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THE BENEVOLENCE 
 
 OF THE DEITY, 
 
 FAIRLY AND IMPARTIALLY 
 
 CONSIDERED. 
 
 IN THREE PARTS. 
 
 The fii-n: explains the fenfe, in which we iare to underfland Be- 
 nevolence, as applicable to GOD. — /A 
 
 rht; il-Gond a!Tcrts; and prcves, that this perfedion, in the 
 icnic explained, is one of his efiential attributes* JT/. 
 
 The third endeavours to anfwer cbjVc^ions. . - — - . . /y-/^ 
 
 Under one or other cjf thefe heads, occafion will be taken to 
 view man as an tnteU'tgent moral agent ; having within him- 
 felf an ability a.i\\ f?'ceclbm to will, as well asto^/o, in oppo- 
 fition-to NECEssiTV fVom any extraneous caufe whatever :-— 
 To point out the ORiGiv of evil, both natural :{viA moral i, 
 — And to offer what may be thought fufficient to (liew, that 
 there is no tnconfiltency between injinite benevolence in the 
 Deity., which is ahvays guided by injimts rjjifdom, and anf 
 appearances o/evil in the creation. 
 
 By CHARLES CHAUNCY, D. D, 
 
 Senior Pastor of the First Church of 
 Christ in Boston', 
 
 America .- massactiusettsj 
 
 BOSTON: Printed by PC WARS & WILLIS* 
 MDCCLXXXiy, 
 
I NT R D -J c T : :r. 
 
 ^ENEVOLENCE is that quaUt^, inthslnm-n 
 mind, without which we could not he the ohjeJs 
 of one another's ejieeni: Neither^ zvere zve zv holly 
 dejiitute of it, couLi we, '■.whatever other qualities 
 r^e might be endowed with, place that confidence in 
 each other, upon which the well-being of the world, 
 in fo great a meafure, depends, IVere we pofejfed 
 of power, hut no benevolence, it would operate i:t 
 "tyranny ; were we thefuhje^fs of wifdom, but no be- 
 nevolence, it would be nothing better than craft :■ 
 And the higher we enjoyed thefe properties in degree^ 
 the greater reafon we Jhould have, had we, at the 
 fame time, no benevolence, to foun one another through 
 fear of mifchief. It is benevolence, tempering our 
 other qualities, and making way for their exercife in 
 the methods of kindnefs, that conflitutes us worthy 
 obje5ts of each other s love, and lays the foundation 
 for that miildal trujl between man and man, without 
 which there could pe no fiuh thing as public happi-* 
 
 nefs. 
 
 And this olfervation,^ extended to all other crea- 
 ted intelligent agents, is equally true: Tea, it is fo 
 far true, with refpe£t even to the uncreated Supreme 
 Being himfelf, as that, if we had no idea of him as^ 
 benevolent, we could not eileem hrm, though we 
 rr.lght fear hhn : Neither could we place our cruil 
 in him, though we might inafervile way, do homage 
 to him. Benevolence is that ingredient in his cha- 
 racter which exhibits kirn to our view as amiably 
 perfect, and worthy of our warmeft love, and in- 
 tire confidence. His other attributes, fepcrate froin 
 
 thisy 
 
iv. I N TR D U C T I O N. 
 
 this J areinjuff.cient to h'Jpre thcfe cfc^kns ; rcr az^^ 
 .they itideed nt cM Juitcd to Jucb a ]. urjcjc . ^^Etcnaty 
 end immenftty aml.ze our thoughts : ir finite khcvj- 
 iedge and wijdom fill us with cdmiration : Onjd^o^ 
 tence^ or irreftjlahle fczver, is great mid adcralU ; 
 huty at thejame thne^ if ccrfiidered fi.m^ly ly itjdfiy 
 'lis aljo dreadful and terrible i Jjcjnihicn and ma- 
 jeftyj clothed with /^erfe^ and inifarticl jufiAce^ is 
 worthy of our high efipraifes \ butfiiUto^mutrz it ap- 
 pears rath::r cvjfid and venerable^ than the chjc6i of 
 difire and love :' Hclii.fs and purity are inexp-nfjih ty 
 beautiful and amiable perfe^icnsj lut of tec bright a 
 ^lory for firmer s to contemplate with delight, ^'is gccd- 
 h^'s that fi}d foes the idea of God, andrcprefeiAs him 
 to us under the lovely charatler of the belt as well 
 cs grectefi Eeir.g in the iiniverfe, ^J his is that attrt^ 
 butey which both in itjelfis^ i:? finitely amiable, andy 
 cs a 7round-work inte) woven with all the other per- 
 fe5tionS of the Divine Nature, makes every one of- 
 t,?crn alfoto J^eccnu ohjcFts of our love, as' well 'as 
 cf our admiration^ Immenfe and eternal, gc^dnefs, 
 ^codnefs all-pozverfil and all- wife, gcodnejs invcjied 
 'With J uj'T erne dominion, and tempering the rigor' of 
 unrdi'hting ynftice : I'his is indeed the defcripticn of 
 a Perfect Being ; a character truely 'worthy of 
 God."* 
 
 But though Benevolence thus ef>entially enters 
 into the character of the Deity, •// has been 'clje^Jcd^ 
 to by fome, and abufed by others. And it may fe, 
 more olje^ions have been levelled againft, and great- 
 er reproaches afi upon, this attrilufe cf the Divine 
 Nature, than any cf the ether ; though it is, in it- 
 * Dr. CU:1:'3 fcr.T.oiis. 
 
I N r R O D u c r 1 O N. V 
 
 felfy the moft lovely of all the perfe5Hons of God ^ and' 
 cm:ne:itly to^J -^crfii^ibn^ isohich^ being intimatdy 
 conjoined with the refty in all their exerciJcSy is the 
 true and only foarce cf all created exiftence^ and de^ 
 -p en dent happinefs^ whether in prejent pojjeffion er fu- 
 ture profpetl. 
 
 IVith refpe^ to fomc, their ahufes of the Divine 
 benevolence dontfo much fpriug from any diJiinuJ 
 notions they have formed of the nature of this prin- 
 ciple, as exifing in the Deit)^ i or the methods, i}v 
 which they conclude it ought to operate, as frcni a- 
 \yrong ilate of mind, ^they are dijfatisfied with 
 
 --their fit uation in the world, and quite cut of humour, 
 hecaiije they dont partake fo liberally of the good 
 things of providence, as they imagine they 7night do, 
 
 ■ And their dif content is flill heightened if they meet 
 with dif.ipp'jintmrnts, and are reduced to Juffering 
 ci'^ciuifiances, though by their own folly. And be- 
 ing out of frame, uieajy and refllefs in their fpirits, 
 they fi 'id fault with their Miker, and vent thenf elves 
 i.z reflexions on his goodnefs.\as though it were great- 
 ly defeXive : O'herwfe, as they imigine, a more 
 advantageous condition in life might have been allot- 
 ei to them ; and would have been, if theldirizY had 
 been as good as they canfippofe him to be. ^heje are 
 the complain' s, by which the infinitely benevolent 
 Creator, arnd Governor, of all things, is abujed by 
 the lefs knowing and inqitifiiive, who are the mofi 
 vm^rous : But, as their complaints do'nt fo much 
 originate in judgment, as a liad romper of 
 in:nd, this chiefiy needs to be reHified, and then 
 ijjcir coraplaints w'Jlcezfe of t;;/•/^ 
 
 nere 
 
vi I Nr R D u c r I O N: 
 
 ^?eye are others jwhofe ohjcExions againJltheT)\YmCi 
 Benevolence arifesfrom a vain mind, 'proudly ajp~ 
 ring- to comprehend that which is above the reach of 
 their capacities,^ Some appearances ^ in the conjlitu- 
 tion of nature y ayid government of providence y are 
 Juch as they can't account for, upon the plan cf in- 
 finite benevolence, ^hey find themfelves unable t& 
 conned thefcy with other appearances y fo as to con- 
 fiitute an whole which] they diftintiiy and 
 particularly perceive to be an ablblutely good 
 ciiCy free'd from all difficulties : And they are 
 therefore rather dJfpofed to difpute the exijlence of an 
 infinitely perfeft principle of benevolencCy than to 
 call in quefHon their own capacity to fee through the 
 whole of its operations :■ Though, if there be Juch a 
 ^rinciplcy it mufi be employed about the univerfal 
 f}fi:cm of things '^ andy for that reafoHy require an 
 underflandingy in order to adjufl its exercifeSy that- 
 can take in connexions y and dependencicsy vaftly 
 trafifcending the mofi enlarged conceptions of Juch ira- 
 perfeX creatures as we are, JS^othing can be fuf~ 
 Jicient to fatisfy fuch cbjeElorSy till they have firfl 
 learnt to be mcdeft , entertaining juji appreherjions 
 of their own weaknejsy and the unje arch able great- 
 nefs and goodnefs of God. 
 
 nere are yet other Sy whcje objedtions againfly^ 
 and abufcs ofy the benevolence of the Deity, take 
 rife from their miiconc^ptions of the nature of this 
 JDivine attribute. Having formed to themjclves 
 wrong appreherjions of fupr erne abfolute benevolence y 
 ^nd the methods of its difplay^ they either deny that 
 God is thus benevolent y bccaufc JcrriC detached ap- 
 
 pearances 
 
i N r Ro B u c r 1 K vil 
 
 .pearances ofgoodnefs are not Juch as they zvere led'^ 
 frvni their miftakcn notions, to expe^ they jhoidd he: 
 Or elfe, they reproach this glorious attribute of the 
 Divine Being, giving falje and dijloonour able repre-^ 
 Jentationsofit, conformably to the erroneous thoughts 
 they have previoufly entertained of its nature, or 
 manner of exercile. 
 
 Some there he who feein to have no other idea of 
 abfolutel/ perfect benevolence, than an uncon- 
 controulabie impulfive principle, neceffarily ur- 
 ging onto the greateft comiminication of goody anS 
 the total prevention of evil; its preventionfo as that 
 it fljould have no place in the creation, in any jhape^ 
 or vie-u) whatfoever : And the tonfiitution of nature ^ 
 not falling in with this notion of goodnefsjhey queflicn 
 the reality of any principle of henevclence : Not confi- 
 de rim that benevolence iffeated in an infinitely per fe^ 
 mind, like God's, is never exerted Hv,:dly, orw^zt^^ 
 fdiVily, hut always under tbeccndu5f ofreafon and wifi- 
 dom : Which thcu^ht juftly purfued, willfufficient- 
 ly account for all appearances, however feemingly /?;- 
 cr, nfiftent with goodnefs -, as we may have occafion to 
 Jhew hereafter, in its proper place : fVhereas, d 
 principle of henevclence, thorn- h of infinite propel- 
 lino: force, if not guided in its operations ^j wifdom 
 c;7r/ intelligence, infte ad of producing nothing but 
 good, 7night, by blindly countera5ling itfelf produce. 
 Upon the whole, as the final refult of its exertions ^ 
 infinite ccnfufion anddifi/rder. 
 
 The effect r/miilaken 7iotions of Divine Gocdnefsy 
 in others, is, not their denying that God is gocd, in- 
 finitely good^ ht /peaking reprgachfiilly of this 
 
 attribvM 
 
via I NT P.O B U € r I K 
 
 eth'ihuieofJjis noMrt. Andy prrhaps^ the reflcBi- 
 ens ivhicb have been caft upon the benevcknce of th\ 
 Deit}', from this caufe^ _ have been equally malig- 
 nant with a total denyal of it^ end dene as much 
 dijfervice to the infer efl of true religion , and real vir* 
 /ue, in the wcrld. A rture jhocking idea can Jcarce 
 he giz'en of the Deity, than that which reprefents^ 
 him as arbitrarily dooming the greater part of 
 the race of men to eternal iriifery* Pf^as he whol- 
 ly deftitute of goodnefsy yea^ pcfitively malevolent 
 in his nature y a worje reprefentation could 7wt be 
 well made of him. And yet y this is the true import 
 cf the dolfrine of 7ih{o\\Mt and iinconaitional re- 
 iprobation, as it hns been taught y even by thrfe who 
 prcfejs faith in God as a benevolent, yeay an infi- 
 nitely benevolent Being : But they c<uld net have 
 taught this d:^rineyit would have been impoffihle, if 
 they had nnt firfi entertained intireiy wrong concept 
 tions of benevolence y as attributed to the Deity. '^/V 
 indeed fl range that anyy who feel within therrf elves 
 the wrrking of kind offetlicriy fhculd give in to an 
 opinion f reproachful to the Father cfmrrcies. 'To be 
 Jure their ideas ofgoodnefs in God, if they have any y 
 mufl be totally difjer^nt froin all the ideas we have 
 cf ^ovdnefsy as we apply the terfn to oiirfelves, cf 
 any created intelli'^ent agent whatjoever. And if 
 their irjeas are thus different y and may ccnfequcntly 
 Jignify the fame thing with what we call cruelty in. 
 ineny or any other creatures endowed with morai. 
 agency y. they can really mean nothing when they Jay y 
 that Gcd is good : And it is of no import anccy vfnot 
 the leaflfignificancy^ whether they call him good, cr^ 
 not. - ^^'"^ 
 
} jY r R D u c r I O N. 
 
 131 
 
 . Fromthifey andfucb like catifss^ hs tb.tt is ^^ood 
 Jo' far beyr,nd all other heln-Si as that it riiy be jup^'-^ 
 Ij /aid of him, in a comparative fenfe, he only is 
 good, has been bajely traxucsdy either by objeftions 
 dyainil the exiftsace of any frinchle of'^codnejs in lAryiy »^ 
 orby^\\c'\ reprefeatations of it as havetendea toexhi* \ 
 hlthi}nJothe-vic:aoftheworli^rather an odious than • 
 al^v^lybein'^. An attempt therefore to rem-^ve awry 
 ihfe objeSllons, wipe off fbefe afperftmSy and Jet 
 forth }hs be:i^voknce of the D.-^icy, in its true 
 glory, zvtll not be cnndem-ted as a thin-y needlefs, — 
 This is the defirn of the pr^Jent undertaking ; an. I I 
 have the rather entered upon it, as Ian fully perfiia- 
 dedy that the knowkdge of God, in his amiable beau^ 
 if 2 as an infinitely benevolent beinr, will lay thebefi 
 andfirefhf^mideiionfor that fincere ejleemof hi'^n^ 
 and love to him, and trufi and hope in hhn, in which 
 confifis the Ju:n of true religion, 
 
 I (jo all offer what I have to fay, in prfecution nf 
 this deftgn, under thh three following general heads, 
 
 I. I [ball af certain the fenfe in which I attri- 
 bute perfect and abfolute benevolence to theT><t\x.j. 
 
 II . I pdl look into the natural and m -^ral world, 
 and endeavour to make it evident, from what is 
 there to befeen, that this is the ilea we aremifl ob- 
 vloii^.y and fairly led to form ^/God. 
 
 - III. T P»o all examine /^•t/c' appear^ices which 
 fhiy be alled^ed as objections againji the fupremely 
 perfed benevolence of theD^izy, and Jbozv that they 
 ate no ways mconfijlcnt herewith. 
 
 And in d/fcoirfmr to thefe poinfs,Ijhall rather a")- 
 fly to mens un ierdm dings, //j;?;; /-*>?;> imiginiti- 
 \ ons^ 
 
^ f N r A 3 u c r 1 6 iX 
 
 ens ; endeavouring to Jet what I have to Jay in tht 
 
 clear eft, andjirongeji point of rational lights that I • 
 
 am able. And if I Jljould now and then be led to 
 
 Jfeak of things abllrufe />; their nature^ I hope^ I 
 
 Jhall give ?to jufl occaficn for complaint y that I talk 
 
 Jo as not to be underjlood. And if 1 fhould be really 
 
 unintelligible to an attentive reader^ tolerably verjed 
 
 in Juch matters i I am willing it JJooidd he attribute 
 
 edy not Jo much to the objcwrity of the things them- 
 
 JelveSy as to my own confufed conception of them. For 
 
 it is with me a fettled pointy that any man may ex* 
 
 frejs that clearly and intelligibly y of which he has 
 
 dear and dijlin5t ic-'eas in his own mindy unlejs he is 
 
 either criminally riegli^enty or has Jome deftgn to Jews 
 
 hy covering himjelfwith chuis ani 4arknejs, 
 
 t A R r ii 
 
'JPaRT I. Bxptaining Benevolence as aUrllutci 
 /<? sbt DEITY. 
 
 TH E firft Aing ncccffary, in trfatang of 
 Divine Benevolence is to afcertain the fenj^i 
 in which this perft:5}ion is afcribed to the Beii^. 
 In order whereto^ 
 
 It may be proper to begin with fixing th^ 
 general notion of goodnefs, as a moral attribute. 
 And here we Ihall meet with no great difficulty.. 
 We have clear and diftind ideas of this moral 
 quality, *Tis as readily perceived by the minci 
 as any fenfible quality whatfoever^ and as readi- 
 ly diflinguifhed from all others. 
 
 * A principle difpofing and prompting to 
 the coinmunication of happinefs/ is the firft 
 idea that enters into its compofition. As there- 
 fore perceivi77g beings only are capable of hap- 
 finefs, they only are the objc^s of goodnefs. 
 nanimate matter^j^ 'tis true, in all its various 
 forms, rnay paffively be the occafion of happi- 
 fiefs, CO creatures that are either fen Tible, or in- 
 ieliigent. And, npon this account, it may be 
 Coafidered as an objecb, about which goodnefs 
 may be employed, and by means of which it 
 H>ay be priwiiftfte^ : Though, being void of 
 
 perception, 
 
p. THE BENEVOLENCE 
 
 perception, it cannot itfelf imnnediately be th«^ 
 cbi'v ^:L of g-ooc-nefs, hecaufe an incapable ivhjtd: 
 
 ?cf I'Up^inefs. IJut Vvhatever beings are encc-«f- 
 ed \shK percept ion y as they are hereby rendered 
 c: pable of hf ppinefs, in rn highqr cr lower de- 
 gree, in picjorrion ' to their facnkies, they ^rc 
 the T- K ; tr objedfs of gocdnefs : And gocdnefs 
 corff^s in * r difpcftion to make the m happy.' 
 
 n . * 1 1'ls oif} ofnipn allC' rrAifi: be exerted freely.* 
 Ard her' e ii is that we don't attribute gccdnefs, 
 £i. a, ch2r:6Ler, to the Irute creatures. Not that 
 tliey exift v/ithout kind propenf^ons^or that hap- 
 pirirfs to ethers, ir vmcus kinds, is rot the ef- 
 .f( (51 of their feveral exertions : But as thcfe hi- 
 //?;/f?/w pAiinriples are thrown into exercife by 
 'ii.ulardcf.l imfulfey we look upon the cVii'tnchy in 
 wi.cm they are iirpl. nted, as infTruments only 
 in the diffufion of gccd,^ not the t^iOral caujes of^ 
 it. Cominunicated happirefs nfiufi be the cho- 
 
 . fe7i a^ oi icmt agent , otherwife v/e never con- 
 f'der it as a moral qualify y ard call it ccmmenda- 
 lle goodrefs. /cccujnglyj the gtcd many is 
 not a meer p^ffi've ivfirumcnt in the btflowipent 
 of good : Neither do we call a iman gcod^ 
 tho' he does g:ood, if it be bef de his intent!- 
 
 , on, and by accident only. Bet heis the good many 
 and he only, who vcluntarily adsfpr the benefit of 
 otheis. His eft ces of kindrefs r're tl e refiik of 
 
 free choice ; and for this reafon we apply good- 
 
 nefs to hin'i, vinder. ihe roticn of a fncrd virtue. 
 
 This difpo^-'ion rriifl alfo be exerted with 
 
 a truly benevoleiic defi^n. A\ e don't call that 
 
OF THE DEITY;- i% 
 
 man good, whofe a(^"Ions may be produ(5rlve of 
 good to others, if it was befide his intention in 
 doing them : Much lefs will he dcferve this cha- 
 rafter, if he did them with a view to ferve him- 
 fcif only, not them. And, inftead of benevolent, 
 he will: be quite the reverfe, if, in the inftances 
 \vherein he mai\ifc(l"s goodnefs to others, his de- 
 fign is to entrap and enfnare them; making uffe 
 of that which has the appearance of intended 
 kindiiefs, as an enticement to lead them afide, 
 iLnd br'tn;^ upon them fome greater evil. A worfe 
 character can fcarce be given a man. It is in- 
 deed the chara6ler of that Being, w^ho, of all 
 Beings, is the moft malevolent. 
 
 In fine, ' this dlfpofition mufl be ei-iercifed 
 Tjnder the guidance of r^?^^;^, and in confllency 
 with ri{bf and Jii condutc :' Nor otherwife do 
 we confider it as a moral perfe6tion. If we look 
 wiihin, 4nd reflect upon our perceptions, we 
 ihall find, that our idea of benevolence, as a 
 commendable quality, is not a finglc difpofition ; 
 but a difpofition cxercifed under the condu6Lof 
 vitelligeyicey and within the limits of 7noral truth 
 and right. Conformably whereto, experienoe 
 reaches us, that we do'nt expe6i-, that the m:n, 
 yve call benevolent, fhonld aA for our advantage 
 svithout thouo;ht, and at random : We fho'^kl 
 elleem fuch hrind benevolence great weaknef-s^ 
 and look upon the expreffions of i& as little bet- 
 ter than {o many indances of folly. N>-:thcr do 
 we expect, that? the benevolent man iliould -lo 
 ijakindofficesj in contradiiftion to the kno.vii 
 
J4 THE BENEVOLENCE 
 
 ■lawsofjuflice and truth. Such a difplay ofgood- 
 jiefs would make an odious appearance to our 
 uncorrupted minds, and we ihould rather call 
 Jt an inflance of vice, than virtue. The truth is, 
 whenever we fpeak of benevolence^ as a moral 
 charadler, we confider it as direifled by wifdomi 
 and exercifed within the hov^ndis oi right reajoni 
 ^nd the more wifely and juflJy it is conducted, 
 and exercifed, the higher do we rife in pUr eftr- 
 ination qf it, as a hvely quality. 
 
 Thefe are the ingredients that ccnftitutc 
 t\\t compleat general idea of nioral goodnefs ; 
 nvhich is the lame, whether we apply it to 
 men, or angels, or aiiy treated intelligences what- 
 foever 5 or even to the Supreme Being himfelf. 
 Only, when we afcribe goodnefs to the jyeityy 
 we mufl renioye away all defeds, and conceive 
 cf it as infinitely perfe^, Goodnefs in men is al- 
 ways mixed with frailty and imperfecflion. Even 
 in angelsy and the higheft order of created moral 
 agents, *cis fmite and defective. But as to the 
 quality icfclf, 'tis thc/ame in kind, in all intelli- 
 gent moral Beings whatfoevcr. Every Being, 
 in heaven and earth, to whom this attribute may 
 be applied, partakes of the 'fame quality, thouga 
 not in the fame manner y nor in the fame degree 
 and proportion. 
 
 Some, I am fenfible, pretend, that the good- 
 nefs, and other moral attributes of God, are not 
 only different in^d-^r^^, but in ^/Wlikewife,from 
 moral qualities in the creatures : infomuch that 
 the words goodnefs, juilict, veracity, and th^ 
 
 like 
 
or THE DEITY, sj 
 
 ijke, are no ctherwife applicable to the Deiiy^ 
 than as they ftr.nd to iignify foine U7iknown 
 qualities, anfi'erable indeed (as they^unintelli- 
 bly fpeak) to thofe difpofitions in inferior moral 
 agents -, but yet, in their nature, altogether 
 tranfcendent, and not to be conceived of by us. 
 But this is certainly a molt abfurd notion. For» 
 if when we apply the terms good, juft, faithful^ 
 and the like to God, the qualities- fignifitd 
 by thefe words^ are applied to men, or 
 other created intelligent agents, arc not 
 the qualities intended, but other inconceiv^ 
 'able ones of a quite different kind, we really meart 
 nothing when we fay, that God is juft, true, and 
 faithful ; but afcribe to him an unkno'Ubn charac- 
 ter. In which cafe, how can we make him the 
 i)bje61: of our adoration and worfliip ? We muft 
 certainlv, upon this fuppofition, worfhip him 
 as an unknown God, if we worfhip him at all. The 
 truth is, we muft know what goodnefs, jullice, 
 and faithfulnefs, in God, are, or we fhall unin- 
 telligibly apply thefe attributes to him ; ufing 
 words that have no meaning at all : Arid, with- 
 out all doubt, we are capable of this knowledge. 
 The moral attributes of the infinitely perfeft Be- 
 ing, 'tis true, are incomprehenfihle by fuch narrow 
 iinderftandings asour's,and perhaps by the un- 
 derftandings of ail creatures whatfocver. Butthis 
 does not mean, that we know nothing at all 
 about their true nature ; but only that xki^w mode 
 tfexiftence, manner of exercijc, and decree of per ^ 
 fe^iov, tranfccnd our^ and all other finite, capa- 
 cities 
 
ji6 THE BENEVOLENCK 
 
 cities. In this, fenfe, the moral qualities of the 
 Deity fiirpafs all underftanding ; v/HHe yet, we- 
 havie as pofitive, clear, and diftindl ideas of their 
 real nature, as of the nature of any qualities ap- 
 plicable to ourfelves : Infomuch that we may-j 
 with all dcfirable ccrtaintjTj argue fronr. thehi^ 
 to the direding of our worfliip, forming our 
 expectations; founding our hopes, and govern- 
 
 1*ng our condud: : Nor otherv/ile would religion 
 )e an intellfgible, or reaJonahU fervice. I rhay add 
 K^re,' the opinion which iTlakes moral qualities^ 
 in God, totally different in kind, from mdral dif- 
 pofitions in men, and other inferior intelligent 
 Agents, is altogether tminteUigihle. We have -no 
 inceptions of different kinds of goodnefs, or 
 juflice, or veracity; tho' our ideas of a difference! 
 ih degree, betv/een thefe qualities, are clear and 
 diftindt. Accordingly, nothing more coiT mort 
 than to fpeak of goodnefs, and juflice, and faith- 
 fulnefs, as qualities 7nore or lefs excellent and 
 perfect, in proportion ro the manner, and degree, 
 of their exercife. But wc never feverally diitin- 
 guilh thefe qualities into kinds, attributing c^lt 
 JbW of goodnefs, or juilice, or veracity, to thefd 
 beings, and another to thofe. Nor indeed is 
 there any foundation in truth for fuch a diflinc- 
 Vion. They are properties, in their nature, in- 
 variably one and the fame, whatever fu bjedis they 
 ^reapplied to, whether finite or infinite, Ciod hi^ 
 man. And it wtuld begrofsly abfurd !o \\\^\i\ 
 them feverally into J^rts, as tnily fo as if ^t 
 ihould divide roimdnefs, or fquarenefs into dtffe* 
 
 rent 
 
07 THE DEIXr. J7 
 
 ■l 
 
 7cnt kinds of roundnefs or iquarenefs. We pro- 
 perly diftingiilOi thefe figures into 7nore pe^feSt or 
 '\lcf5 perfect ; and wc hav e diftin6l ideas of fu ch a 
 ^Hifferenre : Biic of different kinds of roundnefs or 
 ^■'Jqiidmiefs , we have no idea at all : And thus to 
 .diftingiiiih therrt is a felf-evident abfiirdity. The 
 fame is triie of goodnefs, and all other moral 
 qualities. They are invariably one dnd the lame 
 tiling in Jd?idy whatever beings they are applied 
 . to. .The>f are incapable of a di vifion into different 
 "kinds. y>^e have not the leafl conception of fuch 
 a difference; tho' we clearly underfland what is 
 /i;ieant, when they are diilinguifhed as to their 
 ' ^degree's of perfection, and ntodes of exercife. So 
 ...that to aicribegoodilefii and juilice, and x\\t like, 
 to God ; and to lliy, at the fame time, that xh-^^Q 
 qualities, as applied to him, mean fomething 
 wlioUy different in kirid from what they mean, 
 when attributed to inferior m.oral agents, is to 
 Uik in the dark; ufing words witho tit any ideis: 
 The terideacy of which mud be to deilroy ill 
 real knowledge of xh^ nioral chara(flcr o( tlieSu* 
 prem J Creator, and confequently all reli^Jon ; 
 for if we have no ideas of the moral attributes of 
 Gody we can have no foundation on which to 
 b .lild any rational religion, but mufl live aj 
 wlthoLit God in the world. 
 
 It appears then, lipon the whole, that th-- 
 pDodncfs of GW, is ihz fame' thing with goadnefi 
 in all other intelligent moral being5 ; allowincr 
 i)nly adue difference in J.--r.v and /r^j!)^r/^;;. So 
 that if wc remvv^ from ^mr ideas, e^^cn of a good ^ 
 C . man; 
 
i8 ^HE BENEVOLENCE 
 
 man, all frailties and defe6ls, and add to it bound- 
 kfs perfedion in mode 2.nd degree, we fliall entertain 
 juft thoughts of the Divine Benevolence, and need 
 not fear being led into a miftaken notion of this 
 mod glorious attribute of the Supreme Being, 
 
 But it may be worth while to be flill more 
 particular, and critical, in the appllcatidn of the 
 general idea of goodnefs to God, and in going over 
 its feveral parts as thus applied. 
 
 ^ A natural difpofition then in the I}^/if>', moving 
 him to the communication of happinefs," is the 
 firft ingredient in the notion of goodnefs as at- 
 tributed to hnn. When 1 fpeak of goodnefs as a 
 natural dijprf/tion in the Deity, I would be uh- 
 derftood to mean a certain ftaie of miiid^ call it 
 inclination, propenfion, dilpofition, or whatever 
 elfc may be thought more proper, analogous to 
 wliat is f gnified by a henevclcnt dijpcjltion in meni 
 or any other created moral ageats. Such a dif- 
 pofition we find within ourfelves. 'Tis natural 
 to us, one of the principles implanted in our 
 original frame, ancf what we all partake of, in a 
 lefs or greater degree. And Ibme principle ah- 
 Iwerable hereto, I fuppofe inherent in the nature 
 of the Supren^iC Being, -dLVMl nccejfary in him, in 
 the fame fenie that intelUgcnce is a natural anc( 
 necejfary perfeftion : Infojnuch tliat v^e Ihould as 
 truly wrong him, to conceive of him without a 
 benevolent, as without an intelligent principle i 
 Only, the principle of benevolence in God, like 
 that of intelligence, ought always to be coiiTi- 
 dcred as inf.jiitely ^erfc^J^ both as lo its mcdd'o^ 
 
 cxiilenccj 
 
OF THE DEITY. 
 
 >9 
 
 cxiflcnce, and mamier and degree of opwation : 
 Nor fhoLild we allow ojrfelves to think of this 
 difpofition in the Deity^ without removing out of 
 pur nninds thofe weaknefTes and impcrfe6lions, 
 which attend the like difpofitions in ourfelves. 
 
 In order whereto, and to help us in forming 
 the mofl jufl and honorable thoughts of benevo- 
 lence, as a difpofttion in God, it may be proper to 
 obferve, that the two grand principles, in human 
 nature, Jelf-love and bene-yoknce^ the former de- 
 termining us to private y the latter x.o public^ good, 
 are accompanied, each of them, with particular 
 appetites and pafTions, feverally adapted to pro- 
 mote the more effedlual profecution of thefe 
 ends, as occafion may require : Nor fhould 
 we have been fo well qualified to purfue ei- 
 ther our ozvn good, or the good of others^ had 
 it not been for the implantation of thefe ap- 
 petites and pafTions, which are filled to haften 
 our exertments, and give them an additional 
 force, anfwerable to the ilate and clrcumftances, 
 we ourfelves, or others, may bje in. Self-love 
 Is a general, calm, difpafTionate principle j and 
 would not, in a variety of cafes, efpecially con- 
 sidering the flow progrefs we make in know- 
 ledge, and the weakneis of it at beft, have 
 been fufficient, fmgly and alone, to put us up- 
 on fc:eking, or fhunning, with requifite fpeed 
 and vigor, the things necelTary to our ov/n 
 prefervation. And therefore the author of our 
 be-ings has kindly and wifely provided againll 
 ^Iiis defeit^ by the implantation of particular 
 
 appetites 
 
io THE BENEVOLENCE 
 
 appetites and" propenfions, attended with rn-' 
 caiinefs proper to roul'e our attention, and cal| 
 us fprth to aftio^i. The iorne may be iVid of th'0. 
 general copmon principle of Benevolence. 'Tis 
 calm and difpafionate: And tho' a itrong and' 
 noble principle, yet, as planted in fuch imper- 
 fe6t brings as we are, r^igbt prove infyfficient 
 to put us upon thofe exertions, for the good 
 of others, "v^'hich their ^irciimftances, in this 
 prefent ftate^ WQulcl render neceflary. The 
 Cod of Nature has therefore given us parti- 
 cular affedlions, ap; to be excited upon pro- 
 per occaiions, and make us active in \)fing 
 our endeavours to contribute our part towards 
 the prcdu6tion iii Jocial happinefs, Thus, the. 
 helplefs flate of children, requiring the conflant 
 care and patience of others, in fxiiniftring to 
 their wants, a ftrrng affeditjn is planted in the 
 hearts {,f pare^jts, difpofmg them both to do, 
 and bear, aliTioft any thing for their advantage \ 
 Nor with'^Lt this storgee is it conceivable, 
 how they fliould fo often deny thcmfelves, and 
 go through fo much tcU and labour, for the 
 fake *.i their offspring : which yet their cir- 
 cumdanc^s mak? abfulutely neceflary. In like 
 manner, the dangers mankind are liable to, and 
 the di0ici;lties, f( rrc,ws, and diftreffes, they 
 meet with, f. often call for the fudden, vigo- 
 rous exertment c{ f ir^e kind hand, that fity is 
 an afTec^lion Ccd has fix^d in our nature ; And 
 V^ this it is c.wing, that we are fo readily mov- 
 ed t') adivity, in pr portion to the diilrefs cA 
 the obje(fc prefented to our view. Nov/, 
 
G F THE DEITY. 
 
 ?A 
 
 N>w, when we d.ttnhutc ^^firjoleHce ti God^ 
 we muft caatiiufly diftinguilli between the^^- 
 peral principle itlelf, and thofe partiadar affe5lions 
 which accompany it in us men;, and are attend- 
 ed with uneafinefjj;, tho' v/ilHy fuited to the im- 
 perfe6lioq of our prefent ftate. They arc eaniy 
 and evidently did inguifh able fr ;m each other. 
 And, 'tis prv;bable, there are nrder$ of created 
 beings, in whom they are in fa5i dillinguifhed ; 
 the perfection of whofe powers and flate are fuch, 
 as that they have no need of thefe additional 
 excitemxnts. Much more may tl:^is be fuppoied 
 to he the caie, with refpeft to the infinitely 
 perfe<5l caufe of all exiftence. 'Tis common, it 
 is true, in fpeaking of the Dc-i/y, to afcribe ta 
 him thefe pafTions and affeftions. Inflances to 
 this purppfe are frequent, even in tlie facred 
 writings. themfelves. But fuch attributions arc 
 to be underftood in a loofe and figurative {^^{c 
 only. And we fhould always take care to fepa- 
 rate fr.?m benevolence, when attributed to God^ 
 all the modes of it that are fuited only to imper- 
 fect biiings, in an imperfeCt ftate ; as is the cafe 
 with refpeCt to us men. But as to the principle 
 itfelf, c ^r/idered without thefe affd'^ir/ns, arguing 
 weaknefs, and uneafinefs, in the fubjedls of 
 them, and heightened beyond all conceivable 
 b Hinds, in mode and degree^ I fee not but it 
 may, in a flridl and proper fenfe, be attributed 
 to the Deity ; as containing nothing in it but 
 v/hat is worthy of him^ and confiftent with his 
 character as an abfolutely amiable and perfe'5^ 
 being, it 
 
1^ THE BENEVOLENCE 
 
 It is the opinion, I am well av/are, of fomC' 
 great and learned men, that benevolence, as a 
 difpcfitiony inclination, or propenfionj ought not 
 to be afcribed to the Deity. They allow in- 
 deed that benevolence, as a dij-pofttion^ is planted 
 in man ; but iliy, that the general p'inciple irfelf, 
 together with the particular affeElions belonging 
 to it, are defigned only as auxiliaries in lupport 
 of reajon^ which needed fuch help, in creatures 
 f(j weak and imperfe6t as we are: But that, in 
 Gody whofe underftanding is infinite, and who 
 perfectly fees all pofTible conne61:ions of ideas, 
 and fitnefles and unfitnefTes of ai^lions arifing 
 therefrom, there can be no need of fuch an ad- 
 ditional aid. And confequently, that we ought 
 to conceive of him as giving exiftence, and 
 happinefs, to his creatures Jolely from the jit- 
 tiejs and reajcnahknejs^ of the thing as an ob- 
 )^^di of intelligence : And that it would refled 
 difhonour on him, to fuppofe him in the leail 
 excited hereto from any natural ft ate of mindy 
 call it temper, inclination, dilpofition, or by 
 any other name, fignifying the like idea. 
 
 The anfwer whereto is., that the particular 
 propenfions, belonging to benevolence in us, 
 were undoubtedly planted in human nature (as 
 has been cbferved) in confideration of the im- 
 ]jerfei5lion of our prefentftate and powers : But 
 that this is, by no means, the truth of the cafe, 
 with refped to t\\t general principle itfelf j which 
 feems to have been a matter of fuch necelTity, 
 ai tliatj if it liad not been planted in uur na- 
 ture. 
 
6^ tllE DEITY. 2J 
 
 turf, our reafony tho' ever fo perfe6l, woiiJcl 
 have been infufficient to put us upon exerting 
 ourf elves in purfuit of foci al happineis : Nor 
 indeed could we have reafonhhly done it. And. 
 the fanie^ perhaps, upon examination, will be 
 f(Hmd to be the rral truth, with relpeft to the 
 Deity likewife : Which, that we niay clearly 
 conceive of, let it be cbferved, 
 
 It is necefTaiy, with refpecl to all beings 
 whatfoever, that they have fome- conftitution or 
 nature \ which nature mull be previouily fup- 
 poled, and, in fome meafure, known, or it will 
 be impofTible to determine whether they are 
 capable of a(^ion, or not t Orj if they are, 
 what would be reafonable and fit adion in 
 them. As for example— It is by. knowing the 
 conftitution of man^ that he is fanr.ed with a 
 capacity to receive pleafure ; with a Hate of 
 mind intUnlng him to purfue ir^ both for his own 
 frivate good, and the good of others ; with 
 the powers cf intelUgc-nce and volition^ qualify- 
 ing him to dijcern what will conduce to thefc 
 ends, and to will the exertion cf his endeavours 
 for the accom.plifnment of them : I {.vj^ it ■ 
 is from our thus knov/ing the conftitution cf 
 man, that -We underftand what is fit and rea- 
 Jonabl: condudl in him : Was he difterentiy 
 c ^nftituted, what is nov/. rcif-nable and Hr, 
 might n)t be lo : On tlic cnhtrary, -it might, 
 as to him, be imreajonahlc and tmfit\ 
 
 Had man been formed with the powers of 
 intelligence and VQlittQu^ but wixhout any ca- 
 pacity 
 
-^t THE 'BENEVOLENCE 
 
 opacity in his natute for the enjoyment of ^^^-^ 
 :pine/}, or any ilate of niind naturally inclinht^ 
 him to piirfue it, as a valuable end j either 
 .!with .refpeft to f>mjelf^ or others ^ of what ufe 
 ^ would 'Dttelitgence ox rt;////^;/ have been to him,? 
 *Moft certainly, upon this fuppolition, he could 
 never have been: excited to adion, either vvitl) 
 i-eference to himfelfj or others : Neither would 
 . there have been, as to him, any reafonable- 
 ■:jtieis or fitnefs in adion of any kind. 
 - . -Of if, in addition to the piincipies of intel- 
 ^ligence and volition,. he had had planted in his' 
 nature; a capacity for the pe;rception of ha^- 
 . pnefSy and private afc^ion^ . inclining him to 
 feek his own inter eft ^ as an ultimate end, he 
 v/ould, in this cafe, have becn> excited to ac- 
 tion ; t)ut then, his a6lions v/ould have wholly 
 centred in him/elf: Nor could he have put forth 
 his endeavours, in puffuit oi fecial happinefs^ 
 otherv/ife than as he might perceive a tendency, 
 in foch puffuit, to pfoniote \\\% oijun. This' 
 would have been his governing tndi and. eve- 
 ry thing would have appeared (yea,- and re- 
 My v/ould have been, as to him) reaf(>nab]e^ 
 or unrcafonable ; fit, or unfit, as it flood con- 
 nected with this end, and had a tendency in: 
 its nature to fjrward, or obltru6t: it. 
 
 But if, t'-^'gether v/ith the powers of inTeli:- 
 gencc -^nd Vblition, v/e fuppofe Jocial as well 
 ?xz private affirdlion, to have been implanted in. 
 him, dijpofmg him to purfue the happinefs i f 
 otbm, as well as his o'lvn, a proper foundation 
 
 15 
 
O F T H E D E I T Y. . .^j 
 
 "is a-:\v laid in his natuiefor benevolent adlions. 
 He is as truly condituted fvT the p'jriV.it of 
 -Jocial as 'private good : A*.d it is now eafy to un- 
 derftand the meaning of fitnefs^ when predicated 
 o{ hnevcknt a6iions. and h-.w it is eternally rea- 
 Jonabky from the fitnefs of the thing itfelf, for a 
 beingyb ccnftituted to feek the welfare of others^ 
 as well as his own : Nor is this language readily 
 inteUigibiCy upon any other luppofition. 
 
 And this feafoning extends to all created be- 
 ings whatfoever -, and I fee not but it equally 
 takes place with re^pe6l to the Supreme Being 
 himielf. We mud fiippofe him exifling with 
 JoiAe conflitution or other -, which conftitution, 
 as to him, htmg.felf-exijienty mufl be looked up- 
 on as necejfary, in the fame fenfe that we call his 
 exidence itfelf necelfary. And what conflitu- 
 tion can be imagined more worthy oftheX)f//y, 
 or confentaneous to all the ideas we have of per- 
 'fedlion, than that v/hich fuppoJes him to exift, 
 not only with ih^ powers of intelligence arid voli- 
 iion, heightened in degree of perfection beyond 
 all bounds i but with the principle's alfo of/elf- 
 love, and /^^w^i;^//^;/^^, heightened in like manner) 
 dijpof.ng him to feek his own^ and the happinefs 
 oictbers i^ Upon the previous fuppofition of fuch 
 a conjlitiition ofnaturey the conduc^t of the Dcity^ 
 in creating the world, and giving being and 
 happinefs to lb many creatures is intelligible : 
 Ouherwife, not very eafly to be accounted for. 
 It can indeed be fcarce conceived, if the Su- 
 preme Being exifted without any naiural ftate of 
 D Piind^ 
 
as THE BENEVOLENCE 
 
 fnmd inclinmg him to the communication of 
 happinefs, how he could Jiave communicated it, 
 or judged it reafonable to do fo. 
 
 It will probably be faid here, the communi- 
 cation of happinefs is, in itfelf, a fit^ reaf enable 
 thing : And the Deity^ if fiippofed to be an in- 
 finitely reafonable being, muft have feen a jitnejs 
 and reajonahlenejs in it, and accordingly have 
 willed ix.. For, to a perfe^ly reafonable beings 
 there cannot be a more fuitable or effe6lual mo- 
 tive to action, than the reajonahlcnefsoixkiz acli- 
 on itfelf. 
 
 The reply is, It is readily acknowledged, that 
 to a reafonable being, the reajonablenejs of an ac- 
 tion is a fufficient excitement to it, and the on- 
 ly one that is fo : But then I add, that no rea- 
 fonable being can be fuppofed to exiil merely 
 with the principles of reafcn^ without any other 
 ingredient in his nature. And If a conftltution of 
 -nature is previoufly fuppofed, no action can have 
 any reafonablenefs in it, but in confiflency with 
 this fuppofed nature. To apply this particular- 
 ly to the Deity. If, when he is fpoken of as a 
 reafonable beings nothing more is meant than 
 \\isftmply exifling with the powers o{ intelligence 
 and "volitiony it does not appear how he could 
 ]\2iY^ fern any adlion to be reaf enable, or chcfcrt 
 It as fuch. Intelligence and "jolitiony confidered 
 /imply y and as abilra61:cd from all perception of 
 happinefs, and conne6lion with it, in any view 
 whatfoever, are really worthlefs powers, and 
 can ferve for no manner of ufe ; And the cafe 
 
 would 
 
OF THE DEITY. aj 
 
 would be the fame, fhoiild we heighten them In 
 degree, even to infinity. The being, poflfefled of 
 them, could have no excitement to adion, but 
 would eternally exift indifferent to every thing. 
 Tlie Deity therefore mufl be fuppofed to exift 
 with fentiments of happinefsy and a capacity for 
 it, in addition to the powers of intelligence and 
 volition, together with a natural ftate of mind 
 inclining him to purfue it, either with refped to 
 him/elf or others, or both : And according to the 
 idea we frame of his nature, in thefe refpe<fls, fo 
 muft our ideas be of reajonahle a6lion in him. 
 If we fuppole him exifting with a flate of mind 
 dijpofing him to purfue happinefs, with refpedt 
 CO others, as well as himjelf, 'tis now eafy to un- 
 derftand the meaning oi fitnejs oi benevolent a6li- 
 on in him ; and how it would be reafonable, Jer- 
 Yuilly reafonable, from the fitnefs of the thing, for 
 him to communicate being and happinefs : But 
 if a principle of benevolence is not fuppofed to 
 have place in the Deity, if he is to be conceived 
 of as naturally defticute of all defire of the hap- 
 pinefs of others, and as having no inclination to 
 purfue it as a valuable end, how could he do 
 ft ? What exciting reafon could he have to do 
 It ? 'Tis true, he might, from his all-compre- 
 henflve underftanding, perfectly know all the 
 various ways in which creatures might be made, 
 and confiiituted happy : But the defire of making 
 them happy, not being fuppofed natural to him, 
 this knowledge of his could have no tendency 
 io put him upon acting for the procurement of 
 
 this 
 
^Z THE BENEVOLENCE 
 
 this end : Nor can it be fuppofed// or rcajcn- 
 C/^/(f that'it fhoiild. For no conductj in any be- 
 ing, is fa and reafonahle^ but what agrees with. 
 \ns naiural fate ^ d.rA powers^ not perverted. Sq 
 far as he a6ls in confiliency with his nature-^ he 
 a(fts as it is// and reajonahk he fhoiild ad: : Not 
 otherwife. ReafGnahleneJs^ oxftnefs therefore, in. 
 benevolence, to a being who has no difpofiticnxo. 
 it in his nature^ is unintelligihle and abfurd. 
 
 I fhal] only add, we can judge of the henevo-, 
 IcTiCe of x}az 'Deity j only from the ideas we have 
 of benevolence in ^//r/?/i;^^i removing av/ay alf 
 weakncifes, and adding infinite degrees of per- 
 feftion. And, in this v/ay of judging, we are 
 airiidAy led to conceive of this quality, as origi- 
 nating in {on^^Jiate of mind ^ analogous to that we 
 call benevolent in Qurfelves. With refpedl to 
 ourfelves, 'tis found true, in fa6i: and experience, 
 that xki^jpiiig cf fecial a^icn is hene'Vclcnce of tem- 
 J-er J a dilj ofition natural to us, tho' capable of 
 being fi r'^ngthened, and rendered flil! more per- 
 fe61:. And if we have aiiy idea at all of benevo- 
 lence in the Beity, it is \\^c'fcme in kind. The only 
 diif^^rcnce is, that the dijprfticn in him is origi- 
 nally and abfphitely pertecl, both in mcdcy and 
 ilegree. To [ rocced, 
 
 *This dif])of tion in the Deity muft be exerted 
 frcuy , Otherwife, it wjII be u mechanical Y'^^'m- 
 ciple, not ^ tn oral or.t -, which would dellroy our 
 idea of it as a ccmmer.dalle q-iality. Nor is there 
 any incorff ency in faying, that this difpofitioii 
 neceffnrily inlieres in the Bivme mind as a natural 
 
 principle, 
 
OF THE DEITY. 
 
 ^? 
 
 principle, and yet that it is capable of being 
 exencd freely. For thus it is, in fad:, vrith re- 
 ipe6t to oiirfelv.es. Benevolence is a clifpofition 
 planted in oui- nature, and Qx'ii^ s ftecejfarily there. 
 What I mean is, we pofiefs this turn of mind, 
 difpofjtlon, or inclination, independently of our 
 CLv:-: choice ; and yet, our exertions, in acts of 
 beneficence, fpring from our ivills, which are 
 determined freely^ and not impelled by force. 
 We feel it to be in oi\r power, notwithftanding 
 the propenfion in our nature, inclining us to be- 
 nevolence, either to wilU or not will, thefe or 
 thofe beneficent acts. And accordingly, we 
 neither efteem ourfelves, or others, virtuous or 
 praife worthy, othervvife than as our or their of- 
 fices of kindnefs proceed froir* free choice. 
 
 There are," it is true, fome particular propen- 
 llons, in our nature, which have the appearance 
 of being mechanical. Not only the inclinations 
 themfelves, but the exertments in confequence 
 of them, feem to be, in a degree, necejjary^ as not 
 refulting from any proper ad of the will. Such 
 is the STORGEE, or 72atural affeSliono^ '^TiVtnX.s, to- 
 wards their offspring. And fuch is the affe6bion 
 ofpi/yy which is a more univerfal propenfion, and 
 common indeed, in a lefs or greater degree, to 
 all mankind. Thefe propenfions i'ecm to be of 
 x\vt mechanical kind, operating necejfarilyy and not 
 from choice : At lead, this appears to be the cafe, 
 in fome inffances, and with rcfped to Ibme 
 perfons. And if, inftead of truiling the well- 
 being of helpkfs children, and perfons \x\ immi- 
 nent 
 
JO THE BENEVOLENCE 
 
 nent diftrefs^ to the general, cool principle of 
 benevolence, in fuch weak, iiDperfetfl creatures 
 9S we are, the Deity has planted this propelling 
 ^orce in our conflitution, for the good of the 
 world, which could not otherwife be To effedlu- 
 ally provided for, it is no more than might be 
 expefted from his wifdom and goodnefs. But 
 then, as parental kindnejsy and pitiable exertions 
 upon the view of miferable objeds, are thus, in 
 a meafure, mechanical^ we fcarce allow the nam^e 
 of ^virtuous to them : To be fure, we never call 
 them virtuous J only as there was room for choicey 
 and in proportion as they fprang from the free 
 determination of the mind. Nay, even with re- 
 fpe6t to the general principle of benevolence it- 
 felf, there is no virtue in it, confidered Amply 
 as a natural affedion, nor in any of its exertions,, 
 othersvife than as they are chojen aUs : And the 
 more they are fo, the higher do we rife in our 
 opinion of them as truly excellent and virtuous. 
 And the fame reafoning extends with equal 
 force to the Tieity, He is morally good, and we 
 fpeak of him as fuch, becaufe his exertions for 
 the benefit of others are chojen a6ls ; tho*, at the 
 fame time, they originate in a natural principle 
 of benevolence. Such a principle necejfarily 
 inheres in him, i. e. independently of his own 
 choice : And yet, his benevolent exertions, in all 
 initances, and kinds, ci,re per fcdily voluntary, and 
 fo intirely depend on his will, as that they could 
 not have been, if he had not freely willed that 
 they fhould be, And 'tis this that gives us the 
 
 idea 
 
OF THE DEITY. 3^ 
 
 idea of benevolence In God as a moral char a6ler. 
 If lie was necejfarily urged on to the beftowment 
 of being and happinefs,fromthe benevolent flatc 
 of mind that is natural to him, there would be 
 no wdX\it) morally fpeaking, in his communicati- 
 ons of goodnels : But as this difpofition, though 
 neccjfarily inhering in his nature, is yet freely 
 exerted, he is juftly looked upon as a moral 
 egerit in the good he difpenfes, and therefore 
 worthy of the highefl love and gratitude. Nor 
 is it at all more difficult to conceive howbenevo- 
 lence in the Bdiy fliouid be a necejfary difpofiti- 
 on, and yet a moral perfedion, than it is t .> con- 
 ceive how intelligence or volition in himfliould be 
 in one fenfe nece/Jary, and in another ^r.oral. The 
 iDeity jiecejfarily exifts a being endowed with thc- 
 principles of i7jfelligence and 'volitio}! ; and yet, he 
 freely exerts thefe principles : Nor otherwife 
 would they he ?noral ones. The fame may be 
 faid of his benevolence : He necejfarily exids with 
 this (late of mind i and yet, he truly zvills 
 the communication of good^ in all inftances 
 whatfoever. And this conllitutes benevolence 
 in him a 7no7'al characler. 
 
