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 THEOLOGICAL SEMINARY, 
 
 Princeton, N. J. 
 
 
 Hhelt\ 
 
 Division. 
 Section. 
 
 
 
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>is.-. 
 
 ■\ 
 
DISCOURSES 
 
 CONCERNING THE 
 
 of G O D ; 
 
 In which His 
 
 HOLINESS, GOODNESS, 
 
 ANDOTHER 
 
 MORAL ATTRIBUTES, 
 
 Are Explained and Proved ; 
 
 The Foundations of true Religion, confifting 
 in thepE AR and Love of God, in Obedience 
 to, and Trust in him, are illuftrated, and 
 eftabliihed. 
 
 VOLUME II. ^~~~ 
 
 By/tHe late Reverend, 
 
 JOHN^BERNET H Y. M. A. 
 
 DUBLIN: 
 
 Printed by A. Re illy. 
 
 For J. Sm I T H, Bookfeller, on the Blind-^ia) 
 
 M,DCC,XLH . 
 
Advertifement. 
 
 THefe Sermons are pubUjhed 
 from the Author s roughs 
 draught. He had begun to trar^ 
 
 fcribe them^ but went no farther 
 than the middle of the fir ft. The 
 reader willy no doubt^ lament it, that 
 they appear without the finijhings 
 that might have been expeBed from, 
 
 fuch an hand ; yet it is hoped that 
 (notwith [landing this difadvantage) 
 they will be^ effeBually recommended 
 to the world, by the Jlrength of rea- 
 
 fon, compajs of thought, arid propri- 
 ety of fentiment that will be every 
 where found in themp 
 
CONTENTS. 
 
 S E R M. I. 
 
 Oral Agency explain'd, and 
 in what Senfe it is to be at- 
 tributed to God. 
 
 Rev. XV. 4. 
 
 Whojhall not fear thee, O Lord, and glorify 
 thy Name ff or thou only art Holy F Page i 
 
 Serm. IL 
 
 The Goodnefs of God proved from 
 his Works, 
 
 Mark x. 18. 
 %here is none good but one, that is God, ^i 
 
 Serm, 
 
Contents. 
 
 S E R M. III. 
 
 The principal Objecftions againft the 
 Goodnefs of God anfwered. 
 
 Mark x. iS. 
 7bere is none good but one, that is GoeL loi 
 
 Serm. IV. 
 
 The Goodnefs of God explained and 
 improved. 
 
 Markx. i8. 
 ^bere is none good but one^ that is God. 152 
 
 S E R M. V. 
 
 The Juftice of God explained and 
 proved. 
 
 Pfalm Ixxxix. 14. 
 
 yu/iice and judgnwit are the habitation of 
 tky throne, 190 
 
 Serm. 
 
Contents. 
 
 Serm. VI. VII. 
 
 The Divine Perfeclions incompre- 
 henfible. 
 
 Job xi. 7. 
 
 Canft thou by fearching find out God ? Canfi 
 thou find out the Almighty unto Perfiaion ? 
 
 232 268 
 
 Serm. VIII. 
 
 Religion diftinguifhed from Super- 
 ftition, and fhewn to be true 
 Wifdom. 
 
 Job xxvili. 28. 
 And unto Man he /aid, Behold the fear of the 
 Lord, that is Wifdom, and to depart from 
 Evil is under/ia?2ding, ^ q j 
 
 Serm. IX. 
 Religion fhewn to be perfecftly con- 
 fiftent with the true Intereft of 
 Mankind. 
 
 Job 
 
Contents. 
 
 Job xxviii. 28. 
 
 jind unto Man he faid^ Behold the fear of the 
 Lord, that is Wifdom, and to depart from 
 Evil is under ft audi 7ig, ZZS 
 
 S E R M. X. 
 
 The Love of God explained and 
 recommended. 
 
 Matthew xxii. 37. 
 
 ^hoii fljalt love the Lord thy God with all 
 thy Heart, and with all thy Soul, and with 
 all thy Mind, 370 
 
 S E R M. XT. 
 
 Of Truft in God, and Praying 
 to him. 
 
 Pfalm Ixxii. 8. 
 ^rujl in him at all Times ye People, pour out 
 your Heart bejore him. 404 
 
 SER- 
 
( ' ) 
 SERMON I. 
 
 Moral Agency explain'd, and in what 
 Senfe it is to be attributed to God. 
 
 Rev. XV. 4. » 
 
 JVhoJhall not fear thee, O Lord, and glorify 
 thy Name, for thou only art Holy. 
 
 OF all our inquiries concerning theSERM. 
 fupreme Being, none are more im- I- 
 portant than thofe which relate to^^^^ 
 his moral CharaBer, for that is the imme- 
 diate foundation of our duty to him, and 
 our hopes from him. An intelligent Agent 
 pofTefs'd of an eternal immutable exiflence, 
 almighty Power, and infinite Knowledge, 
 might be an objedl of fpeculation which 
 would naturally end in diftiufl and horror -, 
 but perfect redlitude, equity, and goodnef?, 
 are confidered as pradtical principles, which 
 fo determine his views and direct the mea- 
 fures of his conduct towards other beings, as 
 Vol. II. A to 
 
2 Moral Agency explain' d, and 
 
 Serm. to be the objedt of affed:ions, which we 
 J^ know are in the human mind, and of the 
 utmoft confequence to its happinefs ; the 
 objeds of reverence, efteem, love, truft and 
 a defire of imitation, This Ihews of how 
 great moment, and how worthy of our at- 
 tention the fubje<fl is, which we are now en- 
 tering upon, namely, the con(ideration of 
 God's moral attributes. In this difcourfe I 
 will endeavour, firft, to fhew what clear and 
 rational evidence we have of his moral agen- 
 cy in general, adly. In what fenfe, and 
 with what limitations it is attributed to him. 
 3dly, To what ufeful purpofes it may be ap- 
 plied for the forming our tempers, and go- 
 verning our pradlices. 
 
 Firfl, to fhew what clear and rational 
 evidence we have of God's moral ageticy in 
 general. Our idea of moral agency arifes 
 from an attention to v/hat pafTesin our own 
 minds. We find in our felves confcious per- 
 ception with a felf determining power, and 
 affedions to certain objeds varioufly exert- 
 ing them felves, all which in fome degree, 
 and within a limited fphere, feem to be com- 
 mon with us to other animals. But there is 
 in the mind of man, which the brutal na- 
 ture appears to be incapable of, a power of 
 
 reflediing 
 
in what Senfe it is to be attributed to God. 3 
 refleding upr^n afFe(ftions, its own, or thofeSERM. 
 of other aofents, together with the adlions ^• 
 proceeding from them, which are necefTa- 
 rily approved or di [approved^ in other words, 
 judged to be good or evii^ and become ob- 
 jed:s of a diftind: affedlion, that like others, 
 is a fpring of ad:ion, influencing and direct- 
 ing our pradice. It is this that makes us 
 moral agents, which is the moft important 
 part of our conflitution. It implies not only- 
 intelligence, free agency, and dired: affec- 
 tions to other beings, but affections arifing 
 from our reflecting upon characters, affec- 
 tions, and actions morally diftinguiflVd, that 
 is, appearing good or evil to our minds, ac- 
 cording to a certain invariable ftandard plant- 
 ed in them. Qur higheft enjoyment arifes 
 from felf approbation, or a confcioufnefs of 
 intire moral affeCtion, and acourfe of morally 
 good action, fo far as human nature can at- 
 tain to it. And our moll: intenfe affeCtion 
 to other beings, accompanied with the great- 
 eft, the pureft, the moft rational pleafure 
 we know, terminates on the fame characters 
 in them, manifefted by their works. 
 
 Now, if the invijible things of God from the 
 
 creation of the world are clearly feen^ being 
 
 under jiood by the things that are made, if from 
 
 A 2 the 
 
4 Moral Agency explain d^ and 
 
 Serm. the powers and capacities of the creatures 
 ^' we juftly infer his exiflence and perfecflions, 
 particularly, if the confcious intelligence and 
 and adtive powers of fome beings form'd by 
 him, be a proof of his own felf-original 
 intelligence and adlivity, may we not in like 
 manner from the moral powers he has given 
 to mankind and other rational creatures in- 
 fer his moral agency ? efpecially fince this 
 charad:er neceffarily appears to our minds the 
 mofl excellent and amiable, and of all others 
 the moft important to a rational happinefs. 
 Is it poffible for any man who believes God 
 to be the father, the defigning caufe of fpi- 
 rits, of their intelligence, liberty, and all 
 their other rational faculties and enjoyments, 
 to doubt whether he himfelf is poffefs'd of 
 intelligence, liberty, and rational enjoyment ? 
 whether fince he has indued them with a 
 power of felf-reflexion, particularly, of re- 
 viewing their own affeftions and adions and 
 judging concerning their redtitude, his own 
 actions and the principles from which they 
 proceed, be not the obje<5l of his own under- 
 flanding and attention ? whether having an- 
 nexed the highefl enjoyment to their felf- 
 approbation upon this review, and made 
 their principal happinefs to depend upon it, 
 
 he 
 
in what Senfe it is to be attributed to God, 5 
 
 he pofTelTes the like, or a more exalted enjoy- Se r m. 
 ment in the approbation of his own adions ^* 
 and principles of aftion ? and this being the """"^'^^ 
 fum of what we mean by moral-agency, can 
 we doubt whether God be a moral agent? 
 
 Another way of apprehending this fubjecfl, 
 will lead us to the fame conclufion. It has 
 been prov'd, * and mufl here be fuppos'd, 
 that God is the defigning caufe, the prefer- 
 ver and governor of the world and all thines 
 in It J and from the relations and correfpon- 
 dencies of things which he has made, and 
 continues to uphold, we difcern his particu- 
 lar ends. Now this implies a CharaBer or 
 a Will^ a permanent principle determining 
 him to a(5b after one particular manner, ra- 
 ther than another. But it has been alfo 
 prov'd -f- that morality is an eminent part of 
 the human conftiiution, that is, the mind 
 of man is fo fram'd, as when it attains to the 
 full exercife of its rational powers, to be ne- 
 ceffarily fenfible of moral obligations, and to 
 have all the determination to fatisfy them, 
 which is confiftent with the nature of fuch 
 a being, and the nature of virtue itfelf, /. e. 
 with free-agency in an imperfed: ffate, That 
 
 *Vol. I. tVoI.1. Serm. 3. 
 
 A 3 morality 
 
6 Moral Agency explain d^ and 
 
 Serm. morality is of the greateft moment to the 
 !• perfedtion and happinels of every individual, 
 and the whole collecftive body of mankind ; 
 and therefore it muft be attributed to our in- 
 telligent Creator as the true caule of it, there- 
 by intending thofe very ends, the perfection 
 and happinefs of our nature, which it is na- 
 tu rally apt to ferve. If it be fo, it mufl 
 then, I think, be allowed a juflconfequence, 
 that it is the will of God man (hould prac- 
 tife virtue and abflain from vice, or that he 
 approves the one, and difapproves the other. 
 Is it poiTible to conceive that he fhould not 
 be pleas'd with his intelligent creatures ail- 
 ing agreeably to his own deligns, voluntarily 
 fulfilling the law of their nature, and dif^ 
 pleas'd with their wilfully rebelling again/t 
 it ? Since he has made them capable of dis- 
 cerning the end of his conflitution, and of 
 adling freely either in purfuancc of it, or in 
 oppofition to it, to fuppofe that he is indiffe- 
 rent to their choice and to their courfe of ac- 
 tion, is abfurdly to fuppofe that he is indif- 
 ferent to the intention of his own works ; 
 indeed, to fuppofe fuch confufion and incon- 
 fiftency in his counfels, as cannot be recon- 
 ciled to any notions of wifdom. Inanimate 
 things are altogether paffive in fulfilling his 
 
 purpofes, 
 
/;/ what Se77fe it is to be attributed to God. y 
 
 purpofes, that is, they are mov'd and dif-SERM. 
 pos'd of merely by his fovereign irrefiflible ^' 
 Will. As they can never be the objects of 
 his diflike, all the complacency he can be 
 fuppos'd to have in them, is properly no 
 more than lelf-enjoyment which arifes from 
 the exercife and manifeftation of his own 
 attributes, and which in proportion to the 
 degree of its perfedions, muft belong to 
 every intelligent nature in a natural and hap- 
 py ftate. But free agents are the proper 0I3- 
 jedls of his approbation or difapprobation, 
 according as they do or do not adively com- 
 ply with his will made known to them, and 
 with that eternal invariable reafon, by which 
 his whole adminiftration is condut^ed. I 
 believe it is fcarcely in our power when we 
 think ferioufly, to imagine that the moft 
 perfectly wife Being is not pleas'd with his 
 creatures choofing to conform themfelves to 
 the wifdom of his counfels, and difpleas'd 
 with fuch as obftinately fet themfelves in op- 
 pofition to his will, tho' we ought never to 
 impute to him any thing like that paffion, 
 which in our weak minds accompanies re- 
 fentment or averfion. But it may be faid, 
 that by the fame reafoning, our natural ac- 
 tions, fuch as eating and fleeping, are agree- 
 A 4 able 
 
S Moral y^gency explain' dy and 
 
 Serm» able to the will of God, becaufe they are 
 . ^,.^_^the means he has appointed us to ufe for pre- 
 ferving our lives. Be it fo. As natural go- 
 vernor of mankind, it is his will we ftiould ufe 
 the necefTary means for the prefervation of 
 our lives ; as governor of moral agents, it is 
 his will they fhould condud: themfelves with 
 a regard to moral difficiences. Therefore as 
 the governor of fuch agents (which relation 
 is to us moft important and comprehenfive, 
 and in it our higheft interefl is immediately 
 ( concern 'd) his charader is moral, or in that 
 refpedl he is a moral agent. Perhaps the 
 cleareil: notion we can form of God's moral 
 attributes is by relolving them into Benevo^ 
 lence, which in conjundion with infinite 
 wifdom, will fully account for them all. As 
 no principle of adion can appear to our 
 minds more amiable, more worthy of an 
 ^bfolutely perfed Being, there is none more 
 juilly attributed to the Deity, if we judge by 
 the appearances of deiign and final caufes in 
 the conflitution of tliings,and the government 
 of the world. Now if it be allow'd that the 
 Creator of the univerfe intended the moft 
 abfolute good in the whole of his works, and 
 particularly in the creation and government 
 of rational beings, it will evidently foUov/ 
 
 th^t 
 
in ivhaf Senfe it is to be attributed to God, g 
 
 that his adminiflration muft be moral, or uSerm. 
 muft be fo condud:ed as in the whole to en- i^.,^. 
 courage virtue, which tends to promote the 
 moll univerfal happinefs, and difcounte- 
 nances vice, which is naturally producflive 
 of mifery. In other words, the fupreme Be- 
 ing is righteous in all his ways, and holy in all • 
 his works. But in whatfoever manner we 
 endeavour to inveftigate a fubjed; which is 
 too high for our comprehenfion, and to range 
 our thoughts concerning the order, connec- 
 tion, and dependence of the divine moral 
 perfedions, it is plain, that to the purpofes of 
 a pra(£tical application, they are to be confi- 
 der'd as difpofitions or principles (I do not 
 fay the fame as in us, but fomething ana- 
 logous to them and which we conceive in 
 that manner) determining him to a6t accord- 
 ing to moral differences, and with a regard to 
 them. As inferior agents are called juft and 
 good and true, becaufe their temper and their 
 conduct are agreeable to the rules of righte- 
 oufnefs, goodnefs, and veracity j the fame 
 characters are afcrib'd to the fupreme Being 
 and on the fame account, tho' in a more ex- 
 alted fenfe, and without any degree of im- 
 perfection. Our difpofition even of the vir- 
 tuous kind have their weaknefles. They 
 
 rife 
 
lo Moral Agency explain d, and 
 
 Se RM. rife and fiill according to the meafure of our 
 ^' knowledge, and the diverficy of lights in 
 which the objedts appear. They are fome- 
 times cool'd by the influence of other affec- 
 tions and paffions in our nature, and fome- 
 times attended with perturbation, from 
 which and all other infirmities, the ablolutely 
 perfect divine nature is wholly free. But a 
 conftant, uniform, and invariable re<£litude, 
 or a regard to right and moral goodnel's, and 
 oppofition to evil or moral turpitude, is what 
 we attribute to God, and have as clear and 
 diltin^t ideas of it as of any perfections which 
 belong to him. 
 
 I have faid that God's moral attributes are 
 difpofitions or principles analagous to what 
 we call difpofitions in our felves, determi- 
 ning him to adl according to moral differen- 
 ces, that is, to adt freely, but conflantly and 
 invariably in the way which he approves, 
 in oppofition to that which he does not ap- 
 prove. There muft therefore, be fomething 
 in the divine mind which conflitutes this 
 difference. Philofophers are not agreed, in 
 their opinions concerning the foundation 
 upon which the diflindtion made by the 
 mind of man, between moral good and evil 
 with approbation and difapprobation, is to 
 
 be 
 
in what Senfe it is to be attributed to God. 1 1 
 be explained. Whether by reducing themSERM. 
 to truth and falfh'>od^ or by a vciox-A Jitnejs ^• 
 and unfit uejs arifing from the invariable re- 
 lations of things, which necelTarily appears 
 to the undeiftanding, or by an implanted 
 moral fefije which diftinguifhes its proper 
 objed:s, as the external fenfes diftinguifh 
 theirs. How then (hall we pretend to affign 
 the caufe of this difference in the fupreme 
 mind which is fo httle known to us ? But 
 how little foever we know of God, there 
 are fome things which we are fare belong to 
 him in common with other beings, tho' in a 
 more perfed: manner than as they are pof- 
 fefs'd by them. We attribute exiftence to 
 him as we do to the creatures, tho' his exift- 
 ence has the peculiar charafters of eternal 
 and ftecejjary, of which we have but very in- 
 adequate Ideas. We are confcious of intelli- 
 gence in our felves, and the knowledge of 
 fome truths, and we cannot help afcribing 
 the fame to the diety, notwithflanding the 
 infinite difparity which there is between his 
 knowledge and ours. And in like manner 
 as moral powers and enjoyments are the 
 greatefl glory and happinefs of our nature, 
 we cannot avoid attributing them to him, 
 tho' he pofTefTes them in a manner which 
 
 tran° 
 
1 2 Moral Agency explain d, and 
 
 Serm. tranfcendsourcomprehenfion. If however, 
 *• we conceive benevolence in the Deity to 
 be the great, indeed the fole fpring of his 
 A(ftions vi^hich terminate on other beings, 
 this gives a plain rcafon why he has an in- 
 variable regard to moral red:itude in all his 
 ways and works, namely becaufe his perfed: 
 underftanding fees the neceffary connedtion 
 it always has with the greateft Good in the 
 whole, which is his ultimate end. 
 
 Suppofing our neceffary difcernment of 
 moral good with approbation and moral evil 
 with difapprobation, to be founded in a 
 Senfe, this being the effedl of a voluntarily 
 divine Conflitution, may be alled^^ed to fur- 
 nifh an objection againfl our inferring from 
 fuch a fenfe in us, that the fame is in God 
 himfelf ; as in a feemingly parrallel cafe it 
 muft be acknowledged he has not fuch fen- 
 fible perceptions, nor pleafure and pain from 
 them, as we have by the external fenfes, 
 which are, equally with the moral fenfe, to 
 be attributed to his appointment. But be- 
 tween thefe two cafes, however in fome ref- 
 pecfts refembling each other, there is a great 
 and manifefl difparity. The external fen- 
 fes have plain marks of infirmity upon them, 
 whereby they evidently appear to be below 
 
 the 
 
in what Senje it is to be attributed to God, 13 
 the tranfcendent excellence and perfeftionSzRM. 
 of the fupreme Being. They ferve only the ^• 
 purpofes of a weak condition. They con- 
 vey the notices of things (and by the frame 
 of our bodily organs they mull be very im- 
 perfedt notices) to a Spirit v^^hich is nearly 
 allied to, and depends in the exercife of its 
 power upon a frail body. The ideas re- 
 ceiv'd by them are very inadequate, not true 
 and full reprefentations of the nature of 
 things, but fome of their qualities and ef^ 
 fe<5ts, principally relative to the purpofes of 
 our animal conftitution. And therefore 
 they cannot, without grofs abfurdity, be at- 
 tributed to the fupreme moft perfed; mind, 
 whofe knowledge is independent on all oc- 
 cafions and events, who fees not caufes by 
 their efFeds, but effedts in their caufes. Not 
 the external appearances only, but by imme- 
 diate intuition the intimate effences of all 
 things, and whofe condition is infinitely a- 
 bove every kind and every degree of weak- 
 nefs or indigence. But on the contrary, a 
 fenfe of moral red:itude, efpecially pure be- 
 nevolence into which it may be ultimately 
 refolved, cannot but appear to have an abfo- 
 lute excellence in it, worthy of the moft 
 perfedt nature. Nay we cannot look upon 
 
 any 
 
14 Moral Agency explam'd, and 
 
 Serm. any Agent as truly amiable without it. It 
 ^' does not fuppofe the leaft degree of imper- 
 fedlion, nor is to be conceiv'd as ordain'd to 
 a higher end j but conflitutes its own chief 
 end, is the immediate foundation of the 
 higheft enjoyment we can apprehend any 
 intelligent nature capable of, and efleem'd 
 by all rational beings merely for its own 
 fake, or as fome learned men fpeak, tho' I 
 think not very clearly, it leems to have a 
 neceflary foundation in the eternal reafon of 
 things. And upon the whole, fo much of 
 this fenfe, as is engraven upon our hearts, 
 may well be accounted the finifhing part of 
 the divine image in our nature. 
 
 What has been faid may be fufhcient to 
 anfwer the objedion, but that which was 
 laft mention'd concerning the external fenfes, 
 will lead us to a diftind proof of the moral- 
 agency and reditude of the Deity. The' 
 we cannot fay, in general, that whatever 
 fenfe there is in us, the fame muft be in 
 God ; on the contrary, whatever imperfec- 
 tion there is in any of our fenfes, it muft not 
 be attributed to him ; for there is and ne- 
 ceflarily muft be an imperfedion in the 
 effed which is not in the voluntary, defign- 
 ing caufe. Yet this muft be allow'd as a 
 
 true 
 
172 what Senfe it is to be attributed to God. 15 
 true principle, that whatever real perfediionSERM: 
 (i. e. capacity either of communicating or ^' 
 enjoying happinefs) there is in man or any ^^^"^^"^^ 
 creature, the fame is in God, or a fuperior 
 perfection analogous to it. And therefore 
 it is juflly infer'd even from our external 
 fenfes, that fince we perceive by them, which 
 is a perfeaion above the ftate of inanimate 
 nature, he alfo perceives, tho' in a manneralto- 
 gether free from the weaknefs which belongs 
 to our manner of perceiving He that planted 
 the ear /hall he not hear F he that formed the 
 eye Jlmll he not feeF he that teacheth man 
 knowledge floall he not know f * that is, fince 
 God is the author of that knowledge which 
 we have by our fenfes, or otherwife, what- 
 ever we can difcern in ©ur imperfed: way, 
 he knows more perfedly. In like manner 
 the judgment of moral differences which is 
 in the mind of man, being derived from 
 God, the fame is in him more perfedly, and 
 moral reditude being the highefl excellence 
 which the human nature is capable of, 
 raifmg it not only above the inanimate, but 
 all the other animal kinds, it mufl be in the 
 original fountains of all excellence, without 
 
 * Pfal. xclv. 9. 10. 
 
 any 
 
r6 Moral Agency explain d^ and 
 
 Serm. any of the infirmities which cleave to it 
 ^- in us. 
 
 It IS true, a great part of this reafoning 
 only proves diredly and immediately, that 
 God knov^s and approves moral good, and 
 difapproves moral evil ; but as it is that 
 which elTentially conftitutes moral-agency 
 in general, it is fufficient to eftablifh the 
 ledlitude or moral Perfe(5lions of the Deity, 
 efpecially, fo far as is neceflary to fettle in our 
 minds a fenfe of indifpenfable moral obli- 
 gations from a regard to him. Indeed in 
 imperfect beings, mere approbation of virtue 
 is not enough to make a virtuous character -, 
 becaufe we know by experience, that the 
 difpofitions and pradice are not always a- 
 greeable to it. Men are often hurried by 
 irregular propenfities and paffions into thofe 
 purfuits which are contrary to the calm dic- 
 tates of their underflandings, and rafhly do, 
 nay fometimes thro* the prevalence of vicious 
 habits, continue in doing, what upon reflec- 
 tion their own judgments difapprove. But 
 this can never be the cafe of a perfedly wife 
 Being, infinitely above all intelle<5lual and 
 moral infirmities, above the poffibility of 
 being furpris'd or mifled, or of any difcord 
 between his underflanding and affedions. 
 
 Ai¥i 
 
in what Senfe it is to be attributed to God, ly 
 And therefore if God approves moral goodSERM. 
 
 and difapproves evil, it follows that moral 
 
 redlitude is his true charadler, and the inva- 
 riable principle by which his adlions are di* 
 reeled. I proceed, 
 
 2dly, To conlider in what fenfe, and with 
 what limitations, moral agency is attributed 
 to God. It is evident that the pra(5lice of 
 virtue, and the obligation to it, differs ac- 
 cording to the diverlity of conditions where- 
 in agents are placed. That may be the in- 
 difpenfable duty of one, which is not re- 
 quired from, nor is indeed practicable by an- 
 other more perfectly righteous and good be- 
 ing, in circumflances intirely different. Gra-« 
 titude is unqueflionably due to a benefadtor, 
 fo that we can fcarcely believe there is any 
 goodnefs at all in a mind which is not dif^ 
 pofed to make affed:ionate acknowledge- 
 ments, or fuitable returns for favours received. 
 Patience and equanimity is an important part 
 of a virtuous charaifler in diftrefs. Abfolute 
 refignation to the will of a perfectly wife 
 and good fuperior, is undoubtedly required 
 from thofe, who being imperfedt in wifdom 
 and goodnefs, are in a flate of intire fubjec-» 
 tion to him, and neceffarily depend upon him. 
 But tho' all thefe, and others which might 
 
 Vol. II. B be 
 
1 8 Moral Agency explain d^ and 
 
 Se p. m. be mentioned, are eminent virtues in men, and 
 *• abfolutely neceffary to a good moral charac- 
 ter, yet the obligation of them evidently a- 
 rifes from the imperfedion and indigence of 
 our ftate, to which there is nothing parallel 
 in the infinitely perfed: and independent con- 
 dition of the fupreme Being ; and there- 
 fore they can be no part of his moral rec- 
 titude j Who hath given to him that he fhould 
 recompence it? None of his creatures (and all 
 things in the w^orld are his creatures) can be 
 fuppos'd to lay him under any previous ob- 
 ligations by beneficence, or to have inde- 
 pendent rights. There is no vi^ifdom or 
 goodnefs above his own to truft in, no fupe- 
 rior authority to which he owes fubmiflion 5 
 he is far out of the reach of fufferings, or the 
 lead degree of unhappinefs ; and therefore, 
 the virtues which have a large fhare in a good 
 human charader, and indeed the greatefl 
 part of the moral fyftem, as accommodated 
 to our dependent and imperfed: ftate, can 
 have no place in the perfedions of the Deity, 
 or be any otherwife attributed to him, than 
 as by his authority he enjoyns, and by his 
 perfed: reditude, wifdom, and goodnefs, ap- 
 proves them. Of righteoufnefs, as pradifed 
 by him, we muft form an idea, abitrading 
 
 from 
 
in wbdf Senfe it is to be attributed io God. 19 
 from all kinds of fubjed:'ion or indigence asScRM. 
 much as poffibie ,- but remembring, on the JL.^. 
 contrary, the abfolute fupremaey of his do- 
 minion, the glorious immutable excellence 
 of his nature,- and felicity of his condition. 
 Still, however, it ought to be received and 
 inviolably maintain'd, as a moral certain 
 principle, and of the utmofl importance, 
 that he is a moral agent ^ a God of truth and 
 without iniquity J juji and right is he, ail- 
 ing towards his creatures, not in the way of 
 abfolute foveieignty, and arbitrary dominion^ 
 difpofing of them as he pleafes, without any 
 regard to what is fit and reafonabie, equit- 
 able and good, difpenfing natural good and e- 
 vil, or happinefsandmifery, merely as he will^ 
 not always willing, and therefore not always 
 doing, what is in itfelfbeft, and determining 
 by his fole defpotic power, the meafures of 
 what is called right and wrong, indepen- 
 dently on the nature and reafon of things, or 
 moral fitnefs and unfitnefs j not acting thus, 
 I fay, but always and uniformly from an 
 inward principle, according to the methods 
 of moral redtitude and goodnefs. apparent to 
 his own moil perfed: underflanding. Upon 
 no other foundation can he appear amiable 
 Io the human mind. For a fenfe of mo- 
 B 2 rat 
 
20 Moral Agency explain d^ and 
 
 Serm. ral redlitude with high approbation isindeli- 
 ^' bly imprelTed upon it, and it is not poflible 
 for us to efteem any intelligent being fuppos'd 
 to be deflitute of that Perfedion. Religion 
 therefore, or the pradice of virtue from a 
 regard to the Deity effentially founded in 
 good affedions to him, mull rile or fall, 
 nay it mull be or not be, according to the 
 notions we have of his moral charader, and 
 'tis certain that nothing has fo much tended 
 to corrupt it, as men's enormous opinions 
 concerning that article. 
 
 To form as complete a notion of this fub- 
 jed as the narrownefs of our capacity will 
 allow, we may refled on the order and con- 
 nection of moral qualities in the human 
 mind, and from thence take our rife to the 
 conlideration of the fame attributes in other 
 agents endued with them, and even the fu- 
 preme Being himfelf. We know that in 
 ourfelves there are various particular affec- 
 tions of the virtuous kind accompanied with 
 approbation, fuch as gratitude, compaffion, 
 natural afFedion, ^c. which are principles 
 of felf-approved adion, without a defign'd 
 reference to any other principal or higher 
 end. But there is alfo another principle, 
 namely, benevolence, to which the virtuous 
 
 inllinds 
 
in what Senfe it is to be attributed to God. 2 1 
 inflinfls before mentioned, and others likeSERM. 
 them are fubordinated, and the mind is juf- ^- . 
 tified to itfelf in reftraining and regulating 
 their exercife by itsdiredlion. It will appear 
 lat firil; fight to any confiderate perfon, that 
 gratitude, natural afFedtion,and compaffion, 
 muft give place to the greateft public good, 
 or moft general happinefs, which is the im- 
 mediate obje(5t of benevolence. This, there- 
 fore, is the principal, the moft comprehen- 
 five, and thecontrouling moral affedtion in 
 our minds, which will be farther coniirm'd, 
 if we inquire into the reafons and ends of ail 
 the virtuous affediions. If the queftion be, 
 why are compajjion and gratitude planted in 
 the human nature'? the anfwer is» becaufe 
 they tend to the good of the whole ; but if 
 it be. Why have we wiiverjal benevolence , or 
 a dijpofition to promote the good of the whole? 
 No anfwer can be given, but that fo our na- 
 ture is conftituted, and fo is the will of its au- 
 thor. From this idea of our own moral 
 frame, if our thoughts afcend to fuperior a- 
 gents, and even to the eternal abfolutely per- 
 fed: Being, ^s we cannot avoid apprehend- 
 ing an order and connection in his moral 
 attributes, we fhall find ourfelves led to con- 
 ceive of them in the fame manner. It is 
 B 3 no 
 
22 Moral Agency explain d, and 
 
 Serm. no prefumption to enquire into the reafons . 
 *• and ends of the divine adtions, fince in many 
 inflances he has laid them open to our in- 
 quiry, and this is a part of what he hath 
 Jhewed iis^ which may be known of him. If 
 therefore we afk, Why has he planted kind af- 
 feBiom in the human nature ? Why has he 
 given us excellent moral laws "^ Why does he 
 oft en, inter pofe to relieve the diftrejjed? Why 
 does he bear long "joith many of his offe?idi?ig 
 creatures ? Why dees he reward virtue and 
 punijl:) vice f all which belong to his moral 
 adminiftration, and are, in our way of think- 
 ing, refer'd to diftipd: moral principles or per- 
 fections in him, as beneficence, pity, long- 
 fuffering, juftice. The anfwer to all is, that 
 fuch is his condud:, becaufe thereby he pro- 
 moles in the wifeft and moft effedtual man- 
 ner, the greatefl abfolute good of the whole 
 rational creation. If it be afk'd farther. 
 What is the reafon of his aBing from benevo- 
 lence^ and what fuperior end is the great ejl ab- 
 folute good or the mofl univerfal happinefs 
 fubordinated to .? No anfwer can be given. 
 'Here then we mull refl, and there feems to 
 be no error in conceiving that the greateft 
 good or mofl univerfal happinefs is the ulti- 
 mate end of the Deity, and pure benevolence 
 
 the 
 
in 'what Senje it is to be attributed to God. ['23 
 the ultimate determination (if it may beSERM, 
 fo called) of the divine mind. •'^• 
 
 From what has been faid, I think, we 
 may infer, that benevolence^ the noblefl and 
 moft excellent moral aiFedion, is to be at- 
 tributed to God in the ftrldeft and moft 
 proper fenfe. Other moral principles, as 
 juftice, mercy, faithfulnefs, which we can- 
 not help thinking inferior, becaufe they ul- 
 timately refer to benevolence, and its imme- 
 diate objedl is their laft end, thefe we alfo a- 
 fcribe to God, but in a more improper fenfe. 
 They are fo many diftind quahties or prin- 
 ciples of adlion in the human mind, accom- 
 panied each of them fcverally with a fenfe of 
 excellence and approbation, which is wifely 
 ordered by the author of nature, to animate 
 us to that diligence in the good works they 
 tend to produce, which the more general 
 calm virtuous principle would not be fuffi- 
 cient for without them ; and becaufe our 
 weak underftandings could not always dif- 
 cern the connexion between them, and the 
 ultimate end of virtuous ad:ion. But thefe 
 reafons do not affed; the fupreme Being, and 
 therefore there is no need of fuppofing dif- 
 tin^t moral afFedlions in him, tho' we ap- 
 prehend his moral attributes in that manner, 
 B 4 bein'^ 
 
24 Moral Agency explained, and 
 
 Serm. being led to it by the analogy it bears to the 
 . h^ conflitution of our own nature. Nor does 
 there appear any inconvenience in this way 
 of thinking, provided we preferve always in 
 our minds a juft fenfe of the divine abfor 
 lute perfedion, infinitely above the infirmi- 
 ty which accompanies particular affedlions 
 in us. But however we diflinguifli, or do 
 not diflinguiili the perfedtions comprehended 
 in the moral reditude, or hoiinefs of the di- 
 t(ine nature, 'tis plain that it is not, nor can 
 be univerfally pradlifcd in the fame way as 
 by any other being, or brought down to the 
 ftandard of inferior virtue. It is the rec- 
 titude of a fuperior in every refped, and con- 
 lifts in what is more ftridly call'd goodnefs 
 and juftice, which I propofe afterwards par- 
 ticularly to confider. Goodnefs diverfified 
 in its exercife, according to the condition and 
 circumftances of the objeds, comprehending 
 grace, mercy, patience, and righteoufnefs, 
 whereby he is univerfally inclined to render 
 to all his rational creatures, according to their 
 works. 
 
 But the principal exercife of the divine 
 reditude in the adminiftration of providence, 
 as it relates to us, and which ought very 
 fenfibly to affedt our minds, confifts in 
 
 what 
 
in what Senfe it is to be attributed to God. 25 
 what I have already fliewn to be mofl di-SERM. 
 redly prov'd from the law of our nature, ^• 
 conlidered as a divine conftitution, namely, 
 that God approves good and difapproves evil, 
 in the difpoiitions and works of his rational 
 creatures. Tho* his actions are not to be 
 brought down totheftandard of inferior mo- 
 ral a^jcints, and their virtues fuited to the im- 
 perfe(5lion of their ftate, are too low to be 
 pradtis'd by him in kind ; and tho' his ad- 
 miniflration, as the fupreme infinitely wife 
 and powerful ruler, in itfelf exadlly agree- 
 able to goodnefs and juftice, and fo it will 
 appear in the, lad illue of things, is too 
 deep for our narrow underflanding to com* 
 prehend, and therefore we cannot take upon 
 us to judge in particular circumftanc'd cafes, 
 how thefe perfections are to exert them- 
 felves, and what they require to be done i 
 Yet this is very plain, and ought to make a 
 deep impreffion upon our minds, that the 
 iniquities of man, and all other moral agents, 
 are always an abomination to him, and 
 that he beholds the righteous with a pleajmt 
 countenance. That as his eye is always on 
 our behaviour, and the moft fecret of our 
 adlions, even our thoughts are not hid from 
 his view, he is not a carelefs indifferent 
 
 fpec- 
 
26 Moral Agency explain dj and 
 
 Serm. fpe(5latoi', but pleas'd with what we do right, 
 ^' and difpleas'd with what we do amifs. 
 This fliews that the Omnifcience of the 
 Deity, his fear doing the hearts and trying the 
 reins of the children of men, is not a point of 
 meer fpeculation, but in conjun6tion with 
 that glorious attribute of his nature, his per- 
 fidt purity, his unchangeable love of righte- 
 oufnefs, and averfion to moral turpitude, ren- 
 ders him the jufl objedl of our higheft vene- 
 ration, and makes it our mod: important 
 concern to be approved by him. So it is, 
 even abftracfting from the future confequen- 
 ces of his favor or difplcafuue as our judge ; 
 for the mind of man is fo fram'd, as natu- 
 rally to defire the efleem of other intelli- 
 gent and moral agents, and the more per- 
 fect their charaders are, the more felicitous 
 we fliall be to obtain their approbation. 
 Above all, the univerfal and mod accurate 
 inipedion of that Being, who is perfecflly 
 free from the leaft moral dcfed:, muft be 
 regarded by the mind which believes and fe- 
 rioufly attends to it, as a powerful motive to 
 the avoiding of all evil, and the fincere prac- 
 tice of every virtue. But this has ilill the 
 greater force, when we confider that as the 
 confciences of men neceflarily approve the 
 ' whole 
 
in what Sefije if is to be attributed to God. 27 
 whole work of God's law written in their Serm, 
 hearts as pure and righteous, and as this can- •'• 
 not but raife in us a high veneration for the 
 lawgiver, fo his inviolable regard to redli- 
 tude, which makes our condutfl now the 
 objecfl of his fpecial attention, gives us the 
 greatell reafon to believe he will hereafter 
 call us to account. 
 
 It may be a very proper and afeful illuf- 
 tration of this fubie(fl, to confider it in the 
 light in which the fcriptures fet it. One 
 great excellency of thefe facred books, as a 
 rule of religion, is, that they contain noble 
 defcriptions of the Deity, tending to form in 
 our minds the moft becoming fentiments 
 concerning the tranfcendent perfediion and 
 dignity of his nature, and glory of his fu- 
 preme government, and the moft apt to 
 excite in us pious and devout affedions. 
 Particularly, they reprefent that which I 
 have been endeavoring to prove and to ex- 
 plain, his moral attributes in general, or that 
 perfedl" rediitude which comprehends them 
 all under the character of holinefsy as the ob- 
 ject of our higheft admiration aad moil pro- 
 found reverence, which in a peculiar fenie 
 tliey afcribe, nay appropriate to him, as in 
 the text : Who jhall not fear thee, O Lord, 
 
 and 
 
28 Moral Agency explain d, a?td 
 
 Serm. and glorify thy Name, for thou only art Holy? 
 I- In like manner, the angels are reprefented in 
 ^ vifion to the prophet Ifaiah, as in God's train 
 which filled the temple, that is, as attending 
 in their miniftry, when he reveals his will 
 to men, and governs them according to that 
 revelation ; and on that occafion they cele- 
 brate his glory under the fame denomination, 
 as expreffing the moft proper idea we can 
 have of the objedl of our worfliip, fiying, 
 Jioly^ holy^ holy is the Lord of Ho/ls^ the 
 whole earth is full of his glory. It is there- 
 fore the incommunicable title of the true 
 God, denoting his incomparable moral ex- 
 cellence, which the prophets often gave him, 
 the Holy one of IfraeL Other perfons, 'tis 
 true, and even inanimate things, are called 
 holy in fcripture ; but things are fo denomi- 
 nated, only, becaufe of their being ufed in 
 the external religious fervices performed by 
 men ; and perfons in a more proper, but fir 
 inferior fenfe, fo that the glory of the purefl 
 and moft exalted created beings is reprefented 
 as finking into nothing, when fet againfl 
 original and immutable holinefs. The heavens 
 are not dean in his fight ^ and he chargeth his 
 angels with folly. But when this defignation 
 is given to God, it means that which is the 
 
 principal 
 
in what Senfe it is to be attributed to God, 29 
 principal and peculiar ohjeO: of reverence, Serm. 
 which ought to be held facred by all intelli- !• 
 gent creatures, and claims their humble ado- 
 ration on its own account, without reference 
 to any thing elfe as a fuperior excellence, or 
 its original pattern, and it is the univerfal, 
 perfed: re(5titude of the divine nature. 
 
 Now the boli/iefs of God, that mofl emi- 
 nent character given him in fcripture, com-^ 
 prehending all his moral excellencies, and 
 propofed as the jufl object of our religious 
 fear, and the perfed: pattern to which we 
 fliould always endeavour to conform our 
 temper and behaviour ; the holinejs of God, 
 I fay, is celebrated as confiiling in fuch par- 
 ticulars, as you will fee are imported in 
 his approbation of good, and difapprobation 
 of evil ; his moral charadler as it appears by 
 the evidence of reafon, confifling in an eter- 
 nal diftance from every kind and degree of 
 fin and unrighteoufnefs, in an utter abhor- 
 rence of all manner of moral impurity. 
 7hou art (fays the prophet) * of purer eyes 
 than to behold e^oit, and canft not look on ini' 
 quity^ that is, otherwife than with detefla- 
 tion, and in a conilant oppoiition to wicked 
 men, who continue obflinately and impeni- 
 
 * Habb. i. 13. 
 
 tently 
 
go Moral Agency explahid^ and 
 
 Serm. tently in their wickednefs. T^hou art not a 
 -^V,.,^^ God that hath pleafure in wickednefs, neither 
 Jhall coil dwell with thee, the foolifi fhall not 
 (land in thy fight, thou hateft the workers of 
 iniquity *. Sin is conftantly reprefented, as 
 that alone, which fcparates between God and 
 any of his rational creatures, obftruding the 
 channels of his overflowing goodnefs to- 
 wards them, and hindering his complacency 
 in them. Whatever benevolence and com- 
 paffion he has for fmners, and indeed he has 
 fhewn amazing pity to guilty mankind, no 
 confideration can reconcile him to their flns^ 
 {o as to give them the leaft degree of coun- 
 tenance or approbation j on the contrary, 
 the fcriptures conftantly teach, that having 
 diftinguiflied fome of mankind by his favor, 
 and honoured them with peculiar privileges, 
 it is not the intention of his grace to indulge 
 them in any evil way ; but he has chofen 
 them for this very end, that they Jhould be 
 holy, and without blame before him -J-. And 
 if they break his Jlatutes, and keep not his 
 commandments^ then will he vifit their frarf- 
 greffions with the rod, and their iniquity with 
 (iripes %. For fays the prophet §, in the 
 
 * Pf.v. 4, 5. f Eph. i. 4. X P^« Ixxxix. 31, 32. 
 § Amos iii. t. 
 
 nama 
 
in what Senfe it is to be attributed to God, 3 ( 
 
 name of God, to the Ifraelites^ Tou only haveSEV^u, 
 I know?! of all the families of the earth, there- ^• 
 fore will I puniflo you for all your iiiiquities. 
 Thus is he reprefented as acTting invariably, 
 according to the elTential rc(ftitude of his na- 
 ture, pleafed with moral goodnefs in his crea- 
 tures, difpleafed with evil. 
 
 Above all, the Gofpel, that lafl, andmoft 
 perfed: revelation of the divine will, inftead 
 of giving the profefTors of it any allowance 
 to lin, becaufe grace has abounded, (which 
 is an injurious imputation caft upon it by ig- 
 norant and impious minds) its chief defign is 
 to eftablifii that great principle, God's moral 
 purity, and to manifeft his abhorrence of 
 fin, and inviolable regard to purity and vir- 
 tue in his reafonable creatures. It was for 
 this he fent his foil into the world, to turn 
 men from their iniquitieSy and reduce them 
 to the paths of righteoufnefs. For this the 
 blelTed y^y^^j fubmitted to the deepefl humi- 
 liations and mofl grievous fufFerings. He gave 
 himfelf (as St. Faul fpeaks) ^for his church, 
 that he might fanBify and cleanfe ity that he 
 might prefent it to himfelf a glorious churchy 
 not having fpot or wrinkle ^ but that it Jloould 
 be holy and without blemifhy or as 'tis elfewhere 
 
 * Eph. V. 26, 27. 
 
 exprefTed, 
 
32 Moral Agency explain d, and 
 
 Serm. exprefled, he gave himjelf for iis^ to redeem 
 h^.^ us from our iniquities^ and to purify unto him- 
 felf a peculiar people zealous of good works. 
 In all this he is faid to have done the will of 
 his father, and glorified him, that is reflored 
 and promoted in the world the caufe of vir- 
 tue and righteoufnefs, which is the glory of 
 God. And his life was the viiible image of 
 the divine fandity, propofed as a familiar ex- 
 ample to mankind, for he was holy, harni' 
 lefsy undejtledy andfeparate jromfmners. He 
 did no fin, neither was guile found in his 
 mouth. And as chriftianity appears by the 
 character of its author, and by his actions 
 and fufferings, to be a defigned evidence of 
 the holinefs of God, or of his averfion to 
 fin, and his gracious defire to turn men from 
 it, fo the inftitution itfelf is perfedly pure, 
 it contains the clearefl: and moft lively de- 
 fcriptions of moral virtue, and the flrongefl 
 motives to the pra(5lice of it. It promifes, as 
 from God, the kindeil afiiftance to men, for 
 making the Gofpel effe<5lual to renew them in 
 the Jpirit of their minds, and to reform their 
 lives by his fpirit fent down from heaven, on 
 purpofe to convince the world of fin, and rigb- 
 teoufnefs, and judgment. To enlighten them 
 who were in darkmfs, and turn the difobe- 
 
 dient 
 
in what Senfe it is to be attributed to Cod. 33 
 dtent to the wifdom of the juft, to ftrengthen Serm. 
 fincere but weak converts to true religion, J,v^ 
 unto all obedience and long-fuffering pati- 
 ence, to enable them to refift temptation, to 
 abound in the fruits of right eoiijmfs^ and per ^ 
 feB holinefs in the fear of God. 
 
 Thus it is plain, that it was the defign of 
 the chriflian religion to gi^e all men, and all 
 intelligent beings who fhould come to the 
 knowledge of it, a convincing proof of the 
 holinefs of God ^ that is, to confirm this 
 moft important and necelTary truth, which 
 the light of nature alfo teaches, that he is a 
 being of the moft perfe6l purity, who is dif- 
 pleafed with all moral turpitude, and has an 
 inviolable regard to virtue in his reafona- 
 ble creatures. And of this we have ftill a 
 farther evidence in the account which the 
 fcriptures give us of the divine judgment, or 
 diftribution of rewards and punifliments, 
 which ftiall be impartially rendered to all 
 men according to their works. As the crea- 
 tures who are reprefented as furrounding his 
 throne, continually miniftring to him, and 
 ftanding before him, that is, .his chief 
 favourites, and who have the neareft ad- 
 miffion to his blifsful prefence, are perfectly 
 innocent, free from all fmful ftains and de- 
 
 VoL. II. C feasi 
 
34- Moral Agency explain d, and 
 
 Serm. fe6lsj fo mankind in their lower fphereand 
 ^' more diflant fituation, are regarded by him, 
 not according to outward confiderations, fuch 
 as their nations, their tribes and families, 
 their worldly condition, for he regardeth 
 the rich no more than the poor, the exter- 
 nal appearance of their perfons -, nor yet 
 according to their forms of devotion, and 
 {hew of religious profeflion (outward pri- 
 vileges may aggravate fins, they can attone 
 for none) but they are only regarded by 
 the righteous God according to the inte- 
 grity of their hearts, and the goodnefs of 
 their adions. In this he aOs with a fleady 
 impartiality, as the apoftle Peter excellently 
 fpeaks, and agreeably to the whole tenor of 
 the facred writings, * Of a truth I perceive 
 that God is no refpeSler of perfons^ but in eve- 
 ry nation he that jeareth him, and worketh 
 righteoufnefSy is accepted with him. And not 
 only does the unbiafs'd re(flitude of their 
 judge determine their condition according to 
 their general moral charader, and the gene- 
 ral tenor of their moral adions, but the de- 
 grees of his favour and difpleafure, and the 
 efFedts of both, are in exaft proportion to 
 the degrees of their moral goodnefs or evil. 
 
 * Aftsx .34, 35. 
 
 'Jlhe 
 
in what Senfe it is to be attributed to God. 35 
 ^he righteous are his delight, he takes plea/tire^^ R m.' 
 i?i them that fear him, his eyes run to ^^^iW-^ 
 Jro throughout the whole earth, to (hew him^ 
 felf jirong in the behalf of them, whofe heart ' 
 isperfeB towards him %. And he has teferved 
 for them a great happinefs to be enjoyed \i&x^' 
 iihev, a crown of right eoufie/s and glory. But . 
 that happinefs fliall be unequal, bearing ex- 
 a(5l proportion to the degrees of their virtue, 
 and ufeful fervice in a ftate of trial,yor he which 
 foweth bountifully flmll reap bount-ijully, and 
 he that Joweth fparingly (JmU reapfparingly^. 
 On the other hand, the punifhment of iin- • 
 ners in the future ftate fhall aho be unequal,y^^ 
 that fer'uant who knew his Lord's will, ajid 
 prepared not himfelf, ?ieither did according to 
 his will, Poall be beate?i with many flripes ; 
 but he that knew not, and did commit things 
 worthy of flripes, jl:>all be beaten with fein) 
 flripes *. 
 
 Thus I have fhewn what evidence we 
 have fronj reafon of God's moral re<flitude, 
 particularly, as exercifed and conftantly ma- 
 nifefting itfelf towards his creatures, in his 
 approbation of virtue and goodnefs, where- 
 ever it is found, and his difapprobation of the 
 contrary. And I have alfo fhewn, that the 
 
 X Chron. xvi. 9. f 2 Cor ix, 6. *Luke xii, 47, 48- 
 
 C 2 general 
 
36 Moral Agency explain d, and 
 
 Serm. general ftrain of the fcripture declarations 
 ^' upon the fame fubje<5t, is exadly agreeable 
 to this, when they reprefent holine/s as the 
 true, effential, diftinguifhing charad:er of 
 the fupreme Being, the very fum of all his 
 adorable and lovely perfe(!lions, confiding in 
 an impartial and invariable diflike of, and op- 
 pofition to all moral impurity, and his perfe6t 
 complacency in the righteoufnefs and goodnefs 
 of all moral agents,and their good acftions^ dif- 
 tinguifhing them by his favour, according to 
 the meafurc of their real goodnefs. Upon 
 which this reflection naturally arifes, that as 
 there is no dod;rine of greater importance to 
 the ends of religion and virtue, none which 
 the human mind, upon calm and ferious con- | 
 fideration, can more fully refl fatisfied in, as 
 in all refpecSts worthy of the befl and moft 
 excellent of all beings, the juft object of 
 their highefl love and adoration, none which 
 has a more dired: tendency to excite pious 
 and devout affedtions in our minds, to be the 
 foundation of true and rational religion, 
 and thereby promote the utmofl perfection 
 and happinefs of the human nature ; this, 
 which is the peculiar glory of chriftianity 
 above all other pretended revelations, juftly 
 recommends it to our eiteem, and ftrongly 
 
 fupuorts 
 
in what Senfe it is to be attributed to God. 3 7 
 fupports its pretences to a divine original. It Se r m. 
 remains now that we confider, L^Y%J 
 
 3dly, To what ufeful purpofes this doc- 
 trine may be apph'ed for the forming of our 
 tempers, and governing our pra(5tice. Firft, 
 the moral reditude of the Deity intitles 
 him to our higheft efteem and veneration. 
 The human mind is fo conftituted as necef^ 
 farily to difcern the difference between right 
 and wrong, good and evil in the difpofitions 
 and the condud of intelligent beings, and 
 to diftinguifli them in its regards, according 
 to that difference. If a good moral charac- 
 ter is reprefented to us, abftradly, fo that 
 our private intereft is not affeded by it ia 
 any degree, as in a diftant part of the world, 
 or even another order of beings with whom 
 we are not fuppofed to have any manner of 
 communication, yet it will immediately 
 appear to us dmiable, nay, tho' there be an 
 oppofition of Intereft, and danger appre- 
 hended from it to ourfelves, the heart v/ill 
 feel a fecret veneration arife for inflexible in- 
 tegrity, and an unbiaft impartial averfion to 
 all moral deformity. In the imperfed mea- 
 fure in which this good temper difcovers it- 
 felf among men, it is acknowledged to me- 
 rit our approbation and our praife. Superioi 
 C 3 natures 
 
38 Moral Agency explain d^ and 
 
 Serm. natures are held more venerable, becaufe of 
 ^' their greater moral perfedion, not becaufe 
 of their greater powerand knowledge,which, 
 fuppoiing them deftitute of good moral qua- 
 lities, would render them more deteftable ; 
 and for this reafon evil Daemons are the moil 
 abhorred of all beings. What admiration 
 then, and honour fliould we have in our 
 hearts for original moral excellence, that ab- 
 folutely pure and perfed: being, in whofe 
 iight the inhabitants of heaven are not 
 clean, becaufe they are not immutably fo 
 by the independent perfedion of their na- 
 ture ? Every agent of a limited underftand- 
 ing may poffibly be milled, that is, he has 
 no abfolute lecurity in himfelf againft being 
 drawn into erroneous opinions, and thereby 
 into wrong actions, which diminiflies our 
 refped for him, in proportion to the appre- 
 henlions we have of his fallibility or liable- 
 nefs to change. But the reditude of the 
 Deity is invariable as his eflence 5 he is no 
 more capable of being impofed on by any 
 artifice or mifreprefentation from without, 
 than of changing thro' the influence of any 
 infirmity within. This therefore challen- 
 ges our moft peculiar and fuperlative e- 
 
 fteem. 
 
in what Senfe it is to be attributed to God. 3 9 
 fteem. Who Jhall not fear thee, O Lord^ and^E km. 
 glorijy thy name, for thou only art holy. i J\rNJ 
 
 It was the great unhappinefs, as well as 
 inexcufable folly of the heathens^ at leaft 
 many of them, that they honoured as a fort 
 of Deities thofe beings, whether real or ima- 
 ginary, who were of immoral charader, 
 fo that the moft infamous vices among men 
 had their patrons among the Gods. The con- 
 fequence was, that as their religion corrupt- 
 ed their manners, (for thofe immoralities, 
 from which difgrace ought to be infeparable, 
 were held innocent, yea honourable, being 
 attributed to the objeds of adoration, thus 
 vice took deep root and fpread far and wide) 
 fo their worfhip itfelf became a poor, con- 
 temptible, and impure thing. For the fpi- 
 rit of the worfhipper will always be fuitable 
 to the fentimentshe has of his God ; if they 
 be low, corrupt and vicious, fo will his tem- 
 per be even in his devotion, and fo in fadt 
 the religion of the Gentiles, inflead of railing 
 the minds of men to a divine temper, funk 
 them beneath humanity j and their rites of 
 fervice were agreeable to the charaQer of the 
 Gods, and the fpirit of the worfhippers, they 
 were not only foolilh, but obfcene and bar- 
 . barous. Bat however unwilling fome may 
 
 C 4 be 
 
'4© Moral Agency explalrid, and 
 
 Se P.M. be to own it, the generality of men in thofe 
 ^^^^J^^,^ parts of the world where chriftianity is 
 known, are indebted to it for jufter notions 
 of the Deity, and therefore a more rational 
 worfliip. Not to mention its dodrines con- 
 cerning his other perfedions, it has particu- 
 larly fet us right in the great article of his 
 moral charader, continually inculcating as a 
 truth mofl neceffary to be believed, that he 
 is Holy, that is, as has been already obferved, 
 averfe to all kinds of moral evil, and a conr 
 ftant impartial lover of virtue, ready to encou- 
 rage and reward it in any of his creatures. It 
 oughttobeacknowledgedjthatfomechriftians 
 have wrong ways of thinking in this point, 
 fome profefs opinions inconfiflent with God 'S 
 univerfal impartial reditude as governor of 
 the world j opinions which reprefent him 
 as ruling over mankind in an arbitrary way, 
 partial to fome, diftingui(hing them by his 
 favour, and appointing them to happinefs, 
 without any conlideration of their behaviour; 
 fevere againfl others without any regard to 
 their demerit ; as laying great flrefs upon 
 trifles, offended where there is no moral im- 
 purity, as for involuntary miftakes, where 
 there are no ill affedions, or for the violation 
 pf foolifh human decrees; asappeafed by in- 
 
 fignificant 
 
in what Senfe it is to be attributed to God. 4 1 
 fignificant ceremonies, without the real re-SERM. 
 formation of finners i nay, as plealed with I- 
 cruel and barbarous perfecution. But thefe^^^ 
 abfurd dodlrines are not chargeable on the 
 rule of chriftianity, which, on the contrary, 
 teaches that God is perfedly pure, and im- 
 partially righteous in the whole of his admi- 
 niftration ; and on this account claims for 
 him, what our minds mfuft confefs to be due, 
 our higheft efteem and honour. 
 
 2dly, The firm belief of this principle, 
 which I have endeavoured to prove and ex- 
 plain, and a ferious attention to it, mufl 
 have the greatr.ft influence to promote virtue 
 among men, and to reftrain them from all 
 kinds of moral evil. For what can more 
 rationally induce them to any pradice, than 
 that thereby they {hall obtain the approba- 
 tion of the fupreme Being ? What can be a 
 more powerful difluafive from any thing,than 
 that it renders them obnoxious to his dif- 
 pleafure ? All the motives taken from other 
 confiderations relating to the Deity, his for 
 vereign dominion, his almighty power, his 
 omniprefence, his perfed; knowledge of our 
 ways, and even our thoughts, all the mo- 
 tives, I fay, taken from thefe confiderations, 
 derive their force from this. Suppofing it to 
 
 be 
 
42 Moral Agency explatrid^ and 
 
 Serm. be acknowledged, that he is the great ruler 
 *• of the iiniverfe, that we and all creatures are 
 abfolutely fubjed: to his difpofal, and that he 
 is continually infpediing our fecret purpofes, 
 as well as our outward adlions, what can all 
 this avail to the forming our difpofitions, and 
 dired:ing our practice, unlels we know what 
 will pleafe, and what will difpleafe him ? 
 But if we are thoroughly convinced, that 
 the righteous Lord loveth righteoufnejs^ and 
 wickednefs is an abomination to him, then 
 every relation we bear to him and every one 
 of his perfedions, joins in demanding a con- 
 formity of our tempers and our lives to his 
 eflential redlitude j and all of them taken 
 together lay us under an indifpenfable ob- 
 ligation, which an attentive mind cannot 
 but be fenlible of. And let us flill remem- 
 ber,what was obferved before upon this fub- 
 jedt, that even abflradling from the confer 
 quences to ourfelves, that is, the rewards 
 and punifhments to be diftributed by the 
 judge of our condu<5l, this motive duly at- 
 tended to muft have a very great force. 
 The defire of honour from other intelligent 
 beings is fo flrong in the mind of man, a 
 fenfe of (hame accompanies the confciouf- 
 nefsof having done amifs before them, and 
 
 fatif- 
 
in what Senfe it is ta be attributed to God. 43 
 fatisfa6:ion arifes from having merited their Serm, 
 efteem ; this delire, I fay, is fo ftrong in I^.^. 
 the minds of men, even where the virtuous 
 afFedtions are weak, that to it principally is 
 owing the decorum obferved in their deport- 
 ment which is open to the views of each o- 
 ther, on the foundation of that fenfe which 
 is common to them all, of moral good and 
 evil. Scarcely is any one arrived to fuch a 
 height of impudence, as not to afied: fecre- 
 iy in his crimes, even when the fear of pu- 
 nifhment is laid afide. But flill the more 
 venerable any prefence is on account of re- 
 puted moral worth, the more will men be 
 afhamed of bafe ad:ions, and reflrained from 
 committing them. Now the divine prefence 
 ought to be, and will be, by thofe who firm- 
 ly believe and ferioufly confider it, regarded 
 above all others, becaufe of abfolute purity, 
 and becaufe it is univerfal. 
 
 ^ here is no darknefsnor fhadow of death where 
 the workers of iniquity may hide themfehesfrom 
 God, His eye pierces into the deepeft foli- 
 tude, and fees the fecrets of all hearts; and 
 there is no kind of moral turpitude which is 
 not odious to him. He is partial to no cor- 
 ruptions, nor can the lea ft offence againfl 
 perfed reditude meet with his approbation, 
 
 any 
 
44 Moral Agency explain d^ and 
 
 Serm. any more than it can efcapehis notice. The 
 J- moft ingenuous and the moft pious minds 
 are fenlible of this, they feel an inward 
 fliame, remembring their finful imperfec- 
 tions and failures, which none know but 
 God and their own hearts. 
 
 Laftly, the moral perfection of the Deity 
 is the great pattern which we ought to imi- 
 tate. This is the application which the fa- 
 cred writers always diredl us to make of it, 
 and the principal view with which they in- 
 lift on that important dodrine. They do 
 not teach us that God is Holy, merely as a 
 point of fpeculation, nor only to attracfl our 
 efteem and veneration to him, but chiefly 
 that we fhould follow his example, and be 
 holy in all manner of converfation^ as he is 
 holy. It muft be acknowledged that the me- 
 thod they take is very rational, and the mo- 
 tive they infift on very apt to work on the 
 human mind. For there feems to be natu- 
 rally in mankind a pronenefs to imitation, 
 which is fo flrong a principle of acflion that 
 it is exceeding difficult to refift it. Perhaps 
 there is no one greater caufe of corruption in 
 morals fpreadingfouniverfally, as it has been 
 known to do in fome parts of the world, a- 
 gainft the didates of reafon and confcicnce. 
 
/;/ tvhat Se?i/e it is to be attributed to God, 45 
 and againft the cleareft religious inftrud:ions, Se rm. 
 than that it has been recommended by fome , J^^ . 
 great examples, whereby the fenfe of its turpi- 
 tude gradually wears off, till at lafl it is thought 
 honorable. Now if this difpolition to imi- 
 tate be fo ftrong, that by its influence ex- 
 ample prevails, even contrary to the di(5tates 
 of reafon and nature, what can have a greater 
 tendency to flrengthen virtuous affections, 
 which our minds muft neceflarily approve, 
 than to fet before them a perfed: pattern of 
 moral re6litude, the proper effed of which 
 is to raife in them an ardent defire of refem- 
 bling it, as far as their condition will allow ? 
 And this is the true dignity of the rational 
 nature, which every one who partakes of it, 
 will find an inward felf applauding fatisfac- 
 tion in afpiring to. 
 
 If we refled on our own conflitution, and 
 'tis very becoming fuch creatures as we are 
 to do fo, there appears a great diverfity in it. 
 One part of our nature has an affinity with 
 the inferior kinds of living creatures : We 
 have external fenfes like theirs, and appetites 
 which determine us to things neceflary for 
 the prelervation of the animal life, in the 
 fame manner as they have. In fome of the 
 brutal fpecies there are remarkable difcoveries 
 
 of 
 
46 Moral Agency explairid^ and 
 
 SERiv^k of reafoning, within a narrow fphere, and 
 '• upon objecSs which fall within the percep- 
 tion of their fenfes. 'Tis religion and vir- 
 tue which makes the diftin^lion. There is 
 no appearance at all which leads us to ima- 
 gine that the lower kinds of animals have 
 any fenfe, or capacity of moral obligations. 
 Here, then, is the preeminence of man above 
 the beafts. By the body, its fenfes and ap- 
 petites, we are allied to them and (hall pe- 
 rifh like them j but by the knowledge of 
 God and religion, by confcience, by the de- 
 vout and generous affedlions, and a fenfe of 
 the dignity and excellence which is in them, 
 we are related to fuperior orders of beings, 
 and even to the fupreme. If this be fo, 
 there needs little reafoning to fhew what is 
 worthieft of a man. Whether to be like the 
 beafts, and live as if we had nothing in our 
 nature more noble than they, or to partake 
 of a divine nature^ and improve thofe powers 
 and affecflions wherewith our minds are in- 
 dued, fo as to refemble the perfed:ions of God. 
 Let any man who has a juft value for his 
 kind, and a fenfe of the true dignity of hu- 
 man nature, judge then, whether this does 
 not lay him under an obligation to follow 
 holinefs and virtue, which above all things 
 
 enobles 
 
in what Senfe it is to he attributed to God, j^y 
 enobles humanity, raifing it to the fimilitudeSERM. 
 even of the higheft perfedlion. No crea- i*^ 
 ture has, or can poflibly have, the leaft like- 
 nefs to God in fome of his natural attributes ; 
 but as his moral characfler appears to our 
 minds infinitely amiable whenever we con- 
 lider it, the capacity of imitating it, is the 
 diftinguifhing excellence of intelligent na- 
 tures; the actual likenefs to it in virtuous 
 difpofitions and pradlices, is their highelt 
 glory and fellicity, and every ftep of their 
 progrefs in it, is accompanied with high 
 felf enjoyment. Thus it is evident, that as 
 wrong notions of the deity, which have 
 fometimes prevailed among mankind, par- 
 ticularly relating to his moral perfedtions, 
 have, above all things, tended to corrupt 
 men's morals, and produced very fatal effe£^s 
 in the world ; fo on the contrary, a jufl re- 
 prefentation of him, as a being perfe(£l:ly 
 pure and righteous, has the greatelt force, 
 as an example, to promote univerfal righte- 
 oufnefs and goodnefs. 
 
 'Tis certain that the higheft moral re£li^- 
 tude of any creature comes far fhort of the 
 divine, eflential, and original purity. The 
 Lord God Almighty and the King of faints, 
 only, is holy j and the moral attainments of 
 
 men 
 
48 Moral Agency explain dy and 
 
 Serm. men in this imoerfedt ftate, come fhort of 
 ^' what a created nature is capable of, they 
 come fhort of innocence or finlefs perfec- 
 tion. Yet notwjthftanding all the abate- 
 ments which muft be made, not only be- 
 caufe of our natural imperfection as finite 
 beings, but moral imperfedlion, having in- 
 firmities whereby we are betrayed into fintul 
 failures, there is a realj tho' faint refem* 
 blance of the divine holinefs, in the virtues 
 of good men. And purfuant to the account 
 which has been given of this perfedlion in 
 the Deity, his image in men difcovers itfelf 
 by their hearty diflike of all moral turpitude, 
 wherever it is found, whether in others or 
 in themfelvesj and their fincere hatred of 
 every falfe way, even of vain thoughts. 
 And becaufe we are always in danger of 
 being milled, thro' the frailty of nature, and 
 the influence of our lower appetites and 
 paflions, therefore ought we always to em- 
 ploy our felves in a careful vigilance, and in 
 the exercife of a flrid: difcipllne over thefe 
 fources of evil in ourfelves, afpiring to a 
 greater freedom from their power. The 
 mind that is formed to the imitation of 
 God, habitually inclines to good ; the re- 
 mains of fin are its moft grievious burden ; 
 
in what Senfe it h to be attributed to God. 49 
 A conqueft over moral infirmities yields itSERM. 
 the mod fenfible pleafure, and is matter of . * 
 fecret felf-applauding triumph ; and it enjoys 
 its growing liberty with lincere delight. The 
 natural fruit of this difpofition will be a re- 
 folved abftainihg from iin in pradice, for no 
 man can be fuppofed frequently, and of choice, 
 to do what he fincerely hates. Therefore 
 nothing can be more vain than a pretence of 
 holinefs in heart, and an abliorrence of fin, 
 which is not jufi:ified by a regular conver- 
 fation. 
 
 Tho* it is not to be expeded we fliould at- 
 tain to the perfection of innocence in this 
 world, yet it is the difpofition of thofe who 
 follow God as dear childreit^ and keep his pu- 
 rity always in view as their pattern, to con- 
 tend for it with ardent defire and confiiant 
 endeavour, prefiingon unwearied in ihe paths 
 of virtue, and zealoufly oppofing every kind 
 of evil which they are tempted to. Again, 
 the imitation of the divine rectitude will di- 
 rect us to an abhorrence of all vicious charac- 
 ters, and to an high efteem of all good men* 
 An univerfal benevolence to mankind, even 
 the worft of them, and a difpofition to do 
 them kind offices, fuchas their condition re- 
 quires, or renders them capable of, is a 
 
 Vol. II. D God^ 
 
5© Moral uigency explain' dy &c, 
 
 Serm. God-like temper; but fo is a peculiar diftin- 
 ^ • guifhing efteem for good men, according to 
 the meafure of their goodnefs, and an im- 
 partial averfion to obftinatc, irreclaimable 
 iniquity, wherever it appears. As the righ- 
 teous Lord loveth righteoufnefs, and is an- 
 gry with the wicked every day, fo his fin- 
 cere worfhippers follow his example, for in 
 their eyes a vile per [on is contemned^ but they 
 honour them that fear the Lord. 
 
 S E R. 
 
(51) 
 
 SERMON II. 
 
 The Goodnefs of God, proved from 
 his Works. 
 
 Markx. i8. 
 7h€re is none good but one^ that is God, 
 
 AS goodnefs, in general, is a moft a-SERMT 
 miable fubjedt of meditation, it is ^^^ 
 impoffible for the human heart, de- ^^ 
 lignedly and deliberately, to think of it with- 
 out pleafure. Thegoodnefs of the Deity is, 
 in a peculiar manner, above his other per- 
 fections, attractive of our higheft efteem 
 and delight. They are all excellent in them- 
 felves, abfolute, independent of any other 
 being, neceffary as his exiflence, and infi- 
 nite ; but beneficence finifhes his character, 
 which is the jufl obje(5t of our adoration, our 
 reverence and love, the foundation of our 
 hope and confidence in him, and mofl wor* 
 D z thy 
 
52 Ihe Goodnefs of God 
 
 Se RM. thy to be imitated by us, as far as our limit- 
 ^^' ed capacity, and the frailty of our nature 
 will allow. The confideration of eternity 
 and immenfity, of power and wifdom, nay, 
 and of holinefs and juftice, abftradling from 
 love and kindnefs, may ftrike the mind with 
 admiration and awe ; but the bounty of God 
 to all fenfitive, and efpecially rational crea- 
 tures, his opening his hand liberally, and 
 giving them that which is convenient for 
 them, fuitable to their feveral natures, this 
 infpires the heart of man with hope and joy, 
 excites the bed afFed:ions, and makes all the 
 reil of the divine attributes appear moft 
 lovely. 
 
