Discourses concerning the perfections of God : in which His holiness, goodness, and other attributes are explained and proved ..

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THEOLOGICAL SEMINARY,

Princeton, N. J.

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Division.
Section.

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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 0 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, -^ 0 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,

\