 This difpofition mufb be exerted alfo with 
 ft nobly benevolent intenti<:)n, not with a fe- 
 cret, hidden view to m*ake thofe miferable, and 
 "with inhanceJ aggravation, who are the ob- 
 jefls of that which has the appenrance of com- 
 municated go'^dnefs. S:>me there are, whD> 
 though they call theDcity benevolent, yer,repfe- 
 fcnt him as making Ibme of his creatures, and 
 
 bellowing 
 
■ii THE BENEVOLENCE 
 
 bellowing upon them riches of goodnefs within 
 Vr-.^.prefs derign,thac they ihould miiufe them, and 
 by this means give occafion for the infliction of 
 his wrath upon them, and in an inhanced 
 raeafure, and this f vrever. Yea, there are thcfe, 
 who make the infinitely benevolent Gc d the 
 grand and only effident, not only in the befbow- 
 ment of good, but even in the abufe of it; and 
 that he has fo laid his plan, and conne6ted a 
 chain of caufes, as that this abufe ihall invio- 
 lably be brought into event, and on purpofe 
 that its final refult Ihould be the everlafting 
 'damnation of a great number of the creatures 
 his hands have formed. Some late writers , 
 will not difown, that this is a juft reprtfenta- 
 tion of their publiflied fentiments. What their 
 idea o{ benevolence is, I v/ill nnt pretend to 
 fay ; but this I will fay, that it efientially dif- 
 fers from that moral quality, which goes by the 
 nameofbenevolencejamong men; and ic moft cer- 
 tainly would,in any created intelligent moral agent 
 be deemed, not merely malevolence, but male- 
 volence in the highell degree:. And to attri-^ 
 bote fuch benevolence to the all-perfe?. Deity^ 
 t\'ould be to make him, not conltru6lively and 
 by diflant confeqiiencCj but diredly and in 
 explicit term.s, a mnre malevolent being than 
 even the evil one has ever been reprefented 
 to be. For lie is only a tempter to wicked- 
 ncis ; but, according to tliis fcheme, xhc in- 
 finitely gO(^d God is its efficiciitj its only p'o- 
 ^er caufCi and in order to produce eternal mi^ 
 
OF THE DEITY. jj 
 
 fery as its efied*. Far be it from rcafonab'c 
 
 creatures to harbour in their breaf^:s fjch dii^ 
 
 honorable conceptions of the only good God I 
 
 If he is pofleficd of that moral quality we call 
 
 benevolence, he muli:, if we can form any idea 
 
 of what benevolence means, in all the manifeiiia- 
 
 tionsofit to his creatures, intend their good, with^ 
 
 out any fecrct reference to the contrary ^ in- 
 
 fomuch, that if they chufe that to their hurt, 
 
 which was tr ly defigned for their good, they 
 
 themfclvcs, and not the God that made thcm> 
 
 a.iJ has been kind and good to them, are 
 
 ciiargeable with the guilt and folly of their 
 
 miicondu'ft; 
 
 Finally, this diipofitidn in the Deity mud 
 iikewiie be exerted * under the dlreolion of in- 
 t.eIHgencSy and in confiftenr.y with fit condtc^f.' I 
 fa/ under the dire^ion of intelligence, becaufe 
 otherwife it would be that, blind fort of bene- 
 volence wliich is really of no worth, moralljf 
 fpeaking. And I add, in confijlency with fit-- 
 nefs cf condu5fy becaufe there is certainly luch 
 a thing as unfitricfs, as well as fitnefs of con- 
 duct, in the produdlion of happinefs. And 
 tlie latter mufl be regarded by an infinirciy 
 v/ife and intelligent being : Nor otherwife 
 would he act reafonahlyy whatever benevolence 
 he might difcover in his exertions. 
 
 Some iTiay be ready to think, that the will 
 of the Supreme Being is the only n^eafurc of 
 fitnfs^ in the c-.mmunication of g dj that 
 wiia: he "ivMs is for chat reaf n fit, and there is 
 
 IL no 
 
34 THE BENEVOLEis^fcg 
 
 ho need cf any other to make it fo. But this 
 is a great miilake. There is, beyrnd all doubt, a 
 certain Jit fiefs 2ind m,fitnefs'^( a nducl, in order to 
 the prjdudtion of g-od, antecedently to, and 
 independently of, all will whatfoever, not ex- 
 cepting even the will of Gcd himfelf. Love and 
 haireJ, juftice and b^ufiiee, truth and fcilfehoody 
 kypocrijy and fincerhyy gratituae and ingratitudey 
 are, in their natures, feparate frcm all choice, 
 fitted to the contrary purpofes q{ fecial j^oody and 
 fecial evil : Nor is it p. liible for any will, whe- 
 ther in heaven or earth, to alter their natures, or 
 th-BX fitucfs there is refpedively in them to prc- 
 mrte thefe ends. This may be more readily 
 underfux d, perhaps, in an inflance of f< m.e other 
 kind. Circles and fquares are fitted^ each of 
 them, froo) their very nature, to fervc different 
 purpofes .' Inf" much that it would be prepjiter- 
 uus and abfurd to make -ufe of a cirele to an- 
 fwxr the purpofes, which are peculiarly fitted 
 to the nature v{ 2. fquare^ and vice verfa; Nor 
 could any ^u^ill wliatfcever make an alteration 
 in the cafe. All intelligent beings capable 
 of knowing the relpe^live ules - of thcfc 
 figures, muft know . that they are fitted x.a 
 anfwer difrereni: purp'iesj for which reafon* 
 x\\ey could not "Joilly without the fup['0f-ticn cf 
 abfi.-rdity, the employment of a eh\lc for that 
 ufe to which the nature of 'efqiiareovly is pecidi- 
 2i\-\y ft ted. And the fame is equally true, with 
 refpect to thofe qualities w? call 7noral aiid im^ 
 moiuL The making a numljcr of dentures with 
 
 ffH.kvolent 
 
OF THE DEITY. ^; 
 
 malevolent affeElion^ branching itfclf into the fe- 
 veral modificarions of hatred^ bitternefsy 'wratb^ 
 tn.ilice, and tlie like, is a metin^d of condud: un^ 
 Jit in itlelf t ) proniote their common happinejs : 
 Nor could it be conflltuted a Jit method to at- 
 tain this end, by any zviil wbatjoever^ not the 
 will of the Supreme Sovereign himfelf. For 
 wrath^ malice^ and hatre4i are, in their natures, 
 abfolutely iinjit to promote Jocial good. And 
 this is as felf evidently true, as that three and 
 three are unjit to v[\^.<.^Jeven ; and would be {~\ 
 whether fuch creatures were brought into ac- 
 tual e::{[imce^ or not ; and mA have been i^tn 
 to be fo by an eternal being, comprehending 
 all the poilible ways, wlierein creatures might 
 hz made to exifl: :. And, to iiich a being there- 
 fore, it m..jfl have appeared imreaf unable and. 
 laijit to make creatures, wit!\ fuqii a conlti- 
 tution, in order to fuch an end : And he raufb, 
 accordingly, if wife, have refufed to dp it. In 
 like manner, falfehond, deceit, wjn dicey ingrati- 
 tude, and the like, are, independently c.f all will,' 
 unJit in their nature D) prodv.CG focial happlnej's^ 
 and muft have been perceived c > be f , by a 
 being infinitely intelligent : Upon which, ac- 
 count, he c >uld not be fipp. )fed, with-juj: pal- 
 pable abfurdity, t > mike creatures, in order to 
 their mutual and comm;n good, wiih natural 
 dijpofitions urging them on to thofe unfitnejj'es. ^f 
 afti )n, with reference to this ^n6.. And I may 
 *dd, neither can it be fuppofed, that the Deity 
 fiipjuld be hiinfelf itnjuJljdeceitJiLl^'^vi^rXvt like, in or- 
 der 
 
^6 THE BENEVOLENCE 
 
 der to promote the ccmmcn good of his creatures, 
 any njore than that he fhould bring them into 
 exiflence with difporitions to be ^o. For injuf-^ 
 ticc, falfehaod-y deceit^ and the whole train of 
 adts we call immoral^ are, in their nature, abfo- 
 lutely the fame, whether we attribute them to. 
 Gody or man ; and fo far from being Jit to 
 pr :)mote the good of the creation, that they 
 wo'ld, if repeated without reftraint, certainly 
 brins; about its ruin. And this mull be known to 
 a perfectly intelligent agent : For which reafon, 
 he would never in the methods oUnju/iice, deceit, 
 Siud falj'ehoody exert his benevolent dilpofition in 
 crder to effedl the happinefs of his creatures. It 
 would be unrecjcnahle in him to do {^^ and 
 refle6t difiionour en him, as not regarding the 
 eternal jitnejs and p'epriety of a6lion, in profe- 
 curing his defigns."' 
 
 It may perhaps be thought reproachful to the. 
 JDA'y to have it faid, that he cannot, by a lb- 
 vcreign a<5l of his willy conftitute gocdy evil ; 
 and evil, good. And it might, with as much 
 leafon, be locked upon as dilhonorable to his 
 infinite i.nderdanding, that it cannot make 
 truthyfdjehcod'y and faljehcod, truth j For thefe 
 are eqi;ally imipofliblc. There is fuch a thing 
 as ctcrnch and immutulk truth; And it rcfiefls, 
 honor, nor d:'f]j^,nor, on the infinite underftand- 
 ing, th'r^t it will, and muil, perceive this to be 
 truth. And it is, in like manner, eternally and 
 'immutally truCy that fome a6li(^ns are fit^ nod 
 Others unfity in order to fuch an end : And it' 
 
O F T H E D E I T Y. 37 
 
 is an hnnor, not a diilion r, ti an infinitel/ per- 
 fed "duill, that it is ll;Tiitcd, in its determina- 
 tions, by the Jitnefs of action. It is not a real 
 klTcning to the true liberty of the will of Gody 
 that he is thus confined, as it were, by the//- 
 nclfes of afbion, any m }re than it is to his power y 
 that it does n )t extend to 'impofJibiUlics, 
 
 And as there \s Jitnefs and unfjnefs of condu6l, 
 in order t-^ the produ^ti n of g )od, fo is there 
 likcwife a zrcater fitnefs in one method of con- 
 d 16I than another, in order to promote this end. 
 We know this to be the truth witli refpecl 
 to ourfelves. And indeed one great ufe of our 
 reafon is to help us in cafes of this nature, by 
 pointing out that particular method of condudt, 
 am^ng a variety that rnay open to our view, 
 which is bit^ fitted to anfwer the end we have 
 in purfuit. And x.\-\^ fame is as true, with re^ 
 fpcd to the Supreme Being. There are, ante- 
 cedently to all will and choice, f )m.e ways of 
 afting better accommodated to anfvvcr the de- 
 fign of conimon happiuefs than others. And as he 
 mud be fuppofed to have, in his all-compre- 
 henfivemindjan intirii vicwofall the vv'ay-s,where- 
 init is po.Tiblehapplnefs Hiould be promoted, he 
 muftifhe atls wifelyjpitch upon that, whichis the 
 fittcji, and bcji adapted^ upon the whole, and all 
 circumdances confidered, t) anfwer this defign. 
 And the reafon here is the fame, as in the cale 
 o^fit and unfit methods of condud. -As the/V- 
 mcr is fclei51:ed becaufe^?/, f^r the fame reafon^^ 
 in general, that muft be ch">fen which is the 
 fjteji, and v/ill bell anfwer the end. So 
 
^S THE BENEVOLENCE 
 
 So that happinefs, as communicated froin 
 the Deili is, by no means, the effedl of fnere 
 inclination^ Mindly and honndlejdj exerted : Neither 
 is it the refiilt of mac count a tie will andpleajure y 
 pleafure not excited by the eternal fitncjs and rea- 
 Junablcnefs of adion : No ; but the exertions of 
 }^t Deityy in benevolent acfts, are all dire^^^d 
 and governed by an unerring principle cf "^'If- 
 dom and intelligence : Infonmch that he cannot 
 do a benevolent action, but within the limit ati^ 
 ons (if \ may fo fpeak) o{ re^lbnable and fit 
 condudl. It is not poiTible (I mean morally fo, 
 in the fenfe in which we fay, it is iiVpcffibl^ 
 for God to lie : It is not pofiible,) f. r him to. 
 difpenie happinefs in any ether way. It w uid 
 argue fome defe(ft in wifdom^ or fome depravity 
 in difpofition, which is inccnfiftent with the 
 fuppofition of his being infinitely perfed and 
 intelligent. No happinefs therefore ought to, 
 be expe6led from the Deity^ but what may re- 
 fult from ivife and j?/ condudl : But I may pro- 
 perly add, all the happinefs that can, in this 
 way, be communicated, may fairly ai>d reafon- 
 ably be looked for. 
 
 The fum of what has been faid concerning 
 ienc-colence^ as attributed to the jD^/(y, is, that it 
 ibppofcs '■ a natural Jtate of mindy inclining hin\ 
 to the comfi^uni cation of good i' a flate of mind 
 analo^^ous to kind offeFtion in us men, only askind 
 afTeclion in us is attended with frrilty, in him it 
 is abfolutely perfe(5l, both as to ',node of exif- 
 tenccj and manner of ex ere ill* : That, as lie- 
 
 C^ili-s 
 
b I^ T H E D E I T Y. jf 
 
 ^xifts 2i free agevt^ in the highcft and mcft glo- 
 rioos lenfc, he is not mechanically, or necejj'arilyi 
 urged on, from this natural dijpcfjiofj, to the 
 toinmiinication of good ; but a6i.s herein vo-* 
 iuntarih) and of choice : And, in Fine, that^ as he 
 is an iniinirely wife and intelligent y as well asfree^ 
 agenty his exertions, in order to the produdliori 
 of good, are never mifty never iinrealiHvcible, but 
 2i\\^2cvs fit jreafonable, and ahfolutely and perfect ly fo. 
 So that, in one word, benevolence in the Deity fig- 
 niftes precifely the fame thing with " adifpofi- 
 tion freely to c minunicate all the good that is 
 tonfulent witli zvife and// condu6l :" For, (a-* 
 preineiy perfed bciiev icnce • f nature^ being, 
 in hirn, c njoined with an all-c nnprehending 
 underftanding, and unerrincr wifdem, he mufh. 
 know all the v/avs of producing happinefs, and 
 the greatefl fum of it that can be wifely produced: 
 And this therefore is the happinefs that ir.ay rea- 
 fonably be expected fhould be produced by him; 
 that is to fay, all the happinefs to the zvhcle, and 
 every parcof the creation, than C2.n be, not in 
 refpedb of omnipotence ^ confidcred as a natural 
 power, but in the way of fit and reafonable con- 
 dud. What this compreliends, is n< t difiindtly 
 and foDy known by creatures, farmed v/lth fuch 
 narrow capacities gs our's: F( r v/hichreafm, ia 
 all perplexed cafes (as t'^- us there muit : ecefiarily 
 be many) it becomes us to be ;;;5</c;/'?nnd cautious ; 
 ever taking care that we donot raflily deixTmine 
 that to be inconuftent 'with gondiicfj:, wifely and 
 rcafoaably difpenfcd/ which^ la reaLry; i*^i^y bs 
 
-fo TPTE BENEVOLENCE 
 
 a gocxi argument in proof of it, and wotild 
 iappear fo us to be lo, hcid we cne intire view 
 of the ijohole cafey in all its connexions and 
 dependencies, 
 
 I fhoiild have now proceeded to look into 
 the conjlitution of nature^ and inquire whether v/e 
 are net therefrom led into this conception of 
 the benevolence of the Deity : — But I fhall firfk 
 dilate a little up-m a few dedudtions,which feem 
 too important to be v/holly palled over in 
 lilence. 
 
 In the firil place, it is obvious to deduce^ 
 from the explanation that has been given of be- 
 nevolence as a mo7'a I quality, a juft conception 
 of the thing meant, when the Deity is fpcken of 
 as infinitely good. There m.ay have been, in the 
 minds of fomc, indiftindl, if not wrong, appre- 
 henfions of what is fignified by this adjiincl. 
 i he application of it, if applied intelligibly, is 
 not intended to fuggeft, that benevolence in- 
 finite in degree is difplayed in every ccirniU- 
 nication of goodnefs from the Deity. Fcr it is 
 evident to common fenfe, than thcfe commu- 
 nications are various ; fome rnaufeft goodntls 
 in one degree, others in another ; and fo on^ 
 with inconceivable diverfity. Neither is it to 
 be fuppoled, bccaufe God is infinitely benevo- 
 lent, that he has in fa6l made an infinite ma- 
 nifeiiation of his goodnefs. This, perhaps, is 
 impoITible ; and for this veiy good reafon^ 
 becaufc infinity in benevolence knows no bounds> 
 but there ii Hill room for mere, and higher 
 
 difplays 
 
OF THE DEITY. ^t 
 
 Airplays of ic. The true idea therefore of the 
 epichet, vifi:iltCy when applied to God as benevo- 
 lent, is, as I apprehend, plainly this ; that he 
 has within himiclf a boundlciS fource of be- 
 nevolence, that he is fo benevolent^ in his na- 
 ture, as that he may go on eternally making 
 difcoveries of his goodnefs. or, in odier tv'ords, 
 that this perfettion of his is, flridrly fpeaking, 
 inexhaiiltable, not capable of being exerted to 
 a ne plks. It is obfervable, we do not fay that 
 G )d is aln:::ghtys omnipotent, beeaiife he has 
 exerted his power to the urinufl j for he may 
 go on exerting it without en^'H oth^rvvife, he 
 could not be faid to be infimle irt pov/ef. In 
 the fame {-zw^c God is infinitely benevolent. But 
 thep., as he is infinitely" intelligent and wue> 
 as well as benevolent, he never manifefls either 
 his pow.^r, or goodnefs, but under the guid- 
 ance of intelligent wifdom. Whatever this 
 clirccbs to, lie wills /hall be ; and v/hatever he 
 wills ill ill be, is a6lually brought into event. 
 This points out the reafon, and tlic true one, 
 why God, though irfinit€ly powerf d and bene- 
 volent in his fiature, is yet under a lim/itatiori 
 as to the difplay of thofe attributes. Ke rriani- 
 f-^ilo no more power, or goodnefs, than '.merring 
 wifdom direds to : Nor could it be others/' fe/ 
 iVnlefs th?fe perfedbions were to be manife^^1:ed 
 blindly, and a: random ; the abfurdity of wliich 
 13 t )o glaring to be fuppofed. This leads 
 
 To an:)ther obvious and important deduc- 
 tion, which is, that no corpmunications of 
 F ' coodiiefi 
 
42 THE BENEVOLENCE 
 
 goodnefs may rcafonably be looked for frotri 
 the Deity, though infinitely benevolent, but 
 fuch as fall in with what wifdom oiredls to, as 
 -fit and proper. We may pleafe ov.rfelves, and 
 too often do, with vain expectations, taking rife 
 from falfe ideas we have in our minds of infi- 
 nite benevolence, as exifting in the breaft of 
 Gv^d. But it ought to be remembered, and 
 ferioufiy confidered, that the fam.e Deity "i^'Pio is 
 infinitely benevolent, is alio infinitely intelli- 
 gent, wife, juft, and holy, and cr nnct there- 
 lore, unlefs with grofs abfurdity, be fuppofed to 
 manifefh his ber^'^'^olence in any ads of good- 
 rcfs, but in harnriony with thofe perfe6lions, all 
 ivhich are equally effential ingredients in his 
 nature. IV! any men are apt to imagine, that 
 God is ail goodnefs, and that they may hope 
 for every thing from this attribute of his, 
 without fo much as once thinking how tihrea- 
 foniible, and unfit it w^ould be in an infinitely 
 intelligent, ^'ife, and juiT being to make difplays 
 of hh benevolence in ;iny inftances, or degrees^ 
 biit under the guidance of wifdom, and in per- 
 fe6l confiOency with redlitude. What are our 
 fentimcnts of thofe good-natured, kindly affec- 
 tioncd n en, V»ho difpenfe their bounties, not 
 with imderftanding and wifdom, but in a ran-- 
 dom ' way, %vithout thought or confideration ? 
 We pity their weaknefs, and wifli tliey had more 
 difcretion. And fliall we attribute that to the 
 all-perfe6l Deity, which we efleem a dilgrace 
 even in man ! Benevolence^ though infinite in 
 
O F T H E D E 1 T Y. 43 
 
 its fource, or principle, mufl: yet be limited, rc- 
 ftraineclj and governed in all its maniieftations, 
 by wifdonn, equity, and juflice, or it may, in 
 the final refult of its operations, do more hurt, 
 than good ; to be fure, it will n- t ctherwife 
 bring honor to the being pofTeired of it, if, at the 
 fame time, he is fuppofed to be endowed with 
 intelligence and wifdom, in a fufHcient degree, 
 for his diredtion in the difplays of his goodnefs. 
 Another dediidion ftill, highly interefting 
 and important, is, that intelligent moral beings 
 have no jud ground, from the infinite bene- 
 volence of God, to expc6t the enjoyment of that 
 happinefs they are made capable of, but in con- 
 lequence of, or connexion vv^ith, a wife and 
 virtuous ufe of their implanted powers, under 
 fuch advantages as they may be favored with. 
 The reafon is, becaufe God, though he has with-- 
 in himfelf an infinite, never-failing fpring of 
 benevolence, yet v/ill not fuffer it to fl')w from 
 him, in any inftance or degree, but under the 
 guidance of wifdom that cannot err^ And 
 can it be thought wife or fit, that moral agents, 
 whether they are virtuous or vicious, without 
 regard had to their refpedive oppofite charac- 
 ters, fhould be indifcriminately treated as fui- 
 table objeils of the Divine benevolence ? How 
 would fuch a condud comport with the dc- 
 fign of heaven in the bedowment of intellec- 
 tual and moral powers ? To what purpofc 
 were they given, if it was a matter of indiife- 
 reiicy, in relation to their being fit objefls of 
 
 $hcir 
 
44 THE BENEVOLENCE 
 
 their Maker's kind notice, how they enr^ployed[ 
 them ? And how coidd even thefe moral be-, 
 ings themfelvcs, entertain in their niinds,, be- 
 coming inceptions of the wifdrm and redli- 
 tude of the Supreme Creator and Ruler, upi a 
 this plan of manifefling his beneyclence ? 
 Befides, it niay be jxiftly queftioned, whether 
 moral agents can be made truly happy, bnt by 
 a wife and right ufe of their iiT»planted facui-. 
 ties. The goodnefs of God, under the direc-. 
 tion of wifdom, has given them various fa-, 
 culties, and placed them within reach of ob- 
 jefts fitted to yield them the enjoyment, they- 
 were formed cap-able of; but if they will feek, 
 for happinefs in other ways, and not in this, 
 which a good G:>d has purpofely adapted to. 
 give it to them, how (hould they be the fub-. 
 jects of it ? It cannot'be. There mijft be an 
 ao;reement between faculties and obje^ls^ and' 
 a due applicatir-n aifo of thefe faculties to their. 
 refp'^(5live objefts, or there can be no proper fa- 
 tisfadlion. It is indeed impoflible there fliould: 
 be, according totheprefent conilituted way of 
 enj-.-yment. The nature therefore of intellec- 
 tual moral beings muft be cliar.ged into fome< 
 other, ortheymi'ft, in a meafure, ?.6l up to, 
 their charadler as p(aTcfring tljis nature ; other- 
 wife, they can no mur^' enjoy the hsppinefs 
 proper to this kind of beings, ih^^n rightecuA 
 nels ran have fellov jfhJp with vnri^htcciifhels,^ 
 Qr light have communion with ci?.rkntfs." 
 
 J 
 
O F T II E D E I T Y. 4^ 
 
 I have hitherto confidered this dedu«5lion on- 
 ly in general, as it refpcds all intelligent mo- 
 ral beings, in all worlds.. But it may, v/icli, 
 pertinency be applied more particularly to us 
 pien, as containing that in it which is well 
 worthy of our n-ioft leric us attention. We are 
 formed by the God that made v.s, not only with 
 animal, but intellectual and moral faculties ; 
 in which view of our conftitution, we have 
 nothing to cxpc^b, in a way of favorable no- 
 tice, from the Deiry, though infinitely bene- 
 volent, but what is Iliited to the faculties, he 
 has given us, and to be enjoyed only in con-, 
 neflion with, nr in conlequence cf, a due and 
 proper ufe of them.. Was benevolence in Gcd 
 ii pr ^penfity in his nature, of the infcin6tive 
 kind, blindly urging him on to a gratification 
 of it, it might be done at any rate : But, far 
 from this, it is a difpofition inhering in an c^ll- 
 perfedt mind, and that is infeparably conjoined 
 with infinite knowledge and wiidom , and can 
 therefjre be never manifefted ad extra but with 
 reaf:)n, and in confiftency with reftitude., And 
 as we men are formed, not oiviy with bodily 
 appetites, but with intelledual and moral pow- 
 trs alfo, fhall it be imagined, that fuch a be- 
 ing as God is fhould make us the obje6ls of 
 his benevolence, in any way but that, which is 
 fuitably adapted to the nature he has given us ? 
 -And if, inftead of cultivating our fuperior 
 powers, and excrciflng them in a due manner 
 Vipon their proper objects, we neglect their' 
 
 improvement. 
 
46 THE BENEVOLENCE 
 
 improvement, or, what is m^ch worfej pervert 
 them to the purpofes of vice and foil/, mak- 
 ing ufe of them, not to anfwer the noble ends 
 for which they were given us, but to invent r.nd 
 conrrive ways for ihe more enlarged gratificati- 
 on of our inferior inclinations : I fay, if, inftead 
 cf ading up to our rank as men, we thus de- 
 grade ourfelves into the clafs of brutes, what 
 iTiay we reaf nably exped, but evilj, rather 
 than good, from even the infinitely good God ? 
 It is owing to fuch chara6lers as our's, that the 
 creation has been marred and in fo great a mea- 
 fure filled with diforder and confufion. And 
 jQiall that Being, who is the righteous King and 
 Judge, as well as Creator of men, make this, 
 kind of perfuns the fpecial obje6ls of his bene-, 
 volent notice ? Is it not far more reafonable,^ 
 and fit, and this, even, from a princple of be- 
 nevolence, that he fnould recompenfe to them 
 according to the evil of their d nngs ? As, 
 one exprefTes it much better than I a^n do,— -^ 
 ^' Becaufe God is fupremely good, therefcire 
 will he punifh the obftinately vicious ; fince to 
 be indilgent to them, would be to encourage 
 what muft produce the greateft rnifery to the 
 iroral world, As certainly as God defires the 
 welfare of his rational creatures, that is, as cer- 
 tainly as he is good, he will punifli obftinate 
 trmfgreffors, and maintain the honf r of his. 
 la- v.. and government^ nor fufFcr thofe to be 
 tra rpled upon with impunity, L.ntil irr piety,cru^ 
 eky,iiijuflice,ixicemperance,and brutal debauche- 
 
tDF THE DEITY. /17 
 
 tf, become unlverfal. No ftate of things can 
 appear lb evil, as this appears, 10 an intinitcly 
 wile and good Parent and Governor. He will 
 therefure certainly take the meth' ds pr per to 
 prevent it. And as punifliing trie perverfe and 
 obitinately wicked, according t'> their de'i^erits^ 
 and with circumllances of terror, f'.jfflcienc to 
 tcftrain others from like p^adliccs, is a propef 
 and neceffaty means to this end, obliinate fin- 
 hers Tiufl cxpe6t fuch punlih r.ents ; and t? pro- 
 mife th«-nfelves irpiinicy becaufe God is good> 
 is t) hope that G d will ceafe to be good to the 
 vjhole, and t the hefi defirvingt that he may be 
 faially indjlgcnt to th-^fe v/ho are not objects 
 of his mercy/* He goes on, in the following 
 pathetic br.t infinitely reafonable exhortatory 
 advice, " Give up then, prefumptuous finner, 
 nil thy deceitful hopes. As God hath made thee 
 rational and free, thou canil n -t be happy^ 
 but by piety and g0')dnefs, by an imitation of 
 the Deity, and in his prefence and favor. As 
 long as thou ccntinueit wicked, thy temper in- 
 capacitates thee for the -Divine favor, and f^r 
 real happinels. God cannot fhew mercy to fiicli 
 as thee, without letting in a deluge cfv/icked- 
 neis, the greateil evil conceivable, on his m. ral 
 creation. And to punifh fuch is neceflary tothe 
 welfare of the piois and virtuous, and of all 
 who may beC'^T.e h' .ly. Repent theref;re im- 
 mediately, and become qmlifiei f r mercy ; 
 fth^rwife, the unchangc'ible goodnefs of the 
 Divine natufw, iailcai uf pr ..Tjifing thee im- 
 punity, 
 
^% THE BENEVOLENCE 
 
 punity, will infure thy deflrudlion j which wiU, 
 be the more dreadful, as proceeding from infi- 
 nite gnodnefs, and evidencing thy guilt to be 
 fo malignant, that even infinite clemency could 
 hot exteiid t > thee." 
 
 It may with propriety be added here, that the 
 Supreme Being himfcif, as he is an intelligent 
 Kioral agent ih abfohte per^e6tion, is infinitely 
 happy from the delight \\t takes in alv^ays chufing, 
 willing,and doing, and with perft6l freedcin, that 
 which is right and fit. And as he has made us men 
 with intelleduai and m.oral powers, after the il rr ili- 
 tude of his cAvn, th- ugh in a luw degree, he has 
 planted a capacity in our nature cf being hap- 
 py with the like kind of hnppinefs, he himiielf 
 exiils in the enjoyi.\;ent of. But then it fl;ould 
 be remembered, we mufl be the fubje^bs of this 
 happinefs in the faiiie Way, that he is, that is> 
 by a wife and fit life of our rational and m( rai 
 faculties ; or, in otl:er words, by fo gcvern ing 
 cur elections, volitions, and crnfequent adlions> 
 as that they may be conformed, as nearly as may 
 be, to the eternal rule of right. This is tht 
 w^ay, and the only one, in which we can at- 
 tain to the happinefs tb.at is fuited to tlic na- 
 ture of fu ch beings as We are; Benignity of 
 heart, probity of mind, confcicus integrity^ 
 felf-approbation, and a good hope of the appro- 
 bation of our Maker, evidenced to us by an 
 habitual, fleady courfe of freely cJiufing and 
 pradtifingthe things that are comely, ^julc, pure, 
 lovelyj a;:d of good report/ are the true 
 
 fojrcc 
 
OF THE DEITY. 4$ 
 
 'Cjurce of the moral happinefs we are formeci 
 capable of. We may,in coniequence of the im- 
 perfedi .n that is natural to us as creatures, from 
 free choice, acl below our chara6ler as men ; 
 walking in impiety, feafjality) unrighteoufnefs, 
 deceit, malignity, and the like vicious ways : 
 But, inftead of being Maptcd to yield us real, 
 folid fatisfadlion, they powerfully tend to make 
 ns miferable ; and mifery will be the refult of 
 Tuch a walk, according to .the conftitution c( 
 nature, unlefs Cv>unrera6led by the Deity, which, 
 to expe6]:,- would be the %^airteft thing in the 
 v/r>rld. Yea, it fh:>uld feen impoflible, that 
 a rational moral being fliould be Happy, whofe 
 choice, and confequent practice, f» re a contra- 
 diction to his reafon, and a violation of the rule 
 of right. It would be a fubverfion of that or- 
 der, v/hich is the -eftablinimerit of a gwd God> 
 that the happinefs proper to an intelligent na- 
 ture might, in this way, be attaihed to. If we 
 would be happy, as beings of our rank in the 
 fcale of exifience, we muil act up to our charac- 
 ter, and not as if v/e had no underftanding, and 
 there were no difference between ui and the 
 beail thfetperiOis. The bleffed God himfelf, a^ 
 an intelligent moral being, is rno**ally happy, and 
 completely fo : But hov/ ? By invariably chuf- 
 i:ig, and afling, {o a.^i to approve himfclf per- 
 fcftly holy, jull, faithful, and good, both in 
 zliQ iiiterniil difpofitlon of his mind, and in all 
 the m.L'.n.ifei^ations he makes of himfelf to his 
 Cieiitur;;s. V,'e are made capable t>f the like 
 G kind 
 
-5:0 THE BENEVOLENCfe 
 
 kind ( f happinefs : Bi:t hrw (hall we bccrrre 
 tliQ percipients of it ? By an imitation of G', d 
 in benignity of temper and C:>ndud, in purity, 
 in righteoufnefs, in charity, and in every thirg 
 tiiat is amiable, and worthy of elleem. In 
 this way God is happy ; and in tliis way we 
 may be happy alfo : but in no othei*. If, ac- 
 cording to our meaf re, we are perfect as Gcd 
 is perfe6l, holy as he is holy, juft r.nd triic as 
 he is, v/e may depend we fhall never fail of 
 being as happy, with a Gcd-like happineis, as 
 our nature will allow of. In this way, he lies 
 judged it v/ife and fie t> make us happy; nc;r 
 has he given us the lead reafon to expc6ii: he 
 will d ) it in any o^her, or to imiagine it pof- 
 fible he fhonld, in confiflcncy with wifdi^m 
 and- je^^itu-le^ 
 
 Jt^ART II, 
 
OF THE D S I T Y. 
 
 PART 11. 
 
 Provmg, that the Deity is Jutremsly and pcrfcslly 
 benevolent^ in the Jenjc thai goodnejs^ as a moral 
 auality^ has been explained to bcUng to him, 
 
 SOMEr have endeavoured t-^ prove, b/ meta- 
 ph/fical reafoning, that the Deity Is perfect:- 
 ly and inPiniccJy benevolent. And I lee n )C, I 
 m ift c Hifels, bat that m.iy be oftered in this! 
 -way of reafjnin:^ which is^ fir idly concluiive. 
 We may be as fjre, from the exercife of that 
 pow^r of dircqrn;Tient we are naturally endowed 
 with, of the perfed benevolence of the Divine 
 Being, as of his exii>ence, or of any of the per- 
 ft:1i.)ns \v- conneft with it. The fame intel- 
 leflual p-kW.T that affures, us there mufl be an 
 etera:»l feif-exiftent Derty, affures us alfo, and 
 in the (xnz way,, that he mull be p^fiefTed, not 
 of thi i or that perfection only, but of every 
 perfection. For, having always exifted with- 
 out any exterior caufe to limit his exidence, ei- 
 ther as to its nature,, manner^ or properties, 
 there is, and mull be, precifely the fame rea- 
 Ibn t) fopj^fe him the fibje^b of all perfefti- 
 ons, as of any one in particular. Benevolence, 
 theref:)re, fupre nely perfefl benevolence, is 
 a, judly applicable to him is immenfity, fy\^ 
 ritjality, omniporence, or any of the Divine 
 akttrib)t?s, t) wh;c!i the epithet, nr.turaU is 
 ^jiUmc^nl/ applied, tj didin^uiih K\\t\r\ fnnri 
 ' ■ - thofe. 
 
5^^ THE BENEVOLENCE 
 
 thcfe that are called troral : Not that thef^ 
 terns of dillindirn in-p<:rt any difference be- 
 tween the perfedions cf God, in Kgaid of iheir 
 necefiary co-eternal exiftence in the Divine 
 Nature. They are rather intended to p(.int 
 out a difference in their Icind only. The na- 
 tural perfeftions rf Gcd are of cyie jvrt \ his 
 fnorcl cuts oi mother. The former are, in ihtir 
 very nature, different from the latter i vpc4 
 >vhich accoont they have been, as they reafcr.-' 
 ably might be, diflingLiflied by dificient ^d- 
 jun6ls. But they are all, without difcrimination^ 
 tiatural properties. The Deity eternally exifled 
 in poffefflon of them j and they are effential 
 to his very being, and equally fo : Infomuch 
 that he cannot be fuppofed to exift with the 
 exception of one, any n ore than allcf thenu It 
 may with as much reafon and truth be afErm- 
 ed of him, that he is by nature holy, juft, and 
 good, as that he is almighty,' immenfe, om- 
 ra potent ; and that he always was fo, and al- 
 V. ays will be fo, and that it is imppflible he 
 fiiould exift Gthcrwife. 
 
 But, as this method of arguing may ap- 
 pear to fome abftrufe, and not fo well adapted 
 ti carry. convi<frion with it, I fhall leave itj and 
 go n to another chat is nr',re eafy and faniiliar^ 
 2nd, it n.ay be, at the fane time, more 
 flrikin^ly conclufive. 
 
 By the things that are made, the eternal pow- 
 er ?:nd GcgI ead < { tlie Great, r n.ay be, and 
 are, clearly perceived by duly attentive ininds^ 
 
QF THE DEITY, 
 
 5a 
 
 4nd the fame may be faid, and with equal 
 truth, of his all-perfcd benevolence. Do we 
 Attribute almighty power to God, from the ef- 
 fects of pov/er he has prodoced ? And Ihall we 
 not conceive of him as perfe6lly benevolent, 
 from the erled^i cf his goodnefs we every where 
 fee in our world, and in all parts of the nni- 
 verfe we have any knowledge of ? How num- 
 berlefs are the creatures he has formed with 
 capacities of enjoyir.ent ? How amazingly va- 
 rious are thefe capacities P Wha^t abundant pro- 
 vifion has ' he made for filling them with the 
 good that is fu ited to their refpedive natures ? 
 And how imsixenfe is the quantum of good en- 
 joyed by them all, confidered in one coliecftive 
 view. ? Every creature we cait our eyes upon, 
 difcovering pleafure in its exiltence, from the 
 good it is made capable of enjoying, and a6lu- 
 ally does enjoy, is, at once, b:)th an inftance, 
 and proof, of the Divine benevolence. How 
 inconceivably is this evidence increafcd in 
 its flrength, when fuch multitudes of beings in 
 ^he creation of God, the number of which no 
 man can cjunr, have been, tlu'ough a long 
 fuccedion of ages, and frill are, the percipi- 
 ents of his bnmtiful care, and munificent good- 
 nefs ! Can any one, in the fober exercife of his 
 tjinderllanding, queftion, whether this is a clear, 
 prjof of benevolence in the Deity ? Efpecial- 
 Ij, when there has been the difplay of fuch 
 altonifliing flcill and contrivance in the formati- 
 on Gf faculties, and the making and placing 
 
 ' objeds 
 
54 THE BENEVGI.FKCS 
 
 f>bje6ls within the re?.ch of thein, fo adrriruLlyi 
 iuited r- yield theo celight, and inv/aysanc^- 
 .degrees beyv nd concepti'-n yarious. Vviro can 
 help, in thi-s view of things, breaking forth in 
 fome fuch w- rds of adniration as ilic-.^e of pious 
 David, " Tiicu, Lord, art good, and d ft 
 good ! Thy tender mercies are over all the 
 ■\\'orks of i.hy hands y* ^ 
 
 But, as it is a matter of no f nail iinportance, 
 that we entertain in oi:r minds lively ccncepti-' 
 ens of the benevolence of the Diity, I fhali be 
 particular and diftindl in mentioning fome of 
 thofe eficcVs of it, which mull, iinlefs we are 
 greatly fr-ulty in the iiii^ of our intelie(5luar 
 pov/ers, cb^ip-eusto conf:^''':-, that Gcd is good, 
 t.'pre'rely c.nd perfedly good, 
 
 Only, before I enter upon this argument, and 
 in order t'* clear thev/ay to it,I defire the follow- 
 ing rer'iarks mr.y be previoufiy well conf^dered. 
 
 The /'^^ is, That Ehis fyftem of our's is neb 
 t;-> be confide red /..t/)', and by if/elf , when ve 
 rre nrgu:..g about, the benevolence of the Deify* 
 A;;:! fr this plain reafon, becaufe there arc 
 clber fyitenis of beings, V) whom Goii has made 
 inai-'- flations of his goodnefs. If we may de- 
 p^»'d "uprn the Ml?k, as 'a lacred book, ther,; 
 i.r^ c^rtairjly other beings^ capable of happi-. 
 rt'o, and in aftual pofiefilon of it, befides thofe 
 V rich dwell on this earth. Nay, more than 
 tl^i"', their, capacities for hap];inels are fuucb 
 h jer, than die capacities cf any of the beini;;s 
 btL.-'xino; to this fyuem > and thev acluailv eri-.-.* 
 
^ OF THE DFITY.^ 55 
 
 joy it, in- a ::*U'ch higher degree. But if any 
 jhould eftcem this a Cv.nfidc ration of iltJc 
 weight, I would add, thcxC are f'l many globes 
 vifible to «-^:r light, equally capable, with this 
 globe we live upon, of containing inhabitant:^ 
 furniHied with fentiments of happinefs, and 
 means of cbtainitig ir, that it i?, without ail 
 doubt, the truuh of fa^y that they are filled 
 with fuch inhabitants. With reipedt to our 
 earth, we certainly know, . rhat it has rckticn. 
 to Itfi ai^id enjoy. nent. It is. indeed fo cor.Ilituted 
 as to fupport in being and happne/s innumera-* 
 ble animated creatures of variui s kinds. And 
 why (hould tlie other globesj revolving in the 
 fame heavens, be looked up- n as meer deadmat^ 
 ter ? We have infiniiely grer.ter reafon, from 
 whit we fee to be/^^, in our owi. gl-be, to iiip- 
 pofc that thev alf . are ^o formed as to be fiib- 
 fervicnt to the prefervati n or numberlefs fercei" 
 ving beings, to the hcnor of the Creator's mu^ 
 nificence. The ali-pov/erful, and infinitely wife, 
 God c )uid as eafiiy have modelled the (^thef 
 globes t> tne purpofe? of maintaining life, and 
 rendering it c?nfor:able, and happy, to milli- 
 ons of cri:J.L .'rci/ as he has done this : And the 
 thoug'iLthith'^ hasafl'iallvfo ^ade and contrived 
 the other globes, in the heavens, is perfcJlIy 
 anal gous to v/hat v/e behold of his goodneis^ 
 with ref,)'!^ t. or.r own fv'J^em : It is indeed 
 the moft oavio 's and narcral inference, from 
 the c .nldrruion of iiim r.s \ benevolent, as well 
 as Dov/erlui aud wife Being. 
 
 If 
 
i6 THE BENEVOLENCE 
 
 If now w6 are naturally led, from kno'-juh ap- 
 ^earanceSy to argue, that there are ether beings 
 befides thofe on this globe ; and that this globe, 
 with all the animate and intelligent beings dwel- 
 ling on it, is only cjte of the fyftems that 
 has been produced by the infinitely benevolent 
 caufe of all things, the confequence is plains 
 viz. that this World of oiir's ought to be con- 
 ficiered as only di^art o\ iomo: great whole y about 
 which &L^ benevclence oi the Deity is employed, • 
 And in this view of the cafe, i\\t full di/co'Very v{ 
 benevolence is not to be 16 ked for, in our fyf- 
 ttxn Jingly zrA-feparatelyy but in them all cotkc" 
 tively onfidered. And it would be injorious 
 to the Deity y to complain of him for want q^ 
 goodnefs, meerly becajfe the manifeftation of 
 It to OUT particular fyflem, confideredy/;z^/y, and 
 'apart from the refly is not {(^ great as we may ima- 
 gine it could be, It is no argument that the 
 Deity is not ahfolutely good, becaufe the -greateft 
 communicable good is not to he found in ouf world. 
 Was our world indeed the C72ly one in v/hich 
 there were perceiving beings, and we kne\# 
 this to be fatfy the argument might then carry 
 weight with it. F^r, if the Dff/j? was abfi)lu re- 
 ly and /><';/^^//y g)od, our w..rld, in this cafcj" 
 would be the proof of it, confidercd fmfly in 
 It f elf. But if there are other fyfiiems, they mud 
 be taken care of, and provided f r, as well a^ 
 our's : Aiidn-^ morehappinels is required forour 
 fyftem, tw<t\\{\'orx\irifimtely perfell bcncvdence, 
 than is proper for a part of f6T4e great ivhcle. 
 
 And 
 
OF THE D E I T Y. 5^ * 
 
 And it is enough to ilhulrate the real he- 
 'ing of an ahjohtdy perfcrt principle of bene- 
 Vjlence, if the difplays of it towards our world, 
 one ;f the c )nllicjent parts of this v/h >Ie, arc 
 clearly difcerned to contain as much good as can 
 reifonably be fupp -fed to fall to ourlharc. 
 
 Kfjcond reiTiirk though not very foreign frork 
 the former, is, that, in arguing chcerning the 
 'Dlv'ate Bj:jevGhice, We ought not to c ntlder its 
 difvliys as they a(Te(fl individual I beings or.ly^ but as 
 tiiey relate to kYic particular fyftem of which tiiey 
 ^.r," parts. For, as all ^:^r//V;^/-'/r j^^y'?^;/7j are, pro- 
 bably, related t:> fome univerfal one, and, pro- 
 perly fpeaking, are f > many j!>^r/j cnnllituting 
 this great whole, defigtied, by the Beity, for the 
 full manifedlti -n of his infmitely prfc5l bene- 
 volence : In like manner, the fevcral beings, 
 in any particular fyllem, are the parts conPdtu- 
 tiiig that a f articular whols ^ And the Divine 
 benevolence therefore, is to be efrimated from 
 it<: am)untto this "whole ^ and not its conOiitu- 
 "ent pariSy fepr.rately confidercd. Thefe, it is 
 true, muit partake of good ; but then, the good 
 lo- kcd for ought to be no other than is pro- 
 per to partSy bearing fuch a rcrladcn to fuch 
 a, "johoU. 
 
 To be fare, the only fa: i* way of. judging of 
 the Divine benevolence, with refpeft to. our 
 world, is to confider it\ not as difplayed to 
 fcparate individuals, but td the ZL^hsle fyftem, an-i 
 to thefe as its c )nii:it oent/Ji^r/j. For it is true 
 in fa^, that the Deity originally, made, ani 
 
 IT con(tanily 
 
^^ THE EENEVOLENCt 
 
 conftantly governs, all the various kinds of be- 
 ings, on this earth> and all the indiVidi.als in 
 each (fthefe kinds, v/Ith a rektive \\t\v. He 
 confiders ihcm not hmply j:S fo ir.any kinds of 
 beings, much lefs z^ \o i'r2iV^ fnzjs individmlst 
 but as ^c'}ts c. nflit> ting Lcii a particular JyJ- 
 tern in the univeffe. Vv'e therefore find, that 
 the individuals in every kind are wilely and va- 
 ri. bfly relaied to each other ; and not only fo, 
 but the kinds thcmjdves are, in like manner, 
 related t > r.ne an , iher, fo as to be 'parts pro- 
 perly fitted to fill up xk^\^ Jy.fi em^ and confri- 
 tute it a ^ccd "particular icbole. And, accord- 
 ingly, 01 r ideas of the Creator, as benevolent y 
 are to be fetched from the difcoveries he has 
 madec.f gjodnefs to the fyfcem made np of 
 thefe parts i and not to any cf the farts as de- 
 tached from the fyftem to which they are re- 
 lated. And, in this way cf judging of the in- 
 - f nitely benev.. lent t)cityy no more good is to 
 be expelled fro.n him, v/ith refped to any Jpe- 
 lies of beings, or any iyidi'vi duals in thefe Ipe- 
 cies, than is reaf:>n ably <p(nfiftent with the good 
 of the *ix)hck fyfiefHi of Vvhich they are parts. 
 And, if there appears to-be. .the manifcllation 
 of /«? inuch go;.dnefs towards them as might 
 reafcnably be expe61:cd for fiich partSy bearing 
 f ch a relation to z gocdijjhcley it is all the go^ d- 
 nefs that can be expelled frcm bencvoiencc, 
 'tho;:gh irfinitc^ if, at the 'faiiie time, it is v^ife 
 and reajonahk, 
 
 Ic 
 
OF THE DEITY. i^^ 
 
 • It will probably be faid here, infute henevo^ 
 lenceis n t to be rcfl rained, by CKf.ituti ns and 
 JXJiems^ from doing all the gcod i: pj.Tioly can 
 to every individual capable fv.b'e • o-^' hajpi- 
 nefs ; and that the moft gocd ought t . be pro- 
 duced, though it fliould be by fingk imreUUcd 
 sds of benevolence. To whicii the anfwcr is, 
 that idfinite benevolence will d > all the ^ood it can : 
 But f r any to fuppoll*, that it may do ;«. ;v 
 goody up Ml the whole^ by finale unconneiJcd dif- 
 plays, than h^ relative (^ncs, is only talking in 
 the dark. For wjio can 'id much as gueis an the 
 r^;///of fach unconncl:d difpiays of g odnefs ? 
 It may be, in the nature of things,, for a ?ght 
 any maa living, knows to the contrary, impoj- 
 filde that ^<^ much happinefs fliould be c mnu- 
 nicaced in this way, as may be communicated 
 in the way of a6l ng that, in fadV, takes place. 
 And as the Deity has thought fit to difplay his 
 goodnefs, not by unrelated adls, but fuch as are 
 nonnested with i'>me general plan^ conjlituti-n, or 
 /yfienty this ought to bep>refu(red to bf^xhcfittefi 
 and m-Jl c^l':tual method for the communlca- 
 ti n of the greatefi goody unlcfs it can be fully 
 and clearly proved, that it is not : And till then, 
 if we would judge fairly and impartially of the 
 Divine Benevolence, we mufi.- f ;rm our fenti- 
 mentstjfir, not from its difpiay c.'> individuals 
 Jli^ly confideredy but to the Jyjlems of which tJicy 
 TiX't parts ; lookiiig for no more g od to the in- 
 dividuals th'in is confident with the place they 
 bear \\\ th<^ conftic ution of the ivhcle. 
 
 Another 
 
:ihk THE BENEVOLENCE 
 
 Jncthej' rerr<ark is, That 'wc nritfl: not judge 
 ^fthe tey.cvclcnce o( xht Deity rneerly frcm thp 
 <j.57;^(^/ ^^^^ we fee pi;oduced, but ftiould like- 
 wife take into confideratipn tlie tendency of 
 thoje general lav;.s ccnf riTiably. to which it is 
 produced. The reafon is^ beca.ufe the tendemy 
 €f thcjc lavjs may be ohftru^edy and kS^ good ac- 
 tually take pUce^ than they ar^ nattrdiy fitted to 
 procliice : In which cafe, it is no argi;ment q.f 
 'want of goodnefs in the Ddty that no jncre good 
 was comn^iunicated ; though it. ti ay be ox folly 
 in the creatures, 
 
 This I look upon to be the moii important; 
 rciiiark dcifcrving previ us confideration, in 
 t\\Q prcfent debate ; and fhall thercfc re be par- 
 ticular in explaining myfelf upon i>. In or- 
 der Vv'hereiio^ let it be obferved. 
 
 It is, in fa6b, truC, that the Deify does not 
 cornmi.nicate either being or happinefs to his 
 creatures, at ieali: on ihis earth, by an iinmedi- 
 a:e ad: cf pcAver, but by concurring with an. 
 eft ahlijtoe d c.nrfe of nature. What I mean is> he 
 brings creatures into cxiilence, and makes them 
 iiappy, by tlie intervention of fectnd caufesy ope- 
 r.uing, under his direction and influence, in a 
 fated i I'.cgidarj unifcrm manner. They are all 
 brought into being, and preieryed in being, 
 in this way : And not only fo, but all the" 
 l.Kippinefs they attain to the enjoyment of, isf 
 in like manner, dependent on general lawsy 
 v;h'jfe operation the Deity dees not coi.n- 
 
 tt.r- 
 
OF THE DEITY. 6^ 
 
 ter-afl, b it cojicurs with, In order to pro- 
 d ice this effed. This is univerfally true of all 
 Lhe animate kinds on the earth : And it is par- 
 ticularly true of /7;cv;, its only inhabitants that 
 are endowed with ratwul and moral powers. 
 They are brought into exillence according to 
 2iJ<i t tie d lu'i form courfe of nrJiire '. Aid th^ir ex- 
 illence, which, at firft, is nothing nr'.ore thaa 
 a variegated capacity for happinefs, is upheld by 
 Jlated Idzi's ; and it is by Jiated laws iliil that 
 this capacity, agreeably to its diverfe nature, 
 is opened and expounded, and gradually fitteci 
 for the happinefs that is proper to it* 
 
 Thele are all • nq-jcfuonable fa^s. Argi 
 the conlequence fron theirt is an ther /^^ a$ 
 indifputable, viz. that /d'/j ^-odvn^Y be pr: du- 
 cedbythc operation of thefe caufes, than they ;z.'2- 
 turally tend to produce, and actually would pro- 
 duce, ifth.ey were not obllru6led in their ope- 
 raci'jn. To iilultrate my meaning by an exam- 
 ple. It is by the intervention of ourj'ehes^ in a 
 great mcaf. re, that we come to the enjoyment 
 of that happinefs our iraplantcd c(ipacittes tend t(K 
 The good we are originally formed for is put 
 very much into {VkXC own pawer -, infomuch that 
 we are more or lefs happy, in confequence of 
 our own conduifl. This is one of the general 
 la'jjSy according to which me Deity operates in 
 the communication of good. Audit fo i ni- 
 verfally takes place, that he does not fo much 
 ■a^ uphold us in being, exclufively of cur ozvn 
 
 care- 
 
,^t THE BENEVOLENCE 
 
 Qiire in providiRg, and ufing^ that f; fee nan C:e, 
 wicho.t which, according to another law of 
 .^ature, \Ye cauno.t be prefcrved in life. Nei^- 
 th'.r does he open 'and enlarge cur innplanted 
 Xacalties, or fill them vrir.h the good that is 
 /jited to. them, hut with tlie concurrence of 
 surf elves : infonn i.ch that the increafe, eljpecir 
 ally of ojt mental and moral capacitiesj is lb far 
 -put into our own power, that it is, in a great 
 -i-neafure, dependent on ourfelvesy whethey they 
 jttaiii to any confiderabie degrees either of per" 
 ^e^iofiy or happinefs, ,And it is true, in expc^. 
 rience, that a great part of iiiankind do not 
 jarrive to that extent y either of per.fe6l\on ox hap- 
 ^/v^, their original capacities would have allow- 
 jed o^', and they might have attained to, had 
 they more wifely fallen in with the iendeyicy of 
 that general hwy which makes their perfetlicn 
 and happimjs io much dependent on themj elves *_ 
 -They do not ule their own powers, in order to 
 their own good, as they might do ; and fo conre 
 iliort of that degree of good, this general latu tetir 
 dedzo produce, and would actually have pro- 
 duced, had it not been their own fault. It is 
 therefore owing lotbemJelveSy and not to the Dei- 
 'tjy that they do not partake of good, in larger 
 meafures : And it would be a wrong to his 
 hfinite henevclence to judge of it meerly from llie 
 govyd they actually enjoy, witho\it taking into 
 consideration the tendency of thiSy among the 
 Ot\\^x general la-w shy ^\\.\iz\i he operates in dif- 
 pi^^ying his goodneis. 
 
 it 
 
OFTHEDEtTt. 64 
 
 Ic will pofTiDl/ he faid here, infinite benevo- 
 lence cannot be ccnfuicd to general lazvs, in th^ 
 cominunication of good : Or if general laws 
 arc expeditmt, it may reafon bly be expeded^ 
 ihac a perfedly benevolent being fliould inters 
 ^oje^ ^s occafions may make it necelTary, toi 
 prevent that mifchief which might take place, 
 if gsnerd ia-jjs were fleadily and rigidly ad- 
 hered to. 
 