 I intend afterwards more particularly to 
 explain this fubjedt. My prefent delign is to 
 prove that God is good. Some have endea- 
 voured to prove all his moral attributes, and 
 particularly his goodnefs, from his natural 
 perfe(ftions j and their reafoning feems to be 
 very ftrong. As morality has a necellary 
 foundation in the nature and reafon of things, 
 independently on, and antecedently to all 
 will, and poiitive appointment j for the ef- 
 fences of things being different, there muft 
 be different relations, an agreeablenefs and 
 difagreeablenefs of fome to others, and par- 
 ticularly 
 
proved from his Works, 53 
 
 tlcularly a fuitablenefs of certain conditionjS e r m . 
 and circumftances, to certain perfons, or J^^v 
 their charadlers and qualifications : So this 
 necefTarily appears to the human underftand- 
 ing, and we cannot help thinking it appears 
 to every underftanding, more or lefs clearly, 
 according to the meafure of its perfedlion, 
 and every intelligent agent muft of neceflity 
 (not natural but moral, confiftent with the 
 moft perfed: freedom) diredl his anions by 
 that diftintftion of fit and unfit, fo far as it is 
 known to him, unlefs he be hindered by im- 
 potence or wrong aflfeftion. Now the fu- 
 preme caufe of all things being abfolutely 
 perfedt, felf-cxiftent, independent, and un- 
 changeable, his underftanding infinite, his 
 power almighty, as he difcerns all the rela- 
 tions and even pofiibilities of things, no rea- 
 fon can pofTibly be imagined why he fliould 
 not always ad: according to theie invariable 
 refpeds, which he has made every intelligent 
 creature capable of feeing, and thereby ca- 
 pable of approving and praifing his admini- 
 ilration. He can never miftake evil for good, 
 or fail in diitinguifliing the true limits of fit 
 and unfit : There is no fuperior power to 
 controul or reflrain him in doing what he 
 thinks mofl reafonable to be done : He is 
 
 D3 
 
 m 
 
 finitely 
 
54 7'/^^ Goodneft of God 
 
 SfRM. infinitely above all indigence, or want of 
 ^i^" any thing to make him perfedlly eafy and 
 happy, and therefore his mind cannot be 
 bialTed by any felfifh or partial affedtions, 
 which are in other agents the fources of of- 
 fence againft the eternal rule of right. In 
 particular, the fupreme Being muft be good, 
 or inclined to communicate happinefs, be- 
 caufe he is in himfelf, and was from eterni- 
 ty, perfedly and unchangeably happy, and 
 therefore cannot be fuppofed to have defign- 
 ed the production of any kind or degree of 
 unhappinefs, unlefs his wifdom ftiould fore* 
 fee it might be a means of greater good in 
 the end. Nor indeed can it be fuppofed^ 
 that fuch a Being could have another mo-» 
 live to make any creatures at all, than to 
 communicate good in fuch variety, and aU 
 ways in fuch proportion, as to his infinite 
 wifdom fliould feem meet. That God is 
 beneficent alfo, appears from his abfolute 
 all-fufficiency, whereby he is at an infinite 
 diflance from malice, envy, and all temp- 
 tations to do evil. For thefe malevolent dif- 
 pofitions, and every difpofition contrary to 
 goodnefs, as they are known to be torment- 
 ing to the mind in which they are feated, 
 fQ they always proceed, and in their nature 
 
 muft 
 
proved from his Works* 55 
 
 muft proceed, from weaknefs and imperfec- Sirm. 
 
 But tho* this reafoning may be very con- 
 vincing to fome attentive perfons, yet ano- 
 ther, and a larger method of illuftrating the 
 fubjeft before us, may be more generally ufe- 
 ful, which therefore I (hall endeavour in the 
 following difcourfe s namely, by conlider- 
 ing the genuin fruits of goodnefs apparent in 
 the works and ways of God, or in his con- 
 flitution of things, and adminiftration of 
 providence. To which purpofe it is only 
 neceffary to obferve, that the evidence of the 
 divine goodnefs is the fame with the evidence 
 of that difpofition in any other being, as the 
 principle itfelf is the fame in kind, tho' dif- 
 ferent in the degree of its perfedion. If a 
 defigning caufe actually produces thofe ef- 
 feds, which in their nature and tendency 
 are beneficial to other beings, and we fee no 
 reafon to think that he ads upon felfifh prin- 
 ciples, we cannot help concluding, that he 
 is beneficent. Now it has been proved, that 
 God is the fupreme intelligent defigning 
 caufe of all things in the univerfe ; he has 
 difpofed its form, fixed its order, the relations, 
 the connexion and dependence of all its parts, 
 and the harmony of the whole. That he 
 D 4 conti- 
 
'^6 ^he Goodnc/s of God 
 
 Serm. continually fuperintends and irrcfift'ibly go- 
 I^' verns it, being every where prefent, and 
 every where exercifing his power and wifdom. 
 And therefore if in the intire ftate of things, 
 and feries of events, it appears that there are 
 many benefits adtually conferred, and much 
 happinefs ad:ually communicated to beings 
 which are capable of it, various happinefs 
 fuitable to their various natures and condi- 
 fions, either in their pofTeffion or placed 
 within their reach, fo that by the proper ufe 
 of their own powers, they may attain it ; 
 and at the fame time they have a fufficient 
 dire(5tion as to the manner of attaining it ; 
 if, I fay, thefe things be fo, and this appa- 
 rently prevalent in the conftitution of nature, 
 and the adminiilration of providence, as far 
 as our knowledge extends, then we do juflly 
 infer, that the author of nature and gover- 
 nor of the world is good or benevolent. 
 
 It is true indeed that a vafl variety of crea- 
 tures in the univerfe are not proper objedts of 
 beneficence, and therefore the manifeftation 
 of this^ is not altogether fo extenfive as of 
 the other divine attributes. In all the kinds 
 of inanimate things, from the moft magni- 
 ficent celeftial orbs to the lowed pebble or 
 grain of fand on the earth, the wildom and 
 
 power 
 
proved from his Works. ^y 
 
 power of the creator are difplayed 3 but they Ser m. 
 arecapableof noenjoyrnent, andconfequently i^- 
 the goodnefs of God can no other wife, pro- 
 perly, befaid to be manifefted in them, than 
 as they are the means of happinefs to fenfitive 
 or intelhgent beings. But as we cannot cer- 
 tainly know, that any part of the univerfe 
 is wholly uninhabited by living creatures, 
 and as its principal parts and appearances 
 have an evident relation to life, and are ufeful 
 to its prefervation and entertainment -, (o this 
 iyftem, which we are beft acquainted with, 
 would be but very imperfedlly underftood, 
 and a wrong judgment made of it, if it were 
 confidered only as dead nature ; a curious 
 fabric indeed, but unrelated to, and not 
 made for the ufe of the animated kinds 
 which dwell in it, and which we cannot a- 
 void thinking to be a fuperior and more per- 
 fect rank of beings. As for the earth, it 
 feems to have been chiefly intended as a 
 dwelling-place for animals, and all its parts 
 and produd:ions principally defigned for their 
 conveniency. We cannot take upon us, fo 
 peremptorily, to judge what the main ends 
 are of thofe moving globes in our heavens, 
 which do all of them, in common with this 
 terreflrial one, partake of the vital heat and 
 
 light 
 
58 ^he Goodnefs of God 
 
 Serm. light of the fun, and which, tho* appearing 
 II- to our naked eyes very fmall, becaufe of 
 ^''^'^*''^ their diftance, are really of a vaft magni- 
 tude. It is not improbable, that as they feem 
 to be well fitted for it by their fituation, they 
 are inhabited by rational creatures, who 
 there celebrate the praifes of their maker, and 
 pay him their homage, being as we are, the 
 monuments of his bounty. But however 
 that be, we reafonably conclude, that the 
 ufes which we fee fome of the far diftant 
 orbs do ferve, thofe the wife author of na-. 
 ture defigned they fhould ferve, and if they 
 are of great importance to animal and intel- 
 ligent beings, he is good in appointing them 
 for fuch ufes j efpecially the fun, that glori- 
 ous orb, the perpetual fource of light and 
 warmth, tho' it may anfwer ends above our 
 comprehenfion, and may be fitted to other 
 parts of the world in the fame way it is to 
 this we live on, or in different ways ; yet 
 upon the partial view we have of it, and of 
 its various ufefulnefs to the inhabitants of the 
 earth, we reafonably judge that it is defigned 
 to be beneficial, and that therefore the ma- 
 ker of it is beneficent. 
 
 From what has been faid, it appears, that 
 one proper illuflration of the prefent fubjeft, 
 
 wiU 
 
proved from his Works. ^g 
 
 will be by confidering the vifible frame oFSerm, 
 inanimate nature which falls within our ob- ^^• 
 fervation, and its moft obvious appearances, 
 ^s they relate to animal and rational life, 
 which afford us a flrong convincing evidence 
 of the creator's bounty. It has been obfer-.. 
 ved on another occafion, that the apparent 
 relation between the parts of the mundane 
 fyftem, particularly the conftant conveyance 
 of light and heat from the fun to the earth, 
 caufing fuch a variety of productions on its 
 furface, and of fo manifold ufe to its inha- 
 bitants, that we cannot conceive how they 
 could poflibly fubfifl without them (which 
 light and heat are fo conveniently diflributed, 
 by means of the daily and annual revoluti^ 
 ons, that all parts of our globe, have, in their 
 turns, fuch fupplies as are neceffary for the 
 living creatures which dwell in them) it has, 
 I fay, been obferved, that this is a clear evi- 
 dence of defign in the frame of the world. 
 5iit the fame argument as fully proves good 
 defign, that is, a defign of doing good to a 
 multitude of fenfitive and intelligent beings. 
 Will we call a man beneficent who. employs , 
 his time, his labour, and treafure, for re- 
 lieving the indigent, for preferving life, and 
 rendering it comfortable ? And ihall we not 
 
 jicknow^ 
 
6o The Goodnefs of God 
 
 Se R M. acknowledge him a kind and generous being, 
 ^^- who has fo contrived the fabric of the world, 
 and fo conftantly direcfts its regular motions, 
 that by them all the fpecies of living crea- 
 tures upon the earth, and mankind at the 
 head of them, are daily nourifhed, and have 
 a vaft variety of enjoyment ? The uniform 
 appearance which there is in the face of na- 
 ture, and theconfkant courfe it keeps, makes 
 the continual, intelligent, and beneficent di- 
 redion of its author, to be overlooked by thofe 
 ungrateful and unthoughtful mortals, who 
 flupidly attribute the benefits they conftantly 
 receive, to a kind of undefigning neceflity ; 
 whereas to an attentive mind, the power of 
 God appears as much in the ordinary works 
 of nature, as in the moft miraculous inter- 
 pofitions. His bounty appears by its con- 
 ftant, yet voluntary communication, fo much 
 the more to be admired, becaufe thus it is 
 manifefted to be a never- failing principle ; 
 and the fun's vifiting the earth every day, is 
 a daily frefh inftance of his favour ; the fuf- 
 penfioki whereof, for a very ftiort time, which 
 he could as eafily effedl, and goodnefs only 
 prevents it, would involve all the animals of 
 the earth in the utmoft horror, nay inevit- 
 able ruin. 
 
 Again^ 
 
proved from his Works. 6i 
 
 Again, if we look into the confcitutionSERM. 
 of this lower world itfelf, which can only be ^^- . 
 attributed to the will of the wife creator as 
 its caufe, it will lead us by the fame fort of 
 reafoning to the acknowledgement of his 
 liberality. There is an admirable correfpon- 
 dence between the parts of the terraqueous 
 globe, whereby it is made a convenient ha- 
 bitation for the various tribes of animals 
 which it fuftains. The thin fluid that fur- 
 rounds it is immediately neceffary to the 
 prefervation of their lives, by breathing, as 
 well as for the tranfmiflion of light, and 
 nourifhing warmth from the fun j its folid 
 parts fupport heavy living bodies, and it is 
 every where fo well fupplied with water in 
 perpetual courfes, and by refrefhing (howers, 
 as to anfwer fufficiently, every where, the 
 purpofe of producing food for them, and to 
 furnifh them with drink, befides other con- 
 veniencies of life. The feveral kinds have 
 their proper elements affigned them, to which 
 they are fitted by their make, and there is 
 fuitable provifion made for them. The fea 
 and the rivers are ftored with fcaly inhabi- 
 tants, which pafs thro' them witheafe and 
 pleafure, having organs adapted to that pur- 
 pofe, and abundance of food convenient for 
 
 them; 
 
6t 7he Goodnefs of God 
 
 Serm. them; but they cannot live on dry land, 
 ^1- which, in its turn, is appropriated to other 
 fpecies, and they, by a quite different or^ 
 ganifation of their bodies, are fitted to move 
 on it with equal eafe, and have the means 
 of their fubfiftence plentifully afforded them. 
 None of thefe can mount up into the air, 
 which yet is vifited by feveral forts of ani- 
 mals, that wing their way thro' its regions, 
 and by it eafily afcend to the tops of moun- 
 tains and tall trees, where they find both 
 nourifhment and ftielter. Now is it not a 
 jufl and obvious refledlion on all this, that 
 God has diffufed his bounty every where, 
 and that all his works which come under 
 our obfervation, are filled with the fruits of 
 it. Neither earth, nor air, nor fea, are emp- 
 ty of living inhabitants, which he provides 
 for. No place is without many witnefTes of 
 his liberality, and life is the care of his pro- 
 vidence. What human heart can be fo infen- 
 fible, as not to join with the pious pfalmifl 
 in celebrating the praife of the divine wif» 
 dom and goodnefs ? T^he earth is full of thy 
 riches, O Lord, Jo is the great and wide fea, 
 wherein are thi?igs creeping innumerable, both 
 Jmall and great be aft s. ^hefe wait all upon 
 thee, that thou mayfl give them their meat in 
 
 du€ 
 
 i 
 
proved from his Works, 6 j 
 
 duefeafon. That thou givefl them, they gather, Sekm. 
 thou openeji thy hand, they are filled with J^L^. 
 good *, 
 
 In the next place, as the animal life, con- 
 iidered by itfelf, efpecially its principal ap- 
 pearances, fenfation and fpontaneous motion, 
 has been proved to be a convincing evidence 
 of the being of God, or of an intelligent a- 
 gent who made the world ; fo it carries in it 
 a very ilrong argument of his goodnefs. It 
 is indeed the loweft immediate object of 
 his goodnefs that we know, becaufe its per- 
 ceptions and enjoyments are of the lowefl 
 -kind J but the benevolent difpofition will al- 
 ways incline any agent to give pleafure ra- 
 ther than pain j and it is a plain inftance of 
 the creator's benignity, that he has made e- 
 ven this low life, with a capacity of fome 
 happinefs, and provided for it all the happi- 
 nefs it is capable of The animal conftitu- 
 tion is fuch, that in every fpecies of it we 
 may obferve a curious texture of the interior 
 vital parts guarded by a ftrong outfide; where- 
 by it is preferved from thofe things which 
 might be hurtful to its tender frame, and 
 enabled to perform its proper iundlions with- 
 out pain. The organs of fenfe are fo fitu- 
 
 * Pf. civ. as, 27, 28. 
 
 ated 
 
64 *The Goodnefs of God 
 
 Serm. ated, as to convey the necelTary notices for 
 ^^' the fafety and benefit of the whole body, and 
 itsinftindis are all plainly fitted to its condi- 
 tion, determining it to that which is ufeful 
 for its prefervation, and to fuch enjoyment 
 as is fuitable to it. But thefe felf-motions, 
 fenfations, and the following of inftindts, are 
 accompanied with a kind of gratification, fo 
 that the fenfitive life itfelf is not dragged on 
 with forrow, nor is altogether joylefs and in- 
 iiped ; but in its meafure, partakes the boun- 
 ty of kind provident nature. Of this, many 
 fpecies of the brutes give plain enough dif- 
 coveries. With what eafe, and natural in- 
 dications of delight, do the herds grafe in ■ 
 their paftures ? They fport in their manner, 
 and play, fatisfied with their portion, and 
 as enjoying all that nature craves. The; 
 birds fing their chearful notes, and mount! 
 upwards with their figns of joy, as contented! 
 with what liberal nature has bountifully dif- 
 penfed to them. : 
 
 But of animal enjoyment we have a morel 
 dired: and immediate knowledge, by whati, 
 we feel in ourfelves j having fenfes and ap-| 
 petites very much refembling thofe of the! 
 inferior kinds, we cannot but know what a| 
 variety of gratification arifes from them, and 
 
 thereby. 
 
pro'ced from bis Works, 65 
 
 thereby are led to acknowledge a large ma-ScRM. 
 nifeftation of the divine liberality, difFufed IJ- 
 thro* the whole extent of fenfitive nature. 
 
 Another obfervation concerning all forts 
 of animals that we know, is obvious to every 
 one, namelv, that their affediions do not 
 wholly terminate in themfelves. Befides the 
 inftinds which relate only to every indivi- 
 dual, whereby it is determined to feek its 
 private good, fuch as food, deep, and other 
 neceffary refrefhment, they have flrong at- 
 tachments to their kinds, and inclinations 
 prompting them to be ufeful to one another. 
 Some live in a fort of regular fociety, refem- 
 bling a human commonwealth, efpecially, 
 the feebler kinds, which have the greateft 
 need of mutual aid. The favage beafts, how- 
 ever deftrucftive they may be to other fpe- 
 cies, are in their rough manner, affedlionate 
 to their own j and the tamer bealls flock 
 together, when any danger threatens them j 
 and the ftrong do not fave themfelves by 
 flight, but run hazards, and will engage in 
 painful ftruggles for the defence of the weak. 
 What labor and difficulty, nay extreme fuf- 
 ferings, will the dam undergo for her young, 
 regardlefs of eafe and life itfelf, fo fl:rong is 
 natural affedlion in her ! There feems indeed. 
 
 Vol. II. E farther. 
 
66 The Goodnejs of God 
 
 SER\f. farther, to be an eftabliflied general relation 
 * • between the fpecies themfelves, and a bond 
 of union to run thro' the whole animal 
 Kingdom ; fo that the Interefts of the fevc- 
 ral tribes do not in the main interfere, but ra- 
 ther, they are mutually ufeful to each other ^ 
 efpecially as there is avifible fubordination,the 
 lower kinds are evidently ierviceable to the fu- 
 perior, and feem to be made for their ufe. 
 Above all, the very higheft of the brutal 
 fpecies, are either willingly, or by a fuperi- 
 ority of power and underftanding, made un- 
 willingly fubje(5l to mankind. Such an 
 ceconomy in the whole, tending to the com- 
 mon good, and to render all the individuals, 
 and all the kinds, as publickly ufeful as they 
 can be, (hows a benevolent intention in the 
 wife fuper-intending difpofer. 
 
 This obfervation is founded on the gene- 
 ral flate and order of animals, which fully 
 juftifies it. Some particular exceptions there 
 may be; not only individuals, which have 
 fomewhat unnatural in their difpolitions, 
 whereby they are pernicious to others of 
 their kind j but whole fpecies which do not 
 to us appear to be ufeful in the earth ; on the 
 contrary, they are deflrud:ive to the befl of 
 the brutes, and are enemies to men. But 
 
 thefe 
 
proved from his Worh, 67 
 
 thefe are rare inftances, and the efFefts oFSerm. 
 them do not reach fo far, as to be danger- . i^L, 
 ous to any fpecies of living creatures. The 
 flrength of the argument lies in this, that 
 good is evidently prevalent in the conftitu- 
 tion of nature J and not only the individu- 
 als, but the kinds of animals, are under a 
 general law of fvmpathy, whereby they are 
 ufeful,rather than hurtful to each other; con- 
 ipiring together, as parts of one whole, to 
 promote the common fafety and happinefs ; 
 which plainly (hews a beneficent defign in 
 the author of the fyflem. If fome few ex- 
 amples can be alledged, which have a con- 
 trary appearance, that ought not to be urged 
 as an objection againft what is fo evidently 
 the general, and effectually prevailing inten- 
 tion of nature. Rather it becomes us to ac- 
 knowledge our own ignorance, than rafhly 
 to cenfure the works of providence which 
 we cannot comprehend. It is certain, that 
 may have the appearance of ill, upon a flight 
 and imperfed; view, which in the whole 
 may be good ; and thofe parts of the crea- 
 tion, particularly fome animals, which feem 
 to our fhort and narrow underftanding ufe- 
 lefs, nay hurtful, may yet anfwer fome im- 
 portant, and beneficial purpofes in the intire 
 E 2 oecono- 
 
68 *[he Goodnefs of God 
 
 SfiRM. oeconomy of nature, tho' we do not at pre- 
 ^^- fent perceive it. 
 
 Again, as thus there appears upon the face 
 of the animal Kingdom a regular oeconomy, 
 and an union of interefts and affedlions, 
 whereby good is predominant in the whole, 
 manifefting good in the defign and contri- 
 vance of the author and ruler ; fo there is a 
 very remarkable variety which difcovers the 
 wifdom of God. For a diverfity of regular 
 produdions (hows the underflanding as well 
 as the liberty of an agent. But this, inftead 
 of being any diminution of his goodnefs, 
 {hews it in a ftronger and clearer light. For 
 it fhews, that the benevolent principle is not 
 confined to one method of manifeftation, 
 but that the exercife of it is fuited to every 
 exigency of all the objedls which are capa- 
 ble of it. The unexhaufted fountain flows 
 in various ftreams, fatisfying every living 
 thing with that which is convenient for it. 
 Befides, no one kind could fo replenifh the 
 earth with inhabitants, the monuments of 
 the creator's bounty, as now it is replenifh- 
 ed ; nor could an equal muldtude of one 
 kind be fo well furnifhed with the necefla- 
 ries of life by its productions, as the different 
 kinds are. Men would iucreafe no farther 
 
 thaa 
 
proved from his Works. 65 
 
 than they do, if there were no brutes; nor Serai. 
 ^ II. 
 
 would they be better accommodated. On * * 
 
 the contrary, they would want many advan- 
 tages for the comfortable enjoyment of life, 
 which they nowpoflefs. One ofthe brutal fpe- 
 cies does not hinder the increafe, or the fubfift- 
 ence of another ; but there is a liberal, and 
 for the moft part, a different provifion made 
 for every one of them. So that the multi- 
 form appearance of the fenfible life is only a 
 more extenfive objed: for the divine muni- 
 ficence to difplay itfelf upon. Animals, in- 
 deed, have different kinds and degrees of 
 perfedtion and enjoyment. Some have pow- 
 ers and faculties which others want. Some 
 are fitted for quick motion, others are made 
 for ftrength. Some are endued with a great- 
 er fagacity than others, and man excells 
 them all in intelle(5tual powers. But it does 
 not follow that God is not good to all, be- 
 caufe he has not made them all equal. 
 Goodnefs is a principle which does not exert 
 itfelf to the utmofl of the agent's power, in 
 every lingle effedt he produces. When con- 
 duced by wifdom, its exercife is accomo- 
 dated to the condition of the obje(5ts, or if 
 the whole of their exiflence and ftate de- 
 pends upon itj which is the cafe of all crea- 
 £ 3 tures 
 
7^ 7he Goodnefs of God 
 
 Serm. turcswith refpea to God, it manlfefts itfelf 
 ^^,^;;^in the variety of its gifts; but whatever dif- 
 tindion there may be, andhoivever fome may 
 be dignified and made happy above others, 
 there is no pretence for a complaint againft 
 the goodnefs of the creator, from the con- 
 dition he appoints to any creature, when 
 good is prevalent in it, and it is better than 
 non-exiftence. 
 
 The duration of the animal life is fixed by 
 the meer pleafure of its author, as well as the 
 degrees of its perfedlion while it does conti- 
 nue. And it may be longer or (horter, juft 
 as he thinks fit, without any reproach on his 
 beneficence. If upon the whole, its exig- 
 ence is preferable to the contrary, as having 
 in it more pleafure than pain (befides its being 
 part of a good fyflem, and ufeful to fuperior 
 life) the fhortnefs of its continuance can no 
 more reafonably be objefted againft the cre- 
 ator's goodnefs, than the imperfection of its 
 frame and ftate, when compared with crea- 
 tures of a higher rank. Is not God to be 
 acknowledged good to his living creatures 
 on the earth, if he communicates to them all 
 the happinefs they are capable of, though he 
 does not perpetuate their being ? And is not 
 a meafure of enjoyment diftributed among 
 
proved from his Works, 7 1 
 
 a multitude ot fhort lived beiugs as great aSERM. 
 
 IT 
 
 manifeftation of benevolence, as the fame J/- . 
 meatare of enjoyment, continued longer in 
 the pofTeflion of a few. I obferve this to 
 fhcw that the prefervation of the animal 
 fpecies in a fucceflion of individuals, which 
 is ihe eftabliflied law of their nature, is no 
 ground of objedion againft the goodnefs of 
 God to tliem -, fince if by that method the 
 exercife of it iofome is fhortned in duration, 
 the objedls of it are multiplied, and it is ex* 
 ercifed towards a greater number. Nor is 
 it any imputation on a regular good cecono- 
 my, that fome individuals of the different 
 kinds, in their feveral fuccefHons, devour 
 others. For what difadvantage is it to a 
 fhort-lived animal, or how is it inconfiftent 
 with the goodnefs of providence, that after 
 it has enjoyed the happinefs that is fuitable 
 to its condition, it falls at laft a facrifice to a 
 fuperior nature, and fo ferves the good of the 
 whole ? Thus it plainly appears, that the 
 care of divine providence extends to the 
 earth and all its inhabitants. It is made a 
 convenient place of abode for living crea- 
 tures, and is plentifully flocked with them. 
 If one confiders the number of them, it is 
 amazing how they fhould be provided for, 
 E 4 ye? 
 
72 ^he Goodnefs of God 
 
 Serm. yet not one of them is forgotten before God, 
 ^^' They all live plentifully, on the alms of his 
 bounty, ^heir eyes wait upon him^ and he 
 gives them their meat in due feajon^ he cpeneth 
 his hand, and fatisfeth the defire of every 
 living thing. Thefe are indeed the loweft 
 objed:s of his beneficence, but fince they are 
 not negleded, much more may we be afllired, 
 that beings of a fuperior order and dignity, 
 partake of his goodnefs, in a way fuitable to 
 their nature. 
 
 Let us proceed to higher inflances of the 
 
 n 
 
 * *■ divine benevolence, and of which we our* 
 
 felves are diredly, and immediately the con- 
 fcious witnefies. Man is the principal inha- 
 bitant of this lower world, and in every light 
 in which we view him, he will appear to 
 be the monument of his creator's bounty. 
 If we confider the life which he has in com- 
 mon with other animals, it is cared for and 
 enriched like theirs, by the liberality of pro- 
 vidence. It is adorned with a variety of 
 fenfes and appetites, which afford various 
 entertainment, being all provided with ob- 
 je«5ls fuitable to them. He has food conve- 
 nient for him, and all his frequently return- 
 ing wants plentifully fupplied. But the hu- 
 man nature is diftinguifhed, even in this 
 
 lower 
 
pro'ued from his Works. 75 
 
 lower part of it, from all other fenfitiveSERM. 
 beings, by many and great advantages in its JA^-vt 
 conftitution. The exterior form itfelf has a 
 vifible preeminence above the brutal fhapes, 
 by the delicacy of its compofition, its eredt 
 poflure, a beautiful countenance, and organs 
 fitted for a vaflly wider compafs of percep- 
 tion, and a vaftly greater variety of adion. 
 The tokens of man's fupremacy upon earth 
 are fo vifible, that the greateft part of the 
 other kinds, fome of them far fupcrior in 
 bodily flrength, feem to be fenfiblc of it. 
 They acknowledge him their Lord, and in 
 their way pay him homage, with lit.le diffi- 
 culty being brought to fpend their lives ia 
 his fcrvice. Efpecially, that Rea/on which 
 is our chief prerogative, and confidered by 
 itfelf is a fund of noble enjoyment, therefore 
 a feperate clear demonftration of the good- 
 nefsof God, reafon, I fay, as it is joyned to 
 the lower part of our conftitution, does 
 greatly embellifh and enoble it. The brutes 
 go on in one perpetual track, by the direc- 
 tion of their inftinds ; between eating, 
 drinking, a few other animal functions, and 
 reft, their time is confumed, till the perifh- 
 able machine, made only for a ftiort durati- 
 on, fails from inward diforders, or yields to 
 
 exter- 
 
^/^ 7he Goodnefs of God 
 
 Serm. external violence. But man by his funerlor 
 II- underftanding, is taught to enjoy life at a 
 higher rate, it is diverfified with much more 
 pleafure, and takes in a great number of en- 
 tertaining objedis. 
 
 It is true, the brutes feem to have fome 
 advantages above us. They quickly arrive 
 at maturity, and are enabled to fhift for them- 
 felves. Nature has provided them w^ith the 
 means of fubfiftence, without any fore- 
 thought ; and with inftruments of defence 
 againft foreign injuries, which they have fkill 
 to ufe without any inftrudlor. The hardy 
 Frame of their bodies makes them ealy, 
 uncovered, in the open air ; and the bare 
 earth is a pleafant refling-place for them. 
 Whereas man, a helplefs creature in infancy, 
 long nourifhed by the tender care of others, 
 even when grown to his full vigour, and the 
 perfedl ufe of all his faculties, cannot enjoy 
 life in any tolerable manner, without a great 
 expence of thought and labour. His feeble 
 conftitution needs a great deal of art to pre- 
 ferve it. Great pains muft be beftowed on 
 preparing a manfion for him, much induflry 
 ufed for his cloathing, and forecaft, with di- 
 ligence, as well as frugal management, in 
 providing, and keeping for him conflant 
 
 fupplies 
 
proved from his Works y^ 
 
 fupplies of food. But all thefe inconvenien- Se r m. 
 cies are abundantly compenfated by other ■^^' 
 privileges of his nature, efpecially, the in- 
 ward powers and affections wherewith he is 
 endued, which enable and diredt him to im- 
 prove life, and exalt the enjoyment of it to 
 a high degree of perfection, beyond what 
 any other animal ever did, or can attain to, 
 *The injpiration of the Almighty which has 
 given us underftanding^ and taught us more 
 than the beajis of the field, qualifies us for 
 contriving means in order to render our con- 
 dition eafy and comfortable, far beyond what 
 their inftindls prompt them to. But when 
 to this is added the focial affedlions, planted 
 in every human heart, dilpofing mankind 
 for the fupply of their common neceffities 
 to join counfels together, and to be mutual- 
 ly aflifting to each other (which they can 
 the more eafily do, becaufe of the excellent 
 faculty they have of communicating their 
 thoughts by fpeech) and to form themfelves 
 into regular focieties, for preferving order and 
 encouraging arts and induftry ; all thefe ad- 
 vantages taken together, caft the ballance fo 
 fenfibly on our fide, that not only they may 
 render, but a6lually have rendered human 
 Jife abundantly more noble and elegant. We 
 
 look 
 
7 6 ^^^ Goodnefs of God 
 
 Se R M . look down upon the brutal as low and mean, ' 
 ^I- nav as void of happinefs in comnarlfon. 
 
 But this IS not the chief pre-eminence ot 
 man above the beafts. If we confider the 
 fuperior part of his conftitution, abftradtly, 
 and without regard to the influence it has on 
 the animal life, exalting and adorning it, 
 in this view, he will appear a yet more pe- 
 culiar, and illuftrious monument of his crea- 
 tor's goodnefs. Every one who attends to 
 the powers of refledion and reafoning, muft 
 be confcious of a fubUme excellence in them. 
 As a great variety of ideas arife in our minds 
 from external objeds, the faculty of com- 
 paring them, of examining their relations, 
 their agreement and difagreement, and there- 
 upon forming a judgment concerning them, 
 this faculty, I fay, which we perceive in our- 
 felves, is accompanied with a fenfe of fuch 
 dignity and perfed:ion, that we cannot but 
 value it as a high prerogative of our nature, 
 and look upon the beings which are void of I 
 it, as far inferior to us. Not only fo, the 
 intelledlual capacity, carefully improved, af- 
 fords a high enjoyment, which upon com- 
 parifon appears vaftly fuperior to the pleafures 
 of the fenfes. It is not limited as they are, 
 to fingular exifting obje(5ts, and their pre- 
 
 fence j 
 
proved from his Works, 'j*j 
 
 fence ; the mind by its refledting power re-SE r m. 
 viving the images of things which it ^"^^. Jii^i 
 perceived* befides an immenfe fund, which 
 arifes from reflexion or attention to its own 
 powers and operations, can entertain itfelf 
 agreeably in the abfence of outward obje(5ts, 
 with their images which it retains ; can en- 
 quire into their properties, and inveftigate 
 truths concerning them, which are agree- 
 able objeds to its perception, even though 
 they be mere fpeculations, not applied to 
 any practical purpofe. But if they be fo ap- 
 plied, and are found ufeful in life, which 
 fometimes is the cafe, the enjoyment is 
 thereby greatly increafed. This is a grati- 
 fication we have always at hand, and the fre- 
 quent repetition of it does not pall the defire, 
 but whets it rather, it does not occafion fa- 
 tiety and difguft, nor is reviewed with re- 
 morfe, as fenfual pleafures often are j but the 
 mind dwells upon it with delight, and has 
 fatisfad:ion in it, as an exercife and entertain- 
 ment worthy of itfelf. Such an application 
 and improvement of the infelled:ualcapacity> 
 gives a high reli{h to our exiftence, a con- 
 fcioufnefs of vafb fuperiority to, nay, by it 
 we feem to enjoy a kind of wide command 
 over the material world, fubje(5ting the whole 
 
 of 
 
78 ^he Goodnefs of God 
 
 Serm. of it to examination, feparating its neareft 
 ^^- parts, uniting its moft diftant extremes, view- 
 ing it on all (ides, and fo poffefling in fome 
 fort, whatever is entertaining in it. But by 
 the exercife of this power, we rife in the 
 objects of our knowledge above corporeal 
 nature. We have the ideas of thought, of 
 confcioufnefs, of liberty, of volition, and of 
 moral objedls, which have no manner of af- 
 finity with extended folid fubftance, or any 
 of its modes. Thus we are introduced into 
 another world, vaftly more delightful than 
 the vifible, in the mental fiirvey of which, 
 we may entertain ourfelves with high fatil^ 
 fadlion. We fee an excellent fpiritual ceco- 
 nomy in our own conftitution 3 a fubordina- 
 tion of powers, and a ballance ofafFedlionsj 
 we imagine,not without a great probability of 
 truth, fuperior orders of intelligent beings, 
 and we are convinced by ftrong arguments, 
 of uncreated original excellence at the head 
 of all, pofTefTed of the highefl abfolute per- 
 fed:ions, the nobleft of all objects, in the 
 contemplation of which the mind refls, with 
 the utmofl complacency. This part of the 
 human frame carries the plain marks of its 
 author's benevolence. What but fupreme 
 goodnefs could be the motive to a production, 
 
 fo 
 
proved from his Works. 79 
 
 io formed, as by its proper and natural ope-SERM. 
 ration, to yield fuch noble enjoyment ? u<nrsj 
 
 But I will not pretend to examine the 
 parts of our inward conflitution, minutely. 
 Every power of our nature, and every affec- 
 tion, when duly exercifed, is naturally at- 
 tended with enjoyment ; and the harmony 
 of the whole yields a high degree of compli- 
 cated felicity, which clearly {hews that the 
 gracious father of our fpirits deligned them 
 for happinefs. Let us confider that, which 
 is certainly, the fource of the moft intenfe, 
 ;fincere, and lafting pleafures, the fenfe of 
 moral goodnefs, and the pradife of it. That 
 |the human mind is made with a knowledge 
 af right and wrong, or of moral good and 
 £vil, with their eternal ncceffary difference, 
 I have endeavoured elfewhere to (how, and 
 (liall not now repeat it. And that this part 
 Df the conflitution (the judgment of redi- 
 :ude, and the approbation of it with the dif- 
 pofition of our minds towards it) is good, or 
 i:hat it tends to happinefs, and mufl have 
 been defigned by the author of nature, mufl 
 appear to every confideratc perfon. For, 
 firff, let us fet before ourfelves the idea of 
 t'irtue in the moft abflrad: way we can 
 jhink of it (it is not difiicuk for any man to 
 
 form 
 
8o ^:>e Goodnefs of God 
 
 Serm. form in his own imagination a good moral 
 ^^' charader, made up of purity, juftice, gra- 
 titude, lincerity, and univerfal benevolence) 
 nothing appears more amiable to the mind. 
 As from a regularity in the lituation of ex- 
 ternal objeds, and a due mixture of fenlible 
 qualities, or the contrary, there arifesan idea 
 of beauty and deformity, fo from good and 
 bad difpofitions and adtions of moral agents, 
 the ideas of moral beauty and turpitude ftrike 
 the interior fenfe of the foul, raifing in it the 
 higheft approbation or diflike j fo that rec- 
 titude, confidered only as an objed of fpecu- 
 lation, yields great pleafure to the mind, and 
 is the lovelieft form which can be prefented 
 to it If the external fenfes which ferve the 
 low ends of animal life, and give it pleafure, 
 by conveying the images of material objeds, 
 are to be attributed to the goodnefs of the > 
 creator; much more that more excellenti 
 fenfe which ferves nobler purpofes, and isi 
 attended with higher delight, is a glorious 
 proof of the pleafure he takes in communi- 
 cating happinefs. But morality is intended 
 by the author of the human conftitution, 
 not merely as a fubjed of agreeable medita- 
 tion ; our tempers are to be formed, and 
 our pradice regulated by it. There is there-i 
 
 fon 
 
proved from his JVorhs. 8i 
 
 fore a high efteem, a ftrong aftedion, andSERM. 
 
 ^p(irp tc\ it PYrit-pH in tVte hfi^irt of 
 
 an ardent defire to it, excited in the heart of ^^■ 
 
 every man who attends to it calmly and de- 
 liberately. He cannot think of a ftate of 
 virtue, otherwife, than as the happieft and 
 bed that it is poffible for him or any rational 
 being to be in > that it is moft becoming the 
 rational nature; and an intelligent creature 
 altogether deflitute of it, if there be any 
 fuch, is an objed: of the utmoft horror and 
 averiion j that it is moft praife worthy, to 
 prefer moral integrity to the gratification of 
 all animal deiires, and felfiih paihons ; nay, 
 to defpife them in comparifon ; and the mind 
 can never be thoroughly eafy and fatisfied in 
 itfelf, without refolving to facrifice every 
 thing in this world to virtue, and to bear 
 the utmoft extremity of pain, rarher thaa 
 betray its caufe, and depart from its rules. 
 
 This fhews of what importance morality 
 is in our conftituticn ; and experience will 
 convince us, that the moft ferene, folid, and 
 lafting joys, perpetually fpring from the prac- 
 tice of it. If a man can refle(5l on good ac- 
 tions done by him, from hearty afFedion, and 
 truly virtuous motives, let him judge whether 
 any other fatisfadion is equal to that which 
 fuch refledion yields. It is a pleaKire for 
 
 Vol. II. F which 
 
82 ^he Goodnefs of God 
 
 Serm. which he is not indebted to any thing with- 
 ^^' out ; it does not depend on variable acci- 
 dents as fenfual gratifications do, which muft 
 be fupported by foreign objects, and are lia- 
 ble to the changes of their condition, and 
 circumftances; befides the inconftancy of 
 the appetite itfelf, makes animal enjoyment 
 fubje^l to many interruptions, and the tran- 
 fient pleafure is fucceeded with pain, ftill in 
 proportion to the degree of its vehemence. 
 But the good ?nan is fat is fled from him/elf; he 
 poffeffes an inward tranquility independent 
 on external events j the vigorous exercife of 
 his own virtuous afFe(flions, is accompanied 
 with high delight ; the good he communi- 
 cates to others is reflecfled back upon himfelf, 
 and greatly increafes his pleafure 3 he reviews 
 the temper of his mind, and his a<5tions with 
 felf-approbation. This is a perpetual fpring 
 of undecaying joy, which fuffers no abate- 
 ment by length of time, or change of cir- 
 cumftances. When the mind reflefts upon 
 it, it is always frefh j never exhaufled, but 
 by repetition ftrengthened, rather than dimi- 
 niflied. No outward calamity or reverfe of 
 fortune, not the indifpofition of the body, 
 or the approach of death, which quite ex- 
 tinguilh all animal enjoyments, can take a- 
 
 way 
 
proved from his Works. S3 
 
 way the relifli of thefe moral pleafures, which Se r m. 
 feemto be infeparable from the mind ^^^^^^^-^nj 
 is quahfied for them, in every ftateot its ex- 
 illence. Muft not the virtuous Soul retiring 
 into itfelf, calmly and attentively furveying 
 thofe its own powers and operations, (a per- 
 petual inward fpring of pleafure!) rejoice in 
 its own being, and tracing them back to the 
 true original, the free and kind intention of 
 the defigning caufe, muft it not acknowledge 
 him infinitely good ? 
 
 It is farther to be remembered, that the 
 tendency of virtue is not merely to the good 
 of everv individual, it diffufes its beneficial 
 influence over the whole human fpecies, and 
 promotes their common happinefs. This is 
 fo evident that I need not infift upon it : E- 
 very attentive perfon muft be convinced, that 
 piety, juftice, temperance, and charity, uni- 
 verfally pradifed, would render the condi- 
 tion of men in this world, as happy as it 
 could pofiibly be. That the greateft part of 
 the mifery which we fee, and feel, proceeds 
 from the contrary vices ; from luxury, in- 
 juftice, covetoufnefs, wrath, and pride, which 
 only make men enemies and hurtful to one 
 another 5 and that whatever meafure of fafe- 
 ty and comfort in this life fubfifts among 
 F 2 men. 
 
S4 The Goodnefs of God 
 
 Serm. men, is principally owing to the meafnre 
 ^^,.,L^ which there is in them, of the good and be- 
 nevolent, or the virtuous afFedtions. And 
 now upon reviewing this part of our confti- 
 tution, mull we not pronounce it very good? 
 Muft it not be acknowledged, that the au- 
 thor of it is a kind and benevolent being, 
 and that human nature was made for happi- 
 nefs ? Since the principles which lead to it 
 are fo deeply wrought into our frame, we 
 purfue it efFedually, by following the dic- 
 tates of our minds, and cannot fail of attain- 
 ing it, without doing violence to ourfelves* 
 If we (hould fuppofe a fpecies of creatures 
 conftituted after a quite different manner, e- 
 very individual uneafy to itfelf, having a quick 
 fenfe of pain, which fliould arife from a mul- 
 titude of occafions the moft common in life, 
 and attend the proper exercife of its powers, 
 and render all the functions of nature where- 
 by life is preferved, atleaftjoylefs and infipid; 
 at the fame time with malevolent difpoli- 
 tions towards its fellows, having no plea- 
 fure in focial communication with them; 
 but a natural bent towards their mifery and 
 deflruclion, how unhappy mufl fuch ailate 
 be ? and what a frightful idea muft we have 
 of the contriver? And yet nothing but the 
 
 good- 
 
proved from his Works. 85 
 
 goodnefs of the creator could hinder its being Serm. 
 adually the condition of created beings, ^^c^iJIa^ 
 the whole of their conflitution, and every 
 circumftance in it,, depends intirely on his 
 pleafure. But when we find ourfelves in fuch 
 a ftate, that not only we are capable of much 
 enjoyment, but prevented with inftinfts 
 which naturally determine us to it ; and not 
 only furnifhed with felfi{h afiedlions which 
 terminate in private eood, making every one 
 eafy to himfelf, but with publick affedlions, 
 whereby we are directed to purfue the com- 
 mon happinefs of the kind, as infeparable 
 from that of individuals, all confpiring to 
 produce the greatefl moment of good which 
 could be produced ; when, I fay, we find it 
 fo, it would be the utmoft ingratitude, not 
 to acknowledge the beneficence of the author 
 of our being. 
 
 It mufl be confefTed, and every one finds, 
 it by experience, that there is in the human 
 frame a fenfe of pain, as well as pleafure, 
 and equally to be attributed to the author of 
 nature as its caufe. There are both bodily, 
 and mental uneafinefTes, fet againfl enjoy- 
 ments of each kind J from which it clearly 
 follows, indeed, that our prefent flate is im- 
 perfed, but if v^^e examine this appearance 
 F 3 thoroughly^ 
 
86 ^be Goodnefs of God 
 
 Serm. thoroughly, and confider the plain tendency 
 ^^* and defign of thefe oppofite fenfations, it is a 
 diredl proof of the divine beneficence in our 
 conftitution, rather than any juft objeilion 
 againft it. For pleafure is the natural refult 
 of life, and of every one of its powers in 
 their due operation. Pain arifes only from 
 fuch things as are hurtful to it, determining 
 us to avoid them, or apply proper remedies. 
 The uneafy fenfations produced by external 
 obje(fls, and the diftempered condition of the 
 body, excite us to neceffary care, and the ufe 
 of means for our fafety, much more effectu- 
 ally, than ourimperfed; knowledge of things, 
 and calm reafon would do without them 5 
 and that inward remorfe which accompa- 
 nies evil adions, is the mofl powerful dif- 
 fwafive from the repeated commifhon of 
 them, and confequently to imperfe(fl moral 
 agents, whole infirmity makes fuch a mo- 
 tive neceffary, it is a very flrong one to the 
 practice of virtue, which is their greatefl 
 happinefs. And thus, I think, it plainly 
 appears, that the conllitution of the human 
 nature, imperfed as it is, and not without 
 a mixture of unhappinefs (probably holding 
 the lowefl rank in the rational and moral part 
 of the creation) yet carries in it the clearefl 
 
 marks 
 
proved from his Works, S7 
 
 marks of the creator's bounty, and is a pro- Serm. 
 dudtion of his power and wifdom, which at JA^vj 
 the fame time fully proves him to be a bene- 
 volent, and a gracious being. 
 
 There is yet another view of the human na- -^^ . 
 tureand condition, applicable to all its capaci- 
 ties, and all its enjoyments^ in which we may 
 difcern the plainefl marks of goodnefs, on the 
 part of its defigning author and Ruler. What 
 I mean is (and no one can mifs of obferving 
 it) that we grow up by degrees to the pro- 
 per ufeof all our powers, and to the bufmels 
 and enjoyment of life, in the whole compafs 
 of it. Man at the commencement of his be- 
 ing, is a very weak unfinished creature, in- 
 tended, but no way qualified, for important 
 employments, and a confiderable figure in 
 the worlds unfurnifhed with knowledge and 
 abilities of every fort, for the province aflign- 
 ed him : And if experience did not convince 
 us, one would not imagine, that a new born 
 infant could ever arrive at that meafure of 
 underftanding, and that ufeful and delight- 
 ful activity, in various ways, which we fee 
 grown men have actually attained to. But 
 as the body with all its members, in due pro- 
 portion, encreafes to a fitnefs for the part ap- 
 pointed to it, fo the faculties of the mind 
 F 4 are 
 
S8 7he Goodnefs of God 
 
 Serm. are enlarged gradually ; the underftanding 
 ^'* advances by flow fteps to its matutity ; and 
 by it the objed:s are introduced, which ex- 
 cite our affedions, and occafion the exertion 
 of our adlive powers, which become more 
 vig,orous by their exercife, acquiring habits 
 attended with facihty, promptnefs, and plea- 
 fure in ad:ing. Our firll effays, both in 
 thinking and acflion, are fo feeble and im- 
 perfed:, as fcarcely to difcover the very be- 
 ing of the internal, rational and adive prin- 
 ciples J and from fo low beginnings, it is 
 wonderful Ihch progrcfs fliould be made, as 
 we find in fad there is. But the progrefs is 
 by imperceptible degrees, and every ftep of 
 it really, though not ienfibly, ftrengthens 
 the faculty, and prepares it for farther im- 
 provements. And as the various powers of 
 the human mind, the underflanding, the 
 memory, and the affedions, jointly exert 
 themfelvcs in the finifhed fcheme of life, they 
 are during their progrefs mutually helpful to 
 each other in preparation for it. When we 
 arrive to a capacity of refleding on the frame 
 of our nature and its powers, with their ends 
 and ufes, we are then charged with the care 
 of ourfelves ; fo to cultivate our faculties and 
 affedions, and to. regulate their exercife, that 
 
 tlie 
 
proved from his Works. 89 
 
 the piirpofes of them may be obtained, and Se rm. 
 we may poflefs that happinefs, which by a ^i-xj 
 due culture they are naturally fitted to pro- 
 duce : And as thus it is evident, that in this 
 important work, a great deal depends on our 
 prudence, diligence, and refolution ; fo our 
 experience in the progrefs of life will con- 
 vince us of the necefhty, and furnifhus with 
 the occafions, of controuling our appetites, 
 and paffions, which is a moft neceflary part 
 of felf-difcipline, to qualify a man for be- 
 having fuitably to his condition, and enjoy- 
 ing all the advantages of it. 
 
 I have faid that this is applicable to every ca- 
 pacity of the human nature, and every ftate of 
 its exiftence. Confider man as a rational and 
 fecial creature in this world, and in this view 
 the various fleps of his progrefs from infancy 
 to manhood, together with the changes of 
 condition fuitable to them, prepare him gra- 
 dually for the part he is to adl here, and for 
 the enjoyment which is appointed for him. 
 Suppofe a man brought into the world in a 
 mature ftate, having all his faculties in as 
 great perfedtion as ever they attain to, yet 
 being wholly uninftrudled in the affairs of 
 life, and unpracftifed in its arts, utterly defi- 
 cient in all that skill and felf-government, 
 
 which 
 
^o ^^^ Goodficfs of God 
 
 Serm. which are acquired by habits, he muft be 
 H. very much at a lofs how to conducSt himfelf ; 
 even how to ufe with decency, and in due 
 proportion, the organs of his body, and the 
 powers of his mindj how to provide for his 
 own fubfiftance, how to govern his natural 
 propenlions of all kinds, and under what re- 
 ftridiions to gratify them, and how to be- 
 have in fociety. And as this was a(ftually the 
 cafe of the firft man, we muft fuppofe 
 that the gracious author of his being, was 
 his immediate infi:ru6tor in the whole art of 
 living, otherwife human hfe, if it could have 
 fubfifted at all, muft have been at leaft for a 
 long time, a rude, uncultivated, unharmo- 
 nious, and uncomfortable thing. But now 
 that a courfe of nature is eftablifhed, that ex- 
 traordinary method of inftrudtion hasceafed, 
 and the want of it is fupplied by the educa- 
 tion we have, in our leifurely paffage through 
 the various periods of childhood and youth, 
 to complete manhood, (ftill under the tui- 
 tion of kind providence) whereby we are fit- 
 ted for the offices, and enjoyments of a ma- 
 ture ftate. Thus it is alfo in the higheft ca- 
 pacities of our nature, the intelledlual and 
 moral, confidered abilra^ly from the ufe of 
 them in the temporal life. The human mind 
 
 is 
 
proved from his Works, pi 
 
 is capable of great improvements in know-SERM, 
 ledge and virtue ; but in the beginning of its ^^• 
 exiftence, there are noappearances of either; 
 no difcoveries by their exercifc, of rational 
 and moral powers. While our fenfitive fa- 
 culties advance llowly to their appointed 
 meafure of perfediion, the interior nobler 
 powers, which diftinguifli our fpecies from 
 other animals, begin to appear very weak 
 and imperfe(5t. By degrees however, the 
 mind is opened to thofe fentiments, and its 
 affediions and a6tive powers, by a vigorous 
 attention, and repeated ads, is formed into 
 that charader, and ripened into thofe con- 
 firmed habits, in which our true perfedion 
 and happinefs confifts 3 and for this the dif- 
 cipline of our prefent probationary flate, 
 where inftrudion is mixed with trial, is a 
 good preparation. 
 
 Like this probably in fome meafure, is 
 the ftate of all finite, free agents, in the be- 
 ginning of their exiftence. There are defi- 
 ciencies in knowledge, and moral perfedion, 
 whereby there is naturally a pofTibility, and 
 even a danger of their falling into .error, and 
 deviating from reditude. Their efcape 
 from this danger, which the good author of 
 their being has put into the power of every 
 
 fuch 
 
92 7he Goodnefs of God 
 
 Se R M. fuch creature, muR be by the proper exercifc 
 ^^' of their own powers, by a careful attention, 
 a refolved adherence to their duty, and the 
 fleddy pra<Slice of virtue, which confirms 
 good afFedions, and raifes them to a fecurity 
 againft temptations. But whatever the con- 
 dition of fuperior natures may be, and how- 
 ever ignorant we are of the reafons which 
 make it neceffary that it {hould be thus pro- 
 greflive, we know that in fadl, this is the 
 ftate of man ; and we may with dehghtful 
 gratitude obferve in it the wifely conduced 
 benignity of our creator. What could be 
 more worthy of perfed: wifdom and good- 
 nefs, than that fuch rational creatures, pro- 
 bably the loweft order of them, fhould not 
 be brought into their largeft fphere of adion, 
 till they were fitted for it by a preparatory 
 difcipline ; nor raifed to the highefl happi- 
 nefs, till by the gradual enlargement of their 
 faculties, they ihould be qualified to enjoy it 
 in the befl manner; that they fliould be 
 trained up by degrees to a meetnefs for their 
 nobleft employment, and principal felicity, 
 which their full-grown faculties are by no 
 means adapted to, without fuch an education j 
 that every ftep of their progrefs (hould en- 
 (■reafe their capacity, enable them more and 
 
 more 
 
proved from his Worh 93 
 
 more to contribute to their own perfed:ion,SERM. 
 the confcioufnefs whereof is, and in fuch ^^• 
 creatures, mufl be a chief ingredient in their 
 happinefs. Thus God, agreeably to the or- 
 dinary methods of his operation in the courfe 
 of nature, carries on this work of his, the 
 nobleft in this lower world, by a continued 
 feries of well-chofen means 5 and brings man 
 by flow fuccefiive fteps, to his finiflied form, 
 a monument of his own goodnefs. And as 
 we find it fo in every capacity of our being, 
 fo v/e have reafon to believe it will be thro* 
 the whole of our exiftence ; for fince our 
 highefl powers are capable of improvements 
 to which we cannot fix any limits, yet flill 
 infinitely diftant from abfolute perfeftion ; 
 every addition to our intellectual and moral 
 attainments, is a frefli manifeftation of the 
 divine unexhaufted bounty, will increaieour 
 rational happinefs, and furnifti new matter 
 of praife to its original author. And, 
 
 Laflly, Still confining our inquiries con- 
 cerning this fubjed to the points which wc 
 have the befl means and opportunities of un- 
 derflanding, let us confider men as in their 
 prefent exiftence, under the care of divine 
 providence, and the general tenor of its dif^ 
 penfations towards them 3 and we fliall find* 
 
 that 
 
g^ ^he Goodnefs of God 
 
 Serm. that goodnefs and mercy follows them thro* 
 ^I- the whole courfe of their lives. Man is not 
 fent into the world to fhift for himfelf, and 
 to improve the powers of his nature, and the 
 advantages of his condition, in the befl man- 
 ner he can for his own happinefs, without 
 the interpofition of a fuperior power in his 
 behalf. As God continually fuperintends the 
 whole courfe of nature, by his own imme- 
 diate agency, governing the affairs of the 
 univerfe, the intire feries of events in it, and 
 all its various appearances ; he particularly 
 preferves, and conflantly watches over all the 
 nations of men, whom he has made of one 
 blood, to dwell upon the face of the whole earthy 
 with a tender compaffionate care. His good- 
 nefs, manifefted in providing daily fupplies 
 for the numberlefs wants of the animal life, 
 has been already obferved 5 and not only does 
 man partake of this in common with other 
 living creatures, but it may be faid to be, in 
 fome fenfe, peculiar to him 5 he being the 
 principal, and all the other fpecies by the ap- 
 pointment of providence, ferving him with 
 their labors, and their lives, as made for his 
 fake. Muft it not appear to the convi(2ion 
 of any attentive mind, that in all the gene- 
 rations of men which have been fince the 
 
 world 
 
proved from his Works. ge 
 
 world began, God never left himfelf without S e r m . 
 a witnefs of his bounty, m that he gave them ^^• 
 rain from heaven, andfruitfulfeafons, where- 
 by not only themfelves were fed with the 
 vegetable produdiions of the earth, but a 
 multitude of animals, all in fubjedtion, and 
 miniftring to them in a variety of ways. As 
 the devout pfalmifl obferves, man has been 
 cared for by his indulgent father, like a king 
 in this low world. JhouLord, fays he, haft 
 made him a little lower than the angels, and 
 hafl crowned him with glory and dignity. Ihou 
 made ft him to have dominion over the works of 
 thy hands ; thou haft put all things under bis 
 feet, all ftoeep, and oxen, yea and the beafts 
 of the fields, the fowls of the air, and the 
 fjloes ofthefea, andwhatfoever pajjeth through 
 the paths of thefea. 
 
 The argument has flill a greater force, 
 if we confider the moral flate of mankind. 
 Inftead of approving themfelves to God, by 
 a proper ufe of their rational faculties, in 
 purfuing the true ends of their being, they 
 are greatly degenerated, all fieih have cor- 
 rupted their ways, fallen Jhort oj the glory of 
 God, and by a multitude of tranfgreilions, 
 rendered themfelves obnoxious to his dil- 
 pleafure. This confideration fets his good- 
 
 nefs 
 
g6 7he Goodnefe of God 
 
 Se rm. nefs towards them in the moft amiable light, 
 ^^- heightening it into tender pity, and long- 
 fufFering patience, Nothing is more appa- 
 rently elTentiai to the character of the iti- 
 preme governor of the world, than perfed; 
 holinefs j he loves righteoufnefs and hates 
 iniquity. As every man's own confcjence 
 approving the righteous laws of his nature, 
 is a witnefs to the moral redtitude of the 
 great Lawgiver j and leads him to the ex- 
 pectation of his juft judgment, or impar- 
 tial diflribution of rewards and punifh- 
 ments j fo the remarkable interpofal of di- 
 vine providence in the affairs of the world^ 
 by infli(5ting fevere judgments for the hei- 
 nous wickednefs of men obftinately perfift- 
 ed in, has been univerfally acknowledg'd ; 
 and defolating ftrokes, fuch efpecially, as 
 were fudden and furprifing, not expedled 
 according to the ordinary courfe of nature, 
 as when the foundation of the wicked^ nay, 
 the whole world of the ungodly was over- 
 thrown with a preternatural flood ; Sodom 
 and Gomorrah were deftroy'd by a fire from 
 heaven ; fuch flrokes have been always at- 
 tributed to the immediate avenging hand of 
 God, as a iignification to men, even in their 
 ftate of trial, of his general defign at laft 
 
 finally 
 
proved from his Worh* 97 ' 
 
 finally to condemn impenitent linners, when Se r m, 
 the righteous fhail be faved j of which Z^^^^ ^^jF-y^-^^ 
 diftingui(hing judgment, there were eminent 
 examples fet forth, in the deliverance of 
 Noah from the flood, and of Lot from the 
 deftfudion of Sodom. Thefe fignal furpri- 
 fing defolations, I fay, have been univerfally 
 attributed to the immediate hand of God ; 
 the other catallrophes of nations and cities, 
 which had not fuch miraculous appearances, 
 have been accounted for by the wifeft of 
 men in the fame manner, when (which upon 
 a careful obfervation will appear to have been 
 generally the cafe in fa(ft) thev followed a 
 long courfe of obftinate and irreclaimable 
 iniquity. But thefe interpofitions are extra- 
 ordinary, and evidently intended as exam- 
 ples for the reformation of linners, and that 
 by the judgments of God which are in the earthy 
 the inhabitants thereof may learfi rtghteouf- 
 nefs \ which is their greateft good, and the 
 only fure foundation of their happinefs. The 
 general adminiflration of providence is diffe- 
 rent. The gentle methods of mercy and 
 loving kindnefs are always firfl ufed to lead 
 men to repentance : They never have reafon 
 to complain, that they are furprifed with de- 
 ftroying vengeance, in the beginning of their 
 Vol. II. G depar- 
 
98 ^he Goodnefs of God 
 
 Serm. departure from the paths of virtue ; or in- 
 ^^' deed that it overtakes them, till after many 
 repeated provocations, and till by their in- 
 corrigible perverfenefs, and the impenitency 
 of their hearts, they have treafured up wrath 
 ' to themfelves. The inftances recorded in 
 
 fcripture, v^^hich 1 have referred to, of God's 
 righteous feverity againft heinous offenders, 
 do alfo afford us remarkable examples of his 
 patience : When God had refolved to deflroy 
 the world with a flood, yet * St. Peter ob- 
 ferves, that bis long-fuffering waited while the 
 ark was preparing 'y during which time, 
 Noah was a preacher of righteoufnefs to them, 
 to try if they could poflibly be reclaimed, 
 and that ruin prevented j and before the over- 
 throw of Sodom, jufl Lot was fent to be a 
 teacher, and an example of virtue there, whofe 
 righteous foul was long vexed with their un- 
 lawful deeds -, while God continued fuch a 
 warning to them, unwilling that they fhould 
 perifh j and at lafl reprefented himfelf as 
 ready to fpare the city, if there were found 
 in it but ten righteous perfons. Towards 
 the generality of mankind, and in the ordi- 
 nary courfe of things, lenity is fo apparently 
 the charad:er of the divine government, the 
 
 * I Pet. iii. 30. 
 
 inftances 
 
proved from his Worh. 99 
 
 infiances of its feverity fo very rare, and pu-Sc r m. 
 nifhment fo long delayed, that this is o^t^"|Jli,^j 
 abufed by finners, to the encouraging and 
 hardening themfelves in their wicked courfesj 
 and becaufe fentence againft an evil nsoork is 
 not executed Jpeedily^ therefore the heart of 
 the fons of men is fully jet in them to do eviL"^ 
 And now to conclude. If upon the whole 
 it appears by the befl judgment we can make 
 bf the works of God, which are known to 
 us J by the frame of inanimate nature^ and 
 the conftant providential diredlion of its 
 courfe, as related to living creatures 3 by the 
 animal conflitution fitted for various kinds of 
 enjoyment, and liberally fupplied with the 
 means of it ; efpecially the conflitution of the 
 human nature, indued with noble powers 
 and affedtions, in the proper exercife of which, 
 it is capable of attaining to a high degree of 
 perfection and felicity j and by the conduct 
 of divine providence towards mankind, Con- 
 tinually heaping favours upon th^m, not- 
 withftanding their fins, and exercifing all 
 the forbearance and indulgence to them, 
 which can confift with aregardtoxighteouf- 
 nefs and virtue, the promoting whereof thro' 
 the whole creation, is his uniform defign^ 
 
 ^ Ecclef. vili, 1 1 . 
 
 G 2 moii 
 
ooo^ 
 
 1 00 T^he Goodnefi of God, &c. 
 
 Serm. moft wonhy of peif;,^: goodneis; if, I fay, 
 J^- it appears by the beft judgment we can make 
 upon a fui'vey of thefe the works and ways 
 of God, all of them which fall under our 
 obfervation, that the univerfal tendency is 
 to happinefs, and therefore the univerfal in- 
 tention, feeing the caufe is perfedly wife ; 
 various happinefs, according to the various 
 capacities of the beings it is defigned for ; 
 muft we not conclude, that he is a kind and 
 benevolent being, tbat the Lord is good unto 
 all^ and his tender mercies are over all his 
 works. 
 
 S E R- 
 
(lOl) 
 
 SERMON II 
 
 The principal Obje(5tions again ft the 
 Goodnefs of God anfwered. 
 
 Mark X. 18. 
 ^here is none good but one^ that is God, 
 
 AS there is no principle of greater ne- 
 ceflity and importance in religion g^j^j^^ 
 than the goodnefs of God, indeed III, 
 without it religion cannot fubiift, there is^-^V^^ 
 none of which we have more clear and fatif- 
 fying evidence. Univerfal nature proclaims 
 it, and wherever eternal power and God-head 
 are manifefted, there alfo goodnefs is feen, 
 being underftood by the things that are made. 
 The inanimate part of the creation, itfelf un- 
 capable of any enjoyment, is fo framed and 
 governed as to have a vifible relation to life, - 
 and to be fubfervient to its prefervation and 
 happinefs. The animals of the earth are 
 continually cared for by bountiful providence, 
 G 3 and 
 
The principal ObjeBlons againfi 
 and efpecially man, confidered in the whole 
 compafs of his being, is a monument of his 
 creator's beneficence. 
 
 But there is an objedion againft this doc- 
 trine taken from the evil which there is in 
 the world : This very world which is repre- 
 fented as fuch a theatre of the divine good- 
 nefs, and particularly the ftate of mankind, 
 feems on the contrary to contain fo much e- 
 vil of various kinds, that fome have been exr 
 tremely {hocked by it. If the fupreme ru^ 
 ler, whofcDower is irrefiftible, and hisknow- 
 ledge unlimited, be perfedly good, and dcr 
 iigned the happinefs of his creatures, how 
 ihali the many calamities which men feel 
 themfelves perpetually fubjedled to, and deep- 
 ly affected with, be accounted for ? Whence 
 come licknefs and pains, poverty and d\f- 
 trefs, famine and peftilence, wars anddefo- 
 lations ? And if thefe miferies are alledged 
 to be the natural or penal confequences of 
 moral evil, how fhall the permiflion of that 
 moral evil be explained ? 
 
 This difiiculty has appeared fo great, as to 
 give occafion to a fcheme of principles diredly 
 oppofite to thofe which we have endeavored 
 to efiablifh, I mean that which is commonly 
 called the ma?iichean fyflem (lirfl:, 'tis proba- 
 ble 
 
the Goodnefs of God anfwered, 1 03 
 
 ble, vented among the Ferfian Magi^ after- Serm. 
 
 II, 
 
 II 
 
 wards embraced by fome profefll'd chriilians) 
 
 concerning two independent principles in the 
 univerfe, the one ^i^o^, ii\^ father of lights^ 
 from whom good of every kind is derived^ as 
 from its proper author and caufe j the ocher 
 an eternal, neceflary, and fc-lf - originated 
 principle of evil, to whom, as its true caufe, 
 muft be attributed all the evil, both n.itural 
 and moral, which is in the world. It mav 
 be obferved, that this opinion, abfurd as it 
 is, profefles a refped: to the article we are now 
 confidering, the goodnefs of God; being not 
 s^vowedly levelled again ft /"/ j the evidence of it 
 is, it feems, fo glaring, that none of mankind, 
 who acknowledge a deity, pretend to de- 
 ny it, but is levelled againft his omnipotence, 
 his independence, and abfolute fupremacy. 
 But as the proof of thefe perfe6lions and glo- 
 ries of the fupreme being is too ftrong to be 
 fhaken by any pretence whatfoever, fo the 
 manichean error, whatever it pretends, really 
 fubverts the dodtrine of God's goodnefs itfelf, 
 fo far as it is the foundation of religion, and 
 defeats the moft effential pious affcdions 
 which arife from it, by deftroying confidence 
 in God, from whofe dominion, according td 
 that fcheme, evil is exempted, and we can 
 G 4. have 
 
I04 ^he principal ObjeBmis againfl 
 
 Se R M. have no hope of efcaping it by his infufficlent 
 1^1 power; and it corrupts the true notion of 
 moral evil, leading us to underftand it, not 
 as the voluntary and therefore culpable adt 
 of a free agent, but as derived from an inde- 
 pendent neceflity of nature. 
 
 The principle of two co-ordinate and inde- 
 pendent powers the caufes of all things ; or 
 of two Deities, is unfi^pported by any pre- 
 tence of proof ; a merely arbitrary hypothelis, 
 invented to falve the appearance of evil, of 
 which however it gives no fatisfying account. 
 I have endeavoured on another occalion to 
 prove the unity of God, by fliewing U7iity of 
 dejign in the frame and courfe of nature, or 
 in the conflitution and government of the in- 
 animate, the fenfitive, the intelledual, and 
 moral world j and all the arguments inlifled 
 on for that purpofe, conclude flill more 
 flrongly when applied to the prefentfubjecfl j 
 that is, they demonftrate that there are not, 
 nor can pofiil^ly be two intelligent beings ab- 
 folutely fupreme and unmade, the makers 
 and rulers of the world, of diredly oppoiite 
 characters, the one perfedlly good, from 
 whom all happinefs and every thing truly 
 worthy and valuable proceeds; the other 
 malicious, always intending, and always pro- 
 ducing 
 
the Goodnefs of God anfwered. 105 . 
 
 ducine; all the mifery and wickednefs he can.SERM. 
 ^ ^ III. 
 
 Muft it not appear to any plain underftand- ^^^• 
 
 ing extremely abfurd, that there (hould be a 
 conftant harmony in the effeds, when there 
 is not only a diverfity, but a ftated irrecon- 
 cileable contrariety in the counfels, the inte- 
 refts, and intire charafters of the intelligent 
 caufes? That two agents, whofe defigns con- 
 tinually thwart each other, and their difpo- 
 fitions are as inconfiflent as light and dark- 
 nefs, fhould join together to form and carry 
 on avaft fyftem, which comprehends an al- 
 moft infinite variety of parts, yet without 
 any marks of difagreement, but, on the con- 
 trary, the order of their works is preferved, 
 and the obvious ends of them uniformly pur- 
 fued J that there (hould be a malevolent, felf- 
 originated, and independent being, adive and 
 intelligent, ever prone to mifchief, and ex- 
 erting his utmoft power in the production of 
 it J and yet in the whole extent of nature, 
 as far as we can difcern, not one monument 
 of his true charadter to be feen ; not one 
 finifhed piece or fyftem which by its confli- 
 tution and the law of its nature tends to, and 
 ultimately terminates in mifery ; but every 
 living thing, capable of pleafure and pain, 
 that we know, is fo framed, that its natural 
 
 ftate 
 
io6 Ihe frincipdl ObjeBiom agahfi 
 
 Se RM. flate is a ftate of fuch happinefs as isfuitable 
 ^^■' to its condition of being ? 
 
 The truth is, when one looks attentively 
 into the m^nkhean fcheme, it appears fo 
 full of grofs abfurdities, fo deflitute of any 
 rational evidence, nay utterly inconfiftent 
 with the moft obvious Phcenomena of the 
 world, as fcarcely in the judgment of any 
 reafonable man to want a refutation. But 
 the appearance, which gave rife to it, de- 
 ferves to be ferioufly inquired into as an ob- 
 jection againft the divine goodnefs. In this 
 view therefore I fhall conlider it, in the pre- 
 fent difcourfe -, and if we can get fairly rid 
 of the difficulty, and a rational account can 
 be given of the origin of evil, without having 
 recourfe to two independent principles, the 
 foundations of religion, upon the foot of one 
 fole fupreme monarch of the univerfe, will 
 be ftill more firmly eflablifhed. 
 
 To begin with that part of the objedlion 
 which relates to natural evil, or unhappinefs, 
 fuch as ficknefs, and pain, and death ; here we 
 acknowledge all that can be demanded, name- 
 ly that not only this is permitted by the 
 Deity, but that his providence is the caufe 
 of it, as well as of other appearances in the 
 world, pe is intimately prefent with all 
 
 his 
 
the Goodftefs of God ajtfivered, 107 
 
 his creatures, continually fuperintending allSERM. 
 their affairs, exercifing his power and wifdom ^ ^^• 
 in the prefervation and government of them. 
 He makes them to be what they are, guides 
 their motions and tendencies, and by his 
 own agency effects the alterations which are 
 in their ftate. He is particularly the author 
 of life, it is fuftained by him, and all its 
 enjoyments are derived from his bounty. In 
 him we live and move and have being. It 
 would be unreafonable, then, not to attribute 
 to him the appointed changes in our condi- 
 tion, and to alledge that he gives joy, but 
 not grief; health, but not ficknefs ; and that 
 he is the author of life, but not of dearth j 
 feeing events of one kind as naturally fall 
 out in the ufual courfe of things as the other, 
 and if there be one government of the world, 
 muft be equally under its diredlion. The 
 fcripture, which fo fully afferts the goodnefs 
 of God, reprefenting it as an effential per- 
 fedion of his nature, and manifefted by his 
 diffufing its beneficial fruits over the whol^ 
 creation, and opening his hand liberally to 
 fatisfie every living thing, yet at the lame 
 time declares very exprefly, that natural evil 
 is his creature as well as good, and that the 
 fufferings of fenfitive and intelligent beings 
 
 proceed 
 
Io8 7he principal ObjeElions dgalnjl 
 
 Serm. proceed from him as truly as their happlnefs. 
 III. Thus one of the prophets, in the name of 
 God, fays * Iform the light and create dark- 
 nefsy I make peace and create evily I the 
 Lord do all thefe thi?2gs. Another, § Shall 
 there be evil in the city, and the Lord hath 
 not done it. In the 104th pfalm, where the 
 argument of the divine beneficence is defign- 
 edly treated, and the plentitude of its mani- 
 feflations in all parts of the terraqueous 
 globe, yet it is faid, || he hides his face and 
 living creatures are troubled, he takes away 
 their breathy and they die and return to their 
 dufl. And to add no more, Mo/es fully af- 
 ferts the fupreme dominion and power of 
 almighty God as exercifed in deflroying 
 life, and in wounding as well as healing, 
 Xfee now that 7, even 1 am he, and there is 
 710 God with me -, I kill, and I make alive j 
 / wound and 1 heal-, neither is there any that 
 can deliver out of my hand. 
 
