er, and the power of giving motion to other things. The existence, and the movements of the universe, therefore, are proofs of an original spirit, who formed it, and gave it that impulse, and that system of combined motion by which its order is still preserved.

The only knowledge, which we have of spirit, is derived from reflection on our own minds, the essence of which we conceive to lie in thought and volition. But it would be impious to imagine, that we can thence frame any adequate conception of the Divine and Infinite Spirit from whom all things proceed. By this term, therefore, applied to the Deity, we can mean only to express a substance wholly different from matter, simple, uncompounded, essentially active and intelligent.

The Unity of the divine nature is deducible from this reflection, that we see evident proofs of the existence of one God, and we see no evidence of more than one. And it is contrary to every principle of just reasoning, in that case, to admit a plurality. This conclusion is strengthened by that unity of design apparent in all the parts of nature. It indicates one author, one purpose, one end. How far he may commit the government of particular districts of the universe to subordinate agents, in order to employ their activity, and exercise their virtues, we have no grounds on which we can form a rational judgment. Even conjecture, therefore, ought

to be silent concerning it, lest we should unawares awaken a degrading spirit of superstition. On subjects so remote from the sphere of human intellect and observation, in no department of science, has conjecture or hypothesis ever led philosophy one step nearer to truth. It is even doubtful if the erring lights of false science do not lead the mind farther astray from the true principles of nature than, the torpid dullness of absolute ignorance.

Of the almighty power, and infinite wisdom of the Deity, there can exist no doubt in the minds of those who acknowledge his being. No more can we doubt of his eternal existence, and universal presence, although we are not able to form distinct and definite ideas concerning his relations to infinite duration, and space. I shall, therefore, not consume your time in attempting to solve the many abstruse and probably useless, and, to human intellect, inexplicable questions, which have been raised on these subjects by ingenious men;-but proceed to consider his moral attributes, holiness, goodness, and justice.

Holiness is a term used chiefly by divines, and borrowed from the sacred scriptures, to express the purity of the di vine nature, and its infinite distance from all moral imperfection. It is, perhaps, the best and strongest word in our language to convey the idea of his unchangeable love of the eternal and essential rectitude of the moral law, which he

has prescribed to his rational creatures, whose outlines he has traced upon the human conscience, but the perfect rule of which, is to be found only in his revealed word. And it seems further to carry in its meaning, not only a pure and immutable love of rectitude, but an infinite abhorrence of vice; that is, of the omission, or violation of the duties of the moral law. But, besides this peculiar meaning of the term, as expressing a single attribute of the divine mind, it is often used in a more comprehensive sense, to express the aggregate, and the most complete idea of all his moral perfections. Perhaps the philosophy of Paganism may never have perfectly reached these just conceptions of the divine character, but, certainly, they are the dictates of enlightened reason. And whatever absurdities are discoverable in the vulgar superstition, concerning the inferior deities of the heathen; yet, among their wiser sages, their supreme God was invested with all the virtues indicated by natural conscience.

By the attribute of goodness is meant to be expressed the disposition or tendency of the Divine Nature to impart happiness to the creatures he has formed, in a way accommodated to their respective states of being. This attribute we ascribe to the Deity from the tendencies to benevolent affection, which he has implanted in the human breast; and from that order, harmony, and beauty, which exist in the whole structure of the universe, and which, so naturally and

strongly, associate themselves with the ideas of beneficence in their author. It is farther confirmed by the existence of so many tribes of creatures capable in a high degree of pleasurable sensation, and actually enjoying it in different ways. All these facts contribute to impress on the mind an irresistible conviction of the benevolence of the Creator. When we contemplate an individual animal, what an im mense complexity of parts do we observe combined in one system, all contributing to the preservation and enjoyment of the creature, which manifestly indicate the will and intention of the author; and shew the pains and contrivance, if these terms may be applied to the Deity, which he has used to render that creature comfortable and happy. But, when we behold creation filled with innumerable species of being, and, under each species, innumerable individuals, down to the meanest insect tribes, in which we discern the same multiplicity of organs, and the same systematic combination, and subserviency to the purposes of enjoyment, how does the evidence of the divine benignity and goodness rise in our view? The air, the earth, the sea, are full of animated and happy being, Men often overlook these examples of be nevolent design, sometimes, from not perceiving the immedi ate utility of the creatures in the system of creation, and sometimes, from their extreme minuteness, But the minutest insect, is, equally with the largest, or most rational animal, Susceptible of the most exquisite sensations of happy existence. And, in the eye of the infinite being, there is

much less difference between an insect and a man, than our vanity inclines us to conceive. Every creature, in its respective sphere, is destined to some useful purpose in the universal system.

It is well remarked by natural historians, that the benignity of the Deity is visible, not only in the structure of animal nature, subserving so admirably, the purposes of preservation, comfort, and defence; but in annexing such agreeable and pleasant sensations, beyond what mere necessity required for subsistence, to the gratification of all the appetites, and even the exercise of all the powers of animal nature. Hunger alone would have been sufficient to prompt men to eat, an operation requisite for the sustenance of life. But the Creator has added to our food a relish, which seems to have had no other purpose, but to increase the pleasure of existence. The objects around us, in the structure of the world, might have been applied to all the purposes of utility, although they had not possessed that beauty, fragrance, or harmony, which affords such charms to the senses and the imagination. There, certainly, never could have existed such exquisite adaptations of objects to the senses, and of the senses to their objects, if the Creator had not intended them for the ends of animal, and, especially, of human felicity. Not to mention in man his superior powers of moral, intellectual, and social enjoyment, which open a much wider