 As to the firft part of this obje6i:ion, that 
 infinite benevolence is not to be rellrained, in 
 its exertions, within the limits of general laws ; 
 it is more than we can precendto affirm, upon 
 any o:her f{X)t than that of meer conjedlure. 
 For notwithftanding all that we can prove to 
 the contrary, the method of communicating 
 good by general laws may be the fitteft : And 
 the Deity y who is perfedtly acquainted with all 
 the mechods in which it is pollible, that good 
 fhould be communicated, might fee it to be 
 the fitteft \ and, for that reafon, feled it froni 
 all others, as the only one in which he was de- 
 termined 10 manifell his infinite henevoUnce, And 
 indeed, w^ ourfelves, weak as we arc, can dif* 
 cera this t3 be \h 2 fitteft aid M method \vt 
 are able to conceive of. For it is the aIon« 
 foundation of all our rational exertions, whether 
 of b)dy or mind, feparare from which they 
 would be, in a manner, ufclc's, as they could 
 n-^t be dire.!l:jd to -my end. Did the Deity ob-J 
 f:rve nj riile^ no order ^ no ftat3d cGurJe^ in his com- 
 muaication.s, what ihouii we be able to make 
 
 . ■ ©f " 
 
6|. THE BENEX^OLJENCfi 
 
 of fuch a method of "condud ? What beauty or 
 harmony could we difcover in it ? What-rule^ 
 could we forni fronri it to govern our own 
 purfuits ? Appearances that do not refult from 
 ejiahlijhed lazvs^ operating in zftcAed^ timform way^ 
 are abfolutely unintelligible. For being, by 
 fuppofition, finglcy Jf.parate^ independent effeds, 
 nothing could be argued from them : They 
 could not be ranged in crder^ lb as to ferve any 
 valuable purpofe j but mud be perceived by. 
 every intelligent mind as TLlodJe^ rudcy iincciuic^ted 
 heap of irregularity and €<- nhiJion. Thofe ap- 
 pearances only, which take place ift a un'ifcrm 
 way, according to efialiifiocd laws-^ are capable 
 of being reduced t;o a certain rule, and {o as to 
 lay a proper foundation, either for fcience or 
 forefigkt : Nor d'^ any c ther feem to becon'ie the 
 wifdom of an h^finitely intelligent agent. 
 
 Inconveniences, it is true, may arife frc m this 
 method of adling by general lazvs.^ in a ftated 
 way. And, perhaps, it is imp llible, in the 
 nature of things, that geyieral laivs fnould be fo 
 fram.ed as abjolufely t) prevent all i'iregidarify. 
 But may n i: the fame be faid, < f any either 
 n 'Method of con di: (ft that cnuld hb pitched upon, 
 with equal truth ? And f .r aught we can fay 
 to the contrary, there may be lefs danger of 
 irregtdarities in tbis^ than any other ncrhr.d 
 whatfocver ; at leali, of irregularities that can- 
 H'jtbc rediiicd in che/;/^/ z^/f<f of thing^s, fo ht- 
 as it can b? done in confi/lency with wifdom and 
 reiftirudc, . 
 
 The 
 
Of THE DEITY. 6$ 
 
 The other branch of the « bje(n:ion is, that, if 
 general laws Hi uld be thought expedient, it may 
 hov/ever be expelled, that an infiniiely benevolent 
 being wjuld inteypofey as occafion reqr.ired, to 
 prevent the milchief which would otherwife take 
 place. In reply wheret >, it maybe obferved, i\\</ 
 inconveniences will probably zn^^j for the prefenty 
 when general laivs are flatedly kept t ', yet ir may 
 ht pojfitfle, as has beenjult hinted, that theic in- 
 conveniences iiiay be remedied^ f > far as it can 
 be wifely done, in the final refult of their rpe- 
 rati;)n : Aiid if f , there can be n > abf lute 
 need that they thould, by interprfitionSy be pre- 
 vented hr the prefent. But was this impojible, 
 who knows v/hat Wjilld be the confcquencc 
 <)i tliefe deilred interpcfitions ? It is certain tJiey 
 Would entirely alter ih^ prefent meth -d f com- 
 municating g^od : And will any man take up- 
 (>n him co dctcnVjine, that good upo'd the while, 
 and not evily would be the refult «-f T ch an 
 alterati'm ? Pcfilbly this method of c-mmvini- 
 eating gijod by general laws, tmiformly adhered 
 to, is, in the nature of things, a better adapted 
 ene to produce the greatefl goody than the (»thtr 
 n'eihfjd by interpofitions continually repeated. It is 
 tr le, if by interpofitions no other effcd w. uld 
 f >llov/ than the prevention of the miichief they 
 are introduced f )r, they m.ight well be defired : 
 A:id I fee not indeed but they rright reaf na- 
 bly be expefted from an infinitely bcnevwlcnc 
 being. But it is certain, they wov Id be f J- 
 Juwed with other efre6h j and I niay add, bad 
 I ones 
 
dS THE BENEVOLENCli 
 
 ones too, which niight be more than a h^.'^ 
 lance for the good it is intended they fliould 
 produce. As thus ;■ — They would render all 
 forefi^ot abfolutely uncertain, and, in no mea- 
 fure, to be depended on ; they would put a 
 final bar in the way of men's aclivity and in- 
 ^tfftry^ in the ufe cf their various powers, whe- 
 ther bodily, or mental ; and, in (hort, they 
 woi.ld totally deflroy the ivhcle kijiiicfs of lifiy 
 which is carried on ,tipon this fuppofition, that 
 iiich and fuch adions will be followed with 
 llich arid fxh cc nfequences, in virtue if thofe 
 efiahlifked lawsj which uniformly take place in the 
 w rid*. No cne indeed can fo much as conjec- 
 ture what thefe int erf cfit ions would finally iflue 
 in. If they did fome gO':d, they might pcfli- 
 bly do nv re hurt. And for aught we know^ 
 they might, up n the whjle, counter-adt the 
 very end for which they Were introduced : That 
 is to fay, they rright be thcoccafion of an over- 
 balance oimifchief. And if fo, fo the Deity,s 
 tvvx int^rpcfing^ in the manner pleaded for, is an 
 ir.fbance (*f gccdnfsy and not an arguir^ent in 
 proof cf the Tc.'j;^/ of it. 
 
 The great thing more particularly aim.ed at, 
 by thefe interfofitions^ is, the. prevention of mo- 
 ral evil 3 which has done fo much hurt in the 
 world. And could the Deify, in this way, have 
 prevented the ahfe of jncral foiz'erSy without 
 bringing on, at the famsc time, other ccnfe- 
 quences, as truly fatal to the haffiiiefs of mO- 
 rrj cgsn!Si he v/oukl, no d^ubt, have done it^ 
 
 And 
 
OF THE DEITY. 67 
 
 And his not doing it ought to be looked upon 
 ?s a fir )ng prelumptive argument, that he ould 
 not, with out the f* llowing of thefc bad effects -, 
 iinlefs it can be clearly fhown, that no fuch ef- 
 fefls wnild have fblL wed thereupon. The en- 
 trance r£ wickednefs into the world, it is readily 
 owned, has done vafl mijchkf : But will any rv^n 
 undertake to prove, th:it le/s mi/chief \vov\\6. have 
 been (\or\Q, if this had been prevented by the 
 interpojltions pleaded for ? Poflibly, no inter^pG- 
 fit ions, b it fuch over -hearing ones as would have 
 deftroyed uipral agency^ would have certainly and 
 ahfolutdy prcv-entcd moral evil : And thedeilrjc- 
 tij.i of 7noral agency wojld, I will venture to 
 fay, have at once deftroyed the true and only 
 foind.ltion, on which the greateft and moji 
 i^alnahle part of the happinefs, that is comaiu- 
 nicable fro.Ti the Deity, is built ; as any intel- 
 ligent reader will eafily perceive, by pnrfuing 
 the tho'.jght in his own mind, and as we may 
 have occa'lon largely topurfue^it hereafter. 
 
 It appears then, up n the whole, that wc 
 have no ju I reafji for omplaint, that the Dei- 
 ty corT)ra.jnicates good by general laws^ whofe 
 operati -n he d >es not counter-a6l, but con- 
 curs with, in a regular uniforra courfe. Thf^ 
 main que lion therefore, in the prefcnt argu- 
 ment, is, whecher thofe laivs are as good as it 
 might rcafjnably be expe6ttd they iTi'-uld be, 
 \( eflabliflu'd by a perfeflly bencvol-nt hein^ ? 
 And this muil: be determined (the otiier previ- 
 ous rCiiwrks having had their due weight) by 
 
 tlie 
 
68 THE BENEVOLENCE f 
 
 the tendency of the laws themfclves to the pro^ 
 d)'5tion vf g ,od, as well as l^y the gocd that i5 
 a^ually produced by them. ' Thefe fhould be 
 c midered not fingly^ but in one conjnn6t view. 
 The good aElually produced ought to come, 
 int ) Con fi (deration, becat.fe it cannot well be 
 f ppofed, that an infinitely benevclent Qcd w< uld 
 have efl^bliflied any laws f;;r the manifcnation 
 of his go dnefsys unlefs he had fcreleen by his 
 infinite -Jp-efcience- that it would hereby have 
 been eventually and <^^7;/^//y difplayed : It fhould 
 iVe7» as though he would not have cafried any 
 pla.^ in»;o cxecuti. n, but what v/ouid have had 
 this efciSi", Bit then, ihe /<;;;/.^ai>^ of thefe lavs 
 o.j<ht to. be conf dered like wife,' becaufe this: 
 V igiii y2xvS.-^ greater hemvlence than the good 
 tliat is aiHiidly prod-.ced. The lairs might be 
 ■vvcil aoMpr^^d in theirnar* re, and tendency, to 
 ^Wtdi m:re g d than is atlwdly acco.nplifhed : 
 i^nd that more g d is not produced may be 
 owing, not to any defied- in the laws, but t > a /?///"- 
 uje of tliem by his creat ^ res : for which they are 
 an%Tr?ble, r.nd not the DJty. 
 
 And this is particularly worthy of ccnf derati- 
 on, wirh re fpecl to our world ; which is not in 
 the ftate noui>^ that G(3t/ originally niade it, but 
 ab 'unding with evils^ introduced bv cwnfehes, 
 againd chc manifef't tendency ( f thcfe laws which 
 he vras pleafed to eftablilh, in order to effect 
 its j^refiter ^cody fo fir as it c uld reaf nably and 
 wifely be done. And that tlys end is n- t ac- 
 cun.plillicd, is v*h. dly cliargc:.ble to that chtifcs 
 
 of 
 
O F T H E D E I T Y. 65 
 
 #f oTir faculties, whereby we have perverted 
 tii^ tendency of rhofc laws, which wo'ild other- 
 \vife have operated t j its taking effed. It is 
 imp \Ti )le thtrefore v/e {h)uld judge fairly of 
 the Creator s bencvdence^ fr).i> a vicv-/ only of 
 our w rid, under i^s prelent actual enjoyments \ 
 But if wew)uld fo m ri^>ht ienti^rents of it, we 
 mii(i: canUJcr rl e tj.nd^ucy f the Divine fcheirx 
 of opera -i n, an J what the flate cf the world 
 v/ mid hive been, if the rational ?.nd moral ht- 
 ings in it h.iJ a(5led np to the /^^-^j cf their na- 
 iurcy and given tiiem full fcope to operate for 
 the proJ'jdi n of good. This will give us the 
 idea oigcody in {-frc ^eaf irc, anfwering the//^« 
 of it, in the Divine mind. Every other view 
 of it, feparare fr>m this, will be either p^rZ/W, 
 or falje, and fall fnort of exhibiting to us the 
 true chara^er of the Deity as hen ev^ lent. 
 
 The l^Jl remark, though n^^t the lead im- 
 portant, is, that, in judging of the Divine be- 
 nevolence, wc mufc carry our thoughts beyond 
 the frefevJ to fjnic //^///;v (late of exiflence, and 
 confidcr them as cameled in the Divine flan of 
 operation for good. V/as death the entire de- 
 fLruftion of all the intelligent moral beings that 
 have exifled, or will exiil", on this earthy it 
 would be dijdciilty I may fay impojjihle, to en- 
 tertain the thought, that the Crear ^r was be- 
 vevolent, in the fenfe we are pleading for. And 
 one of the reaf )ns, why fonie are fo ready to 
 Call in queftion his ahjojutdy ferfeiJ g-)(;dnefs, 
 is tiieii* looking up n iCi\t frejent flate, in an 
 
 Independent 
 
fo THE BENEVOLENCE 
 
 independent view, and not as infeparahly ccfTJoined! 
 with foiVie future one. And nn wonder thty 
 are puzzled with difnculties, and find th^m felvcs 
 unable ti reconcile a6tual appearances with tlie 
 idea ii infinite benevclence. For if it fh ould pn-ve 
 the real truth of the cafe, that the prejent flatq 
 cf things is nothing mo»-e than a part of the 
 Divine plan carried into execution^ and a pare 
 too that is related to another ftate, that will fuc-^ 
 ceed in d. e time, it cannot be but that prejent 
 appearances, confidered independently of this 
 Conne6lion, fnould be fuch as are not to be ac- 
 c-)un-ed for. It is no other than might reafon- 
 ably be expe^bed. And the only vvay to remove 
 them, and judge impartially of the Divine Be- 
 nevolence is to extend our thoughts to another 
 fiate of exigence, c.nnedling the prejent with 
 one hereafter to cpme^ and confidering both \^ 
 one cnnjunR view. 
 
 And,po{ribly,there are no irregularities,in the 
 ^rf/2w/ Rate, but are fo taken care of, in fome future 
 one, as that they will finally prove an illuflration c>f 
 t\\t Deity s benevolence. We are too ihortfighted to 
 trace any irreglarities,inthe/)r^^»/ftate, thro: gh 
 all the'.r conne6lions, either here qx hereafter -, 
 and therefore cannot pretend to affirm, with any 
 degree of probability, that they may not finally 
 tura ^ ut a proof of benevolence, rather than an 
 oi3Jer^ion againft it : Nor is there the lead room 
 for difpute, but tliat the evils now fuffered may 
 hereafter be repaid by an over-balance of enjoy^. 
 mnts. And, in this way, the goodnefs of Got^ 
 
 notwithllanding 
 
OF THE DEITY. 7% 
 
 hbtwithllanciing the pr ef en t intervening dark ap* 
 tocaranccs, niay glorioufly fliine f rth, in the 
 winding up tf his iciieme for thepr dudi n of 
 g.od. 
 
 And it is the rather proper, in arg' ing about 
 the Deity s benevolence, to take int > Cv-nfiderati n 
 another ft ate cf exiilence, becaufe this is the 
 thought we are mi-il obvioufly led to, even fr m 
 j)r^^«/ appearances themlelves; which carries,in 
 their nature the evident marks^n t of zcom leated 
 plan of operation, b'jt of one that is depen- 
 dent on fomething ftill to come to render it per'- 
 feEl, Though there is enough vifible, in the pre^ 
 Jent {late,to give us an idea of theSi pi tmt Being, 
 as pn fecuting a Jcheme for good ; yet there are, 
 .at the fame time, plain difcoveries that the 
 fcheme is bu: begun, that what we now fee is 
 only apart of i: carried into execution, and that 
 v/hat is wantiner to finifh it, is to be looked for 
 in (<j{Vit future ftate of exiflence. It is quite na- 
 ttiral, from what we know ';f the. pre/ent Hate, to 
 look up n it as only introdu^ory to another y and 
 p-reparaiory for it. Prefent appearances are fitted 
 to give us this idea of it. They are fuch as 
 v/ell fuit ?. frchaticn-ftatCy one that is intended 
 to train us up f r i^vae future one, that will take 
 place in due time. Vvhereas, if we confider 
 thefe appearances, without any connccfticn with 
 futurity, and as defigned to exhibit an entire view 
 of fhe Divine plan, with rcfpcdl: t) this v/orld, 
 we fliall ncedk-'r.ly runo. rflver into perplexity, 
 and unavuiJably think mj.^ tl.iliunorably f the 
 
 'Deity, 
 
ft -THE BENEVOLENtfe 
 
 Deity ^ than we have any ( ccafi n to do. F^?, 
 fo tar as We are able to judgCj frefent apfecr- 
 ftncesy if they compleatid the ichei e ' f C^//, are 
 n t fo perfeclly adjufted as it nught reafona- 
 tiy be the Jght they would, by ii ch a bting 
 as we can demonftrate Cod to be i And, 
 with'jwt the fiippoftion cf a future ftaic, 
 perhaps it is impofTible, in the rao re of 
 tairi^^j, th:i: fich creatures as we are, in 
 fdch a world as this, fhc . Id be univerjolly treated 
 hj the Delty^ at all times/ and in all cpJes^ as 
 it is eternally fd 2.nd juft that we ILo- Id be. 
 And if this ihcidd be the tn:th, as I a-n c n- 
 fident no rne can prove it is n^ t, it may be 
 necejjaryy in the nature of things, that xhtDivhie 
 JckemCy with reference to this fyilenv, in order 
 to its being /j^z/^/J, flivA.ld extend t. another Ji ate j 
 and n-)t be confined to this. 
 
 Having briefly n^entioncd thefe previo' s re- 
 marks, the way is nvjw clear t) the main ptint^ 
 which is to n^,ake it evident, that the appear- 
 GViCes of goody in our wc^rid, are fuch as laiily 
 lead us to conceive of the Suprenre Creatvr as 
 ahfohitely 2s\^^i perft^lly benenjolent. I do notn.ean^ 
 that the prcjcnt atlual arncmit of thefe appearance ^ 
 x^fo much gcod as will aiifwcr to the ioea of in--^ 
 finitely ferfett benevolence : Eut what 1 intend is^ 
 that they arife froniy^^f,^ lawsy and are lb chcum- 
 fianced and relatedy as that, in this view -f them 
 (as has been explained above) we may clearl}^ 
 and fully argue, ^hat the original author oflhem 
 is fupremely and infnitely good. 
 
 I have 
 
OF THE DEITY. 
 
 fj 
 
 1 have It not in my view, here, miniifely to 
 confidcT all the effeas of benevolence apparent 
 i!i the conftitution, and government of this 
 wjrld of oar's. This would be beyond tlie 
 reach of my ability, and a medlejs labor. It 
 Will be a fufRcient enforcement of the prefent 
 argurrtent, if> much is faid as to make it plain, 
 thu all the good, fuitabis for >.^ a fyftem as 
 this, is apparently the tendency of nature, and 
 the Divtne adminijiratkn -, and that it a^udly 
 prev Ills fo far as this tendency is not perverted 
 b/ the creatures themfelves, whom God has 
 madej forvvhich he is not anfwcrable, as has 
 been hinted already, and will be more fully 
 lliown hereafter. ' 
 
 The way in which I fliall endeavour to il- 
 liutrate th:s important fubjcft ihall be, by <ri- 
 ving, m the firft place, iom^ general touches on 
 the vijiole frame of inanimate nature -, then by ta- 
 king fome tranjient notice of the inferior crea- 
 /«w made capable of happinefs ; and finally by 
 viewing more mV/V^//y and >//y the intelligent 
 moral beings, in this world, towards wh .m the 
 JJiVine goodnefs has been difplayed, in the 
 iargefi meafures. f J ' ' uic 
 
 We Ihall begin our illuftratiin of the prefent 
 argument, with fo.ne general tooclies un the 
 voi.U frame of inanimate nature, and the pur- 
 pofes oj gnodrefs vj. which it is fubfervient. Not 
 t^iat gooc^R-fs is communicable to inanimate 
 matter. ^euiIer the>,, n.r moon, n.r earth. 
 
74 THE BENEVOLENCE 
 
 .0 .hich they are -^-1 .|. J^^^^- ^r 
 ble recipienn o good The /.^^ ^^^ ^^_ 
 
 %«// beings, in ^hele gi_o . j .^^^ ;;,,„,. 
 
 •^f "nTKll^tyri^ t be fo«nd that they are 
 th's noble quality, yr^^.^A, injirumental in 
 
 ccnftittited fj as to ^\^'f^2^J,^„s, formed 
 occaf, ning g'-od to nuiiiberlels bein 
 ,^ith capacities for enjoyment. And 
 
 real truth. • n. .» ,^f tr we have in the 
 
 An illuftrious mftance ot it ve i'" ,^ „,, 
 
 ir^/, in the moll fuitab.e pr^F „^ 
 
 ,.r.^ ; without -J'^^h^" j;i ..>««r.i, and 
 xmfit habitation for any ot tr 
 
 i«/.//l>.«^ beings, -l",'^?.^ ,^;';:f ;Sels, as 
 And.it is an additu na ^^ ,, ^as. by 
 
 well as ,^''''^«'^'/"J^'^,g evolutions, fo con- 
 the earth's ^«w«/ ^7,f^Z bUfl-nes ; cauHng 
 veniemly difcnuned thefe ^^^^' ^„j 
 
 the viciffitudes of dry^^ jl ■ ' //.e, all p^rts 
 of the ear.h ; re not, by t • j^ 
 
 p. ffib.e that ^i^^-yfi^ovi^:,.^^;hl, .,,,,,,,„>„«, 
 
 ^cfs of the Deity has ^^ y^, fj^'; ' ,,,1 ncrndt. 
 ,, .ell as the nature o ^g^^^ ^^ ,,,„t 
 F. r, on the (,ne hand, he '^^^ |""' j j-^. ,^ 
 agan-.rt the -"'f^hiefs of ^^A '" ;^;.^ 
 vThtre theic u a defc^ of heat, oy i> <r^ 
 
O F T n E D E I T Y. 7j 
 
 h z overing c{ /now, that, inflead oflefrcning, 
 improves its fertile capacity, which capacity lie 
 has ailb wifely adapted to fuch prodi/di ns as 
 req lire a ie/s degree of heat to bring them r > 
 maturity ; hereby providing for the fiipport .f 
 life, even in thefc places ; which he has likcw'fe 
 taken care t > render comfortable b-^th to the ra- 
 tionai, and nicerly ammal lubje(5ls of it : T'^ ti.e 
 former^ by a gr wth oi ivoody in vafl plenty, fi;r- 
 nifhing them with fuel to keep them warn-; and 
 to the latter, by a natural increafe of furr upon 
 their fkins, in thofe feafons when it is needed 
 as a defence againfl the feverities of the cold. 
 On the other hand, he has Q< ntnved refrcfliing 
 breezes, where the earth and its inhabitants are 
 expo'ed to the dire5i rays of the {\,n ; which 
 cnsnri )rdy increafe as that afccnd^, whereby 
 the heat is ib c<)rre6ted, as that they are both 
 prefcrved from fuffei'ing by- its violence. Befides 
 which, he has fitted the earth's fertility^ in thefc 
 parts, to this proporti -n of heat : infon uch that 
 its prodnfcioas, in certain kinds, are abundant 
 f ^r the fupply b -th of animal and ivJclligent life. 
 And wherein c>aild the Deity have made the fun 
 more ferviceaMe to our world ? It is not con- 
 ceivable, how he fliould, in this refped:, have 
 given a more full and ample difcavery of his 
 benevolence. 
 
 Our globe is another inftance, manifefting the 
 liches )f the Divine goodnefs, as well as wij- 
 do.n. Fur though it is, itfelf, incapable of goo J, 
 ^yet it is wonderfully adjuftcd to utcaucn good 
 
 ta 
 
76 THE BENEVOLENCE 
 
 to innumerable creatures capable of it, by it$ 
 cifp f^tion into JeaSy dry-land, and ^/Venccm- 
 jcfTrg it about, all accurately correfponc:irg 
 wiih each other. Had the furface of this glebe 
 tetn all dry-land, none of thofe animated kinds, 
 in their numberlefs individuals, c. uld have hacj 
 cxiftence, whofe pr per element is water ; and 
 \^ho are fitted, by a fuitable ( rganizatitn cf 
 psrts, to live in it, exerting themfelves, and 
 r tiving aboiit, with eafe and pleafure : jAnd 
 crnfeqiiently there would have been a lejs vrz- 
 nifeftation of g' cd, than there might have been^^ 
 tecaufe a greater, by this nriethod, is n^w ccr 
 tudly {t^n, Fefides, if there had been va JerSy 
 there coi Id have been no rains, withott which 
 the dry-land rruii have been ufelefs to the pur-, 
 pofes of vegetation ; and then animal life wonld 
 have wanted a fupport, at leaft, in the piefent 
 way. — Or, had the earth been univerfally c<.- 
 V red ever with water, none of thofe creatures,^ 
 on the other hand, could have had exiilence, 
 •whether rational ( r meerly animal, who are fitted,, 
 "by their make, for a dweirng i n the dry-land : 
 Keither could there have been thofe iLfinitely 
 various prodij6 ions for neccjfity, convenience, and 
 delight, which are now f niany evidences of the 
 Creator's bounty,— And it is beyond man to 
 imagine a better c^^ntrivance f(;r go( d, than the 
 cir that furr-iinds our earth. It is this that 
 r ?kes V ay for the tranfmifTion ^ f light, without 
 which the faculty of feeing, in 2II animals, would 
 have been ufelefs ; It is this tjiat provides for 
 
O F T H E D E I T Y. 7^ 
 
 the f afe and freedom of mo.rion upon the earth, 
 wich Hit v/hich life itfelf had Ir^cn bellowed ta 
 Jittle purpufe : It is this that c 'mmimicatei 
 found, without which we go'dd not have c )n, 
 veyed our thoughts to one another^ b.v tlie help 
 of fpeech ; not to fay any thing f the pleaf re, 
 in various kinds^ which refuhs from the har^ 
 mony there is betv/een one pj nd and another : 
 Jt is this that gives rife to the wincly wiiich 
 irixes and tempers the exhalations inierfperfei 
 in the at-nofphere, corrects the heat in h -tter 
 climates, and carries the cl-)»'dsj from place tc> 
 place, to diftiil the rain that is needed : And, 
 in a w 3rd, it is this that preferves life, by th<) 
 p.ower of breathings in dl creatures, fromi th^ 
 highelt to the lowell : Aud to this it is alfo ow^ 
 in,3 that fo many ciafes of creatures, by the help 
 of fuitable organs, arc able to wing their way 
 threugh the regions above,, alcending to the 
 tops >f aionntainS;, and rail trees, where they find 
 bo'h rhDurifhiuent aid fneker.— The proper re- 
 fleclion from all which is, that the ben^volentDe^ 
 ity could not h.avc better adapted inanimate na^ 
 ture f)r the difl-Vuion of good. It is vifibi<j 
 w^herever we cafl our eyes. Neither earthy nor 
 Jea^ nor aiy^ are empty of living inhalitants \ but 
 t.iey are all filled with them ; and provi(i,)n, at 
 the fame time, made bjth for their fupport and 
 comfort. 
 
 The dijpofition of material naturSy I know, ha^ 
 been objcfted to, and complaints made, beca' f^ 
 Us parts were not better adjufccd. But the 
 
 more 
 
JS THE BENEVOLENCE 
 
 more accurately thefe complaints have been ex-» 
 amined, the more groundlefs they have always 
 appeared. Is it complained, that there rire tod 
 nvide Jeas ? It has been made evident^ by the 
 "b(rft ubfervati ns^ that the proportion between 
 ihQ Jea and dry-land could not have been fettled 
 "with greater exaflnefs, for the, fupply ( f that 
 m ifture which is neceffary to render the earth 
 fruitful. Is it complained^ that the water in the 
 fea \sjalt ? This wa^ a neceffary quali-ty tu keep 
 it from pHtrefa^ion, And bcfides, it bfes this 
 quality, before the exhalations from it fall in 
 rain, or, by being condenfed on the t' ps of 
 mountains, are f rmed into fprings whether fop 
 the fervicc of the earth it felf, or the creature^ 
 that are on it. Is it complained, that the fur- 
 face of the earth is too unequal I Some ine- 
 quality was abfolutely requifite in order to 
 fj:uard ao-ainft inundations from the fea : Nor is 
 that inequality ufelefs which n^akes even the 
 highell mountains ; for thefe are the fources of 
 fprings, to the great benefit of all living crea- 
 tures : And, in their bowels, are contained 
 thofe minerals and wetalsy which are fo advan- 
 tageous to mankind. In a word, ther>e is nothing 
 in the order rr difpofiticn < f the parts of this, 
 earth that can j"ull:iy be complained of ; as is 
 evident from this, that, if we dco but niake an 
 alteration in our thoughts, and purfue it in its 
 confequences, we ihnll foon fee our own folly. 
 There is not indeed any part of innnmate na- 
 ture but what ftrves to fnew fortli the Crea-. 
 
 tor's 
 
OF THE DEITY. 7j 
 
 €f)r*s g >odnefs, by that variety pfufes it is ac* 
 curately fitted to ferve, Ibme of which we arc 
 acquainted with, though the intire number ( f 
 the.n, the wifeft phil fophers haven-t been yet 
 able to invelligate, and it may be never will : 
 B^]t yet, the more clofely they view the con* 
 ftituti ^n of the world, the more reaibn they con- 
 tinually find f ir furprize at the riches of good* 
 ffcfsy as well as "JUi/dom, therein fo clearly fhi- 
 ning fjfth. 
 
 We go on, in the next place, to take a 
 tran Trent view of the animal world, in which I 
 include all the creatures, on this earth, endow- 
 ed with perceptij7i and life, niankind only except- 
 ed. And I thus diltinguilli them from man- 
 kind, calling them aniqial, n it becaufe I fup- 
 pofe they exill without fonic fuperior prineiple of 
 the fame kind with the highefi principle in men i 
 but becaufe, if they do poffefs fuch a princi- 
 ple, it is m Jo low a degree as to render it im- 
 proper to rank the n witii intelligenty much more 
 with moral beings, as men are. Bjt whether 
 x}i\ty have minds, or not, they are capable ob^ 
 ^e.ls of ^oodnejs ; and the 'Deity has accordingly 
 contrived, in the lefi manner, to make the ciif- 
 plays of it t wards the p. 
 
 One ilgnal inflancc where f is, hisdlflribnting 
 their animal life 'nt f > rrany difjerentforls. Here- 
 in the order f the material Wt^rkl is confuked, 
 ail ^>ne nnif r udeiign f good evidently carried 
 on. Aid, by this eans alfo,the wifeft and belt 
 mcLUwfU lUi bwca u.^.wii f^r u\c fidlefi manifef- 
 
 nation 
 
to THE BENEVOLENC£ 
 
 tation of ammcil gof d. For no cne fpecies of 
 \cmr,wicd beings could h«ive fiipplied the place 
 of various fpecies, fo as tr> have rrade way foi* 
 an equally lar^e difcovery (f benevolence. It i^ 
 onl7 a:n ng different kin.s of ani'Dals, c nfti^ 
 t'.ited ^arkiify capable of happinefs^ that all the 
 hafphiefs meer anirais rr ay be f rn ed to enj y> 
 is t. be 1 ^"ked f»n This we fird to be the 
 truth « f fa6t. And it is by this ileth-d like- 
 wife, that chcifms are prevented, and the creati n 
 fdled with Lemg and happintfs. Thefe infeiKT 
 kinds are f:> n any \\^ell adjivlled parts in the 
 chain cf eJfifierce : /.id, ptrhaps, this fyfcm 
 coi.ldj in no ( ther Way, have been c. nUituied fo 
 fidl ^t\i.]cohere?it a z^jolf. 
 
 An aher inftance illiiitrating the Deiffs grcd- 
 hejs is, the care he has taken, notvvichl'anc'ing 
 tjiis difpc/ificn of iinin als into fich various kinds^ 
 i' } to provide f r thern ^//, as th^t they are Je- 
 *verdlly capable « f attaining the happintfs thai is 
 frc^er f r ihe.: . It :s acci rdingly tnec fthein 
 all, ill all their various clafies, that thty have 
 organs fitted to give them fh'^ftni Jenjaticns % 
 iind thci^ implanted i'lfwiBs arc wlfeiy adapted 
 to theil' refpeftive mirures, feveraliy determi- 
 ning them to that: which is fuitable for their pre- 
 fcrvati n and haopinefs : Befdes which, they 
 are not only endowed with the p .wer of propd^^ 
 ^at.ng their kind, but favoured with fuch a ccn-^- 
 texture cf Ivdy, or frrr.fl td with fucli irijinr- 
 tnerJs of defence^ with a vatural Jcgncity to uiis 
 thenij as arc admirably lititd tc> gU'id thent 
 
 G^aiait 
 
6F the deity, 8i 
 
 ag.iinfl the iiij-iries, to wMch they are mo^e pe- 
 culiarly ex.^ofed. And, in confequence of 
 this provifion, the ^e.^ierai U/ideffcy of t\\Qir nature 
 IS to good : Ahd they a(5lu«illy enjoy a great 
 over-balance of it. So far as we are acquainied 
 with them, inftead of going on heavily with life, 
 they give plain in iicario is that it is onifortable 
 and pleafanrto thenn. And^froiiwhatwe know of 
 our own animal fraiTie, fo analog Jiis, in nnany re- 
 fpcfli, to their's, we have fufficient reafon to 
 fe2lieve,thatli[*_%underthe circuindanccs in which 
 i\\CY hold it,i5 accompanied with many gratinca- 
 tions rendering it infinitely preferable to non-ex- 
 ijienc'e. 
 
 Nor does it argue any want ofgoodnefs in 
 the Deity ^ that they are not all equally happy. 
 Or that they none of them enjoy that degree of 
 hippinefs which is common to other beings 
 of ajuperior order. It is enough to the purpofe 
 of the prefent argument, if fo much happinefs is 
 allotted to them, as is pr .per t creatures in their 
 ■ftate^ and filling up fu<:h a place in the fcalc of 
 beings. This is all that can be reafonably look- 
 ed for, in order to a p€7'feB dijpiay of the Crea- 
 tor's benev.dence. 
 
 Neither are the inconveniences they may natu- 
 rally be liable to, an ohje^ion of any weight. 
 For as their fir idture \s material, (at leaft fo far 
 as it is fo) they are, from their very niah% fub- 
 jtiSled to the {d.fy\t general laws \\\\\c\\ take place 
 in the;K.<j/m^/ world. And i t might be an im- 
 -pojiyility that they fhould befo framed as not to 
 L, be 
 
82 THE BENEVOLENCK 
 
 be liable to inconveniences. And urtaicidijlU. 
 inconveniences are net to be irentioned, as in- 
 corijjftencies v^'ixh. the mcft perfect benevolence ; iin- 
 lefs it can iirft be proved, that no fyflem ought 
 to be made, n r laws eflablilhedj but what are 
 abjolutely freed from them : Which perhaps 
 n ay not be the cafe, with refpe6l to any fyftem, 
 in the wh< le circle of exifling nature. 
 
 It is a ftili further manifedation of tlie Cre- 
 ator's goodnefs towards thefe inferior kinds^, that 
 he has contrived to make them, in fome rrea- 
 fure, nfeful to cne another. Perhaps, they ?.re 
 fo clafled into forts, as that they not only fill 
 up the creation, but, at the fame time, do it fo 
 as to be, in the befk manner, conducive to the 
 good of each othrr. There may be an eflab- 
 \\\\\^d general relaticn between all the fpecies of 
 inferior creatures, in confcquence of which the 
 particular interefts of the feveral kinds, inflead 
 oi interfering^ are mutually fubfervient to each 
 other. This is und-i:bredly the truth of fatt, 
 in many inilances. Several of the lc*wer kind? 
 are fervic^eable to x\it Jupericr \ And it locks 
 as though they were purp- ftly placed in fuch a 
 Jubcrdinaticn to this end. Nav, fcnre of ihe 
 highefl animal fpecies arc> in like manner, u le- 
 ft 1 to mankind : And .hev fctm to have had 
 this degree (f fulcrdinalun affigned them f( r 
 this very purj^ofe. And there may be a cer- 
 tcin order running thrr.i ^h the whole anin;al 
 world, tci^ding t' render all the tariuUs kinds 
 as fervic ' -ble to c re another, as the nature of 
 things wculd /^c^riiiit. There 
 
O F T H E D E I T Y. 8j 
 
 There Is certainly a hoid of union eftablillieci 
 between the individuals of every /pedes. As they 
 have f jme inftindls determininoc then t ; their 
 own private goody 1') have they others that unite 
 the Ti to their rejpeuiive kinds. They diflike foli- 
 tude and difcovcr plcafureinthe co npanyofcacI\ 
 ether. Some live together in (locks, fec'n un- 
 eafy when feparated, and wilt run ventures that 
 ihey may get ^//6?a^/fi with their fpecies. And 
 there is univerially 2^ firong affe5fiori ia the fe- 
 ni'zles towards their young. They are urged ( n 
 by their rtatural storgee> not only to exert 
 themfelves in providing for their fullenance, but 
 in lecoring them againft danger. They will 
 rifqae their own eale, and engage iiv co-n bats 
 for the fake of their young ; expofing them- 
 felves to greater extremities on their account^ than 
 their own. Even the mofty^i'^^*? animals are af- 
 fe^ionate to their offspring ; and; will, take care 
 of theiTi with all defirable tendernefs.. 
 
 I: is readily acknowledged, tlie- injiin^s by 
 v/hi:h individuils are attached to> their own 
 kin.i. are not fo flrong, b.it that they may be 
 mifcbei-jous to. one another -, a,nd. the relation be- 
 tween the feveral Jpecics may be ftill more 
 loofe, inlbmuch that it may fee m. as though ybw(? 
 kinds were rather defiru^ive^ tlian. beneficial ^ to 
 other kin Is. B'Jt this notwithftanding, indi'in- 
 duals may exifl with refpe6l to their ovon kinds^ 
 and x\\t feveral kinds with refpet5l 10 each other ^ 
 in the beft manner it was poffihle they fhould, 
 ia order to- their confpiring, ^s parts, to prom te 
 
 the 
 
g: THE BENEVOLENCE 
 
 the common happinefs.. And if fame infLancea 
 
 of a. co.ui-iitry af je6i:, to fuch fnort-fighted crea- 
 
 3 as we are, could be nientioned, it ought 
 
 .'-. \ v^ ef^::emcd a counter- balance to what ia 
 
 ■:u.r:'!^ the general ten a en cy of the animal con- 
 
 j....Uion. It becomes ns, in ibch cafes, to take 
 
 ^eare how v/e raflily cenfure the henevclent Deity ; 
 
 € ".x'cially, if it be confidered, that oetachea in- 
 
 J-atices may have the aifearance of evily to oui^ 
 
 i ppcrfe6t view ; while yet, in their conntcStion, 
 
 they may be ^ccd. And as good i§ fo apparently 
 
 Vi\c general tendency ^ we have lufficiert leafon, 
 
 Irom hence, to think that this is the real fyuthy 
 
 with refpe6l to thele fpecial irfichces ; unltfs 
 
 we could clearly prove the contrary. In order- 
 
 whereK), 
 
 It is pleaded, I know, that feme animal kinds 
 live on ethers, to the intire defli ii6lion of their 
 l>eing ^.nd hapfine/s. But this notv.ithffandirgi 
 they may, in the v/ifeii manner, le tjeful to 
 one anr.th^r j and even this very chje^lun n^^^^y 
 be a Itrong evidence of it. It is tiOe, the ce^ 
 f.riMon of life^'iW follow, if feme animals are 
 food to others. But it may be true alfo, that 
 there could not have beer/i? much life, and con- 
 fequently happineis, in the creation, had it not 
 been for this expedient. Perhaps, y^; many kinas 
 of creatures as now exifV, and it was neceffary 
 . fhoi Id exiil in f.rder to fill up this fyilem, could 
 rot, in any ( thcr ejlallijjjed way, have been 
 Juppcrted in being. And if it was ncceflary, as 
 we cannot fay it was not, in order to the main- 
 tenance 
 
OF THE DEITY. 85 
 
 !cnnnce of life^ in fucli a variety of kinds, that 
 it Ov) '1^1 be upheld, by ^fuccejjion of iadivid lals 
 in each kind, and not by the conthuied exijhfice 
 ofdiQ/ame individuals, we are, at once, let into, 
 the wifdom and gooducfsy not only of the general, 
 law. fnbjedling all animaU to death y but of that 
 more liputed one alfo, according to which /i/zwj 
 fpecies live upoyi otJjers. The fchcme, in this 
 view of it, is certainly intended for good : And 
 tfjore goody upon the whole, nnay be cc mmuni- 
 cited in tbisy than any other way. And there- 
 fore it is ib far from arguing a defecfoi bene- 
 volence in the Ddty^ that it is a flrmg illuftra- 
 tiMi of it. Be (ides, we know n >t the int Ire plan 
 of heaven, with reference to the anhrual world. 
 Perhaps, \}^€\x prefent exiftence is only an intro- 
 duilioa to foiiierhing further. It may poITibly 
 be the Jirjt ilage of their being, and ^ jrep to 
 fo.iie oiber ftate, this may be previoully necef- 
 fary to fit them for. And as we are able to fee 
 bur. a little way into the defign of the Deity, with 
 refped to thefe inferior creatures ; and yet, are 
 at no lofs, from what we d-) fee, certainly to 
 determine that it is a defiga tending to g.cd : in- 
 dead of complaining that it ia not a better ^.ntriv- 
 cd Jcbeme, v/<t have reafan rather to l^ok upon it 
 as tlie be^/l in its kind, and to believe that it will 
 turn out f ), in the final refukof its operation, — 
 To prxeed, 
 
 The moii: important head of argument, in the 
 
 prefent debate, is the conftitiUion and government 
 
 ►^f the intdleclual and mitral world i by which 
 
86 THE BENEVOLENCE 
 
 I mean our/elves, the highefl order of beings it has 
 pleafed God to place on this earth, and that or^ 
 cer towards which he has made the largefi dif. 
 plays of his benevolence. 
 
 And there is one thing 'peculiar in our conjfitu^ 
 iioji which it may be proper to give zgeneral touch 
 iipon, before we come to particulars. What I 
 fpeakof as thus peculiar ^ and worthy of notice^ 
 is our compound make -, in confequence of which, 
 we are partly ^timal, and partly rational, being 
 allied both to the higheji, and the Icweji or- 
 ders of beings in the univerfe. And the gi- 
 ving us this co77jHtution is an illuflrious inftance 
 of the Divine goodnefs, and naturally leads us. 
 to conceive of the Deity as ahfcliitely 3.nd p erf eiJ^ 
 ty benevolent. 
 
 It may indeed feem> at firft view, as though- 
 there was an argument rather proving the imper-- 
 fe^iion than perfe5lton of the Deity s benevolence,^ 
 But it is far otherwife. For it is by means of this 
 compound make, that inanifnate nature is not only 
 enjoyed but perceived to have beauty and order, and 
 to be a contrivance worthy of the Supreme Crea- 
 tor. The infertor kinds are varioufly capable of 
 a lower fort of happinefs^ ftom their relation to, 
 and fituation in, this miaterial world : But this 
 is all. Being deftitute o( re a/on, at lead in any 
 confiderable mtcifurc^ fenjitive enjoyment is the 
 kighejt they can attain to. It is the uni- 
 on of reaJon2ir\dfenJey in fuch ^ fuperior degree, 
 that enables us men, at the fair e time that we 
 tnjoy J^njitiii^ good> in common with the i?i^ 
 
 ferior 
 
Of THE DEtTV. fef 
 
 /er: 7'creatures, to difcern the wifdom, and power^ 
 and benevolence, of the Deily, herein difplayed* 
 And it is frOiTi hence alfo, that we become 
 capable of that more noble happinefs, which is 
 the refiilt of the exercile of reafon upon the (?;-- 
 ^er of thj material world, and the adjullment 
 of bodily organs thereto, fo as to occafion fo 
 much. Jenfttlve pleaf;re. In a word^ if there 
 had not been fome order of beings, like us, of 
 a compound make, who were, at once, qualified 
 fbr enjoyment from this «/^/m^/ world, and for 
 perceiving, in fome meafure, the connections and 
 dependencies by means whereof this is accom- 
 pli fhed : I fay, if there had not been fome 
 fuch . rder of creatures, this material world muft 
 have been comparatively lufi. No honor would, 
 in an^^/u^ wav, have been refle6led on the Deity ^ 
 and little, very little, of that happinefs would 
 have been enjoyed, which there is now a pro- 
 per foundation laid for, according to the efta- 
 blifhed courfe and order of nature. So xh^tjucb 
 a conJlitHtim as our's feems to have been ne- 
 ceiTary in order to a compleat difplay of that 
 goody this raaterial world was fitted to produce: 
 And it looks as though it -zaas principally made 
 with a view to us ?«.7/, and that the inferior crea- 
 tures, in i\\t\vvarious kinds, were formed for the 
 prevention oiucedlefs 'L'^/Vi,and to//////) this ryfuent : 
 To which pv.rpofe they are admirably ritted, 
 as, by their gradiuil and infenfible ftihordina- 
 tim, they make it the bcj} coherent i^bde^ ia 
 its kind* 
 
3S THE BENEVOLENCE 
 
 It is not pleaded, that we arc, by this ccm • 
 ^cund make, the 7ricjl ferfe5f beings that can b'e 
 brought into exiftence : Neither is this necef-- 
 fary in order to the ?;/<:j^/;^?/£^7 difplay of be- 
 nevolence; It is lufEcient, if by this makev 
 we are (imed f c r the world to \vhich we are 
 rnoi*e efpecially relatedj and rendered capable 
 of as r,iuth hf.ppnefs as is proper for beings irt' 
 Qwr fJuaiicriy and bearing/wry^ ^^^r/ in the ^^-^ 
 veral flan for the nnanifeftation of good. 
 
 Neither is it pretended, that this ccmpound 
 conllitution is not liable to inconveniences. For/ 
 fo far as we are materia^ be the matter of which 
 we are made what it will, or om bodily orga- 
 nization what it will, we mufl: of conrfe be 
 llibjed to thofe la'ujs^ by which the Wt?/(?n^/ world 
 we are related to, is governed. And, if fome 
 inconveniences fhould arife herefroi^T, it ought to 
 be attributed, not xowant oi goodnefs in theDf//)> 
 but to neceffity in the nature of things t efpccialy 
 if it appears, that he has, in the bcli conceiv- 
 able manner, taken care to prevent tliefe incGn- 
 veniences \ as we liiall prefently fee that he iias. 
 
 And fo Iproccfd to a i//?/>;f^ confdcration of 
 both parts o{ our frame, in order the niore fi.lly 
 to iliuftrate the Divine benevolence from its dif- 
 plays towards us, the highejl order of beings in 
 this fyllem. 
 
 Our lower fart flrft prefents itfelf to view : 
 As. to which, we are allied to the inferior kindS;, 
 and partake, in common, with them, of a bo- 
 dilj crgamza^ion,rcndtnng us capable of pleaRire.^ 
 
 in 
 
b F T H E D E I T Y. ^ 
 
 ifi various ways: Though wc are Iiighly fct 
 above them, even with rcfpedt to this our ^;//- 
 mal part. Its exterior form has greatly the ^r<f- 
 'emimnce \ as bearing the evident marks of iiipe- 
 rior beauty and majefty. And the fame may 
 be faid of its feveral memhers ; which are fitted 
 for a much greater diverfity of ufeful exerti- 
 ons. BtTides, it is endowed witli fome powers, 
 v/hich they are deftitute of: Such is the pov/er 
 of fpeech y and fuch are the powers of ferceiv- 
 i'ig beauty and harmony in the objedls of fight 
 and ufl>earing: All v/liicli are rich fources of 
 goody and adminifter unfpeakably to the henefity 
 and delight y of life. The advantage, it is true, 
 would, in fome refpeds, have been on the fide 
 of the creatures heloiv us, had not the union of 
 reajon \ni\\jenjey in our conftitution, turned the 
 fcale in our favour. They have a quicker fa- 
 gacity, with refpe6l to the things which belong 
 t ) their prefervation and fafety. They furpafs 
 us, at leaft many of them, in the natural firm- 
 nefs of their make, whereby they are better fit- 
 ted to endure hardfaips. They can more ea- 
 fily provide themfelves with the means of fub- 
 fjllencc, not being called to tl)at labor and 
 pains, which nature has made neceflary for us. 
 And they fooncr come to an ability to fliift 
 for themfelves. And this aifpofition of things 
 is iulb as it might be expelled it would be, 
 li pon the fchcme of perfcul benevolence. Foj', 
 the giving thofe creatures the advantage, in thefe 
 refpe-ts, is, on the one hand, a // difplay of 
 M goodneft 
 
JO THE ^ENEVOLENGfi 
 
 goodnefs towards them ; as they have only theif 
 appetites and inftinBSy with a lew degree of rea-^ 
 jQriy at moftj to guide and dired: them : And^ 
 on the ether hand, it is no evidence of any de- 
 fe^ of goodnels toivards us, becaufe being en- 
 dowed with reafon and underilanding, in a com- 
 paratively high degree/ the advantage^ by this 
 means, turns greatly on pur fide ; as indeed 
 .it ought to doi If they have a ftrongei ani- 
 mal fagacity, our larger degree of reafon is 
 more than a balance for it^ If they are, any 
 of them, more robuft in their make, we are 
 notwitflanding better able, by the help of cur 
 reafony to guard ourfelves, than nature has 
 guarded them i If they are fupported with lefs 
 care, wc, by the exercife of reafon, can make our 
 greater care apleafure,and, by means of it, bring 
 in a much richer fupply for the comfort of life .- 
 And if it is in a more gradual and leifurely 
 v/ay, that we come to the ufe of our animal 
 pov/ers, we can, by the help of reafon, 
 make them more extenfively ufekil afterwards, 
 by employing them" to a vaflly greater variety 
 of good purpofes. Befides, our animal fhme 
 is originally made for a longer duration ; and the 
 time required in order to us coming to its per- 
 fect flare, may b^-, in the bed manner, adiuilcd 
 thereto. And further, as we are defigned for 
 intelleSlml and morale as well as animal growth, 
 thi'i method of C0 1-5 in g to ;;/^///n/>', by Jlow ard 
 gradual Iteps, may b^ the mod Juitahle eve to 
 promote thefe fever al intentions ^ as united in the 
 fame conftitution.- So' 
 
OF THE DEITY, 
 
 ^1 
 
 So that there is no comparifon between the 
 inferior creatures, and n$ men. We have much 
 the advantage of them : At lead, we are quali- 
 fied to turn the balance in our own favour. For 
 it is in our power, by the help of our under- 
 flandings, to render our animal life far more 
 eafy and happy, by guarding it agairift inju- 
 ries ; by providing fbr it necefFaries 3 by di- 
 verfifying it^s pleafures ; by multiplying its de- 
 lights ; and by refining and exalting its en- 
 joyments, in a variety of ways, not within the 
 reach of their capacities^ 
 
 But we have confidered as yet only that lo'iv- 
 ir fort of happinefs we are furniflied for, by 
 means of our animal make. This, i-t is true, is 
 very confederahle : And mankind have fuch an 
 opinion of it, if we m.ay guefs at their thoughts 
 by their piaflice. Yox Jenfual pleafures are the 
 great obje6l of their purfuit. Too- many in- 
 dulge to them, as though they wer-e defigned 
 for no higher happinefs. Our faivlt i^idecd is^ 
 not that we have no value for animal gratili- 
 cations, but that we value them too highly, and 
 place too much, of our happinefs iuthein; as 
 they contain orAj xht lowefl fort of good, we ar^. 
 fitted for the enjoyment of, by means of our 
 ^nimal part. For it is to be rcmmcmbered, 
 
 That a great proportion, even of that happi- 
 nefs which is proper to, us, as intelligent and mc^ 
 ral agents, originates in our animal frame, whicli 
 fits us, by its various well adjuded organs, to 
 \i^X^ comjnunication with the material worlds 
 
 in 
 
5^ THE BENEVOLEN^CE 
 
 in a certain ftated way, cflablifhcd by the au- 
 thor of nature. How many rf our ideas are we be-, 
 hoiden to ovrjhi/cs for ? They are indeed the pi-^ 
 ;;;.'777 inlets to the materialsofknowledgc, the true 
 foundation of all intelknual happinefs. It is 
 from hence, in a great meafnre, that our reafon, 
 imagination, invention, and olhtr mental pow- 
 ers, are fuppiied with objedls, which not only 
 cir.ploy their exercije^ but yield thofe various 
 pleafures w^hich vattly furpafs the higheft anin^.al 
 delights. Nay, even xhtjocial ctnd moral hap- 
 pinefs we are formed for, takes rife, in part at 
 leall, from our ^;?/f;2^/ nature, by means of which 
 we become viJtMe to, and converfJle with, each 
 other, and capable of interchanging thofe vari- 
 ous ofHces of juflicc, and kindnefs, and friend- 
 fliip, which chiefly lay the foundation for thofe 
 moral and fcdc-il pleafures, which are the mcft 
 refi-jed and exalted we are made capable of enjoy- 
 ing : Nor, unlefs we hadpofTcfied fuch materi- 
 al bodies, could there have been thofe ways of 
 communion with one another which now take 
 place, or thofe occafions for helping and plea- 
 ling each other, v/hich io frequently arife from^ 
 our prcfent conftitution, and give fo large a_^ 
 fcope (ov fecial and fnoral exercijes^ and thofe fu- 
 biime pleafures which are the refult therefrom. 
 Befides all w^hich, it is owing to our animal 
 frame, that we Xa-^w^ Joijcs and appetites to re- 
 Ibrain within the bounds of a jult decorum ; 
 which conftitutes a proper fphere of dcminic^ 
 for our re:;fon, and giy-s opportunity to en phy 
 
 it 
 
OF THE DEITY. 93 
 
 it to very excelle nt purpofes, by putting lis up- 
 on the pradice of fobrietj^ cluiitity, and mo- 
 deration, thofc private virtues which tend to 
 ennoble the mind, and. prepare it for the nrioft 
 exalted exercifes :ind e^^oymenfs it is made capa- 
 ble of. 
 