 Now the queftion is, whether all this, 
 which we have acknowledged as certainly 
 true in fad:, is inconfiftent with the good- 
 nefs of God ? Here the proof feems fairly 
 to lie on the objed:or j for pofitive evidence 
 
 * Ifaiahxlv. 7. $ Amos iii. 6. || Vcr. 28. 
 % Deut, xxxii. 39. 
 
 has 
 
the Goodnefs of God anfwered, 109 
 
 has been brought on the other fide, which Serm, 
 we think clear and convincing:: if then an ^^^* 
 appearance is alledged to be inconfiflent, it 
 is moft reafonably required that the incon- 
 fiflency fliould be fhewn. But this is never 
 to be done, if we take into confideration all 
 that is necefTary in order to our making a 
 true and certain judgment. Indeed if the 
 point were to be determined by the firil re- 
 port of fenfe, we (hould be apt to pronounce 
 every kind and degree of pain or uneafinefs 
 evil, and the defigning author of it unkind. 
 But experience has taught all men, that have 
 common fenfe, to judge otherwife j for no- 
 thing is more obvious, even within the nar- 
 row compafs of our own affairs in the pre- 
 fent flate, than that many things which at 
 firft feemed to be grievous, upon a more 
 thorough confideration of the effed:s they 
 produce, and their remote confequences, are 
 found to be falutary ; and thofe which have 
 the flattering appearance of pleafant or good, 
 prove in the ifiue deftrudive 5 fome things, 
 for infl:ance, which are very pernicious to 
 life, and on that account muft rather be 
 judged evil ; as on the other hand very un- 
 pleafant medicines, or painful operations, 
 being the means of health, are called good. 
 
 And, 
 
no ^he principal OhjeBlom agaih^ 
 
 Ser M. And, with refpecSl to focieties, in which pub- 
 m* lie and private interefts frequently interfere, 
 ^^ he is a good governor who promotes the 
 former at the expence of the latter, who by 
 the fufFerings of individuals, when it cannot 
 otherwife be done, provides for the peace 
 and fafety of a whole community. It is 
 therefore necefTary^ in order to judge what 
 is abfolutely ill or good for a particular being, 
 that we fhould know all its interefts, and the 
 whole of its exiftence j and to judge what 
 is good or ill for a fyflem, we fhould have 
 a thorough comprehenfion of all its parts, 
 with their relations and dependencies, and 
 the laft refult of all events concerning it. 
 But with refped: to individuals of mai;kindj 
 and much more with refpedl to the whole 
 rational creation, thefe are points quite above 
 the reach of human underftanding. Who 
 ean take upon him to fay that an event is 
 altogether bad, and was fo intended by the 
 dired:ing caufe^ who does not know the 
 connexion it has with other events pad and 
 future, which if it were known, might fhew 
 it to be infeperable from a fcheme, in the 
 whole, moft worthy of perfe<5t wifdom and 
 benevolence. And thus we fee that the 
 flrength of the ©bjedion againfl the divine 
 
 good- 
 
the Goodnefs of God anfwered, 1 1 1 
 
 goodnefs taken from the appearances of ill Sir ivr. 
 
 "^ .. *•* TIT 
 
 or mifery in this world, which has been re- 
 
 prefented as fo formidable, refts wholly on the 
 imperfection of our knowledge, which can 
 never be a juft fcuhdation to reafon upon, 
 in the very points whereof we are ignorant. 
 If it is proved by a multitude of inftances 
 which cannot be otherv\^ife accounted for, 
 that God is beneficent, and the contrary is 
 fupported only by bare appearances, which, 
 when examined, we are fure may be confifl- 
 ent with goodnefs, nay the genuin fruits of 
 it, and our experience leads us to believe it, 
 at leafl: probable, that they are really fo, let 
 any attentive impartial mind judge what the 
 true conclufion is, and whether the evidence 
 of the dodlrine we are now conlideiing, 
 does not remain unftiaken. 
 
 But though what has been faidisa fuffici- 
 
 cnt anfwer to the objecftion, we may proceed 
 
 to farther confiderations which ftrongly e- 
 
 vince that all the imperfedion and unhap- 
 
 il pinefs we fee in the world is confident with 
 
 1 1 the goodnefs of God, its maker and ruler. 
 
 Ij Firft, it can never be alledged, with- any pre- 
 
 i| tence of reafon, that the goodnefs of the crea- 
 
 I' tor required all his creatures fliould be of one 
 
 »i order, and equal in the degree of their per- 
 
 I fedtions 
 
112 ^he principal OhjeBiom again ft 
 
 Ser M. fedlons and happinefs. That were to fet li- 
 ^^^' mils to omnipotence and infinite wifdom, 
 both which are glorioufly manifefted in a di- 
 verlity of produ(5tions. Now if it was fit and 
 becoming the wifdom of the Deity to diver- 
 fifiy the manifeftations of his power by crea- 
 ting efTentially diftind natures, with diffe- 
 rent capacities, or different kinds and degrees 
 of perfection, it neceffarily follows, that the 
 exercife of his goodnefs mufl be various, as 
 fuited to the condition of the beings which 
 are its objeds. How the glorious principle 
 of divine benevolence difplays itfelf in other 
 parts of the univerfe, and towards fuperior 
 orders of creatures, does not fall within our 
 obfervation ; but we fee, that in this lower 
 world there is not only a vaft multitude of 
 individual animals, but of different kinds, 
 wh>ch fhews the wife ceconomy of provi- 
 dence, and gives fuch a multiform appear- 
 ance to its bounty as muft raife in attentive 
 minds a very high admiration of it, inftead 
 of being any reafonable objedtion againfl it. 
 Shall we fay that God is not good to all his 
 creatures, becaufe he has not made them all 
 equal ; that the brutal kinds have no fliarcj 
 in his bounty, becaufe they are not moral a-; 
 gents ; or, that mankind owe him no thanks, 
 
 becaufe; 
 
the Goodnefs of God anfwered. 113 
 
 becaufe they are in a mixt imperfed: ftate PSer m. 
 On the contrary, is it not rather to be ac- Ml . 
 knowledged, that his goodnefs is the more 
 confpicuous, by this variety \ and that, by 
 their different enjoyment derived from him, 
 the creatures proclaim the riches of his bene- 
 ficence, as well as the largenefs of his under- 
 ftanding ? There is therefore no ground of 
 objection againft the divine goodnefs from 
 the natural imperfedion of fome created be- 
 ings, from their inferior condition, and the 
 lower kinds and degrees of enjoyment which 
 are appointed for them. 
 
 But farther, It may be alledged, nay I am 
 willing that the ftrength of the whole caufe 
 fhould be fingly refted upon it, that good- 
 nefs not only allowed, it required, that there 
 fhould be different degrees of perfection and 
 happinefs among the creatures of God. This 
 will be evident as foon as we refled: that a 
 fcheme o^ perfeB equality muft of neceffity 
 exclude all participation of that part of the 
 divine blefTednefs, the communication of good. 
 For where the fame kind, and the fame de- 
 gree of happinefs, is at all times polfefTed by 
 all, there it is manifefl beneficence can have 
 no place, being from the nature of fach a 
 flate, in every inftance, plainly impradica- 
 
 VoL, II. H hie. 
 
114 ^'^^ principal OhjeBiojis againji 
 
 Serm. ble. After faying this, I am fomething a- 
 III. fiaidjthat the generoushuman heart can hard- 
 ^"^^'^ ly have patience while I am going through 
 with the argument. Indeed this kind of hap- 
 pinefs which the objed:ion has found out as 
 the moft perfed:, and therefore fitteft for the 
 creatures of God, is the very fame, and can 
 be no other, than that indolent, unaffediio- 
 nate, and altogether felfilh enjoyment of ex- 
 igence, which the Epicureans^ in high com- 
 pliment, referved for the Gods them/elves. 
 And fo far thefe philofophers had certainly 
 the advantage, that allowing this ftate of 
 pompous eafe to befullefl of felicity, it was 
 but fitting and decent it fliould be afcribed to 
 the Gods ; and in confequence of it, that 
 goodnefs being an ad:ive principle, incompa- 
 tible with fuch divine repofe, fhould be deem- 
 ed unworthy of fo delicate an habitation as 
 the breaft of fuch Deities. Wretched how- 
 ever, that philofophifing at beft, where be- 
 neficence is in conclufion required to be ex- 
 terminated as an enemy to happinefs. But 
 let it be remembered that what lies at prefent 
 before us, is not to give any dired: proof that 
 God is good ; the evidence for this moft im- 
 portant article of theifm has been already pro- 
 duced ; hut it is only to fhew, that the fad 
 
 of 
 
the Goodnefs of anfwered. 1 1 _5 
 
 of fubordination, and dlverfity in the degree -^^e rm. 
 of happinefs, which we fee and know a(ftu- ^^y^ 
 ally to take place in God's creation, isfo far 
 from having any tendency to make void the 
 former reafoning on that f'abje6l, that allow- 
 ing that reafoning to be juft, and that good- 
 nefs is in truth an attribute of the deity, it 
 unavoidably follows, that there muft have 
 been inflituted fuch a fubordination. Can 
 any thing be more plain, than if goodnefs be 
 efTential (and if it be an attribute at all, it 
 mull be efTential) to the divine perfe6lion 
 and felicity, and be in its own nature com- 
 municab'e, that it muft likewife be elTential 
 to the higheft perfedlion and happinefs that 
 God can communicate; and confequently, 
 that feeing goodnefs determines him to con- 
 fer the higheft poffible happinefs, goodnefs 
 itfelf muft be the caufe of this fubordination, 
 without which this nobleft, and truly divine 
 perfection and felicity, could not have found 
 any place in the whole circle of dependent 
 being 3 not one creature that could be the ob- 
 jedt of another's beneficence. This is not the 
 place for purfuing this argument unto all its 
 confequences ; but from what has been al- 
 ready faid, the attentive mind will be natu- 
 rally led to infer, that the fame caufe that re- 
 H 2 quired 
 
1 16 The principal ObjeSiiom again/i 
 
 Seriv*. quired a fubordination at all, may be juftly 
 t^ry^^^PPo^'^^ to require, that this fubordination 
 fhould be continued down through a vaft va- 
 riety of orders, fo long as happinefs was pre- 
 ferved fuperior in degree to imperfection, or 
 in other words, fo long as exiftence can be 
 pronounced a bleffing, or preferable to that, 
 which if it can be wifhed, is the moft unna- 
 tural of all conceivable wiflies, annihilation, 
 or not to be. Obferve, here, a moft pleafing 
 inftance of that perfe(St harmony and connec- 
 tion, that will always be found to fublift 
 between the true principles of theifm, and 
 the reality or truth of things : An appear- 
 ance which has often been talked of, as a 
 moft Ihocking objedion againft the goodnefs 
 of God, turns out upon a more attentive ex- 
 amination, to be the natural and infeparable 
 confequence and effed: of this very goodnefs. 
 2dly, As natural good and evil, or happi- 
 nefs and mifery, are of various kinds and de- 
 grees, and experience (hews, that fome of 
 thefe oppofite kinds and degrees may be niixt 
 together in one ftate, the condition of any 
 being is to be denominated from the preva- 
 lence of either, and confequently the difpofi- 
 tion of the agent, by whofe appointment that 
 condition is determined. Every ftate is to 
 
 be 
 
the Goodnefs of God anfwered. i \y 
 
 be acknowledged good, and the author of itSERM. 
 benevolent, in which good prevail?, though m- 
 not without a mixture of evil, and which 
 therefore is better than non-exiflencc. Now 
 this is fo evidently the cafe of living creatures 
 during the continuance of their being, that 
 the objection againfl the divine goodnefs, 
 taken from the imperfection of their enjoy- 
 ments and their liablenefs to pain, is fully 
 removed by it. And for the difficulty ari- 
 fing from tnefhortnefs of their duration, it is 
 anfwered upon the fame grounds, for how 
 unreafonable were it to alledge that God is 
 not gbq(d in giving life, becaufe he intends to 
 take it dway ; that a favour freely beftowed 
 by him is not worthy to be acknowledged, 
 becaufe at a time appointed by his wifdom it 
 is to be recalled, or becaufe an inferior life is 
 fhortenedfor the fake of a moreimportantone, 
 and by the wife adminiflration of providence 
 ferves higher, more ufeful, and beneficial 
 purpofes, than merely its own enjoyment ? 
 efpecially it istobeconfidered, that the fhort 
 lived animals, which as far as we know, are 
 not deflined to a future exiflence, give no 
 difcovery of their having any painful defires 
 of it, or any anxiety about death, which may 
 H 3 inter- 
 
1 1 8 The principal ObjeBiom againfl 
 
 Serm. interrupt fuch prefent pleafures as they are 
 
 JII- capable of. 
 ^^^^^"^^^ 3dly, As the ftate of man is what mofl 
 immediately afFed:s us, v/hat we are beft ac- 
 quainted with, and concerning which we are 
 the mofl capable of making a judgment, we 
 may obferve, that when the natural good and 
 evil which we lee and feel in it, are compa- 
 red together, and a juft eftimate made ot the 
 whole, it will appear that the former is the 
 fuperior end of the divine adminiftration, 
 which therefore ought to be denominated be- 
 neficient from its principal and ultimate 
 view. I obferved before, that both in the 
 animal and moral part of the human confti- 
 tution, pains are faiutary, and were by the 
 gracious intending caufe defigned as means 
 of fafety and happinefs. But it is farther mofl 
 worthy of our ferious conlideration, that 
 through the whole condition of being in this 
 world, as under the government of almighty 
 God, the fame end, our great eft good \s uni- 
 formly purfued, bv the difcipline ofhis pro- 
 vidence, in our afiiid:ions. I take for grant- 
 ed, what every wife man will agree to, that 
 virtue is the grcatefl good, the highefl perfec- 
 tion and happinefs of the humpin nature : 
 Whatever tiierefore has a tendency to pro- 
 mote 
 
 i 
 
the Gooanefs of God anfwerea, 119 
 
 mote that^ is for our ffood, and may be at-SERM. 
 
 ' TTT 
 
 tributed not to a malevolent defignjbut rather ^^^ 
 to the appointment of a gracious and com- 
 paffionate father. Now experience {hews, 
 that fuch is our prefent infirmity, and we are 
 liable to fo many temptations of various kinds, 
 efpecially in a profperous and eafy ftate of 
 outward things, which affords the plentiful 
 means of a free indulgence in the gratification 
 of our lower appetites and pafiions, that very 
 few of mankind maintain their virtuous in- 
 tegrity uninterrupted, and efcape the corrup- 
 tion that is in the world through luft: At lead 
 it may be faid of all univerfally, even of the 
 beft, that they are in danger of being milled 
 from the paths of righteoufnefs, and negled:- 
 ing its fuperior pleafures, in a conflant feries 
 of flowing worldly enjoyments. Therefore 
 are divine corred:ions profitable to them, and 
 pains, ficknefs, and diflrefi^es of various forts 
 wifely difpenfed by providence, tending to 
 abate their relifli of inferior gratifications, 
 put the mind on purfuing the more noble 
 and folid fatisfadlion which arifes from the 
 practice of virtue. 
 
 Befides, adverfity is not only the means of 
 inftrudion to men of amending their tem- 
 pers and reforming their lives, as it brings 
 H 4 them 
 
ISO ^he principal OhjeBions againji 
 
 Serm. them to calm refledtion, andfenfibly convin- 
 ■^^*' ces them that the pleafures of the animal 
 lire are uncertain, in companion low, and 
 unworthy of their eager purfuit j it is alfo 
 the immediate occalion of the befl exercifes, 
 and the higheft moral improvements which 
 the mind is capable of. Equanimity in all 
 the changes of our outward condition, pati- 
 ence under fuflrerings of divers kinds and of 
 a long continuance, refignation to the.will of 
 the fupreme, perfedly wife, righteous and 
 good governor of the world, and an unfha- 
 ken confidence in him, with a benevolent 
 difpofition towards all mankind, even the 
 moft injurious, and a hearty perfevering zeal 
 for the publick good, notwithftanding many 
 difappointments and continued ill ufage, 
 thefe will appear to our thoughts, in fpecu^ 
 lation itfelf, the mofl lovely parts of a beau-^ 
 tiful moral charadler ; but the heart that is 
 confcious of having pradifed them, has ar- 
 rived to the very top of felf-enjoyment, and 
 poffelTes the higheft felicity which the human 
 foul in its prefent flate can poffibly attain to. 
 Perfecution or fuffering for the caufe of truth 
 and virtue, which has fometimes happened 
 to good men, feems tofurnifli a plaufible ar- 
 gument againfl the equity and goodnefs of 
 
 the 
 
the Goodnefs of God anfwered, 1 2 1 
 
 the divine government. But upon a thorough Se r m . 
 examination, we (hall be fatisfied that it is ^^^.-y^ 
 confiftent, not only with perfed: righteouf- 
 nefs, but God's moft tender and compaflio- 
 pate care for his faithful fervants. Virtue is 
 far from being the lefs in their efteem, or 
 yielding them the lefs fatisfadion of mind, 
 becaufe they fuffer for it -, on the contrary, 
 it is much endeared, and a greater confidence 
 and fecurity arifes from it ; for true goodnefs 
 then appears in all its dignity and beauty, 
 trampling over every thing that comes in 
 competition with it j and it is impoffible for 
 the fincere, felf-approving mind, to think 
 that its caufe, and the condition of its friends, 
 however oppreffed at prefent, can be always 
 unhappy. 
 
 Again, the afflidlions of fome, efpecially 
 of the virtuous, may be very ufeful to others, 
 and the means of great publick good. It has 
 been already obferved, that extraordinary 
 punifhments inflidted on linners are graciouf^ 
 ly intended by providence as publick warn- 
 ings to the reft of mankind, that they may 
 avoid the crimes againft which the divine 
 vengeance has been fo fignally teftified \ but 
 the fufferings of the moft innocent and righ- 
 teous, however grievous they may be for the 
 
 prefent, 
 
122 The principal ObjeBions dgainft 
 
 Serm. prefent, are fometimes alfo the occafions of 
 ^^^- their being more extenfively ufcful than o- 
 therwife they could have been. Of this the 
 hiftory Qi'Jofeph affords us a very remarkable 
 inftance, That good man, cruelly perfecut- 
 ed in his father's family, having narrowly 
 efcaped the fnare which his envious brethren 
 laid for his life, was fold by them to a fer- 
 vitude which they (with great probabi- 
 lity) thought would be perpetual and very 
 wretched : But the wife providence of God 
 fo directed the event, that it proved not only 
 the occafion of great profperity to himfelf, 
 but of preferving his own kindred, and in- 
 deed a great multitude of mankind who were 
 otherwife in danger of perifhing by a de- 
 flrudtive famine ; and he makes this wife 
 and pious refled:ion himfelf on the whole a- 
 mazing fcene, that though his brethren had 
 deiigned evil againft him, yet God meant it 
 for good, tofave inuch people alive, which to 
 a perfon of his humanity and goodnefs, did 
 more than compenfate all his fufferings. 
 Though this inftance is indeed extraordinary, 
 and it is not to be expeded that the iffue of 
 good men's afflictions will be generally pa- 
 rallel to it, yet it is very inftrudive, as fhew- 
 ing that however frightful and fhocking the 
 
 lirll 
 
the Goodnefs of God anjwered. 1 2 3 
 
 firft appearances of fuiferings may be, andSERM. 
 however wicked the intentions of thofe who ^^^Lj 
 are the inftruments of them, they are under 
 the difpofal of a wife and good providence, 
 which knows how to bring good out of evil. 
 But the principal, and the moft ordinary 
 way whereby the fufFerings of the righteous 
 are publickly ufeful, is by fetting their virtues 
 in a clear and flrong light as examples. In- 
 tegrity never fhines with fo bright a luftre, 
 nor appears fo amiable, as in a great trial of 
 affliction. To fee a man ftruggling with dif- 
 ficulties to which, one would think, hunian 
 ftrength is utterly unequal, opprefTed with 
 reproaches and injuries of all kinds, with a 
 train of vexatious difappointments, with tor- 
 menting pains, and continually expofed to 
 the very laft extremities of fuffering, yet fWl 
 pofTefling his foul in patience, maintaining 
 an undiflurbed equanimity, and refolutely 
 adhering to the caufe of truth, and to his 
 duty, by deferting which he might deliver 
 himfelf out of all his troubles ; this is cer- 
 tainly thenoblefl teflimony that can be given 
 to virtue, and muft leave a convidion of its 
 excellence on every mind which is witnefs 
 to it, and not flupidly infenfible or irreclaim- 
 ably hardened in a wicked courfe. How 
 
 often 
 
124 ^he principal ObjeBiom againfl 
 
 Serm. often have perfecutors themfelves relented, 
 ^^^' not to mention fpedators, and even been 
 won to the love of goodnefs by glorious ex- 
 amples of invincible fortitude, patience, and 
 meeknefs in the diftrelTed i and feeble irre- 
 folute minds, otherw^ife in danger of being 
 led away with the errors of the wicked, been 
 animated to a courageous and perfevering 
 fledfaftnefs in well-doing ? 'Tis true, that 
 even in ordinary life, example has very great 
 force, perhaps nothing has contributed more 
 to preferve the reputation of virtue, and to 
 propagate it among mankind, than their fee- 
 ing all excufes and objedions againft the 
 pra6tice of it, effedually refuted by the un- 
 affedted piety, the hardy temperance, the in- 
 flexible juftice, and diffufive charity of frail 
 mortals like themfelves, who have the fame 
 infirmity of nature, and the fame temptations 
 to the contrary vices. But flill exemplary 
 virtue fhines more illuflrioufly undertrialsjand 
 as then the flrength of good difpolitions ap- 
 pears the greater, it muft proportion ably have 
 the more powerful influence on others. Surely 
 a good man will think all the adverfities of his 
 life amply recompenfed, when they not only 
 produce fruits fo advantageous to himfelf, and 
 are the means of his growing in virtue, but arc 
 
 fo 
 
the Goodnefs of God dnfwered. 125 
 
 fo beneficial to mankind, tending to reclaim Serm. 
 them from their pernicious ways,and to reftore ^j[rl^. 
 true piety and goodnefs among them. Who can 
 deny that providence is beneficial to the human 
 race, which makes the tolerable fufFerings of 
 a few individuals (therefore tolerable, becaufe 
 even during their incumbency, they are ac- 
 companied with pleafures of a fuperior kind) 
 and fufFerings of a fhort contiuance, as the 
 Apoflle fpeaks, light and for a moment^ be- 
 come fo eminently ufeful, by ferving thofe 
 glorious ends which are worthy of infinite 
 wifdom and goodnefs. 
 
 The fum of our anfwer, upon the whole, 
 to this part of the argument is, that not only 
 the appearances of natural evil or unhappi- 
 nefs, in the prefent flate of things, cannot be 
 juflly objedled againft the goodnefs of the 
 divine government, becaufe they are not pre- 
 valent; on the contrary, every confiderate 
 perfon mufl be convinced there is more hap- 
 pinefs than mifery in the world, that all 
 kinds of life in their natural flate have en- 
 joyment annexed to them, and pain only 
 added as a means of their prefervation, that 
 happinefs is the governing view in the hu- 
 man conftitution, and the difpenfations of 
 providence towards men, in the general 
 
 courfe 
 
126 7he principal ObjeBions againft 
 
 Serm. courfe and defign of them, are for goodj 
 
 JiJ* thofe, which for the prefent feem to be 
 moft grievous, often tending to the greateft 
 good. But farther, if fome of thefe appear- 
 ances were more difficult to be explained 
 than they are, fo that we could not fee or 
 conjed:ure any good to which they do or 
 may tend, yet we could not reafonably pro- 
 nounce them to be abfolutely evil, and in 
 the whole ; experience in a multitude of in- 
 ftances teaching us, that good and evil of 
 this fort are connected together, fo, as to be 
 changed into each other. Now, if we take 
 the whole feries of events in the world as 
 under one wife and good diredlion, and com- 
 prehended in the fcheme of the divine pro- 
 vidential adminiftraiion, and if we allow 
 what is fo apparently reafonable, that one 
 would think it cannot be denied, that 
 nothing can be juflly called evil, which in 
 the event produces greater good whereby it 
 is overballanced, if I fay, we allow this, who 
 can have fufficLent reafon to affert that any 
 event is abfolutely evil, fince it is impoffible 
 for the human underftanding to comprehend 
 all the relations and the remote ilTues of 
 things ? That which, in our narrow way of 
 thinking, may feem the worfl that could 
 
 happen 
 
the Goodnefs of God anfwered, iiy 
 
 happen, may yet in the intire plan of theSERM. 
 divine councils be neceflary, and produce the ^Ji^l. 
 beft efFed:s. God has given us fuch rules of 
 action, and fuch notices of things, as are beft 
 accommodated to our condition of being, 
 and the fitteft to dire(3: us fo as we may an- 
 fwer its purpofes, but he has not let us into 
 the fecret of his own deligns, which are fo 
 complicated, and of fo vafl a compafs, that 
 our minds are utterly unable to comprehend 
 them. This however we may fafely reft in, 
 that if the fupreme governing mind perfect- 
 ly knows all things, paft, prefent, and to 
 come, with all their connexions and depen- 
 encies, if ♦the order of the world, and the 
 harmony of things fhews him to be wife, 
 and prevailing good in it is a convincing 
 proof of his benevolence, then all things, 
 being under the direction of a wife and good 
 Agent, are ordered for the beftj and the 
 contrary appearances are no juft objecflions 
 again ft this, feeing they are no more than 
 appearances^ amounting to no certain proof 
 of abfolute evil in the whole, but only of 
 the defedlivenefs of our underftandings. 
 Nay, we may conclude, that the whole pro- 
 greffive fcheme of nature and providence, 
 comprehending all creatures, and the entire 
 
 feries 
 
128 7he friticipal OhjeBlom againfl 
 
 Se RM. feries of events which ever have been or fhall 
 ^^^- be,is abfolutely the beft, and produdiive of the 
 greatefl happinefs that could poffibly be. For 
 happinefs being the proper objecfl and end of 
 benevolence, when this is accompanied in the 
 agent with omnipotence and infinite know- 
 ledge, the greatefl happinefs in the whole, 
 muft be the intention and the effedt. Is it 
 not a contradidion to fuppofe, that a bene- 
 volent being would choofe to execute a 
 fcheme which he faw would produce a lef- 
 fer meafure of good, when another which 
 he faw would produce 2i greater ^ was at the 
 fame time prefent to his mind, and equally 
 in his power to accomplifli ? 
 
 But there is another kind of evil, to which 
 and the confequences of it, the difficulty 
 alfo relates, that is moral eviL Of this it 
 cannot be faid that God is the author, or 
 that he does at all approve it j but yet upon 
 the principle of his fole univerfal dominion, 
 we muft conclude, it was in fome fenfe per- 
 mitted by his providence, and that it was 
 forefeen by him without his intending to 
 prevent it, which he could have done. Nay 
 the moft important mcafures of his condud: 
 towards mankind, all known to him from 
 the beginning, were formed upon the fuppo- 
 
 iition 
 
the Goodnefs of God anfwered, 129 
 
 iitlon of its being. Now the queftion is, Serm. 
 how fuch a permiffion can confift with the lijl, 
 moral perfedions of the Deity ? Is it to be 
 thought, that a being infinitely holy, and ut- 
 terly averfe to all moral turpitude, would ndt 
 ufe his power to prevent it ? That a being 
 infinitely good, would leave his creatures un-^ 
 fupported againft temptations to crimes which 
 are ruinous both to themfelves and others, 
 which fully the beauty of his own works, 
 and tend to defeat the defign of them 5 nay, 
 that he would place his creatures, frail and 
 fallible, in circumflances wherein he forefaw 
 thev would fall from their innocence, and 
 involve themfelves in mifery to be inflided as 
 a punifhment by his own avenging hand ? 
 
 The anfwer ufually given, and which, 
 when fully and impartially confidered, feems 
 in a great meafure to take off the force of the 
 argument, is, that moral evil is wholly to be 
 imputed to the creatures themfelves who com- 
 mit it, that it proceeds from an abufe of their 
 liberty, or free agency, which is a high pri- 
 vilege of their nature, worthy of the wifdom 
 and goodnefs of God to give to fuch creatures, 
 moft fuirable to their condition of being, ab- 
 folutely neceffary to virtue itfelP, and to the 
 happineft that arifes from it, which is the 
 
 Vol. 11. I greateft 
 
13© The principal ObjeBiom a^ai?2fi 
 
 Serm. greatcft happinefs they are capable of. It is 
 \i^ not to be imagined (which yet the objecftioii 
 necelTarily fuppoles) that the ooodnels of 
 Godj or his lecftitude, require the exertion 
 of his utmoft power for preventing evil. His 
 attributes are exercifed in a perfedl harmony, 
 and he never does (it may be faid in fome 
 fenfe, lie cannot do) any thing, but what is 
 agreeable to them all. His power, which 
 cannot poffibly be controuled by any oppofite 
 Arength or refiftance, is always, and muft 
 be dire(5led in its exercitt by wifdom, and it 
 is not an indignity to his abfolute omnipo- 
 tence, to fay, he cannot do any thing but 
 what is fit and reafonable to be done. In 
 like manner, holinefs and goodnefs are to be 
 confidered as perfections, or principles in 
 the divine nature, which exert themfelves, 
 not necelTarily, but freely, or which do not 
 require all to be done, in every inftance, 
 which can poflibly be done by abfolute om- 
 nipotence, in order to accompliOi their ends, 
 or attain what they incline to. In this, as in 
 .other cafes, the wifdom of God requires that 
 his operation {hould be according to the or- 
 der which he has eftabliflied, and to the na- 
 ture of things which he has wifely framed to 
 be preferved inviolable. As in the govern- 
 ment 
 
the Goodnefs of God anfwered, 1 3 1 
 
 ment of the inanimate creatures, he a(flsy^/V-SE rm. 
 ably to their natures, moving and difpofing ^^^• 
 of them by the irrefif^ible determination of 
 hisfovereign will, fo his influence on moral 
 agents is fiich as does not deftroy the eflential 
 powers which he has given them. Let it be 
 more particularly confidered, firlt, that per- 
 haps there is not, nor can be, any being, of 
 a limited nnderftanding, above the poflibility 
 of being mifled in its moral conduct, and all 
 the o'-ders of created free agents mnfl natu- 
 rally be in a (late nf trial, till by a right ufe 
 of liberty their integrity is confirmed. If it 
 be fo, it does not neceflarily follow from the 
 nature of liberty itfelf ; nor is it a contradict 
 tion, that rectitude fhould be immutable, for 
 the divine reditude certainly is fo; but it a* 
 rifes from the natural imperfedion of finite 
 minds, and the fixed order of the divine o- 
 peration on created things, in a congruity to 
 their feveral natures. 
 
 Every imperfedt agent, having a variety in 
 his frame, mufl have propenfions to particu- 
 lar objeds which are adapted to the indi- 
 gence of his condition, which propenfions, 
 in a regular moral conftitution, are under the 
 government of confcience, but their being 
 does not depend upon it; they are excited 
 1 2 by 
 
132 Tlje principal ObjeBions againft 
 
 Serm. by the prefence of their fuitable objedls, or 
 ^J/J: perhaps without it, and though their firft 
 motions, and perhaps their continuance in 
 the mind for fome time, may be innocent, 
 yet it is eafily conceivable that they may de- 
 mand a gratification, in circumftances and 
 degrees, which confcience forbids. Here 
 then is a tendency or a temptation to evil, 
 . from which the creature, by the right ufe of 
 its own powers, may efcape, and thereby be 
 more confirmed in virtue ; but a poflibility 
 of falling and corrupting itfelf, feems to be 
 infeparable from every finite nature, and even 
 the danger of it feems naturally to attend the 
 ilate of all finite moral agents, during fome 
 part of their exiftence. However that be, 
 we know that we are poflefTed of fuch a li- 
 berty, that we are capable both of doing 
 ■right and wrong; and our moral powers fo 
 conftituted, with fuch a freedom, we cannot 
 help thinking averyhigh privilege ; whereby 
 we are raifed above the condition of many 
 other beings, and have the eilential founda- 
 tion of noble enjoyments. Secondly, The 
 ,human mind necefTarily appears to itfelf the 
 caufe both of the moral good and evil which 
 is done by it. When our hearts reproach us 
 for doing wrong;, we are confcious of no con- 
 
 ftraint 
 
the Goodnefs of God anfwered, 133 
 
 flraint, but that it was our own choice, and-*>ERM, 
 we were furnifliied with all the defences a- li!:. 
 gainft it which we could exped: or defire as 
 free agents, and which might have been ef- 
 fedtual, if we had carefully ufed them, and 
 duly exercifed our reafon. When our con- 
 fciences approve us for having done right, 
 we are fenfible that we adted with equal free- 
 dom, which is the very ground of inward 
 fatisfadtion, and that no power is wanting to 
 that moral integrity which yields true ifelf* 
 enjoyment. The mind therefore, I fay, ap-, 
 pears to itfelf the caufe both of good and e- 
 vil i the capacity is derived wholly from God, 
 and is preferved by him, the particular deter- 
 mination is wholly from ourfelves, only in^ 
 fluenced, fo far as is confident with our free 
 agency, by fetting before us fufficicnt motives 
 to good i yet the mind has a natural power 
 of making a wrong choice. We muft then 
 be condemned by our own hearts, in charg- 
 ing the human conflitution as defe<aive to the 
 purpofes of virtue, and thereby of happinefs, 
 and impeaching the goodnefs of its author, 
 fince we are confcious to ourfelves, that we 
 are furniflied with all which is neceflary, and 
 know of no power that is wanting to our d<3« 
 ing good and efchewing evil. 
 
 I 3 Thirdly, 
 
7he principal Objediions again/l 
 Thirdly, Whereas it isalledgcd, that fince 
 God forefaw men would abule their liberty, 
 that they would pervert that which is right, 
 and thereby make themfelves unhappy, good- 
 nefs feems to have required, that the occafion 
 of fuch an abufc fhould have been prevented. 
 The anfwer, fo far as relates to the divine 
 prefcience, is, that it has no manner of in- 
 fluence on future events, nor does at all af- 
 fe<Sl the nature or the being of them. It 
 ought not to be laid that things are future, 
 or certainly will come to pafs, becaufe they 
 are foreknown, but they are foreknown be^ 
 caufe they are future. Events to come, as 
 well as thofe which are prefent, or pafl, are 
 known to God, jufl as they are in themfelves, 
 and in their intire caufes. The whole feries 
 of neceffary caufes and efre(5ts is feen by his 
 perfed: underftanding from the beginning to 
 the end 3 what he has determined to do by 
 his own power is foreknown, as afcertained 
 by that determination ; but the tranfgreffions 
 of his creatures, of which themfelves are the 
 fole caufes, appear quite otherwife ; they are 
 the adions of free agents, the futurity of 
 which is no more determined by his appoint- 
 ment, than the adlual produdion of them is 
 effeded by his power. As the bare know- 
 ledge 
 
the Goodfiefs of God anfwered. 135 
 
 ledge of crimes prefent, or pa ft, does notS^PM, 
 communicate the leaft degree of their guilt, iliL. 
 but may confift with a perfedt abhorrence of 
 them, and the tendereft compafTion for the 
 offender, fo may the foreknowledge of them, 
 when future, unlefsfomething be omitted by 
 the prefcient being which was neceifary for 
 preventing them, and which was not only 
 in his power, but fit and realonable for him 
 to do. 
 
 Fourthly, It muft be acknowledged that, 
 ftridlly fpeaking, it was in God's power to 
 have prevented moral evil altogether : If a 
 linite intelligent being cannot be abfolutely 
 impeccable, yet he certainly could have 
 created moral agents much more perfect tharx 
 pien are, given them a greater meafure of 
 knowledge, fet the motives of virtue in fo 
 flrong a light before them, as more effedual- 
 ly to fecure their attachment to it, and he; 
 could hav9 placed them in a ftate much 
 more free from temptations, and confequent- 
 ly in lefs danger of making defed;ion j nay^ 
 as liberty itfelf is the gift of God, depending 
 wholly on his pleafure, he could have pre- 
 vented the abufe of it, by withholding it al- 
 together, if nothing elfe was fufficient, or he 
 ^ould have prevented the conjundure of cir- 
 I 4 cumftaaces 
 
1^6 The principal Objections again/l 
 
 Serm. cumftances in which he forefaw hberty could 
 
 ni. be abufed. But the queftion is, whether 
 goodnefs and wifdom reqiiiied that fuch me- 
 thods (liould be taken, or rather if, upon 
 the narrow view we have of the works of 
 God and the whole fyftem of the univerfe, 
 we can pretend to judge that the prefent con- 
 flitution, in this branch of it, which relates 
 to free agents, is inconfiflent with the wif- 
 dom and moral perfections of the fupreme 
 Being? Shall we take upon us to fay, that 
 the order of the creation, and the ends for 
 which it was made, did not require or even 
 allow that there fhould be fuch a rank of be- 
 ings in it, conftituted as we are, with under- 
 Aanding, liberty, and moral affedlions, but 
 capable of fm, tempted to it, and thereby in 
 danger of becoming unhappy through their 
 own fault ? If we fuppofe one in a fuperior 
 condition of being, having an underftanding 
 vaftly more enlarged than the human, and 
 a more exteniive view of the univerfal fyflem, 
 which comprehends many ordeis of created 
 intelligencies with various degrees of perfec- 
 tion and enjoyment, can we pretend to af- 
 firm that it would appear to that mind in- 
 congruous in nature, that there fhould be 
 fuch a fpecies of rational creatures as man- 
 kind. 
 
the Qoodtiefs of God anfwered^ 137 
 
 kind, with all the appointed weaknefs and Serm. 
 imperfedion of their prefent ftatej or ^ven^^Hl. 
 that it would not appear a very proper part 
 of the divine plan, neceflary to the beauty 
 and harmony of the whole, varioufly related 
 to the reft, and forming a fcene wherein the 
 perfections of the Deity are admirably dif- 
 played,and where good is the true character of 
 the intire fcheme? But though fuch a fuppofi- 
 tion is reafonable, and fhews that our under- 
 ilandings are too weak, and our knowledge 
 toofcanty to comprehend this fubjeift, con- 
 fequently, with how little judgment men take 
 upon them to cenfure the works of God, of 
 which they know fo little ; we may confi- 
 der the human conftitution, and our whole 
 ilate of being in this world, with all the ad- 
 vantages and difadvantages of it, in a way 
 more accommodated to our capacity, that is, 
 we may confider it, by itfelf, abftradtly from 
 its relation to the reft of the univerle, and 
 even in that view, it will appear no uneli- 
 gible thing, and that the good in it over- 
 balances the inconveniency which arifes from 
 the danger that attends liberty. Would not 
 one who confiders the privileges of our na- 
 ture, and the various enjoyment which be- 
 longs to the general condition of men, to- 
 gether 
 
138 l.he principdl ObjeBims againfl 
 
 Sewm. gether with that meafure of perfedion and 
 lil. felicity which we have in p'-olpedt, if we 
 duly ufe our own powers and improve our 
 opportunities, even though it be accompanied 
 with the hazard of moral evil and unhappi- 
 ncfs, which is only to be incurred by our 
 own fault, but may be avoided if we are not 
 wanting to ourfeives, and we may reafona- 
 bly hope, f om thegoodnefs of God, for all 
 pecclTary affiftance in order to it ; would not, 
 1 fdy, one think this ftate in the whole pre- 
 ferable to non-exiftence ? And if it appears 
 to us preferable, then it is to be acknowledg- 
 ed good, to the praife of the author's benevo-? 
 lence, notwithftanding its frailty and muta-? 
 bility, and although, in the event, it could 
 not reafonably be expeded, but that fome of 
 fuch an order of beings would fall into fin 
 and unhappinefs. 
 
 What has been faid on this fubjed is agree^ 
 able to the explications given by the moft 
 eminent ancient philofophers, of the origin 
 of evil. They attributed it, not to an inde- 
 pendent evil agent, nor to un(jualified matter^ 
 into which iomt had abfurdly enough re- 
 folved moral defeds themfelves, but to what 
 they called the neceffity of imperfeSl beings y 
 jneaning, that as all creatures muil neceffa- 
 
the Goodnefs of God anfwered, 139 
 
 rily have fome decree of imperfection, par-SERM. 
 ticularly, the neceffary iniperfedtion of creat- ' ''• 
 ed free agents implies that they may pofTibly 
 err, and ad contrary to right, fo the placing 
 them in fuch a pofTibihty,- is by no means to 
 be imputed to any deficiency of wifdom and 
 goodnefs in God, but is the inevitable refult 
 of their nature and condition of being, fo 
 that if they fliould exift at all conftituted as 
 they are, it muft be in their power to do 
 wrong. For example, fuch a creature as 
 man, compounded of flefh and fpirit, mufl 
 have a variety of afFedlions, fome higher, 
 and fome lower, fome which determine him 
 to purfue the proper perfection of his fuperior 
 faculties as the chief end of his being, aad 
 others which attach him to the inferior part 
 of hisconflitution, which muft alfo be pre- 
 ferved by his care, during the time appointed 
 for its fubfiilence. Since then, there are fuch 
 different tendencies in the nature of man, and 
 liberty alfo effential to him, he mufl be ca- 
 pable of ading differently, according to the 
 different diredion of his inflinds and affec- 
 tions, apd his ading always right could not 
 be abfolutely fecured, or the poflibility of 
 moral evil avoided, without fuch an interpo- 
 fition of almighty power^ as would import 
 
 an 
 
I4<> ^he principal ObjeSiiom again[i 
 
 Serm. an clTentlal change in his frame and his 
 ^^^- flatc. In other wordSjif the divine perfe(5tions 
 required that fin fhould be abfolutely pre- 
 vented, or not at all permitted, they required 
 that fuch a being as man in a ftate of pro- 
 bation, (hould not be created, which karcc- 
 ly any confiderate perfon will have the hardi- 
 nefs to affirm. 
 
 Another confideration of great import- 
 ance for our rightly underftanding this fub- 
 je(5t, and vindicating the divine perfedions, 
 is, that God over-rules the moral evil which 
 his providence permits^ fo that it becomes 
 the occafion of good. Tho' he has laid us 
 under an inviolable law not to do evil that 
 good may come^ for the evil we do, proceeding 
 from corrupt aifedlions, a profefl: intention 
 of good by the iamc adtions, muft be an ab- 
 lurd ind utterly inconfiftent pretence, nor 
 have we any certain foreknowledge of the 
 fuppofed good event, or power to bring it to 
 pafsj yet is he under no fuch reftraint by 
 the perfe<lt purity and goodnefs of his na- 
 ture, but that he may fuffer his creatures, 
 (fo far fuffer, as not to hinder them by an 
 irrefiflible exertion of his almighty power) 
 to deviate voluntarily from the rule of right^ 
 intending to take the opportunity from their 
 
 errors. 
 
the Goodnefs of God anpwered. 1 4 1 
 
 errors, of manifefting his wifdotn and other Serm. 
 attributes in a glorious manner, and of pro- ^^^• 
 ducing cfFedts in the whole beneficial to his 
 creation. As the obligation of pret^entlng 
 evil muft be limited, in the manner before 
 explained, to what is fit and reafonable to 
 be done, without infringing the eflential 
 liberty of rational agents, which is God's 
 own rule of proceeding, and alfo the rule he 
 has given us for regulating our conducfl to- 
 wards our fellow creatures, for he has not 
 allowed us under the pretence of reftraining 
 them from fin, to encroach upon their free- 
 dom, no man furely imagines that charity- 
 requires or will juflify him in it ; fo inflead 
 of being inconfiftent with the mofl perfect 
 rcdtitude and goodnefs, it is a great demon- 
 ftration of both, and of wifdom, to turn the 
 follies and faults of men, in the event, to an 
 occafion of promoting virtue and public 
 happinefs. Would it not be very commend- 
 able in any human government, from the 
 very irregularities of fubjeds, in their own 
 nature deftru(5tive, to take the opportunity 
 of enadting wholfome laws, and forming 
 ufeful fchemes, which with the tendered 
 pity to offenders, fliould not weaken the 
 public fecurities, but tend more efFedtually 
 
 to 
 
142 The principal OhjeBions againjl 
 
 Serm. to promote the common good. There is 
 indeed a great difparity between human go- 
 vernments and the divine, in this refpe.tfl that 
 their forefight of the behaviour of lubje<5ls 
 is hmited and uncertain, and therefore it is 
 not in their power, nor can they be obliged, 
 to take effe6bual meafures for preventing 
 crimes, whereas God knows all things future 
 as well as prelent with the greateH: clearnefs 
 and certainty ; but this does not alter the 
 cafe fo tar as it relates to the point we are 
 now conildering, for as his preference is not 
 the rule of his adions, but his perfect rea- 
 fon and the fitnefs of things, fo on the other 
 Jhand, the wifdom of human governors and 
 their goodnefs would be juftified, if they 
 did foreknow future trangreflions without 
 interpofing to prevent them by any methods 
 of force, provided they could foreknow with 
 certainty, and had it in their power to bring 
 it to pafs, from fuch tranfgreffions an in- 
 creafe both of moral and natural good, 
 which we are fure God adually does, in 
 many inftances, and have reafon to believe 
 he does it univerfally. 
 
 We may confider then, what good the 
 pcrmifTion of moral evil appears to us in 
 fadt fubfervient to, at leafl the occafion of, 
 
 and 
 

 the Good?iefs of God n^fwered. 14; 
 
 and which it may realbiiAhly be luppofed^E ■<M 
 that God intended. 1' irlt, it is evident, that 
 his own pcrfcdions are varioiiily dilplavad 
 in confequence of the fins of his creatures, 
 and particularly of mankind. The perfect 
 purity of his nature, or his averiion to evil, 
 could not have appeared fo fully if evil had 
 :2ever been ; nor his impartial diftinguifhing 
 juftice in rendering to all moral agents ac- 
 cording to their works: And above all, his 
 goodnefs by the occafion of (in fhines mar- 
 velloufly, his patience is exercifed towards 
 his guilty creatures, he (hows a dejire to the 
 offending 'Z£;or/^io//6?i handstand is kind to the 
 unthankful and the evil, at the fame time 
 that he has an indignation againft their 
 crimes ; and pardoning mercy, of which 
 there could have been no notion in a 
 ftate of innocence, appears now one of the 
 moft amiable glories of the Deity. It may 
 be juflly faid, that the whole human race, 
 though by corrupting their ways they have 
 greatly altered their condition for the worfe, 
 yet they all continue in a flate of trial, the 
 objedts of the divine goodnefs, which is not 
 diminifhed by their (ins, but exalted into 
 pity ; and that God has not left any of them 
 without witnefs of his mercy ^ whereby they 
 
 are 
 
144 ^^^ principal ObjeBions againjl 
 
 Serm. are invited to repentance, that they may be 
 
 ^^^- finally happy in his favour, tho' goodnefs 
 has appeared in a diftinguifhing peculiar 
 manner to fome of them beyond others. If 
 it be faid, that fuppofing this to be true, that 
 God has taken occafion from the fins of 
 men to manifcft his own perfections the 
 more illuftrioufly, it follows, indeed, that he 
 has ereded a monument to his glory, but 
 how does itturn to the good of his creatures? 
 I anfwer, that the glory of God and the 
 happinefs of the intelligent part of the cre- 
 ation are infeperable, and whatever mani- 
 fefts the former actually does and was by 
 him intended to promote the other. The 
 dilplays of his power and wifdom, even in 
 inanimate nature, muft be fuppofed to 
 have been principally defigned for the be- 
 nefit of rational beings in contemplating and 
 enjoying it, for which purpofes all the parts 
 of the material world, known to us, arc 
 fitted in a wonderful variety : Much more 
 the exercife of the divine attributes, and ef- 
 pecially goodnefs towards moral agents 
 themfelvcs, has a diredt tendency to excite 
 in them, and alfo in other intelligent beings 
 who are not the immediate objed:3 of it, 
 pious and devout aflTedtions, naturally ac- 
 companied 
 
the Goodnefs of God anfwered. \^^ 
 
 companied with a high enjoyment, and there- Serm. 
 by to promote virtue and univerfal rational ^^^• 
 happinefs, more than in a different ftate of 
 things there could have been occafion for. 
 
 Secondly, The per million of fin is fo over- 
 ruled by divine providence as to afford, by 
 the confequences of it, an occafion for the va- 
 rious exercife of virtue, and thereby advan- 
 cing the true periedion and happinefs of the 
 human nature. Sin has introduced thefe ca- 
 lamities and diftreffes into the world which 
 try the integrity of good men, their patience, 
 and confidence in God, and thefe are the 
 finifhing and moft amiable parts of a beauti- 
 ful moral charader. But this was before par- 
 ticularly infixed on- We may farther ob- 
 ferve, that the paffions and frailties of men 
 tending to animofity and difcord, are d^iredl- 
 ly, and immediately, the occafion toothers 
 of pradtiling the moft excellent virtues j they 
 are the occalions of their exerciUng forbear- 
 ance, meeknefs, and the forgivenefs of in- 
 juries, all fum'd up in benevolence, the no- 
 bleft affed:ion of the mind. Thefe virtuous 
 difpofitions, by thus variouHy exerting them- 
 felves, are greatly flrengthened, and fo the 
 capacity of the mind for various rational en- 
 joyments is enlarged j every inftance of their 
 
 Vol. II. K proba- 
 
1^6 The pritjcipal Ohjedtiom again ft 
 
 Serm. probation, and the refolved vigorous exercife 
 
 ^^^' of them againft a contrary tendency or vio- 
 lent temptation, lays a foundation for farther 
 improvement in goodnefs, and brings a re- 
 turn of true and folid pleafure, fo that from 
 this ftate of infirmity and difcipline the mind 
 naturally grows up to a more exalted virtue, 
 and to an increafe of happinefs, which other- 
 wife it could not be capable of. We know 
 not indeed what room there might be for a 
 diverflty of virtuous exercifes, even in per- 
 fed: innocence, whereby good affections might 
 be confirmed, and the fatlsfadion refulting 
 from them increafed, but we know that, in 
 our prefent flate, fome very important 
 branches both of piety and charity are occa- 
 fioned by the moral imperfedions of men, as 
 welUas by fome degrees of mifery j and that 
 the pradice of thefe virtues eminently con- 
 tributes both to private and publick good : 
 whereby it appears, that good and evil are 
 wifely mixed together, and fet againfl each 
 other in the condition of mankind, and that 
 the permiflion of evil, fo far as God does per- 
 mit it, is not unworthy of the bed of beings, 
 fince his providence over-rules it, in the event, 
 to the promoting of good, as an occafion of 
 the moft various and illuftrious exercife of 
 
 virtue. 
 
 I 
 
the Goodnefs of God anfwered. 147 
 
 virtue, and of adding a high reHfli to the en- -^ k r m . 
 ^ ^ III. 
 
 joyment which arifes from it. And, 
 
 Laftly, We may take the ftate of man- 
 kind, containing this puzzhng appearance of 
 moral evil, in another view, that h^ as re- 
 lated to the reft of the rational creation^ 
 which, if it does not explain the difficulty, 
 flievvs that, in all probability, the reafon why 
 we do not attain to a full and fatisfying folu- 
 tion of it, is, that the fubjed: is above our 
 Gomprehenfion, and that therefore the ob- 
 jection is founded not on evidence, but igno- 
 rance. It is not unreafonable to fuppofe that 
 the affairs of this lower World, principally 
 thofe of its chief inhabitants^ have a relation 
 to fuperior natures, and are extenlively ufeful 
 to the whole fyftem of intelligent creatures. 
 iThat there are in the univerfe other fpecies 
 of rational agents befides mankind, and a- 
 bove them, cannot well be doubted. When 
 we confider the magnificence of the works 
 ot God, the vaft fabrick in which he hasdif^ 
 played his power and wifdom, that there are 
 other globes at an immenfe diftance from 
 that where we dwell, and of incomparably 
 greater magnitude, who can imagine that 
 they are all void of beings capable of ratio- 
 nal enjoyment, and of celebrating the erea* 
 K 2 tor's 
 
148 T[he principal OhjcBions againll 
 
 Serm. tor's pralfe, and that this Httle earth is the 
 
 ^^^' only habitation of intelhgencies ? Now if 
 there be a variety of particular fyftems in the 
 moral as well as in the natural world, and a 
 diverfity of adminiftration in the divine go- 
 vernment of them, they may have a mutual 
 relation which we do not difcern, and the 
 affairs of one, may anfwer purpofes in ano- 
 ther J and in the whole, which may furpafs 
 our prefent comprehenfion. As the ftate and 
 fituation of diilant orbs render them ufeful 
 to the earth, which may be alfo ufeful to 
 them in a diiferent way, all confpiring to 
 make one regular harmonious fyflem of ma- 
 terial nature, the like order may be, and we 
 have reafon to believe there is eftablifhed, a- 
 mong the feveral kinds of rational beings, 
 which under different particular oeconomies, 
 do all of them together, make one beautiful 
 and perfed: moral fyftem. Who then that 
 does not comprehend the whole, can take 
 upon him to cenfure a part ? Can he pretend 
 to judge, that this mixt imperfed ffate of 
 ours is a blemilli in the univerfal frame, when 
 he does not know how varioufly it may be 
 related, and what purpofes it may ferve in 
 the kingdom of God, and what events may 
 arife' from it beneficial to the whole, in the 
 
 fcheme 
 
the Goodnefs of God anfwered. 149 
 
 fchcme of providence? Nay, upon this viewSsR m. 
 of things, which is vaftly too large for our ^"* 
 narrow underllandings, can we poflibly be ' 
 fure, that the permiffion of evil among men, 
 is not a necellary part of the intire moral 
 conftitution. This conlideration may jaftly 
 filence the impious clamors of fhort-fighied 
 mortals againft the wifdom and goodnefs of 
 God, finceit fhows that they really amount 
 to no more than this, that we cannot com- 
 prehend his counfels. And if we purfue our 
 inquiries further into a future exigence, where 
 the lafl punifhments are to be inflided on 
 men for their wicked nefs, which our own 
 foreboding thoughts naturally lead us to, and 
 the fcriptures explain it more fully, as a moft 
 powerful argument to reftrain men from evil, 
 of that flate we can, at prefenr, form but a 
 very imperfed: idea, the notices we have of 
 it being only fuch as are intended for our ad- 
 vantage during our probation i but we may 
 be afTured that the mofl exad: meafures of rec- 
 titude, wifdom, and goodnefs will be ob- 
 ferved in it, for if we have fufficient evidence 
 that thefe perfections are the true characters 
 of the active fupreme mind v/hich governs all, 
 it would be unreafonable not to allow, that 
 they {hall prevail every where, and in every 
 K 3 flate, 
 
150 T^he principal ObjeEitom againfl 
 
 Serm. ftate, and confequently, that the laft refult 
 ^^^- of all the divine difpenfations, comprehend- 
 ing the permiffion of evil, will be the great- 
 eft abfolute good. 
 
 Tlie fum of what has been offered upon 
 the fubjedl, is, that God is not the author of 
 moral evil, nor did he fore-ordain it in his 
 everlafting counfels, as any part of his 
 works ; on the contrary, he always dilap- 
 proves it as an irregular production, whereof 
 the creatures themfelves are the fble caufcs, 
 and diredlly oppofite to the elTential rec- 
 titude of his nature j but as he permits it in 
 time, fo far as not to prevent it by fuch ex- 
 traordinary interpofitions of his omnipotence 
 as would violate the free agency of his ratio- 
 nal creatures (which fi'ee-agency is an eflen- 
 tial part of their conllitution, necelTary to 
 their anfwering the ends of their being, ne- 
 celTary to their pracflifing virtue, their attain- 
 ing moral perfection and rational happinefs) 
 fo he forefaw it from eternity, and he chofe 
 to execute that fcheme of creation and pro- 
 vidence, as in the whole abfolutely the beft, 
 ppon which he knew that moral evil was un- 
 avoidable. We ourfelves plainly difcern that 
 the permiffion of fin actually is, in many in- 
 flances, the occafion of good, that it may be 
 
 io 
 
the Goodnefs of God anfwered. i^i 
 
 fo in many more inflances and ways, butweSERM. 
 cannot comprehend them, becaufe we can- 3~iv j 
 notfee the infinitely various relations of things 
 in the univerfe (indeed this muft necelTarily 
 be the cafe with imperfed: underftandings, 
 that things muft appear to them differently 
 from what they really are) we may therefore 
 conclude that the objedlion, as formidable as 
 it may feem at firfl, does not afFedl the doc- 
 trine it is urged againfl:, which is otherwife 
 fo well eftablifhed; but that all the moft 
 fliocking appearances of evil in the world, 
 the oppreffion of innocence, the fuccefs of 
 tyranny, the coveteoufnef3, pride, wrath, 
 and fuperftition of men fpreading defolation 
 through the earth, that, I fay, thefe, and 
 other appearances like them, may terminate 
 in good. It has often been fo, and the con- 
 fideration of the perfedt goodnefs and wifdom 
 of God, whofe power is irrefiftible, fatisfies 
 us that it will be fo univerfally. And for the 
 miferles of incorrigible fmners in the other 
 world, they (hall be no greater, than what 
 public order, and the univerfal good of the 
 rational creation, requires them to be. 
 
 K4 S E R- 
 
(>52) 
 
 SERMON IV. 
 
 The Goodnefs of God explained and 
 improved. 
 
 Mark x. 18. 
 ^here is none good but one^ that is God. 
 
 Serm ^ I ''^ H E moft important dodlrine which 
 IV. § our Saviour aflerts in the text, that 
 
 ^^^'^^^ God is goodj which the fcripture 
 
 conftantly teaches, and indeed the very be^ 
 ing of rehgion depends upon it, I have en- 
 deavored to prove by the manifold and mofh 
 vifible fruits of the divine beneficence which 
 are fcattered over all the earth, among the 
 numberlefs multitude of living things which 
 are in it, and for which the liberal author of 
 nature has plentifully provided, giving every 
 one what is mod convenient for it, an enjoy- 
 ment fuitable to its nature and capacity j par- 
 ticularly, by the frame and conftitution of 
 the human nature, made for various happi- 
 
 nefs. 
 
7 he Goodfiefs of God^ &c. 153 
 
 nefs, and the adminiflration of providence Se rm. 
 towards niankind. And I have endeavored * - 
 to vindicate this doctrine againfl the objec- 
 tion taken from the appearances of evil, both 
 natural and moral, which are in the earth. 
 The defign of the prefent difcourfe is to ex- 
 plain this glorious attribute of the divine na- 
 ture, and to fhew what is the application, 
 and the practical improvement we ought to 
 make of it. 
 
 Now, in order to underftand the more dif- 
 tindly what is meant when we fay that God 
 is good ^ or attribute that perfed:ion to the Dei- 
 ty, let us, firft, confider the notion of good- 
 jiefs in general. And here we proceed upon 
 a fure and clear foundation, for fcarcely is 
 there any thing of which we have a more 
 diftindl idea, no fenfible being or quality is 
 more eafily perceived,; the mind of man as 
 readily diftinguiflies between goodnefs and 
 the contrary difpofition in a free agent, as we 
 know the difference between black and white 
 by our eyes, or between other oppofite qua- 
 lities by any of our fenfes. Goodnefs, then, 
 in the flridl and proper fenfe in which we 
 are now confidering it, -not as comprehend- 
 ing univerfal redtitude, which it is fometimes 
 ufed to denote, and which conflitutes the in- 
 
 tire 
 
154 ^^1? Goodnefs of God 
 
 Serm. tire charader of a good moral agent, fignifies 
 *^ • benevolence, or a difpofition to communicate 
 liappinefs. This is the plain meaning of the 
 word when we apply it to man, or any other 
 intelligent being ; a good man is one who 
 from an inward inclination exerts his power 
 in doing good, not who is the paffive inflru- 
 ment or occaiion of it, which even an inani- 
 mate thing, incapable of any kind of inten- 
 tion may be, or who adiing for his own pri- 
 vate intereft, and from merely felfilh motives, 
 may be accidentally ufeful to the public or 
 to fome of his fellow-creatures j but he is a 
 good man who ads voluntarily and of choice 
 for the benefit of others, and his inclination 
 andhisadive powers terminate upon that as 
 their proper end. 
 
 In the fame fenfe, though in an infinite- 
 ly more perfed manner, and higher degiee, 
 God is good, that is, he is a being of kind 
 affedion, who from an inward principle of 
 oood-will exerts his omnipotence in diftufiri^ 
 happinefs far and wide, in all fitting propor- 
 tion, according to the different capacities of 
 the creatures which are the proper objeds of 
 goodnefs, and according to the diredion of 
 his moft perfed wifdom. It is a very wrong 
 notion which fome have of the moral perfec- 
 tions 
 
explained and Improved. 155 
 
 tions of God, particularly his goodnefs, thatSERM. 
 
 TV 
 
 they are high excellencies of his nature, not 
 
 only fuperior in degree, and free from all in- 
 firmity, but wholly different in kind, from 
 moral qualities in the creatures, having in- 
 deed an analogy to them, becaufe of their 
 producing fome fimilar effeds, but no other- 
 wife attributed to the Deity, than as human 
 paflions are, in a figurative and improper 
 fenfe 5 and in their real nature fo tranfcen- 
 dent, that ourunderftandings cannot forma 
 a diflindt conception of them, fo that the 
 words whereby they are expreffed, have no 
 fuch determinate idea annexed to them as 
 when they are ufed for the moral difpofitions 
 of inferior agents. Th's has an unhappy ten- 
 dency to deflroy true practical religion, for 
 it effentially confifts in an imitation of the 
 divine moral perfed;ions, and a fuitable affec- 
 tionate regard to them, together with the 
 genuin fruits of it in fincere obedience to the 
 laws of God ; all which mufl be defeated, if 
 our apprehenfions concerning the moral at- 
 tributes are uncertain. If when we fay that 
 God is holy, righteous, true, and good, we 
 mean only that he is fomething we don't 
 know what, incomprehenfibly high and ex- 
 cellent, which produces, it is ture, fome 
 
 effedts 
 
1^6 T^he Goodnefs of God 
 
 Se RM. effects like thofe which the properties in men 
 ^^^- fignified by thefe words would produce, but 
 of the inward principle itielf in the fuprcme 
 mind we have no clear idea, how can this be 
 the objcd: of our adoration, of our reverence, 
 love, and efteem ? We know difl:in(5tly what 
 the goodnefs of other agents is, that it means 
 a difpofition to do good to others, or to make 
 them happy ; and this, in proportion to the 
 degree of it, appears to us, amiable; but if 
 the goodnefs of God be not the fame, only 
 more perfed; in the principle, and more ex- 
 tenfive in the meafure of its exercife than it 
 can be in inferior beings, what is there in it 
 to engage our affedlions and our gratitude ? 
 How, again, can we, according to this con- 
 fufed and undetermined fenfe of the divine 
 goodnefs, make it the objecft of our confi- 
 dence, which is an effentlal part of religion ; 
 and how can it be the rational foundation of 
 hope and of inward fecurity and peace to the 
 human mind ? All our expe<51:ations of good, 
 confidered as merely gratuitous, from any 
 agent, are founded on the fuppofition of a 
 benevolent principle in him, but if benevo- 
 lence in God be a quite different thing from 
 what it is in other good beings, fo that we 
 cannot diftindly perceive what it is, how 
 
 fliall 
 
explained and improved. 1 57 
 
 ihall we hope for any thing from him ? And Se n m. 
 laitlv, how can we follow God as dear chil- ^ ' 
 dren, and particularly, imitate his goodnefs 
 (which certainly is a moll important branch 
 of our duty, and abfolutely neceffary to our 
 plealing him) if we do not underfland what 
 his goodnefs is, or have not a determinate 
 idea of it ? 
 
 As I obferved on the fubjed: of the divine 
 univerfal redtitude, that the fcripture doc* 
 trine reprefenting God as holy, and explain- 
 ing wherein his holinefs confifts, is perfe(fl- 
 ly agreeable to reafon, we may make the 
 fame obfervation concerning the attribute of 
 goodnefs in particular. For the fcripture 
 conftantly reprefents God as good, in the 
 fame determinate fenfe in which other free 
 agents are called good, though in a more 
 perfedl degree, that is, it reprefents him as 
 having a fixed difpofition to communicate 
 good to his creatures j it teaches us, that his 
 beneficence is the invariable principle from 
 which he acfts, the fountain from which real 
 benefits are derived to us ; he is the father of 
 lights^ from whom every good and every perfeSi 
 gift Cometh down. Indeed the mind of man 
 findsa difficulty in forming juilapprehenfions 
 concerning the natural attributes of the Deity, 
 
 our 
 
158 7 he Goodnefs of God 
 
 Serm. our weak underftandings are embarraft in 
 ^^- conceiving eternity and immenfity, but for 
 the moral perfedtions, and particularly this 
 we are now confidering, our ideas of them 
 are as plain, pofitive, and determinate, as of 
 any objeds whatever ; fo that we may argue 
 from them, form our own expediations, and 
 found our confidence upon them with cer- 
 tainty, and imitate them with underllanding j 
 only let us obferve in the 
 
 Second place, That we mufl: take care not 
 to impute to the fupreme abfolutely perfect 
 Being any thing like human infirmity. There 
 are weaknefles which cleave to our nature in 
 every part of it, which accompany the ex- 
 ercife of all our powers, even our moral ca- 
 pacities, and beft aflTedtions. To underfland 
 this the better, and that we may avoid the 
 dangerous error of attributing any imperfec- 
 tion to the Deity, let us confider that there 
 are two great principles of ad:ion in the 
 mind of man, benevolence 2indfelf-love, which 
 are really diflin(5l, and form different ulti- 
 mate ends, which we purfue without feeing, 
 at leaft attending to any connexion or depen- 
 dence between them. Self-love determines 
 us to feek private good, or our own happi- 
 nefs J by benevolence we are inclined to pur- 
 fue 
 
explained and impro'^jed. 1 59 
 
 Hie the good of others ; and this everv man Se rm. 
 who ferioully reflects, will find in himfelf, ^^,.,^' 
 though in lome it is weaker^ and in Ibme 
 ftronger, according to the degree of men's 
 attention to it, and of its vigorous cuflomary 
 exercife, whereby it is confirmed, and its 
 power encreafed, the force of habit being 
 added to that of nature. From this we ga- 
 ther, what are the ends of our being, I mean, 
 for which God ordained itj and they are, 
 happincfs and ujefiilnefs. The gracious creator 
 intending that the individual ihould be happy, 
 planted in every one felf-love, by which ail 
 are carried to the purfuit of that end \ and he 
 intended the good of the whole, and there- 
 fore united all men in the bond of benevo- 
 lence. But thefe two principles have each 
 of them particular affed;ions, and paffions 
 belonging to them, in order to give them the 
 greater efficacy, in cafes which mofl require 
 their vigorous operation ; and to anfv/er the 
 circumftances of our prefent ftate. The ge- 
 neral defire of our own happinefs is cool and 
 difpaffionate, directing to a regular uniform 
 courfe of ad;ion -, but there being a variety 
 of things necelfary or convenient for the pre- 
 fent life which it would not put us upon feek- 
 ing, ufing, or avoiding, with the difpatch 
 
 and 
 
i6o The Goodnejs of God 
 
 Serm. and earneflncfs that is required, therefore this 
 ^^'' want is fupplied by particular appetites and 
 paffions, attended with an uneafinefs fuffici- 
 ent to give them the needful force. In like 
 manner, a common undiftinguifliing benevo- 
 lence which unites us to the whole human 
 fpecies, nay to the whole fyftem of intelli- 
 gent beings, in itfelf a noble and very ftrong, 
 principle, yet is not fufficient to all purpofes 
 in the prefent condition of mankind, conli- 
 dering the im.perfedion of our underfland- 
 ingsand other circumftances; therefore there 
 are particular inflinds of the public kind 
 planted in us, and many of them alfo are at- 
 tended with uneafinefs, to make them the 
 more vigorous and adlive. For example, 
 the helplefs ftate of children requires a pecu- 
 liar care, and there is a flrong affedion to 
 them planted in parents, which puts them 
 upon running the utmoft hazards and endu- 
 ring extreme toil and pain, for the relief of 
 their tender off-fpring j and becaufe mankind 
 in this world are liable to, and fome of them 
 adually fall into great dangers and diflrefres, 
 therefore have we the common, powerful, 
 and painful inftindt o{ compajjion exciting and 
 determining us fuddenly to exert all our abi- 
 lity as the urgent need requires* 
 
 It 
 
explained a?jd improved, 1 6 1 
 
 It is here that we muft carefully diftin-SER m. 
 guifli (as undoubtedlv there is a great diffe- ^^• 
 rence) between the goodnefs of God and 
 men; the univerfal, calm, and difpaflionate 
 benevolence, we may fafely attribute to him 
 in the ftridell and mofl proper fenfe, hav- 
 ing nothing in it but what is excellent and 
 worthy of his tranfcendent glory; as the 
 meafure of it which our nature is adorned 
 with, is in us the nobleft part of the divine 
 image. But we muft not imagine that 
 there is in the Deity any of the infirmity or 
 uneafinefs, which in men accompanies par- 
 ticular kind affedions ; and when fuch affec- 
 tions are afcribed to him, as they frequently 
 are in fcripture, it muft only be underflood 
 in a figurative fenfe, by way of analogy, and 
 we muft take care to remove from our idea 
 of them, all the imperfedions and pains, 
 which we know by experience cleave to hu- 
 man paflions, even of the moft generous and 
 beneficent kind. Thus, God is reprefented 
 as our father, and as having a paternal ten- 
 dernefs for us, nay a greater, a more conti- 
 nually careful, and watchful love, than a 
 mother has for her fucking child, which gives . 
 us a very high idea of his kindnefs ; but we 
 (hould be far from imagining any thing in 
 Vol. II. L him 
 
1 62 7he Goodnefs of God 
 
 Serm. him of the wcaknefs or uneafinefs which at- 
 ■ tendstheaffe(5lionof an indulgent earthly pa- 
 rent. His pity alfo is deferibed in very ftrong 
 termsi alluding to the exertion of that inflin(ft 
 in the human nature, it is faid, that his bowels 
 found tor the diftreffes of his creatures, and 
 that he is affiiBed in their cffiiBiom ; bwt the 
 meaning of all this is no more, than that his 
 undifturbed benevolence continually exer- 
 cifed towards them, produces more perfectly 
 the effeds which the tendereft human com- 
 paffion would produce, without the weak- 
 neiTes and the pains of it. 
 
 Thirdly, It feems to be a juft and necelTa- 
 ry confequence from what has been already 
 obferved, that the goodnefs of God extends 
 to all the proper objecfls of goodnefs. We 
 know nothing in ourfelves, nor can imagine 
 any thing in other moral agents to limit that 
 general good-will, which muft always ap- 
 pear to us the glory of an intelligent nature j 
 we know nothing, I fry, to limit it, but 
 particular attachments, and partial diftin- 
 guifliing affedions, which are very ufeful in 
 our prefent ftate, becaufe of its indigence 
 and weaknefsj but they always carry in 
 them theidea of imperfedion, and are there- 
 Cfore not to be attributed to the fupreme Be- 
 ing y 
 
explained dnd impro'ved. 1 6^ 
 
 ing. From which we conclude, that where- Se p. m.' 
 ever there are fit objeds of good-will, and he LX^ . 
 knows them all, his good-will is exercifed 
 towards them. And thisj when we calmly 
 conlider i*t, raifes the divine beneficence high 
 in our efteem, nor could that attribute in any- 
 other view, or fuppofing it more confined in 
 its exercife, appear to our minds fo amiable, 
 and fo perfed:. Now if the whole fyftem of 
 beings that are the proper objedls of good- 
 nefs, that is, which are capable of happinefs, 
 be the intire objed:s of God's kindnefs and 
 care, it follows, that as he is perfedly wife, 
 and knows all the poffible relations, connexi- 
 ons, and dependencies of things, his benefit 
 cence, in conjuncflion v/ith infinite wifdom, 
 always determines him to do what is befl in 
 the whole, or for the moft abfolute univerfal 
 good. How can it poflibly be imagined but 
 that the mofl; extenfive benevolence, in a be- 
 ing perfedly intelligeftt, muft produce the 
 mofl extenfive happinefs^ which is its pro* 
 per fruit ? And hence we further iofer, that 
 as in the prefent ftate of mankind, fome un- 
 happinefs is mixt with all the good they pof- 
 fefs, as fome degrees of pain or uneafinefs may 
 be neceflary to the greater good of individu- 
 als, and the fuffeiings of individuals may be 
 L %. neceflTary 
 
1 64 T^he Goodnefs of God 
 
 Serm. necefTdry to the good of the whole, or to a 
 ^^ • general and more extenlive good of many, 
 fo we may be fure that one or other of 
 thele is always the cafe in the divine ad- 
 miniflratioD, though not being able to com- 
 prehend the intire fcheme, we cannot fee it 
 in every particular inftance^ we may be fure, 
 I fay, it is always fo, that when any indivi- 
 dual creature fuffers, it is for the greater good 
 of that creature itfelf, or for a more general 
 good. And applying this to moral agents, 
 the principal objeds of the divine beneficence, 
 whenever they fuffer, as they do often by 
 the hand of the righteous judge of all the 
 earth for their faults, it is always either for 
 their own amendment, which is the greateft 
 immediate good to them, and will end in 
 their happinefs, or elfe it is for a more public 
 advantage to the moral world. 
 
