unanswerably attested; the surprising accomplishment of many explicit prophecies, through successive generations; the extraordinary deliverances, beyond all probability, which some persons have experienced; and the uniform answers, which pious Christians receive to their prayers; will have a vast weight with the impartial inquirer, when seriously employed in considering this subject. The doctrine in question is established by every external and internal proof of the divine original of the scriptures, and cannot be denied without virtually rejecting them and, even if they were wholly passed over in the argument, the contrary tenets might easily be shewn to be so irrational, and unphilosophical, that nothing but aversion to the perfections and government of God could induce any reflecting person to espouse and adhere to them.

They, who thus far coincide with the author in opinion, will readily perceive that the great Creator, Benefactor, and Governor of the universe has Rights. Indeed, he only, has rights essentially, originally, and unalienably; and all the rights of creatures are derived from the powers which he hath given them, from the relations to him and to each other which he hath constituted, and from his express appointments; and therefore they are dependent, and liable to be forfeited and lost. What these Rights of God are I proceed to shew, by adducing some of them for a specimen: at the same time I would observe that every Right of God implies correspondent duties, which his rational creatures are bound to perform, or are inexcusable in neglecting.

PART I.

THE RIGHTS OF GOD AS THE CREATOR, PROVIDENTIAL BENEFACTOR, AND MORAL GOVERNOR OF THE WORld.

WHETHER We contemplate the glorious perfections of the infinite and eternal God; or whether we consider what he hath done for his creatures, and continually bestows on them; we must be convinced that he hath an unalienable right to universal dominion, worship, love, and obedience; and that "His is the kingdom, the power, and the glory, for ever." In particular,

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I. The Lord hath a right to propose the display of his own glory, as his ultimate end, in all his works. From eternity he was essentially glorious: but the perfections of his nature could be manifested only through the medium of creation; and could be known, admired, and adored by those creatures alone, whom he was pleased to form capable of such contemplations and affections. If these continued obedient to the Creator, they could not but enjoy the most complete felicity, in beholding his glory, possessing his love, and celebrating his praises: but it was meet that the first Cause of all things should propose his own glory, as his principal end; and that the happiness of derived, dependent, and obedient creatures, should

' Prov. xvi. 4. Rom. xi. 36.

be only a subordinate end, inseparably connected with it. For it is an article in the creed of sound reason, as well as the doctrine of the Bible, that "all creatures are as nothing" in comparison of the infinite Creator. It is therefore most unreasonable to conclude, with many philosophers of high reputation, that the happiness of the creatures is the ultimate end of God in all his dispensations; seeing the glory of his own name is an object of infinitely greater importance.

This indeed is concerned in rendering obedient creatures happy; but the reasonings of many on this subject principally relate to the happiness of men, who, without exception, have rebelled against the authority of the great Creator. And surely it is most absurd to suppose that the holy God prefers the happiness of sinners to his own glory; and that he will dishonour himself, and act contrary to his own perfections, rather than leave them to the just punishment and consequences of their crimes! For who would not count it most unreasonable that the welfare of criminals should be considered as the great end of civil government, even in preference to the honour of the prince, and the security of his loyal subjects? It must, therefore, be manifest that the Lord hath a right to prefer his own glory to the happiness of his creatures, when their disobedience hath introduced a competition between the two.

If this be admitted, it will also follow that all rational creatures should recognize this right of God; and that they should propose to themselves

1 Isa. xl. 12, 17.

the same end in all their works, and attempt nothing contrary to it by word or deed: otherwise they do not render him "the glory due to his "name."

II. From eternity God possessed an unalienable right to create what orders of beings he saw good, and to arrange them in the universe according to his own plan. Many discourse about the several creatures, which are known or supposed to exist, as if they comprehended the whole design and plan of the Creator. "But who hath known the mind "of the Lord, or who hath been his counsellor?"1. It would be a presumption unspeakably less reprehensible, for the most illiterate person on earth to find fault with the apparatus of an eminent philosopher, as unsuitable to his purpose; than for the most exalted of creatures to censure in the slightest degree any work of the only wise God.

Had he not seen good to form us rational creatures, our objections would have been precluded: and did he indeed give us existence, and endue us with understanding, that we might be capable of censuring his works?" Shall the thing formed say "to his Creator, Why hast thou made me thus?" Surely this must be as inconsistent with reason as with picty! And adoring gratitude, fervent praises, and humble acquiescence in the wisdom and will of God, must far better become us, who have received such benefits, and know so little of his eternal counsels, and of the immensity of creation!

' Isa. xl. 13, 14. Rom. xi. 34-36.

III. The Lord hath a right to dispose of every part of the creation, as he pleases. He is the great proprietor of the whole, and " is it not law"ful for him to do what he will with his own?" His sovereignty indeed is inseparable from his most perfect wisdom, justice, goodness, and truth: "He cannot deny himself," but " is righ

teous in all his ways, and holy in all his works." All objections, therefore, to the right of God thus to dispose of all his creatures, involve in them the impossible supposition of his making a wrong use of his power, and are manifestly erroneous and absurd, and border on blasphemy. He may do things which appear to us to be wrong: but our judgment is not always according to truth and rectitude; nor are we infallible, or even impartial, in our decisions.

The divine sovereignty cannot resemble, in any degree, the arbitrary power which men often exercise with oppression and cruelty, under the influence of passion and caprice, and in egregious folly on the contrary, it is unlimited authority invariably exercised in the most perfect manner possible; and this must be advantageous in the highest degree to all creatures, except such as for their atrocious crimes are excluded from the common benefit.

It behoves us to say, "Such knowledge is too "wonderful for us, we cannot attain unto it!" We ought to adore the depths which we cannot fathom; and to conclude that, "though clouds "and darkness are round about him, yet justice “and judgment are the basis of his throne." We act after this manner in respect of our fellow-crea