 And it is tliis view of the inferior part of our 
 confliitution, that gives us the /r^^ and //^// idea 
 of its main def/gn and ufe. We fliould enter- 
 tain but a poor low thought of cur ^c/^V/y orgr.ni- 
 zatiou, if we looked upon it as contrived for 
 no higher an -end, than mecr ^;?/;;/^/ gratifica- 
 tions. It v/as proper indeed, for many rea- 
 fons, that itdiould be furnifljcd, as it really is, 
 for this kind of plcaflire : But the great thing 
 aimed ar, by the Deity^ in employing fo much 
 il>:iil in adjufiing the (Iruclure of our bodies, 
 was, that he might fit us, by this means, for 
 fuch a communication with material nature^ as 
 might lay the bell foundation for thofe z«/^//t"^///^/ 
 and moral exercifes, and i\\t yioble pkafures result- 
 ing therefrv)m, which lb liighly exalt our na- 
 tures, juTcly giving us the firft place among the 
 numerous clafles of beings w^hich inhabit this 
 /earth. 
 
 I 'may properly add to whathas hitherto been 
 faid, that the Deity's be}7evGle;:ce, v/ith refpe6l to 
 our inferior part i is confpicuous, not only in tl;c 
 fofitive good he has fitted it to be the means cf to 
 the ;;7/W, but in the care he has alfo taken to 
 feciire it againft inccnz'eniences. It may poflibly 
 be thought, that perfe5l gccdnefs would have ab- 
 
 . folutely ■ 
 
54 THE BENEVOLENCE 
 
 Joint ely freed our ho dies from all inconveniences^ 
 whatfoever. But this may be only a miftaka 
 of our own. It is certain, in point of fa(5t, that 
 that bodily organization, whereby we are fitted 
 for the perception of good, is li-able to be dif- 
 erderedy yt^.yde^royed3 in numberlefs ways : Not^ 
 can we fay, that it was 'pojfthle^ in the nature 
 of things, ahjolutely to have Jeciired it from tliia 
 liahlenejs to difturhance. All therefore that can, 
 with reafonj be required of the D^//)', upon the 
 fcheme of ferfetj benevoUncey is, that he fhould 
 provide for the Jecurity of our animalrjiru5lure 
 againft mijchief^ in the befl" nianner that was con- 
 fiftent with the operation of thofe laivs, he has, 
 tftablilhed for the difplays of his goodnefs to-. 
 wards this fyftem. And this, fo far as w^e are 
 able to judge, he has actually done ; partly, by 
 putting it in our power to contrive fuitable 
 methods for our own fafety ; and partly, by 
 planting within us a vqrioujly modified principle- 
 o{ Jelf-prejervation^ urging us on to avoid every 
 thing that we apprehend will be hurtful to us •• 
 But principally, by annexing the Jenjaticn of 
 fain to thofe touches upon our bodily me chanifniy 
 which tend to dijturb its 07'dcr i hereby rouling 
 the principle oi Jelf-love^ and putting us upon 
 the moft effe(5lual exertions in order to our 
 own fecurity. And wherein could the Deity 
 have contrived better for our being guarded 
 againft mifchief? I know indeed that the very^ 
 (Rapacity of perceiving pain is urged as an argu* 
 ipp^ent againft the benavolcnce- oi the JDeity : Biit 
 
 with 
 
6F f HE DEITY, §1 
 
 With nothing nniore than the bare fhadow of 
 
 reafon. for it is a rdq/l ufeful capacity. Even 
 the principle o{ Jelf-preJervatioUy with all its ap- 
 pendages fiom the body^ and afllftances from 
 the mindi v/oiild have been ejfentially defeSlivCy 
 v/asit not for this additionaly?/w/^/«j: Noris it con- 
 ccivable,hov/ v/e could have been, in any tolerable 
 mcafiire, fe cured it fl'om danger, without fome 
 fuch expedient as this. Some warning feems to 
 have been abfolutely neceflary, efpecially to 
 creaturesjwhofe knovVledge q{ x^a^ material world i 
 and its capacity to do them hurt as well as good, 
 is not intuitive^ but gradual and experimental i as it' 
 is bed it fhould be for many reafons : Some of 
 which we may have occafion to mention here- 
 after : I fay, fome warning of the mifchiefs wc 
 are expofed to, in fuch a world as this, was 
 necefliiry : And what more proper one than 
 ihat^ which nrakts every thing hurtful at the fame 
 time painful ? What warning iliort of this would 
 h.ivebeeneffedtual tohaveanfwered the purpofed 
 end ? Notwithftanding the new force or flimuluSy 
 herefrom awakening the principle oi f elf -prefer - 
 vationy we are carelefs enough in guarding our- 
 felves againft even thofe things which we know 
 to be hurtfuly by feeling that they are painful. 
 And was it not for the feifation of pain^ which 
 we are fo ready to complain of as incbnfiftent 
 with goodnefy, in the Creator ^ we fhould not 
 enjoy any happincfs in comparifon with what 
 v/e do now. It is this that roufes our attention 
 to guard ourfelves againft thofe external objsds 
 
 that 
 
95 THE BENEVOLENCE 
 
 that may caule wounds and bruilcs, or in any" 
 other way do mifchief* to cur bodies : It is this 
 that n.inds uscftheneceflityof food and raiment, 
 and puts us upon the ufe of care properly to 
 fupply nature in thefe refpedts: And it is this, in 
 one word, more than any thing in our Conftitu- 
 on, that tends to make us cautious and pru- 
 . dent, looking about, and employing our thoughts 
 and pains that we may enjoy life with as little 
 inconvejiience as may be. So that the Jenjatlcn 
 cf 'pain is a ncble contrivance for good, and 
 ftrongly argues heyievolence in the Creator ^ rather 
 than the contrary. It is indeed \]\t grand ex- 
 pedient to prevent thofe inconveniences^ which, had 
 it not been for this contrivance, muft have been 
 inevitalle. And as to thofe that are fo, notwith- 
 llanding this provifion of nature, fuch as the dij- 
 pofition of our animal frame ^ and thofe dijcrders we 
 tare naturally fubjeofed to. We fii-ail particularly 
 take notice of them, hereafter, in a more pro- 
 per place. 
 
 In the HiCan time, let us go to the other par it 
 of our ccnftitution, whereby v/e are allied to 
 the bigbef order (f beino;s in the univerie, and 
 rendered capable of in teller ual and moral plea- 
 furesy the bighejl in kind thar are communicable 
 from the Deity. And here it will be worth 
 while to be a little particular in illufirating the 
 Creator s benevolence, fmm the frovifon he has 
 Hjade for our enjoyment of both theje fcrts of hap- 
 pinefs, 
 
 Ta 
 
to F THE DEITY. 97 
 
 To begin with the care he has taken t-^ pn- 
 
 ,yide fit our enj(3ymcnt of intelk^ud happinefs ; 
 
 which we fhall fli >w to be I'lch as is fifHcient 
 
 to lead us int > an idea of him as psrfe^ly and 
 
 khjolutely benevolent. 
 
 The ;;??.7^t7/capacicieswe are endowed with hers 
 •properly come into confideration. A-idthefe wc 
 Ihall find, upon inquiry, to be wonderfully 
 adapted to qualify us for intdle^ual acquire- 
 ments ; it is not indeed conceivable how anorder 
 l)eings ficuated as we are, flaould have been 
 better furnlHied for this noble purpofe. 
 
 O'jr w.v//ti/ capacities are of two forts. The 
 firft furniihes us with the ;»^/m^/j of knowledge; 
 tlje other q.ialilies us for the proper tife of them. 
 
 The powers fDrnifhing us with the matei'ials 
 of knowledge are /c';7/}j//o;2 and reflexion \ both 
 which are admirably fitted to anf>ver the end 
 for w^hich they were implanted in us. 
 
 S^nfatioHy the firft of thefe, is that capacity by 
 means of which imprejl'ns from without become 
 'perceptions within, varioifly affecting the mind, 
 and giving rife to v/hat we CBM/enJIlWid^^is. Arid 
 in vain had our bodies been fo CMrioifly fLZted 
 with organs, and external objects fitted, b/ theii* 
 mediation, to make impre.Tions on our minds, 
 'was it not for this capacity. Birely a fufcep- 
 tibility of imprcirions,from r,iat:rial:':aturc,\\'ou\(X 
 not have been fuliicient for the purpofes of /;;- 
 telligence, Befides this, a perceiving power in x\\c 
 mind was nccefTary. And it is in confequencc 
 of this; that corporeal objects, by the medium 
 ^ of 
 
S8 THE BENEVOLENCE 
 
 of bodily organs, arc the occafion ot various 
 di{iin6\: fen/aticm, prefcnting to the\iew ci the 
 iinderftancling fo many ideas, as objefls to em- 
 ploy its exerciie. The hiferior creatures^ n is 
 true, are formed with this capacity, in common 
 with us men 'y but with this diHerence. It was 
 planted in them for the fcke of ammd life^ as 
 an expedient to render that comfortable and 
 happy i whereas iji:e are endowed with it, not for 
 this end only^ nor yet p'inci'^dl)\ but tjirt we 
 might be furniflied with the proper materials for 
 the acquirement o( knowledge, and the enjoyment 
 of that ^/c^^ii^rd' which refults therefrom. And a 
 noble capacity it is to this end. It is from 
 hence that we derive all ouv Jenf.hle ideas -, thilt 
 is to lay, all our ideas of color:, tafie, /cm: d, lights 
 heat, cold, and, in a word, whatever ideas we 
 have of external ebje^ls, or any of tht^ rncdes 
 or properties that belong to them. 
 
 The other power, furnifliing us with the ma- 
 /m^/j" of knov/ledge, is refe^icHy on the mind's 
 ability to look within, and take notice of its 
 own operations. And thefc, thus obfer^ed, give 
 rife to another Jet of ideas, different in kind from 
 thofe we re.e.ved from fenfation. Nczo ob- 
 jedls, by the exercife of this faculty, are pre- 
 fented to the view of the njnd, which have no 
 affinity with external nature \ fuch as thinkings 
 ivillingy knowing i believin^^, ( oulting, loving, ho^ 
 ping, fearing, and the like : Fi"-ni(hing the n.a^ 
 terials for a new fort of knowledge, fuperi<.r in 
 its nacre to thai which refults trcm Jevfibh 
 
 idcasj 
 
O F T H E D E I T Y. 99 
 
 ideas, rnd fiiited to yiekl u> far more cxal'el 
 plcafurc. It is from this Icl of ideas that we nij 
 above the material world, and are enabled to 
 I'-rn our view to ;;zi)A2/ objeils, in the mental 
 firvey of which we 'nay entertain ourfelves 
 with the higheft fatisfaiftion. 
 
 T'lefe now are the inlets, and the only ones, to 
 all Os.r ideas: Infoiniich thac we have no noti- 
 on ino ir mind.s,n r can form any, but from the 
 id-as we receive in tbofew^ys. * Butyet, we have 
 no reaf)n t .• c mplain for want o( intellcLlual 
 materials. It is true, the fimple ideas originally 
 let into, the mind, whether by JenJatioHy or re- 
 jle'TiGn, are b^t few : Yet, they are capable 
 of being p it together with fuch variety as to 
 rpake nci^ emplex ones alnioll to infinity. S-)me 
 conception we may frame of thiS;, from the com- 
 pofition of words out of the letters of the alpha- 
 bet. I'be/ey th ugh few in number, are yet 
 fiitTicient for the formation of words without 
 end : Which words are again, capable of being 
 placed in fuch pofitions, with relpetl to each 
 other, as to be proper figns for the r,onveyance 
 of all manner of truths to the mind. In like man- 
 ner, o-zv ft n.plefdeas:X:\oc,^.\ not very numerous, 
 are yet capable ofbeing co/npcninded fo as to ex- 
 \\\b'iiniw i/iiages hi^yonl accounu : And tliefe comi- 
 plex fornu are again capable ofbeing put together 
 
 with 
 
 * T im not cjnvinct d, by any Ihin^ T have le^n wrote iiy>on- 
 th • fiibii .'t, that iVij \\?.s: any ideas, but vvhat take rill: tVcm. 
 j'^nf.it-oK an'. r,-i d'louy or tliat we can have any, upon the 
 pi\r It <Vi')l;fhnc:nt of na'ur , any othc-r.way. Th.-y arc all 
 <jcn.-C'-i fi'jm this iourci', and luay be traccil u^ to it. 
 
TOO THE BENEVOLENCE 
 
 \vith alirof^ an infinite variety. So extenfive is. 
 the groM;a ivork laid by thole pov, crs of fe^j^ fi- 
 eri and rcfeolicriy for acquirements in kncwledgey 
 zi\d mental fleajure tht confequence therefrom. 
 
 The ether Jort of faci Ities, or thofe which 
 qualify us for the ufe of thefe materials of know- 
 ledge, aref ch as thefe. 
 
 The firft is, the mind's ability to lay np the 
 ideas it has received, in either of the above ways,- 
 as it were, in ilore for ule afterwards, with a 
 readinefs to revive them, without the prelence 
 of external objcdls, or the help of thofe inward 
 refle6tions, by which they were at firft cccafon- 
 ed. This is done by the memory ; which is a 
 necefTary faculty. For, the m.ind not being ca- 
 pable of attending to many ideas at once, we. 
 fhould have been but poorly qualified for pro- 
 ficiency in knowledge, had we not been en- 
 dowed wi:h a power to reccll ideas into view, as^ 
 we might have occafion for them, after they had 
 lain out of fight. And this ability we are ac- 
 cordingly furnifl'ied with : Nor is it a meer faf- 
 Jive one i but dependant, in a good meafure, 
 on the 'Will. It is true formerly imprinted ideas' 
 will fometimes obtn de themifelves upcn thp 
 niind, and come undefired to the view of un- 
 deif:anding: But this notwithftanding, .the 
 mind can oi dcice lay up ideas ; and is able to 
 a good degree, as itjlct^feSy to recall them. It 
 can, on purpcfe, en- ploy itfelf this v/ay : And 
 the readinefs, with which it often revives the 
 perception of pail ideas, vi really aftonifhing.^ — 
 
OF THE DEITY.. tot 
 
 i need not fay any thing to point out the ufe* 
 fuliiejs of this fac ilty, and the mighty help it 
 fs fitted to alford us in intellectual acquirements. 
 Were we not thus funiifhcd, we fhould necef- 
 farily be confined to, pr^?/// ideas, as they might 
 h;ippen, in a pajjive way, to be excited in our 
 rninds : \Vhereas now we have it in our power 
 to employ our thoughts on any of thofe- ideas 
 whicli have, at any time, been imprintedlin pur 
 minds, as we are pleafed to call for th^m, in 
 the purfMit. o{ intelleclual happinefs. And what 
 an unfpeakable advantage is this ? It not only 
 makes the way to knowledge much eafier and 
 quicker, than it couid otherwile have been; but 
 greatly enlarges the capacity for it, by laying 
 a proper foundation in our nat-.-re for very con- 
 fiderable attainments in this kind. 
 
 Another power i s difcerriment -, by w h i ch I u n - 
 derftand an ability to difttxrlmjlo ideas from one 
 another, according to the real difference there 
 is between them. And a very important fa- 
 culty this is. Without it the former faculties 
 would be, in a manner, ufclef^. It is not meerly 
 the pov/er of receiving ideas, or the power of 
 recalling them into view after thfir'difappear- 
 ance, that \yould have been fuiTcient for attain- 
 ments in knowledge. A faculty t.) difcrimimte, 
 thcin fr mi one an »rher was further neceffary : 
 Nor otherwife w:juld our thoughts hav^e been 
 any other thin fo many confufed ideas. What 
 we call ju.igmmt is chiefly dependant on this 
 faculty. It confiils in the mind's readinefs to 
 
 difcern 
 
yea THE BENEVOLENCE 
 
 difcern the difitrence there is between ideas 2: 
 And the m re nic-^ly and accurately it is ?blQ 
 to diftinguilh them, the better and more perfecft 
 is the judgment, It is owing to this faculty 
 that ideas lie clear and determinate in theirind ; 
 and by the help of it we are not only preferved 
 from perplexity in onr notions, but from mJf- 
 takes dfo, arifmg frrm a fcem.ing likenefs in 
 ideas vvnen they really differ. It is, in fh rt, 
 in C'.nfequence i.»f this faculty, that we are able 
 to reaf ai clearly and fjliilly, fetting bef re our 
 own view, and the yiew of others,, the evidence 
 cf truth in a fir ng and fatisfad: ry p-jnt of 
 light. The ufefulnefs of this fTCulty may be 
 learned from, th-yfe perceptions of truth, v/hich 
 have taken rife from it, to the increafe of knt;w-. 
 ledge, in fo manv inftances, redounding fo 
 greatly t ^ the benefit rf mankind.. 
 
 Another power the mind is furnifhed with, 
 is that ('f ccmpomidhig, odrrrging, and dminifhi}igy 
 the ideas that have been let int- it : By means 
 whereof it is capable, in a fenfe, -f making hew 
 $pje5ls of perception, by prefenting to the vitw 
 (f the underitanding the ^n^-f/M/ ideas, received 
 hy Jenjarion ■ 'V reflection, \\\ new ccniplex forms Vv/ith- 
 Dut (ii\'^. In confequence of vhis cor/ipounding 
 P'<wer, we become, as it were, Creators ; being 
 able to frame images at our pleaf.ue, hereby niuU 
 ;fip lying the objeds of th^'Ught, and giving -cca- 
 ii-jn f r infinitely vario\is nevj perccptionSy accom- 
 panied with pleafure, we mv.'fl (.•rlicrwife h.:ve 
 peen ilrangers to. The imagimition is cVic^iy 
 
 en. ployed. 
 
OF THE DEITY. ioj 
 
 ^mpl yed in this work of making mew com^'lac 
 id.: IS. In is able indeed, with qnickncfsam.vi- 
 viciuy, t ' reviv^c furmer images ; but its p /, cr 
 lies principally in framing m^w forms c-rfpccis^ 
 which exilt ' nly in C'-nception. And a w .-riiJ. r- 
 fil facuky it is to this purp-fe. He wadmiir;.'^y 
 quick is it in its operati ns ? H--w AinJerly 
 can it unite and blend together tiiC m^ft d4llant 
 ideas, varying them fr >m their fimple r>n'pi- 
 nals, and fetting their before the mind with in- 
 finite diverfity ? This p-^wer, it is true, is pecu- 
 liarly liable t-^ alufe. It may be proltituttd t3 
 vain and bafe piirp. fcs. It may be debafed 
 with mean images, cr p«'lluted with vici us 
 ones. B-;t yet, it is in itfelf a nr>ble capacity : 
 And had we n- t been end- wed with it, thofe 
 excellent pivdudions <.»f art and geniua would 
 never have had a being, which are io varioufly 
 fitted, b^'th f^r the fervice of life, and the enter- 
 tainment of the mind. 
 
 A ilill more ufeful pc^w^er is diat whereby we 
 are enabled t.i afTrnbic ideas in various pofttions 
 and ayrangsmentSy in ..rder to compare them t ge- 
 ther, and viev/ them in the reflects and relations 
 th'."y bear to each "ther Ir io vwing to this fa- 
 cull/ that we perceive ve-uo truths. For every 
 di.Tcrent juxta-pcjiticn of ideas e^^^hibits to the 
 mind f^ne agreement or diftgreement it was 
 nr^t b'^'f re acciaintecl v/itii, and opens to its vie\\^ 
 fme new difccvery. This facuky, as enjpl^yed 
 in ^ndin'."^ .. it ..-ir -r'nhs^ by placing ideas in 
 Various ^ojltictiS wi arders vvilh rcipedt to each 
 
 other. 
 
ib4 THE BENEVOLENCfe 
 
 other, is ^vhat is principally meant by mve^tivn, 
 feut as it is employed in placing f;fi;^f^^'/7-////;i'; 
 or proprfiti ns alretidy perceived to be iri;thsi 
 in like J) c/u ions y in order to deduce ftill ( thcr 
 truths, it IS csMcdrea/omng y which is the n':blefl: 
 and mod ufeful operation of the mind, and 
 that indeed for v/hich all its faculties were prin- 
 cipally dengned. 
 
 The laft power of the mind which I fhall 
 mention, and indeed I have ( nly mentirned 
 the foregoing ones ; for it -Would require ^ 
 volume to enlarge feverally on themi, as might 
 cafily be done : 1 fay, the laft power the mind 
 is furnifhed with is that c( ahJirrMicn ; by which 
 it makes f articular idea general {^nts. And thi^ 
 it does by withdrawing or feparating from them 
 thefe and thofe circumftances which accompa- 
 nied them, as excited hy particular cbje£ls, and 
 confidering them in that gefieral view only^ 
 wherein miny other objeds do agree with them. 
 As for example :• — The fam.e idea, fignified by 
 the term rednefsy being perceived to day upon 
 the fight of a cheery ^ which was perceived yef- 
 terday upon the fight of a i>rick\ -ViVid the day 
 before upon the fight of hicody the mind con- 
 fiders this idea alfftratfed from thefe particular 
 chjeBSy or at leaft thofe concomitant ideas which 
 accompanied its perception from each cf them^ 
 making it a general idea comprehending all 
 4?xiftences that agree in being red. And to this 
 faculty we are beholden for the benefit of lan~ 
 ^uag^^ Parliffiilar names {qx particularideas^^^^^l^i 
 
 ia 
 
 k' 
 
t)F THE DElTt. loj 
 
 in a great mtafure, haV-c deftroyed the life of 
 fpeech, by rendering it infinitely tedious. 
 Mftva^lion is the remedy againft this. It is the 
 mind's capacity to make gentral ideas that has 
 given rife to ^^r^n?/ names ; by means whereof 
 language is made eafy, and we are qualified with 
 convenient fpeed, by the intervention of words, 
 fpoken or written, to convey ocr thoughts to 
 one another. Befides, it is of vaft ufe, in ac- 
 quiring knowledge, to have this power of con- 
 f)dcring ideas in an ahfiraEled view ; as, with- 
 out it, the making nrogfefs in underftanding 
 v/ould have been a^n infinitely lengthy b'lfinefs. 
 And further, we have it in our power, by the 
 help of this faculty, more fully and thoroughly 
 to examine ideas then we could otherwife have 
 done ; confidering them frngly^ and a-fart from 
 all others, and lb as to have the Compleatelt 
 conception of them, in their feveral properties 
 and relations. 
 
 Thofe now are the powers, qualifying ns 
 for inielkcfual acquirements. A'nd how admi- 
 rably fitted are they to this c-id ? Mnterial v.a- 
 tare is, by this means, in a great meafure, fub- 
 jecled to our command. We can viev/ external 
 objeds, even in their abfence, by their images 
 retained in the mind ; exajviinc their relations 
 and dependencies ; enquire into their properties 
 and powers ; and inveftigatc numberlefs truths 
 concerning them : Applying thern to the ufes 
 of lifcy or the entertainment of the mind infpecu^ 
 htion. And chis intellertual plafure is always 
 O ' ready 
 
iu6 THE BENEVOLENCE 
 
 ready at hand : And it will not, like arimal de- 
 light, pc^ll the deiirc, and bring on fatie y and 
 diiguili but the ofrner v/e repeat it, tne more 
 ■we Ihall be delighitd : For it is, in itlelf, a no- 
 ble exercife, and fitted to yield continually- 
 growing fatisfaclion to the mind.: — >Jor are we 
 confined to material nature only ; but, being 
 furnilhed by refe^ion, with another fet of ideas, 
 Jiave it in our power to bring even the tnoral 
 world alfo under examination ; enquiring into 
 its qualities, relations, and dependencies, and 
 herefrom difcovering the moll mnportant truths, 
 jiot only applicable to the purpofe of governing 
 our own condudl, but of giving our minds the 
 highell pleafure it is capable of from contemfla- 
 tion. It is from hence that we perceive a dif- 
 ference of powers in our own conilitution, fom.e 
 fupcrior,others inferior, and become acquainted 
 . with that government of them wherein confifcs 
 that moral oeconomy, which is our greatefl glory 
 as men : It is from henqe that we argue, with 
 fb much probability, the exiftence of number- 
 Icfs orders of beings, of like mental powers with 
 ouilelves, though pofTcfling them in far m^ore 
 exalted degrees ; And, in tine, it is from hence 
 tiiat we are capable of rifingin our thoughts to 
 the exiil-ence of fome uncreated original being, 
 at the head of all, endowed with the hiigheft 
 pofTible perfections, in the contemplation of 
 whom the mind may take the greateft compla- 
 cency. The forming us with faculties whereby 
 , we are qualified for fuch noble intcUe^ual at-^ 
 
 . tayimems 
 
OF THE DEITY, 
 
 107 
 
 tainments, evidently carries with it the marks 
 o{ btvievoleKce. Nothing indeed hut fupreme and 
 prfe5l goodncfs, could have fa wonderfully 
 adorned and endowed o-r nature. 
 
 It is readily acknowledged, theje capcicitieSy as 
 planted in us, are but low :indj)nall, in com- 
 pariibn with v;hat we may fuppofe them to be 
 in many other beings above us. And this may 
 feem to fome an obje6liox"v, if not againfl the 
 i^enevclence o( the Deity in general, yet againfb^ 
 that abfolufe perfe^ion of it which we are plead- . 
 ing for. But it is an objection of no great 
 weight. For if thefe capacities in i>s, however 
 low and im.perfeiSl, in comparifon with v/hat 
 they are in other beings, are well' adjulled to 
 the (late and circumilances of an order of crea-. 
 tures bearing ///c,y a part m .the gen eral.jch erne, 
 for good, it is all that can be lequired of rea^ 
 Jonahle be'nevokncey though heightened to infinity^. 
 Had no other beings been brought into exif-'" 
 tence befides os raen^ the obje-^ion, in this cafe, 
 it is owned, would have held good ; But as. wc • 
 are only one of the numero is orders that con- 
 ftltiite a general Jy ft em y this quite alters the cafe; 
 . m:iking thofe capacities only an evidence of. 
 w^fe and reafonable benevolence, which are fitted 
 for \\ particular part, (\(}:i\n'm^/dcb a place, in 
 the conftitutlon of this whole.^ In this view of 
 the matter, it is eafv to fee . how benevolence 
 may be infinitely perfeEl, while yet the creature? 
 that are produced by it are varioujly endowed 
 with capacities, fome Juperior^ others infericr , 
 
 Nor 
 
fpR THE BENEVOLENCE 
 
 Nor co"ld they otherv/ifc have been fitted tai 
 fill the place affigned theiri in the chain of being \ 
 Neither co 'Id they have anfwered thole good 
 ends, they were ^ijr//V^^/^r/y formed for^ Ha4 
 the brute creatures, for inftance, been endowed; 
 with the capacities that belong to us meriy they 
 ivould have been unfit for the place they new 
 take up in the creation : Neither could they 
 have been the means o^ tJpat good, they are now. 
 properly the occafion of. -And tlie fame may 
 t3e laid of us men. Had we been endowed v/ith 
 the capacities o^ angels y we ihould not have beer^ 
 farmed for Juch a ivorld as this, and for aiifwer- 
 ing thofe ends, ii) it, which we are now fitted- 
 to anfvver, and it might be neceflary Hiould be 
 anfwered in order to a full manifeflation of 
 Divine goodnefs. The truth is, xh^ ferfe^iion o£> 
 benevolence confifls, not fimply in the largenefs: 
 of the capacities it bellows upon any beings, but 
 in fitting them to the ft ate and circimftan(ies of 
 beings in Jv.ch a fituation, and bearing Juch ^ 
 flacey in the ^^//^r<3/ //to of operation for good : 
 And if our capacities are thus adjufied, which 
 cannot be difproved,it is iill that can reafcnaMyhc 
 expelled. It is no arpun.cr.t of the wantoi beuevo- 
 lence in the Creator, that they a^e no tgr/'ater : Nay, 
 had they • been i^r^j/fr^ the /'<.4(^rd?/>;/^^ dilcovered 
 would have been, in the faniC proportion, lejs 
 wije and feffe^, 
 
 it is confef.cd Hkcv.iie, that mankind are not; 
 
 endowed with ttoj'e mental powers,in ^9' W degree.s. 
 
 So far is ihis ficiii the truth of fa(5t, that the car 
 
 paciiits 01 Icarce any twornen arc txa&ly alik^. 
 
 Som? 
 
OF TFIE DEITY. 509 
 
 gome excel in on^ turn of mind, others in ano^ 
 ther; foiTie have no great genius for any thing, 
 Oihers are diftinguifljed with a very extenfivc 
 one, fitting thein for alinoft every thing : An(J 
 perhaps fome individuals in the human fpecies 
 differ as widely from others, in their raticr.al 
 pov/ers, as thofe others du from the next fpecie^ 
 below them. And this may poflibly be efteemr 
 cd Uy Ibme another objedion againrt the plea we 
 ^re making for an ahjolutely perfcEi principle of 
 benevolence in the D^i/y. But neither does this 
 ;\ppear to be an objedion, carrying with it any 
 Gonfiderable force. It may be, fome fuch di- 
 verfity^ as that which is vifible in men's mental 
 powers, could n t have been prrjetited, in con- 
 Jiltency with thofe general laws, according to 
 wiiich manktnd were intended to be made hap- 
 py. One of thefc la\vs (which vre Kave had 
 orcafion already to mention) purs it very much 
 into m^n's own power, by indullry and proper 
 appliciUion, to enlarge their capacities, and 
 make p-ogrefs in intcileflual attainments : And 
 in confequence of this law, a difference in men's 
 powers will be unavoidable j though we iliould 
 even fuppofe,what perhaps is not true, that they 
 were alike in their cr/^;;/^/ implantation. Befides, 
 the exercife of mental powers, being, according 
 to another law of nature, in fo great a mea- 
 fure, dependant on the mechcf^J'm of the body^ 
 this alfo renders it vnpofjible b'j*- :hat they fhouid 
 be different \ {va a difference in bod,:ly organiza-^ 
 tion cannot btit take place, in fuch a worjd as 
 ^I^JS;, unlcfs the laws of nafurt: lliould be inter- 
 rupted 
 
no THE BENEVOLENCE 
 
 rnpted in their co'-rfe. So that to objecb againft 
 a dijpcrity of ?nental powers is, in true confe- 
 qnence, to obje6t againft the general plan 2.c- 
 cordin'!^'; to which this fyfteni is nnade, upheld, 
 and gov^erned : Which, in fuch fhort-Tighted 
 creatures as we are, can be no other than cb- 
 jcoling in the dark, by urging that which finally 
 teiminates in our Own ignorance. 
 
 But to come more direfVly to the point.-— ^ 
 This dilTercQce in men's cap?cities, whatever 
 it is owing to, whether a difference in their 
 original implantation y or a difference in the bo^ 
 dys mecba>:ifo'2ydthGr of which amounts to pre- 
 cifely tiie Um^c thing, in the prefcnt argument : 
 I fay, this inequality of powers isfo far from argu- 
 ing want of goodnefs in the Deity, that itftrong- 
 Jy illuffrates the glcry and ferfc^lion of it. 
 
 Poffibly, the gradation in beings, by means 
 of which all fpaces are filled up, could nor 
 have been fo accurately compleat, unlefs there 
 had been a difference between the individuals in 
 each fpecies as well as between the fpecies 
 thcmfeives. Soine difparity betv/een men com- 
 pared with one another, and betv;cen the 
 creatures in every other clafs confidered, in the 
 like comparative view, might be ncceffary to 
 link together the Jeveral fpecies ^ fo as to make 
 one coherent chain, without any void or chafm. 
 
 Or however this be, it is ealy to fee the fre- 
 ferablcnefs f the^r^^toconftitutionto its c-ntrary; 
 as being better fined to promiOte the happine-ls 
 gf fuch an order of creatures as we are. Were 
 
 cur 
 
OF THE DEITY. in 
 
 onr mental powers (o exadtly alike, as that one 
 man coukl not go beyond another, but every 
 man m.ull have within hiiiifelf the whole fource 
 ofintelledlual furniture, there would be no room 
 for that converje between rnan and man, which 
 is, in the preient liate of things, one of the 
 ch\<t( pUaJureSi as well as improvements of the 
 mind : To be ilire, it could not be carried on 
 with that mutual JatisfaBion it now mav'i nor 
 could it turn out to fo great advantage. Befides, 
 if there was no fuch thing as one r- an's excel- 
 ling another, as there could not be upon the 
 preient, fuppofition, the ftrongeft fizmiilus^ that 
 now prompts us to exert ourlelves in order to 
 enlarge our inrellt6luai powers^ would be want- 
 in-^ ; and bymems thereofour very powers tiiem- 
 felves, fo far as we can judge, muffc be in aan- 
 ger of being rendered inactive, and of decrea- 
 flag in their fitnefs for exercife. And furtlicr, 
 if our capacities had been precifely the fame, 
 that fiihordifuiticn in the human fpecies, thofcf 
 Juperionties and inferioriHes^ couid not have ta- 
 ker^ place, wirhuut whicii li;e itfelf could not 
 have been enj yed, in fuch a w rid as ur's, with 
 tolerable co.nfjrt. And what is of yet greater 
 impoitance, there would not have been tiie oc^ 
 cajlon for chofe interchangeable oiFices ofhuma- 
 nicy and fociai kindnefs, vvtiich, upon the pre- 
 fenc fclieiie, not only enlarge '.>ur fphere of m.u* 
 t..al ferviceablenefo, but give opportunity for 
 the exerCife f rrany virtues per^edlive of oi r 
 natjre^and ticced to yield us high de^rcci of hap- 
 
 pincib 
 
ua TI^^ BENEVOLENCli 
 
 pdncfs we muft otherwife have been Ibangcrs to^ 
 The plain truth is, the conveniences and plea-i 
 fures^poflibie to be enjoyed by the human kind^ 
 do not feein to have been obtainable, in a world 
 conftitutcd as this is, but by an union ofcounfeis 
 and eiideayouts ; every one doing his part in 
 crder to promote the good of the whole. And 
 ^different capacities arc therequifite expedient to 
 this pvirpofe. Thtfc not only fit the fevcral in- 
 dividuals for reciprocal fervices^ but fecurc 
 their mutual dependance en each other ; here- 
 by properly linking them together, and making 
 way for thofc various exertments which are ne- 
 ctflary for the comnrton benefit. If mankind 
 could at all have enjoyed the advantage off foci- 
 ety, without this /«^^z/^///y of powersj it is very 
 evident that they C' .uld not have enj- yed it to fo 
 g^od a purpofe as with it. Their being varicii/-^ 
 /y end' wed is that which puts it in their pnwef 
 to be varioujly tifeful to each other, f ) as that the 
 happinefs .A every individual may hereby be 
 increafed bey >nd what it could otherwife have 
 been. And it is the infufBciency there is irl 
 every wzn for his own happinefs by himfelf j^^-^ 
 gly, znd alone ^ and his being obliged to depend 
 on tthers for many things, without which he 
 muit be very uncomf stable, that is, in reality, 
 the only ejjetlual bond that unites the human 
 fpecics, Tec u ring their attachrr ent to each other, 
 and ftimulating them to thofe mutual fervices, 
 vpon which the good of J^lUhe individuals doesr 
 very muck depend. 
 
 It 
 
OF THE DEITY. 115 
 
 It is ftlll further acknowledged, that our /';/- 
 ^telU^ual powers, at firft, are weak and feeble, 
 and it is in a Jtow and leifurely way, under 
 [due cultivation y and in the ule oi labor 3.nd pains^ 
 that they gain ftrength, and advance t-j any 
 confiderable degrees of their attainable perfec- 
 tion. And this likewife may be th'uight an ob- 
 ■je^ion againft the plea for an abfnlutely perfe5f 
 principle of benevolence in the Deity, But ic 
 5s, duly confidered, an argument rather enfjr- 
 cing this plea, than in any degree leflening its 
 5rcal weight. 
 
 . Perliaps, no mind, the mfinitely comprehen- 
 five one only excepted, can be f ) perfecfl as to 
 be incapable o( progrejjioniti undeiflanding. For 
 one degree of knowledge is fo conne6led with 
 another, and fo naturally prepares the way for 
 it, as that it may be an impoffibilititY but that 
 ^very created mind fliould be capable of attaining 
 ftlll higher degrees of it. So that if we were ac 
 all made capable of intelligence, it lli. tuld feei"a 
 as though it muft have been, in general-, ia 
 the way of progrejjion. And as to the particu- 
 lar method of progreffion that takes place, with 
 relpedl to the human mind, it 'is the m ^fl na- 
 tural and rational one that could have been con- 
 trived, f)r an order of beings conltituted in 
 other rcfpecls, and fituated, as we are ; as we 
 fhall evidently fee by going over its parts that 
 are obje6led to. 
 
 It is c ;mplained, that our faculties are weak 
 at firft, and advance in a flow and gradual way 
 J? to 
 
JM THE BENEVOLENCft 
 
 to their attainable maturity. To which the re!* 
 ply is, That, as the only way, accrding to 
 the eflabliflied order (:f nature, in which the 
 mind can be furnifhed with ideas, is by the 
 medium of the bodily I'enfes, and its own re- 
 fic6liohs afterwards, it was impcjfwle but that the 
 attainment if knowledge, with refped to us. 
 ilioiiid be in a flow and leijurely manner. And 
 th ii.gh our faC'-kies are feeble at firft, it is hefi 
 they 111, u Id bef ■, and an inftance of goodnefs, 
 in the Creator, rather than the c- ntrary. F' r. 
 It is to be remembered, they ceutd be o-f no 
 manner of fervice till fvjppHed with pn per ob-^ 
 je&j and there had been time to learn the ufe 
 cf them. We muft have been, at firftj whatever 
 was the (late of our faculties, totally nnacquaint- 
 •ed with ourfelves, and with the world about 
 V)S : And is would have required time, and expe-^ 
 rie?!ce, and inJiruBicny before we could have ac- 
 quired knowledge fufficient for the prrper ap^ 
 plication of any thing to the purpcfes cf life. 
 And as this is the condition of our naturci 
 faculties feehle at firfl:, but yet capable ( f gra- 
 dually advancing t ;> a mature itate, feem the 
 left Juited thereto of any we could have been 
 endowed with. There is evidently a cchgiu'ity^ 
 and proportion between fuch faculties, anci ilic 
 method according to whichknt wledge is attain- 
 able by fuch creatures as we are. Infteact of 
 having faculties in their/«// ftrength and I'lgor^ 
 before it was pofTible, coni" r; ably t. the efla- 
 blilhed order ^^f nature^ that we e^uid n ake th^ 
 
 pi\.per 
 
OF THE DEITY. tj^ 
 
 proper ufe of then, it feems much better t'af 
 they ill -uld gradually open an J enlarge, as idcaS 
 are gradually let into then t. erpl y their ex.- 
 ercife, and fit the n fnr the ofRces and enj y- 
 ments of life. And perhaps the ti(ue of our c )rn- 
 ing to a mature ftate of faculties, is, in the beft 
 manner, adjufted to the ti ne reqnifite f )r the 
 mind toget ftored with ideasy and furnifned with 
 that /kill in the ufe of tbem^ which is proper £)X 
 full. grown powers. Bciides, as we come int-j 
 the world, and mull d) fo according to the 
 prefent laws of nature, . with infant bodies^ what 
 more fit than that we fh -uld have at firft- in* 
 fant minds alfi ? How nnfuitable wonlda^^^^A/Zy 
 mature flute of mind be, for an infant body ? Wiiat 
 mif-matchrd companions, would they be fir 
 each other ? It is moft: proper, as the body flow- 
 ly and grai'jvillv advances to its attainable ma- 
 turity, that thewi;/^ ihould do iy likewife. There 
 is, upon this fcheme, an apparent adjuftment 
 be.ween the twj grand parts of .the human fra:ne; 
 and it is all along preferved in the j jintpri- 
 grefs they gradually make towards the maturity 
 they are deTigned to attain to. And, it may 
 be., that dare of tuition and difciplitie we are 
 placed under, while we leifarely pafs thr.)ugh 
 the feveral periods of infancy ^ childhood^ and 
 youths is the hell fitted initiation into a ftate rT 
 ^manhood^ qv full grown faculties. It is certainly 
 of eminent fervice in .nany refpects ; as hereby 
 opportunity is given, while ideas are lectiiig;; 
 i^ito the iiuadj and. the faculties are op':^nin2^ 
 
 andL 
 
liS THE BENEVOLENCE 
 
 and expanding, to introduce that attentivenejs^ 
 teachahlenejs^ and mGdeft diffidence^ which are the' 
 grand pre], aratives for ccnfiderable attainn^ents 
 in tfcful kncy/ledge. And \M-Ji exercije which 
 ■we are now called to, and put upon, is the mcH 
 natural and fuitable methcd, net cnly tojlreng-- 
 then and improve our faculties, but to form that 
 habit cf hdujlry and diligevce^ without which 
 we fhall in vain think of advancing in intelUc- 
 iual purfuits. And this leads to the other part 
 of the comflaint, which is, • 
 
 That our attainments in knowledge are con- 
 nedled with care anci labor j infon^such that we 
 can never n.ake any ccnfiderable prcgrefs in 
 vndei ftanding, unlefs we apply ourielves, with 
 diligeri6€y to cultivate cr-d irrpnve our minds. 
 And here it is queried, Yvhy could not we have 
 been fcrfr.ed, at once in the fame deg^-ee of 
 ihtelle^ual 'perje^ion we are ever capable of at- 
 taining to f And would not this have dii'covered 
 greater henevcltnce than is difcovered in the me- 
 thod that now takes place ? Why fhould the 
 benefit of intelligence be trulled, in fuch a mea- 
 fuie, with ouiklves,' and be made to depend, 
 vpon cur ovn induflry r What need of lb rnucli 
 pains, and iiich a tedious round-about way iii] 
 orcer to knowledge, and the happincfs that is 
 •O' rfequent thereupon, when it might hayebeen 
 given at once, without lb much ado ? To 
 which the proper anlwer is, that the commu- 
 nicaiion of knowledge, in tlie way here pleaded; 
 for^ may be an ira^o^ibility in the nature of 
 
 things i 
 
Q5 TH E DEITY. nj 
 
 uyngs : Or, at lead, fuch a coinm mication of 
 it may be /^ fjtedy upon tlie whole, and all 
 things conlidered, for, the prodi clion oi fa 
 much good, as is capable o^ beins^ produced la 
 the method that at prelent takes place. Per- 
 haps, the putting intclk'vflual at'ainments into, 
 the power of creatures themfelves, in a good mea- 
 fure, making them pofTibie only in the x^^ay i^f 
 due care and diligencey is the bell adapted of 
 any method, that could have been pitched I'poa 
 to produce x\\t greateji Jum of happlnefs. It it 
 certain,, that if as much knowledge, as we ure 
 ever capable of attaining to, was the ahfolute 
 gift of nature, and (if the fuppofition may not 
 bci thought an impofTib'e ne) a gift bellowed 
 at once, up^ n our hrft coming into exiitence ; 
 ^t is certain, 1 fay, that knowledge communicat- 
 ed this way would not be an endowment that 
 had any value in it morally fpeaking : For which 
 reafon it could not be the {qwvcz oi that pie a^ 
 furfy which might have refulted from it, had 
 it been an acquifttion of our own. And it can- 
 not be deni^^d, that pleafure is naturally con- 
 nefted wiiii the kka of knov/ledge, as the fruit 
 of our own induilry. We need only attend to 
 our perceptions, in order to be convinced that 
 yfc feel pleafure in viewing this quality under the 
 notion of a purchafc of our own, in the way 
 of diligence : ^And it is indeed one of the 
 higheft and noKl ell forts of pleafure we are ca- 
 pable of enj')ying. But, it is pbin, this plea- 
 Vine could hot have been perceived i there 
 
 would 
 
liJ THE BENEVOLENCE 
 
 would have been no foundati m laid for it in 
 nature, if it was not in our own power, by 
 care and pains, to make intdle^tial improve- 
 tnmts-. If knowledge had been the gift of the 
 Dd'^y independently of ourfelves, we lliould 
 fi^'/e had no reafon, were we endowed with it 
 \a ever fo high a meafure, for the leaft felf-af'^ 
 't Jobation on this acconnt : Nor could we rati- 
 tnally have enjoyed that f leaf ure y/hich. \^ now 
 ^a natural conlequenu:e therefrom. So that the 
 prefent method for the communication . f in^ 
 tclU^ual good is a better fitted one for the pur- 
 J ofe, than that which is pleaded for in the ob- 
 je l:ion f becaufe knowledge, abjclutely commmii" 
 €ated\s not capable of yielding Jo mk^b happi- 
 xidiSy as that which is attained to, by proper 
 fectilties, in the ufe of labor and pains : Fof 
 there would be wanting the confcious refle<5lion 
 on our ozun m^ritin the procurement of k : We 
 could not look upon it as our own acquifjioriy 
 and confequently could not, unlefs upon a falfe 
 bottom, perceive that felf'-approhationy from 
 whence alone can refult the nohlcft-kind ofplca- 
 fure we are capable of. The truth is, it is re- 
 ally heft that intdleuiuaU and indeed every other 
 kind of good-, is mavie to depend, in fo great- 
 a meafure, upon ourfelves* For it is this that 
 gives rife to the vari us exercife of our facul- 
 ties, affording, at the fame time, both proper 
 fcope and reafon {or their emplnyment : Where- 
 <ks, if good was c mmiUnicared without thec-Tx- 
 currence of uur own endeavours, i^ is not ea^fliy? 
 
 conceivable^ 
 
Of the deity. iiy 
 
 •^nceivablci h.w there c uld have been either 
 ^Qom T reafon for thoie n bit extra ns, whic»ii 
 upon the prelenc plan, arepr;periy caiied i ruij 
 and fuitabiy reccmpcnfed. BthUcs, tncre c-:- id 
 be no r.jch thing as any moral atcainiiicnt, if 
 nothing cjuld be acq.>ired by tne due exer-.; 
 ciie of our natural faculties. The .capacity f 
 making acquifitions, by our own cnueavoi.rsj 
 foitably en:iploycd, is the true and t nly balls 
 of all our moral ptrfeition. It is in confequenco 
 of this, and this ; nly, that we btcone capable 
 of virlue, and worthy <.>^ praife and com,nendation i 
 And had we not this power, we Ihouid be 
 nothing more than mcer perceptive beings, who 
 do not atiy bjt arc aiitd upon : N r, if wq 
 were thns the pajfive recipients only «. f g.'odi 
 w-uld there ha ^c been any fjundaci n laid in; 
 our nat'ire, f n* the high:Jl and nobleji o^ all piea- 
 fare ; the plcafure 1 mean, which is confe-* 
 quent upon the refle6lion on goud as .>ur ozun 
 attainment, by a right appucaii'.n cf f.ur ov/n 
 powers. 
 
 So that, upon the wi.ole, inilead f coniu 
 plaining >,( God f.»r n:t fi-rniining us wiih 
 powers, wondtrt ily contrived t) fit us f rin-i 
 tclkdlual attainments, and the happinefs con- 
 feq'.ent there jp. n, we have reafon raiher ti 
 admire die greamcfs of his benevoicice. Id 
 d ts not indeed appt.ir, wucicin he cndd have 
 difpiaycd his g.;OanL:s, as glided by whd .ii, 
 iTiOrc coiiipicu« Lifiy than iic has done, t an 
 grdcr cf beings iafw.caa vvoriJ aj Oi^r :>, an4 
 
rfd THE BENEVOLENCft 
 
 as fuftaining fuch a place in thfe fcale of intbllU 
 gent exiitenccs. 
 
 I now go . n f) iliuitrate tfi'e benevolence of 
 the Deity, by taking as cbncife a view as I well 
 Can of thofe powers, hh has endowed us with^ 
 fitting 11.^ for mo/al happinefs, the highefl any 
 being can be nade capable t f; AiiH thbfe, the 
 other mental powetS, already mentis hed, not 
 being nattended tf, ^re, in general^ the fol- 
 lowing on§s; 
 
 The firft p wer in oiir nature [call it fcommoii 
 fenfe; moral fenfe, m-^ral difcerjiment, ot give 
 il any ■ ther nane that .nay be thought better] 
 is that by which we are enabled at t ricej with- 
 out the labor of a 1 ng train of reafonihg, to dif- 
 tingiifh between moral good, and mural evilj 
 in all inftarices that are of primary iaportance^ 
 and eiOentially c^^nneded with the good of the 
 xnoral w.rld; 
 
 There is an unalterable difFerenre betwcefl 
 virtue and vice/ r, what means the fame thing," 
 between moral good, and moral evil. They 
 have their refpe<5ti^e natures, and are unchange- 
 able oppofites. Vice cannot be made virtue, nor 
 on the contrary, can virtue be made i^ice. They 
 are in themfelves what they are, and will remain 
 lb without variation, or the fhadow of turning; 
 It is, on the one hand, fit and right, that we Hiould 
 he pious towards G.d, righrejus towards our 
 fellow-men, and fober with refpe(5l to ourfelves;- 
 and, en the ether, iinnr and wrong, that we 
 fliOj^ld be impious towards the Dch^i unjuft 
 
OF THE DEITY. m 
 
 in our treatment of men, and intemperate in 
 the gratification of our animal appetites : Nor 
 is it pofTible this moral order lliould be inverted. 
 No will, no power, cither of men, or angels, or 
 even the Supreme Ruler himfelf, can make it 
 right to be impious, inftead of pious towards 
 God ; or unrighteous, inftead of righteous to- 
 wards men ; or intemperate, inftead of fober, 
 in regard of ourfcjves. To fuppofe this, would 
 be to erafe the foundations of the moral fyftem, 
 to deftroy the relation that fubfifrs between the 
 Creator and his creatures, and between the 
 creatures with refped to one another, and to 
 make virtue and vice nothing more than arbi- 
 trary names, having in themfelves no certainly 
 fixed nature. 
 