 What has been faid, reprefents God as ne- 
 ceffarily intending the greateft good of the ra- 
 tional creation ; but that neceffity muft be 
 underftood in a wav confiftent with the moft 
 perfed: free-agency ; it arifes not from a de- 
 fe(^ of pov/er or liberty, but from the abfo- 
 lute perfedion of his moral attributes, and 
 of his wifdom. There are fome things which 
 are commonly faid to ad neceftkrily, as ina- 
 nimate 
 
 1 
 
explained and improved, 1 6 r 
 
 nimate beings (though properly fpeakmgSERM. 
 they do not ad at all) fo the fire burns, and ^^• 
 the fun gives hght; and in beings endued 
 with freedom, fome of their capacities are 
 not the fubjedls of that freedom : Thgs we 
 ourfelves are confcious of liberty in acting, 
 but we are confcious, at the fame time, that 
 liberty does not belong to all the powers of 
 our nature j our underflandings are exercifed 
 necefilu"ily, and perceptions arife in them in- 
 dependently of our own choice. In like 
 manner, we muft conceive a difference be- 
 tween the natural and moral attributes of 
 the Deity j he is necejjarily, not only im- 
 menfe and eternal, but omnifcient ; but he 
 vi freely jufl and good : Thefe attributes be- 
 longirkg properly to his will, which is ^&n~ 
 tially free in its exercife, and the image of it 
 is in the liberty of intelligent creatures j they 
 exert themfelves not neceffarily (meaning by 
 that, independently on his own choice) but 
 voluntarily, which makes them appear fo 
 amiable, worthy to be praifed and admired, 
 as the virtuous inftinds of our nature diredt 
 us to efteem inferior free-agents, who are 
 beneficent and juft. Still however it is as 
 truly impoffible, though for a different rea- 
 fon, that God fhould not be juft and good, 
 L 3 or 
 
1 66 7"/j£' Goodnefs of God 
 
 Serm. or that he fhould not exercife juflice and 
 I"^' goodnefs, as that he fliould be ignorant or 
 ^^^^ weak, or even that he Hiould ceale to be. 
 
 The point now under confideration is cer- 
 tainly of the greateft importance to the pur- 
 pofes of pradical rehgion, to diredl our fen- 
 timents concerningthecondud of divine pro- 
 vidence towards mankind, to regulate our 
 affedlions to God, and our expedlations from 
 him. On the one hand, we are not to 
 confider the divine goodnefs, as if it were an 
 unintelligent principle acting neceffarily, 
 which fuppofition tends to deftroy all true 
 piety, all reverence and efleem of God, and 
 gratitude to him ; and as he is a being of the 
 mofl perfed wifdom and re(5litude as well as 
 benevolence, we are not to entertain any ex- 
 pectations from him, but fuch as are worthy 
 of his intire character, not to hope for any 
 thing but what is reafonable and fit, and 
 what it becomes the wife and impartially 
 righteous, as well as gracious governor of the 
 world, to give. On the other hand, fince 
 the divine goodnefs is, and muft be exercifed 
 towards all the proper obje<3:s of goodnefs, 
 and in the bed manner, carries on the great- 
 eft abfolute good or happinefs of the whole 
 intelligent fyftem, it is evident^ that God 
 
 does 
 
expla med and improved. i6j 
 
 does not adl towards any of his reafonableSE r m. 
 creatures in the way of abfolute dominion. ^J^^^^ 
 He is indeed abfolute fovereign, who can do 
 whatever pleafeth him in heaven and earthy 
 whofe power the united ftrength of ihe crea- 
 tures cannot refiO, none can flay his hajtd, or 
 fay to him. What doji thou F The inanimate 
 part of the creation is und^r the fole com- 
 mand of his irrefiflible will j he /peaks and 
 it is do?iey he commands and it jiands fait ; 
 but his will is always for good to the beings 
 which are the objecls of beneficence, that is, 
 which are capable of happinefs. No other 
 reafon»can beaffigned for bringing them in' o 
 being, than that he was fo good as to intend 
 the commun^pating of happinefs, and there 
 is no other end purfued in the whole of his 
 government over them. As the good rulers 
 ©f civil focieties, fliled in fcripture, God's 
 upon earth, are the fathers of their people, 
 the true end of their authority is only the 
 pu,blic good, to which they fhould continu- 
 ally attend, and which they (hould conftant- 
 ly aim at in the exercife of their power, in 
 infliding punifliments, as well as difpenfjng 
 rewards, never acting from caprice, or a 
 luft of domination, and merely to fhew their 
 own greatnefs, vv'hich is unworthy of a wife 
 L 4 governor ; 
 
1 68 Ike Goodnefs of God 
 
 Serm. governor 5 fo the government of the fupremc 
 . }■' Law-2iver and Lord of the whole world, of 
 the goodnefs as well as greatnefs whereof, 
 the heil; and the higheft civil authority is but 
 a faint image, is always in variably conduded 
 by the fame rule, haviiig no other defign 
 than the greateft abfolute good, never ap- 
 pointing any of his creatures to happinefs or 
 niifery, as an arbitrary fovereign, and mere- 
 ly becaufe he will, but according to the mofl 
 perfecft wifdom, equity, and goodnefs, and 
 fo, as in the bed manner to promote the ad- 
 vantage of the whole creation. Some ex- 
 preflions of fcrlpture have been interpreied 
 to a different lenfe, and underftocd as figni- 
 fying, that God appoints men even to final 
 happinefs and mifery, merely from an abfo- 
 lute will, without any confideration of their 
 behavior 3 particularly fome expound thus 
 thefe words of the apoftle, Rom. Ix. 20,21, 
 which are an anfvver to the foolifh cavils and 
 complaints of men againft the equity of the 
 divine government over the nations of man- 
 kind : Nay but O ijian^ who art thou that re- 
 flieft again/i God, /hall the thing formed fay 
 to him that formed ity ivhy ha/i thou made 
 7}je thus ? Hath not the F otter power over the 
 
 ^'^V-* 9f ^^^^ fi^^^ ^^^^^P ^^ make one 'oeffel 
 
 unto 
 
explained and impm'ved. 169 
 
 zinto }yonou7\ and another unto diffoonour ? But S e r m . 
 
 this pafTage has no relation to the exercife of ^^* 
 
 ^ . . . . u^Y~^J 
 
 God's authority, as judge, in difpenfing hap- 
 
 pinefs or mifery to the individuals of man- 
 kind, in which the meafures of equity and 
 goodnefs dired:ed by wifdom to purfue the 
 univerfal good, fhall be exactly obferved ; 
 but it relates to nations, andother great col- 
 ledive bodies of men j fome of whom God 
 raifes up, beftowing high privileges upon 
 them, and others he cafts down, after hav- 
 ing; perrTfitted them to continue long in their 
 wickednefs, abufmg his patience, whereby 
 his power and juftice appear the moie emi- 
 nently in their deflru^tion. The fubje(ft 
 there treated of, is the rejed:lon of the 'Jews 
 f om the national advantages they poflefTed as 
 the people of God, and the calling of the 
 Gentiles, which the apoftle refolves into the 
 fovereignty of providence, and juflifies his 
 doing fo, by declarations of the old teftament, 
 concerning the difference God made between 
 "Jacob and Rfau, without any confideration 
 of their having done good or evil, which de- 
 clarations evidently relate, not to themfelves 
 perfonally^ but to their poflerity. As in all 
 the works of God there is a beautiful variety, 
 fome have higher, fome lower degrees of 
 
 perfec- 
 
170 The Goodnefs of God 
 
 Serm. perfedlon, in which his wifdom and his fu- 
 • preme dominion are manifefted, fo his pro- 
 vidence makes a diflijidion among men^ 
 with refped: to gifts and outward privileges, 
 but he is good to all, and will judge every 
 one of mankind with the moft impartial e- 
 quity, according to the improvement they 
 made of the talents committed to them, and 
 their obedience to the laws they were under. 
 Laflly, The only principle from which 
 we can conceive God ads towards any objedt 
 without him, or towards any or all of the 
 creatures which derive their beings from him 
 is goodnefs. When we refledt upon ourfelves, 
 (and it is by attending to our own powers 
 and affe(5tions of which we are eonfcious, that 
 we take our rife to the confideration of, and 
 forming fuch a judgment as we are able to 
 form, concerning fuperior intelligent natures, 
 and even thefupreme) we find, as h^s been 
 already obferved, two general fprings of ac- 
 tion in our mind, felf-love and bejtevolence. 
 All our particular defires, affedions and paf- 
 fions may be reduced to thef- two, an/d are 
 comprehended in them. We cannot, I think, 
 help judging after the 'fime iiianner con- 
 cerning all other beings like ourfelves, that 
 is all free-agents, that they conilnntly pur- 
 
 fue 
 
explained and Improved. ' 7 ^ 
 
 fue either their own good or the good of o-Serm. 
 thers ; for we have no notion of any other ^^^..-y^ 
 fprings of adion, than affeftions (or fomc 
 principles analogous toafFedionsin us) which 
 conftitute the ends of rational ad:ion, and 
 no agent can have any objedt of afFedion, 
 but either himfelf or fome other being. Now, 
 applying this to our conceptions of the Deity, 
 and his manner of ading, we cannot imagine 
 that he ads for himfelf in the fenfe we are 
 now fpeaking of, that is, that in any of his 
 works, or in any ad: which terminates on 
 ether beings, he purfues his own happinefs, 
 in fuch a fenfe as to imply indigence, and 
 that his happinefs depends onfomething with- 
 out him. A being which is felf-fufficient, 
 and abfolutely perfed and blefled, and who 
 was fo from eternity before any thing befides 
 himfelf fubfifted, cannot want any thing to 
 make him happy, and therefore cannot be 
 fuppofed todelign the fupply of his own wants 
 in any thing iie does. What can any cr^ture 
 polTibly give him, or what can he receive from 
 it? He was perfedly fatisfted in himfelf,and in 
 the contemplation and enjoyment of his own 
 infinite excellencies from everlafling, and 
 therefore muft be fuppofed to ad towards all 
 things without hiqi, from a motive of mere 
 goodnefs, I^ 
 
172 ^he Goodnefs of God 
 
 Serm. It may be alledged, that as the Deity is 
 IV. interefted by his goodnefs it felf, in the af- 
 fairs of his reafonable creatures, he has com- 
 placency in their happinefs, which is origi- 
 n?.lly his own gift, he is pleafed with their 
 good moral condud, and that felicity which 
 is the rcfult of it, and the contrary is difplea- 
 fing to him ; we can hardly avoid appre- 
 hending that his enjoyment has lome de- 
 pendence on their behaviour and their con- 
 dition. For if we form our notion of the 
 perceptions and fentiments of other intelli- 
 gent beings, by a regard to what we find in 
 ourfelves, we do not know how to feparate 
 the approbation of a good moral character, 
 and the happinefs confequent upon it from 
 pleafure, and the difapprobation of a bad 
 charader with a {^wi^ of the mifery that 
 follows it, from fome degree of unealinefs ; 
 it may therefore be fuppofed that God fore- 
 feeing thefe oppofite events which mufl dif- 
 ferently affed: him, for his own fake deter- 
 mined to choofe the one, and do what ever 
 was fit for avoiding the other ; that is, aded 
 not meerly for the good of his rational crea- 
 tures, but for himfelf or his own enjoyment. 
 If this reafoning be ever fo juft, it does not, 
 nor ought to diminifli in our efteem the be- 
 nevolence 
 
explained and improved. ly^ 
 
 nevolence manifefted in the work of crea-SERM. 
 tion, and the 2;ood communicated to the I^- 
 creatures. Is any being accounted the lefs 
 beneficient becaufe he finds pleafure in his 
 beneficence ? Is any man the lefs generous 
 and difinterefled in fupplying the wants of 
 the indigent, who can be no way profitable 
 to him, becaufe he has, and knows before 
 hand he ihall hare, fatisfadtion in his liber- 
 ality ; much lefs can the complacency which 
 the fupreme independent Being has in the 
 manifeflation of his goodnefs, be thought 
 any diminution of that goodnefs, or be any 
 pretence for aliedging that he ad:s from fel- 
 fiih motives, as if he wanted any thing, the 
 communication of good being the immedi- 
 ate end of his works, chofen for its own 
 fake, and not from any indigenes of his. 
 Befldes, the changes which happen in the 
 condition of the creatures, their ading right 
 or wrong, their being happy or miferable, 
 fhould not be imagined to affed: the Deity, 
 tho' perfedly perceiving them, and perfectly 
 pure and good, in the fame manner as they 
 do good men, or any other finite good 
 agents \ they have, and cannot avoid having, 
 new affedlions excited by events, to them 
 intirely new, pleafure ariling fro m prefent 
 
 good. 
 
174 ^^^ Goodnefs of God 
 
 Se R M. good, pain fron:^ prefent evil, which they had 
 ^Xl^ not while it was future; but he to whofe 
 mind nothing has any appearance different 
 from what it had in his eternal fore-know- 
 ledge, polTefTes the fame unvaried tranquility 
 in all the viciflitudes of time. The whole 
 leries of events, in the forefeen order, paffes 
 under the obfervation of his eye, without 
 any alteration or exciting any emotion in his 
 undifturbed perfed: mind-. He is capable of 
 no furprife, no painful fenfation of forrow 
 from any calamity, or of rejentmcnt againft 
 any moral diforder, nor properly oi joy, as 
 that lignifies a new fenfation of plcafure, 
 from any good which arrives. All things 
 which comes to pafs are comprehended in 
 the fcheme of providence, which was forin^ 
 ed in his eternal eounfels j and as the appear- 
 ances of evil were not unexpected, they pro- 
 duce no uneafincfs, and the fore- appointed ^ 
 good iflue is the fubjeft of his everlafling^ , 
 delightful, ferene contemplation, not height- 
 ened by its arrival, as it is in weak minds, to 
 furprifing and tumultuous delight. Upon 
 the whole, fmce all the good that is in the 
 creatures, natural or moral, is originally from 
 God, and all the enjoyment to him which 
 can be fuppofed to arife from it, is the re- 
 
 fult 
 
explained and ifnproved. ty^ 
 
 fult of his own operations, always the fameSERM. 
 and uninterrupted, it may be properly called IV. 
 felf-enjoyment infeperable from his own -''^'^ 
 perfections and the exercife of them, and 
 therefore the end of his works, is not the 
 acqaifidon of felicity from other beings, but 
 the communication of good to them, or in 
 ether wordsj the principle is bejicvokjice. 
 
 It is commonly faid that the glory of God 
 is the end of the creation, and of all his ac- 
 tions towards the creatures -, and if this be 
 the meaning, that all his ad:ions, his forming 
 the world, and his whole adminiftration in 
 the government of it, is worthy of himfelf, 
 becoming the mofl excellent and perfed; of 
 all beings, and that his perfections are ma- 
 nifefted in conjunction, and in a beautiful 
 harmony by all his works, it is juft. None 
 of the divine attributes is exercifed iingly j as 
 eternal power is clearly feen^ being underjlood 
 by the things "which are made^ the fame 
 things manifefl eternal wifdom; and as 
 goodnefs is evidently the character of God's 
 government of the moral world, the mofl 
 perfect reCtitude fhines in it with equal 
 luftre ; in this fenfe, he is glorified in all 
 his ways, and all his works, and in his eter- 
 nal counfels, he intended it fhould be io. 
 
 But 
 
176 The Goodnefs of God 
 
 Serm. But if we enquire concerning the principle 
 
 \[- from which the fupreme Beinsr ii6ts in fra- 
 ming and difpofing both the material and 
 the rational creation, the former evidently 
 fubfervient to the other, I think it appears 
 from what has been already faid, that it can 
 be no other than benevolence, and confe- 
 quently the end is no other than the com- 
 munication of perfeiftion and happinefs, 
 which he difFales through all the univerfe, 
 in fuch meafures, and with fuch variety, as 
 nt the fame time to manifeft his glorious 
 power and wiidom. 
 
 But though it may be faid, in the fenfe 
 jufl now mentioned, that the glory of God 
 is the end of his works, and of his eternal 
 ptirpofes, we fhould take care to avoid ano- 
 ther, and a very wrong meaning of that ex- 
 prcffion ', let it be far from us to entertain 
 any fuch thought concerning him, as if he 
 had any thing like the ambitious views of 
 weak mortals, to raife monuments to his 
 honour. The defire of honour is indeed an 
 original delire in our nature, and a very 
 uleful part of our conflitution, having a 
 tendency to the fupport of virtue, and to the 
 publick good, but it carries in it the marks 
 of infufficiency and dependence, the great 
 
 God 
 
/ 
 
 €.xplained and improved, lyy 
 
 God is therefore infinitely above the need oFSer m. 
 it, and it is beneath the high perfedion of ^^• 
 his nature to ad from fuch a naotive. We^ 
 cannot, I think, but acknowledge iii our 
 hearts, that to a6l from a principle of pure 
 difinterefted goodnefs, and v/ith the fole de- 
 sign of communicating good, is more excel- 
 lent and amiable; and to conceive tlius of 
 the Deity, is to conceive of him the mofl 
 highly and honourably, which is the beft 
 rule we can follow in forming our apprehen- 
 fions concerning him. It is true, God re- / 
 quires that his reafonable creatures flioald 
 make his glory the end of their adions, that 
 they (hould honour him with their devout 
 acknowledgments, and the outward fignsof 
 adoration, which will appear to themfelves 
 a reafonable fcrvice, and what the beft prin- 
 ciples in their nature direct them toj but e- 
 ven this he requires for their fakes, not his 
 own, and the afFedions he has planted in 
 their nature whereby they are determined to 
 it, bear the plaineft marks of his goodnefs, 
 for it is their moft delightful exercife, and 
 affords the higheil enjoyment they are capa- 
 ble of 
 
 What has been faid under this laft head, 
 
 {hews us the reafon of the aifertion in the 
 
 Vol. II. M text. 
 
178 The Goodnefs of God 
 
 Serm. text, that none is good but God; which is 
 ^^' not to be underftood abfolutely, for there is 
 real moral goodnefs in fome creatures ; but 
 the fupreme Being alone h ejfejitially and im- 
 mutably good; the fole original fountain of 
 all goodnefs and happinefs. And this is pecu- 
 liar to him, that whereas from the limited 
 condition of all other intelligent agents, it 
 neceffarily follows, that their own happinefs 
 mufi: be an objedl of their purfuit, and an 
 end of their actions, (they feek it from God, 
 and they receive it from him) he, having in 
 himfelf an underived fufficiency for his own 
 unchangeable blelTednefs, infinitely above 
 the need, or even the poffibility of an addi- 
 tion from any other caufe, ads purely and 
 wholly from a principle of benevolence. I 
 come. 
 
 In the next place, to confider what is the 
 oroper application and practical improvement 
 of this whole fubje<5t. And, firft, we and 
 all intelligent creatures are indifpenfably o- 
 bliged to praife God, to call upon our Souls, 
 and all that is within us, to blefs and magnify 
 him. This is a tribute which our own reafon, 
 and the inftindt of gratitude planted in our 
 nature, will teach us to pay to him, as a 
 kind and gracious benefad;or. We cannot 
 
 indeed 
 
 I 
 
explained and improved. 179 
 
 ndeed but liighly erteem a beneficent difpo- Serm. 
 fition wherever it appears, though we our- i^.^ 
 felves do not partake of tlie benefits which 
 flow from it. What acknowledgments, then, 
 are due to the univerfal benefadlor, the ori- 
 ginal author of all happinefs, to whofeflwor 
 we ourfclves owe our being, and all the en- 
 joyments we pofTefs, and on whofe bounty all 
 our future hopes depend ? H:s compafHon to 
 us is not IcfTened by the diffufivenefs of his li- 
 berality to other beings -, we are as much and 
 conftantly cared for by him, as if we were 
 the fole obje(Sts of his care. And fince in an 
 infinite variety of creature?, which are capa- 
 ble of enjoyment, not one is neglecfted, he 
 gives to all that which is convenient for them, 
 thofe, whofe faculties enable them to difcern 
 his hand fo freely opened to dillribute various 
 happinefs, ought to join according to their 
 feveral capacities, in celebrating the glory of 
 his benignity ; particularly, as an affection 
 for our own fpecies is natural to our mjnds, 
 and infeparable from them, when we confi- 
 der God as the common father of mankind, 
 doing good to them, and leaving none of 
 them without witneflesof his tender pity, he 
 muft in that view appear very amiable to us, 
 moR- worthy to receive our united thankf- 
 M 2 givings 
 
i8o Ihe Goodfiefs of God 
 
 SiniA. givings and honor. The narrow notions 
 
 ^f' which fome have of the divine goodnefs, as 
 if it were confined to a few, while others no 
 lefs capable are overlooked or rejected, and 
 which tend to change the idea of the attri- 
 bute itielf, into that of arbitrary will, thefe 
 notions, I fay, fcem to take their rife from 
 the felfifli defires, too prevalent in fome 
 minds, of enjoying happinefs by way of pe- 
 culiar property and diftindion from their fel- 
 lows. But to a well-difpofed benevolent 
 heart, the more extenfive beneficence ap- 
 pears, the more it is efleemed, and there 
 cannot be a more delightful obje«5l of its con- 
 templation, than the mercy of God difpen- 
 fing its gifts freely to every individual of the 
 human race, reaching out its unfparing 
 hand to fupply all their wants, and making 
 no other diilindion than what arifes from the 
 different qualifications of the particular ob- 
 jeds, and what wifdcjm requires to be made 
 for the greater advantage of the whole. This, 
 which 1 hope has been fufiiciently {hewn to 
 be the juft way of thinking concerning the 
 divine philanthropy, challenges our moil af- 
 fedionate eftcem, indeed, fliould raife it to 
 the higheft admiration. And when we con- 
 (iJer that the l»ve of God is the only fpring 
 
 of 
 
explaified and improved. 1 8 1 
 
 of our happinefs, indeed all happinefs, andSERM. 
 that he does good, not like needy creatures, ^^* 
 who give, hoping for fomething again, the 
 very beft of them, pot unreafonably, nor to 
 their reproach, feek the continuance and in- 
 creafe of their felicity as not immutable and 
 abfolutely perfect j the only principle oihis 
 adlionsispure benevolence j and his kind in- 
 tentions terminate on the happinefs of other 
 beings, the greateft and mofl univerfal hap- 
 pinefs as their ultimate end ; do not our moft 
 exalted praifes, the utmofl gratitude of our 
 fouls, fink far beneath what we mufl ac- 
 knowledge to be due ? What fh all we render 
 to the Lord for all his benefits ? What returns 
 can we make, which fhall bear any propor- 
 tion to the kindnefs of his unmerited affec- 
 tion, or the fovereign freenefs of his mercy, 
 and the extent of its fruits, for both are not 
 only unparalleled, but exceed our compre^ 
 henfion ? Surely it becomes us to celebrate " 
 his glory, and to offer him the facrifice of 
 our thankfgivings, with lincerely willing and 
 joyful hearts. No one can imagine that the 
 praifes of our lips only, or the mser external 
 profefiions of gratitude,- are a fuitable, or will 
 be an acceptable acknowledgment of his fa- 
 vor. What, goodnefs, fuch unexampled! 
 M 3 good* 
 
1 82 The Goodnefs of God 
 
 Serm. goodnefs firft of all demands, is true undif- 
 
 ^^ ' fembled and fuperlative love, which will na- 
 turally arife in our minds, if we caretully at- 
 tend to the motives of love contained in the 
 character of the obje6l, and particularly his 
 benignity, and if we do not fuffer ourfclves 
 to be diverted and prepoiTeiled by an immo- 
 derate indulgence to felfi(h affedions. Ac- 
 cordingly this is the fum of religion, to which 
 the divine goodnefs is the ftrongeft motive, 
 and as our Saviour calls it, the firft and great 
 commandment, * l^bou jlndt love the Lord 
 thy God with all thy hearty and with all thy 
 foul, and with all thy mind, that is fincerely, 
 and conftantly. 
 
 Secondly, The goodnefs of God is the pro- 
 per objedt of our reverence and fear, as well 
 as love. Thus the prophet § Hofea defcribes 
 the religion of the Ifraelites in the latter Days, 
 after that long afflidions, and other methods 
 of divine in{lrud;ion fhall bring them to juller 
 fenilments and better difpofnions, than thofe 
 which prevailed among them during their 
 degeneracy. They fo a II fear the Lord afjd his 
 goodnefs. buch a perfeil charafter as that of 
 the Deity, comprehending all moral excel- 
 lencies, gnd particularly glorious benevo- 
 lence, calls for the mod awful refpe(fl of all 
 
 * Matt. xxii. 37. § Hof. iii. 5. 
 
 atten- 
 
explained and improved. 1^3 
 
 attentive minds ; and an ingenuous heart will >e ^^' 
 be afraid of offending him, for this very rea- ^^/■Y^ 
 fon, becaufe he is fo good, and will con- 
 ceive an indignation againfl fin on this ac- 
 count, that it is not only a diflionor done 
 to the fapreme law-giver, but ingratitude to 
 the bed benefadlor. Who would not be a- 
 fliamed of fuch bafenefs, as to provoke and 
 affront one virho is continually kind and be- 
 neficent even to the unthankful and the evil, 
 and alw^ays heaping favors on theundeferving. 
 Thefe two principles, the love and the fear 
 of God, aie the great fecurity of our duty, 
 and will be the lafting fprings of fincere obe- 
 dience to his commandments. Thefcripture 
 conftantly teaches us, and it muff be very e- 
 vident to the reafon of men, that pious affec- 
 tions, gratitude and reverence to the bed of 
 beings, are in vain pretended to, without the 
 pradtice of virtue. This is the love of God, 
 and this is his fear, that we do his will j that 
 we fulfil the works of his law written in our 
 hearts^ and declared in his wordy by living 
 foberly, righteoufly, and godly in this world. 
 And this con fideration of the divine goodnefs 
 fliows the folly of fin, as well as ingratitude 
 and baftnefs ; &r how unreafonable is it that 
 men (hould tranfgrefs thofe commandments 
 M 4 which 
 
1 84 'Ihe Goodnejs of God 
 
 Serm. \vhich are given them merely for their own 
 • fakes, and to make them happy? All the 
 bad cfft:d:s of their difobedience and provoca- 
 tions muft fall upon themfclves. * If they 
 fm what do tteyagainji God, or if their tranf- 
 greflions be multiplied, what do they unto 
 him ? The fole intention of his lav/s is their 
 good, of which they may deprive themfclves 
 by their wickednels, but cannot affe(5l his un- 
 changeable happinefs, which has no depen- 
 dence on any thing in their power. 
 
 Thirdly, As to the eoodnefs of God we 
 owe our being, all the powers of our nature, 
 the privileges of our conditionj and whateve-r 
 happinefs we poflefs, fo it is the juft objed: 
 of our affedtionate confidence, and the only 
 foundation of our hope for the future. What 
 fecurity can we, or any creatures have, that 
 our exiflence, and al^ the advantages and en- 
 joyments we have, fhall be continued, or our 
 felicity increafed, but that ih^ father of lights 
 from whom every good gift comes down, is with- 
 out variablenefs or fhadow of turning. But 
 let it be remembered^ that we are not to en- 
 tertain expedatlonsfrom tlic divine goodncfs, 
 as if it were an unintelligent pronenefs to 
 communicate benefits ; it is exerc^fed with 
 
 * Job X.XXV. 6. 
 
 frccdoi^ 
 
explained and improved. 285 
 
 freedom, and the manifeftations of it are al- Se r m. 
 ways directed by the moft perfed wifdom. ^3X^ 
 And fince the intire end which the good go- 
 vernor of the world purfues, is the greateft 
 abfolute good, or the highefl happinefs of 
 the whole rational fyftem, it is unreafonable 
 to exped: a profufion of beneficence towards ' 
 every individual, in fuch a way, and upon 
 fuch terms, as would he hurtful to the wljole. 
 But it ought not to be faid, that this renders 
 our hopes with refpedl to ourfelves utterly un- 
 certain, fince we not being able to compre- 
 hend the fcheme of the divine adminiftration, 
 cannot conclude concerning any particular 
 fuppofable event, however grievous it may be 
 to us, or other individuals, that it is incon- 
 fiftent with the moft public good, and there-r 
 fore our confidence in the moft perfed: good^ 
 nefs, thus explained, cannot make us fecure 
 againft it; for, befides, that doing all for 
 the beft, muft appear amiaWe to us in the fu- 
 preme agent, our minds necelTarily approve 
 it., and we ought therefore to acquiefce in 
 it with pleafure, it cannot be reafonably ima- 
 gined that the extreme infupportable unhap- 
 ! pinefs of individuals can be necefTary to the 
 I good of the whole, excepting one cafe which 
 our reafon fufSciently inftru(^s us tQ be a- 
 
 ware 
 
i86 IheGoodneJs of God 
 
 Se R M . ware of, and we have it in our power to pre- 
 ^y* vent it. Tlie cafe is this, we are fure that 
 for Gocl to make no difference between good 
 and evil in moral agents, and to communi*- 
 eate as much happinefs to the vicious and 
 wicked a? to the beft and moft virtuous, that 
 this would not be for the greateft good of the 
 world, but deilrudive of it, as tending to 
 take away the greateft encouragement to, 
 and fo iubvert the very foundations of virtue, 
 which is the true happinefs of rational crea- 
 tures i and therefore for men to pretend, that 
 they truft in the goodnefs of God, while 
 they live in contempt of his laws, and perfift 
 impenitently in their wicked courfes, is the 
 higheft prefumption ; fuch expectation of 
 favor from him being contrary to the reafon 
 of things, and the eftablifhed order of his 
 government, and inconfiftent with goodnefs 
 itfelf directed by wifdom, which requires 
 that a diftindtion fhould be made between 
 the righteous and the wicked by the judge of 
 the world, at fuch time, and in fuch man- 
 ner as he fees fit, and that tranfgrefTors fliould 
 be punifhed for the fafety and benefit of the 
 whole. But if we faithfully and conftantly 
 adhere to our duty, and our hearts do not 
 condemn us, then have we confidence towards 
 
 God 
 
explained and improved. 1 87 
 
 God on a folid foundation, that however, inSERM. 
 the pre fen t ftate, all thi7jgs come alike to all^ ^^* 
 and there is Ofie event to the good a?id to the 
 Jinner, yet finally, and in the main, it (hall 
 be well with the righteous^ and that happinefs 
 is infeparably conneded with virtue. 
 
 It amounts to the fame thing, if we fet 
 this point in fomewhat a different light, and 
 confider the prefumptuous and pretended 
 hopes of impenitent finners in the mercy of 
 God, as inconfiftent with the notions which 
 reafon, as well as the fcripture, teaches us 
 of his other attributes, his wifdom, hisjuf- 
 tice, and the effential redlitude of his nature, 
 which will not fuffer us to believe that he will 
 always, and in the whole of his adminiffra- 
 tion, heap his benefits without diftincSion on 
 the righteous and the wicked. Nor is this 
 any refledtion on his moll perfe(fl goodnefs, 
 which requires to its exerqife a proper quali- 
 fied objed:. As the only object of power are 
 things poffible, and the only gbjedl of wif- 
 dom are things reafonable and fit, fo among 
 moral agents the only qualified objedts of the 
 divine goodnefs, in the fenfe here fpoken of, 
 that is approbation^ are the fincerely virtuous. 
 And as the perfedions of the Deity are exer- 
 cifed in a perfed harmony, infinite power 
 
 nevsr 
 
'i8S Ihe Goodnefs of God 
 
 Serm. never does, it may be faid, cannot do what 
 
 ^^' isdifagreeabje to wifdom or to the moral at- 
 tributes, fo the moral attributes never inter- 
 fere with each other ; goodnefs is not mani- 
 fefted in fuch an undiltinguifliing manner, 
 as to difhonor the rightesiijhefs of the fupreme 
 ruler. But of all iinners they are the moft 
 inexcufable, and have the leaft reafon to ex» 
 pedt the divine favor, who prefuming upon 
 it, take encouragement from thence to con- 
 tinue in their difobedience, who, as the fcrip- 
 ture expreffes it, J 7>/r;2 the grace of God into 
 lajcivi(>ujnefs^ and * becauje fentence againjl 
 evil works is not fpeedily executed^ therefore 
 ivhollyfet their hearts to do evil. Such have 
 reafon to expert a pecu4iarly fevere punifh- 
 ment, and that, as Mofes fpcaks, § l^he Lord 
 'Will not [pare tbem^ who hearing the words of 
 his laWy blefs themjelves^ fiylfigy wejhallhave 
 peace^ though we walk in the imaginations of 
 our hearts-, or, as St. P^z// teaches, '\T.hey 
 who defpije the goodnefs and forbearance of God y 
 which [fjould lead them to repent ance, and per- 
 fifting in the hardnefs and impenitence of their 
 heart Sy treafure up to themfehes wrath againji 
 the day of wrath ^ and revelation of the righ-^ 
 ieous judgment of God. And, 
 
 :|:Jiideiv. *EccI.viii. ii. § Deut. xxix. i^, 20. -f-Rom. ii. 
 
 Lafilv, 
 
explained and improved. 1 89 
 
 Laftly, We fliould always ewdeavor IoSerm. 
 imitate the divine goodnefs. That which is .JX\j 
 the glory of the fupreme Being, and adds a 
 Iiiftre to all his other perfedtions, muft even 
 in the inferior degree in which the reafonable 
 creatures are capable of it, be the higheft ex- 
 cellency of their natiirej and accordingly, 
 beneficence is always regarded among men as 
 the nobleft quality, a§ that which fignifies 
 the mod perfed: charadter, and procures the 
 mofl univerfal efteem. * St. Paul^ agreeably 
 to the general fenfe of mankind, makes a 
 diflindion between the righteous and the 
 good man, the former is jjallly valued, but 
 the other appears much more amiable and 
 praife worthy. And as thus we {hall be per- 
 fed like our heavenly father, and obtain the 
 approbat on of men, the confcioufnels of hav- 
 ing merited it, and of pofTeffing that excellent 
 quality, always fliewing itfelf by its genuin 
 fruits, will always yield the greateft inward 
 peace and fecurity to our own minds. We fliall 
 refledupon it with pleafure, and look forward 
 toeternity with confidencej for God willfure- 
 ly reward them who follow his example, who 
 with lincere affedion purfue the great end of 
 his own adminiftration, the univerfal happ- 
 nefs^ and are merciful as he is merciful. 
 
 * Rom. V. 
 
 S E R- 
 
(190) 
 
 SERMON V. 
 
 The Juftice of God explained and 
 proved. 
 
 Pfalm Ixxxix. 14. 
 
 yujlice and judgment are the habitation of 
 thy throne. 
 
 Serm. "justice has always been confidered by 
 - ^L^ I wife men as one of the principal moral 
 virtues. It contributes eminently to 
 the univerfal good of mankind j for without 
 it the peace and order of focieties could not 
 poffibly fubfift, nor could any individual 
 enjoy the privileges of his nature, and the 
 advantages of his condition with fafety. It 
 is one of thofe qualities belonging to human 
 difpofitions and adtions which we neceffa- 
 rily approve, and the things which are juft, 
 always appear virtuous and praife worthy. 
 We conclude, therefore, that juftice has the 
 fandion of God's own authority, and is an 
 
 efTentia 
 
7he Jujlice of God, &c. 19 1 
 
 clTential part of his lav/ of nature j and lincc Se rm. 
 we conceive in it an abfolute excellence ^* , 
 every way worthy of his fupreme dignity 
 and glory, we attribute it to himfelf, and 
 number it among his moral perfedlions. 
 *Tis true, there is a great difference between 
 the exercife of juftice, and even the founda- 
 tions of it, in God and in men -, for there 
 being an equality among them in their mofl 
 important interefl?, they have all demands 
 of right one upon another, and fundamental 
 privileges not fubjedt to any human autho- 
 rity, which cannot be invaded without ini- 
 quity; whereas no creature can lay him 
 under any previous obligation, nor have an 
 independant title whereby they may claim 
 . any thing from him ; for their very beings, 
 and all they have in pofleflion or expecta- 
 tion, are his gifts. But lince it appears in 
 his own conftitution, that there is an efla- 
 bliflied relation of perfons and things, and a 
 fitnefs refulting from it, that the condition 
 of moral agents fliould be according to their 
 behaviour, wc may be fure he will preferve 
 that relation inviolable, and always adt a- 
 greeably to that fitnefs, or that the judge of 
 , the whole world will do right. This has 
 been ever received as an effential principle 
 
 of 
 
192 The Jujlice of God 
 
 Se RM. of religion, indeed if it be denied, the foun- 
 ^^^^^^L^dations of piety are deflroyed at once, and 
 there can be no fuch thing as a rational fear 
 of God. It is elegantly exprelTed and ftron^- 
 ly afTerted by Elihu^ as a point wherein all 
 men of underftanding are agreed, * fcir be 
 it from God that he fhould do wickednefs, and 
 from the Almighty that he Jhould commit ini- 
 qtiity* For the work of a man Jh all he ren- 
 der unto him^ and caife every man to find ac- 
 cording to his ways. Tea furely God will 
 not do wickedly, neither *will the Almighty 
 pervert judgment. In difcourfing on this 
 fubje<fl, I will iirft endeavor to give you a 
 true notion of the juftice of God, and to 
 prove that it is an abfolute perfedtion of his 
 nature. Secondly, to {hew, more particu- 
 larly, in what inflances it is exercifed. 
 
 Firft, to fhew what is meant by the juf- 
 tice of God, and to prove that it is an abfo- 
 lute perfection of his nature. In explaining 
 the divine attribute of goodnefs, I obferved 
 that it is the folc principle from which the 
 fupreme Being a6ls towards the proper ob- 
 jedls of it, that is, all fenfitive and intelligent 
 creatures, and that it extends to them all ;. 
 that he being infinitely above all indigence 
 
 'f Job xxxlv, 10, II, 13. 
 
 or 
 
explained and proved, 1 93 ' 
 
 or the need of any thing from without toSERM. 
 the continuance or increafe of his felf-fuffi- ^« 
 cient, moft perfedt, and unchangeable hap- 
 pinefs, always exerts his power in forming 
 and difpoiing of things purely from a motive 
 of benevolence, and with an intention not 
 to receive but to communicate happinefs; 
 and that the intire adequate object of the di- 
 vine beneficence is the whole fyftem of 
 living things, to all which he does good in 
 fitting proportion, according to their feveral 
 capacities, efpecially the rational fyflem or 
 the moral world, for the univerfal happinefs 
 whereof he conftantly provides in the beft 
 manner, diffufing his bounty to each indi- 
 vidual, under no other limitation than what 
 arifes from the wife defign of fubordinating 
 it to the moft public good. If this be fo, 
 juftice can be no otherwife confidered than 
 as goodnefs towards moral agents regulated 
 in its exercife by wifdom, or as wifely, and 
 in the moft proper manner purfuing, not the 
 private and feperatc, but the united good of 
 all intelligent Beings. And indeed this is 
 the worthieft, and moft becoming notion we 
 can have, of the juft and wife adminiftration 
 of the univerfal fovereign Monarchy^ to 
 which its low image, the idea of a good hu- 
 VoL* II. N man 
 
1Q4 Ihe yuftice of God 
 
 Serm. man government naturally leads us. For 
 V. the chief, nay the fole end of civil authority 
 being the good of the community over 
 which it is appointed, and the good of par- 
 ticular perfons, whether magiftrates or fub- 
 jedts, fo far only, as it is confiftent with and 
 fubfervient to that; all adls of power ought to 
 purfue it uniformly, and ought to be fo de- 
 figned by the perfons with whom power is 
 entrufted. What then is the juftice of a 
 human governor ? Nothing elfe than his 
 promoting, to the befl of his underflanding, 
 the fafety and happinefs of the fociety ; not 
 only juftice is to be exercifed confiftently 
 with that defign, but afFedlion to the public 
 is the true principle of it, and the public 
 good (hould be its ultimate end. The fole 
 motive to the inflidling of neccflary punifh- 
 ment, (hould not be pafTion, or a regard to 
 the fuppofed rights and honor of affronted 
 Majefly as a feparatc interefl, but the fame 
 y goodnefs of difpofition, or benevolence to the 
 colledive body, and defire of promoting the 
 general welfare, which in other inftances 
 where it can be fafely done, produces efFed:s 
 that give pleafure to all as far as they can 
 reach, without putting any one to pain. In 
 like manner ought we to form our con- 
 ceptions concerning the juftice of God. Hav- 
 ing 
 
explained and pronged. 195 
 
 ing an unlimited dominion over all intelligent ^>^^^' 
 beings, he is inclined by the benignity of his ^^^^^'.^^ 
 nature to do them the gieateft good, and to 
 promote their moft extenfive happinefs. But 
 that fame benignity of his nature, exerts it- ' 
 
 felf freely with perfect wifdom, and there- 
 fore differently, according to the diverfity of 
 their condudl and circumftances j it (hews 
 favor or communicates pleafure to qualified 
 objedts, having for its ultimate end the pro- 
 ducir/g of the greateft monument of good. 
 It Withholds favor, or inflids punlfliment on 
 the particular unqualified objeds of happi- 
 nefs, for the fame ultimate end, the produ- 
 cing of the greateft good ; in other words, 
 the divine juftice or right eoufnefs^ however 
 it may be differently apprehended as a dif- 
 tind property, and it may be ufefully fo re- 
 prefented, yet really is nothing elfe but his 
 goodnefs, direded to its exercife by infinite 
 wifdom to purfue its proper end, the great- 
 eft and moft abfolute good of all rational be- 
 ings in the beft manner, and with that diver- 
 fity in its adminiftration, which their diffe- 
 rent behavior and circumftances require. 
 
 We ought, above all things, to avoid im- 
 puting to the Deity infirmities and paffions 
 like thofe we find in ourfelves, and which 
 N 2 often 
 
196 Ihe Ju/lice of God 
 
 Serm. often corrupt the fprings of aflion, even 
 • mixing themfelves with good difpofitions. 
 I obferved before, in explaining the goodnefs 
 of God, that belides the principle of benevo- 
 lence in the human mind determining it to 
 feek the public happinefs, there are likewife 
 particular inftindls planted in our nature, not 
 ielfifh, but inclining us to aflifl and relieve 
 our indigent fellow creatures j fuch as com- 
 paffion and natural afFedtion, which are at- 
 tended with weaknefs and perturbation ; 
 and thefe we ought not to attribute to God, 
 except in a figurative fenfe and by way of 
 analogy. We have at leaft equal reafon to 
 avoid attributing to him painful and difturb- 
 ing refentment, which often arifes in the 
 human mind again ft moral evil, which, fo 
 far as it proceeds from the conftitution of 
 nature and is faultlefs, feems to be intended 
 as an excitation to juftice. The fupreme 
 mind is altogether free from what is ftrid:ly 
 and properly called wrath, and from the 
 leaft degree of uneafmefs, in difapproving 
 the faults of his creatures; and when it is 
 neccflary to ufe the chaftening rod, or even 
 to proceed to the fevereft puniftiment, he 
 does it with the fame undifturbed calmnefs, 
 and the fame benevolent difpofition, which 
 
 is 
 
explained a?id proved. 197 
 
 is manifefted in thofe which we call ads oFSerm. 
 clemency and mercy. i>*-C-nj 
 
 This I take to be a true notion of the di- 
 vine juftice, fetting it in the moft amiable 
 light, and reprefenting him as what he truly 
 is, the befi .of beings : Nor does it give the 
 leaft encouragement to fm by diminifhing 
 our apprehenfions of its penal efFeds, for fure- 
 ly it does not alter the nature of punilliment 
 or abate its feverity, to fay that goodnefs re- 
 quires it ; but our judge muft appear to us 
 the mere venerable, when we conlider him 
 as not depriving any one being of the happi- 
 nefs it is capable of, but for a greater and 
 more general good. To explain the exer- 
 cife of this attribute otherwife, and reprefent 
 it as ultimately intending the honour of 
 God, of his majeliy^ and authority^ as the 
 end of his adminiftration, diftindt from, and 
 fuperior to the greateft good of intelligent 
 beings, this is to render it lefs intelligible, 
 and lefs agreeable to the bell fentiments of 
 our minds j for they muft efleem that go- 
 vernment the moil: excellent and perfed:, 
 which purfues the moft public happinefs as 
 its lad end, and not the glory of the fove- 
 reign, as an intereft different and feperated 
 ffpm it. But however that may be, and 
 
 ^^ ^ fiippo- 
 
198 7he Juftice of God 
 
 Se RM. flng ilnt juftice and goodnefs are to be confi- ' 
 ^- dered as diflindt attributes of the deity, yet 
 ftill they are infeperably joined together in 
 his perfe(fl moral charadler, and their inte- 
 refts never interfere, nor are they exercifed 
 inconfiftently. Divine juflice is not fo ri- 
 gorous as to demand any thing contrary to 
 goodnefs, nor is goodnefs fo indulgent as to 
 require any thing which juftice does not al- 
 low, no more than infinite power and wif- 
 dom towards each other. And it muft be 
 remembered, that we have a clear and dif- 
 tindt idea of juftice as well as of goodnefs, 
 and of certain invariable meafures to be al- 
 ways obferved in the exercife of it, otherwifc 
 it can be of no ufe to the purpofes of reli- 
 gion, and regulating our moral condud; with 
 a refpedt to God. How can we either love 
 or fear, hope in, or avoid being obnoxious to 
 the juftice of God, and how can we imitate 
 it in cur behaviour towards our fellow crea- 
 tures, unlefs we know what it is, and by 
 "what mle it proceeds ? We are fure that the 
 fupreme, righteous, and wife ruler of the 
 world, will preferve inviolable that order 
 which he has eftabliflied, that he will con- 
 ftantly and uniformly ad: according to his 
 approbation of moral goodnefs in his rational 
 
 creatures. 
 
I explained and proved. 199 
 
 creatures, and his difapprobation of the con-SERM. 
 trary. Tho* he may not during their trial, JLl^, 
 fo remarkably interpofe as a judge, in re- 
 warding the virtuous and punifliing the 
 wicked, yet he has given all men fufficient 
 reafon to believe that it fhall be fo, fome way, 
 and at fome time or othej, and to many has 
 declared exprefly, that there is a time ap- 
 pointed in which he will judge the world 
 in righteoufnefs. All this being clearly and 
 diflindly apprehended by us, the divine 
 juftice is a proper and a determinate objecSt 
 of our efteem, reverence and fear. It adds 
 great force to the eternal laws which are given 
 to men, written upon their hearts, to be the 
 rule of their adions, and is of great ufe as a 
 glorious pattern to all mankind whereby their 
 common happinefs would be mort effedual- 
 ly fecured. But if we do not know what 
 the juftice of God is, only have this confufed 
 general notion, that it is a high tranfcendent 
 excellence of his nature which we cannot 
 comprehend, nor underftand how it will be 
 manifefted, and what meafures in his final 
 diftribution to moral agents the fupreme ru- 
 ler will obferve, what -influence can this have 
 on our tempers or behaviour ? 
 
 N 4 From 
 
200 7he Juliice of God 
 
 Serm. From what has been faid, it plainly ap- 
 ^' pears, that God is, and neceflarily mufi: be 
 juft, or that juflicc infeperably belongs to his 
 chara(5ler, and is an eilential perfection of 
 his nature. If it be included in goodnefs, 
 ^s it feems to be, the fame arguments which 
 pi*ove him to be good, prove him alfo to 
 h^ juft. Indeed it cannot be fuppofed with 
 any pretence of reafon, that thofe two qua- 
 lities are feparable in any wife agent. If 
 he is good, and dilpofed to promote the hap* 
 pinefs of others as far as poffibly he can, his 
 underftanding muft be very defedlive not to 
 know, that the impartial diftribution of 
 juftice is the moft eff:(5lual means of fecu- 
 ring the peace, and the happinefs of focieties. 
 On the other hand, if he is thoroughly and 
 univerfally righteous, he muft be good^ for 
 without goodnefs^ what is called juftice, de- 
 generates into tyrany. 'Tis true there may 
 be fuppofed a difference between a righteous 
 and a good man, but in that fuppolition the 
 former is a very imperfed: charader, and 
 therefore the diftindion cannot take place in 
 the Deity, whofe attributes morale as well as 
 natural, arc all abfolutely perfed. But it 
 was never fuppofed, or can be fuppofed, that 
 a man can be good with any tolerable de- 
 gree 
 
explained and proved. 201 
 
 gree of undcrltanding, without being atthcSERM. 
 fame righteous, the connexion is fo apparent ^J^^ 
 between righteoufnefs and the mofl univer- 
 fal happinefs of rational beings, which is 
 the fupreme objed; of goodnefs. 
 
 But if wc {hould allow all the diflinftioa 
 between juftice and goodnefs, which caa be 
 allowed with any pretence of reafon, ftill 
 we have certain evidence that God is a jufl 
 being. It muft be acknowledg'd, otherwife, 
 all religion and virtue are no more than 
 infignificant words, it muft be acknow- 
 ledg'd, I lay, that there is a real and effential 
 difference between right and wrong, or moral 
 good and evil : the fenfe of this is fo deeply 
 engraven on^ur hearts, that it is impoflible 
 for us not to difcern it, and not to efteem 
 the intelligent being who adts according to 
 that difference, and difapprovc the contrary 
 chara(fter. Is it then pofliblc for us to doubt 
 whether the moft perfect of all intelligent 
 beings is juft or unjuft ? Whether he, who 
 difcerns all things, and all their differences 
 and relations, Jees that right is preferable, 
 and in it felf more excellent than wrongy 
 and will ad accordingly ? Is it pofliblc for 
 us, when any moral agent deviates from the 
 rule of righteoufnefs, not to impute it either 
 
 to 
 
£02 i:he Ju/iice of God 
 
 Seb-M. to a defeat of underftanding or of power, 
 ^Vi or to fome corrupt affedlion ? But none of 
 thefe caufes of error can be imagin'd to af- 
 fed; the iupreme Being, perfe<^ in know- 
 ledge, infinite in power, and uncapable of 
 being milled by any temptation. He has no 
 intereft of his own to ferve by iniquity, his 
 authority is derived from no fuperior, nor is 
 he accountable to any j of whom can he be 
 ajraid ih.2i\. he JJoould pervert judgment, or 
 whom can he be ftudious to pleafe, that he 
 fhould be biafs'd by partial affecflion, fincc 
 all are equally his creatures and fubjedt to his 
 difpofal ? He has laid us under the ftrid:eft 
 obligations to righteoufnefs, how then can 
 we imagine that he is unrighteous himfelf ? 
 To thispurpofe is the reafoning ofElthUy on 
 the fubjedl of divine juftice, and it feems to 
 have great force, * JVho hath given him a 
 charge over the earth, or who hath difpofed 
 the whole world? If he Jet his heart upon 
 many if he gather unto himjelf his fpirit and\ 
 his breath, all fefh fiall perifi together, and^ 
 man Jhall turn again unto dufi. Shall even 
 he that hateth right govern, and wilt thou 
 condemn him that is moji jufi ? Is it fit to fay 
 to a King thou art wicked, and to Princes ye 
 
 * Jobxxxiv. 13, 14, 15, i7» »8. 
 
 are 
 
explained and pronged ^ 203 
 
 are ungodly ? How inuch le/s to him that ^^-Serm. * 
 cepteth not the perfons of Prijices^ nor regard- Ylj 
 eth the rich more than the poor, for they ail 
 are the work ojhis hands ? I come in the 
 
 Second Place, to fhow more particularly, 
 in what inftances the divine juftice is exer- 
 cised. And here wc muft conlider the true 
 character of the Deity, which is that of the 
 fupreme moral governor of the world. Sup- 
 pofing the idea of juftice in general to be 
 fettled, that it is rendering to all their due, 
 the prad:ice of it muft be different, accord- 
 ing to the different relations and conditions 
 ef the perfons between whom it takes place. 
 It requires a man to prefer ve un violated the 
 rights of another man, over which he has 
 no authority, to render a fuitable rccompence 
 for fer vices, to fulfil contrads, and to make 
 reftitution for wrongs. But the righteouf- 
 nefs of a ruler confifts in diftributing to all 
 fubjedts rewards and punifhments, according 
 to the known, at Icaft fufficiently promul- 
 ged laws of the fociety. And the righteouf- 
 nefs of God, who can be confidered in no 
 other capacity than that of the fupreme uni- 
 verfal ruler of all moral agents, confifts in 
 rendering to them according to their works, 
 including their affedions, intentions, mo- 
 tives. 
 
204 7he Juflice of God 
 
 Se R M . tivcs, and every circumftance necelTary to a 
 ^^^i^true eftimate of their moral rectitude or 
 ?vil, which are all pcrfedly known to him. 
 In the divine adminiftration, which com- 
 prehends the whole extent of created exift- 
 ence, and the entire feries of events, there 
 is a vifible relation between life and the 
 courfe of inanimate nature, the latter being 
 fo directed as to anfwer the purpofes of the 
 other, by impreflions on its organs of per- 
 ception, and by exciting its adlive powers, 
 fo that there is apparent oeconomy in the 
 condud: of the animal ftatc ; and fuperin- 
 tending providence by the difcipline of plea- 
 fure and pain arifing from fenfible objeds, 
 determines living creatures to purfue the 
 ends for which they were made ; but in the 
 government of moral agents, whofe life is 
 capable of greater variety, as well as fuperi- 
 or kinds of enjoyment, and of oppofite un- 
 happincfs, the like difcipline being applied 
 to higher pqrpofes, that is, pleafure being 
 connected with virtue, and pain with moral 
 evil, obtains the chara^er of righteous. 
 Upon this view, we may confider as inclu- 
 ded in the exercife of divine juftice, all the 
 inftances in which, whether by extraordinary 
 jnterpofuion, or by the eftabliihment of 
 
 nature 
 
explained and proved. 205 
 
 nature in its ordinary courfe, providence Serm. 
 teftifies an approbation of moral re<5titude- ^• 
 caufing natural good to follow it, and difap- 
 probation of vice and iniquity, by making 
 pain of any kind the confequence of it. But 
 thefe are fo various that they cannot be enu- 
 merated. Not to vc\QU\\on furprijing events, 
 which have been before obferved to carry 
 in the judgment of all men, who own a fu- 
 perintending providence, the vilible marks of 
 rewards and punifhment, there are undenia- 
 ble tendencies and efFeds in the ordinary ad- 
 miniftration, and refulting from the prefent 
 conftitution of things, which favor virtue and 
 difcountenance wickednefs. Who that at- 
 tentively confiders the general condition of 
 mankind in this world, can queftion the 
 truth of Solo??ion's obfervation, || That length 
 of days is in the right hand of wifdom, or re- 
 ligious virtue, and in her lejt hand are riches 
 \ andho7ior. Temperance, induftry, and the 
 focial virtues, are naturally produd:ive of 
 i health, reputation, and riches, which con- 
 ] tribute to the long and eafy enjoyment of 
 I life J whereas ficknefs, poverty, infamy, and 
 fometimes untimely death, are the apparent 
 effefts of luxury, idlenefs, fraud, and vio^ 
 
 II Prov. iii. i6, 
 
 lence. 
 
g®6 ^he yu/iice of God 
 
 Serm. lence. If there is an intelligent being at the 
 ^' head of nature, who guides all the motions 
 and operations of inferior caufes, who framed 
 the human conflitution, and preferves its 
 powers in their natural exercife, who formed 
 men. into focieties, induing them with fociaA 
 difpofitions, and direding the exertion of 
 them to their proper ends, can it be doubted 
 but he is a friend to virtue, and an adverfary 
 to moral evil? Or that thefe are indications 
 of righteoufnefiy as the character of his go- 
 vernment ? Again, if we look into the inte- 
 rior part of the human frame, and obferve 
 how its powers operate, confidering it as the 
 workmanfhip of God, we fhall fee yet clear- 
 er manifeflations of his juftice, in the ftrid- 
 er and more necdffary connexion which there, 
 is between virtue and pleafure, and betwee 
 moral evil and pain. No foonet we are con 
 fcious of any good affedion exerting itfelfj 
 than a pleafing fenfation arifes in the felfJ 
 approving mind, even before the compleated 
 virtuous adion, which increafes the pleafure, 
 becaufe the good affedion then has its full 
 effed. On the other hand, inward fhame, 
 and felf-tormenting reflexions neceflarily ac- 
 company a confdoufnefs of immoral difpo- 
 fitions, and grow with them in every ftep of : 
 
 their 
 
explained and pronged, %oy 
 
 their progrefs, and all their bad efFe(^s. ForSERM, 
 proof of this, the proper appeal is to expe- ^• 
 rience, and every man's heart will witnefs 
 to him that it is true, unlefs a long courfe 
 of profligate wickednefs has deftroyed his na- 
 tural fenfe of right and wrong, in which 
 cafe human nature is vifibly depraved, and 
 loft to all rational felf-enjoyment. The ways 
 therefore of wijdoniy are, by the unalterable 
 appointment of God, wayi of pleafantnefs^ 
 and all her path are peace^ the contrary, 
 are ways of forrow and mifery ; and here is 
 a farther inftance of a juft moral government 
 in nature, or of the divine righteoufnefs, 
 adding a fandion of rewards and punifh- 
 ments, which executes itfelf, to the law 
 which is written in the hearts of men. 
 
 But ftill it muft be acknowledged, that 
 tho' thefe are inftances of the divine juftice, 
 and particular methods by which it is exer- 
 cifed, yet is it not fully manifefted in them. 
 The obfervations which have been made on 
 the common courfe of providence, do not 
 hold univerfally ; the beft men are not al- 
 ways the moft profperous in the worlds tho' 
 virtue tends to profperity. Sicknefs, pover- 
 ty, and reproach happen often to the good 
 and to the bad promifcuoufly, nay fome- 
 
 tlmes 
 
2o8 The Juflice of God 
 
 Se rm. times true religion is the very caufe of griev^ 
 ^- ous fufFering from the hands of wicked 
 men. And even what may more properly 
 be called the fandion of the law of nature, 
 the inward fatisfadlion and peace which ac- 
 companies a confcioufnefs of virtuous inte- 
 grity as its reward, and the anguiOi which 
 attends men's felf-accufing thoughts as the 
 prefent punifhment of their fins, even this 
 does not appear as one would exped the re- 
 fult of a judicial proceeding Ihould do ; it 
 tifes and falls, not always in exa€t proportion 
 to merit and demerit, but men have it in 
 their power to make it more oi lefs fenfibly 
 felt. Sometimes good men thro' their own 
 weaknefs and inattention, have not all the 
 enjoyment of their own fincerity which they 
 might ha/e, and bad men, by increafing 
 their wickednefs, harden themfelves into an 
 infenlibility, and leflen the feeling of their 
 own fufferings for it. We mufl therefore 
 conclude, that the prefent ftate of this world, 
 tho* it is not without ftrong intimations of 
 the divine juflice, yet is not the proper fcene 
 for that attribute to difplay it felf fully in, 
 and that God has appointed a future time 
 wherein he will judge men, and all other 
 
 moral 
 
explained and pro'ued. 209 
 
 moral agents, in rlghteoufnefs, rendering to Serm. 
 them all according to their Works. l>-v^nj 
 
 From what has been laft obferved, we 
 have a fati?fa(5tory anfwer to the objeftions 
 which are commonly made againft the equi- 
 ty of the divine government. Some difpen- 
 fations of providence carry, at firft view, an 
 appearance of being favorable to the wicked- 
 nefs of men, andof feverity againft true piety 
 and virtue. The covetous, and ambitious 
 prolper in wicked devices, for increafing 
 their wealth and power, by methods of de- 
 ceit and cruelty, while the innocent are 
 caught in their fnares, and fall a prey to 
 them ; fometimes the moft eminently vir- • 
 
 tuous are the moft barbaroufly ufed. The 
 anfwer to all which is, that we ought not to 
 make a judgment concerning the divine ad- 
 miniftration by fingle unconneBed events, for 
 it is an intire icheme comprehending the 
 whole feries of events, and therefore, as in 
 other obvious cafes, a fyftem is not rightly 
 underftood, nor a true judgment pronounced 
 Upon it, merely by feeing and confidering its 
 unrelated parts, but by difcerning their mu- 
 tual relations ; fo to a rightjudgment of this 
 moral fcheme, it would be neceifary to fee 
 the remoteft ifTue of things comprehended 
 
 Vol. IL O in 
 
2 1 The yu/iice of God 
 
 Se RM. in It, which being above the reach of human 
 ^- underftanding, particulardifpenfations, which 
 are only parts of the great defign, mull be 
 but very imperfetftly underftood by us, and 
 it would be extremely rafh to pronounce 
 them inconfiflent with wifdom, equity, and 
 goodnefs. We know by experience that fome 
 events which at firft were fhocking, and 
 fcemed to be very grievous, have afterwards 
 appeared in a quite different Hght, not only 
 jufl, but wifely meant for good. We may 
 well fuppole it to be fo in other cafes, to the 
 end of which our knowledge does not reach. 
 But when the myftery of God fhall be finilh- 
 ed, when the great plan of his providence 
 fliall have Its full accomplifhment, then, and 
 not till then, fliall the divine moral attributes 
 be perfedlly vindicated, to the convidion of 
 all rational beings, all difficulties relating to 
 this fubjed: cleared up, and the objedions 
 filenced which fliort-fighted mortals now 
 make, but which really have no other foun- 
 dation than in their own ignorance : At pre- 
 fent the ways of God are to us unfe arch able ^ 
 and hii judgments fafl finding out. This how- 
 ever we know, and it ought to fatisfy us, 
 that fmce there are plain difcoveries of a ru- 
 ling intelligence in the univerfe, which 
 
 formed 
 
explained and proved. 2X1 
 
 formed and difpofes all things in it, iince theSERM. 
 fupreme Being is the natural governor of all ^L, 
 his creatures, and the moral governor of all 
 rational agents, fince from the conftitution 
 of our own nature, and by convincing argu- 
 ments drawn even from the prefent admini- 
 ilration, it appears that he is on the fide of 
 virtue, and that he is juft and good, fmce 
 thefe things are fo, his juflice (hall finally, 
 and in the whole ^ be fully manifefled for the 
 good of his creation. Let us, next, fuppofe 
 that mankind are now in a ftate of proba- 
 tion, which is a fuppofition in all refpe(5ls 
 worthy of the wifdom of God, and not in- 
 confiftent with any of his perfedions, and 
 wehave great reafon to believe it is fad:, when 
 we conllder the weaknefs and imperfedion 
 of the human capacity, both intelledual and 
 moral, and the furpriling improvement it 
 makes by due application and exercife, which 
 depends principally on the mind itfelf, and 
 when we confider the circumftances of our 
 ftate exadly fitted to the defign of trying us, 
 and giving the opportunities of making pro- 
 grcfs in knowledge^and virtue ; allowing this 
 fuppofition, I fay, it is evident that the ap- 
 pearances of our prefent condition are juft 
 fuch as they ought, or as in reafon they could 
 O2 be 
 
2 1 2 Ihe Jujiice of God 
 
 Sjrm. be expected to be, that is, it was not reafon- 
 ^' able to think that divine providence {hould 
 interpofe any otherwife than it nov7 a6lually 
 does, not by difpenfing to all men enjoyment 
 and happihefs of all kinds, or pain and mife- 
 ry in exa(lt proportion to the good and evil 
 of their difpofitions and behavior, for then 
 their ftate v^^ould not be probationary j but 
 by affording them fufficient means of virtue, 
 yet leaving them at liberty to ufe them or 
 not, and giving flrong intimations, but not 
 an intuitive knowledge fuch as ftiould necef- 
 fitate their alTent or attention, that God is a 
 lover of moral reditude in his creatures, and 
 will fupport its intereft. If it be fo, and the 
 principles before mentioned be true, the con- 
 lequence, I think, is very plain, that God 
 will diftribute rewards and punifhments to 
 every one of mankind, and the juflice of his 
 government requires him to do fo. 
 
 This is all the length that our ujiaffifted 
 reafon can carry us in the knowledge of a 
 future divine retribution. In what manner, 
 at what time, and with what folemnity God 
 will judge the world in right eouftiefs, mufl 
 be unknown to us without a revelation , and 
 fo mufl: the nature and circumfl:ances of 
 that flate to which men (hall be adjudg'd, 
 
 any 
 
explained and proved. 213 
 
 any farther,than that it fhall be well with the Se r m. 
 righteous, and ill with the wicked, or that Xl 
 in general, the former fhall be happy, and 
 and the other unhappy. As the human 
 mind is naturally capable of great variety in 
 its condition, and of paffing thro' (and we 
 have reafon to believe, nay certainly that it 
 adtually does pafs thro') feveral ftages of ex- 
 iftence 3 during it's continuance in one ftage, 
 the knowledge it has of another is very im- 
 perfed:. Some have imagined that the ap- 
 pearances of our prefent iituation could not 
 be accounted for, any other way fo well, as 
 by the fuppofing a pre-exiftence of our fouls, 
 and thofe appearances to be the confequen- 
 ces of their behaviour in. that ftate j but this 
 is only conjecture, the fuppofidon appears 
 to reafon poffible, and but barely fo. We 
 have a very familiar inllance, known to every 
 one, of an important change in the flate of the 
 mind, tho' it is only a gradual and progref- 
 five change, that is from infancy to mature 
 age. How different are the notions, the ex- 
 ercifes, and enjoyments of a child, and a 
 i grown man ? And how • imperfed; are the 
 j views which the mind in its firfl mature con- 
 dition, has of manly, that is, of rational and 
 virtuous employments and pleafures ? Like 
 O 3 this 
 
214 *Ihe Jufiice of God 
 
 Serm. this is the difference (and fo St. Paulvzr^ 
 V- fitly makes the comparifon *) between the 
 ^"^^"^'^'^ prefent and the future ftate, with refpedl to 
 the fentiments and improvements of the 
 mind, tho' the eflential powers are the fame, 
 and will remain for ever -, and it is but a 
 very imperfed: notion we have now^ of what 
 we our felves {hall be hereafter 5 we think, 
 and reafon, and fpeak but like children con- 
 cerning the affairs and entertainments of that 
 vaftly fuperior life to come, in comparifon 
 with which the prefent is only an infancy 
 of being. This however, which is direct- 
 ly to the prefent purpofe, we muff conclude, 
 and our idea of the divine juftice neceffarily 
 leads us to it, that the condition of every 
 particular perfon (hall be according to his 
 works or moral improvement in the proba- 
 tion-ftate, without excepting one individual, 
 and without regard to any other confideration: 
 And not only fo in general, but the meafure or 
 degree of future happinefs fhall bear an exadl 
 proportion to the degree of virtue attained 
 in this world, and the meafure of punifh- 
 ment will bear an exad: proportion to the 
 degree of moral evil in the temper and prac- 
 tice of men here j in other words, the lafl 
 
 * I Cor. xiii. \ i . 
 
 and 
 
explained and proved. 215 
 
 and declfive judgment of God, and every '^>eRM' 
 particular fentence pronounced by him, ^^^^^^^^^-^ 
 be impartial and equitable. Both thefe cha- 
 raders are included in the very notion of 
 juftice, and mull be underftood to be meant 
 when w^e attribute that perfedion to the 
 Deity. Impartiality is fo efTential to righte- 
 oufnefs in judicature, that refpeB of perfons 
 is the very thing meant by corrupting or per- 
 verting judgment. And for equity, confid- 
 ing in the proportion ^of degrees determined 
 by the fentence of a judge, between merit 
 and rewards, and between guilt and punifh- 
 ment, this is fo far implied in the idea of 
 juftice, that every inftance of deviation from 
 it muft be imputed to a defe(5t of that quali- 
 ty, or elfe to a defed: of wifdom or power. 
 Now it is certain, that with God there can be 
 no partiality, for as all creatures originally 
 derive their being from him, every capacity 
 in their nature, and every good in their con- 
 dition is his gift, there could be no regard 
 to one more than another, and thro' all the 
 periods of their duration nothing can be done 
 by any of them, no ufe made of the pow- 
 ers he beftow'd on them, which can alter 
 his difpofitions and purpofes towards them, 
 none indeed which can pleafe him except 
 O 4 the 
 
2 1 6 ^he Jtiflice of God 
 
 Se RM. the improvement of thofe powers to the pro^ 
 ^;^ per ends appointed by himfelf, that is, no^ 
 thing which can m^iflead him from the rule 
 of right or abfolute impartiality, and no 
 caufes can be imagin'd which fhculd ren^ 
 der the divine judicial proceedings unequal 
 or deficient in the proportion of jullice -, for 
 as he has no unequal partial affedion towards 
 his creatures, and there can be no fufpicion 
 of his departing from unbiafs'd integrity, fo 
 it is impoffible any the lead circumftance 
 "which enters into the merit of moral adtions, 
 fhould be hid from his underftandincr, or tha 
 
 to' 
 
 It 
 
 heflaould not exadly difcein the precife de- 
 gree of goodnefs or evil which is in them, 
 and in the whole moral flate of every indi^ 
 vidual agent it is equally abfurd to fuppofe, 
 that his adjudging and effcdually applying a 
 proportionable reward or a proportionable 
 degree of punifliment, {hould be hindered 
 thro' his own impotence, or by the refiftance 
 of any oppofite power. 
 
