EXOD. v. 2.-Who is the Lord, that I should obey his voice?

THIS impious question was uttered by that haughty monarch, who, after cruelly enslaving the people of God, refused to release them at his command. The interrogation is equivalent to the boldest assertion, that the Lord is not a Being of such greatness and excellency as to deserve the obedience of man. At least the king of Egypt wished to excuse himself; and he spoke the heart of every sinner. In thus confidently addressing Moses, he doubtless expected to awe him into silence; and so to escape any decisive reply. But that omnipotent Being, whose authority was disputed, came forth in terrible majesty, and took the answer upon himself. Pharaoh trembled at the plagues, which manifested a power infinitely superior to his own; and so long as the vindictive hand of God was upon him, he felt himself to be a creature. But not repenting of his impiety, while he shuddered at its punishment, he was left to that presumption which issued in his ruin.

Although comparatively few are so bold as to repeat the question, which God answered in so awful a manner, yet the sentiment which it avows is continually echoed by the conduct of sinners. Indeed, all sin proclaims the principle, that there is no God worthy to be obeyed. Else why is he ever disobeyed? But impenitent sinners would justify themselves in disobedience. Hence we read, “The fool hath said in his heart, there is no God." This sentiment has been cherished in every past generation. But the fool of modern times advances boldly beyond his more timid predecessors; and what they dared to think, he dares to speak. In almost all nations now called Christian, there are those who not only refuse to obey the commands of God, but make sport of his perfections and deny his being. Sin is in itself a principle of atheism, and these refiners in iniquity carry it through. "No God" is the language of their hearts, and the principle of their daily practice; and with

dreadful consistency, some have registered it as a maxim of their philosophy. But professed atheists only display the tendency of that sinful nature, which is common to us all. "Who is the Lord, that I should obey his voice?" is the practical question of all who do not live, by evangelical faith, that life which God requires, and which is the only acceptable acknowledgment of his being and perfections. This question I shall attempt to answer by a general exhibition of the divine claims to our obedience.

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In the first place, then, we ought to obey God, because he is the benevolent Creator of the universe. If he had done nothing to reveal himself, we could have had no knowledge of his character and existence. "No man hath seen God at any time.” It belongs to him alone to commune directly with himself, and to behold without a glass his own perfections. It is, however, the nature of infinite goodness, to reveal, to communicate, and glorify itself. It was the eternal purpose of God to make himself known to intelligent creatures, endued with capacities to obey and enjoy him. This most glorious design he began to execute, with consummate wisdom, in the work of creation. And in view of his creation, it would seem as though every intelligent man would devoutly exclaim,

"These are thy glorious works, Parent of good,
Almighty thine this universal frame,

Thus wondrous fair, thyself how wondrous then!"

But there is in man a strange propensity to overlook God in the very things by which he invites our notice. We behold his works with a kind of habitual atheism; we call them the works of nature; and in the very effects we lose sight of the Cause. To realize the manifestation of Deity which there is in creation, we must detach our thoughts from the established order of things, and imagine ourselves the spectators of their first production by divine power. Suppose this moment the beginning of time. Conceive the earth just coming forth, a mighty mass without form and void, and darkness brooding upon the face of the deep. Listen to the creative voice, Let there be light, and see it instantly break forth to enlighten the unfinished world. Behold the waters gathering into seas and oceans, the earth consolidating, and the grass, herbage, and trees rising in beauty upon its surface. Behold the unnumbered animals, as they come into existence, all instinctively choosing their appointed elements; some the water, some the air, some the earth. Mark the sun and the moon taking their appointed stations in the heavens. Survey the countless stars arranging themselves at suitable distances in the immensity of space, where the earth itself with all its lands and waters is but a point. See the whole system of creation advancing into order by de

grees, till every part becomes complete, and, at the all-commanding word, behold, at length, the vast machinery begin to move. Not a single plant interferes with its neighbor-no discordant note interrupts the harmony of the spheres. Well might the great Creator look with pleasure on his works, and pronounce them good. But the most distinguished and most important creature is yet to be produced. "Let us make man in our image, after our likeness.” To give greater distinction to the nature of man, the mode of divine operation is now changed. Things in general were brought into existence by a word. God said, let them be, and they were. But when man was to be produced, the Almighty for the first time put forth his forming hand, and with his own breath inspired that rational life, which was to bear his image. "The Lord formed man out of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul. And God blessed them, and said unto them, have dominion over the fish of the sea, and over the fowls of the air, and over every living thing that moveth upon the earth.” Thus all things in earth, air, and ocean were for the use of man, and the chief end of man was to glorify and enjoy his Maker. And could any thing ever cancel the obligations thus conferred upon man by his bountiful Creator?

