earth is only an atom in the unbounded space in which it is placed: and we are only a very inconsiderable number in comparison of the infinite multitude and the endless variety of creatures which the great Supreme hath made. There is an infinite number of angels, seraphims, cherubims, thrones, dominions, powers, and other intelligences, of which we have no ideas, and for which we have no names. God hath relations to all these beings, and on the nature of those relations depends the nature of that order, justice, or holiness, which he inviolably maintains in respect to them. But let us not lose ourselves in these immense objects. Let us only fix our meditation on God's relation to men, and we shall form sufficient ideas of his holiness.

What relation doth God bear to us? God hath called us into existence; and there are between us the relations of Creator and creature. But what harmony do we think there ought to be between the conduct of God to us, and the relation he bears to us of a Creator to creatures? Harmony, or fitness, seems to require, that God, having brought creatures into existence, should provide for their support, and having given them certain faculties, should require an account of the use that is made of them. This is the first idea that we form of the holiness of God. It does not appear to us fit, or agreeable to order, that God, after having created intelligent beings, should abandon them to themselves, and not regard either their condition, or their conduct. On this principle we ground the doctrine of Providence, and reject the extravagant system of the Epicureans.

What relation doth God bear to us? God hath given us a revelation. He hath proposed some principles to us. Between God and us there are the relations of tutor and pupil. But what fitness

do we think there ought to be between the conduct of God and the relation of a tutor to a pupil, that subsists between him and us? It is fit, methinks, that a revelation proceeding from God should be conformable to his own ideas; and on this principle we ground the doctrine of the truth, or as the schools call it, the veracity of God, and maintain with St. Paul, even independently on the authority of St. Paul, that it is impossible for God to lie, Heb. vi. 18.

What relation doth God bear to us? God hath made a covenant with us: to certain conditions in that covenant he hath annexed certain promises. Between God and us there subsists the relations of two contracting parties. What fitness do we think there ought to be between the conduct of God and the relation of an ally which he bears to us? We think that there is a harmony, or a fitness, in his fulfilling the articles of the covenant, and on this principle we ground our expectation of the accomplishment of his promises, and believe that all the promises of God are yea, and amen, 2 Cor. i. 20.

What relation subsists between God and us? God hath given us certain laws. Between God and us there are the relations of a law-giver and subjects. What harmony, do we think, there ought to be between the conduct of God and the relation of a legislator to a subject? We think harmony requires that the laws prescribed to us should be proportional to our ability; that nothing should be required of us beyond our natural power, or the supernatural assistances which he affords: and on this principle we reject a cruel system of divinity, more likely to tarnish than to display the glory of the Supreme Being: on this principle we say with St. James, If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraid

eth not, chap. i. 5. on this principle we say with St. Paul, that as many as have sinned without law, shall also perish without law: and as many as have sinned in the law, shall be judged by the law, Rom. ii. 12. Follow this train of reasoning, my brethren, reflect on the other relations, which God bears to mankind, examine, as far as you are capable of examining, the harmony that subsists between the conduct of God and those relations, and the further you proceed in meditations of this kind, the more just, and the more enlarged will be your ideas of the holiness of God.

But perhaps, some may accuse me of taking that for granted which remains to be proved, and of grounding my whole system of the holiness of God on a disputed principle, the truth of which I have not yet demonstrated: that is, that there doth subsist such a perfect harmony or fitness between the conduct of God and his relations to men. Perhaps I may be asked for the proofs of this principle, the ground of my whole system, for if the principle be doubtful the whole system is hypothetical, and if it be false the system falls of itself. I answer, my brethren, that we have a strong and demonstrative evidence of the holiness of God as it is possible for finite creatures to have of the attributes of an infinite Being. We may derive sound notions of the conduct of God from three different sources, each of which will prove that a perfect harmony subsists between the conduct of God and his relations to us, and all together will fully convince us that God possesseth in the most eminent degree such a holiness as we have described.

1. We shall be fully convinced that God possesseth this holiness if we regulate our ideas of his conduct by our notion of his nature. Let me beg leave to remark, to those who have been accustomed

to argue, that I do not mean here an imaginary notion of God, like that which some divines and some philosophers have laid down as the ground of their arguments. They begin by supposing a perfect being: then they examine what agrees with a perfect being: and that they attribute to God. This is their argument: Holiness is an attribute of a perfect being: God is a perfect being: therefore holiness is an attribute of God. We do not at present use this method. I suppose myself suddenly placed in this world, surrounded with a variety of creatures. I do not suppose there is a holy Supreme Being: but I inquire whether there be one: and in this manner I obtain a full demonstration. My knowledge of creatures produceth the notion of a Creator. My notion of a Creator is complex, and includes in it the ideas of a grand, infinite, almighty being. But the notion of a being who is grand, infinite, and almighty, includes in it, I think, the idea of a holy being. At least, I cannot perceive in this being, any of the principles that tempt men to violate the laws of order. Men sometimes transgress the laws of order through ignorance: but the grand, the mighty, the infinite Being thoroughly understands the harmony that ought to subsist between the laws of order and the most difficult and most complicated action. Men sometimes violate the laws of order, because the solicitations of their senses prevail over the rational deliberations of their minds: but the great, the powerful, the infinite Being is not subject to a revolution. of animal spirits, an irregular motion of blood, or an inundation of bodily humors. Men sometimes violate the laws of order because they are seduced by a present and sensible interest: but this principle of a violation of the laws of order can have no place in God. The great, the mighty, the infinite

deceiving such conIf then we judge

Being can have no interest in temptible creatures as we are. of the conduct of God by that idea, which we are obliged to form of his nature, we shall be convinced of his perfect holiness.

2. We may be convinced of the holiness of God by the testimony, that God himself hath given of his attributes. The testimony that God hath given of himself, is the most credible testimony we can obtain. And how doth he represent himself in the holy scriptures? He describes himself every where as a holy Being, and as a pattern of holiness to us. He describes himself surrounded with happy spirits, who perpetually cry, Holy, Holy, Holy, Lord of Hosts.

3. God will appear supremely holy to you, if you judge by his works. Behold the works of nature, they proclaim the perfect holiness of God. Consult that work of nature, your own heart: that heart, all corrupt as it is, yet retains some faint traces of the holiness of God, who created it; so that in spite of its natural depravity, it still does homage to virtue: it resembles a palace, which, having been at first built with magnificence and art, hath been miserably plundered and destroyed, but which yet retains, amidst all its ruins, some vestiges of its ancient grandeur. Behold society, that work of providence publisheth the supreme holiness of God. God hath so formed society, that it is happy or miserable in the same proportion as it practiseth, or neglecteth, virtue. Above all, behold the work of religion. What say the precepts, the precedents, the penalties of religion? More especially, what saith the grand mystery of religion, that mystery which is the scope, the substance, the end of all the other mysteries of religion, I mean