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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 shows 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 mind, the Maker and - Ruler of this visible frame; which, being plainly under one uniform direction, shows 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.

For

But

That he is not perceived by any of our senses, is no objection at all against his being. our minds also are imperceptible by sense. as they, notwithstanding, show their existence by moving and disposing of our bodies according to their pleasure; so doth God show 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 perfecte 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 pro vidence, is designed for our present improvement and future reward; unless, by obstinate misbeha viour, 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 dif. ¦

ference 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 show 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 the 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."6 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 world; and partly in opposition to the errors of the Heathen, who worshipped many beings in the heavens and the earth, as gods; which, in these terms of our Creed, are, by evident consequences, declared to be no gods, because they are the work of his hands, "of whom, "and through whom, and to whom, are all "things."7

The duties, owing to this our awful Sovereign,. will be specified in expounding the Ten Com mandments, 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 unbe"lief, in departing from the living God." No. thing but an evil heart can make unbelief deșir ́(6) Psal ciii. 19.

(7) Rom. xi. 36.

(8) Heb. iii. 12.

able, 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?

9

But, then, observe further, that supposing you do not disbelieve a God at all, yet, if you never think of him, that 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 our eyes so constantly, as i to live in his fear always. Doing this need not keep us from common business-it need not keep us from innocent pleasures. But it should influence us effectually (and happy are we if it doth) to conduct ourselves in every thing, as persons who act under the inspection of a wise and just superior; whom we may, indeed, forget, if we will, but shall be remembered by him, from whom we may depart, but cannot escape. In our choice it is, whether we will be the better or the worse for him. But one we must, and that beyond expression. "For God will bring every work into judgment, with every secret thing; whether it be "good, or whether it be evil."1

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(9) Acts viii. 24,

(1) Eccl. xii. 14.

LECTURE VII.

CREED.

Article II. And in Jesus Christ, his only Son, our Lord.

TO"believe in God, the Father Almighty, "Maker of Heaven and Earth," is the universal Creed of nature and reason. But divine revelation adds further professions to it; of which the first is, that of faith in our blessed Redeemer; whose direction was, "Ye believe in God, believe "also in me." Therefore, that we may believe in him as we ought, he is described in the Creed by his name and offices-his relation to God and

to us.

1

1. His name, Jesus; by which, indeed, many of the Jews were called; but it was given him in obedience to an appointment from heaven, made with a peculiar regard to its proper meaning: for it signifies a Saviour; which is a title conferred, in a lower sense, on several persons in Scripture, who delivered others from considerable dangers or evils, or obtained for them considerable benefits and advantages. Thus, the judges of the Israelites that freed them from the oppression of their enemies, are said to be saviours whom God raised up? to them and Joshua, who brought them out of the Wilderness, into the Land of Canaan, subdued it, and put them in possession of it, not only was in these respects a saviour to them, but, from a foresight that he would, was called so, as his

:

(1) John xiv. 1.

(2) Judges iii. 9, 15.

Nehem, ix. 27.

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