 As 1 have taken notice before, that the 
 dodrine of the fcriplures concerning the 
 divine moral attributes is perfe<5tly agreeable 
 to the didates of reafon, we may make the 
 fame obfervation here. The declarations of 
 the flicred writings importing that God is no 
 
 lefpec--' 
 
explained and pronged. 2 1 7 
 
 refpedler of perfons, are fo many and fo ex- Sj- rm. 
 
 prefs, they are delivered with fuch clearnefs, 
 
 and inculcated with fuch earneHnefs, it is fo 
 much infifted on as a foundation never to 
 be departed from in our judging the divine 
 proceedings, and in forming our expedations 
 from his fupreme tribunal, that no Chriftian 
 can have any doubt concerning this truth, 
 or the leaft reafon to imagine that his own, 
 and every other perfon's final condition, will 
 not be determin'd according to it. The righ- 
 teous judge of the world will have no con- 
 fideration in judgment of any man's perfon 
 or outward ftateand charader, of his nation, 
 family, or religious profeflion, whether he 
 jwere beautiful or deform'd, noble or ignoble, 
 jrich or poor, learned or unlearned, whether 
 |he were y^w, or Gentile^ profefs'd Cbri/iian, 
 [Mahometan^ or Pagan j but he that feared 
 him and wrought right eoufnefs in his ftate of 
 itrial, Jhall he accepted with him. He that 
 did his \N\\\Jincerely^ according to the know- 
 iledge he had of it, or might have had by a 
 idue improvement of the opportunities af-» 
 forded him, fhall be approved ; he that oc- 
 icupied faithfully and diligently the ta- 
 ilents committed to his truft whether they 
 were more or fewer, fhall be proportionably 
 
 rewarded ; 
 
21 8 7he Juftice of God 
 
 Serm. rewarded j but all the workers of iniquity, 
 ^- of whatever denomination they were, fhall 
 be finally rejedled. Again, the fcripture as 
 conftantly teaches, that not only rewards and 
 puniftiments (hall be impartially diftributed 
 in the future ftate, as men were good or bad, 
 but that their condition of happinefs and mi- 
 fery in the other world, will be in exad; pro- 
 portion to the degree of their fincerity, zeal, 
 and diligence in welldoing here, and to the 
 meafureof their fmfulnefs. There fhall be 
 a difference between the reward of a pro- 
 phet and a righteous man, and he that fin- 
 cerely does the very loweft offices of charity 
 to good men, fliall not lofe his reward; and 
 he that fo'weth Jparingly^ in works of virtue 
 and charity, p^all reap fparingly^ but he that 
 Joweth bountifully^ Jhall reap alfo boun- 
 t fully. * In proportion to the improvement 
 which every one makes of his talents, fo 
 fliall his recom pence be. As the celeflial bo- 
 dies fliine with an unequal fplendor, for one 
 ftar differs from another in glory, fo alfo is 
 the reJurreElionof the dead, \ On the other 
 hand, the punifhment of finners fliall be une- 
 qual, that degree of unhappinefs, and no more, 
 being allotted to every one which bears an ex- 
 
 * 2 Cor, ix, 6. f 2 Cor. xv. 41, 42. 
 
explained and proved. 219 
 
 ad proportion to their offences. Jhat '^fervant Se r m, 
 which knew his Lords will^ and prepared not Jl^^, 
 himfeljy neither did according to his will, /hall 
 he beaten with many firipes, but he that knew 
 not, and did commit things worthy of (iripesy 
 fiallbe beaten with few flripes\ for unto whom- 
 foever fnuch is given, of him fi all much be re- 
 quired, and to whom men have committed much y 
 of him they will ask the more. Here, indeed, 
 there is a difference between the juftice and 
 goodnefs of God, not with refped: to the 
 principal and the ultimate end, but the man- 
 ner of exercife and manifeffation, he com- 
 municates good very liberally to his creatures, 
 but unequally, his manifold wifdom, and 
 manifold bounty are manifefted in the varie- 
 ty of his gifts, which he beftows with fove- 
 reign freedom ; who can pretend to call him 
 to account for the unequal diftribution of that 
 whereof he is, and can only be confidered as 
 the abfolute Lord and Proprietor ? There is 
 no pretence of injuftice, but a great difcovery 
 of wifdom, power, and goodnefs, in his 
 creating various kinds of beinge, with diffe- 
 rent degrees of perfedion, and capacity of 
 happinefsj and parallel to that is his making 
 diftindtions among individuals of the fame 
 
 * Luke xii. 44, 48. 
 
 kind, 
 
220 ^heJufticeofGod 
 
 Serm. kind, fuppofemen, by giving to fomegreat- 
 , jL' er, and to others leiTer abilities of various 
 forts, which are the foundation of unequal 
 happinefs j fo he diftinguiflies men by the 
 gifts of nature, the outward favors of provi- 
 dence, and religious privileges, fo he made 
 a difference between the pofterity of Jacob 
 and Efau, calling the former to the privi- 
 leges of his peculiar people, from which the 
 other were excluded. But the exercife of di- 
 vine juftice is diredledby another rule, its al- 
 lotments of natural good and evil always 
 bear a proportion to the moral quality of the 
 dlfpofitions and works of men, exadly efti- 
 mated by infinite wifdom, and renders to 
 them according to what is properly their own, 
 whether it be good or evil. To reprefent 
 God as adling arbitrarily in his government 
 of mankind, ufing fuch power as iht potter 
 does over the clay^ making one vefTel to ho- 
 nor, and another to diflionor, merely be- 
 caufe he will, that is n^mg fuch power in a- 
 warding, or in appointing and determining 
 to award to them final happinefs and mifery, 
 this is to deflroy the true notion of his juf- 
 tice, in effed: to deny it, and thereby weaken 
 the fecurity of religious virtue. 
 
 Let 
 
explained and proved. 221 
 
 Let us now confider what is the proper Serm. 
 application to be made of this important ^' 
 principle both of natural and revealed reli- 
 gion. Firft, as the final ilTues of the divine 
 judgment are of all events the moil momen- 
 tous to us, for it aflertains our greatefl hap- 
 pinefs or mifery, fo as no power can prevent 
 it, no wifdom can provide againft it, this 
 dodtrine teaching us by what rule that judg- 
 ment will proceed, and what meafures will , 
 be obferved in it, at the fame time teaches us 
 how to form our expectations from it. Men 
 are naturally anxious about their condition 
 hereafter, nothing can afford greater content- 
 ment to their minds at prefent, than the well- 
 grounded hope of futurehappinefsj but how 
 is that to be attained ? Our ftate is to be de- 
 termined by the fentence of a righteous judge, 
 according as our works are good or bad j and 
 therefore it mufl be the greatefl vanity, and 
 the highefl prefumption, for men to expedt 
 happinefs hereafter, whofe hearts accufe them 
 of wickednefs deliberately committed and 
 obflinately continued in. Surely the flate of 
 that creature mufl be very defperate, and 
 very deplorable, whofe hope depends on the 
 Almighty's ^fr-uf-rZ/w^ judgment in its favor. 
 But men deceive themfelves by fondly ima- 
 gining 
 
222 The Jtijlice of God 
 
 Serm. gining that fomething f^' will be accepted 
 V. inftead of integrity of heart and purity of 
 ^"^^^^ hands; that an external denomination, a re- 
 ligious profeffion, a partial obedience, or a 
 purpofe of future amendment, will recom- 
 mend them to the favor of God, which is 
 really to fuppofe that he is not a righteous 
 judge. 
 
 On the other hand, the man whofe heart 
 does not condemn him, has confidence to- 
 wards God, becaufe he is a perfed:ly juft 
 governor, by whom no fervice fincerely per- 
 formed to him, nor inftance of refpedl to his 
 commandments, will ever be forgotten. Un- 
 lefs this were known to be the charadter of 
 the judge, and that the meafures of righte- 
 oufnefs will be obferved by him in judgment, 
 no man could have any rational confidence; 
 he might take his chance in a capricious ad- 
 mi niftration, but the only foundation of rea- 
 fonable hope is, that diftribution will be made 
 with impartial equity. It is certainly be- 
 coming frail creatures, and whofe hearts ac- 
 cufe them of many moral defeds, to fland 
 in awe of the divine juftice, and, as St. Peter 
 exhorts, to pajs the time of their fojourning in 
 fear, if they call oh the father who without 
 
 refpe£i 
 
explained and proved. 223 
 
 refpeB ofperfonsjudgeth all men *. ButftillSERM. 
 
 a felf-approving mind is naturally fecure, fup- ^ • 
 
 ported by this perfwafion, that right fhall 
 finally prevail in the univerfe, and therefore 
 looks forward, without confternation, to 
 the laft refult of things, when all irregulari- 
 ties fhall be redified, when the proud (hall 
 be no more profperous, nor innocence op~ 
 prefled, but all men (hall receive according 
 to their deeds done in the body, and not ac- 
 cording to their outward adions only, but the 
 prevalent affections and purpofes of their 
 hearts, for \ every fecret thing jhall be brought 
 into judgment^ whether it be good or bad. 
 
 Secondly, The confideration of God's juf- 
 tice to be finally manifefted in appointing the 
 condition of all men according to their works, 
 ihould teach us patience under the difficulties 
 of our prefent flate. Though the ways of 
 providence are now involved in obfcurity 
 which is impenetrable to human knowledge, 
 and in our broken view of its all-wife pro- 
 ceedings, fome events have an appearance 
 quite contrary to righteoufnefs, the laft judg- 
 ment will fet all thefe feeming inequalities 
 right 5 and to them who endure perfecution 
 for confcience lake, this is a great fupport of 
 
 * Eph, i. 17. X Ecc. xii, 14. 
 
 patience. 
 
224 7he Jujiice of God 
 
 Serm. patience, that it is, * as St. Paid fpeak?, 
 yyLl^^ ^ righteous thing with God to recomfence tri- 
 bulation to thofe who trouble thetn^ and to them 
 who are troubled a final happy rejl^ when he 
 Jhall be glorified in the jalvation of his faints ^ 
 and take vengeance on them who knew him not^ 
 72or obeyed his laws. It is often grievous to 
 good men, that their chara6ters, which may 
 be numbered among their moft important 
 interefts in this world, fufFer by wrong hu* 
 man judgment, both in the forms of public 
 authority and private cenfure, but there lies 
 on appeal to a fuperior righteous tribunal, and 
 with minds fupported by a confcioufnefs of 
 their own fincerity, it may well be accriiat-.. 
 ed a very fmall thing % to be judged by men/ 
 feeing he that finally judgeth is the fupreme, 
 infallible, and juft Lord. This confidera- 
 tion, however, (hould prevent the rafli judg- 
 ments of men, fliould make them cautious 
 in their proceedings even where they have a 
 right to judge, and reftrain the liberties they 
 too often take of reproaching their neigh- 
 bours, efpecially of judging the motives and 
 intentions of their hearts, which is God's 
 prerogative, for he only || will bring to light 
 the hidden things of darknefsy and make mani^ 
 
 * 2 Theff. i. 6. J i Cor. iv. 3. || i Cor. iv. 5. 
 
explained anci frcved. 225 
 
 feji the counfels of the hearty that every oneS>ERM. ' 
 may have that praife and recotnpence which is ^^• 
 jufily due to him. ^^^ 
 
 Thirdly, God in his juftice, as well as his 
 other moral perfedtions, is the befl example 
 for us to imitate, as far as the frailty of our 
 nature will al'ow. It is our glory as reafon- 
 able creatures to be capable of imitating him, 
 and as our confciences bear as full teftimony 
 to the reditude of this, as any other part of 
 his law v/ritten in our hearts, we muft be felf- 
 condemned, and therefore unhappy, in act- 
 ing contrary to it. It is true, our fellow-crea- 
 tures have demands of right upon us which 
 no other beings can have upon the almighty 
 maker of all things, and therefore our fatif- 
 fying thofe demands, is a doing juftice which 
 cannot properly be called an imitation of 
 him 5 but fince there is an apparent equity 
 refulting from the relations of perfons and 
 things, to which the fupreme Ruler has a re- 
 gard in his adminiftration, this is a ilrong 
 motive to our governing our condu6t by a re- 
 gard to the fame equity, even where our 
 condition being effentially different^ our ads 
 of juftice are no way parallel to his. And 
 efpecially, the exercife of human authority, 
 fhould, as exdtaly as pofTible, follow the pat- 
 
 Vol. II. P teru 
 
226 the Juliice of God 
 
 Serm. tern of that perfect righteoulnefs which go^ 
 ^- ^verns the world. Princes are called Gods 
 upon earth, theirpowerduly exercifed being 
 the nearefl refemblance of the divine univer- 
 *^1 dominion J but if their power degenerates 
 into tyranny, if under the colour of authority 
 they opprefs their fellow-creatures, they are 
 then guilty, not only of the greateft injuftice 
 to men, but the higheft dishonor to God the 
 fountain of all lawful authority, * by whom 
 kings reign righteoully, and prifices decree 
 juliice^ and to whom human ufurpations, 
 the perverting of judgment, and violence, 
 are no otherwife to be attributed, than the 
 moft malicious ads of the wickedeft beings, 
 the devils themfelves ; that is, they are per- 
 mitted by his providence for the trial of men's 
 virtues, or for the punifhment of their tranf- 
 greffions. Since he who is the abfolute fo* 
 vereign of the whole world, accountable to 
 none, never ads arbitrarily in the govern- 
 ment of his creatures, but always with per- 
 fed equity, how dare ambitious mortals, 
 who J/??^// die like men, and Jail like the ty- 
 rannical princes which have gone before 
 them, enflave and opprefs their fellow-mor- 
 tals, who in the main privileges of human 
 
 *■ Prov. viii. 15. % Pfal. Ixxxii. 7. 
 
 natur9 
 
 I 
 
explained and proved. 227 
 
 nature are eqaal with them, and (liall ftand Se r m. 
 upon a level with them before the Supreme ^^^^^ 
 tribunal ? Shall they govern by arbitrary 
 will, or by caprice and palTion, inftead of 
 juftice ? Surely fuch encroachments on the 
 rights of humanity, which are under his pro- 
 tedion, and fuch indignity to his own go- 
 vernment, cries aloud to the righteous God 
 for vengeance ; and to refift its deftrudive 
 exorbitances by reafon, and force under the 
 condudl of reafon^ is not only juftified but 
 laudable, nay ftridly required by the prin- 
 ciple of piety towards God, as well as bene- 
 volence to mankind. 
 
 I have now finiflicd my intended explica- 
 tion of the divine moral attributes. They 
 might indeed have been confidered much 
 more largely, and diftinguillied into a great- 
 er variety. Mercy, and grace, and patience 
 are fometimcs reprefented, and very ufefully, 
 to practical purpofes, as diflind perfe^ionsof 
 the Deity j but if we confider them as pro- 
 perties of the divine nature, analogous to the 
 different fprings of moral adtion in the hu- 
 man mind, which is the only way we have 
 of forming our moil accurate notions concern- 
 ing them, it is plain thofc lafl mentioned, 
 are really the fame, div^rfified only by the 
 P 2 manner 
 
228 IheJuJiiceofGod 
 
 Se RM . manner ofexercife or manifeftation, and bv 
 V. 
 
 the condition of the objects. The grace of 
 God is his favor to the undeferving, to rea- 
 fonable creatures who were obnoxious to his 
 difpleafure by their offences, or favor mani- 
 fefted beyond what they could have had any 
 affurance of according to the original difco- 
 very of his will, and terms of their accept- 
 ance. To his goodnefs they owe their being, 
 the continuance of it, and whatever happi- 
 nefs they poflefs or hope for, but as their 
 reafon muft teach them to exped future blef- 
 lings from him upon the condition of fincere 
 and perfevering obedience to the law of their 
 nature, a fenfe of guilt (hakes the foundations 
 of their confidence. In this cafe favor conti- 
 nued or offered, is grace^ for that fuppofes 
 the objed to be both finful and miferable to 
 fuch a degree, as greatly to magnify the 
 compafJion which interpofes for its relief. 
 And the patience of God, is the lenity of his 
 government manifefted in his fufpending the 
 execution of judgment, that finners may 
 have the opportunity of repentance, thereby 
 to prevent their deftrucSion. But in all this 
 variety of operation, the principle is the 
 fame, divine benevolence^ which {hines the 
 more glorioully (becaufe it appears moft pure 
 
 and 
 
explained and proved. 229 
 
 and difinterefled) in the miferies and dif-S£RM. 
 trelles, the guilt and obftinacy, of the ciea- ^ • 
 tures towards whom it is exercifed. 
 
 In like manner the truth of God in the 
 moral fenfe, comprehending veracity or fin- 
 cerity in his communication with other in- 
 telligent beings, fo as not to deceive them, 
 and fidelity in fulfilling his promifes, this 
 does not appear flridly fpeaking to be a dif- 
 tind: attribute. Indeed as veracity is to the 
 human mind a beautiful moral objed:, (we 
 cannot but approve it, and difapprove the 
 contrary as odious and deformed) it is very 
 natural to afcribe it to the Deity as a branch 
 of his perfed moral charader j which is riot 
 to be underftood in this fenfe, that in all the 
 knowledge we derive from him, and it is all 
 the knowledge we have, things are fiill re- 
 prefented as they really are in themfelves., 
 and as he fees them. The contrary is evi- 
 dent. The ideas wc have by our external 
 fenfes, of which God is the original author, 
 are not complete reprefentations of the na- 
 ture of material objeds, nor do our faculties 
 feem to be fitted for comprehending the ef- 
 fences of any beings, and confequently, the 
 knowledge which God communicates does 
 not reach fo far. But it is obvious, that fin^ 
 P 3 ceritv 
 
230 ^he Juflice of God 
 
 Se RM. cerlty does not require any perfon to make 
 ^ • , known to others all the truth which he him- 
 felf knows (it were impoflible that an in- 
 finitely intelligent being (hould do it) only 
 to difcover the truth which they have a right 
 t^ know in purfuance of their mutual rela- 
 .ti(Vn, or to prevent their falling into errors 
 wjiich may be hurtful to them. Now God 
 can be under no previous obligation to his 
 creatures, all the good they poffefs and the 
 farther good they hope for, proceeds folely 
 from his bounty ; and therefore their reafon- 
 able exped:ations that he will not miflead 
 them to their hurt, or fo as to fruftrate the 
 defign of his own beneficence, however juft 
 thefe expediations be, and indeed they are 
 more jufl and certain than thofe which are 
 founded on the demands of fi;rid:eft right 
 from their fellow-creatures, yet really they 
 have no other foundation than this, that his 
 favor will be manifefled to fuch beings con- 
 fidently and uniformly, in carrying on his 
 original kind intentions concerning them ; 
 in other words, the truth of God is nothing 
 clfe but his goodnefs exercifed towards intel- 
 ligent beings of imperfedl underftandings, in 
 a way fuitable to their nature and condition. 
 After the fame manner muft be underftood 
 
 that 
 
explained and pnoved, 231 
 
 that other branch of his truth, faithfulnefs jSe rm. 
 which really means no more than the im~ ^ - 
 mutability of his goodncfs, or elfe it may be 
 confidered as included in juftice; fo fidelity 
 is commonly underftood as included in the 
 righteoufnefsof men ; and according to either 
 of thefe views, it is comprehended in the di^ 
 vine attributes already explained. 
 
 P4 SER 
 
(232) 
 
 SERMON VI. 
 
 The Divine Pcrfedions incompre- 
 henfible. 
 
 Job xl. 17. 
 
 Can/l thou by fearchlng Jind out God? canfi 
 thou find out the Almighty to PerfeBion ? 
 
 F all objects to which the human 
 mind can engage its attention, the 
 Deity, his being and attributes, juft- 
 ly claims the firft place ; there is no other 
 fo excellent, none fo important to the high- 
 eft purpofes of our exiftence and cur hap- 
 pinefs. We cannot avoid obferving, that of 
 things which occur to our thoughts, the 
 idea of fuperior excellence accompanies fome 
 upon a comparifon with others. As the ex- 
 ternal fenfesdiilinguiHi between pleafant and 
 unpleafant in their objeds, and the internal 
 fenfe perceives a difference between the beau- 
 tiful and deformed, fo the underflanding, 
 
 not 
 
^he Divine P erf eB ions incomprehenjtble, 233 
 not only feparates truth from falQiood, butSERM. 
 difcerns a dignity in fome beings and feme ^i?!^. 
 qualities beyond others. It is njot poffible 
 for a man to confider inanimate nature and 
 life, the brutal and the rational powers, or 
 virtue and vice, with a perfedt indifference, 
 lor without preferring one before the other 
 in his efteemj and the idea of a difference 
 in the degrees of their perfection, as neceffa- 
 rily arifes in his mind, as that of a difference 
 in their being. Theobjeds or properties to 
 which we naturally attribute excellence, have 
 been juft now hinted, they are intelligence, 
 !ad:ive power, and moral reditude, the being 
 :o which thefe charaders belong, is preferred 
 to another fuppofed to be without them ; 
 lind as they admit of various degrees, our 
 pfteem rifes in proportion to the meafure in 
 which we conceive any being to be indued 
 pvith them. Now thefe are charaders of 
 the divine nature in the higheft perfedlion. 
 God is not only intelligent, a(flive, holy and 
 good, but he is infinitely fo, and he is the 
 original caufe of all the affections, whereby 
 jthefe chara(5ters are formed in any degree, 
 
 r may be attained, in every other being. 
 Befides, we diftinguifli the objeCts of our 
 
 knowledge and attention, by the relation 
 
 they 
 
 V 
 
234 ^^^^ Divine P erf eB ions incomprebenfihk, 
 Serm. they have to our felves, and their connexion 
 ^ ^' with our happinefs. However entertaining 
 fpeculation m^y be to lome minds, every 
 one muft acknowledge, that thofe things are 
 the moft worthy of our inquiry, and our ra- 
 tional powers are the moft properly employ-r 
 ed about them, which nearly afFedl our own 
 intereft, and we cannot be ignorant of or 
 unattentive to them without great difadvan^ 
 tage and danger to our higheft enjoyment. 
 But if the dod;rine concerning God and his 
 perfedions be true, if there is fuch a being, 
 omnipotent, perfed;ly wife, our maker, pre- 
 ferver, and fupreme Lord, if we have to do 
 with him in fo many ways, and there arifes 
 fuch a variety of obligations to him running 
 thro' the vvhole compafs of our- being and 
 its affairs, in order to attain its true ends and 
 our grqateft happinefs, nothing can be more 
 manifeft, than, that this claims our regard 
 preferably to all other fubjeds which we can 
 turn our thoughts to ; and for thefe reafons 
 it is moft juftly recommended to our moft 
 fcrious and affedionate meditation. 
 
 But there is an objedion, or a prejudice, 
 againft the truth of this firft and fundamen- 
 tal principle of religion, at leaft againft our 
 allowing it that room which is pleaded fpr 
 
The Divhie PerfeSfiom incomprehenfible. 235 
 in our careful inquiry and confidcration, ta-SKRM. 
 ken from the difficulty/mdced incomprehcn- Ji.^ 
 fiblcnefs of it. The objea, 'tis alledged, is 
 too big for our faculties 5 our minds lofc 
 thcmfclves in the contemplation of it, and, 
 inftead of having clear ideas and certain 
 knowledge, are involved in the utmoft ob- 
 fcurity and confufion. How can we affirm 
 any thing to be true which we do not com- 
 prehend, or as fonv: affed to fpeak, not at all 
 underftand ? Human rcalon is fo unequal to 
 the comprchenfion of the Deity, or even 
 forming any right judgment concerning him, 
 that where by ftrong prepoffeflion the belief 
 of his exiftence has obtained, men's notions 
 of his nature and attributes have been mon- 
 ftroufly abfurd, deftrudive of all religion 
 and virtue, which is the profefTed pradtical 
 ufc and improvement of that belief: This 
 was evidently the cafe of the heathen world ; 
 but fome of the more inquifitive utterly de- 
 nied the principle itfelf as unintelligible. 
 Is it not wifdom then to employ our intel- 
 lectual powers in inquiries more level to their 
 capacity, rather than embarrafs them in per- 
 plexing intricacies, by afpiring to the know- 
 ledge of abftrufe points quite out of our 
 depth, ^nd perhaps deceive ourfekes into a 
 
 conceit 
 
236 T^he Divine P erf eB ions incomprehenjible, 
 Serm. conceit of knowing what we really do not 
 . ^^' know, that is, have no diftind; ideas of, the 
 confequence of which may be dlfturbing 
 fears and fcruples, with other unhappy ef- 
 fed:s of fuperflition ? To fet this matter in 
 a clear light, and remove the objedion or 
 prejudice which has been mentioned againft 
 men's believing or attending to the founda- 
 tions of religion, 1 will, firft, confider how 
 far and in what fenfe the divine nature and 
 pcrfeiltions furpafs our underllanding. And 
 Secondly, offer fomc conliderations to {how 
 that their incomprehenliblenefs is no juft rea- 
 fon againft our believing and attending to 
 them, fo as to influence our afteftions and 
 dired: our pradiice, 
 
 Firft, let us confider how far, and in what 
 fenfe, the divine nature and perfedions fur- 
 pafs our underftanding. The meaning is 
 not, that we can have no idea at all of the 
 fupreme abfolutely perfect and independent 
 being 5 fuch an alTertion as that differs no- 
 ticing from atheifm. It is impoflible we 
 fliould believe the cxiftencc of any thing 
 whereof we can have no idea, or, which a- 
 mounts to the fame thing, wc are not to ima- 
 gine there are contradictions in the notion of 
 a Deity, which we are notwithftanding to 
 
 admit 
 
1h e Divine FerfeSliom incomprehenfible . 237 
 admit, or our inquiries into them muft be Se rm. 
 filenced, under the pretence of his being in- ^• 
 comprehenfible. For a notion which includes 
 a real contradidiion in it, is indeed a notion 
 of nothing at all ; which however men may 
 give it a name, yet it is without any figni- 
 fication of truth, which the human under- 
 ftandrng, upon examining it, can poffibly 
 give an affent to. But this is far from being 
 the real cafe with refpedl to the important 
 fubjed: of our prefent confideration ; for 
 furely no creature that has the idea of per- 
 fedlion, and is capable of abftrad: thinking, 
 can be uncapable of forming the idea of ab- 
 folute perfedion, or of an abfolutely perfed: 
 Being, which is what we mean by the 
 Deity. What is there in it {hocking to hu- 
 man underflanding ? What, indeed, that 
 the weakeft of men, if he attends, cannot 
 eafily perceive, or that the fevereft inquirer 
 can poffibly apprehend to be inconliflent I 
 It is certain, fome very confufed notions, 
 nay grcfs abfurdities, have been put into the 
 definition of God, and received by the un- 
 thinking generality of mankind in many 
 fucceffive generations j but it may be fafely 
 fubmitted to the unprejudiced reafon of every 
 man, whether the idea of a being abfolute- 
 
 'y 
 
238 T^he Divi?2e PerfeSlions incomprehenfihle. 
 
 Serm. ly perfect, and altogether free from any 
 VI- thing which can be truly called an imperfec- 
 
 ^■^^^^tion, be not as natural and intelligible, and 
 as far from the leaft appearance of contradic- 
 tion, as the idea of a being whofe powers 
 and perfedion are limited, which we are 
 fure ad:ually exifls, for we arc confcious that 
 it is our own condition. Indeed, the idea of 
 abfolute perfedtion fecms to be original in our 
 minds, and prior to that of any lower mea- 
 fures, it is the ftandard to which we, at leaft 
 tacitly, refer, when we eftimate the various 
 degrees of perfection and imperfedion in in- 
 ferior beings. I do not mean the particular 
 and relative perfections of individuals, be- 
 longing to the feveral fpecies, every one of 
 which has its own ftandard, but there is a 
 gradation of the kinds themfelves, the in- 
 animate, the vegetable, the fenfitive, and the 
 rational, one ftill rifing above another in tlie 
 fcale of being ; and our thoughts naturally 
 afcend to, or rather feem to have pre-con- 
 ceived abfolute perfedlion at the top of all, 
 by comparifon with which, and in gradual 
 abatement of it, wc judge other things to 
 have their different meafures of perfection 
 and imperfection. 
 
 But, 
 
7h Divine P erf eB ions inc'omprehenjihle. 239 
 But, when we fay God is incomprehen-SERM. 
 fible, the meaninp; is, that though we have ^'^• 
 a dear and diftincfl idea of anabfolutely per- 
 fedt beingj fofar, that there appears no con- 
 tradidiion in it, and we have fatisfying proof 
 of his exiftence^ yet we do not fully under^ 
 (land his nature and the extent of his perfec- 
 tions. Experience has taught us to make a 
 difference between difcerning the exiftence 
 and fome properties of things, fo as to apply 
 them to ufe, and comprehending their na- 
 tures. One inflance of this, is in the curious 
 productions of human art, the external ap- 
 pearances and effects of which are feen by 
 the moft ignorant perfon, and perhaps fill 
 him with amaizementj but the inward com- 
 pofition, the fituation^ and movements of 
 the parts, the caufes of thofe appearances, 
 and the elTence of the work, are intirely un- 
 known to him. Another inflancej common 
 to all mankind^ is in our knowledge of na- 
 ture. Our fenfes perceive the exterior face of 
 corporeal beings^ our reafon and obfervation 
 enable us to underftand many of their pro- 
 perties, relations,, and ufes % but there is an . 
 internal conftitution upon which thofe pro- 
 perties, and relations^ and ufes depend, which 
 ^o human underftanding is able by fearching 
 
 to 
 
240 The Divine Perfe&iojjs incomprehenfible, 
 Serm. to find out -, the mofb learned philofopher, 
 
 ^^- any more than the unfkilful vulgar, cannot 
 penetrate into the fecret nature and caufcs of 
 the life, the fenfation, and felf-moving power 
 of animals, the growtli, the various beauty, 
 and fruitful nefs of plants; nay, nor into the 
 eflence of the plaineft inanimate body, or 
 into the caufes of its cohelion, and its gravi- 
 ty. In like manner, we may eafily appre- 
 hend the difference between underflanding 
 that which may be known of God, becaufe he 
 has manifefled it to us, his exiflence, and 
 his perfedions, difcovered by their effeds, 
 in the creation, prefervation, and govern- 
 ment of the world ; between this, I fay, and 
 comprehending hiseffence, his eternity, im- 
 menfity, and the infinity of hispower, know- 
 ledge, and other attributes. 
 
 I propofed, in the next place, to fhew, 
 that the incomprehenfiblenefs of the divine 
 nature and perfections, is no jufl reafon a- 
 gainft our believing and attending to them, 
 fo as to influence our affections, and diredt 
 our practice. And one important confidera- 
 tion to this purpofe, has been already infi- 
 nuated, namely, that we do not comprehend 
 the effences, nor confequently all the pro- 
 perties of other beings, concerning the exif^ 
 
 tence 
 
The Divine FerfeBions incomprehenfihle^ 24; 
 tence of v/hich, and fome of their properties, Se r m. 
 powers, and ufes, we can have no doubt, y^S-^^ 
 and which we regcud as real, and, in various 
 degrees, important to the ends of hfe. If 
 our faculties do not enable us to know the 
 intimate nature of any thing, not even of 
 the meaneft infedt, or of the moft con- 
 temptible pebble, how can v/e pretend by 
 fearching to find out the original caufe of 
 all things, and underftand the Almighty to 
 perfeiftion ? And if we cannot comprehend 
 the eflences of thofe beings which we are 
 befl acquainted with, and whofe exiftence 
 is matter of the utmoft certainty, which is 
 really the cafe of the human underflanding 
 with refpe6: to man himfelf, for we are 
 confcious that we do exift, that we perceive^ 
 remember, defire, will, and begin motion, 
 but what the nature of that perceiving, ac- 
 tive, felf-confcious thing in us is, we do not 
 know ; if it be fo, how can we comprehend 
 God our maker ? 
 
 There are certain bounds fet to our know- 
 ledge beyond which it cannot pafs j as it is 
 derived from a fuperior intelligent caufe, the 
 capacity and means of- attaining it, are li- 
 mited to the particular purpofes for which 
 he has appointed them. Of this we may 
 Vol. II. Ct b^ 
 
242 The Divim FerfeEiiom incomprehenfibk. 
 Se RM. be convinced by attending to our ov/n ideas, 
 ^^' and the manner in which they are excited; 
 they reach no farther than the fenfible qua- 
 hties ofobjeds without us, and the traniicnt 
 perceptions and acfts of our own minds. Of 
 the external objevfls themfelves we have no 
 other notion, but this confufed general one, 
 that they are fomething, we do not know 
 what, called fubftances, and fuppofed to be 
 the fubje(ft of the qualities we perceive, or 
 which have the power of exciting fenfations 
 in US; and of the mind itfelf, by reflediing 
 on which we have ideas of another kind, 
 our notion is, that it is a different being or 
 fubftance, as little underftood as bodies are, 
 which is the fubjeift of the perceptions, and 
 has the power of producing the acftions, 
 which we are confcious of. Thus, the real 
 intimate nature of beings, material and im- 
 material, is alike unknown to us. The wife 
 author of our intelledlual powers has formed 
 them to anfwer the ends to which our con- 
 flitution is adapted, he has given us fuch a 
 knowledge of corporal beings as may render 
 them ufeful to us in life, and he has given 
 fuch a capacity of knowing himfelf, and of 
 knowing ourfelves, as may dircd: us to adl 
 the part afligned to us in the creation, and 
 
 attain 
 
The JDivlneP erf edl ions incovifrehenfible. 243I 
 attain our proper periedion and happinefs ^Ser vi. 
 but our underliandings are not fitted, at leall: ^^• 
 in their prefent ftate, for a full and thorough 
 compieheiifion of any thing, not even the 
 leafl: of God's v/orks, far lefs of God himfelf. 
 By men's not confidcring duly thefe narrovV 
 limits within which their intellediaal ac-' 
 quirements are confined, and not being con- 
 tented with them, but afpiring to a com-^ 
 prchcnfion of the efTcnces and caufes of 
 things, they have betrayed themfeives into 
 errors, the more difficult to be removed, 
 becaule they put on the appearance of fub- 
 lime knowledge. 'Tis this which has pro- 
 duced fuch confufion and abfurdity in fome 
 of the natural iciences, or rather the fyftem.s, 
 which have pafTed under that name : Some 
 high pretenders to learning, not fatisfied 
 with obferving the plain appearances of the 
 obje(^s of their inquiry, and thofe obvious 
 properties of which they had clear and dif- 
 tind: perceptions, and from thence taking 
 their rife to inveftigate their various relations 
 and effe<5ts, in which method they might 
 have proceeded fafcly, and others have pro- 
 ceeded fuccefsfuUy, to very ufeful and enter- 
 taining difcoveries; they fondly imagined 
 that they were able to penetrate into hidden 
 0^2 cffenccs, 
 
244 ^^^ Divifie PerfeBions incomprehenfible. 
 Serm. cflences, and fo going out of their depth in 
 ^^- that milkuided fearch, they bewildered 
 themfelves, and milled others, bringing forth 
 unintelligent jargon inftead offcience, and a 
 heap of words without meaning. I menti- 
 on this only to flicw, that if the human un- 
 dcrftanding is fo baffled in its attempts to 
 explain the nature of created beings, the 
 exiftencc and the ufes of which are more 
 familiar to us, and level to our capacity, we 
 need not think it flrange that the knowledge 
 i. of the uncreated eflence and perfections is 
 too high for us, nor fhould on that account 
 be difcouraged in our diligent, but modeft 
 inquires into that which may be known of 
 the fuprcme Being. And as thus it appears 
 that in a multitude of inftanccs, indeed the 
 whole extent of being, our knowledge is 
 but partial, we underftand a little, a great 
 deal is hid from us, this fliould teach us, 
 being humbly contented with the appointed 
 imperfedlion of our minds, to employ them 
 within their proper fphere, not in curious i 
 difquilitions above their reach, but in com- 
 paring and reafoning upon the clear and dif- 
 tindl ideas we have, in order to improve i 
 them to their true end in praQice, and not ; 
 to argue again ft the exiftence and impor- 
 tance 
 
The Dhifte PerfeB'ions incomprehe?tJible. 245 
 tance of things, merely, becaufe we cannot Serm. 
 comprehend their eflences and all their at- ^'* 
 tributes ; (o^ 
 
 Secondly, There are peculiar reafons why 
 the Deity fliould be acknowledged to be bv 
 I us unfearchable, and his attributes to furpafs 
 i our compreheniion. When men inlifl on 
 i this pretence againfl believing, or applying 
 ; their minds to the fludy of any principle, 
 ' that it is dark, incomprehenfible, unintelli- 
 j gible, the meaning may be, that there is 
 ; fome ground to fufped: a defign to impole 
 I upon them, perhaps it is imagined that the 
 ! religionifts artfully reprefent the objects of 
 their belief as abflrufe and miftqrious in their 
 nature, on purpofe to make them venerable, 
 which to inquilitive and confcious minds is 
 rather a prejudice againft them. To be fatif- 
 fied concerning this, the beft way we can 
 take is to look into the infeparable charac- 
 ters of the fubjedts themfelves -, if they ob- 
 vioufly appear too high for our underiland- 
 ing, there is then no caufc of fufpicion, and 
 if difficulty neceffariiy attends our conceptions 
 of fuch fubhme fubjedts, that is no objec- 
 tion at all either againfl their reality or im- 
 portance, nor confequently againft our in- 
 quiring into, and believing that which may 
 0^3 be 
 
246 ■ The Divine PerfeBio?is incomprehenlibk. 
 Serm. be known concernins; them. Now, there 
 
 ^- are certain characters of the Deity and all his 
 L/'TN^ . . . -^ 
 
 perfed:ions, infeparably belonging to his con- 
 dition of being as the original caufe of all 
 things, our ideas of which muft be necefla- || 
 rily inadequate, fuch as eternity, immenfity, 
 and fclf-exiilence, and infinity which is the 
 charader of all his attributes, but at the fame 
 time thefe charaders force themfelves upon | 
 our minds, fo that we cannot poflibly avoid 
 them, or they are rendered intelligible by an 
 analogy to other cafes which are more fami- 
 liar to us, as will appear by reflcding but 
 very briefly on what has been already faid 
 concerning them. 
 
 Firft, eternity and immenfity are eflential 
 attributes of the fupreme Being, incompre- 
 henfible by the human underflanding. When- 
 ever we attempt to comprehend them we 
 fmd ourfclves involved in infuperabled fficul- 
 ties. How can we conceive an eternal dura- 
 tion now aftually paft ? How can vv^e form 
 an idea of being no where ir.cluded, no 
 where excluded ? And when men have rea- 
 loned upon thefe points, and endeavoured to 
 explain them, their notions have been full 
 of confufion and abfurdity. Eternity has 
 been reprefented as •xjlanding uo^id qk perma- 
 nent 
 
l^he Divine PerJeSiiom incomprehenfible. 247 
 nent inflant^ coexifting with all parts of cIu-Serm. 
 ration, becaufe we cannot conceive fucceflion ^^' 
 without a beginning, nor infinity unequal 
 and capable of addition or diminution : And 
 immenfity has been imagined as an indivi- 
 Jible point, coextended with infinite fpace. 
 It is not to be wondered at that our concept 
 tions of both thefe fubjed:s are fo imperfedt, 
 if we confider how we come by them. The 
 idea of duration arifes from obferving a fuc- 
 ceflion in our own thoughts, it is enlarged 
 by attending to the regular motion of fome 
 bodies i but imagination carries it beyond the 
 limits of our own exigence, or any know- 
 ledge we have ofadual motion, ftill with an 
 apprehended poflibility of a farther addition, 
 fo that by this means our notion of eternity 
 is only negative, that it is a duration unde- 
 terminable, or to which no bounds can be 
 fet J in like manner having by our fenfes the 
 idea of corporeal diftances, the fancy extends 
 it beyond the utmoft limits of material exif= 
 tence, till it runs us up to a negative infifnity 
 of fpace, that is, to which there may be an 
 addition without end ; fo inadequate are our 
 ideas of eternity and immenfity, and there- 
 fore we reafon upon them in the dark, and 
 when we form bypothefes to explain them, 
 0^4 from 
 
248 T^he Divine P erf eB ions incomprehenfible. 
 Se R M. from which we draw inferences, we prefent- 
 
 ^- ly run into contradidions, which only (hew 
 the weaknefs of our underftandings. But 
 furely this is no argument againft the di- 
 vine eternity and omniprefence, or any pre- 
 tence for neglecling them as unintelligible j 
 for no fcheme, not even atheifm, can deli- 
 ver us from the difficulty ; ftill we muft be- 
 lieve fomething has exifted from eternity, or 
 if we ftiouid abitraQ from any particular be- 
 ing, nay from ail bemg as adually exifting, 
 the idea of eternal duration wil) remain in 
 our minds; and the train ol our own thoughts 
 will as naturally run us up to infinity of fpace, 
 if we (hould imagine it to be only an infinite 
 void unpoffefied by any being 3 and therefore 
 the incomprebenlihlenefs of thefe divine per- 
 fections is nojuii objed:ion againft their rea- 
 lity or importance as articles of cur faith. 
 
 Secondly, Another charader of the divine 
 Being, imported in, or neceflluily inferred 
 from thofe jufl now mentioned, is lelf-exif- 
 tence, the moPc obvious notion of which is, 
 that he is unoriginated, and derives hisbeing 
 from no other ; and though that be only ne- 
 gative, yet our reafon convinces us tliat it in- 
 cludes a pofitive, mofl perfed, and peculiar 
 manner of exigence, of which no appear- 
 ances 
 
^he Divine P erf eB ions incomprehenfible. 249 
 
 ances in ourfclves, or in the world about us, Serm. 
 
 • VT 
 
 can furnifh us with any idea. By reflecting \^\. 
 on the Hmited nature, duration, extent and 
 ipower of the being weareconfcious of, and 
 I of other things which we difcern, our thoughts 
 lare natui'ally led to a commencement of our 
 and their exiftence, and confequently, to a 
 caufe of it upon which it abfolutely depends 3 
 from whence it plainly follows, that fuch 
 things might not have been, and that they 
 j may ceafe to be, or that their manner and 
 I condition of being is derived and contingent, 
 eflentially different from neceffary felf-exif- 
 tence. Now as confcioufnefs, and the ob- 
 i fervation of things without us, by their fen- 
 fible properties and cffeCts, are the fountains 
 ' of all our knowledge, how is it poffible that 
 they, conveying only the notices of things 
 which have all of them the charadersof deri- 
 I vation and dependence, fhould give us any 
 ! idea of a manner or condition of beino; intire- 
 I ly different, that is, unoriginated, uncaufed, 
 felf-fufficient, and independent. But that 
 fomething has exifled from eternity, and 
 therefore neceffarily and independently on 
 any other caufe, is what all men mufl agree 
 in acknowledging, and they do acknowledge 
 it ; confequently, upon all fuppofitions our 
 
 minds 
 
2 50 7he Divi?ie PerfeBions incomprehenfihk. 
 
 Serm. minds miift be alike embarrall: with this 
 
 ^^' idea, and the incompiehenfible felf-exiilence 
 of the Deity cannot reafonably be urged a- 
 gainft our belief of his being, or the im- 
 provement of that belief to pradical purpofes. 
 Thirdly, If we conlider the attributes of 
 God which are exercifed in his works, and 
 whereof we find fome imperfect image in 
 ourfelves and other irrferior beings, though 
 they are much more clearly underftood than 
 thofe already mentioned, eternity, immen- 
 fity, and felf-exiftence, which are the cha- 
 raders of his being ; yet in fome refpedsthe 
 fame judgment is to be made of them, name- 
 ly, that they are incompreheniible. Power 
 
 V-. is the firft of this kind that occurs to our 
 thoughts : We are naturally led to it by the 
 confideration of vifible appearances in the 
 world which mud be attiibuted to a caufe ; 
 wc find alfo an adivity in ourfelves, where- 
 by vve are able, not only to produce fome 
 effeds within our minds, but alfo to move 
 the members of our own bodies, and by 
 them fome other bodies. But by none of 
 thefe methods can we form an adequate no- 
 tion of infinite power, that is, which reaches 
 to the utmofl extent of pofiibility, or what- 
 ever does not imply a contradidion initfelf, or 
 
 an 
 
 I 
 
^he Divine PerfeBio?is incomprehenjible. 251 
 an imperfe6lIon in the agent, which iswhatSERM. 
 we mean by the divine omnipotence. We ^^' 
 know that the adtive principle in our own na- 
 ,ture is hmited, but that in the perfed:ion of 
 being it tranicends all itseflfeds, not commu- 
 nicating an activity, which is its excellence, 
 equal to its own, nor being exhaufted by its 
 operations j for whatever we have done, the 
 power remains, and we can do more ; but 
 many things we cannot do, which may be, 
 and are effeded by fuperior agents. And 
 when we contemplate the variety of beings in 
 heaven and earth, fome of them vaftly great, 
 which are all the works of God, they give 
 us a very magnificent idea of his power, which 
 is heightened by reafoning, as we always do 
 on the fubjedt of power, that it exceeds the 
 eifeds, and is ftill capable of producing 
 more ; and if the efFeds themfelves tranfcend 
 our knowledge, as they evidently do, how 
 can we comprehend the power of the caufe? 
 This isexcellently reprefented by Job in theie 
 words : Dead things are formed from under 
 the earthy and the inhabitants thereof ( Vaft 
 creatures, of gigantick bulk, are fafhioned in 
 the dark receffes of the terraqueous globe.) 
 Hell is flaked before him, and dejiruBion hath 
 no covering, lie jl retch eth out the north over 
 
 th€ 
 
252 The Divine FerfeBiom incomprehenfible. 
 
 Serm. the empty place, and hcingeth the earth upon 
 ^^' not hi. -s;. He bi7ideth up the waters in his 
 thick cl lid^ and the cloud is not rent under 
 them. He holdeth hack the face of his throne^ 
 (or of heaven) and fpreadeth his cloud upon 
 it. He hath compaff'ed the water with bounds 
 until the day and night come to an end. The 
 pillars of heaven tremble and are afloni/loed at 
 bis reproof, he divideth the fea with his power, 
 and by his under fi andi 7ig finiteth through the 
 proud (The mountains, which feem to be 
 the pillars and llipporters of heaven, fhake by 
 his hghtening and thunder, and he raifeth 
 fuch tempefts as divide the waters of the {^^, 
 making deep furrows in it, yet he knows 
 how to deprefs its proud waves, reducing 
 them to a dead cahn.) By his Jpir'it hehath 
 garnijhed the heavens, his hand hath formed 
 the crooked ferpent. (He hath adorned the 
 heavens with the flars which make the milky 
 way, and other beautiful conllellations, with 
 all their admirable windings.) ho the fe are' 
 part of his ways^ but how little a portion is 
 heard of him, the thunder of his power who 
 can under fi and. But the power of God, as 
 high as it is above our underflandings, and 
 incompreheniibleby them, does not for that 
 reafon appear fo ihocking as to give any oc- 
 
 cafion 
 
T/6^ Divine P erf eB ions incomprehenfible, 253 
 cafion for doubting its reality, or any pretence Se rm. 
 lor not makinp; it the obied: of our careful ^ *• 
 and affedionate attention. Shall we be fo 
 vain as to imagine that there is not, nor can 
 be, any power greater than our own, or even 
 i than we can comprehend ? By inftances which 
 j continually occur to us, we know there is a 
 I great divcrfity of operation in nature, and of 
 : operating power, and that the perceptions we 
 have of operations and powers of one kind, 
 can give us no idea of operations and powers 
 of another kind. For example, the opera- 
 tions of material caufes has qo manner of af- 
 finity with the adivity of our minds. Does 
 the cleareft apprehenfion of the force of 
 weights and fprings give us any notion of fen'- 
 timents arifing, and difpolitions exerting 
 themfelves, in a fpirit, and its giving a new 
 determination to the exercife of its own fa- 
 culties, and raifinga new motion in bodies? 
 Suppofing an intelligent being to have no 
 idea of any powers but thofe ofmechanifm, 
 (which is not an impoflible fuppofition, for 
 there does not appear to us any fuch connexi- 
 on between the ideas of paffive perception 
 and mental activity, but that they may be 
 feparated) but fuppofing this, would not 
 fpontaneous adion be perfectly incomprehen- 
 fible 
 
254 ^^^ Divine PerfeBiom tncomprehenfible, 
 Serm. fible to fuch an intelligent being? Yet we 
 VI- know that it cxifts. Why then fliould a 
 ^^'^^ power different from, and fuperior to any 
 we are confcious of, or can have the ade- 
 quate idea of by the ordinary operations of 
 nature, be imagined an abuirdity, or bedifre- 
 garded under the pretence of its being unin- 
 telligible, when we have convincing proof 
 of its exiftence. 
 
 Again, the knowledge of God furpafles 
 our comprehenfion, as well as his power, 
 extending to all things knowable, as the o- 
 ther docs to all things pofTible. I have al- 
 ready had occaiion, more than once, of ob- 
 ferving the narrownefs and weaknefs of the 
 human mind, which by its faculties and 
 ways of perceiving, at leaft in the prefent 
 fiate, is not fitted for great proficiency in 
 Ipedulative knowledge j but only is fur- 
 niflied, by the means of fenfation and re- 
 fied:ion, with fuch perceptions as may an- 
 fwer the end of directing its practice in or- 
 der to the attaining fuch happinefs as it is 
 capable of. It is no wonder then, that the 
 knowledge of the moft comprehenfive views 
 which the great maker of all things has of 
 his own works, and all the powers (with all 
 the pofTible exertions of them) which he has 
 
 corri- 
 
^he Divine P erf eB ions inccmprehenfible. 255 
 communicated to any of thofe his creatures, Se rm. 
 
 • VT 
 
 that, I fay, the knowledffe of this fliould be }' 
 too high for us to underftandj and that we 
 cannot find it out to perfedtion : He muft 
 know the inmofl effences of things, for he 
 has made them ,• he mufl know the utmoft 
 effefts of nature, and the utmoft a(5livity 
 and operation of all inferior beings, for they 
 all neceffarily depend upon him. This 
 m(!ditation is very rationally, as well as de- 
 voutly, purfued by the Pfalmift, particularly 
 in the inflance of God's knowing the hearts, 
 the thoughts, the words, and adlions of 
 men, and the fame refledions made upon 
 it which I now propofe. He infifts on 
 God's having contrived, ordered and brought 
 to perfed:ion, the whole frame of our na- 
 ture * T^hou had pojfejfecl my reins^ thou haft 
 covered me in my mother s womb^ my Jubjlance 
 was not hid from thee when I was made in 
 fecretj and ciirioujly wrought in the lower 
 farts of the earth" T^hine eye did fee my Jub- 
 ftance yet being imperJeB^ and in thy book all 
 my meinbers were written^ which in continu- 
 ance were fafJnoned^ when as yet there was 
 none of them. This is an argument to prove 
 what he before afferted, in a folemn ac- 
 
 , * Pfal. cxxxix. from ver. 1 3 to 1 7. 
 
 know- 
 
2 r 6 ^he Divifie P erf eB ions incofnpreheji/ibk. 
 
 Serm. knowledgment to God, -^ Loj'd thou hajl 
 ^ I. fearched me and known me ^ thou knowefl my 
 down-fitting and my np-rijing^ thou under- 
 jtandcjl my thoughts afar crff] thou compajfifl 
 my path and my lying down, thou art ac- 
 quainted with all my ways, for there is not a 
 word in my tcngne, but lo, O Lord, thou 
 knoweft it altogether. Thou haft hejet me be- 
 fore and behind, and laid thine hand upon me. 
 Which words import a plain acknowledg- 
 ment of this as a moft certain truth, that 
 God fees not only all the outward ad:ions of 
 men, but even the moft fecret thoughts and 
 purpofes of their hearts, nay, that he has a 
 prefcience of them. What finite mind can 
 form a diflind: idea of this infinite know- 
 ledge, particularly the inftance laft mention- 
 ed, the feeing of men's hearts, and their 
 moft fecrct thoughts, and even a prefcience 
 of their future free adions ? How to underr 
 ftand it, and reconcile it to that liberty in 
 the exertife of our felf-determining powers 
 which we are confcious of, is a difficulty, I 
 doubt, too great for us to explain. The 
 facred writer, in thepfalm referred to, makes 
 this refledion upon it, which is the point I 
 aim at, and we have reafon to join with him, 
 
 t Pfal. cxxxix. ver. i, 2, 3,4,5. 
 
 ^ fuch 
 
The Divine F erf eB ions incomprehenftble, 257 
 '^ juch blow ledge is too wonderful for me, it Serm. 
 is high I cannot attain to it. But though '^^'• 
 the divine knowledge is wonderful, 't is not 
 therefore incredible; we are convinced by 
 examples very famihar to us, that one mind 
 may have powers of perception which ano- 
 ther can form no idea of. The lovveft of 
 our perceptive faculties, the fenfes, no one 
 can have a notion of, who is himfeif with- 
 out the ors^ans of them. A man born blind 
 can no more comprehend vifion, than a finite 
 mind can comprehend omnifcience ; no 
 more underfland how fight difcerns and 
 diflinguifhes colors in the furface of a body, 
 than how God fees the hearts and thoughts 
 of his creatures. A being which is only fen- 
 fitive can have no idea of pure abfiradl in- 
 telligence, and an underllanding which by 
 laborious reafoniDg dilcovers fome truths and 
 believes others upon very flender grounds, 
 mull conceive very imperfectly of that fu- 
 perior capacity by which the fame objects 
 are difcerned intuitively and with the great- 
 efl certainty. The power of judging the 
 hearts of men, and fore-knowing future con- 
 tingencies is, properly fpeaking, peculiar to 
 the fupreme mind ; yet there is a very lov/ 
 
 * Ver. 6. 
 
 Vol. II. R and 
 
258 The D hi ne Perfections incomprebenfible. 
 SERM.and imperfedl refemblance of it in the 
 ^^' Hirewd conj:.(fl:ures fome men will make of 
 the difpofitions and tlie condudt of others, 
 with whofe tempers they are well acquaint- 
 ed, and whofe circumftances are known to 
 them. Is there any abfurdity in believing 
 that an infinite underflanding may know 
 certainly what a weak man can guefs 
 at ? But if we had no fuch affifiance in ap- 
 prehending it, this branch of the divine 
 knowledge, implying no contradidion, and 
 being otherwife fufficiently evident, ought 
 to be admitted without any fcruple; and 
 furely,in the whole compafs of religious prin- 
 ciples, there is not any which fhould more 
 deeply afFe(fl the human heart. 
 
 Laflly, if we confider the moral perfedi- 
 ons of the Deity in this view, we fhall find 
 that here alfo our thoughts are embarrafled 
 with difficulties, which, in our prefent ftate 
 at leaft, do not admit of full folution. We 
 feem indeed to proceed upon very clear 
 grounds in our inquiries, and to have more 
 diftincfl and de erminate ideas than we have 
 of the natural attributes; God having him- 
 feU fliewed us that which is good, and writ- 
 ten the work of the law upon our hearts, 
 the bright image of his own moral reditude. 
 
 The 
 
7he Divine PerfeBlom incomprehenfihle, 259 
 The mind of man does as plainly difcern Serm. 
 juftice and goodnefs, and can as well ^i^'"" ^^Y^ 
 guifh between them and the contrary difpo- 
 fitions and charadters in a free agent, as be- 
 tween the fenfible qualities ot material ob- 
 jeds by the external fenfes. It (hould feem 
 then, that to form a complete notion of the 
 divine moral perfedions, we have no more 
 to do than to remove all the infirmities v/hich 
 we find cleaving to virtue in ourfelves, and 
 that th-uswefhall lully undtiftand them j and 
 yet if we look into this great fubjed: atten- 
 tively, and confider God as a moral agent, 
 ading with moft perfcd freedom, and yet 
 ading immutably according to one invari- 
 able Rule, our thoughts will naturally lead 
 us into many fpeculations concerning liberty 
 and neceiTity, and into controverfies which 
 have long, but to little purpofe indeed, ex- ^ 
 
 ercifed the minds of the learned and curious, 
 and in which they find no end. And even 
 with refped to goodnefs itfelf, by which we 
 underf^and an affedionate difpofition to 
 make others happy, and of which we feem 
 to have the cleareft idea, v/hat difference mull 
 there be between this in us, and that original 
 benevolence which mufl necelTarily be ac- 
 knowledged eflential to the divine mind, 
 R 2 trior 
 
26o 7he Dhine PerfeBions incomprehe?iftble. 
 Serm. prior to the exiftence of idl beings, and the 
 ^^^' firft caufe or fprins of cxiflence to them all. 
 Upon the whole then, we may conclude, 
 that the objecSion or prejudice againfl the 
 truth or importance, and application to prac- 
 tical purpofes, of the firfl: principles of reli- 
 gion, the being and perfections of God, is a 
 weak, indeed an abfurd one, not having any 
 foundation in reafon, but proceeding from 
 the narrownefs of the human underftanding, 
 rather from the pride of men's hearts, and 
 the depravity of their aftedions. Muft our 
 weak underflandings, baffled in fuch a mul- 
 titude of inftances, unable to comprehend the 
 elTences of the loweft being in the world, 
 muft they be made the ftandard of the be- 
 ing and reality of things without us, in this 
 fenfe, that nothing fhall be allowed to have 
 an exiflence, or any truth or importance 
 which we do not comprehend ? We have no 
 clear and diftin<ft ideas of fubflances material 
 or immaterial, fliall we therefore difcard them 
 all from exiflence itfelf, and reduce all 
 our knowledge of things, of the affairs of 
 life, and the whole world about us, to a 
 dream or a phantaftic vifion of our own ima- 
 ginations ? Shall we deny the eternity, im- 
 menfity, and felf-exiftencc of the fupreme 
 
 Being, 
 
T^he Divine P erf e5f ions incompreher.fihle . 261 
 Being, becaufe we cannot comprehend them, Serm. 
 when after our utmofl endeavors to banlfh^^,^^. 
 them, the ideas of incomprehenfible eternity, 
 immenfity, and felf-exiftence, mud remain 
 in our minds ? Shall we fay that God is not 
 almighty and omnifcient, becaufe we cannot 
 comprehend his power to perfedion, and be- 
 caufe his knowledge is too wonderful for us, 
 we cannot attain to it, when we are convin- 
 ced by plain familiar examples, that the ideas 
 of one kind of power can furnifli us with no 
 idea of another kind of power as really exift- 
 ing, and when we are fenlible that the clear* 
 eft perceptions by one perceptive faculty, 
 cannot give us the leaft notion of the percep- 
 tions of another faculty? Or (hall we disbe- 
 lieve the divine moral character merely be- 
 caufe in thinking of it our minds are invol- 
 ved in difficulties, thefe above-mentioned, or 
 any others, which we cannot fully folve ? 
 Or canwejuftify ourfelves in the negligence 
 of principles, of the truth of which we have 
 the cleareft and moft fatisfying evidence, and 
 are capable of being improved to the moft 
 important practical purpofes, only becaufe 
 we cannot fully comprehend every thing re- 
 lating to them ? 
 
 R 3 The 
 
f 2 6 2 7he Divine Perfe&ions tncomprehenfible, 
 "Serm. The incomprehenfiblenefa of this fubje6t 
 ^^- is no more a jufl: preicnce for our dilregard- 
 \\Yi or ncglcdling to apply our minds to the 
 ferious and afi'ed;ionate confideration of it, 
 than for denying it. The affedions of men 
 to things, and their though tfulnefs about 
 them, are not governe.i by the knowledge of 
 their natures, but by a {t.\-\{^ of their impor- 
 tance and ufefulnels. The covetous man 
 does not ccafe to think of his gold, becaufe 
 he does notunde^ ftand its ellence and its fpe- 
 cific attributes, nor will the voluptuous quit 
 the thoughts of fenfual pleafures becaufe the 
 natural phiiofophy of it is above his reach, 
 noi^ is a more moderate and reafonable regaid 
 to thofe, and Inch like lower objects which 
 are ufeful in life, abandoned, becaufe we do 
 not fully coniprehend their nature. By a 
 parity of reafon, rather avail fupcriority, the 
 cafe bein^ of infiniteU' cireater moment, a 
 pious well-d;fpofed m'nd will not abandon 
 its aftcdtionatc mcdiLaiirns on God, becaufe 
 it cannot by (earchir.g 'vt.wiS \\\m or.t j he ha h 
 {liewed us that which may be knowi; ofhim- 
 klf, his eternal power and God-head, his 
 wifdom, his goodnefs, and rightful domini- 
 on over us, vvliich are the immediate and 
 juit foundationb oi our dutiful icfped: to liim, 
 
 and 
 
Ihe Divifie P erf eB ions incomprehenfible, 263 
 and we are without excufe if we do not glo-'>ERM. 
 rify him as God, and if we be not thankful, sy-J-^^ 
 but become vain in our imaginations, ne- 
 glecting his fervice and giving ourielves up to 
 vile affcdiions. St. Faul obferves very juOly, 
 that * the world by wifdom knew not God^ 
 meaning the Greek Philofophers who fought 
 after wifdom ^ they pretended to, at leall 
 aimed at a comprehenfive knowledge of e- 
 very thing, but by a fond conceit of their 
 own abilities, they were milled in their cu- 
 rious ill-conduded inquiries into dangerous 
 errors, fome of them intoatheifm itfelf. The 
 fame author dire(5ls us to a fafer and more 
 fuccefsful method of inquiry, when he fays, 
 II If any man love God, the fame is known of 
 him, rather it fhould be tranflated, be is made 
 to knoiv him ; by a fincere attention to the 
 difcoveriesGod has made of himfelf to men, 
 with good difpolitions, fuch knowledge may 
 be attained as is fufficient to excite devout af- 
 fections, which is the true end of know- 
 ledge. 
 
 If we proceed farther in the confideration 
 of this point, we fhall find that the incom- 
 prehenfiblenefs of God is, not only noreafm 
 for our having any doubts concerning his 
 
 * I Cor. i. 21. (I Chr. viii. 4. 
 
 R 4 being 
 
^he Divtjie PerfeBions incomprehenfible. 
 being and attributes, or for our neg^efting to 
 think of him, but that on the contrary, it 
 contains powerful moiives to pious afFecflions, 
 and meditations. I do not fay that igno- 
 rance can produce devotion, its only genuin 
 offspring is blind fuperfl'tion. We read * 
 that St. Pi^rz/oblerving at Athens the devo- 
 tion of the people, faw an altar infcribed to 
 the unknown God^ which gave him an occa- 
 fion to infliu6l: them, by declaring to them 
 the God whom they worfhipped ignorantly, 
 not b\^ defcribmg his metaphyfical effence, 
 but reprefenting him under the plain chai ac- 
 ter of the maker of the world and all things 
 that are therein. But there is a great differ- 
 ence between ignorance of God, that is of 
 what may be known of him, which is per- 
 fedtly inconiillent with true piety, taking a- 
 way the very foundation of it, between that, 
 I f^y, and an inability to comprehend him 
 fully, which is acknowledged to be the con- 
 dition of the mofl enlarged human under- 
 flanding ; the former muft render men un- 
 capable of any rational worfiiip, the latter 
 fliould only check vain prefumption, but not 
 hinder humble and fober inquiries into, and 
 affectionate meditations upon, what fo near- 
 
 * A£ls xvii. 
 
7he Divine PerfeBions incomprehenfible^ 265 
 ly concerns us, indeed is of the greateft pof-SERM. 
 fible importance both to our duty and our ^^• 
 interelr. 
 
 Let us therefore con fider, that the diffi- 
 culty of this fubje6t, fo far as it is peculiar, 
 (for the efTences of all things are above our 
 comprehenfion) arifes from its peculiar ex- 
 cellency, and the very reafon why we can- 
 not comprehend it, is its tranfcendent per- 
 fedlion, which, inflead of abating, (hould in- 
 creafe our affedlionate regards. Admiration 
 is natural to the mind of man, and accom- 
 panies its mofl delightful entertainments. 
 The objeds of affed;ion which are thorough- 
 ly underflood, and we are fure every thing 
 in them that can excite defire is completely 
 known, become familiar even to fatietyj 
 the mind regards them with indifference, 
 nay fome degree of contempt, as imagining 
 it felf to have a kind of fuperiority over them, 
 but its naturally afpiring powers apply 
 themfelvcs with frefh vigor, and flill with 
 frefli pleafure, to the contemplation of ex- 
 cellence, which 'tis fenfible is an overmatch 
 for its capacity, and flill the more it is con- 
 fidered, the more it appears to have a digni- 
 ty and beauty in it which furpalTes our 
 thoughts. This fhews that God has made 
 
 the 
 
266 7he D hi fie P erf eB ions incomprehenfible. 
 
 the foul for himfelf, and for beholding his 
 glory, having given it fuch a conftltution 
 that no perfe^ion Icfs than infinite, that is 
 none but his ow^n, can fully fatisfy it. For, 
 whereas our lower appetites and pallions, 
 and the pleafure that attends the gratification 
 of them, are limited as the objedts are, fo 
 that when they exceed the proper limits 
 which are fixed to their natural flate, they 
 become hurtful and uneafy inftead of plea- 
 fan t, there are no bounds to our beft affec- 
 tions (affe(5tions to rational and moral excel- 
 lence, which is the divine excellence) nor to 
 the moft agreeable fenfations wherewith they 
 are accompanied ; reverence, efleem, love, 
 defire, delight, can never be raifed, even in 
 our imagination, to fuch a height, but that 
 they are capable of increafe, and the reafon 
 is, becaufe the proper objedl of them is in- 
 finite and incomprehenfible. Why fhould 
 we then flain the glory of our nature ? Why 
 Ihould we abufe our noble powers to un- 
 worthy purpofes and proftitute them to 
 mean enjoyments ? Let us follow the direc- 
 tions of the law of our nature, and attend 
 thofe lower affairs which the condition of 
 the prefent life requires, as it is tlie will of 
 God we (houid, but not make them our 
 
 prin- 
 
The Dhine P erf eB ions Incomprehenfible, 267 
 principal bufinefs and our highell enjoyment. Sk rm. 
 Let our chief care be to know God, and ^^• 
 our chief delight to converfe with him in the 
 manner we aie now capable of, that we may 
 be fitteu for that happy ftate in which we 
 fliall fee him as he is, more dired:ly and 
 iujmediately than we do at prefent, yet not 
 fo as to comprehend him j but our know- 
 ledge fhall be always increaling, and with it 
 our happinefs, for no finite mind can un- 
 deiftand the Ahnighty to perjeBion, 
 
 SERMON 
 
(268) 
 
 SERMON VII. 
 
 The Divine Perfections incompre- 
 henfible. 
 
 Job. xi. 7. 
 
 Canfl thou by fe arching find out God? Can ft 
 thou find out the Almighty untoperfe^ion f 
 
 N the foregoing difcourfe, from thefe 
 words, I endeavored to fhew, that the na- 
 ture and perfections of God are, and ne- 
 cefTarily muft be, to us, fincomprehenfible. I 
 defign at this time to confider them in a dif- 
 ferent fenfe, but which they will as well 
 bear, namely, as importing the unfearch- 
 ablenefs of the divine counfels and admini- 
 flration of providence. This feems, indeed, 
 to be dired'y the defign of the text, for the 
 occafion of it being a warm debate between 
 jfoh and his friends upon the fubjed: of his 
 extraordinary afflid:ions, and he having, in 
 the preceding chapter, uttered lome very paf- 
 
 fionate 
 
The Divine PerjeBiom incomprehenfihle. 269 
 iionate complaints, Zcphar^ much to theSERM. 
 purpofe, puts him in mind of the depth of ^^^* 
 God's judgments, that is, providential dif-' 
 penfationSj and that the reafons of them lie 
 out of the reach of human underftanding. 
 Upon a like occafion, I mean, an event of 
 providence very difficult to be explained, and 
 which was extremely fliocking to fome who 
 were immediately affected by it, that is, the 
 rejedion of the Jews from their national and 
 religious privileges as God's peculiar people, 
 the calling of the Gentiles, the apoftle Paul 
 falls into this exclamation, * O the depth of 
 the riches, both of the wifdom a?id the know- 
 ledge of God, how iinjearchable are his judg- 
 ments, and his ways pafl finding out I 
 
 I will indeavor in this difcourfe to fix the 
 true meaning of the dodtrine, and to (hew 
 in what fenle, and for what reafons, the 
 counfels of God, and the adminiftration of 
 his providence are infcrutable by us ; and 
 then I will confider what influence it ought 
 to have upon our minds, in directing our fen- 
 timents, and governing our difpofitions and 
 behavior. 
 
 Firfl, To fix the true meaning of this 
 dodrine, and fhew in -what fenfe, and for 
 
 * Rom. xi. 33. 
 
 what 
 
The Divine PerfeBiom incofrprehenfible. 
 what reafons, the counfels of God, and the 
 adminiftration of his providence are infcm- 
 tabie by us. Here is an elTentjal difference 
 between atheifm and religious principles, and 
 upon this one point the debate chiefly turns, 
 whether there be any fuch thing as a wife 
 fcheme of providence ? Whether the world 
 be governed by an intelligent and good be- 
 ing, or by blind chance, or fatal undeligning 
 necellity, rather, if there be no fuch thing in 
 it as order and government at all ? It is ac- 
 knowledged, on both fides, that particular 
 events are to us unaccountable j the fceptic 
 fays fo, and triumphs in it, as the ground of 
 his arguments and the fire ngth of hiscaufe; 
 the religious confeffes it. But the queflion 
 is, whether this acknowledged unaccounta- 
 blenefs proceeds from the want of wifdom in 
 the difpofer of all things, or from the abun- 
 dance of it ? Whether there be no counfel and 
 no wife difpofition in the affairs of the world, 
 or if becaufe of the weaknefs of our under- 
 flandings, and the very nature and reafon of 
 things, that wife difpofition only lies beyond 
 cur reach, and cannot in many inftances be 
 difcerned by us. 
 
 My prefent intention is not to enter into 
 this debate ; the great principle of religion 
 
 referred 
 
^he Divine PerfeBiom incomprehenfihk. 27 1 
 referred to, being;, I think, eftablifhed with Serm. 
 
 ' . V IT 
 
 i llifficient evidence in the precedinordifcourfes. . 
 
 ; For the providence of God iignifies the exer- 
 cife of his perledions in the prelervation and 
 government of the world j if then he is every 
 where prefent, every Vv'here active and intel- 
 hgent, and all his creatures, their beings, 
 powers, and operations neceilarily depend 
 upon him, hence arifes the idea of his fu- 
 preme univerfal dominion, our conceptions 
 of which muft be formed according to the 
 notion we have of his chara^^^er. Now if it 
 be proved that heisperfedly wife, righteous, 
 and good, it follows, that his whole admi- 
 niflration is agreeable to thefe attributes; 
 whatever variety there is in itarifing from the 
 difference of the beings over which it is ex- 
 ercifed, and the different ends they are capa- 
 ble of ferving; inanimate things are governed 
 by irrefiftible will, fenfitive creatures by in- 
 ftinds planted in them, and moral agents by 
 rational motives fit to influence their felf-de- 
 termining powers : Still, however, from the 
 perfed: intelligence of the Deity, and his mo- 
 ral character, we cannot avoid inferring, that 
 there is an uniformity in his whole condud; 
 for wifdom, equity, and goodnefs, are al- 
 ways confiftent, and invariably purfue one 
 
 end. 
 
2^2 T^he Divine FerfeBions incomprehenfible. 
 
 Serm. end. And indeed the appearances plainly 
 
 ^^' lead us to conclude unity of defig^n, and that 
 <y"\ ^^ ..... . 
 
 as the world in its original compolition, as 
 
 various as it is, confifting of numberlefs parts 
 and numberlefs kinds of beings, is a regular 
 fyftem, fo it is ftill under the diredlion of one 
 counfel, which continually infpe<5ts every 
 part of it, and cares for the whole. 
 
 It is therefore to be fuppofed as the foun- 
 dation upon which we proceed, that all the 
 divine difpenfations are conducted with wif- 
 dom, and with an inviolable regard to moral 
 redlitude and goodnefs. When St. Paiil^ \\\ 
 the paflage before referred to, declares that 
 the judgments of God are unfearchable, he, 
 firfl, alTerts that there is a depth of wifdom 
 and knowledge at the bottom, which is the 
 very reafon of their unfearchablenefs, and 
 not, on the contrary, an undefigning igno- 
 rance and want of counfel in them. Indeed 
 without this fuppofition, the fubjed: of our 
 inquiry would be loft ; if there were no wif- 
 dom and goodnefs in the government of the 
 world, the judgments of God, if they might 
 be fo called, would be unfearchable andpaft 
 finding out; but that would amount to no 
 more than this, that neither ours nor any 
 other underftanding could find out the rea- 
 fon 
 
The Divine PerfeBions incomprehenjible. 273. 
 fon or the wifdorii and goodnefs of them,SERM. 
 beeaufe there would be no wifdom and good- ^^^* 
 nels in them. 
 
