prizing instincts for their several ways of living, so entirely different each from the other.

What wisdom and power must it be then, which hath peopled the world in this manner, and made such provision for the support of all its inhabitants; chiefly by the means of innumerable kinds of herbs and vegetables, just as wonderful in their make, as the animals themselves: that hath intermixed the dry land so fitly with springs, and rivers, and lakes, and the ocean, to supply every thing with necessary moisture, and make the communication of the most distant parts easy: that hath surrounded the earth with air for us to breathe in, to convey our voices to each other, and to support clouds for rain: that hath caused this air to be moved by winds, which preserve it healthful, and bring those who go down to the sea in ships, unto the haven where they would be*: that hath placed the sun at so exact a distance from us, that we are neither burnt up by heat, nor frozen by cold; and hath kept bodies of such incredible bulk, as the heavenly ones, rolling on for thousands of years together, with so orderly and exact a motion, that the returns of day and night, and of the various annual seasons, are precisely foreknown; and perfectly suitable for labour and rest, and bringing the fruits of the earth to maturity: whereas were almost any one of these things considerably altered, we must all of necessity perish!

But then, how small a part of the universe our habitation may be; and how many, perhaps greater, wonders the rest may contain; we cannot so much as conjecture. The millions of miles, that are between us, and the nearest of the celestial globes, would be astonishing, if mentioned to you. Yet

* Psal, cvii. 23, 30.

their distance is as nothing, if compared with the farthest, which we see: and very possibly the farthest, which we see, may be as nothing to many others: every one of which, we have no reason to doubt, is as full of regularity, and beauty, and use, as our own abode. And from what origin can the whole of this proceed, but that which the psalmist rapturously expresses: O Lord, how manifold are thy works! in wisdom hast thou made them all*!

To speak of chance, as the cause of them, is absurd beyond measure. Chance is merely a word, to express our own ignorance: it is nothing, and can do nothing. Suppose one of us were asked, how this building, in which we are assembled, or the smallest part of the dress which we wear, came to be what it is; and should answer that no person made it, but it jumped together and held together by chance; would not this be gross folly? And how shockingly foolish must it be then, to give the same account of the existence of a whole world so admirably contrived, adjusted, and conducted throughout! As evidently therefore as any common piece of work proves a workman to have composed it, so evidently, and very much more, the immense fabric of the universe proves a being of unspeakable power and skill to be the creator of it.

And accordingly, the belief of a wise and mighty author of all hath been received in every age and nation: which clearly shews it to be founded in truth, and written in the hearts of men. They corrupted it gradually indeed: first, by unworthy representations of the true God, then by adding the worship of false gods, which at length excluded him. But undeniably the primitive notion was that of an invisible

Psalm civ. 34.

mind, the maker and ruler of this visible frame: which being plainly under one uniform direction, shews itself to have one only sovereign director and governor. This doctrine God himself must have taught our first parents in the beginning: he hath confirmed it since by miracles from time to time; and perpetuated the evidence of it in his holy word. That he is not perceived by any of our senses, is no objection at all against his being. For our minds also are imperceptible by sense. But as they, notwithstanding, shew their existence by moving and disposing of our bodies according to their pleasure; so doth God shew his, by moving and disposing of all things as he wills. And the same argument proves his presence with all things. For wherever he acts, there he certainly is: and therefore he is every where. Our presence is limited, and extends a very little way: but what is there to limit him? Our being is derived from his command; and therefore depends on it still: but he is underived; and therefore independent absolutely. Our powers are only what he hath thought fit to give us: but his power is infinite: for every thing depending on him, nothing can resist him. Our knowledge is every way imperfect but he who made all things, and is present with all things, must in the completest manner know all things, even the most hidden thoughts of the heart. We are often unjust and wicked: but God cannot be otherwise than just and holy. For the only reasons of our failing to do right are, that we either perceive not what is so, or else are tempted to act contrary to our perceptions: but God is subject to no mistake, or weakness of any kind. And, which is the happiest attribute of all for his creation, he must be likewise good. For goodness is plainly

!

a right thing; and therefore he must see it to be so: it is plainly a perfection; and therefore the perfectest being must possess it in the highest degree. We should be always good ourselves, if nothing misled us: and him nothing can mislead. But the most valuable proof is, that we experience his goodness: for we live in a world full of it. All that we enjoy, and every capacity of enjoyment that we have, proceeds from him. Most of what we suffer proceeds from our own faults and follies. And so much of it as comes wholly from his providence, is designed for our present improvement and future reward: unless by obstinate misbehaviour we become unfit for reward: and then we have only ourselves to blame. For as God is knowing and wise: he cannot but observe the difference between good persons and bad: as he is just and holy; he cannot take pleasure in those, who are otherwise: and as he is the governor of the world; he cannot fail to shew his displeasure in that effectual manner, which the ends of government require. And they certainly do require the bad to be punished, as well as the good to be made happy.

Such then is the nature of God: to whom in the Creed the name of Father is given, as he is both the father of the creation by forming it, and also the father of our Lord Jesus Christ, and through him our gracious and reconciled father, as shall hereafter be explained. The next word Almighty, denotes, not barely his irresistible power, but principally that rightful and absolute authority, with which his kingdom ruleth over all*. And the last words of the description, maker of heaven and earth, are added; partly to express the ground of that authority, his being the creator, and therefore the proprietor of the

Psalm ciii. 19.

world; and partly in opposition to the errors of the heathens, who worshipped many beings in the heavens and the earth, as gods, which, in these terms of our Creed, are by. evident consequence declared to be no gods, because they are the work of his hands, of whom, and through whom, and to whom, are all things*.

The duties, owing to this our awful sovereign, will be specified in expounding the ten commandments, particularly the first. At present therefore I shall only beg you to remember the Apostle's exhortation: Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God†. Nothing but an evil heart, can make unbelief desirable, or even supportable. For to every good heart it must be the greatest joy, to know that the world is governed by infinite wisdom, justice, and goodness; and the greatest affliction, to have any doubt of it. If therefore you find the thought of such a governor unwelcome; if you could inwardly wish there were none; be assured, your heart is not right. And though you could with such a disposition bring yourself, almost or completely, to imagine there is none : what possible security can shutting your eyes give you against danger; or what excuse can wilfully denying God make for disobeying him?

But then observe further, that supposing you do not disbelieve God at all, yet if you never think of him, this is not to any good purpose, believing in him at all: and if you think of him but seldom, it is believing in him but little. He on whom we depend continually, to whom we owe duty continually, in whose presence we continually are, ought never to be far from our thoughts: but we should set him before + Heb. iii. 12. Acts viii. 21.

Rom. xi. 36.