt, exceedingly different from those which prevail at the present time. Man was then immortal, holy, and happy; and was destined to breathe in air, to feed on fruits, and to pursue employments, suited to the perpetuation of this delightful state. The world was beautiful and pleasant. All things were peaceful, friendly, and means of unceasing and undisturbed enjoyment. The sources of pain, hunger and thirst, of disquiet, disease and death, were unopened and unknown. To a single end was directed the whole energy of nature; and that end was the immediate good of man.

After the apostasy, a state of things began which was in