 And as virtue and vice, moral good and mo^ 
 ral evil, are thus different from each other, fo 
 is tliis difference obvioufly and at once, per- 
 ceivable by all morally intelligent niinds, unlefs 
 they have been greatly corrupted. There may 
 indeed be inftances of moral condudl, in mat- 
 ters of comparatively fmall importance, with 
 refped: to which it may be difficult to diftinguilli 
 between the right and wrong. And the analo- 
 gy here, it m^ay be worthy of notice, is very 
 exa'51: between the yiatural^ and the moral world. 
 Light and darkncfs may be lb mixe.l, that one 
 can fcarce know which to call it. Sweet and 
 bitter may be Pj blended together, that it may 
 be difHcult to fay v/hich is prevalent. Colors 
 inay be fo dilated, and placed on a portrait, 
 CL. thac 
 
122 THE BENEVOLENCe 
 
 tliat the eye of a fkilful painter may hot be abJ« 
 to difcern the precife point where one begins, 
 and another ends. But, hbtwithflartding thefe 
 mixtures, light is never the fame thing with 
 darknefs, nor bitter with iweet, nof one Colof 
 that of another; am] dity are, iinkfs in fixh com- 
 plicated cafes, readily and at Oftce difVinguifhed 
 from each other. In like manner, there may 
 be, and ofcen are, in the n oral world, cafes 
 wherein the boundaries between good ^rA evil, 
 and the fpot that divides them, may not be eafi^ 
 iy, if at all, difcerned, fo as to be able tu fay^ 
 with preciilonj here virt;:e rons into vice, and 
 vice into virtue* But this hinders not but thatj 
 in the main and elTential branches of morality^ 
 the virtuous, and the vicious condu6t niay obvi- 
 oufiy be perceived, where the mind*s perceptive 
 power has not been, in a great degree, vitiated, 
 and hurt. And, in veiy trutii, the God of nature 
 has, in his abundant goodnei's, fo formed our 
 m/inds, and given us foch a power of difcern- 
 Tiicntjthatit mi.ft be owingj uiJeiswe are ideots, 
 or madmen, to feme heincLS fauitinefs, we our- 
 lllves are juiliy chargable v>^ith, if we are not 
 able, without difficuly, v difcern the difference 
 right and wTong, in the more important points 
 of moral obligation. Will any m;^n, who has 
 not ilrangely perverted the proper ufe of his 
 perceptive powers pretend, that he cannrt, or 
 that he duos not, fee it to be fit and rights 
 on the cne hand, that fuch a creature as he 
 is fo related to God, and dependant ."n him, 
 . " fiiouiti * 
 
OF THE DEITY. i^^ 
 
 fhould yiel4to him the lave of his heart, 'and 
 the obedience of his life ; and, on the other, 
 tl^at it would be unftt and wrong to withdraw 
 his affection from him, and behave with difrc- 
 fpedl towards him P Will any n;an,in the due ufe 
 of his difcerning power, calmly and deliberate- 
 ly fay, that h^ cannot perceive it to. be right, 
 t;hat he fhould do to others, as he would they 
 fbould do to him, in like circumftances, and 
 wrong, unalterably wrong, thit he ihould do 
 Othcrwife ? Will any man, not having darken- 
 ed his heart, declare, fpeaking the truth, that 
 he daps nox fee it to be right, that he fhould 
 govern his pafTions, and keep his fenfual ap- 
 petites within the reftraints of reafon ; 
 and wrong, evidently wrong, to give 
 way to anger, wrath, nalice, and to take an 
 UAb iunded liberty in gratifying his ani nal na- 
 ture ? That maa, be he who he may, if r.ot 
 void of common fenfe, is wholly inattentive to 
 its di%ites, who perceives no. m^ral diiference 
 between revering, and mocking his njaker ; 
 between being honed and knavi'h, in his, tranf- 
 a<51:ions v^^ith his neighbour; between being 
 chafle, and lewd J between. living foberly and ia, 
 the pra(5lice of drunkennefs ? Qrifhe does not 
 perceive the former to be amiable virtues, and 
 the latter deteftable,. infamo'js vices ? Th(^ mo- 
 raj difference in, thefe ways of condud- is felf- 
 evident. There needs no. arp-umerration, na< 
 feries of inter mediate ideas, to point it out, 
 j^Arely mentioning them, provided it is (^one irv 
 
 wordii 
 
124 THE BENEVOLENCE 
 
 words that are clearly iinderfcood, will at pncCj, 
 enforce conviction, imlefs in feeing men wilj 
 not fce^ in vvhich cafe it would be a vain thing 
 to expecl,that reafoning fliouldhave an effeclual 
 inPiuence on them. For illuflration, I fhaU. 
 bring to view here a particular inllance. That 
 rule of condu6t, ^- do to others as you would 
 they ihould do to you/* is fo evidently fit and 
 right, that, upon the bare propofal of it, the 
 mind at once difcernsit to be juft and equal. To 
 life arguments 'to make it appear reafonable^^ 
 v/ould be only to darken the evidence of its be^ 
 ing fo. No medium of proof could, in this 
 cafe, be introduced, which would not more 
 need to be proved, than the thing itielf it is 
 brought to prove. It is not indeed eaf ly con- 
 ceivable, that any m.an, who has the under-^ 
 Handing of a man, and is not under undue in- 
 fluence from evil afFe6i:ion, fliould hcfirate one 
 moment in his judgment as to the iuitablenefs 
 of this moral rule of condu6l. Its equity is fo 
 obvious, ?.nd fo inftantly and glaringly firikesL- 
 the difcerning power, we are all naturally fur- 
 niflied with. And, in truth, however com^ 
 mon it may" be, among men, to throv/ prr.c^i-^ 
 cal contempt upon this rule in their treatment 
 of one anothcf, 'none do it becaufe they enter- 
 tain in ihcir mJnds aa opinion of it as an unfair, 
 unequal regulator of their behavior ; but be- 
 caufe they are thoughtlefs and inattentive, or 
 fuTer thcir.fclves to be enticed, and led cfide by 
 iiiigoverncd prid.e.pafiion and luft of one kind or 
 
 another* 
 
OF THE DEITY. iij 
 
 another. This is the true reafon, .-why they aft 
 in contnidiflion to the rule ofri^Hit, noc only in 
 this, but in all other great and important cafes 
 in m 'ral life. They indulge thefe and thofe 
 vicious gratifications, not beccUife they do not 
 perceive them to be unieafonabre, but bccr.ufc 
 they are excited licreto by the lufls of the flefli, 
 or mind, or both. It is true, tlie moral power 
 ofdifcernment, as well as the other intellechial 
 faculties, mav, in coijiirjon with the bodily or- 
 gans, be {o debilitated, if not fpoiled, by nicn's 
 accu Homing themfclves to do evil, as ro be 
 unfitted for the proper ufe for which they were 
 implanted in their nature. And, perhaps, 
 there are fo'ne, annong wicked men, who, by 
 having long habituated' themfelves to live and 
 ad, as hurried on by theimpetusof ungovcrned 
 paiTuns and affections, fuch as an irregular Iovg 
 of themfelves,. ^n^'theif own feparate interefl: ; 
 the 1 >ve of honor ; the love of riches ; the love 
 of fenfuaiity, and other luds : I fay, tliere are 
 thofe, v/ho, by a courfe of thus conducfting,, 
 have gradually fo wealcened their moral fight, 
 as t ) be, in a great meafure, if not totally, 
 unable X) difcern thofe afcions to be wrong, 
 vvliich are glaringly fo, and appear to be fc, 
 vvidi a meridian lufbre, to all who liave eyes to 
 fee. But this is not the commpn and ordinary . 
 ftate even of wicked men, There are, it inay^ 
 be;, comp3ratively fewj but have fon:..uch mo-^ 
 ral difcernment, as not to be able to go on in 
 vicious pradicc, in inflinces that are great and. 
 
 heinous. 
 
ia6 THE BENEVOLENCE 
 
 heinous, without remonflrances from within. 
 They do not finfully gratify their appetites, be- 
 caufe they have no lights or fenfe, (<£ its being 
 luifit,^ and wrong that they Ihoiild do fo j but. 
 beeaufe they are tempted of their luft and over- 
 come. The law in their members, getting the 
 better of the law in their minds, influences tl\ein 
 to do that they approve not , yea, many times, 
 that they even hate, it is f^ oppofite to the light; 
 in them, which ought to be the guide of theic 
 c -nduA. 
 
 The account I have thus given of that i r*- 
 planted p, wer in our nature, which enables u$. 
 at once, without labor and pains,^ to difctrn 
 the difference between right and v/rn^ in aH 
 
 freat and iirp rtant inP^ances in m^^ral life, is, 
 imagine, Itri-ftly jult, and verified to be fo 
 by the univerfal experience of ipankind. The^ 
 plain truth is, we are fo farmed by the G' d ^.f 
 nature as that we as readily, and with as much 
 certainty, perceive mor^il qualities as ih^fe that 
 are pofT^.ble. By the inttrventi ;n of - ur bodily 
 organs, we diredlly perceive the difference be- 
 tween white and black, fweet and bitter,, and 
 know that the '^ne is n t, and cann- t be, the 
 other. By the difcerning power t f cur minds, 
 we perceive, in the like dircdl ^nd immediate 
 way, thefe and thofe qualities of temper and 
 condu(fV, and are at once fatisfied that they are 
 cither morally g^'od, not evil -, or morally evil, 
 not gO')d : NiT is this moral difcernment con- 
 fined to fonie among men, in diilinclion fn-m 
 
 ethers i 
 
OF THE DE IT Y, 127 
 
 others ; but is common to all ; as being a p v/cr 
 the whole human race come int.> the w rid en- 
 dowed with. And it is frrrn this p wer tliat 
 ftioral reafoning takes rife. It fupp-fes fiich a 
 {)erception of moral qualities as is common to 
 all, and in vvhich all, n-^t ha zing corrupted their 
 minds, accjuiefce as primary principles ; and in 
 thefe, realoning, with reference to the mora! 
 w^orld, mufi: finally terminate in order to Its be- 
 ingftriflly conclnfive j and wherein it fails of 
 doing foy by a non-conne6lion in the chain of 
 intermediate ideas brought to view, it is efTer.ri- 
 ally defe6live ; or fhoiild the connexion bejuft, 
 but not difcerned by^ any to be fo, it mufl, as 
 to them, be the fame as if it was really infulTi- 
 dienr arguing. Primary m >ral truths, fuch as 
 are perceive 1, and alPin'-ed to, as fuch ; and 
 thisjwithoiit hj'itation, by manlcind in common, 
 in confejU-.-iice jf thac power o( difcernment 
 t;i'7 con:; into beiig furnifhid with, are the 
 only b.i^is on whuh there can be reafoning to 
 any purnofe ai.-«ng iTjen, with relation to the 
 ni'til fv^ben. Reafjning powcr:i, if there were 
 no firfl moral principles, in which mankind 
 could agree v/irhout deoare wo Id ferve ratiier 
 to prom')re endlefs v/ran-lin>'S,than virruocspur* 
 fuicSjin oppoTnion to thofe chaL are vicious. The 
 authornf o:ir beings ha^ therefute wifely, as well 
 as kindly, taken c ire to plant in vr rature a 
 morally difcerning power, whi^h is admirably 
 fittei to diftln-r .i^ witho-it dinici.:]tv, between 
 right and WTong, tiiau we ini^jii. chuxc aiid purfnc 
 
 the 
 
I2i THE BENEVOLfiNCE 
 
 the former, and refiife and avoid the latter. lA 
 virtue of this power, and by the exercife of itj 
 if we have not v^eakened, norfpoiltit, we inayi 
 as it were, by a glance of our moral fight, in all 
 important cafeSj fd perceive the difierence there 
 is in ac^lions as to pronounce with certainty, 
 that thefe are morally good, thofe morally evil. 
 What a noble implantation is this power in our 
 nature ? What a n»ighty guard againft vice, and 
 preparative for virtuous practice ? Wherein 
 could better provifon have been for fuch im- 
 perfeft beings as we are to engage our care to 
 2.61 up to that which is right, and not allow our- 
 felves in doing what is wrong ? We are cer- 
 tainly laid under the (Irongeil obligations of love 
 and gratitude to that Glorious Beings who has 
 implanted in us this excellent power, and fhall 
 be inexciifably blind if we do not fee that he is 
 benevolent, and bafe to an high degree if we do 
 not find ourfelves difpofed to make our humble 
 and thankful acknowledgenr.ents to him as fuch. 
 Another power in our nature is that oijelf-de- 
 Urminaticn^ which gives rife to our volitions, and 
 confcquent anions, and is, in true propriety, 
 the caufe of them. Tliis power in us men, 
 whether it be called felf-determination, or by 
 any other name, is the only bafis of moral ob- 
 ligation. Unlefs this be iirlt fuppofed, to talk 
 of moral a'>-ency is a contradidlion to common 
 fenfe, andm itfelf a grois abfurdicy. W\^ might, 
 it is true, without the implantation of fuch a 
 power in our nature:, in confequence of a chain 
 
 of 
 
OF TFIE DEITY* 1:19 
 
 of exterior caufes^ not within the reach of our 
 contronl, be irade inflruments in the produd:i- 
 on of any effe^ls which are unavuidably con- 
 nedlcd with their chain of fatality, Ihould even 
 volition or choice be one of its links. But 
 agents, free agents, we could n-n be, of wJiora 
 it might, in confiltency with truth, be afiirm- 
 cd that they were the producers of chefe ef- 
 fe6ts : The author of this chain of caufes, 
 which inevitably gives exiftence to them, is 
 their real, and only proper caufe. A power in 
 man that will fubject his volitions to his com- 
 mand, and confcitute him the efficient of thofe 
 'effe6bs that are confequent upon them, is the 
 only bottom upon which agency can, with 
 the lead fhadow of propriety, be grounded. 
 There is, in the nature of things, an eflential 
 difference between confcious voluntary machines, 
 and agents ; that is, in other words of precifely 
 the fame import, beings that are> ftri^ily fpea- 
 king, caufes of the efreds that are afcribed to 
 them. Such agents are we men ; and we are, 
 or maybe, as certain ot it as that we poifefs ex- 
 igence. For it is as evident a truth, and as evi- 
 dently perceived by the mind to be fo. We 
 do not ordinarily make ourfelves fo ridiculous 
 as to endeavour, by reafoning, to prove to our- 
 felves that we exiil. We know that we do 
 without argumentation, becaufe we feel that we 
 do. It is an objeft of direcl:, immediate, and 
 unavoidable perception, iuperfeding the ufe of 
 Arguments, and indeed rendering it needlefs, 
 
 R not 
 
i20 THE BENEVOLENCfi 
 
 not tofayabfurd. The fame may be faid, and with 
 equal propriety, of that power, we are natu- 
 rally endowed with, which conftitutes us agents, 
 or beings that are efficiently the caufes of their 
 own volitions and actions. To go about to 
 prove this^ by a long train of leafoning, would 
 be very like holding a candle to the fun, in 
 its meridian lullre, for light that we might be 
 able to fee. It is a firft, and fundamental 
 principle in morals, and to be evidenced, not 
 by arguing, but by an appeal to commort {(^vicy 
 or, in other words, the perceptions of mankind 
 univerfally. We all feel the exiftencc, and 
 operation of this power every day we live. The 
 language of all the world, their projedlions, 
 their purfuits, and the whole frame and order 
 of their aftairs^ relative both to this, and the 
 ftate that is beyond it^ are founded on this fup- 
 pofition, and would be fo many downright in- 
 confiftencies, if they were not^ from their own 
 perceptions, fo certainly convinced^ that this 
 fuppofition was the real truth, as to admit it 
 into their minds as fuch without the leafl he- 
 fitation. 
 
 Many there were, I know, among the pagan 
 philofophers, in foriricr ages, wdio thought, and 
 fome there are among the philofophers, not to 
 iky divines, of the prefent age, who agree with 
 them in thinking, that all cffefts take rife from 
 ^chain of caufes, with the Deity at its head as 
 tlie only efficient, founavoidably linked together,, 
 conneded with^ and dependant on each other, 
 * tliat 
 
OF THE DEITY. 131 
 
 that the coming of thefe effccls into event, In 
 confequcnce of the unavcidiiblc operation of 
 thefe caufes, is not only certain, but abfolutely 
 ineyitable. And they confider mankind, with 
 all their powers, as fo many links in this ad- 
 amantine chain, no one of which can poITibly 
 fail in the produ6tion of the effe6l alTigned to it. 
 Tliofe, among the abettors of this fcheme, 
 who are capable of looking forward to confe- 
 quenccs not very far diflant, clearly and fully 
 perceive its inconfillency with men's being free 
 agents, and that it totally deflroys the idea of 
 moral good and evil. They accordingly de- 
 clare with an honefl, frank opennefs, that the 
 difbinclion that is commonly made between -tio- 
 ral go )d and evil has no foundation in nature, 
 however v/ell adapted ic may be to vulgar pre- 
 judices and conceptions. And they are herein 
 confiitent with thcmfelves. And fu'tier, as 
 it is fuppofed in this fcheme of their's, than 
 there Is no evil in the creation but what ii 
 natural. Intended for the produ6lion of good, 
 and fo unalterably connected with it as that 
 it fliall finally terminate in it, by effeding the 
 complete happinefs of all,, without limita- 
 tion, or exception, it refleds infinitely lefs re- 
 proach upon the Deity than the fcheme of thofe, 
 who v/oiild graft free agency upon the do(!lr:ne 
 of fatality, and ill-defert in men, upon the ope- 
 ration of caufes over which they have no power; 
 and, as the refult of all, fix vafl: multitudes 
 of them, ia the place wiiere they ihall be tor^ 
 
 mented 
 
132 THE BENEVOLENCE 
 
 tncnted day and night, without intermiflion, for-^ 
 
 ever and ever. 1 his is the fcheme embraced 
 
 b / f me at this day, and by fome too wlio are- 
 
 called divines, and would be looked upon as 
 
 the only orth,.dox ones among their brethren*^ 
 
 B r it is lb groisly falle an one, fo debafing 
 
 to the nature of man, and fo diflbonorary lo. 
 
 the perfeftly benevrdent God,, that h is (trange 
 
 any iliould entertain a favorable opinion of ft. 
 
 The chief thing they fay in its fupport is^ 
 
 that it leaves manlcind at liberty to do as they 
 
 Ihai) pleafe, to ccndudl without reRraint con- 
 
 ff rmably to what they have willed, and chofen.. 
 
 And what greater liberty can be defired ? If 
 
 we may n^ -r be thought capable of a6ting mo- 
 
 ■ r:^Ily well or ill, while we are able, without 
 
 hindrance fnsm exterior caufes, to do as we- 
 
 ch« fe t^ do, what can niake us moral agents ? 
 
 V\"hat m'wTe is neceiTary ? What more are we- 
 
 conici 'US of, fr m any perception of cur minds? 
 
 Tie anfv/er is at once obviors. it is not true, 
 
 thac our percepti(»ns go n^ further than to af-. 
 
 f re us, that v;e can do as we have willed, and 
 
 are Dkafed to d.\ Bcfides tliis, and far beyond 
 
 ir, they certify it to us, that we are at liberty 
 
 t will or nut to will, tn ckufe or not to chufe^ 
 
 the doing of thefe an^l thofc a,(5>ions. We feel, 
 
 in oiirfelves a power over our volitions, andfrch 
 
 i'\ one as enables us to dire^l, fuipend, ,ver- 
 
 ' '% or pnt an iniire flop to then :• Kor, un- 
 
 iciii we v;ere polfefied 1 f i]-js don.inion, could 
 
 v/c hi: '.'-^ however greut iibcriy iT-ight 2>e 
 
 aiic'^ved 
 
OF THE DEITY. ijj 
 
 all )Wcd ns in bringing into event what we have 
 previoufly willed. It is eflcntial to free agency, 
 and fuch a life of it as to make us capable of 
 good or ill dererti,that our volitions, nponwhich 
 our actions follow, Ihiuld be within the reach 
 of our eonimand. The birds of the air, and 
 the beads of the field, will and chufe what tho/ 
 d > as really as we men ; and it naay, with as 
 much truth, be faid of them, as r.f us, that they 
 d > as they are pleafed to do. Their whole courfe 
 of conduct is the elfed of previous ch )ice and 
 pleafure. But we never call them agents, nor 
 do we efteem them fuch. And why ? The reii- 
 fon is, beca.ife they have no power over their 
 volition. They are effe(5ts produced in them 
 by the operation of caufes, not within their 
 governing cjm'.nand. The fame may be faid 
 of mad^men. Their a6bi)ns are voluntary. They 
 do nothing, but in onfequence of previous will 
 and pleaf ire ; but we do not account them ca- 
 pable either q{ moral good or evil. Should 
 they do ever h much mifchief, we do not charge 
 them v/ith ill defert, however loud we may be 
 in complaints that they are not rellrained from 
 doing hurt, by being kept under due confine- 
 inent. And what is the reafon of our think-^ 
 ing thus differcndy of di(lra(5led men, and 
 others who. have the full ufe of their mental 
 powers ? The true and only reafon is, the for- 
 jmer are hurned on to volition by a wild im- 
 petus, over which which they have no power ; 
 " tqt the latter have it in their power, to reliraiai 
 
ar34 THE BENEVOLENCE 
 
 and govern their wills and choices : Nor, vn^ 
 lefs they were endowed with this power, would 
 it confilt v/ith common fenfe to think, or fpeakj 
 of them uS moral agents. If, inRead of being 
 the canfes of their volitions, they were pro7 
 duced in them as linavoidable efieds of an ef- 
 tablifhed concatenation of catfes exterior to 
 them, and over which they had no donunion^ 
 not more than they have cvf r the palpitation of 
 theirhearts,orthemotion of their hngSjthey might 
 beconfcious machines,meer pafTive i n ll: ruin en ts, 
 capable of being wrought upon in varicus 
 W^-ys ; but agents they could not p fflby be. 
 With refpe«5h to them, the application of the 
 "words, virtue or vice, reward rr punifhment,, 
 would be nothing better than fo niany unm^ean- 
 ing founcs. Moft certainly, the ideas thofe 
 words are m?de the figns of, in common ipeech^ 
 cot id not be applied to them with the lead: 
 degree of proprieiy, I might rather fay, with-, 
 cut the greatefl abfurdity .-^ What conceivable 
 abfurdity can be more fhocking to the human 
 ruind, not corrupted with a falfe glare of vair\ 
 fcience, than for men to commend or blame 
 themfelves, : r for others to do it, for what 
 they are no more the caufes of, than of the beat- 
 ing of their pulle, and could no more prevent- 
 than the ebbing and flowing of the fra, the ri- 
 fmg or fitting of the fun, or the motions of any 
 the flats they fee rolling in the heavens ! 
 
 It. may be worthy of remark here, this plarv 
 of fataliihn is wholly the product of metaphy- 
 ficaj fubtilty, and on dired contradifticn to the 
 
 invariable 
 
OF THE DEITY. ijjf 
 
 invariable confcinnrnefs mankind have of i 
 power within themfelves to give motion t the 
 faculties, both of tlieir f Ails and bodies. Nay, 
 even thofe who pretend to believe the doctrine 
 of fatal caufiliry, a're6lly contradift, by their 
 pradlical fentiments, and in a fteady uniform 
 courfe, what they profefs in words. For their 
 wh')le condufl in life is jufl as thcir's is, wh» 
 really think they are pofTeficd of an a6live felf- 
 moving power, and arc the caufes of their own 
 volitinns,and the eiTe6ts confeqnent upon them ; 
 and, I may add, juft as it would be, if they 
 were fuliy of the .fame fpeculative opinion. 
 Their pra6ticc in life is a confutation of their 
 faith in theory. 
 
 It is readily allowed^ liberty in man^ in op- 
 pofiti' n to neceilky, is one of the great wonders; 
 of God. The power in our nature thatcnfti- 
 tutes us free agents is an an^azing contrivance 
 of infinite wifdom. The modus of its exift- 
 encc and operation is too great a deep f )r us 
 to fa'ht?<.i. It lias trieo, and puzzled the 
 greatcil" geniufTes in all ages, and in all 
 parts of the world. And, perhaps^ we fhall 
 never be able, at lead on this fide mortality, try 
 take in a comprehenfive idea of it. But is thisB 
 a good reafon why we fliould deny, rr difpute, 
 the real being of fucii a power in ourconilitoti- 
 on ? Do any knov/, or can t]iey,by metaphyfical 
 fcarching, find out the nexus between foul and 
 b:jdy ? Can they tell us h w they influence each 
 Other ? And yet, it is certain there is this nexus,' 
 
 and 
 
>j^ THE BENEVOLENCe 
 
 and mutual influence between them : Nor can it 
 bedifproved by all the fubtilty of vain realunlng. 
 The lanie may be faid with refpcd to the pow- 
 er of man over his volitions, and ccnfequcnc 
 a/ftions. The manner of its exiftence goes be- 
 yond oirr invefligation ; bi:t the real exift- 
 enee of fuch a power can never be difproved, 
 Kowevcr itm.ay be darkened and perplexed. We 
 feel it to be a truth, in confequence of wliich 
 Vie are, in a reafonable fenfe, mailers of our- 
 felves. Our daily experience, if attended to, will 
 indtbitably afiure us, that the exertions of our 
 minds and bodies are under our own dominion. 
 The plain truth is, fuch a power in men as 
 will make them caufes, real proper caufes, of 
 their volitions, and the effe6ls confequent iipori 
 them, is the grand fupporting pillar of the v/orld, 
 confidered as moraL Take this away, and in 
 ar once falls into defolation and utter ruin. If 
 men's volitions, and their confequent effeAs^ 
 are the refult of invanabie ncceflity, in virtue 
 of exterior caufes fo inviolably connt£ted, as 
 that they will, and mud, come to pafs, the 
 author of this connexion, which, according to 
 this plan, is God, is the only agent in our world, 
 and the only efficient, and real author, ofwliat- 
 ever has been, or fhall hereafter be brought 
 into event ; not excluding any of tlie rnoft 
 complicated villanies that have been, or may 
 he perpetrated by any of the fons of Adam. 
 Is ihis a fcjieme of thoughts fit to be embrac- 
 ed by intellif>,cnt: creatures ? Will it not di- 
 
 redly; 
 
OF THE DEITY. 137 
 
 tct^Iy, and certainly follow^ from the fuppofi- 
 tlon of its truth, that virtue and vice are idle 
 names, having no reality in nature? Thar men*s 
 accquntablenefs to God, and liablcnefi, to be 
 ^puniQied, upon the foot of ill-dcferr, are vulgar 
 notions only, incapable of any folid fupport ? 
 That the characler of God> as amoral Gover- 
 nor, is a vain imaginati n ? And, in a word^ 
 that religion, whether natural or revealed, is a 
 fenfelefs pretence, fuired only to ferve the pur- 
 pofes of poliricians andpriefts ? It would indeed, 
 "Upon, this fcheme, be ridiculoufly abfurdto fup- 
 pofe there ever was, or could be any fuch thing. 
 Having thus evinced, from our confcious 
 perceptions, that we are the fubjeAs of an in- 
 ward, governing power over our faculties, ia 
 virtue of which we are conftituted free agents, 
 as being the true and proper caufes of our vo^ 
 lit ion, and confequent a6lions, it will be ^2{y 
 to point out the iDenevolence of the Deity in 
 putting this power in our nature* It is indeed 
 the moft important one we are endowed with, 
 and the only bafis of the highefr happinefs, in 
 kind, we are made capable of enjoying. Had 
 not this power been planted in us, we fhould 
 have been paiTive inftruments, not moral agents. 
 It is this pov/er that dillinguifhes us from, all 
 the various clafTcs of inferior animals, and ren- 
 dei*s it poiTible for us to perceive pleafure far 
 Superior in its nature to any, they can be the fub- 
 jefts of. 1 hey have no perception of felf-appro- 
 bu:ion,from a confcioufnefs of having done wtH, 
 S ncr 
 
ijS THE BENlBVOLENCE 
 
 nor of the pleafure that is the natural refult 
 therefrom. This, perhaps, is the highefl kind 
 of pleafure communicable from the Deity 3 and 
 It is perceivable only by moral agents. No 
 beings, to whom the Deity has not committed 
 the care of governing their faculties, can, by the 
 exercife of them, defcrvc the applaufe of their 
 own hearts, and enjoy the fublime fatisfadion 
 arifmg herefrom ; But it is v/ithin the reach of 
 the capacity of all fuch to feel this felf-appro* 
 bation, and confequent pleafure j and they may 
 go on in this enjoyment with continually in- 
 creafing degrees, in proportion to the degrees 
 of virtue they difcover in the good government 
 of thefe various faculties, they are entrufted 
 v/ith the care of. What a nobly interelling power 
 is this, that makes us free agents; as, by doing 
 fo, it makes us the capable percipients of hap- 
 pinefs more highly exalted, in kind, than it 
 could otherwife have been ? It is not conceiva- 
 ble, wherein the perfe6lly benevolent Being 
 could have made a better, ani, at the fame time 
 a wifer provifion for our enjoyment of the high- 
 eft kind of happinefs : Eipecially, if it be re- 
 membered, that he has conftituted fuch a con- 
 nection betv/een this happinefs he has made us 
 capable of, and the aflual enjoyment of it, as 
 that it cannot be enjoyed but in confequence of 
 a right exercife of thr.t power, which chara(5ler- 
 ifcs us mor?.l agents ; by which means, our 
 coming to the enjoyment of this happinefs, we 
 inay be the iubjc(^s of^ is aconftant, continually 
 
 abiding. 
 
OF THE DEITY. 139 
 
 abiding, and powerful motive ^ to engage our 
 care tlius to exercife this power in our nature. 
 What an admirable contrivance for our good is 
 this ? How amazingly does it illuftrate both the 
 wifdom, andbenevolcnceofGodl It may fur- 
 ther enlarge our idea, of this benevolence, it it 
 be conlidered, that our Creator has, in like man- 
 ner, conftituted a connexion between carclefsners 
 VI the exertion of this power, or, in exerting ic 
 an undue wrong manner,withfclf-diIapprobation^ 
 and confequenr uneafincfs. This, it is poiTible, 
 may appear to fome, at the firlV glance,, an ob-. 
 jediion againft the Divine benevolence, rather 
 than a proof of it. But a little attention will 
 Ciew Lhe contrary. What was the defign of our 
 mikcr in thus conneding difapprobatjon and 
 uneafmefs with a carelefs, inattentive, and wrong 
 exertion of the power that conttitutes us agents ^ 
 Was it that he might make us unhappy ? ^o ; 
 but quite the rcverfe. It is. an expedient he 
 piiroolely contrived, a connexion he wifeiy and 
 kindly conftitutcd,, that he- might prevent our 
 making ourfelvesmiferable; His view was, that 
 we might perpetually carry m our own breads a 
 powerful motive to make ourfelvcs happy. And 
 one of the moil conlbaining mativcs.it is to put 
 us upon fo.ufing our determining power, as that 
 we may hold- exiftence with lelf-approba. 
 tion and that lieart-fclt pleafure which relults 
 therefrom.. I may properly add yet further here, 
 this command we are entru fled with- over the 
 ^xwion of our faculties, and a right ufe of it. 
 
 arc 
 
140 THE BENEVOLENCE 
 
 are the true and only bafis cfthat approbation^ 
 of our Maker, and that confcioufnefs ofit with- 
 in ourielves, upon which is raifed, that inward- 
 peace and fatisfa6Vion of foul which yield the 
 higheft relilli to life, and have m them a fuf- 
 ftciency to fiipport and connfort us under all tho 
 various vicifTitudes, trials, and eventS) we may. 
 be called to pafs through, while in the world j. 
 and,^ what is more, inconceivably more, thi$ 
 inward fenfe of the approbation oP God, thc^ 
 foundation of which is the right ufe of the power 
 of decenTiination we are endowed with, is tliat 
 only which can rationally relieve us in the view- 
 cf death, and infpire the hope of a glorious 
 imnnortcility beyond the grave, as the reward ^ 
 good God will beftow- uport thofe, who have acft- 
 ed their part well on the ftage of lift, Somej 
 perhaps, may be difpofed to treat the notion of 
 happinefs, as taking rife from the approbation 
 of God, and the perception of it m the breall^ 
 with fneering contempt. But they ought, with- 
 out fear of giving them any juft occafon of of- 
 fence, to be freely told, they are fo formed by 
 the a- thor of nature, tliat they could not be 
 chargable with this guilt, if they had not firilj 
 corrupted, and in a great meafure fpoik, their 
 perceptive powers, by having walked according 
 ro the co'.'rfe of this world, fulfilling the defirts 
 of the flclb and mind It is, beyond all doubt, 
 owing' to tliis, if any can find within ihem ("elves 
 ii diffiofediiefs'to prophane this highly in>portant 
 and intcrefiing matter with banter and ridicule^ 
 
 If 
 
O F T H E D E I T y. 141 
 
 If there is fucK an exifting being as God (as 
 there moft certainly is) his approbation muil 
 be worth more than all earthly good ; and a 
 confcioiifnefs that we are the objeds of ic muft 
 yield inward delight, greater than can be con- 
 ceived of by thofe whole afie<5lions are fee vpon 
 the infinitely lower pleafures. of ti;ne- and fenfc. 
 Free agency, in oppofition to neceflity, is ihac 
 only which can, in confiftency with redbn, pre- 
 pare the way for what we mean by the ap- 
 probation of God. And' it is an argument of 
 his benevolence, and the greatnefs of it, that; 
 ke has fo made us, as that, by a right ufe of 
 our powers, we may attain to a confcioafnefj 
 of being the objects of this approbation, and 
 a perception of plcafiire in connexion herewith^ 
 or confequent hereupon, whichexceeds all other 
 pleafurable fenfations, while yet it is only afore- 
 tafte of far more noble and exalted pleafures 
 at God's right hand forever. 
 
 Befides v/hat has hithcno been fiiid, it may be 
 further worthy of notice, our being free agents 
 is that which not only makes ns living imagc.'^ 
 of the Deity in that perfcclion of his nature which 
 is his greatcH: glory, but capable percipientSj in 
 a degree, of that liappinefs which is his higheil. 
 J^id the exertions of the Divine Being take 
 rife from the fame nccefnty as his jmrnenfity, 
 or eternity, he would not be a free agent. In 
 order to this, he mud be pprfeiTed of a power 
 over his volitions, a5 well iir, a power of exer- 
 tion in confequeiicc of which he has willed and 
 
 cholen. 
 
i4a THE BENEVOLENCE 
 
 chofen. Had he not this, power, it ^\ould be- 
 abfurd to attribute to him that liberty, whicK, 
 IS infeparable from free agency : Nor would 
 any difplays of his perfedions be morally va-^ 
 luable in the leaft degree, as they would, in this 
 cafe, be the effe6ts ©f natural necefTity, not of 
 free choice^ It is their being exertions, follow- 
 ing upon what was freely willed that gives them 
 the denomination of moral, aijd claims our 
 love and gratitude. This power in< the^ Deity, 
 v/hich enables him with freedom, in oppofitioa 
 to neceflit)^ both to will, and to do, is his 
 greatefl: glory. And it is, perhaps, from the 
 exercife of this power, that his bleflednefs, ia 
 the enjoyment of himfelf, principally flows. 
 Now, by the. implantation of a like power to 
 this in our nature,, we are made after the fimi-. 
 Jitude of God ; and, by a right ufe of this 
 power, we are capable of being,, in a noble 
 degree, iiappy as he is, and with the like kind 
 of happinefs. Without controverfy, the moft 
 exalted happinefs, it is pofiible we fhould en- 
 joy, is that which is connefted with, and depen- 
 dant on, a free, but wife and good, ufe of that 
 power, in the exercife of which we may mani- 
 left it both to ourfelves, and others,, that we arc 
 benevolent, holy, jufl:, faithful, and, in a word,, 
 perfect, according to our meafure, as God is 
 perfect. Had we not this power, we could be 
 happy in no other fenfe, than that in which all 
 meerly percipient beings are fo. Our happi- 
 nefs covldnot be the refultofourown choice, in. 
 
 the 
 
or THE DEITY. 143 
 
 the free exercife of our powers ; but the effed 
 of exterior caufes, over which we had no com- 
 mand. We might, it is true, in this way be 
 in a degree happy ; but our happinefs would 
 not be worthy the name, in comparifon with 
 that which arifcs from a morally good condudl, 
 in confequence of a right ufe of that power which 
 makes us free agents. It may be fubjoined 
 here, the Supreme Beirtg would not have been 
 fo happy as he might have been, had not this free- 
 dom of will and choice been one of the glorious 
 perfections of his nature j and the exercife of this 
 perfection is invariably accompanied with de- 
 light. -He is ever pleafed with his eleflions, 
 and they are a fource of eternal fatisfaclion to 
 him. The fame may be faid of us men, all 
 due allowance being made for the infinite fupe- 
 riority of God to fuch creatures as we are. We 
 could not have been fo happy without freedom 
 of choice, as we may now be in confequence of 
 our being endowed with it. It is with plea- 
 fare we view ourfelves as dignified with the 
 power of free cledion, and the exercife of this 
 power is always attended with fatisfadlion j but 
 with fatisfaClion of the higheit kind, and in 
 the higheft degree within the reach of our capa- 
 cities, when exercifed in a due manner, and in 
 confiflency with what is right and fit. If we 
 cannot difcern the benevolence of God, and the 
 greatnefi of it, in implanting this power in our 
 nature, it fliould feem as though it mud be be- 
 caufe wc hwwe fo blinded our eyes' ihat we can^ 
 
 not, 
 
i44 THE BENEVOLENCfe 
 
 not, or hardened our hearts that we will not, fct 
 fnd own it ta the praife of the glory cf his 
 gcodnei's. 
 
 Another power (lill, relative to moral agen- 
 cy, and an highly beneficial one^ is conjcwice. 
 No one will deny, that this is one of the pow- 
 ers implanted in our nature. It is an objedl 
 of immediate perception^ We all feel, or 'have 
 felt, its operation in U5. 
 
 It would carry me too far out of the way of 
 my prefent defign, fliould I enlarge in alcer- 
 taining witTi precifion the more fpeciai office of 
 this pov/er, in diftin^lion from the other powers 
 we are endowed with. It may, however be need- 
 ful juft to fay, that its office is that of a witnefs, 
 not of a laW-giver. The work appropriated to 
 it is, not to point out to us the virtues we ought 
 to pradlice, or the vices we ought to avoid, 
 which would be to invade the province of fome 
 other of our powers j but to be in our breads 
 a tellifier for, or againft us, as we have done 
 that which we knew to be right, or wrong. The 
 apodle-Paul has given us a very cxa6l account 
 of the work of corfcience, in his epiftie to the 
 Romans. Speaking there of thofe Gentiles, in 
 his day, who, not having the revealed lav/, yet 
 piadifed, from the principles planted in their 
 nature, the duties which this law prefcribed, he 
 fays^ they herefrom made it evident, that they 
 were not wholly deftitute of a rule or flandard 
 for their moral condudV, for that the law of 
 God appeared from hence to be, as it vvcre, 
 
 engraven 
 
Jthgraveh on their hearts : Upon which he adds^ 
 "^ their confdehce alfo bearing witnefs, and 
 their thoughts the mean while accufing or elfe 
 excufing one Another." This great apoflle ac- 
 curately 'diftinguilhes here between " the law 
 'written on the heart," and " confcience ;" not: 
 rnaking it the work of confcience to tell men 
 ^^hat the precepts of this law were, but to tef- 
 I'fy in their favo'r^ or disfavor, as they had 
 pecn either obedient oir.difobedieht to them 3 in 
 confequehce of which their thoughts either ac- 
 '^uit or Gondettih therti. This witncfs-b'earing 
 j)0wer of confcience may, it is trne, be ob- 
 Ilrudted in its influence; and diverted in fuch a 
 .variety, of ways, that the defign and tendency ct 
 its implantation in us may rtot be fc fully an fwe red, 
 is might be wiflied. Virtuous men may, through 
 fuperflitious fears, wrong notions in rcligio::, 
 unreafohable jcaloufies and fufpicions, iofe in a 
 great mealure, the advantage that would other- 
 wife arife from the teftimony of confcience ia 
 yieir favor. And vicious men by blinding their 
 eyes, and hardening their hearts, may fo hinder 
 tfie operation of its witnefs, as that the check 
 '^c would give to their mad courle of conduc^l 
 ]s, ill a manner, taken away. But it is capable, 
 t.'en with refpedb to fuch nien as thefc, ©"being 
 to roufed as that its voice Ihall be hearkened 
 to. In fpite of all their efforts to the contran, 
 it will afTure them> and upon teilimony carrying 
 with it ftronger evidence than a thoufand ou:- 
 Ward witnefTes, if God has n^t been in their 
 T thoughts. 
 
146 THE BENEVOLENCE 
 
 thoughts, but they have behaved with irrcveN 
 cnce and undutifolnefs towards him, that they 
 arc irr pious wretches; if they have gone en irt 
 a couffe of fraudulent, unjuft dealing, that they 
 are knaves ; and if they have accuflomed them'* 
 felves to an irttemperate, unchafte, lewd Way of 
 livingjthat they arc thorough-paced debauchees* 
 In thefe, and fuch like cafes, it will fay to them, 
 as Nathan did to David, ** Thou art the man/* 
 How advantageous a poWer then is ccnfcience i 
 How kindly, as well as wifely, is it adapted tcprc* 
 mete, on the one hand, the right exercife ot ouj* 
 moral liberty, and, on the other, to reftrairt ui 
 from all viciour practice ? Our Creator there* 
 fc.re has manifefted benevolence in giving this 
 p ;wer a place in our conftitution* And his be<» 
 nevolence will ihine out with yet more con*» 
 fpic 10US 4ufti*e, if we go on, and Confidcr the 
 affeftions, or pafTions, he has annexed to ccn- 
 fcience, as auxiliaries iii order to anfWer the 
 end of the implantatbn of this power in us» 
 They ye fuch as thefe. 
 
 Joy, upon its giving ted imony to a mati's ha^ 
 ving aiftcd his part well. If there. are any, whcs 
 have nut felt the working of this afFedli^h, it 
 mufl be becauie it was never in the power of 
 onfcience to fet it in motion. For the'plea- 
 furable fenfati- n to which we give the name of 
 j y is naturally connected with irs witnefs to n. 
 man's having done what was right. The apof- 
 tle Paul has exprelfed this in very fignificant 
 Wcrd«. Says he, «« This is our rejoicing, the 
 
 tcftim^ny 
 
OF THE DEITY. 147 
 
 teftimony of our confcience, that in fimplicity, 
 and g )diy fincemv, not by flefhJy wirdom> but 
 by the grace of God^ \vc have had our conver- 
 fati -in. in. thq world/* And whax he has thus faid 
 perfedly accords with the truth <f known expe- 
 rience. A converfatlon ordered^ n )t hy the 
 wifdom of this world> but by the rule of llrict 
 virt'iCj will put it in the piwer of confcience t(i 
 tell thp man, whpfe charader this is>^ that he has 
 d,>i\Q well ; upon*which>. agreeably to x Divine 
 cflabli[l:irnenCj, that afFeclion, unlefe obftruded 
 in its m t^on, will be excited>, which will 
 yieldjoy rnu9h.gr eater, bothjn kind and degree,, 
 th^n their*s,. '^li»>fe only pleafure is that which^ 
 takes rife fron^ their, bodily fenfes, A moft 
 kind anvil pow.ei^l incentive this,^ ta virtuous, 
 pradlice^ " 
 
 Afidajxthe t^i^^j^fs ofc >nfcience, when in fi- 
 ^>r of a,maa, is connected' with j y yfo is its 
 tc.linr^ony, vihen^^gainft him,, accompjtriied with; 
 Ih^ne. Thia isa^paHloaw^ can mvich better 
 underftauci the qipaaingoi by internal feelings 
 than h/ outwardv^rdcfcriptinnN Aifjtd w:€ are 
 W^^ •>f U5. ignofaiK of what is. intended by 
 it, as we hiue pjacerwha^i occafnn,. from our, 
 own percept!. n|*'j:o kn..vi,what it is.^ I.|:$.pr:^- 
 pen objecl h t|p^ which is, in. its n^iture, re- 
 prmchf iK Aac| as n^-^thing "»S:i>jore ropn ach- 
 ful than m- rrj'AeCrvr.ity,,n:)thing is more paNv- 
 ^f dly fitted' to excite the CKrcife d this 
 f^Ti n. Ar|(^ the G><d of nature hais fo formed 
 us, tl\at we tannjt eatily avoid the motioa of 
 
 fh^.ne. 
 
14^, THE ^EN:EY0LEN:(;;E 
 
 IhaTC, vpon having, made ourfclycs morafe 
 dcf^:>rmed, cfp^cially when confcience fHall fpeak. 
 to CIS, and tell us^ that this is our jo ft ch arable r/ 
 There, have all al)n» been^ it muft be owned,* 
 end there n'ware thoie, who, by debaucl^ing* 
 their, minds^ rjnd weakening, if not deflroying,' 
 thcii' natural fenribilityj have, in a manner^ 
 eradicated the innate principle of fhamej being: 
 abl(% without a bill fh, rp^iwithftanding the power; 
 of onfcience, tp. dp thofe things which are, 
 grofsJy ignonnnious and reproachful. This isi 
 cmpKatically ^^cprcfiedj by Jeremiah, in thefe. 
 words, ^\ Th )u hafl a whore's forehead, thou, 
 refnfeddr to b^.afliamed.V' ' And again, ^.S\yere. 
 they- afliamed, Y^hen they had comrpitted abo- 
 mination ? Nay, they were not at all afhamedj' 
 neither could. tKey bly.fh."^ ' feut thisjs not the 
 < rdinary ftate of vicious men. Few, compara--, 
 tively, arc fo blinded, and hardened, as not to^ 
 be hlied with conf-.fion efface, when coni'cien^e;' 
 tells thein in'direft and p .fitive. terms, that they" 
 have been, and know that they have been, adul* 
 terers, fornicators, oppreff>rs, extortionets, attti;' 
 the like. Such is the turpitude of thefe \ideV,'* 
 and fuch the f ntablencfs in their nature, to 'excite!' 
 fliarne, that this pafFionj" \vhen tht^y have 9on-^ Omit- 
 ted thefe abpn ipati'-ns, a^hd confcience teftific^ 
 to them that they hav^, will \^t put ipto mt'-i 
 tion, in a Icfs fi; greater degree, eveii by in-tU^. 
 tabliihed comVitutipn/ pf bea; en, till the ver;^'.' 
 par-or: iJelf has been lb debilitated, as to have, 
 nj power to raife a bluiii. And it is' in kindneiV 
 
 " " ' " " to -"" 
 
OF THE DEITY. 149 
 
 ip the w ^rld, that the God of nature has im- 
 nlanted in man this pairioii of Ihamc. It is one 
 6f the (liTjngeri reftraints froin an undue, wrung 
 vfe of our moral liberty. And wsi it not Lr 
 ^his p'jwerful reflraint, mankind would be mere 
 abandoned to vicious C'>nduct: than they now 
 are, as we may reafonably conclude from the 
 mad behaviour of thoie, who, by their debau- 
 cheries, have fo ftippreiXed the operation of thrc 
 palTion, as that they are able, notwithflanding. 
 its implantation in them, to c.:)mmiL abomina- 
 tions in almoP every kind, without being afliam- 
 ^d of what they have done. ' But it may be 
 worth remembering liere, even thefe fhamclefs 
 livers in the'pra(fnce of vice rriay, upon fom.e 
 r)lemn alarm in pnividcnce, have their con- 
 science f ) awakened, as to bear v/itnefs to their 
 abufe of their moial liberty in f) lively and 
 p )werfal a manner, as to di finable them to 
 i ok back opon their pafl f)llies v/irhout the 
 emotion of ilia ne, and to a degree that will 
 r.ot fufFer rhem to live at cafe. The cxa6b 
 ti'uth is, Such is the moral deforn.ity r;f vice, 
 fuch its ign nninioiis and difgraceful na'-ure, 
 that it is naturally fitted to excite Iham^ ; and 
 there will accordingly b,e the perception f f it 
 in the breafts of wicked m.en, whenever they, 
 live in the practice of it, and ic is tediHed to 
 them by confcicnce that' they have, d^ine f >, till, 
 by an habitual co'»rfe of immoral ccnducl, they 
 |iave f) blinded their eyes, and flupified their.. 
 their hearts, as to be pail feeing and feelingj." 
 
 - There '' 
 
IP THE BENEVOLENCE 
 
 There is yet another pafli on capable cf beingi 
 excited upf.n the witnefs of cl nfeicnce againft. 
 a man, and this is that micafy ftnfatign, v^hict\ 
 is fignificd by the words, remorfe, regret, h'.rror 
 of mind. Few there be, perhaps none, but 
 have felt,, in a greater or lefs dcgt^c:, the mean-- 
 ing of thefe words, and of the pafllon iritea-*. 
 ^cd to be pointed out by them > and they 
 Jen iw alf , and ffonn inward perceptions^ 
 that it is a kind uf i.neaJlncis quite different in^ 
 its nature fr m every ther. It i$ efTentially, 
 cnnne6led with felf- condemnation, a confciouf- 
 nefs, and feeling of ill-defert,, upon having 
 dfsne wr ng. And the pam of niind capable 
 cf being excited hereirom is incxprefTibly great. 
 The wife S< 1 mr n has faid, ** a man may fi flain- 
 his infirmities, but a wounded fpirit who can, 
 bear ?" And this cbf( r.vati(,n of his. has cfitnt^, 
 been verified in experience. Such has been 
 the preffure ot remorfc, in crnfeqi^encc of the 
 teliimony of confcience, that it has exceeded the. 
 patient's aFt as wefl as ability tD live under it 
 without fcnlatinns rf diflrefs beyond all defcrip- 
 tion. Some may difpc fed t> tfeink, that this, 
 is an argument of defed: in the difplay of the 
 Deity's benevolence, rather than an illuliraticn of.' 
 its greatnefs. But fuch amiilake in their appre- 
 henfions mi;ft arife fn,m not duly ccnf^dering the 
 defign^ and tendency of the c^nneclirij betwecnj, 
 this remorfe, and the witnefs ( fconfcience againft a. 
 man, which is, that he might be powerfully 
 guarded againft vicious pradice^ which wilJL 
 
 not 
 
6t tHE DEirr isK 
 
 i6t only deprive him of the happincfs that is 
 peculiar to tnoi-ally good c nclu6l, but expofc 
 him to r-jin as the f^nal refult uf a licentious, 
 debauched coutfe cf life. In this view of the 
 thattcr^ the bictereft remorfe, from a fenfe of 
 gjilt, is 4n argument of kindnefs in cur Maker ; 
 yea, of the grcarnefs nf his benevolence in thus 
 taking care that we might be happy, and not 
 Iriferable. 
 
 I have niW faid what was in my intention to 
 offer, in illjftrarion f the Divine benev(;lence, 
 in t\\Q provifijn he has made^ by the conftitu- 
 ti jn of the rtature he his given us, that we might 
 be nnorally happy. 
 
 Before I pfoceedj I Ihall fubjoln a thought not 
 Ohv/( rthy of notice, though it fliould be a di- 
 greflion. It is this. — The pafTions of fhame, 
 ind rcmcrfe, up' n the cnnvidli n of confcience, 
 are not only an illuflration of the Deity's be- 
 nevolence, in guarding us againft an ill ufe of 
 our eleiftive power, but a ftrortg proof that we 
 are endowed with this pov/er. Every one knows, 
 from what he has felt within himfelf, the diffe- 
 rence between th fe uneafy fcnlations, that are 
 occafioned by cvih, which are the effedls of 
 exterior caufes, wh^fe operation is neceffary, 
 and over which we have n> command ; and 
 thofe that are tlie prod jfti n of our own folly, in 
 mifufing the power we have over our own vo- 
 liti.jns. Uneafmefs will be excited in a man's 
 bread, when he meets with difapp intmenrs> 
 Joffesj and misforcunes, which were brought 
 
iV^" THE BENeVoLENcI 
 
 ilpoh him by nVechanicd Caiifes, in a t^-ain of 
 neccfTary operations ; but he will not feel re-- 
 morfc, felf-condemhation, and cohfcioiis guilt*" 
 And why ? The true reafon is, becaule thel^'^ 
 <evils> hov/evc'r grievous, are the efFeclsj hot cf 
 hfe own Yr ill, cr choice, but oPc lufes extrinfick to 
 himfelf, acd v/hofe operation it was not in hi;^ 
 power to counreraft. A man that, is borii 
 blind Djay feel the eiuotion of uneafihefs on 
 this account, he may be forry, and wiih he had 
 hot comb into exiflence with this dcfc^ ; but 
 he cinnot repfoach himfelf for it, or feel the. 
 lead degree pf guilty remorfe i Whereas, if h^ 
 loft his fight by an intern perate, debauched 
 courfe of living, he will, if cc hfciehce is fuffcred 
 to do its ojfhce, be felf-condeir ned, and filled 
 with bitter reientments againft himfelf. In like 
 manner, if tht lightning of heaven ilibuld dc- 
 iiroy the life of his wife, or cliikl, he would feel 
 the working of grief, but not of fliame, or re- 
 morfe ; Whereasj if he m.alicioufly laid violent 
 hands on them, and flew them, he would, if 
 he was not a monfter, reproach and c ndcmn 
 himfelf, feeling that bitter remorfe which flow^ 
 from great confcious guiJt. What now flioiild 
 be the reafon of tbefe different fenfations ? It 
 can be no other than this, that there is a diffe- 
 rence in the caufe of their produdlion. If a man 
 had no power over his volitions, but they were 
 the efTcds of invoilable necelTity, in virtue of 
 i previous conca enation of cat fes; he would 
 be no more to blamc> nor could be any more 
 
 tho 
 
O^ THE DEITY. 15J 
 
 iKe fubjtd: of rerhorfe, than fire which occaf-ons 
 milchief, or a flionc thiit breaks a man*s head by 
 accidentally falling from fome height. The 
 ■plain truth is,the fenfatitms of fliame and remorfe 
 are grafted on the fuppofitionof liberty of choice, 
 in oppofiiion to necelficy. Take away this li- 
 berty, and confider men's volitions, not in their 
 power, but as efteciis produced in them by cad- 
 les exterior to them^ over which they have no 
 controul, and they are nor, nor can be, the: 
 fubjefls of blame, or of that lllame, and re- 
 morfe, which flov/ from it And as we are fo 
 conditutedby the author ofoir beings, as that wj; 
 fhall, and mull, blame ciirfelves in confequcncc 
 of certain volitions, and effcfts proceeding from 
 them, ?nd feel fliame and rem3rfe upon tliis ac^ 
 count, it fnould feem as evident as it weli can 
 be, that we have within our^lvcs a powtr to 
 will, or not to will ; to chufc, or to refuff. 
 We certainly think we have this power ; and w^ 
 have, at the fame time, as much reafon for this 
 conception," as we fnould have, if this was the 
 real truth. And if it is not, we are fo made 
 as that, by deception blended with our very na- 
 ture, we arc inevitably influenced to condemn 
 ourfelves, and feel the anxieties of guilr, and 
 bitter rem^orfe, for what we are no more the cau- 
 fes of, and no' more worthy of blame for, 
 than being laid fenfeleis by an apoplectic fir, 
 or a flroke of tl\e num.b-palfy. 
 