 Let it be farther obfcrved, that the princi- 
 pal evidence we have of the wifdom and mo- 
 ral perfedions of God is by the manifeftations 
 of them in the methods of his providence ; 
 therefore we conclude that he is wife, righ- 
 teous, and good, beeaufe we fee the marks 
 of wifdomj righteoufnefs, and goodnefs, in 
 his works and ways. Some attentive perfons 
 perhaps fee the force of the arguments which 
 are called a priori for the perfections of the 
 Deity. This fort of proof, however, is not 
 eafily apprehended by every one; the reafon- 
 ing is more obvious from effeds to their 
 caufes, from operation to power, from the 
 marks of contrivance to wifdom, and from 
 the fruits of bounty to a beneficent principle. 
 Now, in order to our convidion in that way, 
 we muft be able to difcern the charadlers of 
 wifdom and prevailing goodnefs in a fyflem 
 which falls under our obfervation, that is, we 
 muft fee more regularity than diforder, and 
 more of a tendency to good than evil. It 
 will not be fufficient to fay, that whatever 
 prevalence of confufion and evil there may be 
 in the prefent flate of things, the wife and 
 
 Vol. II. ' S good 
 
274 The Divine P erf eB ions incomprehenftble, 
 Serm. good governor can fet all right hereafter, for 
 
 ^^^^' we want firfl to be fatisfied in point of rea- 
 fon by feme pofitive evidence, that wifdom 
 does dircdl his counfels, and that goodncfs is 
 the principle of his adions, which evidence 
 cannot be fetched from unknown futurity. 
 It is true, when once we have attained to 
 full fatisfa(5tion on this head, partial and par- 
 ticular diforders will not appear fhocking, 
 and the permiffion of fome evil, becaufe we 
 can ealily fuppofe it may be over-ruled for 
 greater good, and whatever feems amifs now, 
 it may be hoped, will be redlified in a future 
 flate : But here is the foundation on which 
 the mind reafonably refls 5 it traces the foot- 
 fleps of wife delign, and perceives a prevail- 
 ing tendency to happinefs in the conflitution 
 and government of the world, fo far as it 
 comCvS within our knowledge, from whence 
 it juftly infers, that it muft be fo throughout, 
 fince he appears to be a wife and benevolent 
 being, who rules over all, I conclude, the 
 defence of providence is not wholly to be 
 refled on a future ftate, nor this world to be 
 reprefented fo extremely bad, as if nothing 
 but confufion and evil reigned in it, for 
 there is fufficient evidence to an impartial 
 confiderate mind from the present conflitu- 
 tion 
 
Ihe Divhie Ferfedi'ions incomprehevfible. 275 
 tion of things, and the general providential Se rm. 
 direction of worldly affairs and events, from ^^^^* 
 the adjuflment of inanimate things, their 
 powers and efFeds, to the living, the fenfi- 
 tive, and rational part of the creation, the 
 powers and inftindts whereby thefe latter are 
 furnifhed, fitting them for their proper ends 
 and ufes, which ends are in a great meafure 
 anfwered, there is, I fay, fufficient evidence 
 for thefe, and fuch like confiderations, of 
 rilling wildom and goodnefs in our world. 
 
 But others run into an oppolite, more un- 
 reafonable, and dangerous extreme 5 they, 
 imagine, that if wifdom and moral goodnefs 
 dired: the divine counfels, this fhould be ma- 
 nifefl to their underflandings in every thing, 
 and they will not acknowledge it to be where 
 they do not fee it 3 their own knowledge is 
 to be the flandard of right and wrong, even 
 in judging of the works and ways of God ^ 
 and unlefs the charaders of divine perfcdion 
 appear upon every one of them apart, fo as 
 their own minds can difcern them, they are 
 to be condemned. Our anfwer here is, that 
 the ways of God are unfearchable, and his 
 judgments paft finding out, that though hehas 
 made all his works in num.her, weight, and 
 meafure, with the exadefl fkiil, yetthenar- 
 S 2 row 
 
276 The Divine P erf e^ ions incomprehenfible, 
 Serm. row human underflanding is unequal to the 
 ^^^' comprehenfion of it in every particular partj 
 though all the appointments of providence 
 are according to truth, equity, and goodnefs, 
 yet our weak minds cannot trace the marks 
 of thefe perfecftions on every one of them 
 fingly. This is the point i am to illuftrate, 
 and to account for in general, fo far as to 
 (hew we have abundant reafon to acquiefce 
 in the divine difpofitions of things, and to 
 maintain a dutiful refped to the wife and good 
 author, notwithftanding the incomprehenfi- 
 blenefs of his ways. 
 
 Let us, in order to this, only at prefent 
 fuppofe, what we firmly believe to be true, 
 and feems to be proved by fully convincing 
 arguments, that there is fuch a vifible and 
 mutual dependence in the feveral parts of the 
 world as neceflarily leads us to acknowledge 
 an intended harmony, and unity of defi^n in 
 the frame and government of it, that one fu- 
 preme mind or active intelligence has made 
 the vaft fabric, contrived and fitted to each 
 other all the parts fo as to compofe an intire 
 regular fyflem ; and the fame mind has 
 formed the plan of providence, comprehend- 
 ing the whole feries of events which have 
 been, a^e, and fliall be ; that as the wifdom 
 
 of 
 
7he Divine Perfedlions incomprehenfihle. zyy 
 of God is manifefled in the vaft variety of Ser m. 
 his works, with different des;rees of perfec- ^^^• 
 tion, and a capacity of ferving different pur- 
 pofes, and in the numberlefs multitude of 
 individuals belonging to the feveral kinds, 
 fo the fame wifdom is manifefled in making 
 proviflon for them fuitable to their feveral 
 natures and ufes, none of them is forgotten 
 before God, but he cares for them as related 
 to each other and parts of the whole, not for 
 each fingly, as having a leparate intercfl and 
 divided fron^ the reft. Upon thcfe fuppofi- 
 tions, it follows that the fcheme of provi- 
 dence cannot be comprehended by the hu- 
 man underftanding, and it is impoffible but 
 that God's judgments muft be to us unfearch- 
 able 5 what underftanding can reach to fuch 
 numberlefs relations and remote iffues as are 
 contained in fo vaft a Scheme, except his, to 
 whom all his works are known from the be- 
 ginning, and who fees the end of them ? 
 And confequently fome particular difpenfa- 
 tions, though in themfelves and as they re- 
 late to the whole plan, neceffary, ferving 
 excellent purpofes, muft yet upon our partial 
 view of them, have a contrary appearance. 
 If it be fo, the objedtion again ft the wifdom 
 and goodnefs of providence, taken from the 
 S 3 dark» 
 
27 S ^he Divi7ie PerfeBioJis incomprehenjible. 
 Serm. darknefs and myfterioufnefs of its ways, quite 
 _' . evani^ies, amounting to no proof of any 
 thing but our ignorance, or rather the utter 
 inability of our minds to comprehend it; and 
 4:he appearances of diforder in the world arc, 
 with refpedl to the fupreme government, no 
 more than appearances, not real diforder and 
 evil,' nor have we any reafon to judge fo 
 concerning them, fince fuppofing that infi- 
 nite wifdom, moral rc6titude, and goodiiefs, 
 governs the world, it is impoflible, in the 
 nature of things, that our imperfed: under- 
 flandings inould be able to difcern this fully 
 in every particular inflance, and things mufl 
 neceflarily appear to usjuft as in faift they do. 
 In this light let us confider thofe incidents in 
 human life which feem to be the mofl grie- 
 vous, and the mofl difficulty reconciled to 
 the wifdom and the moral chara(5ler of the 
 fupreme Ruler ; the difficulty, upon calm 
 reflexion, will difappear, as meaning no 
 more than the fhortnefs of our views, and 
 we {})all ceafe to cenfure the ways of provi- 
 dence as unequal. If wickednefs be profpe- 
 rous for fome time, ixndjentence agatnll coil 
 ivoi'ks be not fpeedily executed^ on the contra- 
 ry the wicked, perfecuting men of the njcorld^ 
 
 as 
 
^Jje Divhie Perfe5iions incomfrehenfihle. 279 
 as the Ffalmift calls them*, are f Med ic;///^ S e^r m . 
 hid treafure, and by the methods of violence ^^^^..^^ 
 and cruelty acquire a large portion in this life, 
 which they continue poffeffcd of till death, 
 and leave a plentiful inheritance to their chil- 
 dren; in fuch a cafe weak ra.lh minds may 
 imagine that juftice has forfaken the earth, 
 and the affairs of mankind are loft in the ut- 
 moft confufion, but who can tell what good 
 purpofes fuch a difpofition may ferve ? And 
 why may not a future time for punifliment 
 be more properly chofen than the prefent, 
 by a governor who has all times equally in 
 his power ? If a good man fuffers grievous 
 affliaions, who knows the antecedent caufes 
 or confequent effeds of fuch an event, and 
 what important ends in the univerfe, or in 
 the divine government of moral agents it may 
 anfwer? God never does any thing contrary 
 to juftice or to goodnefs, but he may do, and 
 adually does many things, the juftice and 
 goodnefs whereof, more than the wildom of 
 them, we cannot at prefent difcern. Some 
 antient writers have not inelegantly compared 
 the plan of providence to a dramatic compo- 
 fure, wherein there ought to be one mam de- 
 I fign*purfued, but there may be aconfiderable 
 
 • Pfal. xvii. 14. 
 
 S 4 diver- 
 
The Divitte PerfeBions incomprehenjible. 
 ii E R M . diverfity of parts and characters, every cne of 
 . YJi: which it fliould be the author's care to con- 
 dud: properly, but they are not to be judged 
 of each by itfelf, without reference to the 
 main end, and therefore cannot be rightly 
 judged till the winding up of the whole. 
 
 This may be illuftrated by the familiar 
 example of human governments, which do 
 not, nor can properly communicate the fecret 
 of all their counfels to their fubjeds : they 
 may have important defigns for the public 
 good not fit to be made public in every ftep 
 of their progrefs. Hence arife difficulties in 
 the adminiftration, and fome of the meafures 
 appear wrong and improper to thofe who are 
 not let into the knowledge of the true and 
 intirc defign ; but while the rules of juftice and 
 clemency are throughout the whole empire 
 ileddily obferved in the main, it is not rea- 
 fonably complained of that fome affairs of 
 ftate are not fully underflood, becaufe every 
 confiderate perfon knows that this is unavoid- 
 able. In like manner the adminiftration of 
 the Almighty, whofe kingdom ruleth over 
 all, has its fecrets, which his frail creatures 
 ought not to pry into, nor have they any rea- 
 fon tocomplain that they cannot comprehend 
 them. Thus Elibu anfwers Job's complaint 
 t> againft 
 
7he Divine Ferfediions incomprehenfible. 281 
 againfl divine providence chaftening him, Serm. 
 and reduced him 10 filence from this confi- ^'^^• 
 deration, ^ that God is greater than men, and 
 giveth not any account of his matters ; we have 
 fufRcient difcoveries of his w^ildom and moral 
 perfeftions fo far as to lay a juft foundation 
 for our duty, but is it to be expecfted or de- 
 manded, further, that he fhould bring down 
 every one of his works and ways to the level 
 of our underftandings ? What obligations is 
 he under to open the fprings of all his coun- 
 fels to us, and fhew us the reafon of all his 
 difpenfations ? If it fhould appear congruous 
 to his wifdom and goodnefs as our law-giver 
 not to require any thing of us as duty, mere- 
 ly, in the way of fovercign dominion, with- 
 out affording us means of knowing the 
 grounds of thofe adions he injoyns us to do, 
 which is, atleafl, his ordinary way of deal- 
 ing with mankind, does it therefore follow, 
 that he mufl explain to us the grounds of his 
 own adtions too ? Shall weak mortals, living 
 in a remote obfcure part of the world, pre- 
 tend to fathom the adminiflration of the uni- 
 verfal Monarch, and that the fecret of all his 
 counfels fhould be communicated to them ? 
 No certainly, it becomes us to refl contented 
 
 * Job xxxiii. 12, 13. 
 
 with 
 
282 7he Divine P erf eB ions incomprehenfible, 
 Serm. with thoie things which he has been pleafed 
 ^^^- to reveal to men, and to their children, that 
 they may do his commajidmentSy without in- 
 quiring i; to fecret things which belong to 
 him J and to be fatisfied with the clear evi- 
 dence we have, that judgment andjufiice are 
 the habitation of his throne^ mercy a'ld faith* 
 fulnefs are ever before him^ though clouds and 
 darknefs are round about hi?n, and we can- 
 not pencrate into thofe fecret counfels which 
 are the referved rights of his fupreme Ma- 
 jeftv. 
 
 That the unfearchablenefs of God's judg- 
 ments, or of his difpenfations and appoint- 
 ments, that is, of the wifdom and goodnefs 
 of them, does not proceed from the want of 
 clear enough charaders of thofe perfedions 
 in the fovereign di.pofer, but merely from 
 the fcantinefs of our knowledge, or of our 
 intelledual capacity, may appear from this 
 confideration, that ftill the better they are 
 underftood, the greater beauty, order, and 
 ufefulnels, are difcerned in them. As in the 
 formation of nature many things have been 
 cenfured as blemillies by men of little learn- 
 ing and a high conceit of themfelves, which 
 later difcoveries and ^mp ovements of fcience 
 have let in quite another light, iliewing them 
 
 to 
 
l^he Divine Perfe&ions incomprehenfible. 283 
 to be very ufeful, fuch as wide feas, barren Serm. 
 defarts, great rocks, and tracts of mountains. ^^^- 
 fo thefe events have been raflily judged to be 
 foolifh or evil, the refult of no contrivance, 
 or evil deiign, which time has difcovered to 
 be real beauties, and to have carried on im- 
 portant good ends, quite contrary to what 
 men could have apprehended from them. 
 When fome fcenes of providence are taken 
 apart, which relate to particular perfons, fa- 
 milies, and nations, the event fliews fuch 
 wife and good defigns intended and gradu- 
 ally accompliflied in them, as no mortal 
 could have found out by the firft appear- 
 ances, but rather would have exped:ed the 
 contrary. Many inflances of this kind 
 we have in the facred hiflory, as in the cafe 
 of 'Job^ in the families of Abraham^ Ijaac, 
 and yacob^ and their defcendants, where we 
 cannot but obferve that in the infcrutable 
 judgments of God, many things which the 
 beft of men thought to beagainftthem, have 
 in the ilTue turned out to their great advan- 
 tage, nay, and to a more extenfive good 
 than they could have imagined. So would 
 the whole myfterious plot of providence, of 
 which thefe and fuch like examples are but 
 fiiort imperfed: fketches, yet profitably ob- 
 ^ ferved 
 
284 The Dhim PerfeBiom incomprehenfihle, 
 Serm. ferved for the confirmation of our faith in 
 ^^^L him who is invifible, fo, I fay, would the 
 whole appear, beautiful, wife, and good, if 
 we had capacities large enough to difcern it, 
 and ftill the more we know of it, the more 
 we (hall be convinced of and admire its beau- 
 ty, wifdom, and goodnefsj in the mean 
 time, many of its particular ways muft, for 
 the reafons already given, be hid from us in 
 impenetrable obfcurity. I come. 
 
 Secondly, To confider what influence this 
 dodrine concerning the unfearchablenefs of 
 of God's judgments, ought to have on our 
 minds, in directing our fentiments, and go- 
 verning our difpofitions and behavior. What 
 I have all along aimed at in this difcourfe, 
 is, to prevent our rafli cenfures of the works 
 and ways of God from their incomprehenfi- 
 blencfs, or prefuming to call in queftion his 
 wifdom, and his moral perfedtions. Vain 
 man would be wife ; in the pride of his heart, 
 and a fond conceit of his own knowledge, 
 he makes it the ftandard whereby to judge of 
 the truth and reafon of things, fo far, as 
 that not any thing (hall have a being which 
 is too high for his underftanding, and all 
 thofe meafures muft be pronounced wrong 
 which he cannot comprehend. Now, fince 
 
 it 
 
I'he Divine PerfeBiom incompreken/ible* 285 
 k is allowed that the condu(ft of providence Se -^m. 
 is above our comprehenfion, and many of ^"* 
 its difpenfations we cannot account for, not 
 difcerning the reafon and the good defign of 
 them ; if it is therefore not to be believed 
 that they are under the diredlion of wife and 
 good counfel, the unhappy confequence is, 
 that the world is, at leaft in part, governed 
 by mere chance, or an independent ill prin- 
 ciple, than which nothing can be imagined 
 more melancholy and deilrudive to all true 
 religion ; as on the contrary no perfwafion 
 can be of greater importance to our comfort, 
 and to the preferving a pious and virtuous 
 temper of mind, than this, that one fupreme, 
 independent, perfedly wife, and good Be- 
 ing, is the caufe of all things, continually 
 prefiding over the univerfe, and direding all 
 its affairs for the be ft. 
 
 The human mind is made with a plealing 
 fenfe of regularity as the effed: of wifdom,. 
 and nothing can be more difagreeable to it 
 than the contrary. It is no more in our 
 power not to admire a beautiful contrivance 
 which difcovers wife deifign in the author, 
 and not to be difpleafed with a thoughtlefe 
 tumultuous jumble of things, than not to feel 
 bodily pain and pleafure from the objeds 
 
 which 
 
286 T^he Divine TerfeSliomincomprehenfihle. 
 Serm. which raife thefe fenfations in us. At the 
 \ ' fame time, we as necefTarily approve moral 
 goodnefs, and whenever that is not acknov/- 
 ledged in the condud: of any agent, we can 
 have no pleafure in it ; without this, wifdom 
 itlelf degenerates into bafe abhorred cunning, 
 and power becomes the moft frightful of all 
 things. Thus the cafe ftands between athe- 
 iflical and religious opinions with refped: to 
 the government of the univerfe, and they 
 have a diredly oppofite influence on the 
 mind. The belief of a God, at the head of 
 nature, guiding its courfe, fuperintending the 
 world, and difpofmg all events in it with per- 
 fe(fl wifdom and goodnefs, raifes an idea of 
 the moft exa<5l univerfal order, which is the 
 nobleft and moft delightful fubjed: of con- 
 templation ; it fets every thing in a fair and 
 amiable light, it diifufes peace and ferenity 
 through the foul, fooths its difagreeable un- 
 eafy paffions, difpofes it to bear its proper 
 part in the univerfal harmony, and to imi- 
 tate the ruling wifdom and benignity which 
 governs the whole : But the thought of liv- 
 ing in adiftradled univerfe, where confufion 
 reigns, good and evil happen promifcuoufly, 
 without any intelligent direction, at leaft 
 there is no prevailing gooddefign which over- 
 rules 
 
The Divine P erf e 51 ions incomprehenfible. 287 
 rules all for the beft, this muft have the quite Se r m . 
 contrary effedl upon the mind ; it raifes hor- ^^^* 
 ror, contempt, and diflike, it naturally fours 
 the temper, rendering it difpleafed with it- 
 felf and every thing about it, dilinclined ei- 
 ther to receive or communicate pleafjre. So 
 fatal is the tendency of disbelieving that great 
 article, the fupreme, conflant, unerring go- 
 vernment of an infinitely wife and good, as 
 well as powerful, divine providence 5 it is ever- 
 live not only of piety, but of virtue likewife, 
 abating and hindering the proper effedt of 
 the generous and kind affedions j it deftroys 
 the very foundation of all rational confidence, 
 and indeed all rational enjoyment 5 it takes 
 away the principal and only effedual fupport 
 of patience and contentment under misfor- 
 tunes, which experience fhews that our ftate 
 in this world is always liable to. It is there- 
 fore above all things necefiary that we endea- 
 vor to eflablifh our hearts in an affedionate 
 perfwafion of this nxoft important truth, and 
 apply it on all proper occafions as a powerful 
 prefervative of virtue, and a never-failing 
 fpring of confolation in the vicifiitudes of 
 life. 
 
 The Gofpel reprefents faith, and very rea- 
 fonably, as a principle of religion, abfolute- 
 
 ly 
 
288 Ihe Divine PerfeSlions tncomprehenfibk, 
 Se RM. ly neceflary, and of the utmoft importance, 
 ^^^' without which it is impoffible to pleafe God, 
 for it is the main fpring of fincere obedience 
 to his laws, and it imports that confidence 
 in his wifdom and paternal care for us which 
 claims an effential part of our dutiful refpeift 
 for him. Faith is not merely a naked aflent 
 to religious truths, fuch as the being of God, 
 his attributes, or any other points which he 
 has manifefted to us j in that alone there is 
 no virtue j for it does not depend on good 
 afFedions, but clear evidence, which the 
 mind however difinclined cannot refift. St. 
 yames teaches us, * that the devils, the mofl 
 wicked and abandoned of all intelligent crea- 
 tures, believe and tremble. But faith im- 
 ports an afFedlionate truft in God's wifdom, 
 his fatherly compaffion to us, and his con- 
 ftant care for all his creatures, as a mod righ- 
 teous and beneficent ruler over them. The 
 great comprehenfive objed: of this faith, the 
 animating principle of a religious life, and 
 the chief fupport of our comfort and fecurity 
 of mind, is that unfearchable v^ ifdom and 
 goodnefs of divine providence which I have 
 endeavored to explain and to juftify : And as 
 it is a main part of our fealty to our fupreme 
 
 / • James ii. 1 9. 
 
 Lord, 
 
^he Divine PerfeBions incomprehenftble. 2 89 
 Lord, he tries it by various, to us unac-SERM. 
 countable events, in our ftate of probation, J^^^ 
 and when it is approved, it is more precious 
 than gold as St. Teter fpeaks"^, -^Vid. found unto 
 praije, and honor, and glory, they are his fa- 
 vorite fervants in whom it is the mofl fincerc 
 and the moft firm. Therefore was Abraham 
 honored with the character of the friend of 
 God^^^nAth&fatherof the faithful, bccaufe 
 he believed God, and it was accounted to ■ 
 him for righteoufnefi -, he hoped againft hope^ 
 and retained his confidence in the divine 
 mercy and truth when feemingly contrary 
 appearances put it to the fcvereft trial. 
 If we fuppofe a future ftate of complete hap- 
 pincfs to good men, and that the prefent is 
 a ftate of trial, of difcipline, and improve- 
 ment, which is the foundation of the chrif- 
 tian fchcme, nothing can appear more ra- 
 tional than that we (liould be tried in this 
 manner, and that the principal duty required 
 of us fhould be an implicit confidence in 
 God, with abfolute fubmiflion to his will. 
 Our condition is like that of children, im- 
 perfcd: in knowledge, and unfit to have the 
 difpofing ofthemfelves, or even to be let 
 into the fecret of the meafures that are taken 
 
 • 1 Peter i. 1 7. 
 
 Vol, II. T with 
 
290 7 be Divine Perfe^ions incomprehenfible. 
 Serm. with them. There is nothing more becom- 
 
 ^^^- ine that tender asre than an intire truft in, 
 and unrepining lubmiffion to thofe who 
 have the diredlion of its affairs. Thus it is 
 that God deals with us, he leads us thro* 
 the mazes of life unknowing of oUr way, 
 he gives us fuch inftru6lions as our capacity 
 will bear, contained in fliort and eafy pre- 
 cepts ; but to reveal the fecret of his coun- 
 fels concerning us, would only confound our 
 weak undcrftandings, and inftead of being 
 ufeful for our dircdtion, fo perplex and em- 
 barrafs our minds, as to render us wholly 
 unfit for the part he has appointed us to a(it. 
 In fuch a cafe there is no qualification or 
 difpofition in us more pleaiing to him, and 
 more fuitable to our ftate, than a perfed: 
 confidence in his wifdom and his love, with 
 abfolute refignation. 
 
 But it muft be acknowledged there are 
 very few of mankind who conflantly and 
 uniformly maintain this good temper of 
 mind, or this faith in prevailing excrcife ; 
 there are times when even the befl men can 
 hardly fupport themfelves in the fleddy af- 
 fectionate belief of the fupreme, all wdfe, 
 and gracious governing providence. Efpe- 
 eially, in cafes which very nearly concern 
 
 our- 
 
^he Divine PerfeBio?js ijicomprehenfihle, 291 
 ourselves, and moft ienfibly afFeA our owiiSerm. 
 
 • \J I T 
 
 intereft, we are apt peevidily to arraign the L!i^ 
 conduct of the almighty towards us, and 
 enter into judgment with him, or perhaps, 
 in a confulion of thought to quarrel with 
 the order of the world, without attending 
 to the fovereign difpoling caufe of all events 
 in it. So good a man as Job prefumed in a 
 very harHi unbecoming manner to expoflu- 
 late with the great ruler of the world upon 
 his difpenfations, even to blame them as 
 unkind and fcarcely righteous, becaufe the 
 trial he met with was not according to the 
 ordinary methods of providence, and feemed 
 to be very fevere, confidering the goodnels 
 of his charader and the uprightnefs of his 
 own heart, of which he was confcious, and 
 that he could not accufe himfelf of any fecret 
 wickednefs. Kow ufual are bitter com- 
 plaints of hard fortune, ill ufage, and a bad 
 ftate of things in the world, as if order were 
 violated, and at leaft perfed: goodnefs did not 
 irrefiftibly govern ! But finceiely religious 
 minds drive to preferve a good affedion to 
 the laws and government of the univerfe, 
 againft all temptations, and even to recon- 
 cile themfelves to fome hardfliips which ru- 
 ling wifdom fees fit to impofe upon them at 
 X 2 prefent 
 
292 7he Divine PerfeBions incomprehenfibU. 
 S E R M . prefent, believing that they are intended for, 
 
 ^^^- and fliall terminate in good. To which 
 purpofe nothing can be fo effectual as a con- 
 flant and careful attention to the evidences 
 we have of the divine abfolute. fupremacy, 
 infinite wifdom, moral redtitude, and good- 
 nefs, from whence we reafonably infer, that 
 all things are ordered for the greatefl abfo- 
 lute good, which the moral perfections of 
 the Deity determine him to purfue as his 
 ultimate end, and his infallible underftand- 
 ing direds him to do it in the propereft 
 manner. And tho* prefent appearances, to 
 our broken and partial view of things, may 
 feem to contradict this principle, we fliould 
 not on that account fuffcr ourfelves to be 
 fhocked in the belief of it ; for the fatisfying 
 anfwer to all obje<ftions of that fort is, that 
 wc are not competent judges of the ways of 
 God, becaufe we cannot fee them perfed:ly. 
 The very argument which faftcned a con- 
 vidtion on the mind of Job and filenced all 
 his complaints (and it will have the fame 
 cffcdt on all who ferioufly and deliberately 
 attend to it) was the incomprehenliblenefs 
 of the divine perfed:ions exercifed in his 
 providence, for from that topic Elihu drew 
 his reafoning with him to which he made no 
 
 feply. 
 
7he Divine Perfections incomprehenjible, 293 
 reply, and afterwards God himfelf, when'**^^^* 
 he vouchfafed to fpeak to him immediately, ^/y>U 
 urged it upon him in a more powerful and 
 cfFedual manner, fo that it produced an 
 humble and thorough fubmiflion. 
 
 In the next place, it follows, that human 
 projedls and fchemcs of acflion, are liable to 
 great uncertainties, fince the fchcme of pro- 
 vidence comprehending all events is to us 
 unfearchable. Itpleafes God to govern the 
 world by general laws, which eftablifli an 
 ordinary courfe of events open to the obfer- 
 vation of every one. This is the foundati- 
 on upon which we form our defigns, and 
 employ our adlive powers in executing 
 them ; but though it be fufficient to the 
 purpofes of life under the care of all-ruling 
 providence, yet fo far from being abfolutely 
 certain, it amounts only to a low degree of 
 probability. The husbandman prepares his 
 ground and fowes his feed in the proper fea- 
 fon, upon the profpedt of a plentiful harveft -, 
 the merchant lays out his trading flock in ex- 
 pectation of a profitable return, but the event 
 is utterly unknown, there being no neceffary 
 connexion in the reafon of things between 
 the means and the end j and the purpofes of 
 the fupreme difpoling power are hid from 
 T 3 our 
 
^he Divine Ferfedliom incomprehenfible. 
 our underftandings. So it is in all the af- 
 fairs of human Ufe, for as Solomon teaches us, 
 * there are ?nany devices in a mans hearty 
 but they cannot afcertain the event, the 
 counfelof the Lord that only Jh all Ji and. The 
 fame author juftly obferves, -f* that as no 
 one can tell a mail what JJjall be after him 
 under the jun^ fo none hioweth what is good 
 J or a ?nan in this life^ all the days of his vain 
 life^ which he fpendeth as a fiadow. Our 
 judgment concerning things under the fun, 
 or temporal events, what is really and abfo- 
 lutely good for ourfelves, or what is befl in 
 the whole, is as uncertain as our knowledge 
 of what (hall come to pals in any future 
 time J they are equally concealed from our 
 view in the fecret counfels of that fovereign 
 mind which fees all things and the remoteft 
 ifTaes of them. 
 
 The proper ufe to be made of this obfer- 
 vation is, not that we (hould abandon our- 
 felves to a fupine negligence of worldly con- 
 cerns, becaufe the event of them is involved 
 in fuch uncertainty, or fo much as abate a 
 moderate indullry in the prcfecution of 
 them ; every man who attentively confiders 
 the human conflitution, and the whole of 
 
 * Prov. xix. 21. -}• Ecclcs. vi. 12. 
 
 our 
 
^ he Divine P erf eBiom incomprehenfihle, 295 
 our prefent condition of being, muft be con- Se r m. 
 vinced tliat it is the will of God and the^ J^zi , 
 law of our nature, that we (hould employ 
 our thoughts and our labor in providing for 
 the comfortable enjoyment of life, and the 
 advantage of our fellow creatures, but it 
 fhould abate our folicitude about fuch events, 
 and all the paffions which terminate on 
 them. It does not become a wife man to 
 let loofe his eager defires to objects which he 
 has not a reafonable hope of obtaining, to 
 indulge himfelf profufely in the enjoyment 
 of that which he holds by very uncertain 
 tenure, or to fear immoderately what he 
 does not know fhall ever happen, and if it 
 fliould, is as capable of being advantageous 
 to him as hurtful, nor ought he to grieve 
 exceffively when it comes to pafs. Thefe 
 are the paffions moft dangerous to our virtue, 
 and dcftrucftive of our tranquility, and if w:c 
 cannot root them out of our nature, as indeed, 
 we cannot, nor fhould we attempt it, for 
 they are an ufeful part of our conllitution, if 
 duly governed, yet this confideration ought 
 to check their exorbitancies, and will have 
 that cffeft if we carefully attend to it, that 
 the objeds of them, are covered fi-om our 
 knowledge, they are out of our pov/er and 
 ' T 4 our 
 
206 ^ he Divine TerjeBiom incomprehenjible. 
 
 Ser M . our forefight, we neither know their futurity, 
 ^^^' nor how they will affedt us, for God has re- 
 
 ^^'^ferved the abfolute uncontrouled direction of 
 them in his own hands, and his judgments 
 are unfearchable. 
 
 There is one kind of human adion not 
 affeded by this argument, that is, the laft 
 event of it is not fubjed: to uncertainty, and 
 God has intimated with fufficient clearnefs, 
 that he will diflinguifh it with his favor^ 
 when the millery of providence (hall be ful- 
 filled ; I mean the practice of virtue, which 
 we are fure is good for man under the Jun, and 
 we have the greateft reafon to believe, will 
 make him happy in another world. Though 
 the judgments of God are unfearchable with 
 refpedt to the things of this world, no man 
 knows what (hall befal him in this life, and 
 when the end of it fhall be, nor does he 
 know whether profperity or adverlity, po- 
 verty or riches, ficknefs or health, honor or 
 diflionor, is good for him, yet we know 
 what is morally good, {oi: God hath /hewed 
 it to us, and what he hath required, and we 
 know it has an eftablifhed infeparable con- 
 nexion with our happinefs. Solomon obferves, 
 that the race is not to thejwift, nor the battle 
 
 to 
 
^he Di'vine PerfeBions Incomprehenjible, 2(^7 
 to the jirong *, we cannot be aflured of fuc- Se rm. 
 cefs in any of our prefent undertakings, let Jlii/^. 
 the defigns be ever fo well laid, and the ap- 
 pearances promifing as far as human fkill 
 and abilities can reach, but in the religious 
 and virtuous courfe we run not uncertainly^ and 
 in that war we fight not as thofe that beat the 
 air §, for it fhall be well with the righteous'^, 
 the work of right eoufnejs fl^all bepeace^ and the 
 effeB of it quietnefs and ajjurance for ever ||. 
 Jf wifdom, reftitude, and goodnefs, govern 
 the world, and the adminiftration, however 
 perplexed it may appear at prefent, be under 
 the dire(51:ion of thefe principles, order and 
 good muft prevail ; and they cannot be fi- 
 nally unhappy who fteddily adhere to its in- 
 terefts, and condud; themfelves by the fame 
 principles. And, 
 
 Laftly, This important inftrudion arifes 
 from the dodlrine of the text, that we fhould 
 fear God. The proper objeds of fear or re- 
 verence, are wifdom, righteoufnefs, and 
 goodnefs j in the degree wherein thole attri- 
 butes belong to any charader, it attrad:s our 
 veneration : Among men, the wifeft and the 
 beft are the moil efteemed, not that the 
 
 * Ecclef. ix. II. § I Cor. ix. 28. 
 
 Ij: James iii. 10. | Ifa. xxxii. 17. 
 
 greatefl 
 
298 7"Zv Divine Perfediions incomprehejijible, 
 
 Sehm. greateft outward relpeft is paid to them, for 
 ^^^- that generally follows the outward circum- 
 {lances of worldly condition, power, and 
 riches, but they have the largeft fhare in the 
 inward affection of thofe to whom their worth 
 is known. Now, thefe perfections are in 
 the Deity abfoluie and infinite, fo that we 
 cannot by fearching find them out, it is not 
 any defeft, but the plenitude of them which 
 is incomprehenfible, therefore do they juftly 
 claim our humbleft reverence. This argu- 
 ment very fenfibly affeded the mind oijob, 
 and produced in him a religious dread of the 
 divine Majefty, * Behold, I go forward, but 
 he is not there, and backward, but I cannot 
 ferceive hi?n, 071 the left hand y^here he dotb 
 work, but 1 cannot behold him, he hideth him- 
 felf on the right hand that 1 cannot fee him, I 
 am fenfible that his providence, though in- 
 vifible, is continually active in all the quar- 
 ters of the world, guiding the motions of all 
 the creatures, and doing whatever pleafeth 
 him. And though the good man could af- 
 fure his heart, his confcience witnefiing his 
 integrity. He knoweth, fays he, the way that 
 1 take, my foot hath held his (ieps, his way 
 lave 1 kept and iiot djclitied, neither have I 
 
 * Chap, xxiii. 8. 
 
 gone 
 
The Di'vhie PerfeBions incomprehenfible. 299 
 gone back front the commandments of his /jps.SERM. 
 I have efteemedthe words of his mouth more '^If- 
 than my necejfary food. But there are fecrets 
 in his difpen rations which our (hort and li- 
 mited underftandings cannot account for, nor 
 make any certain judgment concerning the 
 defign and the event of them. For he adds, 
 * He is in one mind, and who can turn him ? 
 And what his Joul deprethy that he doth, for 
 \ he performeth the thing that is appointed for 
 me, and many fuch things are with him. He 
 governs the world with fleddy'counfel, and 
 purfues his defigns independently on thofe 
 things that would influence and alter feeble 
 human refolution, fo that his meafures are to 
 us impenetrable, being condud:ed with infi- 
 nitely fupcrior wifdom, as well as irrefiflible 
 power. The conclufion is, therefore am I 
 troubled at his pre fence, when I confider , lam 
 afraid of him. My inmoft foul flands in awe 
 of his tranfcendent greatnefs, and the unfa- 
 thomable depth of his adminiftration, which 
 is not at a diftance, but intimately prefent, 
 taking all my concerns within its care. The 
 fame pious perfon having % elfewhere defcri- 
 bed the utmoft efforts of human fkill andin- 
 duftry, (hews hiDW weak they are, and de- 
 
 * Job xxiii. 13, 14. I Chap, xxiii. 
 
 fedtive. 
 
200 7he Divine TerfeBiom incompnhenfibk, 
 Serm. fedtive, when compared with the infinitely 
 V^I- more extenfive knowledge of God, who- 
 ^^^'"^'"^ only knoweth the ways of wifdom, and the 
 place of underftanding, from whence he 
 infers, that to man the fear of the Lord is 
 the beginnifig of wijdom, and to depart from 
 evil is tifiderfanding. 
 
 SER. 
 
( 301 ) 
 
 SERMON VIII. 
 
 Religion dijftinguiflied from Super- 
 ftition, and fliewn to be true 
 Wifdom. 
 
 Job. xxviii. 28. 
 
 And unto Man he fat d^ Behold the fedr of the 
 Lordy that is Wifdom^ and to depart from 
 Evil is underjianding^ 
 
 WI S D O M is naturally agreeable to s e r m . 
 the human mind, and indeed can- VIII. 
 not but be agreeable to an intelli-'^^'^^ 
 gent nature, becaufe it is the beft ufe of un- 
 derftanding, and the proper improvement of 
 re^fon. What is it that makes confufion and 
 diforder fo diflafteful, as in an irregular jum- 
 ble of things and heaps of materials cafually 
 thrown together ; and on the contrary, regu- 
 larity in any work or fyftem, an exad: pro- 
 portion and relation in the parts, and har- 
 mony in the whole, appear fo beautiful? 
 
 Certainly, 
 
302 Religion diliinguipjcd from Sitperfiition^ 
 
 Se RM. Certainly i is becaufe counfel and contri- 
 ^.,y^ Vance, thac is, vvifdom, is apprehended in 
 the latter, and the want of it in the other. 
 But applying this to ourfelves, and to the di- 
 redlion of our own affairs, \ve fhall be yet 
 more fehfible how much wifdom is neceffa- 
 rily in our efleem, and of how great impor- 
 tance to our happinefs ; for, as we are in- 
 wardly confclous of an intelligent principle, 
 bur fatiefadlion in the part we adi, always de- 
 pends upon our knowing that we are go- 
 verned by it. Events which have no depen- 
 dence on our own choice or intention may 
 affedt us very fenfibly, whether they be fup- 
 pofed to come by chance, or neceffity, or by 
 the will of another agent j they may, I fay, 
 affed: us, but in a manner very different from 
 our own a<5tions with the forefeen neceflary 
 confequences of them, which are diredly the 
 objedts of the mind's approbation or difap- 
 probation, and give us pleafure upon the re- 
 view of them, only fo far as we appear to our 
 felves to have aded wifely. 
 
 Nay fo true are mankind univerfally to 
 this rule of condud, however they may be 
 miftaken in the application of it, that in all 
 their divided opinions and purfuits, moft di- 
 rectly contradiaory to each other, every one 
 
 flatters 
 
and poewn to be true Wifdom. 303 
 
 Matters himfelf, that he has reafon on hisSERM. 
 Tide. The religious man, the philofopher, Jl^V, 
 the politician, the ceconomift, and even the 
 fordid mifer, and the luxurious, fuch, at 
 leafl, of thefe feveral feds as are the moft 
 fixed in their oppofite courfes, and thorough- 
 ly governed by their denominating principle 
 (and in them the cafe is fairly ftated) ima- 
 gine that their choice is, all circumftances 
 confidered, the beft, and their behavior the 
 wifeft. The men of pleafure and gayety 
 who feem profefledly to defpife wifdom, it 
 is only what they fancy to be the outward 
 appearances and aftedtation of it that is the 
 objed: of their ridicule, they think that good 
 fenfe and reafon is ivith them, which is but 
 another name for wifdom, that the end o£ 
 their profecutions is fomething real, a fenfi- 
 ble pleafure, (and there is no arguing againfl 
 experience) and that the fuperior enjoyments 
 which others talk of are but vilionary. The 
 more grave and fober man, who is wholly 
 devoted to his worldly intereft, v/hich he de- 
 cently and fkilfuUy purfues, imagines he 
 knows the world well, which he reckons a 
 point of great wifdom, and the defigns he 
 carries on are well concerted, folid, and fub- 
 ftantial, leaving fpiritual and intelledual 
 
 pleafures,- 
 
3 o4 Reiigwn dijlinguifhed from Super flitton^ 
 Serm. pleafares, fo called, which he defpifes in his 
 ^^^^- heart, to the relisionifls and virtuofi, as Well 
 as the madnefs of licentious and expenfive 
 mirth to the prodigal. I obferve this only to 
 fhew that there muft be fome appearance of 
 wlfdom in our condud: to juflify it to our- 
 felves, and that we neceffarily have fuch a 
 regard to reafon, that we cannot knowingly 
 and deliberately adl againfl its dictates with 
 any contentment in our own minds ; fo that 
 lufts and paffions, let them be ever fo ilrong, 
 in order to their having a fettled dominion 
 in the heart, mufl filence underftanding, or 
 rather bring it over to their fide ; for fuppo- 
 fing a man's choice, and the courfe he fol- 
 lows, to be never fo foolifli in itfelf, and in 
 the judgment of others, he cannot be eafy in 
 it without, at leaft, a conceit of wifdom to 
 countenance it, which is apparent in the cafe 
 of the fluggard (one of the lowefl and moft 
 contemptible of all charadlers) who, as So- 
 lomon obferves, * is wifer in his own conceit 
 than /even meti that can render a reafon. 
 
 Since it is fo, this is one principal point 
 which all our deliberations ought to aim at;, 
 and the queftion, by the decifion whereof, we 
 jQiould be determined in our defigns andl 
 
 •Prov. xxvi. 16. 
 
 courfesi 
 
and /Jjewn to be true Wifdom. 305 
 
 courfes of a6t'on, is, whether they be wifcSERM. 
 or not, that is becomina: rational a^ients in ^^l** 
 our circumftances? And then it evidently 
 follows, that We ought to examine, there 
 being no other way by which we can come 
 to a rational judgment. Let it not be objcd:- 
 ed that examination is difficult, and we are 
 in danger of miltaking j difficulty fhculd ne- 
 ver be objet^ted againft abfolute neceffity j 
 and for the danger of a wrong judgment 
 whether is it greater in the way of a diligent 
 enquiry, or of negligence ? The queftion is 
 not, whether we fliall be direded by the ap- 
 pearance of wifdom, or not ? that is una- 
 voidable J but whether we are more likely 
 to efcape being mifled by falfe appearances, 
 and attain to the knowledge of the truth, and 
 to fatisfadtion in our own minds, as ading a 
 rational part, by examining or not examin- 
 ing, by exerciling cur own reafon, or not 
 exercifing it ? 
 
 Let the mofl important of all caufes, that 
 of religion itfelf, be determined this way ; and 
 the more important it is, the greater attention 
 it deferves. My text fays it is wifdom, and 
 it reprefents God as faying fo unto man, he 
 faid, behold the fear of the Lord ^ that is wf- 
 aom^ and to depart fro?n evil is under ft audi ng. 
 
 Vol. n. U In 
 
3o6 Religion diftinguifhed from Super jlition, 
 Serm. In the preceding; verfe It is fliewn that man 
 *• ^cannot penetrate into the counfels of God, 
 his contrivances in the formation of the world 
 and in the government of it, they are too 
 deep for his underftanding: God's ways are 
 unfearchable^ and his judgments pa/l finding 
 outy but the trueft wildom for him, and the 
 mofl fuitable to his nature, that he may at- 
 tain the highefl: perfection it is capable of, 
 is religion, or the fear of the Lord. This God 
 himfelf has taught us, and fince he hascon- 
 defcended to fet it in that light ; he has there- 
 by fubjedled it to our own enquiry and con- 
 fideration, it being impoffible we (hould fee 
 any thing to be wifdom, and rationally pro- 
 nounce it fo, without examining it. Reli- 
 gion is not, under the pretence of its being 
 facred and too fublime for the human under- 
 flanding, to be taken upon truft without en- 
 quiring into the grounds of it ; for thus we 
 fliould expofe ourfelves a prey to every im- 
 pofture, and have no means left of diftin- 
 guifhing between truth and falfhood, in a 
 matter which of all others is the mofl impor- 
 tant. Let every man's reafon be judge for 
 himfelf what he (hall believe as truth, and 
 what he fhall embrace as wifdom, for we 
 have no other faculty by which we can dif- 
 
 cern 
 
and fijewn to he true Wifdom. 307 
 
 eern either, to give an aflent upon otherSEP.M. 
 terms, is what our minds are not capable of. ^"I- 
 
 Now though the afTertion of the text, 
 that the fear of the Lord is wifdom, general- 
 ly pafles for true among chriftians, howevei* 
 it may be too little confidered, and have too 
 little influence on men's practice, yet it isa- 
 vowedly oppofed by fome who reprefent all 
 religion as unreafonable, both in its founda- 
 tion, and its tendency. They pretend, firfl 
 of all, that there is at bottom nothing in it 
 but what is commonly called fuperflition, a 
 blind and irrational dread of we don't know 
 what, founded on foolifli unexamined no- 
 tions, originally invented, and flill cheriih- 
 ed by artful defigning men, to keep the bulk 
 of mankind in a ftate of fervile fubjedion, 
 handed down by tradition, and imbibed by 
 the prejudices of education, which are known 
 to be often fo ftrongly imprefled on tender 
 minds, that it is extremely difficult to throw 
 them off, even when reafon has arrived to its 
 maturity ; and the generality of men are too 
 eafily inclined to receive thefe religious errors 
 through the weakne fs of their underfland- 
 ings and the timoroufnefs of their tempers. 
 To flate this matter fairly, it mufl be ac- 
 knowledged that it is too often the reproach- 
 U2 ful 
 
308 Religion dijiinguipoed from Super/iition^ 
 
 Serm. ful infirmiiy of men, utterly jnconfiftent 
 i^-vil ^^^^ wifdom and the impartial ule of reafon, 
 to be led by prejudice ; they receive opin'ons 
 and take the meafures of their condu6t with- 
 out examining upon what grounds ; their 
 paflions, their felfifli afFedions, cuftom, and 
 the authority and example of others, have an 
 influence which they ought not to have on 
 their judgments, and (land in the place of 
 reafons. How many inftances are there of 
 notions generally prevailing in whole ages 
 and nations, which have no other foundation 
 than unexamined cuftomary tradition. But 
 this is not to be carried fo far as to an univer- 
 fal conclufion that men are always miftaken 
 in the opinions commonly received by them. 
 There is fuch a thing as truth and certainty, 
 which every human mind is capable of dif- 
 cerning ; and there are fome points in which 
 all men are agreed, having an intuitive per- 
 ception of them, without any reafoning at 
 all, or the evidence is fo clear and fo flrong, 
 that no one can help feeing it whenever it is 
 intelligibly propofed. 
 
 Particularly, it is to be acknowledged that 
 many very abfurd opinions have obtained in 
 the world under the name of religious prin- 
 ciples, the propagation and reception where- 
 of 
 
andjhe-dcn to be true Wifdom, 309 
 
 of is to be accounted for in the manner sI-Serm. 
 ledged, by the fubtle artifices of fome men, VIII. 
 and the weak credulity of others, by tradi- 
 tion and prejudice ; and that there has been, 
 and there is in many of mankind fuch a 
 thing as fuperflition, an unreafonable ground- 
 lefsfear of fome unfeen and unknown agent 
 or agents governing the world, particularly 
 human affairs, by meafures which have no 
 foundation any where, but in the imagina- 
 tions of men, which arifing from confufed 
 and miftaken notions concerning the Deity, 
 and concerning virtue, and being conducted 
 by the fooHfh fancies of the weak, or by 
 the cunning arts of ill defigning men, has 
 produced falfe religion, and done infinite 
 mifchief in the world. It has produced the 
 worfhip of fictitious Deities, which by nature 
 are no Gods, but the work of men's hands ; 
 or of inanimate beings, which can do no good 
 nor evil, as the prophet fpeaks * of the hea- 
 then idols, of imaginary beings formed by 
 the fancies of men according to the ruling 
 lufts and paflions of their own hearts, lafci- 
 vious, cruel, covetous and revengeful, wor- 
 fhipped therefore in an impure and brutal 
 manner, and in confequence of that, tending 
 
 ^*Jfa. xli. 23. 
 
 U3 to 
 
3 1 o Religion diftinguifhed from Superftitioriy 
 Serm. to confirm and increafe all kinds of wicked- 
 ^i^I* nefs, debauchery, lewdnefs, and cruelty, in 
 the worfliippers : It has produced a caufelels 
 fearfulnefs in the tempers of men, difpiriting 
 and rendering them unfit for purfuing the 
 true ends, and applying themfelves to the 
 proper bufinefs of life : It has produced a 
 vain ceremonious devotion, and a foolifli 
 pageantry of idle unprofitable rites; nay fo 
 prone arc many of mankind to fuperftition, 
 that even the wifefl: religious inftitutionshave 
 not been able to preferve them from it, for 
 when in thefeinflitutions external obfervances 
 were appointed, yet expreflly declared to be 
 only inftrumental, and intended as means in 
 order to moral piety and virtue as the end, 
 the original defign of fuch appointments has 
 been perverted, by laying an undue rtrefson 
 the outward performance of them, placing 
 the whole of religion in them, and fubfti- 
 tuting them in the room of fubflantial puri- 
 ty and righteoufnefs, which was the fuper- 
 ftition of the JewSy ofien inveighed again ft 
 by their prophets, and is ftill the prevailing 
 fuperftition among many chriftians : And 
 laftly, fuperftition has produced uncharita- 
 blenefs and difcords, nay fierce contentions, 
 wars, perfecuiions, and every evil work. 
 
 But 
 
and /hewn to be true Wifdom. 311 
 
 But when all this is granted, it does notSERM. 
 follow, that''there is no difference between re- ^III. 
 ligion and fuperftition, and that the former 
 is wholly to be refolved into the latter, or 
 any of ks caufes, into the natural timorouf- 
 nefs of men's tempers or the weaknefs of their 
 underftandings, into cuflomary tradition or 
 political fi(5tion. To bring this matter to a 
 trial by fair and impartial reafon, we ought 
 to confider the main grounds of religion, to- 
 gether with its dired: and immediate tenden- 
 cy ; if it be founded on certain fads or prin- 
 ciples which the mind upon calm and atten- 
 tive confideration mufl aflent to, and if, con- 
 fidered as a pradical principle, it points to a 
 courfe of adtion, and prefcribes a condudt, 
 which wc neceilarily approve as moft worthy 
 of intelligent agents, it is then eflentially dif- 
 tinguiflied from fuperftition, which is a blind 
 and irrational perfwafion, and direds to 
 pradices which have no intrinlic excellency 
 or fitnefs in themfelves whereby they are re- 
 commended to the human mind. 
 
 Now the great principles upon which re- 
 ligion refts, are, the exiftence, the perfec- 
 tions, and providence of God, or that there 
 is an eternal fupreme intelligent being, infi- 
 nitely powerful, wife, juft, and good, who 
 U 4 made 
 
312 "Religion dilitngulfhed from Superjiltlony 
 
 Se RM. made all things, and who continually pre- 
 
 Vlll. fej-yes and governs them. Thefe principles, 
 we think, are fufficiently proved by clear 
 and convincing arguments, which muft oc- 
 cur to every one who diligently inquires into 
 this fubject, and we defire no more than a 
 calm and unprejudiced attention to them. 
 It is true, the Deity is not an objedt of fenfe, 
 no man hath feen him at any time, nor can 
 fee him, and we cannot find him by feeling 
 after him in the grofs corporeal way. But 
 is any man funk fo low in reafoning, or ra- 
 ther altogether loft to it, as to make fenfe 
 thefole meafure of his belief and knowledge ? 
 Did he ever fee that thing within himfelf, 
 which thinks, perceives, believes, and ar- 
 gues ? Yet he is as fure of its exiftence, nay 
 more fure, than of any thing he fees. In 
 like manner, the invifihle thifjgs of the fu- 
 preme Being from the creation of the world are 
 clearly feen, being under flood by the things that 
 are made, even his eternal power and God* 
 head. If we cannot account for the exillence 
 of any thing without fuppofing his, nor for 
 underftanding, which we are confciousof in 
 ourfelves, without fuppofing him intelligent, 
 nor for regularity and beauty in the univerfe, 
 without wifdom and dt^ign in the great dif- 
 
 pofing 
 
andfiewn to be true Wifdom. 313 
 
 pofin? caufe, nor morality, which is of ToSerm. 
 great importance to the order and happinefs lA!/' 
 of all intelligent creatures, without allowing 
 his moral attributes, one would think the 
 evidence of his being, and confequently of 
 his providence, which is really no more than 
 his ading fuitably to his charadler, that, I 
 fay, the evidence of this is very ftrong, and 
 the belief of it not fairly liable to the impu- 
 tation of weak credulity and fuperftition. Set 
 againft this the atheiftical fcheme, which in 
 whatever fhape it appears, excludes a fupreme 
 dire(fling and governing intelligence out of the 
 univerfe, fubftituting in the place of it chance 
 or neceffity, the meaning of which words, 
 if they have any, as exprefling cafuality, let 
 him tell who can ; they fhould, however, 
 have a great deal of fignificancy, for mighty 
 things are attributed to them ; chance or ne- 
 ceffity produce the motion of bodies, and 
 therefore muft be fomething different from 
 bodies which plainly have no power to move 
 themfelvesi nay they produce the mofl ra- 
 pid, the conftant, and regular motion of vaft 
 bodies, upon which the mofl important ef- 
 fects to innumerable beings and to a great 
 united whole depend ; chance or neceffity 
 produce various beauty in the world, a regu- 
 lar 
 
3 1 4 Religion dijiirjgui/hed from Superjiitiorij 
 Se RM. lar uniformity of appearances, amidft an infi- 
 ^^Jji^ nite variety of things j not only numberlefs 
 individuals, but almoft numberlefs kinds of 
 vegitables and animals in our earth itfelf, pre- 
 ferved and propagated in an orderly and con- 
 flant fucceflion ; and laftly, chance or necef- 
 fity produce thought, felf-determination, li- 
 berty, and virtue, with all its amiable fruits, 
 yet without thinking, willing, or defigning 
 any thing ; let any man in his calm delibe- 
 rate thoughts fet this Icheme againft the o- 
 ther, that of Deity and providence which is 
 the foundation of religion, and let him judge 
 which of the two is the more rational. 
 
 I cannot propofe at this time to infift on 
 the argument largely, it has been the princi- 
 pal fubjed: of the foregoing difcourfes ; but 
 I may fafely affert that all who ferioufly con- 
 fider it, will agree in this obfervation, which 
 is diredly to the prefent purpofe, namely, 
 that the belief of a Deity and providence has 
 no affinity with fuperftition ; it is not taken 
 up by tradition, education, or the influence 
 of human authority, but grounded upon 
 what we think the cleared evidence, and is 
 the refult of the ftridteft and moft impartial 
 fearch we are capable of making. It is not 
 by a vain curiofjty to know the reafon of 
 
 every 
 
afidjhewn to be true Wifdom. 315 
 
 every thing, joyned with ignorance of trueSERM. 
 natural caufes, that we are led to acknow- ^^^^• 
 ledge a God, the powerful and wife maker 
 and contriver of the frame of nature, but it 
 is becaufe we fee every other hypotheiis not 
 only infufficient to account for the appear- 
 ances, but utterly abfurd and impoffible. 
 For when the wildom and energy of an in- 
 telligent agent is taken out of the univerfe, 
 and denied to have any fhare in the origin of 
 things, which is done and muft be done by 
 atheifm, what is there left but dead and fenfe- 
 lefs matter? And what is its force upon the 
 flrideft philofophical examination ? Nothing 
 at all but a power of ina(5tivity {yh inertia ^ 
 as it is called) or of refifting a change of its 
 ftate ; a goodly foundation to build fuch a 
 fabric upon, without the interpofitionof any 
 defigning agent, as the world muft appear 
 to be, even to the flighteft obferver ; but the 
 more accurate fearcher into nature, who has 
 carried the power of matter and motion as 
 far as it can go, finds the belief of a divine 
 agency and counfcl forced upon his mind in 
 every ftep of his progrefs, and by every ob- 
 jed he turns his thoughts to. 
 
 But leaft of all can our belief of God and 
 providence be, with any colour of reafon, at- 
 tributed 
 
3 1 6 Religwi difting u ifked from Superftitio 7, 
 
 Se R M. tributed to a natural timoroufnefs of temper, 
 ^J!i; or the paffion of fear j for there is nothing in 
 it frightful or fhockingto the mind, at lead 
 to a well-difpofed mind, which having its 
 afFedlions duly balanced, apd the beft ufe of 
 all its powers, en)0)^s itielf with the greatefl 
 inward rational fatisfadion. The fear of God 
 is not accompanied with fuch confufion and 
 uneafinefs as a fuperftitious dread is, which 
 keeps the unhappy perfons pofTeiTed with it 
 in a perpetual pannic, and thereby fours their 
 tempers, fetting every thing about them in 
 an uncomfortable light, and takes away the 
 very relifh of life. On the contrary, let the 
 religious man be called to witnefs, and he 
 fpeaks the language of his heart, when he 
 declares that there is nothing which {its fo 
 eafy upon his mind as a true reverence for 
 the Deity, that in the whole circle of known 
 being, or the yet greater variety which his 
 imagination can frame, there is no objedt 
 which yields fo much pleafure to his thoughts; 
 it is the very central point of his foul's reft, 
 which no where elfe can find equal fatisfac- 
 tion, nor indeed without this any fatisfadlion 
 at all ', it difFufes in his thoughts, a pleafing 
 harmony over the whole univerfe, and fets 
 every thing in a fair amiable light, as being 
 
 directed 
 
and floewn to he true Wlfdom. 3 17 
 
 direded by the moft peife(5l reafon and good- Se r m. 
 nels ; the affediions it raifes in him have ^^il- 
 thefe plain charadlers of natural and rational, 
 that they preferve to him the freed exercife 
 of his intelledual powers, they footh and 
 calm all his difturbing paffions (fo far is the 
 fear of God from being a difturbing paffion 
 itfclf) and they yield him the trueil and mofl 
 folid felf-enjoyment, indeed the enjoyment 
 of the whole world with delight. If it be 
 otherwife, I mean, if the idea of God pro- 
 duces terror and confternation in the human 
 mind, this certainly proceeds either from a 
 fault within itfelf, from a confcioufnefs of 
 guilt, or a corrupt, vicious, perverfe, or ma- 
 levolent difpofition, to which perfedl purity, 
 righteoufnefs, and goodnefs, cannot but be 
 difagreeable and caufe uneafinefsi or elfe it 
 muft proceed from wrong notions ofthefu- 
 preme Being, as if he were an arbitrary ruler 
 in a bad fenfe, pofTeffed of abfolute power, 
 but not of moral perfedtions, and governing 
 the world in the way only of fovereign do- 
 minion, without regard to juftice and good- 
 nefs. But to a well-difpofed mind, a fin- 
 cere lover of virtue, which confiders God as 
 he truly is, perfedly wife, righteous, and 
 benevolent, nothing can appear more ratio- 
 nal. 
 
318 "Religion dijlinguifl^ed from Super ftition, 
 
 Serm. nal, nor indeed more delightful, than the 
 
 Vl^I- fear of him, that is an awful fenfe of, and 
 deep reverence, with the greatefl: and moft 
 affectionate efteem for his majefty, and all 
 his glorious perfcdions in conjundlion, to- 
 gether with a conftantcare to pleafe him by 
 the regular practice of virtue, and to avoid 
 offending him by any thing contrary to iti 
 which leads us. 
 
 Secondly, To compare religion andfuper- 
 ftition as practical principles, and toconfider 
 their oppofite tendencies. As they have been 
 {hewn to differ widely in their foundation, 
 the one being founded on the clearefl rational 
 evidence, the other only on p ejudice, they 
 differ as much in the difpolitions and practice 
 which they produce. Theconflant uniform 
 effedt of a fuperf1:itious belief, are a multi- 
 tude of merely external adls, which have no 
 antecedent goodnefs in themfelves; fome- 
 times it puts men upon inventing and ufing 
 obfcene and impure rites, which would be 
 {hocking to the human mind not mifled by 
 the name and falfe colour of devotion -, very 
 often it excites furious pafRons, which difturb 
 the peace of focieties, and is the occafion of 
 fierce and cruel animofities among men ; 
 whereas the natural fruit of the fear of God is 
 
 the I 
 
andjhewn to be true Wifdom. 3 1 q 
 
 the pradice of virtue, the doing of thofeSERM. 
 things which are pure, and juft, and honeft, ^^^f- 
 and lovely, and praife-worthy, which the 
 mind neceflarily approves as having an in- 
 trinfic excellence. 
 
 One principle on which we reft the defence 
 of religion, receiving it as moft certainly 
 true, is the real eflential difference between 
 moral good and evil, or virtue and vice. 
 There is no debate at all concerning the flg- 
 nification of thefe words, we know what is 
 meant by cruelty and mercy, by temperance 
 and luxury, and other moral differences are 
 as eafily underftood. We alledge that thefe 
 J differences have a neceffary unchangeable 
 foundation in nature and reafon, and for de- 
 termining it to be fo or not, appeal to the 
 common fenfe of mankind > not merely 
 to the general opinion which has prevailed in 
 all nations of the world, but to a more cer- 
 tain flandard, a fenfe which every fingle man, 
 who has the exercife of his reafon, will find 
 indelibly engraven on his own heart, io that 
 it is not in his power to erafe it if he would. 
 If a clear and diflindl perception of the agree- 
 ment and difagreement of our own ideas be 
 the certain diflinguifhing rhark of truth and 
 falfhood in points of.fpeculation, which the 
 
 mind 
 
320 Religion diflinguified from Super ftition^ 
 
 Se RM. mind refts in, and can eo no farther, and if 
 VI T r • • • 
 
 VJi^ a clear and diflind perception of fenfible qua- 
 lities by our eternal fenfes be the foundation 
 of all the knowledge we have of material ob- 
 jeds, and we find ourfelves obliged to ac- 
 quiefce in it, why fhould not as clear and dif- 
 tin6t a perception of honefly and turpitude in 
 human difpofitions and a(ftions, which is uni- 
 form in the mind whenever the objedl is in- 
 telligibly propofed, be equally fatisfying to 
 us as a foundation of knowledge and reafon- 
 ing in morals ? If you infinuate to any man, 
 that he may be miftaken in affenting to an 
 axiom, or in judging of the diftindion of 
 colours, or between light and darknefs, by 
 his eyefight, he looks upon the fufpicion as 
 abfurd, and it is as much fo in the other 
 cafe : For that there is a real and neceffary 
 difference between moral good and evil, 
 any one who calmly refleds can no more 
 doubt, than that there is a difference be- 
 tween truth and falfhood in the plainefl pro- 
 politions which his mind difcerns, or be- 
 tween light and darknefs which he perceives 
 by his eyes, between fweet and bitter which 
 he perceives by his tafle, or between har- 
 mony and difcord which he diil:ingui{l:ies by 
 his ear. It is true, the fpeculations and 
 
 reafon- 
 
and /hewn to be true Wifdom, '321 
 
 reafonings of men improving their under- Serm, 
 landings may enable them to difcern this Y^LJ^ 
 difference more clearly (as we know by ex- 
 perience that ufe makes feme of our fenfes 
 more exquillte) and they may difcover ad- 
 ditional motives to the pra(ftice of virtue, 
 especially its conducivenefs to the common 
 good of mankind, and thehappinefs of every 
 individual, but the original ideas of right and 
 wrong in morals, dired:ly oppofite to each 
 other, arc as natural, and their oppofition as 
 apparent to the mind, as any we have by 
 our external fenfes or by refledion. 
 
 In vain do the adverfaries of morality, as 
 founded in nature, here pretend to derive its 
 origin from human laws, as if being bred 
 up under political conflitutions, we had 
 from them learned our notions of juft and 
 unjufl ; for as every one who attends mufl 
 fee, that the difference reaches much farther 
 than the laws of men, and we difcern it as 
 plainly in cafes where they have not at all 
 interpofed, as in thofe which are exprefly 
 determined by them, fo he will find a ne- 
 ceffary regard to it in his own heart prior to 
 the confideration of human, or indeed any 
 pofitive appointments or decilions, and in- 
 dependently on them j nay that he has in 
 Vol. II. ^ himfelf 
 
Religion diftifiguiJJjcd from Stiperjlition, 
 himfelf a certain meafure of right and 
 wrong, whereby to examine and to judge of 
 all inflitutions and ordinances, fo far from 
 having learned the notion itfelf wholly from 
 them. 
 
 Nor is there any weight in the objedlion, 
 that a great many of mankind, perhaps 
 whole nations, are ignorant of what others 
 account important points of virtue, for in 
 like manner the generality of men are igno- 
 rant of many propofitions from which no 
 man can withhold his aflent when they are 
 fo propofed that he can underftand them, fo 
 that the reality of virtue ftands in this ref- 
 pedl on the fame foot with the moft certain 
 truths. And altho' we add, what is true in 
 fa(51:, that the prejudices of education, cuf- 
 tom, and efpecially falfe religion, may in 
 fome cafes have corrupted and obfcured the 
 knowledge of good and evil, and occafioned 
 miflakes concerning them, jufl as an acci- 
 dental indilpofition in the organs of fenie, 
 may, in fome particular cafes, hinder the 
 riglit perception of external obje(5ts, yet this 
 can never affect the whole of morality, nor 
 deflroy the agreeablenefs of it, fo far as it is 
 underftcod, and the difagreeablenefs of the 
 contrary, to the human heart. Ard, 
 
 Laflly, 
 
and fietjon to be true Wifdom* 323 
 
 Laftly, that the fentiments of mencon-SERM. 
 cerning moral good and evil are notintirely ^^l^* 
 owing to tradition, cuftom, and education, 
 is evident from their conftancy and uni- 
 formity. In things which have a founda- 
 tion in nature which is flable and always 
 confiftent, all men agree. In things which 
 take their rife from fancy and caprice, or de- 
 pend on particular circumftances and private 
 views, their traditions and cuftoms are va- 
 riable. What can be more different than 
 the fafhions which obtain in nations, their 
 manner of living, their forms of policy, their 
 laws and their religion, I mean the pofitive 
 part of it, or the rites of devotion and divine 
 fervice ? and if their notions of morality 
 were wholly derived from the fame origin, 
 we fhould fee the fame variety in them. 
 Upon that fuppofition the notions of virtue 
 might in fome places be the rcverfe of what 
 they now univerfally ais ; the things which 
 are unjaft, impure, and difiioneft, might be 
 lovely and praife worthy -, it might be as re- 
 putable to murder a kind indulgent father in. 
 cold blood and without any provocation, as 
 now it is to punifh the murderer, or to kill 
 an affafin or a robber in cne*s own defence. 
 But this is fo apparently abflird you will 
 X 2 fcarce- 
 
324 Religion dijlinguifhed from Superjiifion, 
 Se R M . fcarcely imagine human nature capable of it ; 
 
 VIII. nay farther, I believe none of us can doubt 
 but, if you propofe to the moft uninftrudled 
 favage in the world, fo as he can underhand 
 it, a compleat moral charader, confifting of 
 undiflembled piety, jaftice, fidelity, and be- 
 neficence, it will appear to him beautiful, 
 and his foul will inwardly applaud it; where- 
 as the contrary, profanenefs, fraud, per- 
 fidioufnefs, ingratitude, and cruelty, he can 
 confider no otherwife than as abominable. 
 
 Now the fear of God confidered as a 
 practical principle has a necefiary relation to 
 thefe moral differences, and the proper im- 
 mediate ufe of it in the condu6t of life is to 
 dire(5t men in doing good and efchewing 
 evil, which evidendy appears to be a wife 
 and juft defign, moft worthy of intelligent 
 beings, and which 'tis impoflible for us not 
 to approve unlefs we be diverted of humani- 
 ty. But how unlike fuperftition, which al- 
 ways prefcribes weak and fanciful ufages, 
 without any foundation in the reafon of 
 things, and without any connexion with the 
 general good of mankind, or the rational 
 happinefs of any man, fometimes barbarities 
 which are abhorrent to nature, deflrudive of 
 order and peace, and contrary to the beft 
 
 fenti- 
 
^ and j}:ewn to he true Wijdom, 325 
 
 ifentiments of the human mind? 'Tis true, Serm. 
 religion has been often mixed with fu- ^^'^• 
 perltition, the fear of God has been taught 
 by arbitrary precepts of men, and been abu- 
 fed to the promoting and eftablifhing idle 
 Ipcculations, unprofitable ceremonies, and 
 even uncharitablenefs and other immoralities j 
 indeed very itw public religious conftitutions, 
 not excepting thofe in chriftian countries, even 
 tho* fettled on the beft foundation, and profef. 
 fing to bediredted by the beft rule, have been 
 altogether free from this fault j fomeof them 
 arc incumbered w^ith fuch a multitude of 
 human inventions as to enervate true moral 
 piety and virtue, the only valuable end of all 
 religious conftitutions. But furely it is un- 
 reafonable on that account to rejed^t all reli- 
 gion in the lump, as if there were nothing 
 in it but fuperftition, and to do fo ftiews a 
 rafh and undiftinguiftiing judgment, when 
 the difference is fo apparent, and every man's 
 reafon, if he deliberately attends to its voice, 
 will lead him to difcern it. What can be 
 more rational and becoming intelligent crea- 
 tures than that being convinced by innume- 
 rable inftances of wife and good defign in 
 the order of the world and in the frame of 
 their own nature, they (hould inwardly ac- 
 X 3 know- 
 
326 Religion dijlifiguijhed from Superfiition, 
 Serm. knowledge with affectionate reverence the 
 VIII. one fupreme maker and ruler of all, clearly 
 proved by his works and the whole of his 
 adminiftration, to be perfeftly wife, righte* 
 ous, and benevolent, and from that principle 
 to pradife the vinues of juftice and charity 
 to their fellow creatures, the obligation to 
 which he has deeply engraved on their 
 hearts, and fhewn the infeparable connexion 
 of them witli the moll univerfal good of all 
 rational being? ' what affinity has fuperfti- 
 tion with this, or can it pretend to any fuch 
 evidence for its dodrinos, or any fuch excels 
 lence and ufefulnefs in its precepts ? For the 
 honor of chriflianuy, let it be obferved, that 
 it never reprefents the fear of God in any 
 other view, than as infeparably connected 
 with the efTential duties of morality, nor ap- 
 plies to any other purpofe than inforcing 
 them. When the facred writers teach men 
 the fear of the Lord, they never explain it 
 as confifting in the obfervance of pofitive 
 rites even of divine appointment, though 
 that is alfo an inferior part of our homage to 
 him, but in keeping his commandments, that 
 is, his immutable precepts of eternal righte- 
 oufnefs, by living foberly and righteoufly, 
 by departing from evil and doing good, 
 
 feeking 
 
andjhewn to be true Wifdom, 327 
 
 feeking peace and purfuing it; duties IoSerm' 
 which we have a perpetual monitor in our ^^^I- 
 own breads, and we cannot help feeing their 
 tendency to the greateft happinefs of the 
 human nature. Let every man then judge 
 for himfelf, whether religion be not our true 
 wifdom, and perfectly rational, while we ap- 
 ply it to thefe purpofes and legularly purfue 
 them. 
 
 Having thus endeavoured to refute the 
 pretence againft religion or the fear of God, 
 that it is the fame with fuperftition, an irra- 
 tional unmanly thing, founded in the fear- 
 fulnefs of men's tempers and the weaknefs 
 of their underftandings, and to fhew on the 
 contrary, that it really deferves the charac- 
 ter given it in my text, namely, that it is 
 wifdom ; let us fee now whether the charge 
 of weaknefs and folly, in taking up opinions 
 by prejudice and without an impartial exa- 
 mination, may not be fairly turned upon the 
 profefTed adverfaries of religion themfelves. 
 Here I do not infill on the apparent fupe- 
 riority of reafon, as we think, on our 
 fide ; tho' in fo plain a cafe, where ftrong, 
 we muft even believe, irrefragable argu- 
 ments are intelligibly propofed, one can- 
 not help fufpeding that it is prepofTeflion 
 X 4 only 
 
328 Religion dijlinguifl:ed from Superfiition^ 
 Serm. only which hinders men, other wife of toler- 
 ^^^^- able underftandin?, to fee the force of them. 
 But I will diredly point out the particular 
 prejudice u hich they give too evident caufe 
 to charge them with, and it is the vicioufnefs 
 and depravity of their own hearts and lives. 
 Every one who has ferioufly confidered the 
 infirmity of human nature, mufl be fenfible 
 that the afFedions very often bias and mif- 
 lead the judgment, and where a felfifh inte- 
 refl or a pafiion oppofite to any truth pre- 
 vails, that truth is difficultly difcerned and 
 frequently denied, let the evidence of it be 
 ever fo flrong. This is the cafe of the unhap- 
 py men who have arrived at fuch thorough 
 infidelity as to be enemies to moral goodnefs 
 even in fpeculation ; by indulging habitual- 
 ly their fenfual defires and paflions, they be- 
 come infenfible of the beauty of virtue, that 
 divine form which flrikes every uncorrupted 
 human heart with the higheft veneration and 
 efteem, and at lafl perfwade themfelves that 
 it is no more than an empty fhadow. Was 
 there ever any undebauched mind brought by 
 cool reafoning to a contempt of temperance, 
 righteoufnefs, fincerity, and benevolence ? 
 And what is there oppofite to thefe qualities 
 but pafTions of the mofl unmanly kind, paf- 
 
 iions 
 
andfiewn to be true Wifdom. 329 
 
 fions for brutal pleafures, and for the ba-SERM. 
 feft felfifhnefs, terminating in difhonefly J™- 
 and ill nature ? If ihefe may not be called 
 prejudices, humanity mufl be given up 
 with religion, and the principal glory of our 
 nature abandoned, that we may become free 
 reafoners. 
 