Secondly; We are bound to obey God, because he is the constant Preserver of the creatures of his power. We are apt to think that little of the divine energy is necessary to keep the world in being after its first creation. But we ought to remember, that there is no sufficiency in created existence to continue itself. Accordingly, when the Psalmist takes a survey of the creatures of God, he devoutly acknowledges their unremitted and entire dependence. "These wait all upon thee, that thou mayest give them their meat in due season. That thou gavest them they gather. Thou openest thine hand, they are filled with good. Thou hidest thy face, they are troubled. Thou takest away their breath, they die and return to their dust. Thou sendest forth thy Spirit, they are created, and thou renewest the face of the earth." It requires, every moment, the same omnipotence to preserve the universe which was displayed in producing it. And by proper attention we shall find that the perfections of God shine to more advantage in preservation, than in creation. It is by no means so difficult to make an advance, as it is to support it. After any great exertion, finite beings need rest, and whatever requires unremitting energy is to them attended with insuperable difficulty. Were it not for the continued exercise of divine power in preserving the universe, we might have some reason to conclude, that its Maker had exhausted himself in its creation. But God is now rising before his creatures every moment, and ever multiplying the proofs of his infinite greatness. At this late period of the world, every century, every day, every instant of past time is a distinct evidence that the Creator's re

sources are altogether inexhaustible; that all possibilities are equally easy with him; and that he is infinitely able to carry into complete effect that stupendous plan of the universe, which none but himself could devise and put in operation. Infinitely above all finite comprehension must he be, who for thousands of years sustains the vast system of worlds, without being in the least degree burthened by the weighty charge. And, when we reflect upon the innumerable multitudes of intelligent beings, all depending for support upon the kind Father of their spirits, we have convincing evidence that there is One in existence, whom giving doth not impoverish, nor withholding make rich; and who accounts it more blessed to give than to receive. If then the Creator of the universe is entitled to obedience, he has still higher claims when contemplated as the faithful and Almighty Preserver.

But, thirdly, we are under yet greater obligations to obey God, bes cause he is the perfect Governor of the universe. We are wisely placed under a law, which at once declares the true end of our existence, and our duty to pursue it invariably. There is in the nature of an intelligent mind a sense of obligation, giving the sanction of conscience to the commands of God. These are so benevolent in their tendency, that he who breaks them strikes at the root of his own best happiness. To obey God is to participate in his blessedness. But mere laws, whether divine or human, are but feeble cords. Nothing but the universal influence of the supreme Governor can so order events, as to fulfil his wise and eternal purposes. The effectual direction of the great first Cause is necessary every moment so to produce, to arrange, and control the operations of second causes, as that the universe shall answer the end of its creation. It is not in the seasons to cause their own revolutions; it is not in the earth to continue itself in its appointed sphere; it is not in the stars to regulate their courses; "the way of man is not in himself,-it is not in man that walketh to direct his steps."

Both the natural and moral worlds depend as entirely upon God for their daily direction, as for their first and constant existence. That which is dependent for its being can never become independent in any of its movements; and nothing can create itself, or spring into existence without a cause. We may, also, be sure that God will not suffer any thing to have place under his wise dominion, but what he designs to render conducive to the best good of his kingdom. In doing otherwise he would deny himself. Let it not be imagined, from the sin and misery which have prevailed in the world, that God has forgotten to regulate his own affairs, or descended from the throne of universal government. Let us not suppose that chance has interfered with his benevolent purposes, or that Satan has wrested from his hands the sceptre and the reins. Let us not indulge the thought, that even sin itself has broken in upon the

divine system by surprise, and stolen an influence which God could not prevent. This is to make the sinner omnipotent and God an impotent, disappointed Being, attacked and overcome in an unguarded hour, or else conquered in his full strength and vigilance. This would plunge us into the abyss of atheism. Let us rather believe, as the Bible teaches, that "the Lord hath made all things for himself; yea, even the wicked for the day of evil;" and that moral as well as natural evil will be made the instrument of good in his hand, who can accomplish his gracious purposes by the most unpromising means, and bring glory to himself and advantage to the universe from the very things which seem to threaten the destruction of both. It displays only a false regard to the honor of God, to deny his agency where he himself directly asserts it, and calls us to acknowledge it with submission and confidence. If evil has come into the world without any other superintendency than that of chance, we have reason to tremble, lest it should prove an eternal disadvantage to God's kingdom. But, if the wisest, purest, and best of beings has had the supreme control of all events, we may be certain that its existence will in some way or other be made a benefit to the universe, notwithstanding its dreadful tendency to the contrary, and notwithstanding the sinner designs only evil, and is therefore verily guilty. He, who first caused light to shine out of darkness, will also bring good out of evil; making even the wrath of man to praise him, and wisely restraining the remainder thereof; so that nothing shall take place from the beginning to the end of time, but what shall, on the whole, be made to promote the best good of his kingdom. Thus the government of God is in the strictest sense perfect, and most amply entitles him to universal obedience.

Fourthly; We are obligated in the highest degree to obey God, because he is the merciful Redeemer of sinners. To save from eternal death guilty creatures, not only without injury, but with real advantage to that broken law which condemns them, and that divine authority, which they have treated with contempt; to change their rebellious hearts and bring them to repentance and cheerful obedience, to forgive their sins, without affording the least countenance to sinners, and finally to introduce them into the kingdom of heaven in a way glorious to the justice, holiness, and majesty of Him who sits upon the throne, is a work which displays the all-sufficiency of God, unspeakably more than the creation, preservation, and government of the whole universe. In the salvation of sinners there were obstacles to be surmounted of a very peculiar nature. How shall the righteous Enemy of sin take the part of its miserable subjects? How shall he, who has said, "the soul that sinneth, it shall die," maintain his consistency, and yet reverse the sentence of death? How shall the enemies of God be admitted to his gracious presence? How shall those, who have opposed themselves to his perfections and government, be Brought to harmonize with them, and be qualified to enjoy the bliss of