 I now go on, in as brief a manner as I weiM 
 Ca.n, fardier to illuflrate the Divinc-benevolerce 
 U from 
 
154 THE BENEVOLENCE 
 
 from the providential care he has taken, not 
 only to perpetuate the txiflence of percipienc 
 beings, in all their various clafTes, but to fup- 
 port them in life, and to render it, agreeably 
 to their refpeflive natures, comfortable and plea- 
 fant to them. 
 
 Exiftence in our v/orld is perpetuated, v/ith 
 refped to all the claiTes of percipient beings, 
 not by a continued prolongation of life in the 
 fame individuals, but by a fuccefTion of others of 
 the fame kind, in their room, as they, in va- 
 licus periods, are taken off from the ftage of 
 time. And an admirably wife and benevolent 
 contrivance this is for the beftowmcnt, and en- 
 joyment, of more life and happinefs, than there 
 could have been, if exillence had been perpetu- 
 ated without death, in the fame individuals ; 
 as we fliall have occafion hereafter to point out 
 particularly. In the mean time, it is to be 
 obferved, that this fucceflion in percipient life 
 is effedled conformably to a general eftablifhed 
 law, that of propagation, ^\hich extends to all 
 orders of percipient beings, from the higheft 
 to the lowefc. Almighty God, without all 
 doubt, could, if he had fo pleafcd, have con- 
 (lantly fupplied theplaceofallindividuals, of eve- 
 ry fpecies, as they ceafed to be here any longer, 
 by bringing new ones into being, as he did the 
 firfl of our race, by immediate creation ; but 
 he chofe rather to do it, by the intervention 
 of fccond caufes, operating under his influence 
 and direftion. It would have argued benevo- 
 
 knee, 
 
OF THE DEITY. 155 
 
 Icnce, and to. an high degree,, had he perpetu- 
 ated life and* enjoyment in the former of thefe 
 ways ; but, as his benevolence is always mani- 
 (efted under the guidance of wifdom, he has. 
 preferred the lafter of them ; and^ with, good 
 reafon* For amazing, fkill and contrivance are 
 difplayed in. carrying into. efre6l this law of 
 propagation; and it is fo done, in concurrence 
 with other wifely contrived laws, as to fct off 
 the goodnefs of God in the mod confpicuous 
 Ipflre. This is a point we Ihall more fully 
 c )nfider afterwards in its proper place.. I fhall- 
 tlierctore only fay at prefcnt, if the giving of 
 life, and a capacity of enjoying happinefs, ta. 
 valtly various clafTes of beings, with innume* 
 rable individuals in every clafs, is a proof of 
 benevolence, it muft be a greatly enhanced evi- 
 dence of it, to perpetuate this, life, and capa- 
 city of enjoyment, in fj many fuccefTions^^ 
 through all ages, from the beginning of rime*^ 
 h. will furely betray blindnefs of intelledlual 
 fight, or badnefj of heart,, if v/e cannot difcern 
 the difplay of riches of g-^odnefs, in thus mak- 
 ing provifion for prolonging, and multiplying, 
 b )th life and happinefs to, fuch millions of' 
 creatures. 
 
 The manifefl:ati?>n of the Divine benevolence 
 is likeWife marvclloufly confpicuous in the care 
 God continually takes for the prefervation And 
 comfort of life in all the clafTes of percipient 
 
 features, however numerous, when, bv pro- 
 tgation, they are brought into exifttq^e. 
 
 To 
 
15^ THE BENEVOL.ENCE 
 
 To iupport life, fo as that it may- be enjoyed 
 v.'itli pjealure, ia a fingle individual only, ar- 
 gues benevolence ; it will argue it;, in a flill. 
 higher degree, Ihouid it be fupported, with, 
 enjoyment, in. ackfs of percipjcnt beings^ con- 
 taining a goodjy number of individuals : "But 
 how amazingly mult the argument rife in' 
 frrength, when the clafTes gf creatures are nu-, 
 merous beyond conception, and the individuals, 
 in thofe defies much m. ore lb 1, Did we beheld, 
 among men of large ability to do. good, one 
 who found v/irhin himfelf a heart to provide 
 and diilribute fupplies to hundreds of per.fcns, 
 coniiidling with the ilraits and difficulties ari- 
 fing f^om poverty, and in fuch noble meafures. 
 ;:s to render life pleafant to them, and faw him 
 goif-g on doing this in a fiieady uniform courfe, 
 accounting and feeling himfelf happy in the 
 ihrisfacStion Cif others froiri the ccmirunications, 
 of his bounty ; I fay, if we knew of fuch a m.r;n, 
 what v/ould be our fentiments of him. in regard- 
 of benevolence ? We fliould think him. a ivA- 
 rzdt of goodncfs. Vv'^e ftould never m.ention. 
 Lis name but with honor, cind eficeiT) him wor- 
 thy to be held in hi_gh icputation by all wha 
 lave ?ny degree of rational moral difccrnmcnt. 
 But what z nothing is the benevolence of this 
 [>;ood iT.an, in comparifon with' the benevolence 
 of God, vvhcfe bounty daily fupports millions, 
 of men, and numberlefs millions of inferior 
 creatures, has fupported them through thoufand^- ■ 
 cf pail fuccefl;pns in life, a;id will yet fv.pport^ 
 
 them, 
 
OF THE DEITY. 157 
 
 fhem, having fettled an eftabHfhment herefor^ 
 till time (hall be no more. 
 
 The preferving providence of God extends 
 even to vegetables, who, in- all their kinds, 
 and individuals, have life though with-, 
 out perception ; which life is preferved and per- 
 petuated by fuccelTionj and fo as to manifeft all- 
 wife goadnefs, though not to thofe exigences, 
 themfelves, not being capable of enjoyment, 
 yet to others, who, together witli- life, are en- 
 dowed with a perceptive power. Of thefe I 
 am now more particularly fpeaking-, and they 
 are all the providential care of a good 
 God. He mahitains life in them, in their nu- 
 merous claffes, and (lill more numerous indi- 
 viduals, and carries it on to it> appointed ftatc 
 of maturity and perfection, and all along v/ith 
 a balance of pleafure in their favor. Whether 
 th?y are nrien. or beads ; whether they are fowls 
 of the air, or (ifhes of the fea ; whether they 
 are infe<5i:s, or other animals fo low in the dc- 
 fcending fc ale- of fubordination, as not to be 
 vifible to humian fight, but by the help of glafs- 
 es ; the benevolent God is the grand efficient 
 ia fupporting their life, and providing for its 
 comfort. L" is true, they are both fupported^ 
 and provided for, by tlie intervention offecond 
 caufes ; but, far from lefTcniniX, tliis increafes 
 the greatnefs and glory of the Divine goodnefs. 
 Did God i:T; mediately preferve and happify 
 life in his creatures, the beneficence hereby 
 clifplaycd would be confined to a fingle a6t of 
 
 his 
 
iji THE BENEVOLENCE 
 
 his power only ; but as he does this by a traiiV' 
 of intervening means, and inftrumental caufes,^. 
 his goodnefs is, as it were,, multiplied in pro-' 
 portion to the variety of thefe wifely adapted^ 
 means and caufes. For they are all inftances of 
 goodnefs as truly as one immediate a6l of pow- 
 er would be, A very ien^fibk writer has per- 
 tinently expreffed himfelf upon this head, in, 
 thefe words ; "■ whatever God. efFe.ds by thc: 
 interpofition of means, ^nd a train of interme- 
 diate caufes, he could produce by his own in>- 
 mediate power.. He wants not clouds ta 
 diilil rain>> nor human induftry to nrjakc 
 the earth fruitful^ nor the fruitfulnefs of the; 
 earth to fupply food, nor food to. fuftain life. 
 He could do this by his own immediate power.. 
 But he choofes to manifeft his providence,., 
 power, wifdom, and goodnefs, in a variety of 
 inftances,'' and difpofitions ; ^nd yet, his power 
 and goodnefs are not only as much concerned, 
 and exercifed,. in this way, as if he produced 
 thc end "without the intervention of means, but 
 even much hiore : Becaufe his power, wifdom,^ 
 and goodnefs are as much exerted, and illuftra- 
 ted, in every fingle intermediate ftep, as if he 
 had done the thing at once, without any in-. 
 termcdiate ftep at all.. There is as much pow-. 
 ery wifclora,. and goodnefs exercifed in produ- 
 cing rain, or in making the earth fruitful, or- 
 5n adapting food to the nouriftiment of our bo^ 
 dies : I fay,, there is as much power, wifdom,, 
 ijnd goodnefs^ exercifed in any one of thefe 
 
 fteps^j 
 
OF THE DEITY. I59 
 
 fteps, as there would be in nonrifliing our bo* 
 dies by one immediate a6t, without thofe in- 
 termediate means." In the method of prefer- 
 vacion therefore, which God has pitched upon, 
 he has in admirable wifdom Contrived fo to 
 cxercife his goodnefs, as both to multiply and 
 beautifully diverfify the difplays of it. For this 
 is the real truth, with refpeift to every inter- 
 mediate Hep in the way of preferving provi* 
 dence. It is by vapors exhaled from the earth 
 and feas, by the heat of the fun, that the 
 clouds are formed : it is from the clouds that 
 the rain falls; it is by the rain, and other con- 
 curring caufcs, that vegetables of every fpeciesj 
 with their individuals, are preferved in life and 
 growth ; it is by means of thefe vegetables, thaC 
 innumerable multitudes of inferior perceptive 
 creatures are fupplied with food ; and it is from 
 both thefe, that we men, the highelt order of 
 beings in this lower world, are nourifhed and 
 fupported in life and vigor. What an afton- 
 ifhing train of intermediate inftrumental cau^* 
 fes are held out to view, as made ufe of in 
 carrying on the great and important work of 
 prefervation ! And y^y every one of thefe in- 
 ftrum-ntal caufes, as intended, eftablifhed, and 
 adapted, to accoinplifh the prefervation of life, 
 manifeli: goodnefs, and to a marvellous degree, 
 as truly as if it was efFcled by one almighty adt 
 of immediate pf»wer ; and as juftly give occa- 
 (lon for grateful acknowledginents to that in- 
 finitely benevolent being, who is thus good to 
 
 all 
 
t€o THE BENEVOLENCE 
 
 -all his creatures, and crntinnally fo, as he everf 
 rDoment ccncurs with each one of thefe \ ari- 
 ons fiibordinate caufes by whofe operation, in- 
 der his influence, tliey are f provic'cd kr as 
 to be fi.pplied with the fupports c f life. 
 
 It may with pertinency be added here, that the 
 benevolence cf G d, had it nfyt been diiplayed 
 under the guidance ( f perfe6l wiidcm, wciild 
 jpr bably hase preferved life, in the creati^res 
 to whom he had given it, in an inr; mediate way 
 by one continued fingle adl cf power. But his 
 goodnefs, as manifefted in 11. ch a v. ay, wfild 
 have been lefs, far lefs, than in the way ci in- 
 ftrumental means and caufes, the way in which 
 it is now done. In order to convey a clear and 
 juP idea of this, let it be cbferved. 
 
 It is not conceivable, how the inferior crea- 
 tures, in any cf their clafTes, could have hac 
 pleafure in life, had it been fupported withnir: 
 means, by a continued fingle a6t cf aln ight) 
 power. Frr it is by the means errployed in 
 preferving their life, that they are the percipi- 
 ents of mult cf that enjoyment they are made 
 capable of. Was it not f : r the feed they live 
 upon, and the iatisfafticn they take in prncur- 
 ing, and then eating it, of what advr.ntage 
 would life be to them ? In what way could they 
 enjoy it, or be happy in its continuance to them ? 
 It is owing to the wifdom of Gcd, in fo a ntriv- 
 ing to prefcrve their life, as that his gordneis is 
 Hot only manifefted, but the maniftitaticn cf it 
 is iTiUltiplicd in proportion to tlie iiiuhiplicaticii 
 
 of 
 
OF THE DEITY. i6i 
 
 of the mear^s that are ufeJ to this end, for that 
 thefe means give rife to the delight they take 
 in life. Had your life b^^^n preicrved by an 
 iinnicdiate a6l of power, where fluuld we have 
 looked for the happinels proper to their re- 
 fpedlive natures ? Their life, f) far as we are 
 able to judge, mud have been preferved in vain. 
 There would have been nothing, which could 
 have yielded them pleafure. The admirable 
 contrivance difcovered in their various fenfes, 
 and fuiting objefls to them, v/ould have been 
 to no purpofe. Both their fenfes, and thefe 
 ob'sevTlis, would have been altogether ufelefs» 
 They could not have been the means of gra- 
 tification to them. 
 
 And the fams may be faid of us men, fo far 
 as we agree with the inferior creatures, as to 
 our animal part. We, as truly as they, are fo 
 made with refpecl to our bodies, that life, con- 
 fidered as bodily only, would have yielded us, 
 comparatively, little or no delight, had it been 
 fupported by an immediate exertion of the pow- 
 er of God. There would, in this cafe, have 
 been no room for thofe inftrumental, fecondary 
 caufes,in the adminidration of providence,which 
 are no\v, not only the means by which we are 
 continued in bodily life, but the means alfo by 
 which our life, in this view of it, is ren- 
 dered pleafmt and happy to us. To wlric 
 purpofe v/as the v/ifdom of God employed, in 
 fo curiouHy contriving our bodily facnkies, and 
 adapdng fo grc.i: a variety of ob-ufls co give 
 \Y i(y/:n 
 
162 THE BENEVOLENCE 
 
 them pleafure, if it was not, that he might diA 
 play his goadnefs, and the riches of it, by pre- 
 serving life in a way^ that (l.ould be clojely 
 ' connccred with making it, at the lame time, de- 
 f.rably fweet and pleafant ? And this goodnels 
 cf his is cnk.rgtd in prv;porLion to the number, 
 variety, and adaptatii n of thofe objecls, which 
 are, at once, the means bo:h of preferring life> 
 and rendering it more happy than it could have 
 been, in the Vv-ay of power immediateiy exert- 
 ed from above. 
 
 But the goodnefs of Gcd, in the work of 
 prcf^rvaticn, widi refpe(5t to us men, is not 
 confined, as it is in regard of the inferior crea- 
 tures, to the anin-ai pleafure only, wliich he has 
 conneded with his ccntininng us in life, and 
 the n.iediate way in which he does it. Ft r, as 
 we are endov/ed wkh intcilctlual and moral 
 powers, as well as b';diiy fenies and appetites^ 
 vve are m.ade capable of happinefs, and in a no* 
 ble degree, by the exercife of thefe powers upon 
 the very means, and inPrumental caufes, by 
 which v/e are iuppcrted in life. The amazing 
 contrivance God has manifelled, in the form.a- 
 tion of our bodies with fenfes and appetites, and 
 in the adaptation of fuch a multiplicity of ob- 
 je<5i:s to give them fatisfa61ion within realona- 
 ble limits, is a vaftly plentiful fource of plea- 
 Ture to the mind, as v/ell as body, but in a faf 
 fuperior and more exalted kind. Is the body 
 fo fitted, by its make, to be fupported, and, at 
 the faniC time, delighted by this variety cf 
 
 objcdls. 
 
OF THE DEITY. 163 
 
 objects, the mind alfo is fo framed, as to be 
 capable (>f bcin^?; much n^ore delighted in the 
 view it may t;ike of ti\G riches of wifdom and 
 (kill, the Di:ity has manifeiled in fo contriving 
 the method of fuftentation, as that, by mfaiis 
 of it, we may enjoy the happinefs that is foiced 
 to the nature of intelligent, as well as aninal 
 beings. The conftitation, indeed, of the er.rth 
 we live on is fach, that mod of its produdli- 
 ons appear to have been intended, as they are 
 well adapted, to carry into efFcdl the work of 
 prefervacion, fo as that, we might not only be 
 fupported by a vaft variety defirable for food, 
 raiment, and the re.afonable gratification of cur 
 bodily appetites, but that we might alfo take 
 Qccafion, even from this very way in which our 
 bodily life is fjpported, and with picafure, fa 
 to exercife our mental powers, as that, unlefs 
 it be owning to ourfelves, we ujay be evea 
 more happy as intelligent, than animal crea- 
 tures. And we may be ftill more happy as 
 moral beings. For among all the objedls in 
 nature, though, they are inconceivably multi- 
 plied with varict 7, there is not one that is fuited 
 to theprefervaticn and comfort of life, and made 
 life of by the' Deity to this purpofe, but what 
 ^iTordsjuft milter for, and a powerful excite- 
 ment t ), thofe religious, devotional, grateful 
 ackn.owledginents to- our daily preferver and 
 benefaiftor, which confiitute no fmall part of 
 thit m )**al hippinefs we are made capable of 
 There are,perhaps, few truly pious perfons, ba 
 
 hav-c 
 
i64 THE BENEVOLENCE 
 
 have felt more pleafnre in contemplating,admir- 
 ingjand fcoringihe amazingly -wifejSnd benevo- 
 lent way, in which they are fiipponed in life 
 with ih much ccnifort, than they ever did from 
 the gratification of their bodily fenfcs. They 
 certainly might ; and if they have net, it R-iUfl 
 be afcribed to the dullnefs of their riioral per- 
 ception, or a fai^lty perverfon of it. 
 
 The truth is, had the prefervation of life, in 
 the creatures on whom God has bef^owed ex- 
 iftence in this world, been afieded by a flngle 
 continued exertion of Almighty pcver, there 
 would not have been that miultiplicd manifef- 
 tation of the Divine goodncfs, wjiich we have 
 row fo n.uch reafcn to acmjre, and be thank- 
 ful for. Tlie alwife God, r.o doubt, could 
 have made mpn, and the ether percip^'ent be- 
 ings on earth, and prcfervcd them in life, by an 
 immediate r6l- of power ; but then their m.ake, 
 and the v.av in which tl:ey miieht be fitted for 
 the enjnyiT.ent of happincfs, m.ufr have been, 
 in m:a''y relpcc^s, different from what it new is, 
 and the v/hele ccnlliLun' n of the w;.rld alfo 
 rruft have been mcdelled npr n a dilTerent 
 plan. PcfTibly, there may be fuch creatures, 
 exifbing in fuch a world. Eut for fuch crea- 
 tures as exifc in fuch a wrrld as cur's, prefer- 
 vation in life, not by fec^ ndary inflrum.ental 
 caufes, but an immediate e:;erii( n ( f power, 
 would be fo far frc m incrcafrg, that it would 
 leffen, the Hianifefiatiors of tiie Divine benevo- 
 lence. Fer, in the latter of thefe ways, its ma- 
 
 nifellation 
 
OF THE DEITY. 165 
 
 nifeftation v/oiild be confined to one ac5l cnly, 
 whereas, iri the latter, it is manifeiled in every 
 intermediate ftep, and is ccnfcquentiy divcrf:- 
 fied, and multiplied, in proportion tj the nu.Ti- 
 bar, and variety of them. 
 
 There is yet, in the ad niniflircition of provi- 
 dence, another proof of the Divine g: odncis, 
 and a more Ilriking one, to thofe who are belie- 
 vers in revelation, than any that have been 
 mentioned. It is the redemption of man by 
 Jefus Chrid. 
 
 This i^rcat v/crk of God, as we are told in the 
 fcriptures, from whence alone all oi^r kn^'wledge 
 of this matter miifb be fetched, took rife from 
 his rich love, and difinterefted good will towards 
 the race of man.^ The infinitely good Go?!, 
 if we may depend upon the bible, v/as not exci- 
 ted to p^rpoie, or contrive, or reveal, or exe- 
 cute the gofpel-plan of falvation, by any mo- 
 tive ex'-raneous to hinifelf ; but benev'olencc of 
 heart was the true fource, and the only one, 
 from wiience it all proceeded. FlrA n . t G d 
 been moved by the efTential, immenfe goodr^xfs 
 of his own nature, he v/ould not have come in- 
 to it. The m.^vement hereto was within hi:iuelf. 
 He confulicd his own bowels of love and merr^v, 
 and from hence it was, tliat he employed h's 
 v^ifdom to ontrive it. It fprang fr -m this 
 fource antecedently to all ether cjnfidcrations 
 whatever". 
 
 But 
 
iM THE BENEVOLENCE 
 
 But then it n>ould be minded,, the miffioix 
 of his own ion from, heaven, into, cur v/orld. 
 to becoine incarnate, that he might by being; 
 obedient to der;.th, make atonement for the fins. 
 of men, and by his exaltation, in confequencc 
 ofthi^ obedient faSmiHion,. at the right hand 
 of God to finilli the wx3rk> he had begun on 
 earth,, are the grand means by which this ftu- 
 penduous benevc^ence of the Deity, in the 
 buTmefs of lalvation, is carried into effe^l,. Only, 
 k fliould be carefully obferved, that neither the 
 iicarnati'-'n of the blcffed Jeuis,nor any thing he 
 ever d" ;^ or fuiiered, or may be now doing 
 in heaven,^ are to be confidered as the origmal 
 motive to, the plan of redemption. For the in- 
 tervening mediation of Jefus Chriflwas poflerior 
 to, and confequent upon, this good will of God, 
 and one -^'f the glorious effeds of it. The 
 fcripture always views it in this point of light. 
 Some may have eixpreffed themfelves, fo as to, 
 lead Oxne to think, that the blood of Chrifl was 
 v/as Pa^d to pacify the refcntments of God, and 
 to produce in him a willingnefs to become 
 Fecc.ncil;ble t > linful man. But fuch a m.ode- 
 of C' nception is highly injurious to the father 
 of mercies, and utterly fubverfive of that be- 
 pevolence in God, to v;hich even the appoint- 
 ment of Chrilt to be the Savior was ori<:>;inally 
 owing. So far was the blood of Chri'l from 
 being intended to work upon the heart of God> 
 and itir up compaffion in lum^ that ic was love, 
 
 and 
 
O F T H E D E I T Y. l6^ 
 
 and bccaufe he delighted in mercy,that he*' fpa- 
 ted hiiTi not, but (ieliveicd him up for us all." 
 ^' The incarnation, obedience^ fuffefings, and 
 death t f Chrift are therefore to be confuicnd i^s 
 the way, or method, in which the wifdom cf 
 G.-d th :)iight fit to bring into tV(tnz the redemp- 
 tion of it an* And a m(-lt wifely concerted n.e- 
 thod it is. 'In this way, mankind are obvi- 
 oufly led into juft fentimcnts of tlie vile nature* 
 and defLru6i:ive defert of fm ; as alfo of that fa- 
 cred regard, v,'hich God will forever fi:iew to 
 the honor of his oWn governing authority : 
 Nor could they, in any way, have been more 
 powerfully engaged to turn from their iniqui- 
 ties, and fubmit to the government of heaven^ 
 as preparatives without which they can have 
 no reafonable hope of being happy. Perhaps* 
 there is nothing more powerfully fuited to 
 work on the human mind, imprelTing ic with 
 an holy awe and reverence of the Divine Ma- 
 jeity,hatredof fin andrefolutions toforfakeit,than 
 a ferious turn of thought to the for rows and fuflcr- 
 ings of Jefus Clu'iil, appointed by the wifdom of 
 an infinitely benevolent God, as the ^nly way, 
 in which he has judged it expedient to admic 
 his offending creatures to the benefit of a par- 
 don. What horrible ideas muft that man en- 
 tertain of fin, what adorable apprehenfioLs of 
 th.e authority, the righceoufncfs, and holinefs of 
 the great Governr r of the world, who ccnfiders, 
 in a believing, realifmg, afrcdting manner, what 
 the WcITcd jefus did; and fv.fFercd^ in jiii. iUte 
 
.1^5 THE BENEVOLENCE 
 
 of humiliation, as the only method conforzna- 
 bly to which the, alwife God^, though infinite- 
 ly good, has thought fit to make the grant of 
 forgiving mercy ? 
 
 Tlioiigh this method of our redemption by 
 Jefus Chrift appears to be a wifely concerted cnc 
 for the difpiay of the Divine benevolence, en 
 account ot the reafons we ha\ e miCntioned ; yet 
 v/e may, at prefent, be ignorant of other rea- 
 fons which concur to make it fo. We muft 
 indeed be acquainted with the v/hole affair of 
 redemption, that is, with the whole effedl that 
 would have been confcquent upon fin, and the 
 whole effe6l of deliverance from it, and this 
 throughout our whole exiftence ; and v/e muil 
 alfo be acquainted v/ith ?l\ the v/ays, in which 
 there may be a conntcftion between the medi- 
 ating work of Clirifl, ?nd falvation, before we 
 may, with any f?.cc of propriety, pretend per- 
 fe6tly to fee into the v/iluom of tliis method of 
 God s maniiefling his benevolence. It may be 
 a mean mod: wifely ccnneded with its propofed 
 end in ways unthrught cf by us at prefent. 
 Nor is this an objection of any weight againft 
 its fitnefs as a m^ean well adapted to accom- 
 plilh its end. For it is a certain truth, that 
 moral m.eans often look forward to dirt ant fu- 
 turity, and the v.ifdom oftlieir connedion, with 
 the end to be effedled by them, is not difcern- 
 ed, at leafc in perfection, till the end and the 
 means can be compared v/ith each otheu. The 
 ftatc of things^ for inflancc^ under the Mr;fiic 
 
 difpenfation^ 
 
OF TrtE DEITY. 16^ 
 
 •dii^^cnflition, was, according to the new-tefta- 
 Hient reprefentation, a moral mean in order to 
 fome future, diflant end; and its fitncfs, ab fuch, 
 was little luiderriood lill the difpenfauon of 
 the Mrflfiis : Nor is it yet fj clearly and fully 
 perceived, as perhaps it may be, even in this 
 world, in the coming days of greater light and 
 knowledge, and certainly will be in that world, 
 where we fliall " know even as we arc knov/n." 
 And this is undoubtedly the cafe, with reference 
 to the method cjf our falvation bv Jefus Chrifl:. 
 it was contrived by God, in order to his wifely 
 dilpl lying his benevolence towards fmners. And 
 the fcripture has faid enough to fatisfy us for 
 the prefent, diatit is a wife and fit method, par- 
 ticularly in thofe ways wherein we have (hewn 
 it to be lb : But there is n > need of fuppofmg, 
 that it has fully revealed the whole of what 
 may be known in another world, tending to il- 
 luflrate the wifdom of it ; what I mean is, that 
 revelation may not have explained in dire6l, and 
 poiitively clear and full terms, wherein **" the 
 obedience of Chrill to death" has virtue and 
 efficacy in the affair of man's redemption, as 
 a wife, fit, and benevolent mean in order to 
 this end. And, perhaps, it might not be con- 
 venient it iliould, had it been pofTible. 
 
 But fome may fay, this method of faivation, 
 through the mediatory doings and fufferings of 
 Jefus Chriil-, infleadof magnif/Ing the benevo- 
 lence of the Deity, is rather a diminution ofic, 
 if not an incjrifiilency wit!i it. And'fo it rc:d\y 
 X would 
 
f7o THE BENEVOLENCE 
 
 would be, if God had wanted pity, and the dt*^ 
 iign of the mediation of Chrift had been td 
 excite it in him ; but this was no pari: of the 
 intention of his undertaking for Tinners. For" 
 it was God who fent him upon this work i 
 and he was moved to it from his own bowels of 
 mercy. His own innnite benevolence of heart 
 put him upon it : Nor fliould we ever have 
 heard of Chrift, or of the way of redemption 
 through him, if the motive hereto had not been 
 within the breait of God-. This is the account 
 the fcripture always gives of the matter. Says 
 our Savior himfelf, '^ God fo loved the world, 
 that he gave his only begotten Son, that v/ho- 
 Ibever believeth in him fhould not perifh but 
 have everlafhlng life.*' Every word in this 
 text is emphatically expreflive of the truth we 
 are upon." Godlb loved the world," fo greatly, 
 fo inconceivably ; was fo moved by the origi- 
 nal, effential, and eternal goodnefs of iiis na- 
 ture, that '<^ he gave," that is, of meer mercy 
 and free favor ; without any thing obliging, of 
 conftraining him hereto ; he gave '^ his. only 
 begotten fon," and for this mcft benevolent 
 end, that " whofoever believeth in him fliould 
 not perifh, but have cvcrlafling life." Yoii 
 obferve, tlie gift of Clirilt, tlirough v/hich 
 we have redemption, fprang originally il'om the 
 Jove of God. His own melxiful nature put him 
 upon the befbowment of this gift, and upon n6 
 lefs a defign than the faving of men from dcflruc- 
 tion, and opening a way for their adn^iihon to 
 
OF THE DEITY. lyt 
 
 life and immortality in heaven. The fame ac- 
 count is frequently to be met with elfewhere in 
 the ne\v-tellam<;nt bonks. Says the apoftk 
 Pauj, " God commendeth fiis love tov/ards us, 
 in that, while w-e were yet finners, Chrift died 
 for us.*' You perceive at ouce, that God's love 
 is here reprefented as that which gave rife even 
 to Chrijt's dying for us. To the like purpofe 
 is that declaration of the* apoftle John , *'• In 
 this was manifefted the love of God towards us, 
 becaufe that G;>d fent his only begotten fon 
 into the worlds that we might live throngfi 
 him." And the fime thing is either exprcfl- 
 ed, or implied, in many other pafiages in fcrip- 
 ture^ which it would be needlefs to mention. 
 And wherein could the Deity have irjore illuftri- 
 oufly difplayed the greatnefs of his benevolence,, 
 than by the conflitution of his own fon to be 
 the medium through whom falvation fhould be 
 communicated to us ? 
 
 It may perhaps be faid, H!id God, by one fin- 
 gle act of free, fovereign grace, without any in- 
 tervening means, proclaimed his readinefs to 
 pardon fmners, and admit them to his favorable 
 notice, would he not have manifefted more 
 gpodnefs^ have more confpicuouily difplayed 
 the riches of his grace, than he could have 
 done in any other v/ay ? 
 
 It wouldj no doubt, have been evidential of 
 goodnefs, if God had thus made an abfolute fo- 
 vereign grant of pardoning, faving merpy to the 
 fififql fjns of men j bu : there would in this v^ay^ 
 
 have. 
 
^72 THE BENEVOLENCE 
 
 have been a far lefs manifefliation of it, than in 
 the niethod the gofpel reveals. Had the work 
 of preferving providence been effe6ted by a fin- 
 gle a6l of ahrighty power, though it would 
 have argued grH>dnel"s it would not have dene 
 it, as has been lliewn, with fuch c. nfpicuous 
 variety, and enlargednefs, as by the interven- 
 ti 'D of means, and inftrumental caufes. The fame 
 may be faid, with like triuh, of the work of 
 redemption. As it is carried into effed, not by 
 an abfolute fovereign grant from God, but in 
 a mediate way, his benevolence is more glori- 
 oufly illuflra<:ed than it otherwife would, or 
 could, 'have been. For it is as true, with re- 
 Ipedt to redeeming grace, as preferving good- 
 nefs, that it is inhanced by every intervening 
 flcp by whicli it is carried on, and in proporti- 
 on to the number and important worth of thefe 
 fteps. It argues benevolence in God, that he 
 fhould find within himfelf an heart to enter- 
 tain a thought of faving finful man ; his bene- 
 volence is greater, in that he fhould be willing 
 to fend his own Son, from heaven into our 
 world, in order to accompli (h this purpofe of 
 his heart ; the benevolence is ftill heightened, 
 in fending him, though " in the form of God," 
 to take upon him ** the faflnon of a man j" 
 and it rifes beyond all conception, when we 
 behold this Son of his love, after he had afTu- 
 med human nature, " becoming obedient to 
 death, the death of the crofs," hereby making 
 way for the beflowment of pardoning, faving 
 
 inercyj 
 
OF THE D EITY 
 
 I7J 
 
 mercy, fo as that the beftowment of It fhculd 
 be honorary to his perfedions, and the autho- 
 rity of his government as Ruler of the world, 
 Surelyj the goodnefs, as well as wifdjm of God, 
 are difplayed much more illultrioufly in this me- 
 diate way, than if it had been effedled by one 
 mecr fovereign a6l of grace ! Yea, fo far as we 
 are able to judge, more benevolence is mani- 
 fefled in this method of our redemption, than 
 in all the other works of God's providence 5 
 and we have abundant reafon given us, upon this 
 occafion, to admire and exclaim, " Herein is 
 love, not that we have loved God, but that 
 he has loved us, and fent his fon to be the 
 propitiation for our fins ! O die breadth, and 
 length, and depth, and height of the love cf 
 God ! It pafTcth all underllanding,'* 
 
 PART III. 
 
574 TriE BENEVOLENCE 
 PART Ulv 
 
 '^ifwer'mg the principal ohjeHions which have heen^ 
 urged againjl the benevolence of the Deity. 
 
 THE traces of goodnefs are fo vifible,. io; 
 eyeiy part of the creation we know any, 
 thing about, particularly in this worI,d of onr's, 
 and in the formation of man, his irnplanted fa-, 
 cuities, and the methods bjr which, according 
 to eftablifhcd la^ys, under the government of 
 providence, they may be improved to, his be- 
 ing as perfed and happy as can reafonably be. 
 defired, that it is ftrange any lliould call in 
 <jueftion the Creator's benevolence : And yet,, 
 no one of his attributes have been more vio- 
 lently attacked. The great difficulty objedled,. 
 is the evil there is in the v/orld. This, world^ 
 ofour's, and mankind in particular> its nobleft 
 inhabitants, which are reprefented as monuments 
 cf the Deity's goodnefs, are mentioned as proofs 
 of a deficiency in this very point. 
 
 Say thefe objedtors, if an infinitely benevo-^. 
 lent Being is the Supreme Creator, and Ruler, ^ 
 whence came thofe imperfeftions, and pcfitive 
 evils, which aboun i in the world, and which 
 all ranks of creatures are fubje6led to ? How 
 fl:ia!l we account for the miferics, in innumera- 
 ble kmds, which* men in particular lie groan- 
 
 in": 
 
t)F THE DEITY, 17 j 
 
 mg under ? What fliall wc fay of the many dif- 
 eafcs, accompanied with torment of body", and 
 angLiiih of mind, to which they are liable, and 
 which finally put an end to their' prefenr fiate 
 of exiftence ? And could tliefe things be ac- 
 counteci for, who call reconcile that tnc7'al ir- 
 regularity, which has been intrhducc'd into thb 
 V.orld> and its direful effects, with the fuper-in- 
 tendlng agency and government of a being 
 
 abfolutely holy antl good? 
 
 This, in general, is the difficulty pleaded. 
 And a very great ciie it is ; but a difiiculty, ir" 
 maybe worth remarking, as we pafs along, not 
 levelled againiLChriiliansonly,t)r the religion they 
 profefs, but againfl all religion, natural as well 
 as revealed : Infomuch, that let men's religion 
 be v/hat it may, whether they are Jews or Hea- 
 thens, Deifts or Chriflians, they are equally em- 
 barrafTed with it. For it being a fare fa6t, that 
 fm and mifery are in the world, if they believe 
 that a wife and good God made and 
 governs it, they are all under like obligations 
 to do what they can to reconcile thefc twj 
 things, which haVe fuch an appearance of in- 
 confitlency v/ith each other. And this accor- 
 dingly has been the endeavor of perfons cf* 
 all different religions, in all parts ofthev;orld4 
 tVhence came evil ? has indeed, in all ages> 
 been a perplexing queftion ; and no one, in 
 may be, has more puzzled the grcatefl pre- 
 tenders to reafpn^ a§ well a§ religion. 
 
 It 
 
t7o THE BENEVOLENCE 
 
 It was this that gave rife to the fcheme of 
 two independent oppojits principles in the univcrfe';^ 
 the one good, from wh m is derived every 
 tiling that is good \ x^i^ other evil, from vvhom 
 is derived every diing that is evil, whether natural 
 or moral. It is obfcrvable, even this Manichean 
 notion, however ridiculous,is yet f imded on the 
 fuppofitionof fuch evidences of goodnefs in the 
 creation, as are too glaring to be denied. The 
 fault therefore of the fyltem is, not fo much that 
 it difputes the exiilencc of a benevolent caufe, as 
 that it weakly imagines the exiftence of ano- 
 ther cppofite one, equally powerful and inde- 
 pendent ; the fuppofition of which two co-or- 
 dinate Deities looks too much like an arbitrary 
 contrivance, invented only for the fake of re- 
 moving av/ay the difficulty arifmg from the 
 appearance of evil. To be fure, it is an opi- 
 nion fo far from being founded on folid proof, 
 that it cannot be fupported by any argument 
 fetched from the principles of true reafon. It 
 is indeed a fcheme utterly deftru6Vive ofitfelf. 
 For thefe two oppofite principles being, by fuppo- 
 fition, perfc6lly equal,itisimpoirible there fliould 
 have been,eithergoodor evil,unlefs bytheir mu- 
 tual confent in operation ; and it is impofiiblc 
 alfo there fhould have been this confent, upon 
 any other plan than that, of the production of 
 good and evil in equal proportions* And is 
 this the truth of fad ? So far from it, that,in 
 the whole circle of exillence, there is no ap- 
 pe:irance of fuch equality. The truth is, the 
 
 vaifoni); 
 
OF THE DEtTY. 
 
 177 
 
 trnlform, invariable tendency ^ ( nature, with 
 refpect to all the creruures we know any thing 
 t)f, IS their perfedion and happinefs within 
 their proper fphcre : Nor can it be truly faid 
 of any fpecies of creatures that they do not ac- 
 tually attain to the enjoy mcrtt of good, much 
 out-weighing the evil thev are obliged to fuf- 
 fer ; which could not havi: been the ca^j, if 
 there was exiiVih^ ah . ev\l 4Dower. of opera- 
 tion eqiial to the good one-. Soiiteof the crea- 
 tures, upon this hyp j:heris> nujfL hdve carried 
 the marks of the evil principles that produced 
 them, in the tendency of their conflittirion to mife- 
 ry, ball', cing the tendency of it to good : Other- 
 wife-, there would not be ah equality in the ex- 
 ertions of thefe oppofue equa^ powers.— But I 
 need not enlarge in the refucaiion of fo pal- 
 pable an abfiirditv. Hov/everj the difficulty, 
 which occi.ioned if~, defrrves co be ferioufly and 
 thoroughly d^b.ued. A id this will be more 
 tiearly and inieiiigibly 66^^^ bv going over its 
 feveral parts, and treating thein diflinclly as fo 
 many ob)e.5tions. 
 
 Only, it may be fit to make one previous 
 general remark, which I eftecm an imporcanc 
 one, and defii e may be kept in mind through 
 the whole that may follow. It is this ; that no 
 6bie6lion ouojht to be eitcemed fufRcicnt to itt 
 afide the pofitive proof, that has been given of 
 the Deity's benevolence, whith,vvhen thoroughly 
 examined, will be found finally to terminate in 
 JGN0RANC£. Y/hat I mean is^ that no appear- 
 Y aace 
 
178 THE BENEVOLENCE 
 
 ance in nature, capable of being alledged5 ought 
 to be looked upon as conclufively arguing an 
 inconfiftency with goodnefs, meerly or only 
 becaufe we may not be able particularly and ful- 
 ly to point out their confillency with each other : 
 I fay, meerly or only for this reafon, becaufe 
 there is an evident difference between our not 
 particularly difcerning wherein the ccrftftency of 
 two things lies, and clearly perceiving that 
 there is a real inconfiftency between them. And 
 could any appearance be all edged, betv/een 
 which and infinite gocdnefsj the human miind 
 clearly perceives a real inconfiftency ^ it is re a-, 
 dily confelfed, it would be a fufficient reilraint, 
 in true reafon, from attributing this perfe6tion 
 to the Deity. But the cafe is quite otherwife, 
 where the amount of all that can be faid con- 
 cerning any appearance is only this, that it 
 furpaffes our ability particularly to trace the 
 ways, wherein it may tend to good. And fhall it 
 be thought fbrange that there fhould be, in na- 
 ture appearances of this fort ? It is no more 
 than might reafonably be expeded, confidering 
 the imperfedlion of our faculties, and incapa- 
 city therefrom to view the works o( God as con- 
 nec^led with, and dependant on, each other, in 
 the Divine plan of operation. No eye but 
 God's can take in the zvhole ficheme of creation 
 and providence. And tlierefore it is probable, 
 the higheil order of created beings are inca- 
 pable of feeing perfe6lly into the reafons of the 
 Divine conduct, Much Icfs may it be tliought, 
 
 thill; 
 
OF THE DEITY. 175 
 
 that this fli^ukl be the privilege of llich com- 
 paratively low, weak creatures as we are. So 
 far are we trom comprehending the conne6tion 
 of the univerfe in its various parts, tlieir mu- 
 tual dependence on, and fu'oordination to, each 
 other, that our knowledge is confined to a few 
 beings and thin^^s in it, and to a very fmall part 
 of the fchemc of God, even v/ith refpe(5l to thefe. 
 And fliall it then be counted an objection of any 
 weight againH: the goodnefs of God's works, 
 that we are not able, in every inilance, to fee 
 wherein they are conne6ted v/ith ^o^^^i? Ought 
 it not rather, to be concluded, as to fuch in- 
 ilances, that the defed lies, not in the tendency 
 of God's works, but in our incapacity to connect 
 them together, and view them in the reference 
 they bear to each other ? This is certain- 
 ly no more than a tit exprefiion of humility and 
 modefty in fuch fhort-fighted creatures as wc 
 are. And it were to be wilhed, that our inqui- 
 ries into the meafures of the Divine conduct 
 were more generally made under the habitual 
 influence of thefe principles. I would not be 
 mifunderflood in what I now fay. I have no 
 intention Z-) re'lrain mankind, imperfe^l as they^ 
 are, from reaf Miing v/ith all freedom upon the 
 prefen-t, or any other fubjedl, vv^herein the De- 
 ity is concerned : Much lefs have I it in viev/ 
 to flop the mouths of objetlorc, only by bid- 
 ding them bchuinbleand niodeil:, becaufe God 
 Is above them, and his ways and thoughts high 
 above their's aa the heavens arc high above tha 
 
 cardi^ 
 
iSo THE BENEVOLENCE 
 
 earth, I am fenfible, that humility duly regn-? 
 lated by reafon and religion, as it ' i ght al- 
 ways to be, is no eneiry ^o the frccit debate^ 
 not thf>f(? which relate e\ tn to the proceedings, 
 of Gcd. It is the j.re^ence of hun^ility^ not 
 the principle itfelf, that makes an ont-cry againlt 
 fiich inquiries. And to this falfe humility, at 
 lead in part, it nnay be owing, that ^o many ab- 
 furdities, horribly reproachful to the nature 
 and government of God\ have been erribraced 
 in the world. It has dcubtlefs too often be- 
 trayed n en into fuperilition and bigotry, giving 
 them a mean, abje6l call of mind, whereby- 
 their intelle^lual faculties have been very much 
 xmfitted for the right difcharge of their pr; per 
 office. This in truth, is the rock which mul-^ 
 titudes have fplit upon ; not confidering that 
 fubmifTton even to the Deity ought always to. 
 be exercifed imder the conduct of reafon and 
 good fenfe. And if th'js exercifed, th< ugh it 
 will be an eFc<^ual reftraint from pride rnd ar- 
 rogance, keepin?r it en within the fphere of 
 their powers, and making them m.cdeft and 
 cai:tious,efV.f c ally in regard o-f the things which^ 
 ihev are ?ble to coniider not in xhtxr iniire ccn- 
 r.eciion hu^ f-r.<^}y and a?^ J'efartite parts of feme 
 f^reat- whcle : Yet, it wi't, at the fame time, put 
 them upon due care and pains, in the vfe of 
 their faculties, thai they knw the truth; it 
 will difpofe them freely and fairly to hear and 
 exam/me whatever may be decently oitcrec^ 
 on both fules of a quellion^ that tliey may be 
 
 rationally 
 
OP THE DEITY. ,81 
 
 rationally prepared to make a wife and impar- 
 tial judgment in tiie cafe -, in a word, it will 
 influence then-> to form their fentiinents, not; 
 according to the authoritati'/e decirions of men, 
 or the opinions generally prevailing in the pla- 
 ces where they live, bat according u> the truth 
 of things lb far as they are able, under the 
 advantages they are favoured, with, be they 
 more or lefs. 
 
 It will not be fuppofcd after faying this, 
 
 that the prefent remirk: is made with a view to 
 
 ^ake fh-lter und:T the pretence of that humility 
 
 and m^defty, whicli became creatures^ efpeci- 
 
 ^llyfoch imperfect ones as men are, towards 
 
 the great Creator. It h freely confefTed, thera 
 
 are many things, poTible to concepcion, which 
 
 are ablokuely inconfidient, in tr e reafon with 
 
 infi-iite benevolence. And it is as readily con- 
 
 ceded, that we are endowed with faculties, ena^ 
 
 bling us clearly and certainly to difcern thi^ 
 
 inconfiilency : Info nuch that no folid reafon 
 
 can be alTigned, v/hy we ihould call in queftion 
 
 the truth of our perceptions in this cafe, any 
 
 more than in others. And lliould we do It, in- 
 
 ftead of humility andfubmirfion, I fee not b.r.C' 
 
 we fliould difcover downright contempt of our 
 
 implanted powers. And, in truth, could anf 
 
 appearances, in all nature, be produced between 
 
 ^'hicb and infinite goodnejs the human min4 
 
 could, clearly perceive a real, pofitive inconfiftency^ 
 
 it could, acting rationally, a! lent to it as true 
 
 |hat there was exifling an infinitely- benevolent rtrll 
 
 cuule. 
 
i52 THEBENEVOLENCS 
 
 caufe. Here therefcre is full fcope allowed foP 
 the objedlors in the prelent difpute. And if 
 they are able to produce, in the whole compafs 
 of being, any appearances that will excite in th« 
 minds of rational agents the idea of a r^^/, un-^ 
 doubted inconfiftency with gocdvejs^ it is granted 
 their end is anfwered, they have argued con-, 
 elufively. But then, i.t ought to be acknowled-. 
 ged, on the other hand, that if thefe appear- 
 ances^ in their lad refult, center in ignorance,. 
 and only prove that our capacities are fcanty, 
 and not formed to take in the whole of v/hat is- 
 proper to be confidered in the cafe ; and that 
 good^ the greatcft good^ may be the produx^ion of 
 thefe appearances^, in the end, .^or all that we- 
 know, or can prove, to the contrary ; I fay, in 
 this view of the matter, it ought to be ingenu- 
 Guliy confeiTed, that Juch appearances^ in ftri6t 
 reafoning, conclude nothing againft the benevo^ 
 lence of the 'Deity, For this is ce^-tainly the trutlv 
 of the cafe. And aJl the reproach that is re- 
 fleftedonthe Divine goodnefs by this kind of 
 arguing can reafonably be looked upon as na 
 other than the eftect of ignorance j not to fay 
 pride and arrogant prefumption, in taking upon, 
 us to judge and determine in matters fo evi^ 
 dently beyond the reach of our powers. 
 
 This general obfervation, which I believe 
 po one will deny to bejuft, I efteem fully fuf* 
 ficient to anfv/er the general objeftion r^gainft 
 %}c\Q. benevolence of the Deity^ which has beea 
 brought from the appearances of evil in the cre^ 
 
 ation* 
 
OF THE DEITY, tSj 
 
 Xtioh. However, I fii-iU not content myfelf 
 with this general reply, bi't proceed to adillinft 
 confulcrcUion of the particular obje(^lions con- 
 tained in the general one above-mentionedi. 
 And they may be reduced to thefe three, the im- 
 perfe^ powers of lb many of the creatures wJio are 
 capable of happinei's ; the moral dijorders which 
 have ti'.ken place in the world ; and the natural 
 evils whicli are fo numerous, and turn fo much 
 to the difadvantagc, cfpecially of w«?;7* 
 
 I . The lirU; objedion againit the infinite be- 
 nevolence of the Deity is taken from the imper^ 
 fcSfion of fu many of the creatures on this earth 
 of our's. What a diminutive creature, com- 
 paraeively fpeaking, is even man, tlie moil per- 
 fe'tft of them all ? How fmall his capacity for 
 happinefs ? And how much fmaller flill the 
 rapacities of the inferior perceiving beings,- 
 through their feveral ranks, in the de- 
 fcending fcale, of fubordination ? And 
 could it be thus, if God was infinitely 
 good ? Gould not an infinitely benevolent Cre- 
 ator have communicated nobler capacities for 
 happinefs ? And if he could, how can his noc 
 doing it be reconciled with the idea of him as 
 an infinitely benevolent Being ? 
 
 In anfwer to this difficulty, it may be faid, 
 the bringing into exiftence an abfolutely per-* 
 fed creature is not within the reach of infi- 
 mite goodnefs, aided by almighty power. Ths 
 very idea of a creature is effentially connefted 
 with cgir)parativ(? imperfcclion j as it deiivcs 
 
iS4 THE BENEVOLENC g 
 
 Its being from another, is dependent on that 
 other for its continuance in being, and is ne- 
 cclTarily finite in its nature and powers. To fup- 
 pofe a created being infinite, would be to fiip- 
 pofe it equal v/ith its Creator ; which is too 
 abfurd to be admitted. Abfolute perfedlion 
 therefore is an incommunicable glory of the 
 only true God. And fliould there be a crea- 
 tion^ comparative imperfe(5lion muft exifl in it> 
 btherwife it could not exifb at ail, Conlequently^ 
 if fuch imperfeclion is i^n evil, it is fuch an one 
 jas iiiuft take place, or there could be no dif- 
 play of the Divine benevolence. — But the truth 
 is, m'eer imperfedion is no evil, to be fu re no 
 poHtive one : Nor may God, with the leaft 
 propriety, be conHdered as the author of it; 
 This matter has been fet in a clear and flrong 
 point of light by Arch-Deacon La"W, in his 
 jid. Note on A^rh Eifhop King^s *' origin of 
 ©vil.** His words are thefe, " God is the caufe 
 of perfedion only, not of dcfe6V, which lb far 
 forth as it is natural to created beings hath no 
 caufe at all, but is n etriy a fiegaiicfi^ or ncn- 
 entity, tor every crtatrc ^liing \\\'ts a negation 
 or non-entity, befoic ii had a pofitive being, 
 and it had only fo mi^ch (.f its primitive nega- 
 tion taken away from it, as it had pbfuive be- 
 ing conferred on it j and thtrefore, fo far forth 
 as it is, itr^ being is to be aUnbuitd to tl:e fo-k 
 vereign caufe that plHc'uctd it : Tut fo far 
 forth as it is not, its not being is to be attri- 
 bucedtothe origiaal nQn-cntitj tut of wJ.ich it 
 
 was 
 
OF THE DEI TY^ iSj 
 
 ^as produced. Foi* that which was once no- 
 thing would dill have been nothing, had it not 
 been for the caufe that give being to it; 
 and therefore, that it is fo far nothing ftill, that 
 is, liiilitted and defedlive, is only to be attribu- 
 ted to its own primitive nothingnefs. As for in- 
 ftance, if I give a poor man a hundred pounds, 
 that he is worth fo much rnoney is wholly 
 Dwing to me, but that he is not worth an hun- 
 dred more is owing wholly to his own pover- 
 ty. And juft fo, that I have fuch and fucti 
 perfedions of being is wholly owing to God> 
 who produced me out of nothing ; but that I 
 have fach and fuch defers of being is only owing 
 'to xhdityroh-enti'ly out of which he produced me.'* 
 It will probably be faid here, we fee in the 
 creation innumerable beings v;ith implanted 
 faculties, making them the capable percipients 
 of happinefs in indefinitely various degrees, 
 fome in an higher, others in a lower, till we 
 have got down to the lowed we can conceive 
 of. Can this be the work of an infinitely benevo- 
 lent Being? Would he have madcfomany crea- 
 tures fo impcrfed, as to be capable of happinefs 
 in fuch low degrees only ? If it v/as his pleafure 
 to bring beings into exiftence, from non-entity, 
 would he not if infinitely good, have endov/ed 
 them with higher and more noble capacities for 
 happinefs ? The obvious anfwer is this, if in 
 a creation, in which there are beings inconcei- 
 vably various in their capacities for happinefs, 
 there may be the cominunicatlon of more 
 
tU THE BENEVOLENCE 
 
 CCOD, than could otherwife have been corn* 
 mnnicatcdj it is fo far from being an ob]e6lioA 
 againfu the Divine benevolence, that thefe be- 
 ings of lower capacities for the enjoyment of 
 happincfs vvere brought into exiftence, that it 
 js at once an illuftration, and flrong proof of iu 
 It is readily ovvned, if the whole refult of corn- 
 municared good was nothing rr'Ore than the 
 procHi6iion of fiich irnperfe6l beings, as are ca^ 
 pable of happinefs in a low meafure only, it 
 might bethought the Deity, if infinite in benevo^ 
 ience, had been wanting in the manifcflaLion 
 o^ it. But, if there are other beings gradually 
 rifing, in the fcale of exidence, to an incon- 
 ceivable height in their capacities for the en*- 
 joyment of happinefs, and of the mofb lliperior 
 kind too, v/hy fliould it be thought fcrangc, 
 that there fiiould be imperfeft ones alfo, in the 
 like gradually defcending fcale ? Efpecialjy, if 
 they are all confidered as parts < ffome great 
 WHOLE, feverally ccncrrring to make ( ne uni- 
 vcrfal, gl rioLifly connected fyfiem, capable < f 
 yielding as much good, as the infinitely be- 
 nevolent Being, guided in his exertions by 
 imerring v/ifdom, has thought fit tj commu'* 
 nicate. 
 
