employed in promoting the design of God, in in All this however is only t divine effect of infinite wis is the original and glorious eye instinctively looks, as able and perennial str they return. His har amazing work; and uniformly and divi within and withe vernment and of his adminis intenseness and more proximat them an un and did we are We are e of these i all, of themal dignity. This s necessary to it; but stituted. Its real seat is excellence, the beauty and al and only dignity of an intelliits faculties and labours to the the pursuit of the supreme good of ue worth, honour, and glory of every and compared with it, all things else, capable, are nothing, less than nothing, and se: not but see in these considerations, the obligation under to devote all our faculties and labours to promotion of this end. This o observation needs no comment. &We also see here, in a clear light, the necessity of Re generation. The native disposition of man is opposed to the end of his being. except the power of the Spirit of truth. As necessary there fore as necessary it is that man should answer the end of his creation, so 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 "ly manifested. The end proposed by God, orks of creation and providence, is unand most important of all possible of the best of all possible characnd the most ample manifesvely and divine. Out of enjoyment, enlarged, aven and its immortal THE CHIEF END OF MAN. l nature of the ends of human existent Unt posed by heathen philosophy, and m ing, exhibited by heathen p ide, the establishment of aze th and fame, and the en except the second, lity. By all, ex a fiend; and od from to spirits of just men made un of righteousness here rises out a cloud, and shines with the day. In the future world, that sun n, neither shall that glory withdraw it esence ever enjoyed, a lustre ever increas aten, warm and quicken the universe of virtuous one unceasing day, one everlasting spring; while is beautiful, fragrant and delightful, lovely in the eye od, and a resemblance of his transcendent perfection, all rise, and bloom, and flourish, beneath the life-giving influence for ever and ever. Amen. 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. PUT HIM INTO THE AND THE LORD GOD TOOK THE MAN, AND 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 |