 This is the root of irreligion,and the great- 
 eft height of it is avowed atheifm. When men 
 are enemies to virtue in their hearts, the next 
 ftep is to caft off the fear of God and faith 
 in him, to deny his being and his attributes, 
 and to argue againft them. Where is the 
 man that ever heartily loved moral reditude, 
 fmcerely pradtifed it, and affectionately plead- 
 ed its caufe, and at the fame time was a pro- 
 feffed oppofer of the Deity and providence ? 
 The moral fyftem of the univerfe, and the 
 moral perfedions of God manifefted in his 
 adminiftration, and which it is apprehended 
 will be yet more awfully difplayed hereafter, 
 thefe, I fay, are the points which the adver- 
 faries of piety and virtue quarrel with. In- 
 deed it is no wonder that the obftinate haters 
 of juftice and goodnefs, cannot look upon 
 infinite goodnefs and juftice otherwife than 
 with terror and averfion, and therefore to get 
 rid of the uneafy apprehenfions which arife 
 
 from 
 
33© Religion diftinguijhed from Super/it tion^ 
 
 Serm. from that view, they wifh fuch difagreeable 
 
 ^^^^' principles were not, and at laft, under the 
 
 ^^'^ color of fome trifling pretences, bring them- 
 
 felves to imagine they are not true. Let un- 
 
 biafTed reafon determine where truth lies, 
 
 and on which fide there is the fairefl occalion 
 
 for an imputation of unmanly prejudice and 
 
 weak credulity. 
 
 To conclude my difcourfe on this fubjedt 
 by applying it to ourfelves, to profeiTed be- 
 lievers in God and fearers of his name, par- 
 ticularly to chriftians, let us do all the honor 
 we can to our religious profeflion by the pu- 
 rity and fimplicity of a reafonable worfhip, 
 and efpecially by the innocence and virtuous 
 integrity of our lives. It muft be acknow- 
 ledged that the mofl rational principles of re- 
 ligion, founded on the clearefl and moft fa- 
 tisfying evidence, have been in many nations 
 of the world, and are now in many chriftian 
 countries, where they are openly maintained 
 and gloried in, they have been, I fay, dif- 
 honored by a mixture of unreafonable opi- 
 nions and fuperftitious rites, which fome, 
 pretending a great zeal for religion, have laid 
 a mighty ftrefs upon, as if the whole of piety 
 confifted in them. This has given men of 
 corrupt minds, and dilinclined to the fear of 
 
 God, 
 
andpewn to he true Wijdom, 331 
 
 God, an occafion of blafpheming it, as alto- Se r m. 
 gether a weak and fanciful thing, which is ^IH- 
 indeed on their part unjuflifiable, and difco-^^^^^ 
 vers great weaknefs of underftanding as well 
 as depravity of affedions j but at the fame 
 time it is extremely to be regretted, that the 
 friends of religion fhould give its enemies 
 fuch a handle againft it. It fhould be our 
 principal care always to offer unto God a 
 reafonable fevuice ; that only is becoming us 
 as intelligent creatures, and only will be ac- 
 ceptable to him who is a' pure and perfedly 
 intelligent fpirit, and is to be worshipped in 
 fpirit and truth. Efpecially the chriflian in- 
 flitution does not place piety in external acfls. 
 The kingdom of God, *St.PW teaches us, h 
 not meat and drink^ not any thing of an in- 
 different nature, which neither if we ufe it, 
 are we the better, nor if we forbear it are we 
 the worfe^ as he elfewhere fpeaks, || but it 
 is right eoufnefs, and peace ^ and joy in the Holy 
 Ghofl. The end of the § commandment 
 which Jcfus Chrifl gave to the world is not 
 ritual obfervances, but charity, out of a pure 
 hearty and a good confcience, and faith un- 
 feigned, and it is the conftant do(arine of the 
 
 * Rom. xir. 17. I I Cor. viiv- 8. § i Tim. i. 5. 
 
 apoflles, 
 
332 Religion diftinguified from Superjiitioriy 
 Serm. apoftles, agreeable to the original inftrudtion 
 VIII. Qf tJieir mafter, § that pure religiofiy and iin- 
 defiled^ before God the Father^ is this, to vijit 
 the fatherlefs and widows in their afUBion^ 
 and to keep ourfelves unfpot ted from the world* 
 If true piety or the fear of God be wifdom 
 at all, it isccrtainly practical wifdom, which, 
 as Solomon obferves, * is profitable to direct. 
 Let the influence of it, then, appear in our 
 lives, let it govern the difpolitions of our 
 minds and our whole behavior, otherwife 
 the beft opinions we can have concerning 
 God and religion are but idle and ufelefs fpe- 
 ' culations. The proper diredlion of this 
 
 principle is to the practice of righteoufnefs 
 and goodnefs ; and fo far only can we be 
 faid confiflently to receive it, as it has that 
 effedt upon us. Judging by this rule, I am 
 afraid irreligion ftill governs the hearts of 
 many who make a contrary profeflion, and 
 though they may applaud the wifdom of 
 piety or the fear of God, there is another 
 fort of wifdom which has a great fhare in 
 their counfels, and in directing their conduct, 
 that wifdom which the apoftle Paul% calls 
 fe/hly^ and St. James |{ fays, // defcendeth not 
 
 § James i. 27. t 2 Cor. i. 12. 
 
 *Ecclef. X. 10. H James iii. 15. 
 
 from 
 
A , andfjewntohetrueWifdom, 335 
 
 from above, but is earthly andfenjual. HowSerm. 
 little is fimplicity and godly fincerity regard- Veil- 
 ed by men in their converfations, nay is it 
 not thought low and defpicable ? How vili- 
 bly do many, even profeffing godlinefs, form 
 their fchemes of life, and carry them on, 
 wholly by the maxims of worldly policy ? 
 Do not we fee that devout perfons in whom 
 religious fentlments habitually prevail, have 
 difficulty enough to fupport themfelves in a 
 pious temper of mind and courfe of life upon 
 the principles of religion and morality, cer- 
 tain and important as they are, in oppofi- 
 tion to the too common and often profpe- 
 rous impiety of multitudes in the world, 
 which is one of the flrongeft temptations 
 good men meet with ? It will therefore re- 
 quire our utmoft care and attention to che- 
 rifli and ftrengthen in our hearts a ferious 
 fenfe of the fupreme Being, and of his at- 
 tributes, as exercifed in the government of 
 the world, with a high affec^tionate efteem 
 for him, producing a conflant endeavor to 
 imitate his moral perfedions, to keep his 
 commandments, and to depart from evil, 
 which is underftanding. Then fhall we 
 have an experimental convidlion in our own 
 minds, impregnable againft all impious ca- 
 vils. 
 
334 Religion dijlingiiijhedfrom SuperJiitio?i^ &ccl 
 S E R M . vils, that the fear of the Lord is true wifdom, 
 VIII. elTentially different from weak and fooUfh 
 ^'^'^^fuperftition, and by the apparent fruits of 
 rehgion in our hves, we fhall be the moft 
 ufeful in promoting its interefts, to the glory 
 of God our heavenly Father, our own com- 
 fort, and the good of mankind. 
 
 SER. 
 
(335) 
 
 SERMON IX. 
 
 Religion fliewn to be perfedly con- 
 fiftent with the true Intereft of 
 Mankind. 
 
 Job. xxviii. 28. 
 
 And unto Man he [aid. Behold the fedr of the 
 Lord, that is JVifdom, and to depart from 
 Evil is underfianding. 
 
 IN the foregoing difcourfe, from thefeSERM. 
 words, I endeavored to vindicate true IX. 
 piety, or the fear of God, from the im- '•^^'^ 
 putation of weaknefs and folly, in the prin- 
 ciples on which it refts, and the practice 
 which it prefcribes, and to fhew that it is 
 efTentially different from fuperflition, and 
 not to be accounted for by any of its caufes, 
 by the timorouihefs of men's tempers, or the 
 weaknefs of their underllandings, by politi- 
 cal fidtion, or cuftomary tradition. There 
 is another charge brought againft religion, 
 
 by 
 
336 Religion JJjewn to be perJeBly conjijlent 
 
 Serm. by its adverfaries, diredtly oppofite to the 
 ■^^- charadter given it in the text, namely, it is 
 alledged to be contrary to the true intereft of 
 mankind, of every individual, and of the 
 united bodies of men, or civil aflbciations 
 into which they have been obliged to form 
 themfelves for their common fafety and ad- 
 vantage. Now, it is faid, wifdom confifts 
 in purfuing the ends of our nature, and our 
 happinefs, by the beft and moft effedual 
 methods we can devife in the circumftances 
 wherein we are placed -, how then can any 
 inftitution or difcipline be accounted wife, 
 which reftrains us in the ufe of that liberty, 
 as certainly religion does in many inftances, 
 . and abridges us of fuch enjoyment as our na- 
 ture is capable of, nay prompts us to purfue ? 
 If what has been already faid to fhew that 
 the fear of the Lord is wifdom, be true, it 
 can hardly be imagined that there is any 
 force in this objedlion. If religion be per- 
 fedlly agreeable to the rational human nature, 
 if the main principles of it be fo clear that 
 we cannot refifl the evidence of them, and 
 we cannot poflibly ad in contradiction to its 
 laws without the inward difapprobation and 
 reproaches of our own hearts, and if there be 
 a fupreme wife and good governor of the 
 
 univerfe 1 
 
nvith the true Inter eft of Mankind* 337 
 
 univcrfe, to whom this is to be attributed, asSER m. 
 being the neceflary refult of his conftitution, ^-^* 
 if, I fay, thefe things be true, one would 
 think it impoflible there (hould be fuch an 
 
 . inconfiftency in nature as that rehgion in the 
 whole fliould be really hurtful to uSj in other 
 words, that it fliould be at the fame time 
 reafonable and unreafonable j for truth and 
 reafon, if any thing, is conlillent and uni- 
 form* Some lefTer prefent inconveniences 
 may indeed attend a wife conftitution, they 
 may even neceffarily arife from the nature 
 and condition of things, as it is true in fad: 
 that the practice of virtue is attended with 
 fome difficulty and uneafinels in our prefent 
 imperfeift probationary ftate, but confidering 
 how clearly it is taught and ftrongly enforced 
 
 . by reafon, it cannot be imagined to be con- 
 trary, in the main, to our true happinefs, if 
 wifdom and goodnefs be manifefted in the 
 frame of our nature and the appointment of 
 
 • our condition. 
 
 But if we examine this pretence by itfelf 
 more particularly, we {hall find that it is ill 
 grounded, and that, on the contrary, there 
 is a ft rid: connexion between our duty and 
 our true intereft, whereby the arguments 
 proving that the fear of the Lord is wifdom. 
 Vol, II. Y will 
 
33^ Religion Jhewn to be perfeBly confiftent 
 
 Serm. will receive a great addition of force, and it 
 I will appear reafonablein every view. Fit ft, 
 it is alleged that religion lays fevere rcftraints 
 on men, forbidding the gratification of their 
 natural appetites and paflions, it requires 
 them to deny themfelvcs, and to mortify 
 thofe affedlions which are the growth of na- 
 ture, the tendency whereof is to fet them at 
 odds with themfelvcs, and create a continual 
 uneafinefs in their breafts. Now, is it to be 
 thought that the author of nature, if he is fo 
 beneficent as religion reprefents him, has 
 given us defires which at the fame time he has 
 not allowed us to gratify, and even mocked 
 us by placing enjoyment within our reach to 
 which we are folicited by a craving appetite, 
 yet made it our duty to abftain with pain to 
 ourfelves ? To make this argument conclu. 
 five, it v/ould be neceffary to prove that the 
 higheft felicity of man confifts in the unre- 
 flrained gratification of every appetite and 
 defire in his nature, ivhich is fo far from be- 
 ing true, that nothing is more certain than 
 the contrary. If we will at all attend to our 
 own conftitution, and what we cannot help 
 obferving in ourfelves, we muft be convinced 
 that the demands of our lower appetites and 
 paflions often interfere even among them- 
 
 fclves. 
 
with the true Inter ejl of Ma?ikmd* 339 
 
 Iclves, fo that it is not in our power to com-SERM. 
 ply with every one of them j bcfides their ^^^ 
 thwarting and contradidling the higher affec- 
 tions, in the immediate vigorous operation 
 of which and the natural effeds of them, the 
 nobleft enjoyment conlifts. Thefenfual in- 
 clinations, the delire of wealth and honor, 
 and the multitude of paffions which conti- 
 nually excite us to adtions of different kinds, 
 all of them under proper regulations ufeful, 
 tending to our fafety and to the promoting of 
 our intereft, thefe can none of them be in- 
 dulged without controulj they mufl give 
 place in their turns to each other, they muft 
 be at fome times retrenched, and there mufl: 
 be an oeconomy in the direiftion and govern- 
 ment of them, that the ends and bufinefs of 
 life may be purfued with any regularity, or 
 tolerable degree of fuccefs. Now, what is the 
 liberty that religion reftrains, and which are 
 the gratifications it forbids ? It does not re- 
 quire men to root out, or to deny, at all times, 
 and in every degree, any one affed:ion which 
 is the growth of nature, it only prohibits the 
 exorbitances of pafTion, and that exceflive in- 
 dulgence of fome appetites which is really 
 hurtful to nature, and tends to embitter and 
 to fliorten life. Are luxury and debauchery, 
 Y 2 and 
 
34^ Religion Jhewn to be perJeBly conlijlent 
 
 Se RM. and the outrages of anger and revenge, fuch 
 ^f^^ goodly pleafures and high enjoyments to a 
 rational being, that the fear oiF God is to be 
 cenfured as unfriendly to human nature for 
 retrenching them, when indeed any one who 
 will allow himfelf to think calmly, muft fee 
 that thefe extravagancies are the violent 
 fymptoms of an unnatural diftemperedftatc, 
 neceifary to be removed in order to a found 
 inward conflitution, and to the true enjoy- 
 ment of life ? As there are not wanting ex- 
 amples in every age, and among ourlelves, of 
 the effects of temperance, contentment, 
 meeknefs, and other private virtues, and of 
 the contrary paflions and vices, upon human 
 life, let any one who will conlider impar- 
 tially, judge, which are the moft conducive 
 to what a wife man would chiefly value even 
 in this world, and render our prefent condi- 
 tion of being the moll eafy and happy. It 
 is to be hoped, in deciding this queftion, we 
 Ihall have fome confideration of a mind 
 which every one is confcious of in himfelf, 
 and fenfible that by its felf-refledlions it has 
 a great fhare in his happinefs or mifery j if a 
 man's paflions are fo vehement that they hur- 
 ry him away againfl the admonitions of his 
 confciencc, it will at fome times break in 
 
 upon 
 
with the true Inter eft of Mankind. ^^i 
 
 upon his vicious enjoyments in fpite ofalJSERM, 
 his endeavors to filence its clamor, and make ^^• 
 him feel the fmart of its fcvere reproof for his 
 folly and wickednefs ; or if he fhould be able 
 to get the better of it, and harden his heart 
 into infenlibility by a long courfe of flupify- 
 ing vice, it is at fuch an expence of under- 
 ftanding, and ftudicd impairment of his rea- 
 fon, as would feem very reproachful to an 
 intelligent creature. Upon the whole then, 
 the precepts of religion which relate to felf- 
 government, are no diftionor to it, they do 
 not lay it open to the charge of unreafonable 
 feverity, nor the condu<5t they prefcribe, to 
 the imputation of weaknefs and folly, as ne- 
 gleding the true intercft and happinefs of the 
 human nature, even in its prefent ftate of 
 exiftencej rather, on the other hand, the 
 fear of God juftly defervcs the charadlcr of 
 wifdom, for the reafon why Solomon often fo 
 celebrates it in his Proverbs, namely, becaufe 
 it contributes above all things to the fatisfac- 
 tion and profperity of life, to health, length 
 of days, riches, and honor, and efpecially to 
 an eafy, contented, felf-approving mind, a 
 principal ingredient in the happy ftate of 
 every rational being. 
 
 Y 3^ Another 
 
342 Religion Jheison to he perfeBly confijient 
 
 Serm. Another important branch of religion or 
 I^* the fear of God (for it comprehends the whole 
 of morality) are the virtues of the focial and 
 benevolent kind, and they, as well as thofe 
 which terminate diredlly in ourfelves, infleaci 
 of being difadvantageous, are eminently ufe- 
 ful for promoting all the happinefs which we 
 are capable of enjoying in this world. A 
 peaceable temper, charity, fidelity, and juf- 
 tice, are qualities which procure a man fuch 
 efleem and confidence from thofe who arc 
 acquainted with him, as tend greatly to fecure 
 life, and enlarge the enjoyments of it; where- 
 as the angry and malevolent pafiions not only 
 trouble a mans oivnfejh, as Solomon fpeaks*, 
 that -Is, makes his own life uneafy, but pro- 
 duce great diforders in the w^orld, flrife and 
 confufion, wars and defolations, vyith con- 
 tinual dangers, diflrefs and perplexity to the 
 authors of them. All this is fo evident, even 
 without any con fi deration of the fear or awe 
 of God, which is the greatefi: fecurity of 
 every virtue, that an avowed unbeliever, 
 confidently with his principles, might ac- 
 knowledge it. Epicurus is faid to have pro- 
 fefled it as his opinion, that virtue is the 
 grcateit good of man, and to have placed the 
 
 * Prov. xi. 1 7. 
 
 highcft 
 
with the true Infer e/i of Mankind, 343 
 
 higheft happinefs in pleafuresof the rationalSERM. 
 and moral kind, tho* vices of the moft infa- ^■^• 
 mous fort are ftill called by his name, and 
 were patronifed, at leaft the ftrongeil: barriers 
 again ft them were certainly broken down, by 
 his tenets 5 but this is a fair teftimony from 
 an atheift, that religion, fo far as it reftrains 
 our appetites and paflions, and confines them 
 within the bounds of virtue, of temperance, 
 juftice, and mercy, is not defervedly liable 
 to the cenfure of folly, or an unreafonable 
 encroachment on the rights of human na- 
 ture. But, 
 
 In the next place, let us confider piety it- 
 felf in the ftridteft fenfe, or the fentiments 
 and affed:ions which it imports, and we 
 ihall find that they are the only folid founda- 
 tion upon which we can enjoy any true fatif- 
 fadion and tranquility of mind, fo far it is 
 from being injurious to our intereft. Upon 
 the llighteft view we can take of man, of his 
 natural powers and affecflions, and of the 
 condition in which he finds himfelf, it will 
 moft obvioufly occur to our thoughts, that 
 he is an intelligent weak being, fumiflied in- 
 deed with noble powers, and which point to 
 high attainments, both in the w. y of under- 
 ftanding and fruition, but dependent and 
 Y 4 frail. 
 
344 Religion /hewn to be perfeBly conftftent 
 
 Serm. frail, liable to inconveniences from a mul- 
 ■ • titude of things about him, as well as poffef- 
 fed of many enjoyments and advantages 
 which cannot be attributed to his own power 
 and providence, more than his avoiding 
 of evils and dangers; fenlible from his own 
 confcioufnefs that his exillence has not been 
 of a long duration, and neceflarily prefaging 
 the fpeedy diffolution of his life, by the ex- 
 amples of thofe of his own kind whom he 
 fees every day dying, from the brittlenefs of 
 his own outward fiame, and numberlefs e- 
 vents he finds himfelf liable to, which are, 
 in refped: to his knowledge, perfed cafualties, 
 and he has in himfelf no defence againfl 
 them ; with all this fo naturally anxious a- 
 bout futurity, that he cannot enjoy himfelf 
 or any thing elfe, at prefent, with full con- 
 tentednefs of mind, unlefs he has hope con- 
 cerning it. 
 
 I believe it will be allowed, that this is a 
 juft and fair view of the prefent flate of man, 
 though but an impeifed one to my purpofe, 
 and a more full reprefentation would make 
 the argument appear flronger. Now let us 
 apply it to the religious and the infidel 
 fcvheme, as fet againfl each other, that we 
 rnay fee which is the moil: comfortable and 
 
 advan° 
 
with the true Inter efl of Mankind. 34^ 
 
 advantageous, in other words, which is the Serm. 
 beft calculated to promote the true intereft of ^^' 
 mankind. The religious fcheme teaches us, 
 that the whole world and every part of it is 
 filled with intelligence and goodnefs, that we 
 ourfelves, and all things about us, which are 
 capable of affedting us in any manner, de- 
 rive our and their being and powers of every 
 kind from an infinitely wife and good caufe, 
 upon which we and all things depend, and 
 which ftill governs the whole irrefiflibly, but 
 with the moft perfedt wifdom and benevo- 
 lence, extending its care and providence to 
 all, even the minutefl affairs of the world. 
 From this what may not be hoped for that 
 is truly defirable to a rational nature? There 
 is ground to expeft that every thing fhall be 
 ordered in the befl manner, and though we 
 ourfelves cannot comprehend the intire reafon 
 of things, and the defign of particular events, 
 yet every thing really is jufl as it fhould be, 
 that is, ordered according to the highefl rea- 
 fon and the mofl perfed: equity, for the great- 
 eft abfolute good, or the greatefl happinefs 
 of the whole intellediual fyflem. Is not this 
 what a man's heart would wifli to be fo, and 
 if he finds it to be true, muft it not yield 
 him folid joy, as a foundation upon which 
 
 he 
 
34^ Religion fhewn to be perfeSily conjijlent 
 
 Serm. he can reft with pleafure, lupport his mind 
 ^Jrt: in all events, and look to futurity with com- 
 fort ? 
 
 But, on the other hand, the atheiftical 
 fcheme fpreads horror and confulion over the 
 whole face of nature: According to it, the 
 world is, as "Job fpeaks of death, * like a 
 land of darknefs, without any order, where 
 the light tsas darknefs. If we inquire concern- 
 ing ourfelves, our conftitution, or our ftate 
 prefent or future, as how came we into being, 
 diftinguifhed from many other kinds by pe- 
 culiar powers and privileges ? The anfwer is, 
 by the fortuitous concourfe of fenfelefs atoms, 
 or by a blind undefigning fatality. How do 
 we live ? How are we preferved ? To what 
 caufe can we affign the good we enjoy, that 
 we may make the proper acknowledgments 
 to which the affedtions of our nature prompt 
 us? And how {hall the evils we fear be pre- 
 vented? The anfwer ftill is nothing but 
 chance or neceflity, which leaves no room 
 for the exercife of hope or gratitude, our 
 moft delighiful affedtions, and is at leaft a 
 mighty difcouragement to the ufe of our in- 
 telledual powers, in forming and purfuing 
 any laudable deligns in life, the moft agree- 
 
 •Job. X. 22. 
 
 able 
 
with the true Inter ejl of Mankind. 347 
 
 able employment which the mind iscapableSERM. 
 of, this, Ifay, is greatly difcouraged by the ^J,^^ 
 principles of irreligion, there being according 
 to them, no fuperior power, wifdom, and 
 goodnefs, to whofc approbation and protec- 
 tion we Ihould endeavor to recommend our- 
 felves and our works j and with what pleafure 
 could any man apply his mind to the con- 
 templation of order, or the ftudy of promot- 
 ing it, if he believed that infinite confufion 
 prevails in the univerfe ? Again, if we afk 
 what {hall become of us when we die ? All 
 the anfwer, and all the hope upon this hypo- 
 thefis, is, that our very being fhall be utterly 
 extinguifhed, and ceafe for ever. But how 
 are we fecured even of that ? Have we not a 
 chance for a future exiftence as well as anni- 
 hilation, or if the event is determined by ne- 
 ceflity, who can tell which of the two is ne- 
 ceffary ? 
 
 The point laft mentioned deferves the par- 
 ticular attention of all unbelievers 5 every one 
 will acknowledge that if the principles of re- 
 ligion be true, concerning the flate of man- 
 kind, both prefent and future, that they are 
 all now under trial and difcipline, and here- 
 after to be rewarded or punifhed according as 
 their works have been good or evil, if, I fay, 
 
 thefe 
 
34^ Religion Jhewn to be perfeBly confijlent 
 
 Se R M. thefe principles be true, they are of the great- 
 ^-^' eft importance, and determine what is our 
 higheft intereft. Surely it can never be ac- 
 counted wildom to run the hazard of inex- 
 preflible future mifery, for the pleafures here 
 to be enjoyed in a vicious courle of life, above 
 what the virtuous mind is capable of, or to 
 avoid fome prefent uneafinefs, fuch as accom- 
 panies the refifling of temptations, religious 
 felf-denial, or even the enduring of perfecu- 
 tion, to avoid this, I fay, at the expence of 
 a future perfed and eternal happinefs. All 
 the confolation of the infidel, and that only 
 whereby he can pretend tojuftify his conduct, 
 is, that future rewards or puniihments are 
 no more than political fidlions, or enthufia- 
 ftic dreams, and there is no rational ground 
 to expedl them. But what affurance has he 
 of this, to make him eafy on a reafonable 
 foundation ? He fhould have demonftration 
 which excludes the poflibility of a miflake ; 
 or if the fubjed is not capable of that, at 
 leaft, fuch certainty as leaves no room to 
 doubt. But this can never be attained. Does 
 there appear to the human mind any contra- 
 didtion in the idea of a future exiftence? Is 
 not the continuance of our being as conceiv- 
 able as the commencement of it ? Indeed it 
 
 is 
 
with the true Inter e/i of Mankind. 349 
 
 is much more eafily apprehended. SomeSERM, 
 have imaffined an abfurdity m a tranlition ^^* 
 from nothing to being, or the production of 
 a new real entity, however every mortal 
 knows his confcioufnefs had a beginning, 
 and by confcioufnefs alone he knows his 
 perfonal exiftence, or the being of himfelf, 
 than which nothing can be to him a more 
 certain reaHty. 
 
 But the continuance of being is familiar 
 to our thoughts, we know it experimentally, 
 nor can any man be alTured that it (hall ceafe 
 when he dies j we know not what death is, any 
 further than that we fee that the body ceafes 
 to be animated ; but it does not neceffarily 
 follow that there (hall be an utter ceffation 
 of thought and all its modes. Experience 
 (hows that the thinking power remains undi- 
 minifhed when a limb is loft which once 
 was animated, and what certainty can there 
 be that it fhall not remain ftill in its vigor, . 
 when by the diffolution of what is called 
 life, the body fhall change its form and turn 
 to common earth ? 
 
 To argue againft the juftice of future pu- 
 niftiments, or their confiftency with good- 
 nefs, is to acknowledge a moral fyflem and 
 rulfng righteoufnefs andgoodnefs in the uni- 
 
 verfe. 
 
3 50 Religion /hewn to be perfe^ly conjiflent 
 
 Serm. verfe, from which the generality of man- 
 ^^- kind have thought the higheft probability 
 arlfes of recompenccs hereafter, confidering 
 the apparently promifcuous adminiftration 
 here, or rather that thofe divine perfections 
 are but imperfectly, tho* really in a degree 
 difcernible by every attentive mindj mani- 
 fefted in this flate^ which has the plain cha- 
 radlers of a probation-flate. But it is not 
 my defign at prefent to eftablifh that great 
 principle of religion, all I aim at, is to fliow 
 that there is no poflible fecurity againft it^ 
 and we have no fufficient evidence from any 
 principle, or fad which falls within human 
 knowledge, ' that it cannot be, which, I 
 think, is undeniably clear j and therefore all 
 which any unbeliever can pretend to in this 
 matter is uncertainty. 
 
 Now fuppoling it to be the cafe that a 
 future ftate is to any man uncertain, he does 
 not believe it, becaufehe does not fee reafons 
 fufficient fo to determine his judgment, at 
 the fame time he is not, nor can poffibly be 
 fure of the contrary, the queftion is, how 
 does wifdom require him to condud himfelf 
 with refped to it upon this fuppofition? 
 And here, the importance of that future 
 condition of being, fuppofed doubtful, is to 
 
 be 
 
mth the true Inter eft of Mankind. 351 
 
 be taken into con fide ration, and it mufl: BcSerm. 
 allowed to be very great j the principles of ^^• 
 religion reprefentit fo, and the objedions of "^^^ 
 the infidels are not againft this, but againft 
 the truth or the credibility of a future exifl- 
 ence. What can the mind think of fo aw- 
 ful, as that an omnifcient, infinitely power- 
 ful, and righteous being, will bring every 
 work of man into judgment, and every fe- 
 cret thing, whether it be good or evil 5 that 
 rewards and punifhments (hall be diftributed 
 in exadt proportion to the moral reditude 
 and vicioufnefs of all human adions ? Who 
 can comprehend the ifllies of that judgment, 
 or imagine in what manner and to what 
 degree they will affedt him ? It muft be, as 
 the fcripture reprefents it, a fearful thing to 
 fall into the hands of the living God, the 
 hands of his avenging juftice. And who in 
 this imperfedt ftate can form an adequate 
 idea of that exceeding great and eternal 
 weight of glory which fliall be the recom- 
 pence of fincere and perfevering religion ? 
 If thefe events appear to the mind, not cer- 
 tain, but poflible, and there is no convincing 
 evidence againft them j at the fame time, we 
 know, that if they come to pafs, they have 
 a neccflary connexion with our moral cha- 
 racter 
 
352 Religion fhewn to be perfeBly confijient 
 
 Serm. radler and behaviour (which is not at all a 
 ^-^- point in queftion, this being the very reafon 
 why a future ftate is believed on the one fide, 
 and denied on the other) but, if it be fo, what 
 influence fhould a doubt or uncertainty fo 
 circumflanced have upon ourprefent temper 
 and conduct ? Here let men put parallel 
 cafes in their temporal affairs, let them fup- 
 pofe, for example, a very great but uncertain 
 danger to their lives, their reputation, or 
 worldly interefl, which they have in their 
 power to prevent, and a very eminent, but 
 uncertain advantage, to be obtained, which 
 however, depends on fome prad:icable, indeed 
 not extremely difficult conditions, let them 
 afk themfelves what prudence would dire(5t 
 them to do in a cafe fo flated ? I believe it 
 will be agreed that a wife man would, for 
 avoiding fuch an extreme even tho' doubt- 
 ful danger, forego a prefent fmall gratifica- 
 tion, and fubmit to a fmall prefent inconve- 
 nience, and that he would be at fome pains 
 to fecure his title to a great happinefs, tho' 
 it were uncertain ; efpecially if it appeared 
 that the pains fo beflowed would not be very , 
 hurtful to his prefent interefh : And let any 
 man judge whether the praftice of virtue, 
 which is the only condition required, be fo 
 
 preju- 
 
with the true Inter efi of Mankind. 353 
 
 prejudicial to the interells of the prefent Hfe,SER m. 
 that he ought to rifque an uncertain prof- ^•^' 
 pedt of perfed: happinefs hereafter, rather 
 than fubmit to it ? All men find them- 
 felves obliged to form their fchemes of life 
 upon great uncertainties, and our principles 
 ofad:ion are influenced by low degrees of 
 probability, very often by prefumptions which 
 do not amount to any probability at all , and 
 if this be the rule of condudl in fome cafes, 
 why not in all ? or can any reafon be affigned 
 why wefliould not have a regard to futurity, 
 fuppofed doubtful, beyond death, as well as 
 to uncertain futurity within the limits of the 
 prefent life? 
 
 Thus it appears that the reafon in g of fome 
 fceptics, from the alleged doubtfulnefs of re- 
 ligious principles, particularly that concern- 
 ing a future ftate, to the purpofes of irreli- 
 gion, and to countenance an impious and im- 
 moral pracftice, is falfe and ill grounded, con- 
 trary to the maxims by which all confiderate 
 perfons govern themfelves in like cafes. Their 
 argument is, that if a ftate of retributions 
 hereafter be uncertain, men are under no o- 
 bligat;ion to a6t with regard to it, or to deny * 
 themfelves any gratification on that account, 
 whereas the diredtly contrary reafoningisjufi. 
 
 Vol. II. Z i^iz. 
 
354 Religion fiewn to be ferjeBly confijient 
 
 Serm. ^oiz. that if it be only uncertain, which is all 
 IX 
 
 ^that can be pretended, there being no poli- 
 
 tive evidence againft it, it becomes wife men 
 to provide againft a doubtful danger, and 
 purfue the meafures whereby they may be 
 fafe in all events, fince by thefe meafures 
 they lofe nothing, and they are not, in the 
 main, detrimental to any valuable intereft. 
 But the truth is, as in the common affairs of 
 life men are often blind to their own true 
 intereft, or diverted from the profecution of 
 it by prejudices and prepofleflions, efpecially 
 by vicious habits, ftill covering their felf-de- 
 ceit under fome weak pretences of reafon ; 
 health, and reputation, and worldly profpe- 
 rity, are facrificed to a foolifh paftlon, yet 
 they who are fo unhappily deceived, hide 
 their folly from their own fight under falfe 
 colors and palliating excufes : So it is in this 
 concern of infinitely greater importance j men 
 by a cuftomary indulgence in the gratifica- 
 tion of their lower appetites and felfifh de- 
 fires, have contradled ftrong immoral habits, 
 which have great power over their minds, 
 corrupting their affedt'ions, mifleading their 
 ' judgments, fo that they cannot difcecn the 
 truth which is very clear to an unprejudiced 
 underftanding, and rendering them inienfible 
 
 of 
 
with the true Inter ejl of Mankind, J55 
 
 of their own real advantage. Can it beSERM. 
 thought that without an inward unfairnefs Pi: . 
 and diflionefty of heart, biaffed by violent 
 prejudices, any man would judge it wifdom 
 to run the hazard of lofing an endlefs perfedt 
 felicity, and incurring a grievous future pu- 
 niHimentj even fuppofed uncertain (for that 
 is the fuppofition I am at prefent arguing 
 upon) rather than live foberly, righteoufly, 
 and Godly in this world, for the (hort and 
 evidently uncertain time in which he can 
 with any color of reafoh hope to enjoy the 
 pleafures of fin. Upon the whole then, let 
 every man judge for himfelf, but let him 
 ferioufly coniider, and judge impartially, the 
 matter being of the laft moment, whether 
 pradlical religion or the fear of God be con- 
 trary to his true intereft, taking into the ac- 
 count whatever he knows certainly will, or 
 poflibly may affed:*him, in every part and 
 every flate of his exiftence ; or if, on the 
 contrary, it be not the fureft and moft effec- 
 tual way to make him as happy as he is ca- 
 pable of being, and to provide for his fafety 
 in all events, in other words, whether it be 
 not wifdom. 
 
 Laftly, We may confider men in their fo- 
 
 cial capacity, as united together in political 
 
 Z 2 n bodies 
 
35^ Religion Jkcwn to he perjeBly confijlent 
 
 6e RM. bodies or civil alTociations, and it is pretend- 
 i ii5^ £d that reli2;ion is inconfiftent with their in- 
 tereit, nay lubverfive of their very founda- 
 tions. At pur entrance on this fubjeft, one 
 obfervation ( ccurs very obvioufly, that the 
 objections raifed by infidels again ft religion 
 are diredly contradictory to each other, which 
 makes them the lefs formidable ; fometimes 
 it is reprefented as a political fidion, an en- 
 gine invented for the fervice of civil gover- 
 nors, to keep the people -n a thoroiigh fub- 
 jedion to them ; at other times it is, very in- 
 confiftently, alledged to be utterly deftruc- 
 tive of civil policy. But as the former pre- 
 tence has been found weak and ill fupported, 
 fo, upon inquiry, this will appear to be with- 
 oiit any juft foundation. 
 
 Let it be remembered, that the fear of 
 God takes in the focial affedions of men, 
 and not only allows thern their full fcope and 
 free exercife, but ftrongly enforces it. The 
 firft com.mandment of religion is, * to love 
 the Lord God with all the heart, arid with all 
 the foul J and with all the mind ; and the fe- 
 cond is like unto it, thou fl) alt love thy neigh- 
 bour as thy fslfy that is, be ready to do good, 
 as far as you have power and opportunity, 
 
 * Matt. xxii. 37, 39, 
 A to 
 
with the true Inter eft of Mankind. 2S7 
 
 to every one of mankind -, never violate any Se r m. 
 of his rights, but do to them as vou would ^■^• 
 exped: or defire they fhould do to you in like 
 circumflances. Between thefe two there is 
 a neceflary infeparable connexionj fo that the 
 profeffion of the former, the love of God, 
 pafles for nothing, unlefs it produces the 
 other, righteoufnefs, kind affedlionSj and 
 kind offices to men ; for 'tis certain, the ge^ 
 nuin principles of piety are not at all under- 
 ilood, nor have their due influence, if they 
 are not thus applied, and bring not forth the 
 fruits of juftice, charity, and a peaceable dif- 
 pofition. This, one would think, is a firm 
 cement of fociety, holding it together by the 
 ftrongeft bonds of fincere undiflembled love 
 to mankind, and a pious regard to the deity ; 
 whereas, by the oppofite fcheme, thefe ob- 
 ligations are made void, every fingle man is 
 to be confidered as an intire little whole by 
 himfelf, unrelated to any fyftem, poffefled 
 of exiftence however he came by it, and a 
 capacity of fome enjoyments which he is to 
 purfue independently on any other being; 
 generofity, univerfal benevolence, public af- 
 fed:ions, patriotifm, fmcerity, gratitude, and 
 efpecially the fear of God, the principal fe- 
 curity of them all, thefe are accounted 
 Z 1 chi- 
 
358 Religion fieijon to be ferfeBly conjijient 
 
 Serm. chimeras, the vifionary produdions of dif- 
 ^•^* tempered brains, without any real foundation 
 in nature, or the cunning contrivance of 
 artful men. It will be very ftrange, if fuch 
 opinions ihall appear to have a more favor- 
 able afpe(5t on civil fociety and government^ 
 than the contrary ones of religion ; and if a 
 rational confident fcheme can be formed 
 upon them, which will more effedually 
 fecure the juft authority of rulers and the 
 liberty of fubjedls. 
 
 What I have faid, is not an unfair invi- 
 dious reprefentation of atheiftical principles, 
 however (hocking it may feem to be ; the 
 men in that way of thinking openly profefs 
 what amounts to it, and from their own 
 writings the following feems to be a jufl 
 account of their fcheme fo far as it relates to 
 the prefent fubjedt. That the true original 
 liberty of man confifts in an unreftrained 
 licence to do whatever his inclinations 
 prompt him to do, without any confiderati- 
 on of the interefts or fuppofed privileges of 
 any other beings ; and the only meafure of 
 right is power ; if one man could tyrannize 
 over all the reft of his kind, and thought it 
 for his happinefs, that is, that it would give 
 him pleafure, there is nothing to hinder him, 
 
 the 
 
iDith the true Infer efl of Mankind. ^59 
 
 the reftraints of equity and confcience beingSz rm. 
 only imaginary. But in fadl this is imprac- ^■^• 
 ticable, becaufe men are pretty nearly equal 
 in force, at leaft any number of men find 
 themfelves fufficiently able to refift one, and 
 therefore may refufe to fubmit to his l^?ff"of 
 domination, which is as much their natural 
 right as his. The cafe being fo, the ftate of 
 nature is the worft of all ftates, and men 
 found themfelves under a neceflity of getting 
 out of it as faft as they could. For what 
 could it produce but perpetual difcord and 
 confufion ? Every man's hand was againfl 
 his fellow, and nothing fo formidable as 
 thofe of his own fpecies, from whom no 
 good was to be expected, unlefs it appeared 
 to be for their own private advantage, and 
 all kinds of mifchief of fraud and cruelty to 
 be feared *. Therefore their weaknefs, and 
 dangers which they were all fenfible of, put 
 them upon a voluntary agreement for ter- 
 minating their differences, or rather their 
 wars, by relinquifhing each his private rights, 
 and uniting their force in civil governriient, 
 which being vefled with all the rights that 
 originally belonged to its conftituents, has an 
 infinite right as they call it, that is, an unli- 
 mited power over every individual, their 
 Z 4 proper- 
 
360 Religion (hewn to be perfedily confiftent 
 
 Serm. properties, their lives, and their confciences, 
 J^^* being all put in abfolute fubjedtion to it. 
 
 Let us enquire a little into thefe princi- 
 ples, which are even boafled of by the abet- 
 tors of them, as the greateft fecurity of civil 
 power, and thereby of public peace. Firft, 
 we may obferve that thefe authors, in railing 
 their fabric of civil authority, find them- 
 Selves under a neceffity of having recourfe to 
 fomething like moral obligations, tho' as ex- 
 plained by them, they are really but trifling, 
 the foundation of them being firft fapped by 
 their own hypothelis. It is pretended, that 
 rights once abandoned cannot be juftly re- 
 fumed, that contrads and covenants formal- 
 ly entered into, bind men fo that they can- 
 not be violated without injuflice, and here 
 is one fecurity of a common wealth, which 
 having received the furrender of private 
 rights, muft continue polTeft of them un- 
 alienably. But let any one {how, if he can, 
 how a man is bound by his own adts or 
 words, the mere arbitrary declarations of his 
 own will, how, I fay, he can be bound by 
 thefe, if he is under no precedent natural 
 obligation. In the flate of nature he has a 
 right to every thing, and againft every man, 
 no other wife limited than by the bounds of 
 
 his 
 
with the true Inter eft of Mankind, 361 
 
 his power, he has not only a right of felf-SERw. 
 defence againft the invader of his property, ,1^^ 
 his hberty, or his hfe, but by way of preven- 
 tion, to invade, to opprefs, to rob, to enllave, 
 and murder, as fuppofing the perfon fo 
 ufed to be adually his enemy, who would 
 treat him the fame way if he could be before 
 hand with him. This right is under no 
 reflraint in its exercife by juftice, charity, 
 honeily, or confcience, but all kinds of de- 
 ceit and violence are lawful till civil power 
 is introduced. Now, what if compadtsto 
 form and eftablifh the rights of fovereignty 
 are not fincerely meant for that end, but the 
 real defign of thofe who enter into them is 
 only to amufe and deceive others by this 
 artifice, intending that the flate of nature 
 which is a ftate of hoftility fhall continue, 
 and that they will exert all the power and 
 privileges of it when a fair opportunity fhall 
 offer? There is nothing in all this wrong 
 upon the principles I am confidering, which 
 center in this, that every man has an origi- 
 nal right to ufe his reafon and his adtive 
 force in the way which he thinks mofl for 
 his private advantage. 
 
 But there is no need of taking this fo 
 deep as the very beginning of civil confti- 
 
 tutions. 
 
3^2 Religio7i (hewn to he perfeBly confifleni 
 
 Serm. tutions, for at whatever time we confider 
 ^-^- them, and in whatever flate, even when they 
 are formed and fettled in the beft manner 
 poffible, if the fupport of them be derived 
 wholly from the will of the members, each 
 renouncing his private right and transferring 
 it, and conveying his force to the political 
 body, without fuppofing any antecedent o- 
 bligation in nature to give flrength to this 
 adl, then it may be revoked by the fame will 
 at any time; for what the will can do, it can 
 alfo undo, when there appears reafon for un- 
 doing it. 
 
 But the writers in this controverfy againft 
 religion, againft natural morality, and the 
 focial affedions of mankind, feem to be dif- 
 fident of that bafis upon which they place 
 civil government, and which has been already 
 confidered, namely contracts and covenants, 
 and therefore they have their recourfe to a- 
 nother, which they hope will be more ftable, 
 having ftrength enough to fecure itfelf, that 
 is, the force of the magiftrate, to which all 
 muft fubmit. Sometimes they deduce from 
 this alone the very nature and the meafures of 
 right and wrong in the whole extent of them, 
 for they fay that juftice and injuflice are de- 
 termined by a law, and a law is nothing elfe 
 
 but 
 
with the true Inter eji of Mankirtd, 363 
 
 but the declared will of a fuperior with aSERM. 
 fandion added to it. Let us fee now "pon^J^;^^ 
 what foot authority flands according to this 
 account of it, and it is plainly no other than 
 fuperior power caufing terror, or the weak- 
 nefs and fear of its fubjedis. This does it no 
 great honor, nor will make it appear amia- 
 ble to men, fo long as the generous affedi- 
 ons and a fenfe of liberty have any place in 
 their hearts j but efpecially it is to be obferved 
 in oppolition to thefe writers, that the fecu- 
 rity of civil government is hereby rendered 
 precarious. There is nothing to hinder at- 
 tempts againft the public tranquility, and the 
 power which is raifed to preferve it, but the 
 danger of mifcarrying in them ; whenever 
 treafonable confpiracies can be formed, and 
 rebellions raifed with a fair probability of 
 prevailing, all fcruples vanifh, and the ac- 
 tual fuccefs makes them adually juft ; the 
 reftraints of honor and confcience, and a re- 
 gard to the public, are mere bugbears which 
 keep fools in awe, but men of fenfe defpife 
 them. Let any one judge, who knows at 
 all the ftate of mankind, whether thefe are 
 principles which have a tendency to fecure 
 civil authority, and thereby to preferve peace 
 
 and order among men. 
 
 But 
 
364 Religion Jfoewn to he perfeBly conjiflent 
 
 Serm. But the main flrength of our adversaries 
 ^■^' objedllon lies in this, that religion tends to 
 weaken, and even to fubvert civil govern- 
 ment, by fetting up private judgment or con- 
 fcience as a fuperior tribunal in the bread of 
 every fubjedl, which claims a right of exa- 
 mining the ad:s of the higheft human autho- 
 rity, and refufing obedience to them when 
 it judges them to be wrong -, whereas their 
 principles vefl: the civil fovereign with an ab- 
 folute fupremacy which no one has a right 
 to difpute, but muft implicitly yield, even 
 an adual obedience to all its commands. I 
 (hall not infifl on the abjed: condition to 
 which this reduces the whole of mankind, 
 except the few who have the fupreme magi- 
 ftracy in their hands, becaufe the men we 
 have to do with in the prefent debate, avow 
 no feeling of it, having profefledly abandoned 
 all fenfe of honor, liberty, and virtue, unlefs 
 fo far as they are fubfervient to private inte- 
 reft : But with refped: to the fecurity of go- 
 vernment itfelf, though we grant it is true 
 that the principles of religion eftablifli in e- 
 very man a fupremacy for himfelf, fo that 
 his confcience muft be the laft judge of his 
 own actions, yet this fupremacy does not 
 make void the proper exercife of civil autho- 
 rity. 
 
with the true Inter e/i of Mankind. 365 
 
 rity, nor hinder its efFeds. For the rightSERM. 
 of confcience importing not merely a liberty, i^i?il. 
 but an obligation to do what is right and fit, 
 is the greateft fecurity of juft obedience to 
 the powers ordained of God, as well as of 
 every thing elfe morally good that the hu- 
 man nature is capable of. But the queftion 
 is, what advantage will be gained to the ci- 
 vil power if confcience be difplaced ? Does 
 the atheiflical fcheme fubftitute nothing in 
 its room which may be equally dangerous ? 
 Yes, certainly, for it transfers the fuprema- 
 cy to arbitrary will, luft, and paflion, all 
 fumm'd up in felf-love, or the defire of pri- 
 vate happinefs, that is, pleafure, which of 
 right is the abfolute ruler in every human 
 heart, and reafon is intended not to con- 
 troul, but to minifter to it. Is this more 
 friendly to civil fovereignty than confcience^ 
 which is founded on the notion of a real 
 and effential difference in the nature of 
 things, between juft and unjuft, moral good 
 and evil, and therefore muft tie up men's 
 hands from public mifchiefs, though they 
 might gratify their. own humors and incli- 
 nations. 
 
 I hope 
 
366 Religiof2 fiewn to be perfeBty confijleni 
 
 Serm. I hope now it is fufficiently apparent, 
 ^^' that the fear of God or fincere religion is 
 wifdom in every view we can take of it, 
 is founded, not on prejudice, but reafon and 
 truth, the higheft reafon and the moft evi- 
 dent truth, and the tendency of it is to 
 the greateft happinefs both private and 
 public which men can enjoy in this world, 
 as well as to provide in the beft manner 
 we can for a future flate of exiftence. 
 Upon that part of the fubjed: which has 
 been chiefly infifted on in this difcourfe, 
 I fhall only make two refletStions, and 
 conclude. Firft, we may fee the true 
 caufe of fo much unhappinefs as there is in 
 the world. The prefent flate of mankind 
 is generally apprehended to be bad, misfor- 
 tuhes arc loudly complained of, ficknefs, 
 poverty, difappointments, injuries, public 
 calamities, all concluded to be, becaufe they 
 are feen and felt, infelicities to which our 
 condition is liable, and attributed to differ- 
 ent caufes according to mens different ways 
 of thinking, either to the immediate exter- 
 nal occafions of them, without looking any 
 farther, or to the appointment of provi- • 
 dence, not without fecret murmuring and 
 difcontent. But if we inquire wifely con- 
 
 cern mg 
 
with the true Interefl of Mankind, ^67 
 
 cerning this matter, we {hall find that theSERM. 
 mofl univerfal caufe of natural evil is moral ^^• 
 evil, and the true reafon why there is fo 
 much mifery in the earth, is becaufe there 
 is fo much wickedncfs. The ordinary af- 
 flictions of human life are often the natural 
 confequences of mens vices. Whence pro- 
 ceed ficknefs, poverty, and difgrace ? For 
 the moft part, and viflbly, from debauchery, 
 injuftice and floth. Whence wars and de- 
 folations ? As plainly, from pride and ambi- 
 tion, or as S^.Janjes {pc3.ks,Jrom the lujis of 
 men that war in their members. Not that 
 we fhould imagine there is always a flrid: 
 and immediate connexion in particular in- 
 ftances between irreligion and diftrefs by 
 the interpofition of divine providence, as if 
 they were to be reputed void of the fear of 
 God, and finners above all others, on whom 
 the'heavieft calamities fall, as in the ex- 
 ample our Saviour mentions * of thofe on 
 whom the tower oi filoam fell, and thofe 
 whofe blood Pilate mingled with their fa- 
 crifices; to judge after that manner, is to 
 judge foolifhly and uncharitably, for leaft of 
 all are the extraordinary fufFerings wherein 
 God feems moft apparently to interpofe to 
 
 * Luke xiii. 
 
 be 
 
368 Religion (hewn io be perfeBly confijlent 
 
 Se RM. be interpreted as a ftrift retribution, bearing 
 ^■^* exadt proportion to the demerit of men's 
 perfonal crimes ; but as the natural tendency 
 of fin is to unhappinefs, it has adually in- 
 troduced a great deal of unhappinefs into 
 the world, which the wife God difpenfcs 
 among the individuals of mankind as he 
 fees fit, accommodating it to the purpofes of 
 his government in our ftate of probation 5 
 and in this his judgments are unfearchable 
 and his ways pafl finding out. 
 
 Secondly, we may obferve with pleafure, 
 that the declarations of fcripture on this 
 head^ are perfectly agreeable to the reafon 
 and truth of things, and to experience ; they 
 inculcate not only in general this doctrine, 
 that the fear of the Lord is wifdom, the 
 beginning and the perfe(ftion of it, that to 
 fear God and keep his commandments is 
 the whole duty, and whole happinefs of 
 man, but particularly, that it is the fureft 
 way to prefent tranquility, to long life, 
 health, honor, and riches, fo far as they are 
 truly ufeful, and that godlincfs is profitable 
 to all things, having promife of the life that 
 now is, and that which is to come. And 
 to the public good of focieties nothing can 
 contribute fo much as religion ; when it 
 
 prevails. 
 
^ith the true Inter ejl of Mankind. 369 
 
 prevails, nation fl^ a II not rife up againfl nation fi^ R m. 
 neither floall they learn war any more 5 men -1, 
 jQiali not hurt or deftroy one another, when 
 the knowledge of the Lord JJjall fit the earthy 
 as the wafers cover the fea. Upon the whole 
 then, the lovers df mankind, who are moft 
 defirous of their happincls, have nothing fo 
 much to wifh and to endeavor, as that piety 
 may flourifli among them j and for every 
 one of ourfelves in particular, the beft way 
 to be as happy as we can be, even here, be- 
 lides our hopes in a future ftate, is to a- 
 mend the faults of our tempers and our 
 lives by the rules of religion ; for it will be 
 found, bad as the world is, that the ways of 
 wifdom are ways of pleafantnefs^ and all her 
 paths are pea€e. 
 
 Vol. n. A a S E R 
 
(37°) 
 
 SERMON X. 
 
 The Love of God explained and 
 recommended. 
 
 Matthew xxii. 37. 
 
 7hou JJjalt love th Lord thy God with all 
 thy Heart, and with all thy Soul, and with 
 all thy Mind, 
 
 Serm. "W'F we have clear and fatisfying evidence 
 ^^^^Y>j I ^^ ^^^ being of God, of his perfedions 
 natural and moral, of his having crea- 
 ted the heavens, the earth, the fea, and all 
 things which are in them, and of his provi- 
 dence preferving them all, difpofing the whole 
 feries of events in them with the moft per- 
 fe<5t wifdom, and for the greateft good, we 
 can fcarcely avoid this important inquiry, 
 what regards are due to him from us his 
 reafonable creatures? By looking into our 
 minds we will perceive that they are differ- 
 ently affe^ed with the objeds that are pre- 
 
 fented 
 
7he Love of God, 6cc. 371 
 
 fented to them ; fome excite defire, fome joy, Se r m. 
 and others horror and averfion, and thefe X* 
 different afFedions to different objeds are 
 fubdivided into various kinds 5 though they 
 come under the fame common denomination 
 of defire and averfion, yet the inward per- 
 ceptions of them have very little affinity with 
 each other ; for example, the defire of meat 
 and the defire of virtue, the averfion to bodi- 
 ly pain, and the averfion to moral turpitude* 
 But whatever variety there is in them, they 
 all originally belong to our nature, and refult 
 from our conftitution, we cannot make, and 
 we cannot deflroy them j it may be in our 
 power, by an habitual attention to fome ob- 
 jects, to flrengthen the affedlionsof the mind 
 to them, and by diverting their attention 
 from other objeds, to weaken its affedtion to 
 them, whereby the one obtains a prevalence 
 over the other, forming our temper and en- 
 gaging our purfuit : But the original affedi- 
 ons themfelves are conflituted by nature the 
 fame and invariable, no more in the power 
 of the mind, and dependent on its choice, as 
 to their being or not being, than flmple ideas 
 are. Here we fhall find ourfelves obliged to 
 reft J as the materials of our knowledge are 
 limited, the imagination and the underftand- 
 A a 2 ' ing 
 
372 The Love of God 
 
 Serm. ing may varloufly compound, afTociate, and 
 ■^' diftinguifli them, but can create us no new 
 ones, fo are our afFedticns : When any objedt 
 is propofed to the perceiving faculty (perhaps 
 before it is propofed, as in the cafe of bodily 
 appetites) whether it be by fenfe, by re- 
 fledionj or in whatever manner, a cer- 
 tain propenfion towards it naturally arifes, 
 which we cannot hinder, nor alter, nor 
 transfer to a different kind of objedsj for 
 inftance, the defire of food prevents any 
 reafoning, deliberation, or choice, and we 
 cannot poffibly excite it to any other objed: ; 
 there is an approbation and efteem of moral 
 excellence, as natural to the human foul, 
 
 which we cannot apply to any thing which 
 is not apprehended to be moral excellence ;• 
 and the fame may be faid concerning all our 
 other affediions, the objed:s are limited, and 
 the movements of the mind towards them de- 
 pend folely on the conftitution of our nature. 
 It is in vain therefore to call in the affiftance 
 of foreign motives, fuchasthofe taken from 
 intereft, from the hope of happinefs, or the 
 fear of mifery ; thefe may flrongly affedl the 
 mind, and operate on the fprings of adlion, 
 producing an earneft purfuit, but the diicern- 
 cd qualities of objeds themfelves can only ex- 
 cite 
 
explained and recommended. 37,^ 
 
 cite afFedtions to them : A man may be con- Serm. 
 vinccd that it is for his intereft to have a par- ■^* 
 ticular aiFedion, but this cannot immediately 
 produce it, nor have any other eifedl towards 
 it, than to engage hisearneft attention to the 
 objedl till the exciting qualities are apprehend- 
 ed, and as foon as they appear, the aiFedlion 
 naturally arifes of itfelf. 
 
 It is farther to be obferved, that as objedls 
 are introduced into the mind by various v^^ays, 
 fome by fenfe, and others by refledion, at 
 the firft difcernment of certain material be^ 
 ings, there is raifed a defire or averiion to 
 them ; and by attending to the voluntary o- 
 perations of our minds, and to the external 
 a(3:ions of other moral agents, the evidence 
 of their inward difpofitions, nay to imaginary 
 characters confidered under the diftindtion of 
 morally right and wrong, there arife dired^ 
 ly oppofite affedions, the difference of which 
 we fee as plainly and neceflarily as we do the 
 difference between deiire and averfion to fen- 
 lible things. All thefe equally belong to our 
 nature, but are not of equal importance to 
 the principal ends of it. Hunger and thirft 
 are the appetites of man, bodily pleafure and 
 pain are his natural fenfations, of which he 
 cannot; diveft himfelf, but when he delibe- 
 A a 3 irately 
 
374 ^^^ ^^'^^ ^f ^^^ 
 
 Serm. ratcly attends to honefty, benevolence, and 
 ^* fidelity, an afFedlion to thefe qualities is as na- 
 • tural to him, anda diflike of the contrary. To 
 confine real aflfedtions to the objedts of fenfe, 
 and treat all others as imaginary, muft proceed 
 from the moft ftupid inconfideration : We 
 know with the greateft certainty, becaufe 
 we are intimately confcious of it, that fome- 
 thing exifts which cannot be perceived by 
 our eyes, nor ears, nor any other corporal 
 organs, which is the objedl of our moft in- 
 tenfe love : We know that we have as dif- 
 tindl ideas of reafon, wifdom, order, good- 
 nefs, and jufticc, as of any fenfible qualities, 
 and that they as really afFedt our minds, 
 tho' in a different manner; and that as thefe 
 kinds of ideas are the principal fubjedls of 
 our fpeculation, fo our principal happinefs 
 depends upon them, indeed without them 
 humanity would be degraded to a level with 
 the brutal nature, and its enjoyments con- 
 fined within a very narrow circle. Now if 
 there are other beings, not perceived by the 
 external fenfes, but whofe exiflence is fully 
 proved, to whom intelledlual and moral 
 qualities or perfedlions belong, which quali-. 
 ties in the degree wherein we difcern them 
 ^re highly efteemed by u$, and the matter of 
 
 our 
 
explained and recommended, 375 
 
 our enjoyment; thefe beings are alfo theSERM. 
 
 objed:s of affedtions which are natural to the ^■ 
 
 human mind ; efpecially the mod excellent 
 of all beings, who is abfolutely perfed: in 
 knowledge, wifdom, reditude, and good- 
 nefs, juftly challenges our highefl efteem and 
 moft afFedlionate regards j nay, they will 
 naturally and ultimately, of their own accord, 
 terminate upon him, if we have a firm per- 
 fuafion of his being, and of thofe his attri- 
 butes, and if we carefully attend to them. 
 Perhaps fome men having firft formed their 
 idea of love by, and accuftomingthemfelvesto 
 appropropriate the word to that emotion or 
 paflion they feel, and which they call love 
 towards other objects, have but a confufed 
 notion of the love of God, and even think 
 it mere enthuliafm : But let us ferioufly con- 
 lider the feveral obvious charaders of the 
 Deity, as they are manifefted to us by his 
 works, and obferve the impreffions they 
 make, and cannot but make on a calm un- 
 prejudiced mind^ we (hall then ur^^xTibm4 
 the afFedions to him which natuijally arife 
 in every human heart not funk in %pid in- 
 fenfibility and vicioufnefs, and whhch are 
 comprehended in this funi of piety, T^hou 
 fhalt love the Lord thy God with all thy 
 A a 4 hearty 
 
37^ ^he Love of God 
 
 Se R M. hearty and with all thy foul ^ and with allth^ 
 t^^L^./lf'Cfigthy and with all thy mind. 
 
 Firft, The mind of man cannot avoid dif- 
 tinguifhing in things which are prelented to 
 it, between beauty and deformity, regularity 
 and confufion, being pleafed with the one, 
 and difpleafed with the other. A careful at- 
 tention improves this fenfe, and makes the 
 difference more difcernible and more affed:- 
 ing, but it has a foundation in nature; fcarce- 
 ly any one is fo ignorant and fo unaccuflomed 
 to obferve the diverfity of forms, as not to fee 
 a fuperior excellence in fome above others, 
 confiding in order, proportion, and harmo- 
 ny, and to men of more enlarged underftand- 
 ing, and a more exquifiie tafle, the love of 
 fuch beauty rifes td a greater height, and 
 gives a pleafure far exceeding all fenfual gra- 
 tifications. Whence does this proceed? And 
 to what caufe Ihall it be attributed ? Surely it 
 proceeds from our frame, and we are fo con- 
 flituted by nature; but yet if we obferve how 
 fuch beauty flrikes our minds, we fhall per-r 
 ceive in it a reference to an original, a defign- 
 ing intelligence, which produced it, and 
 which is apprehended to be more excellent. 
 When a man views attentively any curious 
 produdion of human art, immediately it oc- 
 curs 
 
explained and recommended. 377 
 
 curs to his thoughts, that this is not the efFc(aSE rm. 
 of chance, which can never be the caufe o^>^-Jf^^ 
 order, nor give any pleafure to the mind, 
 but that it is the refult of contrivance ; and it 
 is his difcerning the charadiers of underftand- 
 ing in the exadt adjuflment of the feveral 
 parts, vjrith their various relations, and the 
 harmony of the whole, that gives him the a- 
 greeable entertainment; Without this, if 
 there be any affed;ion excited, it is but low, 
 of a quite different kind from that which we 
 are now confidering, and flill in proportion 
 as the marks of wifdom are difcovered in any 
 work, fo is our fenfe of its beauty and the 
 pleafure of contemplating it ; the materials 
 are capable of any form, the moft difagree- 
 able as well as the moft pleafing, and they 
 are never apprehended to have formed thcm- 
 felves, it is the difpoling intelligence which 
 attrads the affedion, and gives delight. 
 
 If from the low efforts of human skill and 
 genius we take our rife to the works of na- 
 ture, we {hall fee vaftly more exquifite beauty, 
 a more exad proportion, and perfed unifor- 
 mity, amidft an infinitely greater variety of 
 parts. Take any piece of inanimate nature 
 diverfified as we fee it, the vifible heavens, 
 the wide feas, huge trads of mountains, 
 
 larg? 
 
378 ^he Love' of God 
 
 Serm. large forefls, or any other which fills the 
 ^- fight, thefe ftrike the contemplative mind 
 ^^'^with a delightful fenfation, abftradling from 
 all regard to the ufefulnefs of them ; but if 
 we examine the fenfations narrowly, it will 
 appear to arife from the difcerned regularity 
 of the objed:, in other words, the manifefta- 
 tion of wife defign in framing it : Add thefe 
 worlds one to another, confidering at the 
 fame time their mutual relations, the ever- 
 lafling hills fettled on their unmoveable foun- 
 dations } the tall trees waving their flender 
 tops in the fluid air, and fheltering a multi- 
 tude of feeble inhabitants, yetfafe; the val- 
 leys overfpread with herbage and corn, for 
 the fuflenance of man and beaft ; the vaft 
 ocean circumfcribed by limits, which its 
 waves in the greatefl fury of them cannot pafs 
 over ; the celeftial orbs preferving their ori- 
 ginal diftances from, and fliedding upon 
 earth their benign influences ; in this view 
 the idea of order grows upon us, that is of 
 grand defign, which is the juft and the na- 
 tural obie(S of affectionate admiration. But 
 all this is only an imperfed: sketch of that 
 flupendous fabric, the univerfe, in every 
 part of which, that falls under our obferva- 
 tion, the fame regularity appears, and a per- 
 
 fea 
 
explained and recommended, 370 
 
 fed harmony in the whole. If we defcendSERw. 
 to a particular furvey of nature's works, the ^• 
 variety is furprifing, the curious frame of e- 
 very individual is aftonifhing, and the con- 
 venient difpofal of them all, is amazing. What 
 a numberlefs multitude of living forms do we 
 behold on this earth itfelf, the very loweft of 
 them inimitable by art, the ftrudureof each 
 fo nice that no human underftanding can 
 difcernj nor penetrate into the fecret fprings 
 of its movements, and all fo properly placed 
 as to have the beft means of prefervation, and 
 a full opportunity of exerting their vital 
 powers? If we carry our inquiries into the 
 extent of created exiftence, beyond the reach 
 of fenfe, the modern improvements which 
 have been made in fpeculative knowledge, 
 will lead our reafon to apprehend worlds a- 
 hove worlds, the limits of which we cannot 
 fo much as conjedlure, and where the like 
 order prevails as in our globe. So that the 
 efFed furpaffes our imagination, much more 
 the caufe : Yet ft ill the affedtion is a real na- 
 tural affedion, and the objed is a really ex- 
 ifting objed, though incomprehenfible ; for 
 let any man deny if he can, that his mind 
 loves and is pleafed v^ith order, as the efFed 
 of wife defign, and the more exad the order 
 
 is. 
 
380 7he Love of God 
 
 Serm. is, and the more comprehenfive the dcfign, 
 -^- the greater pleafure it yields, and the higher 
 efteem it raifes of the author; nor {ball I 
 endeavor to prove, but fuppofe it as what 
 you are fully convinced of, that there is one 
 fupreme, eternal, all comprehending mind, j 
 the fountain of being, and parent of the uni- * 
 verfe, who flretched out the heavens by his 
 wifdom, and eftablifhed the earth by his 
 difcretion, the original fource of all beauty, 
 harmony, and wifdom, and therefore the 
 adequate objedl of our higheft efteem and 
 aifeiSion. 
 
 The intellectual and moral world contains 
 a yet more wonderful and glorious difplay 
 of the divine wifdom, than the corporeal 
 fyftem and the animal kingdom. A muU 
 titude of derived and dependent beings, 
 indued with underftanding and felf-deter-. 
 mining powers, the image of the author's 
 felf original fpiritual nature and attributes, 
 each a diftindt confclous felf, pofTefTed of a 
 dignity and perfection which we cannot 
 help thinking fuperior to the whole of inani^ 
 mate nature, all difpofed of in the beft 
 manner, the moft fuitable to their capaci- 
 ties, and united in one fociety by the com- 
 mon bond of benevolence, every individual 
 
 directed 
 
explained and recommended, 381 
 
 dircded by the inftin(5ts of its nature, fo farSERM. 
 as a voluntary agent in fuch circumitances^^* 
 could be fo directed, to promote the common 
 good. How glorious is this great family in 
 heaven and earth, under a wife and beautiful 
 ceconomy, all cared for by the providence of 
 its father ! How amiable is he ! I do not 
 fpeak of moral qualities, and difpofitions in 
 them^ a faint fimilitude of his perfed: moral 
 character, which is the objedt of another af- 
 fedion, but confidering the whole fyftcm of 
 rational creatures placed in fuch order as 
 they are, and under an adminiflration fuit- 
 able to their nature, it appears to be ana- 
 mazing production of power, and a wonder- 
 ful manifeftation of wifdom, which perfec- 
 tions concurring in one agent arc the objedts 
 of our efteem and reverence in the degree 
 wherein they are difcerned. And as it is in 
 contemplating the fabric of the material 
 world, our idea of the creator's underftand- 
 ing and greatnefs, and our admiration rifes 
 in proportion to our knowledge of his work, 
 the more accurately we examine its parts, and 
 the farther we enlarge our confiderations of 
 its unmeafurable ma*gnitude, the more curi- 
 ous and the more magnificent it appears -, ^o 
 it is here; ifwc ftudy the conflitution of a 
 
 finglc 
 
382 ^he Love of God 
 
 Serm. finglc intelligent creature, its various powers 
 X. and affed:ions as they are related to each o- 
 
 ^'^^ther, and all harmonioufly confpiring to an- 
 fwer the ends of its being, it is an aftonifhing 
 contrivance; and if we confider the diverfity 
 of degrees in mental accomplifhment which 
 appear among the individuals of our own 
 ipecies, all under the direction of the father 
 of lights, and the vaftly more enlarged capa- 
 cities with which fuperior orders, we know 
 not how many of them, nor with what dif- 
 tin(5lions, are indued, all of them in diffe- 
 rent ways fulfilling the law of their creation, 
 and having different enjoyment fuitable to 
 their feveral capacities ; who can think of 
 the great author without admiration, or for- 
 bear praifing him with the moft affedtionate 
 cfteem? 
 
 Laflly, If we confider all thefe works, each 
 of them apart fo marvelous, their number 
 incomprehenfible, their extent prodigious, 
 their order fo exquifite, all, I fay, derived 
 from one mind, a fingle agent, how wonder- 
 ful is he ! All the beauties fhared among the 
 numberlefs beings in heaven and earth, and 
 the harmony of the whole, are the effedts of 
 his fkill and contrivance, and all the fcattered 
 rays of underftanding which in different de- 
 grees 
 
explained and recommended, ^g^ 
 
 grces arc to be found in the fevcral orders ofSERM. 
 intelligent creatures, arc emanations from ^^ 
 this one pure eternal fountain of intelledlual 
 light ; can the human heart be indifferent to 
 fuch a being ? No furcly, the attentive un- 
 prejudiced mind will find a refped: to him a- 
 rife in it which is unparallel'd in the whole 
 compafs of its afFe<3:ions, as the dignity and 
 excellence of the objed: is without any paral- 
 lel. The objects which are limited, and 
 which it can thoroughly comprehend, are 
 not adequate to its afpiring delires, it ftill 
 feeks fomething beyond them, but it lofes 
 itfelf delightfully in the contemplation of in- 
 finite incomprehenfible excellence, in the 
 prefent cafe infinite wifdom, which neceffa- 
 rily attrads the higheft veneration of an in- 
 telligent nature. 
 
 Secondly, Another effential perfection of 
 the Deity is goodnefs, which naturally ap- 
 pears to our minds amiable, and is the object 
 of love in the ftridteft fenfc ; indeed without 
 this, God himfelf could not be the complete 
 obje<S of our higheft defires and moft perfe(ft 
 enjoyment j for however venerable wifdom 
 may appear, and the contemplation of it en- 
 tertaining, it is not the only, nor the chief 
 good of man; we have other affe<5tions which 
 
 muft 
 
334 ^^^ ^^^^ ^f ^^^ 
 
 Sk R M. mufi have their fuitable objcits, and they ap^ 
 ■^- pear in a different light from that of meer 
 fpeculation, to make the mind happy. Of 
 goodnefs we have a very diftin<5t idea ; every 
 man underftands by it a difpofition to com- 
 municate happinefsj we arc confcious of fome 
 degree of it in ourfelves, and wc are convin- 
 ced of it in others by its genuin fruits ; but 
 wherever it appears, and whenever the mind 
 refledls upon it, it appears lovely, the objedt 
 not only of approbation as fome other quali^ 
 tics are, but of a ftrong affedtioni Let any 
 man fct againft each other in his own 
 thoughts thefe oppofite charadlers, one be- 
 nevolent and kind, ready to do good as far as 
 it is in his power, and uniformly ading from, 
 that principle i the other malicious, endea- 
 voring the deftruftion and mifery of all with- 
 in his reach, or even perfectly felfifh, intent 
 wholly on the purfuit of private enjoy men t> 
 without the leaft regard to the happincfs of 
 other beings, nay, diftreffing them in the 
 greateft degree, and in their higheft intcrefls, if 
 they ftand in the way of his ow^n fatisfadtion 
 in any refpe<3:, and let him try if he can pre* 
 ferve a perfe<5t indifference of heart towards 
 thefe characters, without preferring the for- 
 mer to the latter. The truth is, they mufl 
 
 be 
 
explained and recommended, 385 
 
 be creatures otherwife made than we are, toSERM. 
 whom difinterefted goodnefs is not an objed: ^^L^. 
 of love, and who find no pleafur? in the con- 
 templation of it. 
 