 In this view of the matter, it is not necef- 
 fary, that every fyfiem nu'king the univerlal 
 one, or that every creature in each fyRcm, 
 fho'dd be equally perfe6t. For, thcugh, with 
 refpedl to particular fyllcms, and beings, com- 
 pared with one another^ there fhould be ever 
 
OF THE DEITY. 1S7 
 
 fa great a dlvcrfiy ; yet this onght not, in rea- 
 foa, to be citcdnji an objedion againll the 
 Divine benevolence, if, upon the whole, there 
 is the difjlay of as mjch good as infinite wif- 
 do.n \\^s thought proper : Nay, upon f )ppofiti;)a 
 there may, in this, way, be the comrnunicat.ion 
 of mo^e g)od, thin in any other, it wo'ild be 
 aji objcvSbion- agiia:l* infinite benevolence, if it 
 was not in this wav difplayed. The creation 
 is, in fa6t, 2i diuerfified ^^tnc. It rIi.erefore lies up- 
 on the objectors agalnil: the benevolence of the 
 Deity to make it appear, that /^jf^^<?<?^is capa-. 
 ble of being coiii ii'inicated upon this plan,, than 
 might have b^z'^p. upon l0;ne other. Until this' 
 ia done, which* never will be, as it has never vet 
 "been, no- c omplaini can reafonibiy be made 
 againll the Deity, as having been wanting in 
 his benevolence, on accovint of bringing into 
 exiilence a creation, diverfificd in the manner 
 we fee this, is in which we hold our beings. 
 
 There are only two ways in general, in which- 
 aa infinitely benevolent carafe is fuppofed capa- 
 ble of exerting itfelf in the communication of 
 good. OiXi is, by difplays ad ulrimum pofle,. 
 that is, to the otmod in all inflances whatever ; 
 the effe6l of which, dlfplays wo aid be one or- 
 der only of beings, the mofb perfeil there can 
 be. B It this fuppodtion is, perhaps,, an im- 
 }X)frible one, as it carries v/ith it that which looka 
 very like a contradi^lion. That which is infi- 
 nite is unliniiteJ, and not to he retrained with- 
 in any bjund^. To Uip^X)fe therefore a n^plus. 
 
t88 THE BENEVOLENCE 
 
 of exertion in an infinite being^is to fuppofe that 
 this being is reftrained within certain limits ; 
 v/hich fecms to contradi6t his being infinite. If 
 the Deity is infinitely benevolent, his exertions 
 in manifefling the glory of this attribute can ne- 
 ver be exhauiled. To fuppofe otherwife, wuuld 
 he to uippcfe that he was not thus infinite, 
 flri<ftly and properly fpeaking, the word utmojl^ 
 or any other word of fimilar fignification, can-, 
 not be applied to an infinite being, with 
 refpe6b to any of his cominunications. He 
 ought rather to be conceived of, as having with- 
 in himfelf an ability to go on ccnanriunicating 
 to eternity. Communications io the titrnojiy ib 
 far as we are able to conceive ot the matter, 
 5ire incorripatible with the idea of an -infinic© 
 ability to ccrr>municate. Befides, jQiould thq 
 benevolence (>f the Deity (was this pofTible) be 
 difplayed in r.ll inilances to the utmoft, this at- 
 tribute of his would appear more like a naiurai 
 injiin^'j mechanically and blindly urging hiiri on 
 to the communication of happinefs, than zmo^ 
 ral difpcfttlon^ immutably guided in all its ex- 
 crti(ms by unerring wifdrm, and in confiftency 
 with unfpotted re(Stitude.~The other way of 
 the Deity's communicating gocd, may be by 
 limited difplays of it, in particular inilances; 
 the confequence of which might be the prcduc- 
 ti^'tt of creatures indefinitely diverjified in their 
 powers ; fcime capable of happineis in one de^ 
 gree, others in another, and lb on, in a gra- 
 dual alccntion, without difccntinuity, to the 
 
 bigheft 
 
OF THE DEITY. i8^ 
 
 highefl conceivable perfeftion. This, I fay, 
 may be the effe^l: of limited exertions of bene- 
 volence, in an infinitely prodnftive caufe, with 
 refpect to the particular parts of fome great and 
 g v.d whole. And the reaf ^n is obvious at firft 
 view. For if any one conceivable degree of imper- 
 fecli n will arg'ie a defect in the exertions of an 
 infinitely benevolent Being, another will argue 
 the fame thing with equal truth, and no Itnp 
 can be made till we have get to the highefl 
 created perfedion. If alow reptile, for inftance, 
 cann »t be the production of an infinitely be- 
 nevolent caufe, becaufe lefs perfedl than a man ; 
 a man, for the fame reafon, could not have had 
 exiftcnce, becaufe Icfs perfect than an angel; 
 and an angel, for the func reafon ilill, cnuld 
 not have been made, becaufe lefs perfe6i; than 
 fomc being of a yet fuperior order ; and fo on, 
 till there are no creatures but of the highefl, 
 and mofl perfect clafs in the creation. So that, 
 if there can be any limited exertions of Divine 
 benevolence, there are no creatures, be their 
 capacities for happinefs as lov/ as any in na^ 
 ture, but may have exiftence in a fcale of beings, 
 which fhall gradually afcend to as high perfec- 
 tion as infinite benevolence, guided by infinite 
 wifdom, fhall think fit to create. 
 
 The only inquiry then is, which of thefe 
 forts of exertion are capable of yielding, upon 
 the whole, the mod good. And it will not be 
 denied, that the prefumption is flrong in favor 
 of the latter s as they actually take place in 3 
 
 wo rid J 
 
t5^.. THE BENEVOLENCE 
 
 world, that will readily be ov/ned to be the 
 efiecl of infinite benevolence, conducted by 
 imerriug wifclom, if it be polilble,. that more' 
 ^<7(?^fhoi]ld be the re fult of fuch exertions, than 
 of any other within the reach of our ability 
 to point out. And that this is not only pofTi- 
 ble, but highly probable, if not certain, I fhall 
 endeavour to evince by the following reafons, 
 which appear to mje flrongly conclufive,. efpe- 
 cially if confidered in one conjund viev/. 
 
 The firtV, I would offer, may be fet in the 
 following light. We fee, in fad', that the 
 various-fpecies of creatures, living on our earth, 
 are fo conf!:itu«-ed, as that the exiflence of one 
 of thenx is no hindrance to the exiilence of ano- 
 ther ; but they are all v/eli enough capable of 
 exifting together, as the extent of the world 
 gives a fufficiency of room for it. The exift- 
 ence of man, the top-creatur-e in this fyftem, 
 ia no bar to the exiflence of any other clafs of 
 creatures, in the defcending fcale, quite down 
 to cne- loweii perceivinnc animal : But there is^ 
 as real a fafliciency of f^^ace for their ^xillence, 
 as if hj h;idn«)t b^en made ; and as like a fuf- 
 ficiency far him:, as \( they had not been in be- 
 ing. ' A ^d the fame may be faid, with equal 
 tnith, of all the other orders of beings, with 
 refpc6l to the exiflence of one another, in this 
 part of the creation. — -And fhould we extend" 
 Otir thoughts to oiher worlds, and the various 
 ckOcs of bein']^s in them, there is the fame rea- 
 loti itiil to thinkj that the exigence of one 6f 
 
 tlicm 
 
'01^ THE DEIT?. tpt 
 
 tTi^ni does fiot interfefc wlrh th^ exigence o{ 
 Another. JJugels^ and any fupcriv^r order of be- 
 ings, may as ecifily be made capable of exifiing^ 
 at the fame time, as if one only of thefe orders 
 had been Created. And as to ail the other clafTes 
 'of beings, in all w')rlds, they are doubtlefs fo 
 made, as to be all of them capable of exifling, 
 as truly as if only one clafs of them had bcea 
 brought into cxiftence. 
 
 Upon the truth now of thefe premifes, it 
 plainly follows^ that the capacitv for hapr3inef?, 
 in the univerfe, is enlarged by means of thedi- 
 verfity of beings that have exiftencc in ir. And 
 if the capacity is enlarged, it is, fiom hence, 
 dernonftrably certain, that rhe qudnt'im of good 
 may be greater than it could have been, if, 
 inftead of this dive)fitjy fewer orders of beings, 
 or a fingle one only, had been made. • 
 
 It is, indeed, from this diverfity of beings, 
 duly fubordinated to each other, that the plenv-- 
 .tilde of nature arifes. A few orders of bciigs 
 only would not have ler/ed to this purpoie. 
 The creation h fdled up, by thic adtriirably nic2 
 and curious variety in the claffes of creatures, 
 whereby they are fitted to be proper links in 
 the chain of exillence ; all concurring, as fa 
 manv well adji1:eii parts, to conllirute one 
 whole without void or cbnjm. Tnns we are 
 naturally led ta think, froin-what falls within 
 the reach of our obfervation, in this fyftem to 
 which we belong. For, it is evident, that, if 
 the ordgr of ir*ea only had been created, tiy; 
 
fc92 THE BENEVOLENCE 
 
 TDcm^ that is now filled with the inferior rankt 
 of creatures, would have been a v<iji chajm. 
 Men would have multiplied no fafter than they 
 do, if there were no brutes : Nor would they 
 have been better accommodated. One of the 
 hrutal fpecies does not hinder the exiftence, or 
 increafe, or fupport, of another ; but there \% 
 both room and fuitable provifion for them all. 
 And Ihould jany other clafies of the creatufes 
 be pitched upon, they are fo conftituted as that 
 there would be room Hill for all the other or- 
 ders. And the fame reafoning will hold goodj 
 if extended to all other fyflems. There are vari- 
 ous ranks of creatures in them : And, perhaps. 
 Otherwife, they would riot have been fo full 
 of being as they might have been. 
 
 The truth is. This world of our*s is fo con- 
 trived, ' as that we can no where difcern in it 
 any void. It appears. On the contrary, by meani; 
 of the various ranks of creatures, gradually rinng 
 in perfe6lion to men^ the higheft order of them, 
 to be perfe6tly filled With being. And, if there 
 is no chajm in this fyftem, of which we are a 
 main part, why fhould v/e fuppofe one^ in the 
 other fyflems conftituting the univerfe ? It is 
 far more reafonable, from the analogy of nature, 
 to think, that the gradation ilill goes on rifmg, 
 in other worlds, beyond the bounds of our moll 
 enlarged imagination. 
 
 And what though, in this vail diverfity, there 
 ihould be orders of beings formed for happintfs 
 (at kaft iu the firll fta^es of their pofTibie ex- 
 
 ifteace) 
 
t>V THE DEITY. r^^ 
 
 ^ften-ce) in an Imperfe6l, low degree only ? I5 
 it not iumckntto anfwer, that no capacity for 
 happinelSj hov/cvcr fmall, fhould be excluded 
 the creation, i'o long as it is not an hindrance 
 to the exiilence of other gradually rifing capa- 
 cities, till we have exceeded all conception : 
 Efpecially, if it be added, that the leaving out 
 any capacity for happinefs, however diminutive* 
 in this chain of beings, will proportionablv 
 fubftrad from x\\t fum total of general happi- 
 'nefs ; which, in this cafe, would not be fo 
 igreat as it might have been. 
 
 The fnort of the caie is, the creation of God, 
 'by means of this diverfity of beings, gradually 
 •and regularly rifing in perfection, even to the 
 higheft pofTible degree, becomes a mofi perfeui 
 and contiguous zvbole ; demonlirating the riches 
 and glory of the Creator's goodnefs, far beyond 
 what it could have done, if the continuity had 
 ■been broken, by the non-exiftcnce of any of the 
 ranks of creatures, which now make it an cib-^ 
 Joint ely full and. ivell-connecled univerfe. 
 
 It miiy add both light and force to the prefent 
 -argument, if I juft fubjoin, That the various 
 ranks of creatUx-es are fo far from being an ob- 
 ll:ru<5tion to the exiflence of one another, 
 that their exiilence in this multiform be- 
 flowment of it, is a greater hleffmg than it would 
 have been, if they had exited fmgly and alone. 
 This is certainly the truth, in tact, with refpecl 
 to the order of man. The exiilence of the 
 ocher clafies of beings belo.w him B it), far fro<n 
 being a dilLTvice to him, that, if they had not 
 A a been 
 
*94 THE BENEVOLENCft 
 
 been created, he mufl have enjoyed exlflence 
 without many of the advantages, tending to 
 the comfort of it, which he now pofTefies. And 
 this is moll probably the truth, with refpe6l to 
 all the other fpecies of creatures. . They are 
 placed in fuch a degree of fubordination, as 
 to be fitted to be ufeful to one another : In- 
 fomuch that every clafs of beings, by reafon of 
 this fubfervient diverfity, enjoys exiftence un- 
 der more defirable circumilances than it could 
 otherwife have done. And this may be the 
 real truth of the cafe, throughout the whole 
 compafs of percipient exiftence. 
 
 Another confideration, not improper to bd 
 inentionedj in proof of the point we are upon, 
 is, its being plainly impcJ/iMe, that Tiny /ingle or- 
 der of beings could be formed capable oialltht 
 goody which ma7iy orders, vs-rioufly endowed 
 with faculties, may be fitted for the enjoym.entof. 
 It is indifputable, that every being, of whatever 
 jrank, whether high or low, muft have its own 
 proper nature. This, we at once perceive to 
 be necefiliry, in regard of beings that have ma- 
 terial bodies* They are indeed ranked into 
 dilFcrent clafles, on account of their different 
 bodily make. And a difference in bodily ftruc- 
 ture can no more exift in the fame bodies, 
 at once, than they can occupy different pla« 
 ces, at the fame time. And, as different or- 
 ganizations of parts, in perceiving beings that 
 have bodies, are intended, among other .ufes, 
 to form different capacities ^ \x\ kind fon^etimes^ 
 
OF THE DEITY. t^^ 
 
 as well as degyee ; it is plain, that beings thus 
 differently organized can no more be capably 
 ot jujl the fame goocf'y than they can partake of 
 the fanac bodily ftrufbarc. And the fanne is 
 as true of incorporeal beings. They mud, 
 in all their different claffes, have different men- 
 ial powers : Otherwife, rhey could not be rank- 
 ed into different orders. And tliere is no rea- 
 fon to think, but that different jnental powers, 
 as well as bodily ones, fhould ibrm different 
 (Rapacities for happincfsy and fucb^ mmy times, as 
 cannot exiHin the lan^ minds, at the fame time: 
 The confequence from all which is obvioufly 
 tliis ;•— That fhould the m )ff perfedt order of 
 beings be created that could be, it mufb be an. 
 order of fome certain nature and conftitution, 
 which natui-e could not be capable of all the 
 different powers of innumerably various natures,, 
 fome of which, at leafb^ are abfolutely incorn-. 
 patible with each other.. And if no fingle or- 
 der of beings could be endowed with the various 
 faculties of all' natures, it is impoffible they 
 frtould be the fubjeds of all the various degrees 
 and kinds of happinefs, which thefe natures 
 may be feverally fitted for, and capable of. 
 
 Perhaps, it will be obje61:ed het^e> though no 
 fingle order of beings could be capable of y^/,/? 
 the fame happinefsy which various orders- might 
 be capable of 5 yet one order poffibly might 
 be fo formed as to be qualified for greater hap-^ 
 Binefs of another dxA more perfe^ kind: 
 
1^6, THE BENEVOLENCE 
 
 In reply whereto,, it ought to be confidered'j. 
 that the firfl link, in the chain of diverfifiei 
 ftings we have fuppoled, is the ir.cft perk6t 
 order that can be. And it is certain, if all the 
 happinefs of all the fubordinate ranks of beings. 
 be added to the happinefs of this liigheft order^^ 
 xki^ Jum-total will be oreater, than if the happi- 
 nefs of this hiffheft order only is taken into the 
 account. And the flrength of this reafoning 
 will li ill increafe> if it be reniembered, agree- 
 ably to Vvhat has been already cbferved, that 
 the exigence of none of the fubordinate ranks, 
 of beings is any obilriiclion to the exiilence of 
 the highell, but that they may all exifl: together^ 
 and as free from interference, as if only one 
 of them; had been brought into exigence. 
 
 Another argument nill, to the purpofe we are 
 upon, is this ; that the infinitely benevolent 
 Being ought always to be fuppofcd to exifl him- 
 felf in producing good, witli inteliigerice, wife 
 defigfi, and according to ion e method diicover- 
 ing exquifite iliill and contrivance. A m^yfte- 
 rious ibmething, capable of happinefs without 
 faculties fitted for fuch an end j or actually en- 
 joying it, without regard to any dated method 
 adapted to the purpofe, is a fuppofiticn if not 
 im|)Cjrible in itfclf, yet entirely dilfonant from 
 the idea we entertain of good wifely commu- 
 nicated. In order to this, there miuil be facul- 
 ties previoufly created and contrived for the 
 perception of this good ; and more than this^ 
 it mufl be the efrc(5t of the exercife of theie" 
 
 faculties 
 
OF THE DEITY. 157 
 
 faculties upon their proper obje6ls, according 
 to foine well-eilablifhed conftitution. And in 
 a divcrfified creation, one filled with different 
 ranks of beings, all variouHy endowed with ca- 
 pacities fitted to make them happy, i^ccording. 
 to dated laws, in a certain degree ; I lay, ia 
 fuch a creation as this, there may be a manifef- 
 tation of more art and contrivance in difpcnHng 
 good, than in a creation in which one order 
 only of beings fliould have exigence, though, 
 the fkill herein difplayed fhnuld be as grea^ as 
 it could be. For it is indeed impoflible, that 
 (ill the methods of wife contrivance iliould be 
 difcovcr-ed in the make of any fmgle order of 
 beings v/hatever. And of this we have as good 
 proof as we can deHre ; beqaufe it is evident frora 
 what we fee, in fa^t, that Ibmc of tbj/e methods , 
 are of fuch a nature as to be incompatible with 
 any one clafs of beings that can poffibly be 
 made. It is a contradiftion that any order of 
 beings fhould have a mental llru6lure only^ and 
 yet, at- the fame time, poffefs bodies with vari- 
 ous organs admirably contrived for the convey- 
 ance of ienfations of fuch a kind. And unlefs 
 the fame beings could have bodies, and noc 
 have them, at the fame time, it is impolfibie that 
 the whole of that contrivance, which is actually, 
 difcovered in the creation, could be n.tanifeft- 
 ed in the make and circumrcances of any one, 
 order of beings that could be created. So that, 
 bad the goodnefs of the Deity been difplayed. 
 towards one rank of beings only, however ]:!cr- 
 
^9$ THE BENEVOLEN€£ 
 
 fed, and not to numberkfs. orders of them, va- 
 rioutly endowed ana litnated, there coujd not 
 have been thofe amazing dilcover'es of exqui- 
 fitely wife contrivance and art, which are now 
 vifible in air parts of the creation 3* obliging us 
 to own the pertinency of thofe words of admi- 
 ration, Itoiv- manifold' are thy works i Lord i; 
 Jn wifdorn haft thou made them all. 
 
 Should any object here. Though juft the fame- 
 traces of wildonri which are difcernable in the 
 creation,, according to its prefent plan, could 
 not have taken place, if one order of beings, 
 only had been made j yet this is no reafon why 
 an order could not have been made, that might 
 have difcovered greater fkiil and wifcr con ri- 
 vance, though of another kind., it may be fiif- 
 ncient to return a like anfwer to one we had" 
 occafion to giye. before,, viz. That this very 
 order of beings may be thehighefl in the afcen- 
 dinglcale of exiftence, and compleat the mani- 
 fcflaticii of the riches of JOivine wifdom^ in the 
 tnamer of'communicating good. 
 
 But befides what has been hitherto faid,it may 
 be worth while to enquire, whether much of the 
 mod valuabk kind of good could have been 
 conimunicated, had not the creation been a di- 
 verftfiect one, like to that which really exifts.. 
 It will not be denied^that inteliigent moral beings 
 are the mod noble, and formed with capacities 
 for the higheft good, in ^;W as well as degree. 
 And perhaps, upon examination,it will be found, 
 that a great piirt of the good they are capable 
 
 f Vid. Taylor, p. 48, of his Key.. oC . 
 
Cf^' THE DE ITY. x^f 
 
 of Is fo ^ffbntially conneflcd with a dlverfified 
 confticutian of beings and things, as that they 
 could not polTtris it but upon this plan. It is 
 certain-, in point of fa6t that the intelligent 
 fnoral beings, in o-.ir fvflcm, do, from this di- 
 verfity, receive, according to eilablifhcd laws^ 
 thofe numberlefs ideas, which arc the fource 
 of all thofe acqjireiTients in knowledge, which 
 give them their whole intelkolual pleafure. And 
 it is from the fame diverfity that thofe various 
 relations and dependencies anfe, which are the 
 foundation of tlieir moral difpojitlons^ and give 
 occafion for the exercife of them, in infinitely 
 various fit wa^s, to the produdlion of all the 
 happincfs they are capable of. And there ia 
 reafon to think, that this is tlie truth of fafb, 
 among all intelligent moral beings, in all worlds. 
 I Ao not mean, that their ideas, the fpring of 
 their intellectual delight, are conveyed into their 
 minds in jnft the fame way that ideas are let 
 into our's j or, that the relations fubfifling among 
 them, giving occafion for moral exertments, ac- 
 companied (^r followed with high pleafure, arc 
 precifely the fame that take place am )ng us : But 
 what I intend is, that they all ^^^n^t by their 
 ideas, the f>undati -n of their intelleftual happi- 
 nefsj according to fome c-.nflituti n,, wifely con- 
 trived and adapted to fuch a porp:)fc ; and that 
 they are alf ► f > end- .wed, and fituatcdwith refpe(5i 
 to one another, as tha: there may be fit occafi'jns 
 for the exercife uf ihcW moral pozverSy in order ta 
 their perceiv in fj the pleafurq tha; is. proper t^ 
 
%oo THE BENEVOLENCE 
 
 •moral agents. And. it feems as though they could 
 not othervviiCj in a rational, wife way, enjoy 
 the happinefs that is fuited to fuch kind of 
 •beings. It is true, if the happinefs of intelli^ 
 'gent moral creatures nnight be luppofed to con- 
 fift in indolent eafe, or a meer inactive enjoy- 
 ment of exiftence, there would be no room for 
 <3ifpute upon the matter : But fuch an Epicu^ 
 rean fort of happinefs ought not to be afcribed 
 to an infinitely wife agent as its caufe, how- 
 ever benevolent ; for it is not worthy of a com- 
 munication from him. Happinefs, in refpedt 
 of intelligent moral beings, ought always to be 
 conceived of as the refult or intelligent mvral 
 powers, regularly exerted, according to eftablifli- 
 ed lawsi wifely adjufted to the nature of fuch 
 beings. They ought to be ccnfidered, as re- 
 ceiving their ideas, not by imriiediate infufion, 
 but in conformity to fome ftated order, mani- 
 feiling wifedefign and contrivance: They ought 
 to be confidered, as making a regular ufe 
 of their intelletlual(d,c\\\tits in the management 
 of their ideas, in order to their perception of 
 inielleBual delight : And they ought alfo to be 
 confidered, as fo fituated with refpc6l to other 
 beings, as to have proper occafions for the ex- 
 ercife of their moral powers, in various fit ways, 
 fo as to enjoy plealiire herefrom. 
 
 And now, in a diverfified conftitution, there 
 is room for the conveyance of all pofiible ideas 
 into all various minds, not by meer impreffi- 
 vn, but lu ccrtaia ways, and according to ftat-^ 
 
OF THE DEITY. >2ot 
 
 <fc3 laws, manifefting the greatcfl wifdom and 
 ^efign : And there is likewife all the fcope that 
 ^an be dedred for all poiTibk relations and de- 
 pendences, from whence, according to the ab- 
 itrad realbn of things, may arife a fitnefs and 
 propriety in infinitely various excrtments of 
 ■moral difpofitions-, making the beings pofiefTed 
 of them wifely and rationally as happy as they 
 tan be : Whereas, in a creation of one order 
 of beings only, be their pcrfe6tion as great as 
 pofTible, it is not conceivable, how they fliould 
 hz capable of that happinefs which may naturally 
 and wifely reftilt from the contrary plan. 
 
 There is certainly one fort of happinefs, which 
 
 1 efleem a confideration fufRcient of itl'elf to 
 
 tear the whole weight of the prefent canfe : I 
 
 ^ay, there is one fort of happinefs (perhaps the 
 
 nobleft, and moft God-like) which could not 
 
 liave place in the creation, but upon fuppofiti- 
 
 on of its being, in Ibme meafurc, a diverfificd 
 
 one . What I mean is, that if there had been 
 
 one order only of beings, equal in perfedion and 
 
 happinefs, there could not have been the flca- 
 
 Jure that is the refult of the communication of 
 
 pod. For it is only upon the plan o( diverjity 
 
 in beings, that one creature can be the objed: 
 
 of another's beneficence. Reduce the creation 
 
 to 2i perfect equality^ and all participation oftha*: 
 
 parr or the Creator's happinefs, the communication 
 
 of goody is, at once, nccelfarily dellrjyed. For 
 
 where the fame perfection and happinefs, botli 
 
 in kind and decree, is, at all times, equallv pof- 
 
 B b fefied 
 
iio2 THE BENEVOLENCE 
 
 feiTed by all beings, it is evident, that good can- 
 not poflibly be ccmirunicated from one to ano- 
 ther. And can it be imagined that the Deity 
 -would pitch upon a plan ft.r the ccmmiunicaticn 
 of good, which would render it impradicable f{>r 
 any cf his creatures, either to reienrble him in 
 that which is his greatefi glcry, or to partake, in 
 any m-eafure, of that which is his gr eat ejl pie nfure} 
 There is no truly benevolent miind, but will 
 readily be leconciled to a diverfjy in beings, ra- 
 ther than the fleal'ure cf communicating good ^iO\A^ 
 be excluded the creation : And exck:ded it muft 
 be, if there is not fume mverfjy. Upon any 
 other fuppofitii: n, not one being, in the creation 
 could be the cbjccl of an' ther's beneficence ; 
 and confeqiently, the noblefl and mofb truly 
 divine pleafure, that which arifes frcm doing 
 gGodj could not have place in the whcle circle 
 oT exifling creatures. So that it is evident, a 
 diz'erfity of beings is fo far frcm being r.n ch^ 
 jetTicn againft infinite benevolence^ that it really 
 iiows from it as ics proper caufe. There cculd 
 not have been the manifeftation of fo much 
 goodnefs, if there had not been Jcme diference 
 between the creatures brought into exiftence. 
 And the leafb attention will obvicufly lead any 
 one to determine, that if goodnefs may be the 
 c aufe of any diverfity at z\\, no fiop can be 
 made, without contifui-i-fj; it down, through all 
 varietv of orders, fo long as the balance fhall 
 turn in favor ofhappinefs, or, in other words, 
 fo long as cxiilcncc can be called <i ^ocd, and 
 pronounced ^tV/cr tljan iiQt to he, I 
 
OF THE DEITY. jo^ 
 
 I fh all only fubjoi'n, upon the whole, that we 
 know not but thofe beings, who arc the perci- 
 pients of happineis, in the lovvelt and molt iin- 
 perfedl degrees, may be defigned for a much 
 higher Hate of exitlencc^. This may be pofTible 
 to the power and wifdom of the infinitely be- 
 nevolent Creator ; and that he has not a6tu- 
 ally made provifion for it, in the plan upon 
 which he intends to operate for the general good, 
 is more than any one can pretend to d^termJne. 
 It is highly probable from reajori only, and cer- 
 tain from revelatiany that man, thojgh, at pre- 
 fent, one of the loweil inielle^fual moral beings, 
 is yet defigned for exalted perfeftion and hap- 
 pinefs. He is now in an zVz/^wr itate, compared 
 with what this may be introductory to. And, 
 for all tiuit can be proved to the contrary, he 
 may go on in intelle^ual and moral attain- 
 ments, till he has reached as great perfedlion, 
 and is poflefled of as great happinefs, as, at 
 prefent, comes to tli« fliare of any of theranks 
 of created beings: Though they alfo may be 
 fuppofed to be gradually rifing in perfe6tioa 
 and happinefs, in proportion to x\\t\T greater ori- 
 ginal capacities j fo that the diftance will fliir 
 be preferved among the various orders of 
 creatures, and go on to be fo, forever. 
 
 II. I now f)roceed to t^t feccnd objeftion,. 
 taken from, thofe moral difordcrs, which, it is- 
 pleaded, could not have exiftence in the crea- 
 tion, if it was produced and governed by art- 
 iniiaitely holy and baievoknt being; Suar ^^ 
 
204 THE BENEVOLECE 
 
 Maker and Ruler cf the iiniverfe, it h faid,, 
 mud have taken efFe6tual care for the preven- 
 tion of 7noraI evil, and the iinhappinefs arifmg; 
 therefrom. It cannot be iuppofed,. that a be- 
 ing infinitely averle from mordl impurity would: 
 have fuffci-ed the works of his hands to be de- 
 filed with it. It cannot be imagined,, that aa 
 infinitely benevolent Being v/ould have left crea- 
 tures of his own forming to fuch immoral condu6b . 
 as would refledl: diihonor on his goodnefs, by^ 
 bringing unhappinefs and miiery into a world: 
 of his contriving and making? It is net pofli- 
 ble that fuch a being as the Deity is reprefentedi 
 to be, fhould place his creatures in circum- 
 flances, wherein they might pervert their prw- 
 ers, and involve themfelves in ruin. Thefe 
 things cannot be. They are not worthy of an- 
 infinitely holy and gccd Gcd : Eipecially, if it 
 be confidered, that the exifbence cf mcj-al evil; 
 cannot be conceived c f witliout 'permijpicn, at 
 lead:, from the Deity : Nay, it cannot be fup- 
 pofedj but that he muft have forejecn^ net cnly 
 the fcjfihility y but the high prchahilitVy of its 
 taking place in the world ; and yet he fuffered 
 it to do fo : Yea, fo far was he from prevent- 
 ing it, that it feems as though feme of the meft 
 important meafures of his C(^ndu6t were fcrmed^ 
 ii])on the fuppofition of its a^ual being in the 
 univerle. 
 
 This is the objedion urged at large, and, I 
 think, in its full force, againft the creation and 
 government of an infinitely holy and benevo-v 
 
 knt 
 
OF THE DEITY. toj 
 
 lent Being. And it is far from being a trifling 
 one. Had it io been, fuch niiiiibers of phil j- 
 fophers and divines, in all parts of the world, 
 would not have employed fo much of their time 
 and pains in order to remove it. And it is, 
 perhaps, a difiiculty that cannot he perfectly re- 
 moved, in the p^efent flate of human faculties* 
 But this is no proof that it cannot be done. Ic 
 ought to be remembered, that we men are but 
 a low order of intelligent creatures ; and what 
 wonder is it, if that fhould be a difficulty, and 
 an infuperable one, to us, which may be none 
 at all t.) a iupsnor order of beings. It is a cer- 
 tain fact that miral evil c-xifls in our world ; 
 and it is as certain a truth, that God is infi^ 
 nitely benevolent. And fhould we find our- 
 felves unable to point out fo clearly and fully, 
 as we might defire, the confnlency betv/eea 
 this fa61:, and this truth, we may, notwithfland- 
 jng, keeping within the reach of our faculties, 
 g) io far as to fay, and upon rational grounds, 
 that wliich may be fufficient, if not to filence 
 all objeclion, yet to fatisfy ourfelves, that mo- 
 ral evil may exift, and the Deity at the fame 
 time be infinitely benevolent. Let it then be 
 cbferved, 
 
 Though the being of moral evil, in our world, 
 is n^t denied ; it may have been exaggerated. 
 A great deal of this kind of diforder, it is rea- 
 dily owned, we are acquainted v/ith ; but not 
 fo much as has been pretended. If we may be- 
 lieve the reprefcutations of fjine, this world, by 
 
 reafun 
 
to6 THE BENEVOLENCE 
 
 reafbn of the vices, of all kinds, which are- 
 almoll univerfally committed in it, is little bet- 
 ter than hell itfelf,. But it is not fair, in ma- 
 king an eftimate of the corrupt ftate of the 
 w^rld, to enumerate all the horrid immoralities 
 which h ave been perpetrated, at the fame time 
 overlooking the many fhining virtues which., 
 have adorned the character of multitudes. The- 
 greateft vices can be matched with as great vir- 
 tues. Iffunehcive funk their ?;;d?r^/: powers fo 
 as to become capable cf the bafeft and viitft 
 a6li ns i others have in iprcved them fi as to 
 exhibit a rruly God-like temper and Cvinduct. - 
 And, it may be, notv/ithftanding the out-cry 
 that is made of the wickednefs of the world, 
 if a jufl comparifon could be made, it wouldL 
 be found, that it is far more than balanced 
 with the good that is in it of the jf^oral kind. 
 Bur however this is, it is not difowned that there 
 are mor'al difjrders in the world, and many of" 
 tliem too, and of various f ^rts : Nor is it pre- 
 tended, that this has not been the cafe in all 
 ages ; though it is very evident, that in /ome 
 they have not prevailed to fo great a degree as. 
 in others. 
 
 And now, that I may, in as clear a manner 
 as I p jffibly can, offer what may be proper ia 
 order to account for this appeara?tcey and recon- 
 cile it with perfe6b wifdom and goodnefs in the 
 great Creator and Governor of the univerfe, it 
 may be neeefTiiry to obferve, that the evil^ fpe-- 
 cified in the objeftionj and csWcd morale includes 
 
 it 
 
Of THE DEITY. ^of 
 
 in It two things, irregularity in the beings (Char- 
 geable with it, and corjequent unhappinc/s as the 
 fruii there >f, either by the conftitiition of nature^ 
 i^x pofitivc infiitlicn from x[\^ Deity. And I ill ail, 
 accordingly, be diftinct in fpeaking to each of 
 their». 
 
 As to thcfrrjl ; — The very fuppofition of mo- 
 Yal irregularity, as diilingiiillied from natmaly 
 and meaning the fame thing with vice or wic" 
 kednefsy is eirentially conne6led with free agency, 
 in the beings upon whom this guilt is failened. 
 Its nature indeed confifts in wrong determinations^ 
 and dijorderly conduct, which yet are voluntary y 
 and argue a wilful mifapplication of moral and 
 rational powers. And as this is the trae notion of 
 irioral irregularity , in contradifl:in6lion to mecr 
 weaknefs and impcrfe^ion in caufes that are inca- 
 pable of blame : I fliy> this being the true idea 
 of this firft part of moral evil, free agents them- 
 felves, and not the Deify, are th(^ fole and pro- 
 j)er authors of it. It takes rife intirely froin 
 them, and would not have been but for their 
 corrupt choices, and voluntary perverfion of fa- 
 culties, which they might have employed to 
 wife and good purpofes.* And Aiall the Deity 
 be charged with want of goodnefs, for that which 
 is not the work of his hands, but a produc- 
 tion wholly owing to the creatures ; infomucli, 
 that it could not have exilled, had not they 
 abufed the powers he was pleafed to endow 
 
 them 
 
 * Vld. A thoufT^t in Hiitchefon on vice being tli€ dcgcneraqr 
 ff pov/ers clvligiKu fur ^'W. 
 
^6i TttE BENEVOLENCE 
 
 them with, perverting their defign and teii* 
 dency, and by this means bringing unhappi- 
 nefs upon themielves, and confuiion into the 
 world. 
 
 But could not the Deitji it will be here faid, 
 have prevented this abule of liberty, and per- 
 verfion of moral powers ? And if ht €ou-id h3.vc 
 prevented this mifchief, how comes it to pafs 
 that he did not ? And how can his not taking 
 this care be reconciled with his charadler as in- 
 finitely holy and benevolent ? In anfwei where- 
 to> I fee not^ I confefs, but the Deityy if infi- 
 nitely holy and benevolent, muft have pervented 
 this moral diforder, if be could have done it, Only^ 
 let it be remembered, when I h.yjfhe could have 
 done it, I fpeak not fo much of a natural^ as 
 fnoral ability ; an ability invariably guided, in 
 all its exertions, by perfedl: wifdom, and in exadt 
 conformity to the abflradi reafon and fitnefs 
 of things. And it fliould feem^ as though, in 
 this fenle, it was not within the power of the 
 infinitely benevolent Caufe of all things, to have 
 prevented moral defedlion^ If it was, v/hat 
 imaginable reafon can be alTignedj why it was 
 not a6lually done ? And, in what poflible Way, 
 can the non-preventicn of it be reconciled with 
 that goodnefs, which is attributed to the Deity 
 as an effential character ? Whereas, if he could 
 7Jct prevent it, in confiftency with ivije ixnd ft 
 condud, it is a good reafon why he did not da 
 it ; and he may notwithflanding be fairly and 
 jullly acknowledged as an infinitely benevolent 
 
 bduL% 
 
OF THE DEITY. 1:09 
 
 being. And that this is the real truth of the 
 tnatrer, it fliall now be my bufinefs to fhow. 
 In order whereto, let it be obfervcdj 
 
 If th-Z).;i/y could hive prevented the abufe of 
 *moral liberty, it miifl have been in one of thefe 
 three ways, either by not giving free agents a 
 place in the fcalc of beings ; or by making 
 them fo perfed 6s to be incapable of any 
 v/rong condud ; or by interpofing, at all times, 
 ^s occafion might require^ to hinder the m'lfuje 
 'of moral powers, in beings that poflefs them, 
 either in a higher or lower degree. Thefe are 
 the 6nly conceivable ways> in which the Deity 
 can be fuppofedto haveitin his power to prevent 
 fnoral d i ford er in the creation. And will any fav, 
 that he 7nuft, if infinitely benevolent, in one or 
 other of thefe ways, have certainly prevented it ? 
 So far is this from being capable of proof, that 
 there is good realon, on the contrary, to think, 
 it w^s naturally, or morally impoffible, that he 
 Ihonld, in either of them, have done it. 
 
 As to the firft j— The not giving free agents 
 a place in the fcale of beings would have 
 been a grofs refleclioil upon the henevcknce of 
 the Z).7Vj, indead of making way for its bright- 
 er difplay. For the qncintim of good, capable 
 of being communicated, would, upon this f • )- 
 pofition, have been greatly kllened, and indeed 
 reduced to a very pittance,compararively fpeak^ 
 ing : And the good enjoyed would have been 
 of the loweil and moll imperfed kind i-x). 
 For there is no pleafure like that whic'i js in'el- 
 C c Uuluul 
 
£10 THE BENEVOLENCE 
 
 leaual and moral; none fo noble and divine hi 
 its nature, none fo latisfying to the fiibje^ls 
 of it. Befidesj if there v/cre no mortil agents 
 cxifting, there could be no way for the Deity 
 to manifefl liis moral glory, which is his great- 
 eft. He might, it is true, by creating and go-^ 
 verning an unintelligent world, or creatures in it 
 endowed with intelligence in fo low a degree as 
 to be incapable oi moral conduCl:^ difplays in 
 a mealure, both power, and contrivance, as 
 well as goodnefs ; but he could make no mia- 
 nifeilarion of holinefs or juilice, or thofe mo- 
 difications even of goodnefs, m.ercyj forbear- 
 ance, long-fuffering, forgivenefs. If there was 
 no free agency, there could be no virtue, nor 
 any of that fublime happinels, which miay be 
 the refult of it. There could notj in one word, 
 be any fucli thing as moral gcjermnent, with- 
 out which the richeft difplays of the moft ami- 
 able perfeclion could h^ive no place in the 
 creation. And Vv'ould it now have been for the 
 honor of the Deity to have \vithheld the blef-* 
 fing of 77io'/al liberty, by not giving exiftence 
 to free agents ? Can it be thought//, that fuch 
 an intelligent moral ngent, as God is, fl'iould 
 create beings, but with fuch ^onftitutcd pow- 
 ers, as that in tlie whole circle of exifltncc, 
 tlicre fnould be no living images of himfelf, no 
 creatures made capable of that intelligent moral 
 condu^l, or of that rational moral liappincfs^ 
 whirh coH'pleat his charadler as a moft glori- 
 ouii and blciTcd Being ? Is it reafonable that 
 
 ths • 
 
OF THE DEITY. 211 
 
 the high privilege of moral intelligence fhouJd 
 be excluded the creation? That no being ihoukl 
 be made capable o^ virtue, and that truelt kind 
 of happiaefs which is the refuk of it ? Will 
 any fay, ir is better there fhoidcl be no free 
 agency, than that beings fhould be liable to abufc 
 it ? This cannot juilly be pleaded ; for \^ free 
 agents are liable to abufe their liberty, they are 
 ahb capable of making a good ufe of it, to 
 their confcquent, nnfpeakable happinefs. And 
 can it be thought righr.> that fo glorious a ca- 
 pacity for happinefs as free agency^ flioiild be 
 totally withheld from all beings, becaufe ic 
 mi^ht poaibly have been perverted in its- ten- 
 dency ? What though f )me fhould abufe in, 
 might .not others make a wife improvement of 
 it r And why fhould this be prevented ? Why^ 
 put out of their power, by the non-hefiowment 
 oi freedom of choice ? 
 
 It is true, if the gift of liberty was likely-, 
 upon tlie whole, to produce more moral evil 
 than good, it wjuld be a fulHcient reafon v/hy 
 it fliould be withheld.. But there is no folid 
 ground on which to build fuch a fuppofition. 
 It may be juftly queltioned,. whether this is 
 the cafe,., even in« this world of our's, where 
 moral freedom is enjoyed but in a low and im- 
 perfe.t degree: Much, lels may it be thought 
 to be fo, in other vxords, among fuperior orders 
 Q^ intelligent moral hizmg^,. Perhipsi, taking in- 
 to confideration. all the ranks of this kind c£ 
 bein^js, in all parts of the creation, but a feu). 
 
 comparatively 
 
 ^ 
 ^ 
 
212 THE BENEVOLENCE 
 
 comparatively, have mifufed their moral freedom^ 
 To be lure, it is not known to be otherwile ; 
 and tliercfore, for all the proof that can be given; 
 to the contrary, the effed of moral and intel- 
 lectual endowment may have been the happinefs. 
 of the creation, inconceivably beyond what it 
 could have been^ if thefe endowments had not 
 been beftov/ed. And fnould this, be the truth 
 of fad, as it may be, can it be thought fitj, 
 that {o much happinefs fliould never have been,, 
 by not giving exiiience to free, agents at aU, be^ 
 caufe feme have foolilhly mifimproved their 
 moral liberty to their ov;n difad vantage \ It 
 cannot, with any reafon, be pretended. 
 
 But, it will be faid;, could not the Deity have 
 made all fi^e agents Jo ferfe^ as to be incapa-^ 
 bU of wrong condii5l ? This is the fecond v/ay, m 
 which it is imagined, that he might have pre- 
 vented moral evily and would have done it, if 
 he had been infinitely benevolent. To vyhicli 
 it may be rcplyed as follov/s. 
 
 That, if all free agents had been mad'e with 
 fuch ferfetJ moral powers, as is here fuppofed> 
 it muft iiave been an unavoidable bar to that 
 divcrfity in the creation, wliich, as has becrt 
 akeady proved, is fo far from lelTening thequan- 
 tity of communicable good, that it really makes 
 way for a richer and fuller communication of 
 it, upon the whole, than would otherwife have 
 been poffible. And, was there no other rea- 
 fon, this mufl have been efiedunl to re A rain 
 tlic infinitely benevolent Deity ^ from making 
 
 all 
 
OF T FI E DEITY. 213 
 
 all beings fo nearly^ equal in their rational and 
 moral powers. 
 
 But, letting this pafs for nothing, it may be 
 ]ufl:ly qucllioned, whether the creation of intel- 
 ligent beings Jo j'Crfeol as to be incapable of mij- 
 €onduoly is not an impoffibility in the nature of 
 things. For, fliould we fuppofe creatures as 
 perfect as they can be, they would yet be 
 fnite : And how intelligent moral beings that are 
 fnite fhould be wholly incapable of becoming 
 faulty, in any kind, or degree, is beyond all 
 conception. It is certainly more reafonable to 
 think, that the infinitely perfe6t Being is the 
 mily one that can be ahjolutely impeccable. For he 
 only can fee, at once, all the poffible connecti- 
 ons of ideas, and unerringly know what is righc 
 and fit in all cafes whatever : And he only is 
 immutably and everlaflingly difpofed to ehufe 
 and a6l according to the truth and realbn of 
 things. 
 
 But, fhould it be fuppofed naturally pof- 
 fible iox free agents to be at once created fo per- 
 fect as that it could not be that they Ihould 
 err in choice or behaviour^ it will itill remain a 
 queflion, whether it be morally poTible, i. e. 
 pofl'ible in confiftency with wife and tr condu6t 
 in theDeity ? And, perhaps, thus morally Ipeak- 
 ing, it is not pofilble. This, it is probable, 
 may feem a paradox to fome ; but there are 
 reafons for its fupport, which are jullly con- 
 clufive ; though they fliould not amount to 
 ftricl demonitration, • 
 
 So 
 
ti4 THE BENEVOLENCE 
 
 So far as our knowledge extends, it is cei> 
 tain, in point of fad> t\\2it wtelli^mt tnoral be-^ 
 ings are not when xh^yfj^ft come into exiftence, 
 either fo perfc^ ov happy 2iS they in ay be, and 
 indeed cannot but be, if the tendency of their 
 faculties is not obflru6led. They are fo for.red, 
 ibme of them atleail, as, to be capable of pro^ 
 grefs,. both ia perfe6lior> and happineis, to a 
 very high degree : Which progrefs is very 
 much dependant on thejafelves, the ufe they 
 make of their implanted powers,, and the pains 
 they are at to cultivate and improve them. Thus 
 it is with 7nany the higheft intelligent moral agent 
 we are particularly acquainted v/ith. His facul- 
 ties, at firO:, are feeble, and not to be exercifed 
 but in a low degree : Yet they are fo made as- 
 to be gradually capable of enlargement, even 
 beyond what could have b/en imagined, if It 
 had not been for experience. And this enlarge- 
 ment is, in a great meafure, though not v/hclly,. 
 dependent un himfelf : inf much, that he wirl 
 be m re - r lefs perfeft and happy, both as an 
 intelligent and moral being, in pnp rti> n to the 
 life he makes cf his faculties. Neither the per- 
 fecli n, n r happinefs, he is capable of, is c m- 
 municated to him independent <.f his own choice, 
 and conduuf^ but in connexion therewith, or in 
 C)nfequeoce thereof, and as a reward tliercfrr. 
 If he makes a wife and good improvement of the 
 powers he is end »wed with, he will reap the 
 advantage of his pains in corr^lpjnding attain-, 
 meats in perfection and happinefs : Whereas, if 
 
 he 
 
of THE DEITY. o.il 
 
 h^ takes no care to cidtivate his faculties, the 
 Cyfcd: will be, their reni?.iiiing in a low, imper- 
 fed: (late : Nay, luch is the conititution of hia 
 tiatare, as we may fee afterwards, that, by mif-* 
 improving rliem, he may not only check their 
 growth, bjt bring them into a declining con- 
 dition, lb as that they may become gradually 
 unfit to yield him any frait but that of unhappi- 
 n^fs and mifery. 
 
 I'his is the troth of fad, refpeding the high- 
 cfb, if not the (?/7/y, order of intelligent moral be- 
 ings, in this world. And the fad, fo far as we 
 are able to judge, is perfedly agreeable to what 
 is wife and fit m the reafon of things. As the 
 beings, we are fpeaking of, are made capable 
 of happinefs, in confequence of their own 
 choice and co?iduuf, and in proportion to the re^ 
 gularity therein difcovered, what more juft than 
 its dependence thereon ? In what niore proper 
 "s^ay could wife, though infinite, benevolence 
 communicate happinefs to then; ? Wiiat un- 
 fuitablenefs is^ there jn mvaking happinefs theif 
 own acquifition, tlie fruit of dieirown induilry ? 
 What reafonabie beings v/ould not chefe exilt-- 
 ence upon thefe terms -? And who will fay, thac 
 they would make an unwile choice ? It 
 is certain, this method of communicating b.ap-* 
 pinefs 77iay be the wijeji and heft ; and that 
 glorious intelligent Being, who perfectly ^c^s 
 the fitnefs of things, in all pofuble connexi- 
 on, may know it to be fo : And lh;.uld this 
 be the cafe, as cannot be difproved^ it was not 
 
 poflible 
 
$.\6 tHE teENEVOLENCfi 
 
 pofTible for him, acting morally, or, in othc? 
 wordS) as an hitelligent 'u;//*^ agents to have com^ 
 miinicated it any other way. 
 
 Arid this reafoningj if extended to the other 
 ranks of free agents, in other worlds^ will equal- 
 ly hold good. It is 7?/ and right , in true rea- 
 fon, that they alfo fhould be lb conftituted, as 
 that their perfedlion and happinefs fhould not be 
 comiDunicated with their beihffs, but made to 
 depend, in fome fuitable meafure, on the wife 
 and regular exercife of their powers : The 
 coiifequence of which muft be their Uahlencfsy 
 in commion with mankind, though in various 
 degrees, ac^cording to their various capacities 
 and circumftances, to a vchiniary 'pevcerficn of 
 their faculties. This, I fay, appears to an at- 
 tentive mind the fitteft method of communi- 
 cating good to reafGnable moral beings : And 
 the Deity perceiving it to be fo, may have all 
 along* obfervcd this rule, in the beilowment of 
 iti Nor is there a knoivn fauf to the contrary, 
 in the whole creation : Though^ if we may- 
 give credit to the writings called facred, tlierd 
 is a fact, relating to foiiie of the intelligent be- 
 ings, in other worlds, which perfeftly coincides 
 with this method of difpenhngjhappinefs. For 
 we there read of the ' angels which finned/ and 
 of the ^ angels which kept not their firft ef^ate / 
 which account of thefe moral intelliiences does 
 not confjfl: with their being created happy, in- 
 dependent of their own virtuous conduct, but 
 fuppofcs the contrary ; Obvioufly leading to the 
 
 thought, 
 
OJF THE DEITY. 117 
 
 \1idught, that they were made, as w^ are, capable 
 of happinefs, but yet liable to a "joluntary Jeff- cor - 
 yupt'iGH. And all the ranks o( moralbcing^ might h^. 
 ;creatcdinlike circumftances: And,I will add,;;?///? 
 •"have been fo created, if this y^Asmoft zvife, and//, 
 •as we have (ctn there is reafun to think it was, 
 and no proof can be given to the contrary. 
 
 Not but that there are free agents y v/ho may, 
 
 before this time, have got beyond any probablt 
 
 'danger of 7norai defection. And this may be 
 
 the cafe, feven of men, in fome other date ; 
 
 ■though fo inferior an order o^ intelligent beings. 
 
 ^But then, this freedom from dano-er ought to be 
 
 confidered, as owing, not to the perfedion of 
 
 their faculties, as, at firft, communicated to 
 
 ■them ; but partly to the Jlrcng, habitual turn 
 
 that has been given them, by wife and regular 
 
 'cxercife ; and partly, though principally, to 
 
 'the flip erint ending influence of the Jjeity^ who may 
 
 •think it // and wife, after fuitable trial and im- 
 
 frovement, to preferve them from all faulty con- 
 
 duiV, fo far, at leafl, as that they fliall never 
 
 fall from the perfe6lion and happinefs of their 
 
 prefent (late. 
 
 But, before intelligent moral being', have gone 
 through lome (late of trial, wherein th<:y have 
 made the happinefs proper to their natures, their 
 O'ivn choice \ and have fo conducltd theinfelves 
 as to be worthy of it, and to have fituxithem- 
 felves, by a courfe of fuitable exercife, for tha 
 enjf)yment of it : I fay, before this, it docs not 
 Jiem m:ft and //, that it ihould be on- 
 D d ferrcd 
 
::iS THE BENEVOLENCE 
 
 fcrred on them ; much lefs in fiich a way as that 
 n could not be hut they muft he ha-p'py. It is cer- 
 f:!inlyconibnant to the notions we mod readily 
 r.nd naturally form of right and fit^ that fuch 
 kind of beings lliould come to the enjoyment 
 of happinefs, in conformity to fom.e n^iethod 
 v/ifelv adjured to their proper natures : And 
 ivhat mc^re fuitable one can be imao^ined thart 
 til is, which makes ha}>pinefs, not the unavoida- 
 tk priviiege of their creation, hut the e^e^ of 
 their ov.n inoral freedom ? Which beftows it, 
 rot abjolutely, but in ccnfequence of their own vir- 
 tiicus condu^^ cr, in other words, as the rejult 
 i-.crefrom, according to fettled laws, under the 
 jiotion of a 'motive hereto, or a fuitable reward 
 therefor ? Hiis, to be fure, as has been obfer- 
 ved, may he the jitteft way of coirmunicating 
 happineis to ^?// moral beings, without diflindli- 
 on ; and might appear to be fo to the infinite 
 r.nd fuprcmc Mind : And, if tliis was the real 
 truth, as we cannot fay it was not, it could not 
 h^ within the moral powxr of the Deify, to 
 Irave created free agents, ?nd put them at cnce^ 
 without previous /r/^/ or improvement, in aiiate 
 o\ full perfel'lion, and ccrfrmed bafpinejs. And 
 if ib, thev could not have been made impecca- 
 lie, as it is pleaded they might have been, and 
 jrnil have been, if their Maker had been an 
 ihfnitely heyievolent Being. 
 