 I (hall not infifl on the evidences of God's 
 goodnefs -, they are the fame with the evi- 
 dences of his being : His works have the cha- 
 raders of beneficence as well as of power and 
 wifdom ; and a benevolent principle, as truly 
 as eternal power and godhead, is an invifible 
 excellence of his nature, which from the crea" 
 tion of the world is clearly feen^ being under- 
 jiood by the things which he has made. What 
 an amazing variety of enjoyment belongs to 
 the fenlitive and the rational life, all derived 
 from the divine bounty ? How wonderfully 
 is dead nature accommodated to the ufcs of 
 living things ? And as the fuprcme Being, 
 the creator of the world, has filled it with 
 the fruits of his liberality, that which raifes 
 our idea of this principle in him as an object 
 of afFed:ion, is, the freenefs and difintereft- 
 edncfs of it : Every inferior agent depending 
 on another for the prefervation of his being 
 and for his happinefs, muft be fuppofed to 
 need fomething from without, and to have 
 particular defires which ultimately terminate 
 in himfelf : But how can we conceive of any 
 Vol. II. B b other 
 
386 The Love of God 
 
 Serm. other fpring of acftion than benevolence in 
 -^- the ablokitely felf-fufficient and independent 
 being ? There is therefore none good but one^ 
 that is God, none effentially and immutably 
 good, nonebefides him, who ad:s always folcly 
 from that principle. Here is goodnefs in per- 
 fedion, which muft appear amiable to every 
 mind that bears any refemblance of it, and 
 be the fubjed: of delightful meditation. 
 
 If thefe arc our apprehenfions concerning 
 the Deity, one can hardly conceive what 
 fhould flop the courfe of our love to him : It 
 is true, there are other parts of his charadler, 
 to be afterwards obferved, which when com- 
 pared with our own, may damp our hopes 
 from him, and produce fear ; but lince even 
 imperfedt kind difpofitions necelTarily attradt 
 our affedion, the idea of perfedl fupreme 
 goodnefs, abftrading from all other confide- 
 rations, would leem to be an objed: which 
 muft have irrelillible charms for the human 
 heart, and that we fhould not be able to 
 confidcr it without a fenfible pleafure. It 
 may therefore juftly be feared, that as feme 
 men's habitual impreffions of God, particu- 
 larly in their devotion, have more of a joy- 
 lefs awe, and fervile dread, than a delightful 
 complaccucy, this proceeds from their mil^ 
 
 reprefenting 
 
explained and recommended. 387 
 
 reprefenting him to themfelvcs, as abeingSERM. 
 who a<5ts towards his creatures merely in the ■^* 
 way of arbitrary dominion, appointing them 
 to happinefs or mifery only becaufe he will: 
 Whereas the true notion of infinite goodnefs, 
 directed in its exercife by the moft pcrfed: 
 wifdom, and haviag always for its objed: the 
 greateft and moft ex ten live happinefs, would 
 infpire the mind with fentiments of ingenu- 
 ous gratitude, and thereby be the befl fecuri- 
 tyofour fincere obedience : At the fame time, 
 there is no reafon to allege that the tendency 
 of this is to encourage a prefumptuous confi-^ 
 dence in finners, as imagining they may go 
 on fecurely in their trefpaffes with hopes of 
 impunity, which can only proceed from a 
 wretched depravity of heart, and a wrong 
 notion of the divine goodnefs, as if it were a 
 blind undillinguifhing pronenefs to the com- 
 munication of happinefs ; for befides that 
 every confiderate perfon muft fee that fu- 
 preme goodnefs itfelf has eflablifhed an in- 
 violable connexion between virtue and felici- 
 ty, the true fenfe of that glorious amiable 
 perfection, even naturally and immediately 
 begets an inward fhame and remorfc for hav- 
 ing difhonored it, and fome degree of hope 
 is abfolutely nccefTaryto repentance. 
 
 B b 2 But 
 
388 7he Love of God 
 
 Serm. But let us confider ourfelvcs as the parti- 
 •^- cular objedts of the divine favour, that what- 
 ever good we polTefs of any kind, whatever 
 excellence we are confcious of in the frame 
 of our nature, and its preeminence above 
 other kinds of creatures in the world about 
 us, that largenefs of underftanding whereby 
 we are entertained with an infinite diverfity 
 of objedts, thofe natural affedions which 
 yield us a great variety of pleafure, our mo- 
 ral capacities and improvement which are 
 accompanied with a high fenfe of worth, 
 the privileges of our condition, that provifion 
 which is made for our eafy enjoyment of 
 life, whether by the means of our own in- 
 vention and induftry and the affiftance of 
 our fellow creatures or without them, and 
 the greater ha?ppinefs we hope for hereafter, 
 all thefe and all other good things, however 
 conveyed, are originally owing to the boun- 
 ty of God, Now, the affedion of gratitude 
 is fo natural to the mind of man, that we 
 will fcarcely allow him to be reckoned one 
 of the fpecies who is altogether void of it ; 
 at leaft, to be ungrateful is univerfally ac- 
 counted one of the moft abandoned and pro- 
 fligate characters j but furely this principle 
 ought to operate moft vigoroully towards the 
 
 greateft 
 
explained mid recommended. 389 ' 
 
 greateft beneficence, and there is none thatSERM. 
 may be compared with that which God has ■^• 
 fhewn to us. Shall we be much afFed:ed 
 with the kin-^'nefs of our fellow creatures, 
 and difpofed to make thankful acknowledg- 
 ments for their favors ? And fhall we bein- 
 fenfible of that goodnefs to which we owe 
 our being and our very capacity of happi- 
 nefs, as well as the materials of it? This is 
 the noblefl object of human afFed:ion, in 
 which the mind, firmly perfuaded and fted- 
 dily contemplating it, refts fully fatisfied ; 
 and though the exercife and manifeftation 
 of this divine principle towards ourfclves, 
 gives us the moft convincing proof of it, and 
 a very lively fenfe of its amiable excellence, 
 yet does not the aflisition ultimately termi- 
 nate in our own happinefs, fo that we fhould 
 be juftly faid to love God for our own fakes, 
 but in fupreme Goodnefs itfelf, which mufl 
 appear the mofl complete and worthy ob- 
 jed: of love to every intelligent and moral 
 being whofe judgment is not mifled by pre- 
 judices or inattention, and which is not deep- 
 ly corrupted in its moral aflfed:ions. 
 
 Thirdly, we may confider the intire 
 
 moral charader of the Deity. All his moral 
 
 attributes may be Tummed up in goodnefs, 
 
 B b 3 which 
 
39*^ ^he Love of God 
 
 Serm. which is probably the juftefl way we can 
 ^^r conceive of them as adtive principles in 
 him. Perhaps in inferior characters benevo- 
 lence may be rightly called the fum of vir- 
 tue, but of the fupreme independent being 
 we cannot think more becomingly than 
 that this lolely is the fpring of his adlions 3 
 yet confidering the variety of its exercife 
 according to the different condition of ra- 
 tional creatures, and how varioufly individuals 
 are affcfted with thofe very meafures which 
 they ftcddily purfue as their great end the 
 univerfal good, hence arifes a diverfity in 
 our conceptions concerning that moft fimple 
 uniform principle which is without vari- 
 ablenefs or fhadow of turning. We know 
 how to diftinguiih in imperfedt human cha- 
 raders between the righteous and the good ; 
 the lafl is the finifliing quality, yet others 
 are neceffary ; and applying this to God, 
 we have fomewhat different notions of his 
 goodnefs abflradtly confldered, and of the 
 recflitude or holinefs of his nature, his juf- 
 tice, and his truth, all which in conjunc- 
 tion with unchangeable goodnefs make up 
 his true moral charadler, and are the intire 
 pbje€t of our affedion. 
 
 Now 
 
explained and recommended. 391 
 
 Now, let any man calmly con fider how Serm. 
 his mind is affeded towards thefe qualities ■^' . 
 in a limited degree of perfection ; let him 
 try what a difference his heart naturally 
 makes between the generous patriot, the 
 faithful friend, the inflexibly righteous judge, 
 the kind benefador, and the directly oppo- 
 iite chara6lers as they are reprefented in 
 hiftory : Whether the one does not necefFa- 
 rily attraifl his veneration and efleem, and 
 the other beget his contempt and averfion, 
 tho* they are fuppofed to be at the remoteft 
 diftance from his perfonal knowledge, and 
 without a poffibility of having any effed: on 
 his ownintereft. Let him place thefe contra- 
 ry objeds in a nearer point of view, apply- 
 ing the charadlers fo far as they may be 
 juftly applied, within his particular acquaint- 
 ance (for the condition of the world is not 
 at any time either fo good or fo bad, but that 
 this diftindlion is manifeft) ftill it will evi- 
 dently appear that the righteous is more ex- 
 cellent than his neighbour, and that unble- 
 miflied integrity, with all the public and 
 private virtues, command a peculiar refped, 
 ftiining through all the obfcurity which fu- 
 perftition and a party fpirit have been able to 
 throw upon them, and ftill as the moral cha- 
 B b 4 rader 
 
 T' y k^ 
 
392 7he Love of God 
 
 S E R M . rafter rifes in perfedion, our efteem for it 
 ^- proportionably increafes. 
 
 Bat let us fuppofe a being of the moft per- 
 ~ fedl rectitude, goodnefs, and all other moral 
 excellencies, in the nearell (ituation, and 
 moft intimately related to ourfelves ; that 
 there is a conPtant intercourfe between him 
 and us, we have daily opportunities of ob- 
 ferving his condudt, the manifeftations of his 
 amiable attributes, and on the other hand, 
 our behavior is continually in his view; that 
 we have received innumerable benefits, in- 
 deed our all from his bounty, and conftantly 
 depend upon him for every thing we need ; 
 that he is our fupreme immediate governor, 
 and that our prefent and future ftate, with 
 all the changes in them, are abfolutely under 
 his dilpofal -, furely, w« cannot doubt but 
 this being is the proper objeft of our higheft 
 affediion : And if far inferior degrees of moral 
 goodnefs in our fellow-creatures, neceflarily 
 attradl veneration and efteem, even though 
 beheld at a diftance, and our intereft is not 
 concerned in the effefts of it, fuch abfolute 
 perfection placed in the ftrongeft point of light, 
 being exerted upon ourfelves, muft raife in 
 every attentive mind a fuperlative reverence 
 and love. 
 
 \ But 
 
expfained and recommended. 393 
 
 But let us obferve the natural workino;s oFSe rm. 
 the human heart towards fuch a perfed mo- , jh^^i 
 ral charafter, fo manifefted, and falling 
 within our knowledge, whereby we fhall 
 underftand the genuin operations of the love 
 of God, and be able to difcern them in our 
 own minds. Firft, it is accompanied with 
 a defire of imitation. Since we ourfelves are 
 indued with a moral capacity, it feems to be 
 utterly inconfiflent, and what human nature 
 is not capable of, that moral excellence fhould 
 be an objedl of affetftionate efleem, yet with- 
 out a defire of refembling it. Let any man 
 fix his attention to the amiable ideas of ho- 
 nefly, juflice, mercy, and fidelity, as ex- 
 emplified in a particular moral agent, well 
 known to him, and try whether he does not 
 find fecret earnefl wifhes in his own foul, 
 that he were pofTefTed of the fame qualities ? 
 Indeed this principle feems to have a very 
 great influence on the generality of mankind, 
 whofe tempers and behavior are in a great 
 meafure formed by example, never without 
 the appearance of fome moral fpecies to re- 
 commend it 5 and it is the great practical 
 principle of religion; for according to men's 
 notions of the Deity, fo are their difpofitions 
 and their moral coadud 3 of which the hif- 
 
 tory 
 
394 ^^^ ^^"^^ ^f ^^^ 
 
 Serm. tory of all ages, and all religions, afford us 
 X. very plain inflances. Juft fentiments con- 
 cerning the fupreme being, as perfedly holy, 
 righteous, and good, naturally tend to pro- 
 duce, and when ferioufly confidered with 
 hearty and pure afFedlion, adually have pro- 
 duced the like tempers and manners in men, 
 carrying human virtue to its greatefl height 
 ofperfedlion ; whereas the erroneous opinions 
 of many concerning the difpofitions of their 
 Gods, ftill retaining an idea of their domini- 
 on, have, above all things, corrupted their mo- 
 rals by the defire of imitation, and added the 
 flrongeft fandion to their vices. Such is the 
 force and the natural operation of love to 
 moral agents, thofe efpecially who are fup- 
 pofed to be in afuperior condition, and above 
 all, the acknowledged objed of religious re- 
 fpedt. And by this clear evidence we may try 
 the fincerity of our profeffed love to the true 
 God, nor can any attentive mind that would 
 not wilfully deceive itfelf, beat alofs in judg- 
 ing by thefe plain fcripture rules, "^ Be ye fol- 
 lowers of God as dear children. \\ And if ye call 
 on the father^ who without refpeB of perfons 
 judgeth all meuy be ye holy in all manner of 
 converfatiouy as he who hath called you is holy. 
 
 fEph. V. 1. II I Pet. i. 17 15. 
 
 Second- 
 
explained and recommended, 395 
 
 Secondly/incere love to theDeity ,con fideredSE r n, 
 as a being of the moft perfed moral character, ^^'^^ 
 with whom we have to do in fiich a variety of 
 important relations, and in whofe prefeuce 
 we are continually, is always accompanied 
 with an earneft defire of his approbation. 
 
 If we look carefully into our own hearts, 
 we (hall find that this never is, nor can be 
 feparated from an afFedlionate efteem ; and 
 that the love of any perfon naturally direds 
 us to form our condud to his liking, and 
 make it our conftant ftudy to pleafe him. So 
 it is in inferior inftances ; children make it 
 their principal endeavor to pleafe their pa- 
 rents, fervants their mafters, and fubjeds 
 their fovereigns ; not only io, but they who 
 live together upon terms of the moft perfed 
 equality, are determined by their focial af- 
 fedions, to render themfelves agreeable to 
 each other. It is thus that the defire of ho- 
 nor, and thefearofdifgrace, powerful prin- 
 ciples of adion in the human nature, are to 
 be accounted for ; Our mutual affedions 
 ftrongly engage us tofeek mutual efteem, and 
 while we love mankind, it is impoflibh to 
 be wholly indifferent whether we have their 
 approbation or not. But as this principle 
 makes a diftindion among men, for a well- 
 
 difpofed 
 
39^ 7he Love of God 
 
 Serm. difpofed mind values the approbation of o- 
 ^^T^tl^ers in proportion to their wifdom and vir- 
 tue, fo it operates in the fame manner to- 
 wards beings of different orders, intelligent 
 agents of other fpecies ai e the objeds of our 
 efteem as well as mankind, and if we fup- 
 pofe ourfelves under their obfervation, it will 
 naturally be our defire to approve our condu(5t 
 to them according to the degree of their ap- 
 prehended wifdom and fuperior moral excel- 
 lence J efpecially the fincere love of that be- 
 ing who is fo intimately prefent with us as to 
 know the fecrets of our hearts, and who is 
 unparallel'd in all moral perfedions, our gra- 
 cious father, guardian, and governor, will 
 determine us to make it the principal aim of 
 our lives, and of all our deliberate defigns 
 and adions, that we may be approved of 
 him. If therefore God has made his will 
 known to us, if he has direded us after what 
 manner we fhall ad fo as to pleafe him, our 
 obedience is the natural exprefHon of our love 
 to him, and in vain fliall we pretend to have 
 that affedlon in our hearts, while we do not 
 keep his commandments: But every man has 
 the work of the divine law written in his 
 heart : By a fair and unprejudiced at'iention 
 to the firft didates of his own mind upon e- 
 
 very 
 
explained and recommended, 307 
 
 very queftion relating to his moral condudjSERM. 
 without entering into perplexing debates •^• 
 which generally take their rife fromfome de- 
 gree of inward difhonefty, and tend to error 
 rather than the knowledge of the truth, he 
 knows what will be acceptable to his great 
 ruler and judge, fo far as to aflure his heart, 
 and have confidence towards him; which by 
 the unalterable appointment of fupreme good- 
 nefs is the genuin refult of integrity in all good 
 afFe(5lions, comprehended in loving the Lord 
 our God with all our heart, and foul, and 
 ftrength, and mind. 
 
 The fame pradical principle of love to 
 God, which is manifefted by obedience to 
 his precepts as its infeparable effed:, will alfo 
 produce an abfolutefubmiffiontothe appoint- 
 ments of his providence, with intire confi- 
 dence in him. For if we have habitually upon 
 our minds an afFedionate fenfe of his fupreme 
 dominion, exercifed with the moft perfed: 
 wifdom, and conftantly and invariably pur- 
 fuing, as its chief end, the greateft good, 
 what can follow more naturally than that we 
 fhould be fatisfied in all events, and whol- 
 ly rcfigned to his will? Thefe two, afincere 
 uniform difpofition exerted in pradice to 
 keep his comma ndinents, and a chcarful un- 
 
 repining 
 
398 ^he Love of God 
 
 Serm. repining fubmiffion to his providence, con- 
 
 ■^- ftitute that temper of mind in which true 
 
 ^ piety conlifts, and which is the perpetual 
 
 fource of inward ferenity and joy ; fo far as 
 
 we deviate from them, and are confcious of 
 
 rebellious inclinations andofunfubmiffive dif- 
 
 content, mifgiving fears arife in our minds 
 
 of his difapprobation ; becaufe then it appears 
 
 that we are not made perfe(5l in love, for 
 
 love made perfe(!t by the fruits of obedience 
 
 and refignation, only, cafteth out fear. 
 
 The lupreme Being, whofe glorious cha- 
 racter juftly claims our higheft affed:ion and 
 m(/fl devout regards, is not indeed intuitively 
 difcerned by us, he is not the immediate 
 objedl either of our external or internal fen- 
 fes. * Behold (fays Job) Igojorward but he 
 is not there J (vilible) and backward^ but I 
 cannot perceive him^ on the left hand where 
 he doth work, but I cannot behold him^ he 
 hideth himfelf on the right hand that I can- 
 not Jee him. It is by our reafon we are con- 
 vinced of his exiflence and his perfections j 
 but if we are thoroughly convinced, and if 
 his being, as he is in himfelf abfolutely per- 
 fect, righteous, and good, be the real ob- 
 ject of our under flandings, nature diredls 
 
 • Job xxiii. 8, 9. 
 
 the 
 
explained and recommended, 3po 
 
 the exercife of our afFedlions to him, which Serm. 
 do not wholly depend on our manner of -^• 
 apprehending their obje6ls, but our perfwa- 
 fion concerning the reality of them. Sup- 
 pofe a perfon of eminent worth in a fituation 
 remote from our acquaintance, and we have 
 no other knowledge of his being and vir- 
 tues than we have of other diftant fads, 
 this charader will attrad: our veneration, 
 tho* it may not afFed; our minds fo fenfibly 
 as immediate con verfation would doj and 
 fuppofe us to have only rational, not fenfi- 
 ble evidence, that a friend is fo near as to re- 
 mark our words and adions, we fhould fure- 
 ly have a regard to his prefence fuitable to 
 our efteem of his character : In like man- 
 ner, if we believe that the invifible God is 
 intimately prefent with us, that in him we 
 live and move and have our being, and that 
 he is acquainted, not only with our outward 
 a<5tions, but our moft fecret thoughts, what 
 can be more rational than that we fliould 
 form our condudl with an eye to his appro- 
 bation ? That we fhould walk before him^ 
 (as the fcripture exprelTes a religious courfe 
 of life) and be perfeSl^ that is, fincerely 
 righteous and good as he is j this, one would 
 think, mufl be infeparable from a firm per- 
 
 fwafion. 
 
400 The Love of God 
 
 Se R M. fwafion, and a high efteem of his abfolutely 
 ^- perfedt moral character. 
 
 There may be, and very probably will be 
 an intirely dififerent manner of apprehending 
 the divine Being and perfections in the future 
 ftate. Thereis no difficulty in conceiving that 
 the human mind may have faculties and 
 ways of perceiving objects wholly new, and 
 of which we can now form no idea, as we 
 know that various intelligent creatures are in- 
 dued with various capacities, whereby are 
 conveyed to them ideas peculiar to them- 
 felves. Why may we not fuppofe that the 
 fupreme Being himfelf, and his glorious at- 
 tributes, fliall be the immediate objecft of the 
 mind's intuition, difcerned not by the dif- 
 tant and unaffeding way of reafoning from 
 effeds to their caufes, but as clearly and di- 
 redly as we now perceive the objedts of 
 fenfe, or even our own powers and operati- 
 ons ; which the facred writers defcribe by 
 feeing him face to face, and knowing as we 
 are known , and illuftrate the fuperior excel- 
 lence of it above our prefent manner of con- 
 ceiving the fublime fubjed:, by an allufion to 
 the difference between the knowledge of chil- 
 dren and of grown men. The affections 
 then will operate according to the clearer 
 
 views 
 
explained and recommended, 40! 
 
 views of the underftanding, in a manner of Se rivj. 
 which we have not now a diftind: notion : ^pi* . 
 but fince we find by experience that fenfible 
 things, low as they are in their nature, and 
 of little importance to tJie main ends of our 
 being, yet do by their immediate prefence, 
 and the (Irong impreflion they make upon 
 ourminds, exciie vehement defires, and raife 
 fenfations of pleafure, which the cool and ra- 
 tional confideration of the fame objedls could 
 never produce ; and moral qualities, even im- 
 perfed: in theii kind, and but imperfedly un* 
 derftood, yet attract very intenfe affcdion, 
 and are contemplated with great delight; we 
 mull; conclude that infinite power, wifdom, 
 and goodnefs, in conjundtion, which gave 
 birth to the univerfe, and is the fole caufe of 
 all created being, and all felicity, feen not 
 darkly and through a glafs, butfhining upon 
 the foul in its full unclouded fplendor, will 
 fill it with joy unfpeakable and full of glory, 
 be the adequate objedl of its higheft affedions, 
 the center of reft, its laft end, and moft com- 
 plete happinefs. 
 
 In the mean time, obfcure knowledge, 
 cold and languid afFedions, and imperfedt 
 enjoyment, belong to our prefent ftate of pro- 
 bation and difcipline, through which we are 
 
 VoL» JI. C c paffing 
 
402 The Love of God 
 
 Serm. paffing to a more exalted condition of exif- 
 ^- tence: Our bufinefs therefore is, without re- 
 pining at the appointments or providence, 
 to improve the capacities and advantages we 
 now enjoy, foas the proper end of them may 
 be attained. Particularly, fince our know- 
 ledge of God is not by intuition, but by re- 
 flediion and reafoning, which are the proper 
 exercifes of our own powers, we ought to 
 employ ourfelves actively in them. We know 
 that the mind can turn its thoughts and atten- 
 tion to particular objedis, and ufe other means 
 which by obfervation and experience appear 
 conducive to its improvement in the know- 
 ledge of them: In the piefent cafe, this feems 
 to be the principal duty which the fupreme 
 Being requires of us. For fince by the confti- 
 tution of our nature, we have afFed;ions 
 which will of themfelves arife towards him 
 when known, and fince we are endued with 
 a capacity, and furniflied with the means of 
 knowing, rather than with the adual know- 
 ledge of him, the mofl obvious obligation on 
 creatures in fuch a ftate, and the moil impor- 
 tant part of their trial is, to improve that ca- 
 pacity by deliberate attention and reafoning, 
 and to apply themfelves diligently to the ufe 
 of thofe means. 
 
 It 
 
explained and recommended, 403 
 
 It follows, that the exercifes of fincere piety, S n r m . 
 all fumm'd up in the love of God, are al- \, 
 ways proportionable to our clear and diftind; 
 perceptions of his nature and attributes, in 
 a rational way, and therefore it is neceflary 
 10 religion that we preferve the free and un- 
 difiurbed ufe of our intelledual powers. Our 
 affections to other objeds are excited by fenfe 
 without confideration ; the imagination, 
 which often mifleads the judgment, heigh- 
 tens their fervor, and the paffions which vio^ 
 lently agitate the foul, and always need to 
 be reflrained rather than inflamed, feem, in 
 their original intention, and within their pro- 
 per bounds, rather defigned to ferve the pur- 
 pofesofthe animal life, and our condition 
 in this world, than the fublime exercifes of 
 the mind, and the highefh ends of our being : 
 But true devotion, which is wholly founded 
 in theunderftanding, always keeps pace with 
 its calm and deliberate exercife, and the rule 
 by which we ought to judge of its fincerity, 
 is not extatic rapture and vehement emotion 
 of mind, but a conflant refignation to the 
 will of God, and a fteddy purpofe of approv- 
 ing ourfelves to him in the whole courfe of 
 our adtions j for this is the love of God, that 
 'we keep his commandments, 
 
 Co 2 SER. 
 
(404) 
 
 SERMON XL 
 
 Of Truft in God, and Praying 
 to him. 
 
 Pfalm Ixii. 8. 
 
 Urufl in him at all Times ye People, pour out 
 your Heart before him, 
 
 AS all the creatures derive their being, 
 and whatever degree of power, per- 
 fedion, and happinefs they poflefs, 
 from the goodnefs of God, the fole principle' 
 which, we can conceive, could determine 
 him, infinitely perfed and felf fufficient, to 
 create any thing j fo the continuance of their 
 being, and every degree of created power, 
 perfection and happinefs, depends folely on 
 his good pleafure ; for it is impoffible that 
 fuch an effed: (hould not depend abfolutely 
 on the caufe; that any thing which exifts 
 merely by the will of another, fhould not 
 cxifl juft fo long as, and ceafe to exifl when- 
 ever 
 
Of truft in God^ &c. 405 
 
 ever that other pleafes, and that all the cir-SERM. 
 cumftances of its condition, ordered by his -^^• 
 free appointment, (houid not be always fub- 
 je(5t to his difpofal. The rational creatures 
 whom God has indued with a capacity of 
 difcerning this, will find that as, when they 
 ferioufly and deliberately attend to it, the 
 affection of gratitude will naturally arife in 
 their minds for the favors they have received, 
 fowith refped tofuturity, to which they can- 
 not help looking with an earneft and felici- 
 tous expedlation, they have no lolid ground 
 of inward tranquility and hope but in an af- 
 fedlionate reliance on the fame immutable 
 divine bounty, to which they owe their being 
 and all the good already in their pofTeffion. 
 This then, as well as love, is an eminent 
 branch of that natural homage which intelli- 
 gent creatures owe to the Deity. Efpecially we 
 who find ourfelves in an imperfedl and indi- 
 gent ftate, having weaknelfes in every part 
 of our conftitution, frail bodies and feeble 
 minds, narrow underftandings, vexatious 
 delires, and perplexing fears, who are al- 
 ways liable to changes, to pains and troubles 
 of various kinds, and the whole of our con- 
 dition here but a kind of infancy of being, 
 naturally capable "of being raifed to a much 
 C c 3 higher 
 
4o6 Of fruft in Gody 
 
 Serm. higher degree of perfedtion hereafter, and 
 . ^'- capable likewife of a chaiwe for the worfe, 
 when this (tate of probation and difcipline 
 is over, for of that ftiture exiftence there is 
 at Icaft a high probabihty, which miift fen- 
 fibly aiFed an attentive mind, we, I fay, 
 who find oiirfelves in this fituation, whofe 
 all is in God*s hands, and depends on his 
 pleafure, who have fo Httle in adual pofTef- 
 fion, and fo much in profped-, we elpecially, 
 live by faith in God, and it is a moft: im- 
 portant part of our duty, as well as the on- 
 ly fure foundation of inward peace and fecu- 
 rity of mind, to tru/i in him at all times, 
 I will endeavor in this difcourfe to explain 
 confluence in God, by Ihewing the true 
 principles on which it refls, together with 
 the fentiments and difpoiitions imported in 
 it J and then, I will confider what the Pfal- 
 mift: recommends in purfuance of it, namely, 
 pouring out our hearts before him, or pray- 
 ing to him. 
 
 To trufl in any perfon or intelligent 
 sgent, is to expe6t good from his benevo- 
 lence or kind affections j in order to which 
 there mufl not only be a perfwafion of his 
 good difpoiitions, but of his power as fupe- 
 rior to ours, at Icafl as fufficient for effeding 
 
 fome- 
 
and pray i?ig to him. 407 
 
 fomething to our advantage, which wcSerm. 
 could not effect without hiin, and of his ^^• 
 knowledge and wifdom extending to the af- 
 fairs wherein we truft him. The lead at- 
 tention will fatisfy us that the knowledge of 
 all thefe qualifications in the agent, is necef- 
 fary to lay a foundation f:^r our confidence. 
 If a perfon in power is ill difpofed towards 
 us, we dread him in proportion to the appre- 
 henfions we have of his power ; if he is in- 
 different, there may be fear but very little 
 hope ; if we are fecure of any one's good 
 will, but believe him to be weak or igno- 
 rant, this may give fome pleafure, yet no ex- 
 pedlation of advantage ; but kindnefs in con- 
 juncftion with ability and wifdom make the 
 complete chara(5ter which is the objed of 
 confidence. Now all thefe properties be- 
 long to the Deity in an infinite degree of per- 
 fection ; as with the Lord Jehovah is ever- 
 lajiirig (Irength^ a power extending to the 
 utmoft bounds of poflibility, to do in hea- 
 ven and earth whatfoever pleafes him ; and 
 unlimited knowledge comprehending all 
 things, with all their circumftances and rela- 
 tions, nay, and all future events j fb he is 
 good to all^ and his tender mercies are over 
 all his works, "That variety of happinefs 
 C c 4 which 
 
40 8 Of trujl in God, 
 
 S F R M. which there is in the woild, and can be attri- 
 XI- buted to no other caufe than his good plea- 
 ^^ fure, abundantly proves this; there is pro- 
 
 vifion made for all the kinds of liv'ing crea- 
 tures which we fee in the earth, the air, and 
 the waters; their infinitely various ncceflj- 
 " ties are fupplied, and they have enjoyments 
 fuitable to their feveral capacities and deiires 3 
 the human conftitution carries the plaineft 
 marks of its author's goodnefs, and fo does 
 the daily care which providence takes of 
 mankind ; thefe things muft convince tvtvy 
 confiderate mind that the maker and difpo- 
 fer of all things is a moft benevolent Being, 
 indeed, deferyes to be called fupreme good- 
 nefs itfelf This being the general and moft e- 
 vidently demonflrated character of the Deity, 
 it muft be manifefted towards every proper 
 objtd:, that is, all who need and are capa-» 
 ble of receiving any good from him; for it 
 is utterly unworthy of, and inconfiftent with 
 fupreme goodnefs, to be partial or capricious 
 in its exercife, to be bejieficent to one, or to 
 fome, and not to others, who are in parellel 
 circumftances of want, and equally capable 
 of receiving. Every man who ferioufly re- 
 fleds on the whole of his own ftate, will 
 find himfelf fuch a monument of the divine 
 
 liber- 
 
and praying to him, 409 
 
 liberality and paternal care, that he will beSERM. 
 thereby encouraged to depend on the bounty ■^' 
 of providence for the future. The Apoftle 
 Peter therefore, juftly exhorts chriftians in 
 a fufFering condition, ^ to commit the keeping 
 of their Jouls to God as unto a faithful ere at or -y 
 his having made us, not we our felves, to 
 which nothing can be fuppofed to have 
 moved him but his own goodnefs, is a reafon- 
 able foundation of hope in him, for he has 
 a defire to the work of his hands. 
 
 But the goodnefs of God extending to all 
 his creatures, and being fo exercifed towards 
 every one, as not to negledt any ; the whole 
 fyftem is at once the objedlof hiscare, which 
 comprehending a vaft variety of individuals, 
 the good of many, and indeed of the whole, 
 may be attended with particular inconveni- 
 cncies to fome. This, we know, is in fa(5t 
 the cafe of human governments, the end of 
 which being the benefit of intire focieties put 
 under their care, and of every fingle fubjedl 
 fo far only as it is confident with that, they 
 neceflarily and laudably purfue the meafures 
 which tend to the common fafety, though 
 the interfering interefl:s of a few may fufFer 
 by them. Who would reproach a prince for 
 
 ''• I Peter iv. 19. 
 
 deftroying 
 
4IO 0/ truft in Gody 
 
 Serm. deftroying the properties or the lives of a few 
 -^^- fubjedls, fuppofe rebels or traytors, when 
 the intereft of the whole kingdom indifpen- 
 fably requires it ? This is fo far from being 
 any juft ground of impeaching his goodnefs, 
 that goodnefs itfeU, direded by wifdom, is 
 the very motive to it. From this low and 
 imperfed image we may take our rife to the 
 confid^ration of the divine univerfal govern- 
 ment, the true charader whereof is fupreme 
 goodnefs, which being conducted by the 
 moffc perfect wifdom, fleddily and conftant- 
 ly purfues as its end the good of the whole, 
 that is, the univerfal happinefs of intelligent 
 beings J though in a perfed: con fiftency with J 
 that, nay, as abfolutely necelTary to it, fomc 
 individuals may fuffer. It is impoflible in- 
 deed for a finite underftanding to difcern all 
 the relations of things, and to fee their re- 
 moteft iifues, which are fully known to infi- 
 nite wifdom, and therefore it is impofiible 
 for us to comprehend the whole of the divine 
 adminiftration, and to difcern the goodnefs 
 of it in fome particular inftances which to 
 our narr,ow minds may have a contrary ap- 
 pearance, when fome of his creatures fuffer 
 by his appointment ; but this does not pro* 
 ceed from a defe(5t of benevolence towards 
 
 any 
 
and praying to him, 411 
 
 any of them, but from the abundance of USerm. 
 towards the whole, which always intends, Jzjl. 
 and being joyned with infinite power and 
 wifdom, irrefiftibly efFeds the moft extenfive 
 good. For I think it muft appear a moft e- 
 vident truth, that a Being who is infinitely 
 good, at the fame time fo powerful as to do 
 whatever he pleafes, nothing can refift him, 
 and fo wife as to have all poffible connexions, 
 dependencies, and events of things at once 
 in his view, that, I fay, fuch a being always 
 does what is beft in the whole. 
 
 This is the firft principle upon which our 
 trufting in God refts, that he is infinitely- 
 good, wife, and powerful, and his whole 
 condudt is fuitable to that charader, that is, 
 he always purfues, as the end of his actions, 
 the greateft abfolute good ; and the fenti- 
 ments and difpofitions agreeable to it which 
 our confidence in him imports, are, that our 
 minds fhould be fully fatisfied with the di- 
 vine adminiftration, and make that good 
 v^^hich is its ultimate end, the matter of our 
 joyful hope. It is true, this does not afcer- 
 tain to us the fulfilling and gratifying our 
 own particular defires ; nor is the objed: c)f 
 Jiope, in this view, private happinefs, as fe- 
 parated from ihe order of the world and 
 
 the 
 
'412 Of trtijl in God, 
 
 Serm. the common good of intelligent beings; 
 
 ^^J- yet this, the greateft good, is the fit ob- 
 jedl of earneft defire, and the profpedt of 
 it gives pleafure, with a high efteem of the 
 perfon by whom it is accompliflied, which 
 are the principal affedlions included in truft, 
 as we are now coniidering it. Would not 
 a wife and good man earneftly defiie, and 
 joyfully hope for the common fafety and hap- 
 pinefs of his country, and make the perfon 
 from whofe favor and prudence it was to be 
 expefted, the objed: of his truft, though his 
 own private intereft were only attended to 
 in fubordination to the public utility : For 
 there are public affedlions planted in the hu- 
 man mind, as well as felf-love, and it is not 
 only the gratifying of the latter, but the for- 
 mer, that yields true enjoyment. Now we 
 are members not of a particular fociety 
 only, but of the whole moral world, of God's 
 great family in heaven and earth, and this 
 ihould give us the greateft delight, and we 
 ought to acquiefcc in it with the higheft fatif- 
 fadtion and contentednefs of mind, that he 
 is at the head of the univerfe, fuperintend- 
 ing all i.fFairs, and direding them fo, as ef- 
 fectually to promote the greateft good of the 
 
 intire 
 
and praying to him. 413 
 
 intirc intelligent fyftem. * T'he Lord reign-^B-RM. 
 eth, let the earth rejoice, let the multitude of J^i^ . 
 ijles be glad thereof, § 'J he world Jhall be efia- 
 blijhed, that it ft) all not be moved. \\ He i^ 
 the confidence of all the ends of the earthy and 
 of them that are afar off on thefea. And if 
 he be the common confidence of all his crea- 
 tures, it can only be undci flood in thisfenfe, 
 not that he takes care of every individual fe- 
 parately, and independently on the reft, as 
 if it were the fole obje6t of his attention, but 
 that having every one in the view of his all- 
 comprehending mind, he promotes the good 
 of the univerfal fyftcm, and communicates 
 the greateft meafure of happinefs to the 
 whole, which he certainly and invariably 
 does, and a well-difpofed mind rejoyces in it. 
 This is what our hearts, when we calmly re- 
 fled: on it, muft neceflarily approve, as in 
 itfelf reafonable, and moft worthy of God, 
 the wife and good governor of the world. 
 We (hould certainly think it becoming the 
 father of a family, or the ruler of a civil fo- 
 ciety, to employ his care for the benefit of 
 the whole, and not confine it to a few favo- 
 rites, negleding the reft ; and ftiall we not be 
 fully fatisfied with the fame condud: of the \ 
 
 •Pfal xvii. I. 5 Pfal: xciii. i. H Pfal. Ixv. 5. 
 
 "" Deity, . \ 
 
414 P/ *^^ft '*« ^od, 
 
 Se R M . Deity, the great parent of the univerfe. Thus 
 XI. 
 
 ^^* far then, and with thefe dilpofitions, we, and 
 
 all reafonable creatures may and ought to 
 truft in God. 
 
 The fecond principle is, that in the go- 
 vernment of his reafonable creatures, God 
 has a regard to their moral difpofitions and 
 behavior, and that there is by his appoint- 
 ment a certain eftabliflied connexion between 
 happinefs and virtue. He is a lover of recti- 
 tude, and hates vice, a perfed;ly holy being 
 hinifclf, free from every kind and degree of 
 moral evil, a God of truths and. without ini- 
 quity^ jufl and right is he, and he approves 
 righteoufnefs and goodnefs wherever it is 
 found, and will reward it, but wickednefs is 
 an abomination to him. I will not now en- 
 ter on the proof of a truth, which has been 
 before infifted on, and muft appear fo evi- 
 dent to every man who has employed his i 
 mind in the confideration of it, and which ' 
 by all who have any regard to religion, muft 
 be acknowledged to be its main foundation. 
 There may be difference of opinions concern- 
 ing this point, if wc confine our thoughts to 
 the prcfent flate of things, and it may be a 
 queftion, whether in this world virtue be its 
 own reward ? Though, I think, even in that 
 
 view. 
 
and praying to him. 4f r 
 
 view, the evidence is on the fide of virtue, Serm. 
 and God has not in any part of his admini- ^^* 
 ftration left himfelf without wicnefs of its 
 excellency and eligiblenefs, and of his ap- 
 proving it ; but if we take in the whole of 
 men's exiftence, and of the divine govern- 
 ment over them, all that are not athcifts 
 muft agree, that to be good is the fure way 
 to be happy, and that, fooner or later, God 
 will reward all thofe that diligently feek 
 him. Indeed, as our ftate here is imperfed: 
 in virtue, fo it is inhappinefsj not that in 
 all refpcd:s there is between thefe two an ex- 
 adl proportion, that is, we do not find in 
 experience, that the outward condition ot 
 men is eafy and profperous according to the 
 meafure of their real worth 5 the contrary is 
 apparent ; for fometimes, as the prophet 
 fpeaks, * the proud are called happy, yea they 
 that work wickednefs are Jet up^ yea they that 
 tempt God are even delivered y which often 
 proves a fnarc to bad men, and a ftrong 
 temptation to the good. But, not to fpeak 
 of the counterballance on the fide of inno- 
 cence and integrity in inward felf-enjoyment 
 and the approbation of confcience, a greater 
 and more fubflantial fehcity than any out- 
 
 * Mai. iii. 15. 
 
 ward 
 
41 6 Of trufl in God^ 
 
 Se RM. ward flate In this world can afford, and fuch 
 ■^^- peace is only the efftB of right eouJtie/Sy and the 
 Jriiit of it is qiiietnefi and ajjurancejor ever j 
 beiides this, I fay, it is to be conlidered, 
 that the external flate of things here, as ir- 
 regular as it feems to be, and unfavorable to 
 virtue, is yet under the direction of divine 
 providence ; God does not leave the world 
 to chance, or to the arbitrary will of inferior 
 agents \ he continually prefides over them 
 all, and by his own interpofition orders the 
 whole feries of events, adjufling them fo as 
 to anfwer the ends of his moral government. 
 The true anfwer, therefore, to all the difficul- 
 ties arifing from the difpenfations of provi- 
 dence, and the objedions taken from the 
 profperity of the wicked and the calamities 
 of good men, againfl the equity and good- 
 nefs of the divine adminiflration, its impar- 
 tial regard to virtue, and therefore againfl 
 the reafonablenefs of trufling in the Lord at 
 all times, the anfwer, I fay, is furnifhed by 
 thefe confiderations, that this is a flate of 
 probation ; that it is in love God chaflens his 
 children, and for their profit ; that he ap- 
 points afflictions and trials to men, particu- 
 larly to his mofl faithful fervants, to humble 
 and prove them, and do them good in their 
 
 latter 
 
ajjd prayi?2g to hitnl '417 
 
 latter end i the moflilluftrious exercife ofSEP.M. 
 virtue is occafioned by thefe trials, and fOiiLiLj 
 good is brought out of evil, to the praifc of 
 the divine goodnefs and wifdom j that God 
 very often interpofes by his providence to de- 
 liver the righteous out of their troubles, and 
 iat length he will deliver them out of them 
 all ; and therefore, finally, that the partial 
 and temporary fufferingsof good men are no 
 argument againft God's having a regard, in 
 his government, to the natural difpofitions and 
 behavior of his reafonable creatures, and his 
 having eftabliflied a connexion between hap- 
 pinefs and virtue. 
 
 Hence it follows, that with refpe€l to our- 
 fclves and our own happinefs, our confidence 
 in God ought to be direded by a regard fo 
 his character as the wile moral governor o£ 
 the world, and therefore implies a conformity 
 to his laws j we may entertain high expcdta- 
 tions from his goodnefs, and rely upon his 
 favor, only upon condition of the fincere and 
 faithful performance of our dutyj and imi- 
 tating his holinefs. SincCj by the eftabliftied 
 rules of his adminiitrationj the happinefs of 
 moral agents is infeparably connected with 
 VirtuCj what reafonable profpeft can there be 
 of the former without the teftimony of our 
 Vol II. D d own 
 
4i8 Of truft in Gdd^ 
 
 SiRM. own confciences concerning our fineerky In 
 ^^' the other ? The facrcd writers* agreeable to 
 the firft principles of natural religion, thus 
 limit our truft in God j they reprefent it as 
 having a neceflary connexion with doing 
 good ; they exhort them that fear the Lord>, 
 to truft in himy for he is their help andfiield^ 
 and him thatfeareth the Lordi and obeyeth 
 the voice of his fervanty though he 'walk in 
 darknefs and hath no lights yet to truft in the 
 name of the Lordy and to Jlay upon his God. 
 The deepeft diftrefs, and moft difmal con- 
 juncture of afBifting circumftances ought 
 not to weaken our confidence in the divine 
 mercy, provided always that our minds be 
 fupported by an inward confcioufncfs of in- 
 tegrity 5 but when the hearts of men reproach 
 them for their crimes, and they have the 
 galling remembrance of guilt unrepcnted of, 
 this naturally produces diftruft ; in this cafe 
 to expe^ the approbation of God, and fuch 
 favor as he {hews to his fincere fervants, is 
 prefumptuoufly to affront the judge of the 
 whole earth, as fuppofing him not to do 
 right J that he is a party to the wickednefs 
 of his creatures, and will indulge them in it. 
 Which is not to be underftood in fo ftrid 
 a fenfe, as if a eonfcioufhefs of the leaft 
 
 moral 
 
and praying to him. 41^ 
 
 moral imperfeftion did deftroy our hope inSERM. 
 God : For if he fliould enter judgment with^iLl. 
 his fervants, and ftridly mark all their fai- 
 lures, no man living could be juftified in his 
 light J but when our hearts do not condemn 
 us for wilfully indulging ourleives in any 
 evil way, or for any deliberate tranfgreffion 
 of God's law unrepented of and unreformed, 
 or committing fin fo as to be the fervants of 
 fin ; on the contrary, they witnefs an habi- 
 tual fincerity of intention and integrity of 
 life, though not without fome defed:s in the 
 performance of our duty, and fome infirmi- 
 ties which ftridly fpeaking may be called 
 fmful, but not to be wholly avoided by any 
 mortal in this imperfed ftate, and we are al- 
 ways watching againft them, and endeavor- 
 ing to amend them, then we have confidence 
 towards God, believing that as the righteous 
 and good judge, he will make a difference 
 between fuch a character, and impenitent 
 workers of iniquity, of which chiiftianity 
 gives us a full and exprefs affurance. 
 
 If men will form their defires and hopes 
 of happinefs wholly by fenfe, and by the 
 prefent external appearance of things, the 
 favor of God will be little in their efteera, 
 far from being acknowledged a fufficient 
 D d 2 portion ; 
 
^Zo Of truji in God, 
 
 Serm. portion j for as he is himfelf invifible, the dlf- 
 ^*' tinguifliing efFedls of his loving kindnefs are 
 not the objed of outward obfervation j but 
 to the mind which believes his being, and 
 that he is a rewarder of all them that deli- 
 gently feek him, things appear in a quite 
 different light: There is an important reali- 
 ty in the divine approbation which will 
 fome time or other produce great and fub- 
 ftantial effeds, confummating the felicity of 
 the human nature j and the expedtation of 
 them is a mighty fupport to the mind a- 
 gainfl prefent griefs and fears. For inferior 
 enjoyments in this life, of which there is a 
 great variety, all of them the fruits of the 
 divine bounty, but difpenfed promifcuoufly 
 to outward appearance, yet under the direc- 
 tion of wife providence, none of them afcer- 
 tained to particular perfons, nor annexed to 
 any peculiar moral charader, for them, I 
 lay, a religious confidence ought always to be 
 accompanied with fubmiflion to the fove- 
 reign and gracious will of God ; for this 
 reafon, becaufe we know not what is good for 
 us all the days of this vain life which pajjeth 
 as aJJjadow', but he is the perfed: judge, and 
 therefore it fhould be referred intirely to him j 
 which the heart confcious of its own integ- 
 rity 
 
and prayUig to him, ^2 1 
 
 rity may do with full fatisfadion, fecure oFSerm. 
 that truth which the Pfalmijl declares, * that ^I- 
 the Lord God is a Jun and fhield^ the Lor^h^^^^^*^ 
 will give grace and glory, 710 good thing will 
 be withheld from them that walk uprightly. 
 Upon which he adds, in the following words, 
 O Lord ofbojis bleffed is the man that trujl- 
 €th in thee. No man can rationally aifure 
 himfelf of particular future events in this 
 world (which depend on the fovereign coun- 
 fels of God and are known only to him) of 
 particular enjoyments to be obtained, or 
 dangers to be avoided, becaufe we cannot 
 be fure that fuch particular events are foi^e 
 beft, or have a neceffary connexion OTh 
 our own greateft happinefs, which is all that 
 our confidence ought regularly to termijfce 
 upon. It is enough J that there is no wanFto 
 them that fear Gody the young lions lack and 
 fuffer hunger, but they that feek the Lord 
 Jhall not lack any good thing, that is, which 
 God infinitely wife, as well as kind and 
 companionate, knows to be good for them,, 
 and neceffary to their greateft happinefs. 
 
 The regular and religious confidence in 
 God which I have explained, ought to have, 
 and indeed is naturally apt to produce this 
 
 • Pfal. Ixxxlv. 11,12. % Pfal. xxxiv. 9, 10. 
 
 D d 3 effed: 
 
422 Of trujl in Gody 
 
 Se R M. efFe<5l in the minds of good men, to cftablifh 
 ^^]l them, and preferve an inward tranquillity 
 and peace, free from thofe vexing difquiet- 
 ing paflions, thofe tormenting and over- 
 whelming ^rrou>j cf the world that work 
 death, and thofe difpiriting fears and dif- 
 couragements which are the moft unhappy 
 as well as undutiful ftate we can be in ; and 
 therefore not only with refpedt to the other 
 world, when the full reward fhall be enjoy- 
 ed, and the end of faith completely ob- 
 tained, which is the falvation of the foul, 
 but even with refpedl to this life, they may 
 iMteronounced truly blefled who put their 
 tmn: in God; for having a firm well- 
 grounded perfwafion of all the great prin- 
 jHes of religion, particularly of the perfect 
 felicity referved for the righteous hereafter, 
 which they themfelves hope for from the 
 teftimony of their own confciences concern- 
 ing their fincerity ; and acquiefcing with 
 pleafure in that order and difpofition of 
 things which the wife and good governor of 
 the world has appointed as the bell:, however 
 uneafy fome events may be to themfelves 
 for a time, they enjoy flable equanimity in 
 all the viciflitudes of time, and poflefs their 
 fouls in patience without outragious impo- 
 tent 
 
and praying to him. 423 
 
 tent anger or gnawing difcontent, ThisSiRM. 
 happy fi;U;it of trufting in God, the prophet ^L, 
 Jfaiah mentions : * T^hou wilt keep him in 
 perfect peace whofe mind is jiayed on thee, be-^ 
 caufe he trufteth in thee. And thus the de- 
 vout Pfalmi/i reafons with himfelf againft 
 the immoderate griefs and the diftra<3:ing 
 fears of his own mind : § Why art thou cafl 
 down, O my foul, why art thou difquieted in 
 me F Hope thou in God, Jor thou Jhalt yet 
 praife him who is the health of thy countenance 
 and thy God, Or, as the fame pious author 
 more generally fpeaks concerning the good 
 man : |1 Htjhall not be afraid of evil tidw^s^ 
 his heart is fixed trufting in the Lord, hisWeart 
 is ejlablijhedf furely he {hall not be moved for 
 ever. 
 
 It remains now only, to the end we may 
 fee the full efFed: of confidence in God, that 
 we confider the influence which it has upon 
 the principles of human adion. Confider- 
 ing the life of man as a purfuit of his intereft, 
 not yet fully poflcffed or fecured^ which is a 
 very comprehenfive, I do not fay, a com- 
 plete view of it ; there muft be fome evi- 
 dence of futurity to excite and direft the ac- 
 tive principles in our nature ; every one 
 
 •lia. xxvi. 3. 5 P^aJ- '^^ii- 5» I ^ • H Pral cxii. lo. 
 
 D d 4 knows 
 
424 Of truft in Gq^^ 
 
 Serm. -knows by experience, that it is this, infome 
 XI. degree or other, which does fet him at work, 
 and engage his aifedions. Now, abflracfling 
 from the notion of ruling intelligence in the 
 world, difpofing all events, there feems to 
 arife fome probability from the common e- 
 flablifhed courfe of things, or what we ufu- 
 ally call the general laws of nature, fuch as 
 the interchangeable variation of the feafons, 
 the fertility of the earth, the ordinary necef- 
 iities and conveniencies of mankind provided 
 for by human art and induftry, the maxims 
 whereby they conduct themfelves towards 
 each other, founded on focial aifedtions, equi- 
 ty, ^'lidelity, and benevolence, principles 
 which have a confiderable influence on their 
 jnutual communication, though the opera- 
 tion of them is but imperfedl in its degree, 
 and not univerfal j upon which obfervations 
 of fad, and others of a parallel nature, men 
 form their particular fcheme, every one for 
 his own intereft ; but the probability is often 
 very low. This general courfe of things, as 
 applied by particular perfons in the diredion 
 of their meafures, being fubjedl to great un- 
 certainties, and efpecially the continuance of 
 life, on which they all depend 5 yet it is 
 fufficient to animate men in their purfuits, 
 
 it 
 
and praying to him, 425 
 
 it actually does fo, and reafonably, fiiice no Serm. 
 higher evidence can be attained. But if we ■^^• 
 alter the fuppofition, and confider a benevo- 
 lent being, infinitely pow^erful, and perfectly 
 wife, prefiding over the world and directing 
 its courfe, whofe care extends to every indi- 
 vidual creature, and who orders the minuteft 
 circumftances of things, with all the confe- 
 quences of them, there arifes in the mind'an 
 affe£tionate confidence, not a certainty with 
 re^fped: to particular events which God has 
 referved to himfelf, giving us no other evi- 
 dence than the probability already mentioned; 
 but it adds chearfulnefs and vigor to the heart 
 in ading, as well as fills it with reverence, 
 to know that we are under the obfervation 
 and the guidance of a perfedly righteous, 
 wife and good being, who orders all things 
 for the beft in the whole, and makes all 
 things work together for good to them that 
 love him. As to the hopes of men engaged 
 in the affairs of life, the objed of which hope 
 is future good, we muft diftinguifh between 
 the immediate view, that is, the expedation 
 offuccefs directly aimed at by the means 
 ufed, fuppofe the acquifition of riches, honor, 
 or any other temporal advantage, we muft, I 
 fay, diflinguifh between this and the ultimate 
 
 defig^J, 
 
426 0/ truji in God^ 
 
 Serm. defign, which is happinefs ; the former refts 
 -^^- on the one common foundation of prudence 
 and induftry, *as Solomon obferves, all things 
 here come alike to alU they have no neceffary 
 connexion with any moral charadler, nor are 
 afcertairied by trufting in the Lord : There is 
 one event to the righteous and the wicked. But 
 the other more remote intention of happinefs 
 in general, which every man aims at, and 
 which does not depend on particular events, 
 is fure only to them who fincerely fear God, 
 who keep his commandments, and confident- 
 ly rely on his goodnefs. 
 
 I proceed now to confider the duty of 
 prayer, which being principally intended as 
 an expreffion of confidence in God, the ex- 
 plication of it will be a proper fequel of what 
 has been already faid. AU nations of mca 
 whom God has made to dwell upon the earth, 
 have conftantly agreed in acknowledging that 
 he is to be worfhipped, and by the fame ge- 
 neral confent, prayer appears to be one a^lof 
 homage which the indigent and frail condi- 
 tion of human nature has always direded 
 them to pay himj though many of them,hav- 
 ing grofHy erred in their notions of the 
 Peity and his attributes, have difhonoured in- 
 
 * Ecc. ix. 2, 
 
 flead 
 
and praying to htm, 427 
 
 (lead of glorifying him by their pretended Serm, 
 fervices, which were unworthy of reafon- ^^' , 
 able creatures to prefent, and unworthy of a 
 pure fpirit, the fupreme infinitely powerful, 
 wife, and good governor of the world, to ac- 
 cept; particularly, there have been great 
 miftakes concerning the nature and defign 
 of prayer, and the right manner of perform- 
 ing it, infomuch that this important part of 
 worfhip has been turned, not only into a 
 mere infignificancy, but a perfed: abfurdity, 
 by a mixture of ridiculous and immoral 
 rites, at leaft tending to impiety, vice, and 
 uncharitablenefs, and by a moft ilupid inat- 
 tention to the fentiments, the qualifications, 
 and difpofitions of mind, with which our 
 petitions fhould be addreft to the fuprerne 
 Being ; which may be too plainly difcerned 
 even among fome of thofe who have en- 
 joyed the beft opportunities of Inftrudtion, 
 It may therefore be neceflary to obferve, 
 
 Firft, that the intention of prayer is not to 
 inform God of any thing he was fuppoled to 
 be before unacquainted with, which is the 
 profeffed defign of petitions to men. It is 
 no affront to the underftanding of the wifeft 
 mortal to avow the intention of reprefenting 
 to him what he did not know, fince a finite 
 
 mind 
 
428 Of truft in God, 
 
 Se RM. mind cannot poffibly comprehend all things ; 
 -^^- and particularly, the wants and defires of 
 men are fecrets in their own hearts which no 
 one knows but the Jpirit of man which is 
 within him until they are expreffed. But 
 God is omnifcient, his underftanding is infi- 
 nite, he fearcheth the hearts and tries the 
 reins of the children of men, he is thorough- 
 ly acquainted with all our ways, * not a word 
 can he in our tongue but he knows it alto- 
 gether, yea he underjiands our though^ afar 
 tiff. Let it never be imagined then, that we 
 pretend by prayer to tell God what was un- 
 known to him, or to engage his attention. 
 Such flupid notions the worfliippers of idols 
 may have, and the prophet Elijah m an ele- 
 gant farcaftic way upbraids the priefts of 
 Baal with them, ^ cry aloud, for he is a 
 God, either he is purfuing, or in a journey, or 
 feradventure he fleepeth and muji be awaked. 
 One cannot conceive upon what other 
 grounds than fuch abfurd fancies of the 
 Deity, the heathens ufed their foolifh rites 
 of invocation and their vain repetitions. 
 The blefled author of chriftianity infinuates 
 this, in warning his difciples againft imitating 
 the manner of the heathens when they 
 
 * Pfal. cxxxix. % I Kings xviii. 27. 
 
 pray. 
 
aftd praying to him, 429 
 
 pray, for fays he, * they think they Jhali be^i^^^. 
 beard for much /peaking', they have fome -^^• 
 fuch weak and iriational imagination, as if 
 the Deity were to be roufed out of a carelefs 
 inattention, or called off from other affairs 
 by loud cries and many words. So would 
 not our Saviour have his followers to think 
 concerning the God and Father whom they 
 worfhip, and therefore not to pray with any 
 fuch intention : He adds in the verfe im me- 
 diately following, be not ye like unto them ; "j* 
 let not the labour of your lips in a multipli- 
 city of expreffions, or the fame often repeat- 
 ed, be your fludy, or the bufinefs of your 
 prayers, as if you were to inform God of 
 what he did not know^ or perfwade him 
 and prevail upon him to take notice of you 
 which without that kind of importunity he 
 would not do, for your Father knoweth 
 what you have need of before you ask him. 
 We ought to have it exprelly in our con fide- 
 ration when we pray, that God already 
 knows all our wants^ every circumftance in 
 our condition, and every thought in our 
 hearts. 
 
 Secondly, Is it the defign of prayer to 
 move the goodnefs of God, in this fcnfe, to 
 
 * Matth. vi. 7. t Matth. vi. 8. 
 
 excit0 
 
430 Of truft in God^ 
 
 Se RM. excite in him a compaflion for us, of any ©f 
 ^^f- his creatures, which he had not before, and 
 fo induce him to alter his counfels, and do 
 in compliance with our requefts what other- 
 wife he was not inclined to? This is the 
 end, and often the event of earnefl and im- 
 portunate applications to menj their bowels 
 are moved by intreaties, and tender com- 
 panion raifed by an affedionate reprefenta- 
 tion of a pitiable objed:j they are difpofed to 
 confer benefits to which they had no pre- 
 vious inclination, or prevailed with to abate 
 of their feverity againft an offender, and in- 
 ilead of the refentment which they had con- 
 ceived, to entertain fentiments of kindnefs. 
 But tho' this be in men not only innocent 
 but honefl and praife worthy, yet it implies 
 an imperfection, which let it be far from us 
 to impute to the mofl glorious of all beings, 
 who is abfolutely perfed: in his wifdom, and 
 all the other excellencies of his nature, with- 
 out variablenefs or fliadow of turning. And 
 tho' the common language of men, and even 
 the fcriptures reprefent the goodnefs of God in 
 very ftrong expreflions, by a refembknce 
 to human pity 3 for it is faid that his boW' 
 els are movedj he is affliBed in the affliBions 
 of his creatures^ and his repentings are kind- 
 led 
 
4nd praying to Mm. 431 
 
 led for them : Thefe are figurative forms of S e r m . 
 fpeaking, not to be taken in a ftridt and -^^• 
 (jroper fenfcj as if he were liable to any fud- 
 den paffions or enrotions of mind v,'hich at- 
 tend pity in us, and to a change in his mea- 
 fures and his condudl by their influence, fo 
 as there ihould be any ground to exped: fuch 
 effccSts from prayer as there is among mei^, 
 who often are induced by the fupplications 
 of others to alter their courfe, and take new 
 refolutions : Known to the Lord are all bis 
 works from the beginnings his counjel ftdnds 
 for every and the thoughts of his heart to all 
 generations^ being formed with perfedt un- 
 derflanding and forefight, and not depend*- 
 ing on variable events in time, God is in- ' 
 
 deed infinitely good, but goodnefs in him is 
 not a pafTion, or a fudden indeliberate pro- 
 pen fion excited by external occafions, but a 
 calm and difpaflionate principle, direded aU 
 ways in its exercife by the highefl reafon, 
 which appears to his all compirchending 
 mind^ and therefore immutable in its mea- 
 fures as is the reafon and fitnefs of things. 
 
 Hence it appears that there is a great dif- 
 ference between prayer to God and prayers 
 to men, in the meaning and defign of them. 
 The very intention of the latter is to per- 
 
 fwadc 
 
432 Of trufl in God, 
 
 Se RM.fwade them to change their mind and their 
 ^ I • courfe]of adion ; and if we were perfedtly af- 
 fured that their purpofes were fixed with 
 refpcift to the matter of our petitions, it 
 would be in vain to pray to them at all. 
 But prayer to God is of quite another na- 
 ture, fince he is of one mind and we cannot 
 pretend to turn him. It is to be underftood 
 in the fame manner as trufting in him, being 
 properly no more than an explicit declara- 
 tion of it ; that is, it (hould be our principal 
 defign in our prayers to exprefs our firm 
 belief, our hearty confent, and our affured 
 hopes, that God will always do what is for 
 the beft in the whole, always what is mod 
 reafonable artd fit to be done^ and what 
 tends to the greateft good and happinefs of 
 the whole fyftem of intelligent beings, fuit- 
 ably to his charad:er, of their wife and gra- 
 cious father and ruler : And with refped: to 
 the cafe of individual moral Agents, that he 
 will conftantly and univerfally obferve the 
 rule of conneding felicity with virtue, fo 
 that in proportion as men are penitent, fm- 
 cere, pious, fober, and righteous, and chari- 
 table, they (hall be happy fooner or later^ 
 and in proportion to their confcioufnefs of 
 
 ** thefe qualities in themfelves, fo is their con- 
 
 fidence 
 
and praying to him, 433 
 
 lidence in his favour, and they by prayerSERM-; 
 exprefs their expedlations of good from him. J^li, 
 It is not meant, however, that our prayers 
 fhould be confined to wi at has been now 
 mentioned; we may defcend to a great 
 many particulars in our addreffes to God, 
 and as the fcripture fpeaks, * in every thing 
 by prayer and fupplicatiowwith thankfgivingy 
 make our requejls known to him ; but this is 
 the general rule we fhould follow, and the 
 defign we fliould purfue, in that part of 
 worfhip ; which may be applied more par- 
 ticularly to thofe cafes wherein God has 
 made his will known, either by the light of 
 nature and by juft inference from his moral 
 attributes, or by plain declarations of his 
 word, which are intended to dired: us in 
 prayer as well as other duties : But certainly 
 our prayers cannot be acceptable to God or 
 fuccefsful, unlefs they be agreeably to his 
 will ; for this is the reafonable confidence we 
 have in him^ that if we ajk any thing accord- 
 ing to his willy he heareth us ; and if we 
 know that he heareth us, we know that we 
 have the petitions that we defired of him. It is 
 by no means reafonable to think that we 
 have an unbounded liberty to addrefs the de- 
 fires which proceed from oar own irregular 
 Vol. II. E e paflions 
 
434 Of trujl in God, 
 
 Se R M. paflions and corrupt affedions as petitions to 
 ^^^^^4^ God, or that we can have any hopes of ac- 
 ceptance in doing fo ; nor is it to be thought 
 too great a reftraint upon us that we fhould 
 be thus limited ; fince from the infinite per- 
 fedions of God's nature, we are aflured, that 
 what he wills is not only in it felf, and with 
 refped: to the intire ftate of things fitteft to 
 be done, in which therefore we ought to ac- 
 quiefce, but befl in particular for them that 
 love him. 
 
 If it be alledged, that prayer thus explain- 
 ed feems to have very little meaning in it, 
 and fcarcely to anfwer any valuable purpofe; 
 "what does it fignify for us folemnly to de- 
 iire that God may do what he pleafes, or 
 what his wildom fees beft and fitteft, which 
 we are fure he will do, whether we defire it 
 or not ? I think it is a very important mean- 
 ing in nrayer, which has been mentioned, 
 namely, that it expreffes our confidence in 
 God, our afTured expedlation, with a fincere 
 confent on our part, that he will do what is 
 beft, and by the prcpereft and moft effedual 
 means promote thegreateft good; and that 
 he will deal with every one of his reafonable 
 creatures according to equity, that is, good- 
 nefs and wifdom, making them happy in 
 
 proper- 
 
and praying to him. jie 
 
 proportion to the meafure of their virtue.'*^^*'^. 
 Now, this carries in it the beft fentimcnts we i: . 
 can have, and the beft difpofitions, the moft 
 dutiful to God, and which are the foHd foun- 
 dation of the trueft prefent pleafure, and of 
 lafting happinefs hereafter. It is wife and it 
 is ufeful toe^cprefs thefe fentlments in prayer, 
 whereby they are ftrengthened ; and this 
 duty, when lincerely performed, becomes an 
 excellent means of virtue, which is its prin- 
 cipal defign. The vigorous exercife of good 
 affedlions naturally tends to confirm and in- 
 creafe them, and a profeflion made in the 
 prefence of God, and folemnly addrefTed to 
 him, lays the mind under a ftrid: obligation 
 to purfue the good inclinations and purpofes 
 it has declared. The great motives of reli- 
 gion and univerfal righteoufnefs are taken 
 from the confideration of God, of his per- 
 fed:ions, of his intimate prefence with us, 
 of his providence directing all our affairs, and 
 governing the world with the moft perfe<ft 
 equity, and of his being the righteous judge 
 who will render to every man according to 
 his works. Now, all thefe motives are fup- 
 pofed to be exprefsly in our thoughts when 
 we call on the name of the Lord ; and in- 
 deed confidering how many things occur in 
 E e 2 the 
 
Of truji in Gody 
 the ordinary courfe of human life to divert our 
 attention from them, fo that they often flip 
 out of our thoughts, it is necefTary that on 
 fome fpecial occaiions, and in a flated folemn 
 manner, they (liould be brought to our re- 
 membrance, which is done by prayer. Be- 
 fides, if we pray with underftanding for our- 
 felves, or for others, the principal fubjecft and 
 aim of our petitions will be the attainment 
 of religious mtegrity, as the true glory and 
 perfedion of our nature j to have our minds 
 formed to the love of m.oral rectitude and 
 benevolence, and our ways directed to the 
 pradbice of righteoa'nefs and goodnefs. No- 
 thing appears fo deGrable to a well difpofed 
 mind ; and as we are fure fuch deiires are 
 agreeable to the will of God, we may truft 
 in him, that he will do whatever is necefTary 
 on his part, that we may be affifted in pro- 
 fecution of them. And tho' we fliould in 
 every thing make our requefts known to 
 God, and defcend in our fupplications to the 
 various events and affairs of life, yet as they 
 are all capable of being dired:ed by divine 
 providence to the purpofes.of our improve- 
 ment in knowledge and religious virtue, that 
 ought to be our principal view in our pray- 
 ers concerning themj by which means fuch 
 
 prayers 
 
and praying to him. 437 
 
 prayers become ufeful for preferving ourScRM. 
 minds in a right temper j and acceptable to ^^• 
 God, becaufe we do not ajk amifs^ to confume 
 the gifts of his bounty upon our lu/is^ or for 
 the gratification of our low and corrupt de- 
 iires, but with an intention, in all events, to 
 grow in piety and goodnefs, which we are 
 affured God is well pleafed with, and will 
 promote by the means which his infinite 
 wifdom fees fitteftj and then we know we have 
 our petitions that we defire of him. 
 
 What has been faid on this fubje<5l con- 
 / tains, I think, a juft and full anfwer to fhe 
 common objedlion againft prayer as unnecef- 
 fary, becaufe of the omnifcience of God, his 
 perfedt wifdom and unalterable counfels in 
 governing the world : The defign of inform- 
 ing him of our wants, of afFedling his mind 
 in the fame manner as the minds of men are 
 affeded with the diflreflTes of others, and per- 
 fwading him to alter his meafures, are not 
 the proper defigns of prayer, and if it can 
 ferve no other, it ought to be given up as 
 ufelefs; but, I hope, it appears that other 
 valuable ends are to be anfwered by it. It 
 is in itfelf a very reafonable fervice, as being 
 an intended deliberate acknowledgment of 
 the divine perfe(5lions, power, wifdom, and 
 
 good- 
 
43^ Of triift in God, 
 
 Se R M. goodnefs, in ruling the world, and an expref- 
 ^^^^fion of our confidence in God, which is an 
 eminent branch of piety, the foundation of 
 our prefent peace, and our expectation of a 
 happy event, whatever circumftances we may 
 be in ; and it is an excellent means of vir- 
 tue, confequently, of the highefl perfedion 
 and happinefs of human nature ; it tends to 
 render us more and more the qualified ob- 
 • jeds of the divine favor, by increafing and 
 ftrengthening thofe good qualities and difpo- 
 litions to which it is annexed. 
 
 The immutability of the divine counfels 
 does not deftroy all free-agency in inferior 
 beings, nor the proper ufe of their powers in 
 order to accomplifh the ends for which they 
 were appointed. No man reafons after this 
 manner, that becaufe the iffues of things are 
 under the dominion of providence, therefore 
 we need to do nothing ourfelves, but abide 
 the event of an irrefiflible decree 5 becaufe 
 the fertility of the earth depends on the will 
 of the fupreme caufe, therefore we need ufe 
 no labor that it may yield its increale ; be- 
 caufe there is an appointed time for man up- 
 on earth, and our days are determined, there- 
 fore all means and care on our part, for 
 health and the prefervation of life, are unne- 
 
 cellary. 
 
and praying to him. 439 
 
 ceflary. The wifdom of God governs theSERM. 
 creatures according to the feveral powers and iil. 
 capacities he has given them; inanimate 
 things are moved according to the diredion 
 of his fovereign all-powerful will ; and the 
 determinations which are planted in volun- 
 tary agents are as truly the means of provi- 
 dence for accompliftiing their proper ends as 
 the neceflary motions of the other : The li- 
 berty of man in the exercife of his faculties, 
 according to the diredion of his inftin6lsand 
 his reafon, is as neceflary to the happinefs 
 and the beauty of the moral world, as the 
 conftant revolution of the heavenly orbs is 
 to the order of the vilible fyflem. Tho' piety 
 and virtue are pradtifed by men freely and 
 of their own choice, yet by the diviqe con- 
 ftitution and the unalterable nature of things, 
 the ends of our beings and our happinefs can 
 no more be attained without them, than the 
 vegetables of the earth can be brought to 
 perfedion without the heat of the fun. 'Tis 
 true, God is willing to make men happy, 
 but to their enjoyment of happinefs moral 
 qualifications in them are required, and for 
 the want of them they are unavoidably un- 
 happy, which qualifications depend on the 
 exercife of their own powers. Now, if the 
 
 neceflity 
 
440 • Of truft in God, 6cc. 
 
 Serm. neceffity of piety and virtue, of the love and 
 ^^„.^^fear of God, of trufting in him and doing 
 good, if, I fay, the neceffity of thefe, not- 
 withftanding the unchangeablcnefs of the 
 divine counfels and purpofes, be once efta- 
 bhihed, it will appear that the means of 
 piety and virtue are, I do not fay equally, 
 but in proportion to the degree of their in- 
 fluence and ufefulnefs, alfo neceflary and fit 
 to be ufed, and I have {hew^n that prayer is 
 fuch a means. In one word, God will al- 
 ways do what is moft fit and reafonable 
 whether we afk it or not, indeed whether 
 we perform any part of our duty or not j but 
 the fitnefs of our obtaining his favor, and the 
 happinefs v/hich is moft fuitable to our na- 
 ture, depends chiefly upon our qualifications, 
 and they are fummed up in that temper and 
 thofe difpofitions of mind which are ex- 
 prefled in, and increafed by fervent prayer, 
 from a pure and upright heart, with under- 
 {landing. 
 
 FINIS, 
 
\