 There is )'et another v/ay, in which it is 
 thought the Deity might have prevented moral 
 evil ; and thii is, by interpofing, at all times. 
 
OF TH E DEITY. 
 
 ^9 
 
 as occafion fhoiild require, to keep free ^nnts 
 irom ni'Jufing tKeir libcrry. If bv rliis intcrpcJLiiod 
 be meant (and it mull mean, if to the purpo'i* 
 for whicii it is introduced) fuch a p-e.Jiclc;icy of 
 the Dd'ity over {x'c^ agents as is accoin^^anied, at 
 all times ^^'viX-xJuch exertio-as as fliall be certainly 
 eJfeS^u:iI tovt:iir.un them (vo,i\ pervertini::; their 
 faculties, it may be aniwered, as under tlie for- 
 mer head, that it looks like a moral inrpojfihiliiyy 
 or, in other words, a method of conducting t:j- 
 wai'ds free agents which is unfity in the reafon of 
 things ; as not being fuited to the nature of fut n 
 kind of beings. Tht exertiojis of the Bdiy 
 ought always to be conceived of as dire6tel 
 by perfe^ wijdom : And if, as the eiTecl. of fucii 
 exertions, free agents are brought into exiftencc, 
 the fime wifdo.n that created them, req^iKs 
 fach a method of conduct towards tlien-i, as is 
 confiflenlj with the powers bellowed on tliem. 
 And can it be juRly faid> that fuch a meth .d 
 would be takea, if> by any cxtrinfic power, their 
 faculcies were im:i'Voidahly put into exercife iii 
 one certain -way only "i If all conjunilures of cir- 
 CLimftances fhould conftantly be prevented, m 
 w.hich their monil freedom could poiubly be al^u- 
 fcd \ or, if motives fboiild, in all cafes,, be kc 
 in fuch 2l Jlrong and pozverfu^ lii;ht, ai that ),o 
 ijjrong choice could be made y or if, by ira,nedu^-i. 
 impreidion fro:ii the Deity y fr^e agerus lliojul 
 be kept, in all times of tempi at ion, from all 
 hazard of being drawn afidc : 1 fay, if, in any of 
 thefe ways, the Deity fliould' exert hi.nftlf to the 
 
 'pre vent tun 
 
C20 THE BENEVOLECE 
 
 prevention of moral irregularityj how would fuch 
 a method of operation conftfi with the picper 
 powers of free agents ! It does not appear to the 
 human mind a thing//, that they fliould be thus 
 irrefiftihly guided, by any extrinfic power, thovgk 
 it were even Divine. This method of govern- 
 ment is well iuitcd to the iinintelUgent part cf 
 the creation, which, being pofleffed of wo Jelf^ 
 dlre^ing principle, muft be ahfokitely condud:- 
 ed by the power of the Supreme Will. But 
 the influence of the Deity on free agents mull 
 reeds be cf a different kind : Othcrwife, it would 
 not harmonize with the ejfential powers cf their 
 nature. And why indeed fhonld there be any 
 beings at all endowed with moral liberty, if they 
 are not left to the free ufe of their faculties ? 
 What room would there be, upon fuppolition 
 yX feme foreign over-ruling infuence, either for 
 their chufing or adling virtuoufly ? What foun- 
 dation for the ?;zcr^/ govern m^ent of them ? And> 
 in a word, what diilinclion would there be, ia 
 reality of ccnfequence, between them and meer /«- 
 animate beings, as to the Deity's exerciflng rule 
 over them ? It is true, being endowed with the. 
 faculty of perception, they would be capable of 
 happine/s -, but this could have no connedlion 
 Vv'ith, or dependance on, any proper chcice of their 
 czvn. It would be an unavoidable communication 
 ofgnod i good difpenfcd, not as the efe^ of the 
 regular excrcife of a felf-dire^ing principle, not 
 in confeque;:ce of any real determining power of their 
 cv;ny but by the irrcfifiibk will of the Deity, in 
 
 his 
 
OF THE DEITY. axj 
 
 his g-)vernment of them. And will any call this 
 ^fit ineth ;d f dealing with free agents i It can- 
 not be f ) pr n .uncedj iinlefs by thofe, who 
 have n.) idea i^i goody but as communicated tr> the 
 titmofty with)Jt regard t) the natures. { ejfentiallj 
 different beings, and that wife onducl which 
 ought always to be ufed with reference to them. 
 
 But, after all that h-is been offered, f^rne \\ill 
 fay, iliould it be allow'ed tu be fit, that an r rder 
 of moral agents, fuch as menare,mighr be brought 
 int:j exigence, and that it would confiil with the 
 benevolence v/e attribute to the Deity, to place 
 them in a Hate, wherein their virtue fnould be 
 put to a trial \ v/hy need this trial have l;)ec^ 
 ^o dangerous an one ? Why fnould there have 
 been the implantation of thefe appetites, prOr 
 penfities, affe6lions, and pafTions, in their nature, 
 with a variety of external obitds fo fluted to 
 give them pleafure, as almoll' unavoidabiy to 
 entice them to will, and to a<51:, in contradi^ftion 
 to the rules of virtue, and fo as to make them- 
 felves unhappy ? Would a kind and good Crea- 
 tor have put them to a trial fo difticult and hazard- 
 ous ? Yea rather could he have done it, if he 
 had been infinitely benevolent ? 
 
 In anfwer to this, which, perhaps. Is an ob- 
 je(5tion to the Divine benevolence, the moft 
 difHcuIt of any intlrely to remove, it may be 
 obferved as follows. 
 
 In a creation inconceivably diverfified, it may 
 be proper there fliould be as great a variety 
 of moral beings, as of meerly animal ones ; and 
 
 that 
 
tii THE BENEVOLENCE 
 
 that there fhoiild be a fimllar gradation froirt 
 the higheft to the loweft order of them : The 
 confequence from which is, that the capacities 
 of thefe moral beings mull be various, and their 
 attainment to a confirmed, virtuous temper pro- 
 portionably more or lefs difEcuk. The clafs 
 of men, I fuppofe, may juilly be reckoned the 
 loweft of the moral kind ; for which reafon, 
 their condudiing in life fo as to deferve the 
 character of virtuous may be mod difficult. But 
 this notwithilandinga. it may be fit there flioiild 
 be fuch a clafs of moral intelligences, in order 
 to compleat that variety in e.xiilence,, which the 
 infinitely wife Deity might judge expedient for 
 a full manifeftation of his benevolence.. As- 
 many orders of beings, as might be thought 
 proper, not united to matter of any kind, may 
 have been brought into exiftence, the lov/eil of 
 which may furpafs in glory the higheft of thofe 
 who are en-" bodied -y among whom alfo there 
 may be as great a variety in the mode and degree 
 of their perfection : Inv/hich view of the mat- 
 ter, it is no other than might be expected, that 
 there fhould be, fuch a creature as man, what- 
 ever comparative imperfection may attend his' 
 make, and whatever difiicukies may lie in the 
 way of his attaining to that virtue and Jiappinefs, 
 he is formed capable of: Efpccially, if ic fliould 
 be found, that, for a being compounded as he 
 is, there is nothing in his conftitution but what, 
 is wifely and kindly adapted to promote his good^ 
 with rcfpecl to both pans of his compofition. 
 
 Hai 
 
O F T H E D E 1 T Y. ft^j 
 
 Has he animal appetites and propenfitlcs ? 
 T*"here, as planted in hiin by his Maker, were 
 intended, and are wifely adapted, to guard him 
 agaiiiO: inconveniences ; and not only fo, but to 
 give him pleafure. And he is, accordingly, fur- 
 rounded with objetfts purpofely fuited, by the 
 bencvolentCreator,to yield him this pleafure: Nor 
 can he reafonably be charged with acling below 
 his charaflcr, as a man, if, wi chin proper limits, 
 he gratiiies tiiefe natural appetites. They are 
 therefore a wife contrivance to increafe, not to 
 diminiih, his liappinefs. 
 
 Has he implanted in liim a variety of affec- 
 tions and palTions ? They are all defigned to 
 promote his good, not his hurt. Was he def- 
 tkute of felf-love, hov/ feeble and languid would 
 be his endeavors, if he endeavored at all, to pre- 
 ferve life, or render it fo coiiifortable as it might 
 be ? Had he no fear, Iiow often would he rua 
 into danger, and expofe himfelf to numberlefs 
 difafiers ? Had he no refentment, how would 
 he invite injuries, and fufler abufes of every kind 
 in fuch a world as this ? Had he no ambition, 
 what a powerful fhimulus would be wanting in 
 his conftitution to excitehis endeavors to excel in 
 this or the other art and fcience, or in any thing 
 laudable and praife-worrhy ? And the fame may 
 be faid of every other affection and paffion. They 
 all tend to good, and we fliould enjoy lefs of it with- 
 out them than v/ith them. Ids true, they are capable 
 ofabufe ; and fo muil have been, or we could noc 
 have bcga free agents, plucwd in a flate of trial. 
 
gij^ THE BENEVOLENCE 
 
 And flioiild we abufe that to our hun, \vhich olif 
 IVLdcer dtfigncd, and wifely adapted, to promote 
 our good, would it not be highly unrcafonable 
 to bring luch an abufe, as a cornpiaint againfl: his 
 benevolence ? And yet, this is the real purport of 
 the objeded difficulty) put into plain Englifn : 
 Unlefs it fliould be fiiidj that the Deity would 
 have manifeiled more kindnefs to us men, if he 
 had not planted thefe appetites and palTions in 
 our nature, than he has done by planting them ; 
 as tlie danger of our falling from virtue and be- 
 coming miferable, by means of them j is lb great 
 as fcarcely to be avoided* But will any one or 
 found underftanding calmly and deliberately fay^ 
 (to Ipeak in the words of a very fenfible and ju- 
 dicious writer) *^ That the Creator, if he would 
 have approved himfelf wifely benevolent to man- 
 kind, Ihould have precluded all from the plea- 
 fure they tafle in eating and drinking, bc^aufeJ 
 otherwife fome will prove intem.perate : That 
 he fhould have appointed marriage, and the care 
 of children, to be unattended with any fenf ble 
 pleafure, becaufc otherwife fome perfons would 
 be lewd and unjull ; that we Ihould receive no 
 pleafure from beauty of any kind but rrioral^ 
 ieft fome fhould foolilldy and wickedly prefef 
 the beauties and pleafures of fenfe and im.agi na- 
 tion, before the beauty of virtue : That none 
 fhould naturally love them felves'^ and beflrong- 
 ly excited to take care of their own welfare, left 
 fome fnould be tempted to gratify this palTior^ 
 with the injury gf others : That we rnoulcl 
 
 .hav(; 
 
OF THE DEITY. 225 
 
 nave been formed indifrerent to opprefTion, in-* 
 juilice, and wickcdncfii, and have felt no re- 
 fentmcnt at the view of thole, to prevent any 
 perlbn's being angry, even v;hcn they are not 
 injured : That there fiioiild have been naturally 
 no fatisfa61ion attending a juft fclf-approbation, 
 that men might not be inclined to value them- 
 felves without reafon ; and no defire to recom- 
 tliend ourfelves to the efteem of others, by ex- 
 cellent qualities and benevolent a6llons, led 
 fome fhould endeavor to gain the favorable 
 "opinion of others by foolifli, or wicked av5lions : 
 That men fhould have been without the paf- 
 lion of fliame, to reilrain them from what is 
 bafe, and defer ving infamy, leil fome be afham- 
 ed of v/hat is virtuous and honorable ; That 
 there lliould have been no attraclion in liberty, 
 leil fome fhould be tempted to llcentioufhefs ; 
 and nothing appear defirable in a power to 
 do great good, that none might flrive for a 
 power of doing great mifchief : And that no 
 noble emulation fhould have been felt in the 
 human bofom., lefl envy fhould creep in, and 
 make felf-tormentors, and mifchievous to their 
 neighbours. Would this have been a better 
 conilitution, than the prefent ? What wife 
 and confiderate peribn can think it ?'* The plain 
 truth is, there is no appetite, affcclion, or pafTi- 
 6n, as planced in our nature by the God who 
 made us, but what was intended, and wifelj' 
 adapted, to anfwer Ibme valuable purpofe or 
 other ; info much, that it would .have been 
 greatly difudvantageous to us, had we not b:^h 
 E e furnidied 
 
*i5 THE BENEVOLENCE 
 
 Furniflied with them* And HiOiild they, by not 
 being kept under due government, prove the 
 occafion of fin, and conleqiient mifery, could 
 the Creator, in confiflency with reafon, be charg- 
 ed with not having been benevolent ? Espe- 
 cially, if it he confidered, that thefe very appe- 
 tites and paiTions, might have been a means, 
 wifely impi'oved, of promoting that virtue in us, 
 which would yield the full happinefs proper 
 to fuch beings as 'we are. 
 
 Some will flill plead, if appetites and pafli- 
 ons, in fuch a conftitution as our's, fhouid be 
 juppofed to be proper, why need ihey have 
 been heightened to' fuch a degree of ftrength? 
 Or if even this fhouid have been expedient, why 
 were not our intellectual and moral powers 
 proportionably exalted, that the undue influ- 
 ence of appetite and palTion might the more 
 eafily be controuled ? Would it not have been 
 more kind in our Creator, and have argued 
 greater benevolence, if he had given us ftronger 
 rational abilities, and weaker animal propenfi- 
 ties ? Efpecially, as it is principally owing 
 to the flrong in'ipctus of our bodily inclinations, 
 that we are fo generally led afide into the path 
 cf vice and folly, to our own great diiadvan- 
 tage. The anfwer I would return to this ob- 
 edlion, which, far from, being a trifling one, 
 deferves a ferious conilderation, is as follows. 
 
 If our appetites and pafuons, in their na- 
 tural ftate, and as implanted in us by our Crea- 
 tor^ had been lowered in their flrcngth, thej^ 
 
 ITiiffht * 
 
OF THE DEITY. ti^ 
 
 might have been infufficient to anfwcr the good 
 ends of their origin:d implantation. In like 
 mannerjiadour intelledtual powers been height- 
 ened, they might have unfitted us to live in 
 fuch a world as. this is. The contrivance of the 
 Deity in man's conftitiition, and the adjud- 
 mcnt of its various parts, both animal and 
 mental, is perfecl, and will admit, other things 
 remaining as they were, of no amendment. 
 One power is.fo clofely conned ed with, and near- 
 ly related to. another, and that other to another 
 ftill,. and the whole to fiich a world as we are 
 placed in, that no ajreration conld be made in 
 one part, but what v\^ould affedl another, and 
 that other dill another, and f ) on, till' there 
 mud be a cotal alteration, not only in man, 
 but the world he lives in ; the abfurdity of 
 which will be explained, and the pertinency 
 of this whole paragraph juftifted, in its proper 
 place hereafter. 
 
 It may alio be worthy of notice, that, a varie- 
 ty in the trial of various clafTes of 'ntelligent: 
 moral beings, in point of difHcuky and liazard, 
 may be a wife contrivance of thi^ Creator for 
 the more illudrious difplay of his goodneis, in 
 harn^ony with his other n-oral attributes. It is 
 certain, with refpedl to us men, that our trial, 
 as individaalsj is, for wife and good ends, ad- 
 mirably various in point of difliculty and dan- 
 ger ; and why might it not, for like good ends, 
 be a more difficult one, fhould v/e be confi- 
 dered as a clafs of beings^ than has been allotted. 
 
 to 
 
^2Sf THE BENEVOLENCE 
 
 to other clafics of a fnperior order ? There h 
 an analogy in this with the whole conduct of 
 God, which has been various, both in making 
 iind governing all the creatures he has given 
 exigence to. And, it may be^ his benevolence, 
 by means of this variety, is more wifely, and 
 fully difplaytd, than it would have been by 
 r.ny other. And one clafs of beings wonlct 
 Iiave no more reafon to complain, fliould the 
 diiiiculty of their trial, in confequence of this 
 expedient variety, be greater, and attended with 
 more hazard, than the trial of another claJs ; 
 I fc;y, they would have no more reafon for ccnn- 
 plaint, than they have becauie they were not 
 made that other clafs of creatures. 
 
 It ought to be confidered fiill further, that 
 men's appetites and paiTions, by being indulged 
 beyond w^Hat is fit and right, may be heighten- 
 ed in their im.petus, and quite altered from their 
 natural liate. And when this is the cafe, as 
 Vr'e all knov/ it too commonly is, by not keep- 
 ing them within thofe reilraints we bcth m.ight,^ 
 and ought to have done, we ourfelves, and 
 not our Creator, are to blame, if diforders are 
 -introduced into our frame, and our trial, by 
 this means, is made more difficult and dange- 
 rous, tlian it oth^rwife would have been ; and, 
 infi-tad of reucCling on the Deity for hot h.av- 
 ini;^ been fo benevolent, as we fondly imagine 
 he might have been, we iTiould condemn our- 
 felves, and throv/ the blarre wliolly on our 
 own wickednefs and folly ; for to this it ouf.hr^ 
 in all reafon, to be afcribed. It 
 
OF THE DEITY. 1^-9 
 
 it is acknowledged, that the natural Hate of 
 the appetites and pafllons n^iay be altered, and 
 often is fo, and much for the worfe, even 'where 
 the fubjedls of this alteration are not the blam- 
 able caufes of it. By propagation, a diiad- 
 vantageous bodily teirperature may be convey- 
 ed, lubje6ling the delcehdants from parents to 
 a greatly heightened force of animal propenfity. 
 And by the negled alfo of thefe to whom 
 the care of children has been commit- 
 ted, in reflraining their inclinations and 
 pafHon, or by purpofely allowing them to take 
 an unbounded latitude, they may increafe la 
 ftrength, fo as to be, with great difficulty, 
 kept under the government of reafon. In which 
 cafes, the trial of thefe perfons will be attended 
 with much more danger, than the trial of 
 Others of the fame fpecies. But this is to be 
 accounted for, and may juftly be fo, by duly 
 confidering, that the ftate thefe perfons are in 
 is the effe6t of general laws, wifely contrived, 
 and powerfully adapted, to promote the good 
 of the fyftem, of which they are parts ; Noi: 
 could the difficulties, they are fubjcdted tOy 
 have been prevented without the extraordinary 
 interpoficion of the Deity, the inconveniences 
 of which have already been mentioned ; or 
 without an alteration in dlefe lav/s, that is, 
 without altering the plan upon which this 
 world, and the creatures that are in it, were 
 formed, which would be to fubilitute another 
 world in the room of this, wliich may be a^ 
 
 iuitable 
 
6J0 THE BENEVOLENCE 
 
 fuitable an one, in that variety v/hich confti<^ 
 tutes the univerfe, as wifdom has thought pro«. 
 per. What has been fuggcRed here will b^ 
 enlarged upon;, and fet in a clear light, wher^ 
 we come to anfwer the gbjcclion from, natural 
 evil. 
 
 In fine, it may tend to break the force of 
 the objedion we are upon to bear in mind,. 
 that the difficulty of atcaining^ to a virtuous 
 temper and condu6r, however great, is not 
 unfurmountable ; as it may be counter-a(5te4 
 by a wife im.provement of that reafon,. eon- 
 fcience, moral difcernment, and other powers^ 
 which our Maker has implanted in our coa- 
 ititution, on purpofe to check the undue in- 
 fluence of our appetites and paflions, and tQ. 
 keep them within their proper fphere ;, efpe-: 
 cially, as, in addition hereto, we may,, upor^ 
 jufl grounds, hope for the fmiles of heaven 
 tipon our careful endeavours^ in the ule of 
 the means, helps, and advantages, we are fa- 
 vored with, to get delivered from the dominion 
 of fin and luft, and to become polfeiTed of 
 that nobleft of all moral powers, a freedom, 
 without hindrance or controul, to do that which 
 is right and good. And let it be rcmeiiibered, 
 the greater the difficulty we are put to in order 
 to this, the greater our virtue will be j laying 
 a jufl foundation for a proportionably higher 
 reward, in felf approbation here, and. pleafur.e 
 forevcrmore in the future world. Befidcs all 
 which, it may be depended on as a fure rrut.h, 
 
 that 
 
OF THE DEITY. c>3i 
 
 the good God will make all reafonablc allow- 
 ances for whatever diiad vantages our flaic of 
 trial may be attended with ; condud:ing to- 
 wards us, conformably to that eternal rule of 
 equity, " according to what a man has, and 
 not according to what he has not, ihall be gi- 
 vea to him." And this fame rule, adapting 
 it to all other clafles of btnngs, m all worlds, 
 is that by which the Supreme Ruler and 
 Judge will meafure his condudl towards them : 
 In confeqijence of which, they will all, in re- 
 gard ofjuftand fair treatment, be brought to 
 an exa6l equality. Lefs will be required of 
 thofe beings, whofe powers were fmall, and 
 their difficulties great ; and proportionably 
 more of thofe, whofe powers were greater, and 
 their difficulties lefs. So that, however low 
 the capacities of ns men are, and whatever dif- 
 ficulties our flate of trial may be attended with, 
 the Supreme King and Judge will be equally 
 impartial and juft in his dealings towards us, 
 as with refpedl to any of the beings that are 
 above us, in the fcale of exiftence. 
 
 The fum of what has been faid, in order to 
 reconcile moral irregularity with benevolence 
 in the Deity is, that it ought not to be attributed 
 to ^him, as its produdtive caufe ; but to the 
 creatures that were made free agents : That the 
 making of free agents was necejjary in order to 
 the communication of the highell good in kind; 
 becaufe, if they had not been made, this kind 
 cf good would \\\s^ been wanting in the crea* 
 
 tion ; 
 
#34 THE fiENEVOLElSfCE 
 
 tion : That, if free agents were at all brought 
 into exiftence, it muft have been with powers 
 Jo far im^erfe^y as to import 2ipoJfibility of their 
 erring, without interpefttions of the Deity to pre- 
 vent it : That their could not have h^tn fuch in- 
 terpofitionSy in confillency with wife and fit con- 
 dud i becaufe they would, in true conilrudlion, 
 defhroy the very notion of free agency,, and to- 
 
 f ether with it all foundation for any diftin6lion 
 etween moral right and wrong : And finally^ 
 that however low a clafs of moral agents we 
 men are, and however difficult our trial, by 
 means of implanted appetites ani palTions, rriay 
 be, fuch an order of beings might be fit, in 
 that variety of exiftcnces the wifdom of God 
 might judge proper, in order to a full difplay 
 of his perfections in general, and his benevo- 
 lence in particular ^: From which premifes, if 
 true, as we have feen good reafbn to think them 
 to be, and no proof can be given to the con- 
 trary, it follows, that the cBiial defection of {r^t 
 agents is not to be imputed to any deficiency of 
 goodnefs in the Deity ; and therefore that there 
 can be no real inconfiflency between the exiil- 
 ence of this moral depravity and irfinite benevo^ 
 lence, wliatever there may be in appearance. 
 
 I v/ould only obferve, before I proceed, it is 
 all along fuppofed, in the above reafoning, that 
 the entrance of moral dif order into the creation 
 would have been irreconcilable with pure and 
 vnhounded goodnefs y unlefs every thing had been 
 done, which, in true reafon, was fie and pro- 
 per 
 
OF THE DEITY. ci-.j 
 
 •J, 
 
 per to be done, to have prevented it. And 
 could it be proved, in refpe^l of any clajs of in- 
 telligent moral beings, or in refpetfb of any in^ 
 dividual in this clal's, that the Deity had been 
 wanning in what was reajonahly neceirLiry, on his 
 part, that there might not have been a defec- 
 tion^ I fee not but icvv-ould be an invincible ob- 
 je^ion againft the infinite benevolence of his na- 
 ture. For it is not fnppofable, but that a being 
 lupreniely and abfolutely good Ihould deilre 
 the happinefs of his whole creation-, efpecially of 
 intelligent w^r^/creatur-cs,inall their various r/?«^j, 
 and numberlcfs individuals : And that he fhould 
 operate, in all wife and reafonable methods, to 
 promote it. And it would certainly argue a 
 deficiency in his goodnefs, if he could fee them 
 a'5f wrong, and not exert himfelf /o far as he 
 m'gbt do, in confiflency with /v^c?/ and wijdom, 
 to hinder it. It is indeed impofllble, if wc \r\?y 
 fay any thing is fo, not only that intiuite bene- 
 volence fhould put innocent 'moral agents into cir- 
 cum fiances, wherein their JediiLlicn v/ould be 
 unavoidable ; but that it fliould withhold its co- 
 operation, in any proper ways, agreeable to 
 their natures, to advance the perfculion and 
 felicity they are made capable i^f. To us meny 
 it may pofiibly feem, as though more might 
 have been done for the human JpecicSy fome of 
 them at lead, to have fecured their attachment 
 to virtue : But are we fare of this ? Are we 
 able to exhibit clear and full proof, that the 
 J)sity has been wanting in any thing, proper 
 
 F f - on 
 
ij4 THE BENEVOLENCE 
 
 on his part, to keep mankind from debafing 
 their natures ? It is tri.e, ^ve were not placed in 
 the highell: clafs of iTiOral beings : But can we 
 fay, that the order of the creation, and the wife 
 and good ends for which it was made, would 
 not allow, that a rank of beingSj conflituted 
 and endowed as we are, Ihouid be in it ? Or 
 will we take upon us to fliow, that the condid: 
 of the Bsity:, towards i;s, has not been fo wifely 
 and fitly adiutlcd to the defign of making us 
 happy, as it might reafonably have been ? Can 
 it be proved, that the only good God expcdls 
 more from us, than he ought to do, in true 
 equity ? Or that he has negie6ted any juitahU 
 n;ethod of operation to guard us againit error y 
 citjier in choice or p'aBice ? Are wx not confci- 
 ous to ourfelves, when we do v.Tong, that we 
 do it /;-^^/y, and as furnilhed with all the f're- 
 Jervativss againfc fuch conduft, which we could 
 rccifonahly expedt, or defire, as mcral agents, and 
 which might have been effednal to our rellraint, 
 if vv^e had carefully ufed them, in the due ex- 
 crcife of undcrfianding and attention? And if 
 tjiis is the real truth, as we are confcious to 
 onrfelves tliat it is, fliall we rcf]c6t upon the 
 jDcliy, as i^.ot having exerted himfelf, in all pro- 
 per Avays, to prevent o\\rriiifcondH^ ? We can- 
 r.ot pretend, without the higliefl arrogance, to 
 fi'.y, m.uch lefs to prove that he has not done 
 all that he could wifely do to preferve us inno- 
 cent : And more than tliis Wv.uld have been 
 inc;^nfiilent wiili his own aljdiUe prfeBkyr, So 
 
 th:U 
 
OF THE DEITY. 
 
 ■>i 
 
 that he m.17 be wfinitdy good, nntv/ithfl.indingr 
 the cL'^ciicTacy of m.inkind, which wc kiivW moil 
 ab .'lit:, and c )mp!:iiii m A\ of, 
 
 I now proceed t) confider, in the Jccond 
 place, the mhapphiejs arifmg fr.m iynr.ioral 
 C )nd iCl. For b/ the evil complained of, in 
 the obje?cion, is meant, n ^t only the irregularity 
 Q^frce agentSy but the W2^^;7 connected hcrevyitli, 
 or €0:1/3 juent hereupon, either by the confiitittlon 
 of nature^ or infliclion fronr^ the Bitty. If wrong 
 deterniinati )ns, and unreaf .nablc purfuitSj v/ere 
 not accGmpanied nor foUoived with unhappinefs, 
 either to the faulty agents themfelves or others 
 by their means, - the objeflors againfb infinits 
 goodfijfs wnild not, it may be, be fo llrenuous 
 in urViog this diiTic ilty : But as the fa^ is, 
 they are bitter in tlieir complaints, thinking it 
 excremely hard, that creatures, for only mif- 
 ufing their liberty, Hiould be lub^eded to confc- 
 quent pumfJomsnty 77.7tur.1l or pe;i:il 5 aad that 
 others likewife foo dd b'^m^.dQi'uzh great fujirers 
 by their vices and follies. How, fay they, could 
 tlie Deity, if infinitely benevolent, not only per-» 
 mit creatures of his own forming to corrupt- 
 themfelves, but connect r,ifery\N\\ki their fo doing; 
 C'.mllituting things fo as to m^ke their -Lc^rc;?^ 
 doing an occafion o'i unhappinefs ^ in infinitely va- 
 rio.»s kinds, not only t) themJclves^ b'^t ta 
 others alf) ? What a v/ide door has hereby been 
 opened r>r the entrance of mifery int-^ the crca- 
 ti ..n ? Wh) can compute the immenfe fum oC 
 pain and tjrmcnt^ of one fjrt or an'^ther, this 
 
 conlHtutioa 
 
£36 THE BENEVOLENCE 
 
 confliitution has paved the way for ? And can 
 it be attribuied to an infinitely benevolent 
 Oa^^fe ? Could fuch a ftate of things have ever 
 bee-> if a gov.d God had been at the head of 
 it, as its fupreme directing Caufe ? 
 
 It is anfwered, in the firil place, by freely 
 owning, that moral irregularity is unavoidably 
 ccnneded with unhappinels -, infomucH, that ^ 
 by far the greater part of thofe evils which 
 aboi:nd in the creation are the natural cr fenal 
 effed hereof: Nay, it is readily granted, that 
 the conftir-ation of things is fuch, that moral in- 
 telligent beings are capable of fo corrupting their 
 irnpi anted powers, as that mifery mujl be the 
 confcquence, both to thenifehes and others alfo, 
 in certain degrees, while d:ey continue in this 
 ilate of degeneracy. Nay, I deny not, but the 
 confLitutinn bl things is fuch, as that imhappi- 
 nefs miifl be d^e fruit of abufed moral freedcm, 
 in another peri'.d of exiilence, fo long, and in 
 fch proportion, as the wifdom of the Supreme 
 Creator and Governor may think requiftte. 
 
 But then I add, in the next place, that this 
 is fo far from arguing want of go'odnejs in x\-\^ 
 Deity, that it very confpicuoully illuftrates the 
 benevolence of his nature. It will pn.bably 
 lecm flrange, to thofe wh^j have not exerciud 
 their thotights upon this fubjed:, to hear it faid, 
 that unhappncjs may be the {xw'ix. oi henevok'nce^ 
 snd an argument in procfofit, rather than an 
 t)bje6liv.n againfl it. And • vC, this is the real 
 truth i and I doubt n'jt b-r: that may be faid 
 
 upon 
 
OF THE DEITY. 
 
 1^37 
 
 upnn the matter, which will make it clearly 
 and folly appear to be fo. 
 
 Only, let it be previoufly remembered, that 
 the pojfibilily of moral irregularity has been al- 
 ready accounted f r, and the adiial being of it, 
 in the creati. n, rec -nciled with infinite goid- 
 nefs : Which being fuppofed, in this part of 
 the argument, I pnxeed to (Idw, 
 
 Wherein the tinhappinefs that is conne(5led, ia 
 nature, or by pofttivc injliulion from the Deity^ 
 with the mijuje of r,ioral pouers, is fiibfervient 
 to the general good of the rational creation, 
 which is hereby more effevftiially promoted than 
 It would have been, if free agents might 
 have aoled wrong zviib impunity. 
 
 And it is very obvious, in the firfl place, 
 that a great part of the unhappinefs following 
 upon ^voluntary rnifcondu^i is of the medicinal 
 kind, and (Vrongly tends to the cure cfits pa- 
 tients. The imeafy fenfations occafioned by 
 vicious practice, together with thofe various 
 other pains, which are naturally confequent 
 thereupon, what are they but fo many motives 
 to repentance, and a due ca^^e to make a wifer 
 life of moral powers ? What better adapted 
 means could have been contrived to roufe the 
 faulty agents to attention, bring them to con- 
 fideration, and put them upon endeavours to 
 prevent their own ruin ? If they found no in- 
 convenience in an irregular courfe, what fiiould 
 (lop their progrefs, having entered on it ? 
 What probable proi])ed would there be, ia 
 
 this 
 
^3? THE BENEVOLENCE 
 
 this cafe^ of their ever coming to themfc'ves^ 
 and recovering a right nriind ? And is it not for 
 their goody that their vicious condudt ihould be 
 attended with//(^n>^3 while this /ujerhig is con- 
 fidcred under the notion of a means pow erfuily 
 fitted, in a reafonable way of operation, to check 
 their folly, and reduce them to virtue ? Does 
 not pain, in this viev/ of it, ceafe to be an evily 
 and become a jral good ? And ought not the 
 Deity y who has thus conllituted things^ to be 
 looked upon as a phyfician and friend, de- 
 figning their inter ejl, and not as an enemy^ 
 who is doing them harm ? And the cafe is 
 juft the fame in refpedl o^ punijloments more pofi^ 
 lively infli61:ed. They are a ?nenns wifely adap- 
 ted to promote the welfare of thole who fuffer 
 them, and are fo intended by the all-merciful 
 Governor of the univerfe, fo long as they are 
 capable of amendment by any means whatever. 
 And if, after this, they fhould be continued in 
 fuffering circumilances, even fuch a method of 
 condu6l would be perfectly confident with in- 
 finite goodnefs, for fome other reafons we miay 
 have occafion to mention afterwards. 
 
 It is very evident, in the next place, that 
 the evils connected with immoral a6ticn, in the 
 Divine government, are for the good o{ othersy 
 as well as the faulty agents themlelves. They. 
 are indeed, at Icnft in this lower world, wirh 
 which we arc belt acquainted, ^ general cixicoM^ 
 ragcment to vicious pradlice, a ftandirg, per- 
 petual means provided by the Deity to iecure the 
 
 "virtue^ 
 
OF THE DEITY. 235 
 
 *Virfue) and by confcqiicnce the great ejl hap-* 
 finefsy of the human /pedes y it may be, the only 
 rational moral agents here exifting. It is highly 
 probable, if not certain, that mankind, confi- 
 dering their various propenfions, though all 
 fuiced to their condition y and fubjecled to the 
 guidance of their reajony would not be reftrain- 
 ed within any tolerable bounds of decency, if 
 it \Ya.s feen that no difadvantage followed, whea 
 any of their rank perverted tlie order of their 
 faculties, and purfued an irregular courfe of 
 a6lion. The unbappinefs, inlcparably conjoined 
 with voluntary, continued mifcondudt, by the 
 known, eRabli Ihed laws of the Divine admini- 
 ftration, is one of the grand refiiraints provided 
 for their fecurlty : And were this to be takea 
 off, they would, without all doubt, notwith- 
 landing all the remonilrances oireajon againft/'//- 
 clinationy be foon loft to all fenfe of virtue, and 
 trample upon the facred obligations to the 
 practice of it. And if it is for the o-£?(?(^ of man- 
 kind that this fliould be prevented, fo far ^s 
 m ly be, in all fuitable ways, it is equally for 
 their good, that vice fliould be connected with 
 m'/ery i becaufe a powerful, and yet well adap- 
 ted means y to this end. • And it fhould fccin 
 indeed as t'lough this connetlion was a neccjjaiy 
 provifiony in the government of the whole inteU 
 l€'5lual fyfte-ny to prefcrve it from confufion, and 
 accompliflijby a regular and ccnfiilent method of 
 operation, the great thing intended and purfued 
 by the Dcitji viz. its greatcifi^ood. It may, jmu*- 
 
 l.;'psj 
 
t^o THE BENEVOLENCE 
 
 Iiaps, be thought more noble for rational crea- 
 tures, efpeciall/ the higher order of them, to 
 be influenced to right condutl Jolely from the 
 ftnefs of the thing in itfelf confidered : But, 
 it may be, there are no created intelligences 
 above the need of other motives. It is certain, 
 an averficn frcm mijery muit be looked upon as 
 a leading principle in all their natures, from 
 the higheji to the lozveji of them : And if fo, 
 what a powerful guard mud it be to their in- 
 nocence, to fee the lofs of it, in other beings 
 like themielves, attended, in fa^^ with vexa- 
 tion and forrov/ ? How ftrongly muft it tend 
 to fecure their adherence to the rule of right, 
 to behold a deviation from it, in this and the 
 other inftance, accompanied with mifery, by the 
 Divine conftitution ? It is reafonable to think, 
 it may be owing, in part, to this ccnneBiony that 
 the whole r,ioral creation is prefervcd, under the 
 fuperintendency of the Supreme Governor, in 
 a regular, orderly ftate. It mud be confeffcd, 
 it is true, that fonie ranks oi rational beings have 
 probably never aded below the dignity of their 
 character, and confequently that they knov/not, 
 from what have feen among theirjfelves, v/hatun- 
 happinefs means : But Vv^ho can fay,that ih^JadeffeHs 
 of immoral condud, in one fyfcem of intelligent 
 beings, may not, in the Divine adminiftratiun, 
 be fo related to others, as to be ufeful to them 
 alfo ? What is there unreafonable in fuppofmg, 
 tliat the evils fuffered, by means of abul'ed fa- 
 culties, in this world of oui's, may, in ways, 
 
 furpalTing 
 
0]P tWE DEITY. 24, 
 
 •fiirf)afling our cornprehenfion, be capable of 
 J)ro:tiDting, in a meafure, the good of moral 
 beings, in other parts of the creation? It is 
 certain, ifi the/y/tem of 7n at eriizl nature, that other 
 globes, and fonie of them vadly dillant too, 
 are ufefal to this earth, as that alfo in return 
 rtiay be, in fome degree, ufeful to thenn : And 
 it is by this mutual ufefulnefs, to each other, 
 th It they become one harmonious Q;ood whole. 
 The like may be faid of the intellc^ual general 
 Jyftcm ;— ^Ic may be conRituted the belt whole, 
 hj the mutual fubferviency of the various 
 ranks of ratio^ml beings to each other, and 
 %heir jointly confpiring, according to fome fet- 
 tled order, to advance the general good. And, 
 among the ways, wherein the wifdom of the 
 infinitely benevolent firfl Caufe may have made 
 the feveral clafTes of intelligent agents capable 
 of being thus ufeful, this we are confidering 
 may be one. The mifery, wliich the indivi- 
 duals of one order, of moral beings, may, by 
 their diforderly purfuits, bring upon themfelves, 
 may be defigned, in the divine plan, and 
 adapted, to promote the goody not only of that 
 particular order, but of other orders likewifc, by 
 exhibiting a mod powerful 7?iotive to difcou- 
 rage the like mifcondu6l, and fecure an at- 
 tachment to the law of reafon and right. 
 
 But, if any fhould think this is carrying the 
 
 matter too far, and upon conjc6l:ijre only, It 
 
 cannnt however be denied, that the unh^'Tpj::- 
 
 nejs accruing to fome of the indivlduaU o^ -Awf 
 
 C g i|)ecic* 
 
luifi, THE EENEVOLENCif 
 
 fpecles of moral beings, in CGnfeqiienCe of theif 
 having chofen and adted perverlely, may be ot 
 fervice to the reft of the fame fpecies, by mini- 
 Aring to them feafonable and proper warnings 
 And it may, upon the whole, be a kindnefs to 
 this order of beings, and an argunrient of the 
 Deity's benevolence towards them, that he has 
 thus conneded vice and unhappine/s together* 
 For it is one of the mod powerful reliraints 
 from irregular aSfioUy and as flrong an induce- 
 ment to the choice and practice of virtue. And 
 fo far as they are preferved in due order, thisy 
 witliout all doubt, is one of the great means by 
 which it is acconiplifhed. 
 
 And fhould we purfue this reafoning, and 
 examine its force as applied to a future Jlate^ 
 and the punijh'?nents there is reafon to think will 
 be there infli^led on wicked m.en, we Ihall find 
 it a fufficient vindication of them. For if they 
 are confidered, as che prefent argument requires 
 they fliould be, under the notion of a needful 
 moral mean intended and calculated to promote, 
 upon the whole, more good m the intelligent 
 creation, than might otherwife be reafon ably 
 expecled, they are fo far from being the effedb 
 o^ ill-willy that they really fpring froiXi benevo- 
 lence, and a^ a proof of it. It carries xh^ ap- 
 pearance^ I own, of hardfliip and feverity, for 
 creatures to cxill in Juffering circumftances : 
 But if their fuffcrings, whether in this or ano- 
 ther date, are the fruit of their own mif-do- 
 ings, and it is for the real kneft of the moral 
 
 iraaiiofi, 
 
O F T H E DEITY. 243 
 
 creatmty upon the whole, (as we have feea that 
 it is) that /iicb Jujfc rings fhould be the conR;- 
 quent cffciSt of fiich condinSt, why flioulct the 
 goodaefs of the Deity, be called in q^ucftion ? 
 It is true,^ t\\tfufferers in 2l future ft'atCy M fup- 
 pofed to be pad amendment, can reap no ad- 
 tmntage themfehes from their fufferings : But 
 then, it is to be confidered, thefe fufferings were 
 originally intended, for their goody by being 
 prefented, in. the forebodings of their own 
 minds, as a powerful motive, not only to re- 
 ftrain them from thofe courfes which would 
 end in thefe fufferings, but to urge them on 
 to thofe virtuous^ pur fuits which would be fol- 
 lowed with ail the happinefs they were made 
 capable of. And if, notwithftanding fa pow- 
 erful a means ufed with them for their good^ 
 they have gone on debafing their natures, till 
 they have rendered them incurable by any of 
 the means the v/ildom of God has feen fit to ufp 
 with them, why fh)jld it be thought a dif- 
 honor to infinite goodnefs to fubjed them to 
 that mi/cry- they have thus expofed themfelves 
 to by their own wickednefs, that they might 
 be a warning to others, and ferve is.pihlic exam- 
 ples for general good, lb long as the wifdom of 
 God Ihall know, it to be befl: : Is it not better that 
 fame individuals (hould be in fuffering circa m- 
 llances if they will not, by any of the methods 
 of God's dealing with them, be brought back 
 to the choice and practice of virtue; I lay, is 
 it not better, rhdX Jome individuals fho'iid be 
 
 made 
 
2^4 THE BENEVOLENCE 
 
 made miferable, in confeqnence of an eftab- 
 lifhcd connexion between vice and miferyy than 
 that the virtue of the moral creation,' together 
 "i^'IlK all the happinefs dependant thereon, 
 fnould be endangered, through want of f«ch a 
 provifion for their fecurity ? The plain truth- 
 is,, the benevolence of the 'Deity, is not confined 
 to particular beings> or orders of beingSj^ but 
 is abfolutely univer/al -, ar)d ought therefore to 
 h<^ conceived of as exerting itfelf in thofe ways 
 vvliich are bell adapted to advance the general 
 good of the creation. And if, \^y connefting 
 rAiJery with moral irregularity , this eQci is, in the 
 moil eiff^ual manner, promoted, as we have 
 feen reafon to think it is, the eilabliihment of 
 fuch a connedlion, notwithftanding what may 
 eventually happen to particular individuals^ 
 muft be an argument of goochefsy rather, than: 
 of incorjiftency wiiji it. 
 
 There is >et another way wherein it m.ay be 
 for the good oix\\t intelligent zx^Tiiioviy that wic- 
 kednefs fliould be connected, in the manner it 
 is, with mijery. What I intend is, that by. 
 tliis connection occafion is given for fuch niani- 
 feflations of the Divine glory,, as are ration- 
 clly and powerfully fuited to promote the vir- 
 tue, end ccnfe(juent liappincfs, of y^ioral beings ; 
 which manitedations there would have been no 
 room for, or, at kaft, not in fo great a degree, 
 had it not been for this connet'^ion. It is evi- 
 dtntly from hence, that mod of the moral 2Lt- 
 tributes of the D^//)' become capable of Tuncn 
 
 illuflrious 
 
OF T HP DEITY, ^^j 
 
 ^lluftrious difplay, than would otherwifc h:^^x 
 ^een poilible : And ;C may b^, /<?;;;<? of thena 
 ^oulcl not have been mauifefl^d at all^ had not; 
 this given the opportunity thei;eror. The bo-i 
 Hncfs of the Divine Bc:ing would not have ap^ 
 peared fo confpicuousj if r^iorcl agents might- 
 Iiave behaved ill, and, not found it to. :heir- 
 difad vantage ; Neither woujd his juftice hava 
 {hone with fuch a diftinguifhing lulbe i as he 
 could not, fo fully and impartially, have ren- 
 dered to them, according to their deferts. And, 
 as to the various modifications of goodnefs, 
 fuch as mercy, forbearance, patience, long-lbf- 
 fering, forgivcnefs, it does not appear, how 
 thefe perfections of- the Deity could have been, 
 at all difplaycd,had it not been for thefeevils that 
 are the confequent fruit of voluntary mifcon- 
 du6l. The idea of pity, and mercy, and par- 
 don, as Divir»e attributes, exercifed towards mo- 
 ral agent.% is cfTentially connedled with their 
 ^L^ual fuffering^ or, at lead, liahlcncjs to it, on 
 account of their ill-doings : infomuch, that, 
 were it not for the unhappinefs we become ob- 
 noxious to, upon being faulty in their beha- 
 vior, they could have had no notion of thefc 
 amiable. Divine glories. And it is from hence 
 that thofe marvellous difplays of goodnefs, in thefe 
 rncdes of exercife, have taken rife, which tend, 
 npt only to the eternal honor of the 'Deity ^ but 
 {he bed: and greateft good likewife of moral 
 and intelligent beings. Nor is it difficult to 
 vonceive how the difplay of thefe attributes of 
 
 the 
 
246 THE BENEVOLENCE 
 
 the Supreme Creator Ihoiitd operate to this end;^ 
 For it is obvious, upon the flighteft attentiorij^ 
 that riches of forbearance, long-fufTering ancjj 
 forgivcnefs, are naturally adapted to work pow:- 
 t-rfurly upon intelligent minds,, if they have 
 been faulty, to lead them to repentance, and 
 bring th^ni back to the pra(5ti.ce of virtue, the 
 only way to true happinefs.. And, perhaps, fa. 
 long as ihere are any remains of ingenuity, no- 
 thins; is niore rationally fuited to produce this, 
 effect. And where any, under the influence of 
 tjiefe Divine difplays, have been recovered to, 
 a virtuous difpofition,. there are no motives, 
 better fitted, to ftrengthen and eftabliih it, than, 
 thole which rr:ay be feledled from that pity and 
 mercy, which the 'Deit^ has exercifed towards, 
 tliem. Befides, there will be the excitement 
 of pious afieciions in their minds towards the- 
 Divine Beings accompanied with high fleajure ; 
 which pleafure they could never have perceiv- 
 ed, but in this method of condu-fc. And, I may 
 add, this fame goodnefs of the 'Dcity^ appear- 
 ing in his lenity, and patience, and mercy, to- 
 wards guilty moral agents, is as naturally fitted 
 to produce, in other intelligent beings, who are 
 not the irnnicdip.te objeds of it, fuch fentiments. 
 -2l\y^i affections, attended with correfponding de- 
 light, which they could not otherwife have been 
 the fiibje6l:s of; whereby both the virtue and 
 haj>pinefs of tiie rational and moral creation is 
 better provided for, than it could have been 
 in a difrercnt Rate of things. 
 
 It 
 
OF THE DEI tY. ^^47 
 
 It will not from hence follow, it is owned, that 
 inoral irregularity ought to have been permitted : 
 Nor was the above reafoning intended to judify 
 fuch a permiflion ; this having been before ac- 
 counted for upon other confide»*ations. The only- 
 inquiry here in debate is, whether the connexion 
 o( unhappinefs With this moral irregularity is re- 
 concilable with goodnefs ? And the argument 
 we are upon, is, I think, fufhcient for tlie proof 
 of the atBrmation ; as it has particularly point- 
 ed out the way wherein the good of intelligent 
 beings is better provided for by this expedient, 
 than it could otherwife havebeen. For byn^eans 
 of the evils that accompany ill-doing, occafion, 
 we have feen, has been offered for fjch 
 a difplay of the Divine moral perfedlions as 
 is the greateft encouragement to virtue, 
 not only to the agents who may have adted 
 wrong, but to others alio j befides that it lays a 
 foundation for fuch f leafing perception as could 
 not have been enjoyed in any other method. 
 
 In fine, whereas it is complained, that ivick- 
 ednejs is inade an occafion of^ Juffering^ not only 
 to the guilty agents themfelves, but to ethers 
 like wife, in various ways, fo as to render life 
 very uncomfortable \ — The anfwer is, that this 
 unavoidably arifes fron> the conditution of na- 
 ture, at lead, in refpefl of the human /pedes. 
 It is impofTible, upon fuppofition of the exiit- 
 ence of fuch an order of beings as men are, but 
 that they fliould fuffer more or lefs by the vices 
 and follies of one; -another. According to the 
 
S48 THE BENEV-bLENCfe 
 
 p'overhs as old as Sahrnvn-y xi fovlijh Jon is thh 
 teavinejs of his mother ; and again a foalijh Jon is 
 w grief to kis father. And the conlr^quences of 
 opprcfTion, rapine and violence^ whether public 
 or private, mud be felt and groaned under, iii 
 a world, where creatures are fo nearly allied to, 
 and dependant on j each other. Nay, the pen a^ 
 evils, w^hich the Deity may, in kindnels, inflidt 
 to ftop the progrefs of wicked nefs, muft, many 
 times, touch the innocent as well as guilty, while 
 they live mixed together, as in the prelent 
 (late ': Nor could it be otherwife without an 
 inverflon of the courfe of nature* So that, if 
 this objecftion proves any thing, it is that fuch 
 an order of beings ought not to have been crea- 
 ted. Biit we have already ^een^ that the Deity 
 was not obliged to niake only the rhoft perfedl 
 beings ; yea, that the communication of the 
 greaidjl good recjuired the creation of all ranks 
 of beings, in the defcending line, fo long a^ 
 the enjoyment of exillence could be called an 
 happinefs. Nor may fuch creatures as we arC;, 
 who have fo narrow a view of the works of 
 God, and the whole fyllem of the univerfe^ 
 take upon us to fay, that ah order of beings 
 conflituted as we are, could not, in confifl^ncy 
 with wifdom and goodnefs, have a place in the 
 creation ; or that fuch creatures, with all the 
 evils to which they are fubjedted, would not 
 make a beautiful, neceffary part, ill the Divine 
 plan, contrived to form a fcene wherein the 
 pcrfcdions of the Dsif^ might be looft adn-ira-* 
 
 biy 
 
OF THE DEITY. 
 
 249 
 
 Wy difplayed in producing, upon the whole, 
 ■the greateft pojjibb good. 
 
 Befides, it ought to be confidered, that theje 
 foils, which wicked men bring upon others by 
 their vices, are luppofed to bear hard upon tiie 
 benevolence of the Creator and Governor of the 
 univerfe, chiefly on the prejumption, that the 
 'prefeni is an entire independent Hate, not having 
 relation to, or connexion with. Tiny future cx- 
 iftence : U:)r)n which fuppoficion, it is 
 ■owned;, the diuiculty objected v/ould be an un- 
 furmountable one. But will any pretend to 
 demonftratey that there is no future Hate, that 
 tieath p its a total end to the being of man, and 
 all further capacity of enjoypient ? And if this 
 cannot be demonflratcd, Vvhich mull be confeded 
 to be the truth of the matter, it is pofTible, that 
 the evils which any fuller in this may be made 
 np to them in another Hate : Nay, it is pofTi- 
 ble, that thefe evils which they fuiTcr may be 
 intended as a means to prepare and qualify them 
 for greater happinefs, in fome future period of 
 cxillence, tlian they could otherv/ife have en- 
 joyed. And this leads to another remark of 
 great importance in the prefent argument. 
 
 which IS-, 
 
 That the evils Aiffercd by fome, through the 
 faulty conduct of others, arc lb over-ruled, la 
 the all-wife, gra("ious government of the Deity, 
 as to give occafioh for l\\c exerc'ile and improve- 
 ment of fuch virtues as tend to promote tht?fr 
 greater happinefs. Vice, it i*o !:rue> lias ir.rro- 
 li \i ijucca 
 
tso THE BENEVOLENCE 
 
 ' duced into the world a great many trials, griev- 
 ous to bear : But it is as true, that they aire 
 capable of being improved to advantage. And 
 what though any fliould fuffer throi gh- the 
 caprice, the pride, the hatred, the malice, and 
 other ungoverned paflions and lulls of wicked 
 alien, if they may hereby be gainers in the end ? 
 And this is made pollible as the De:/y has con- 
 nituted things. For thefe very difirelTes, which 
 are caufed by the prevalence of fin and fcl'y, 
 are fo many opportunities ofFe-red, in provi- 
 dence, for the exercife of meeknefs, patience, 
 forgivenefs, and the like virtues ; which, being 
 often, by this means, thrown out into action, be- 
 com.e fettled moral difpofitlonS:, not only fcrming 
 a moft beautiful character, but together with 
 it a capacity for happinefs, which could not 
 otherv/ife have been enjoyed. It is certain, 
 that the exertment of the mind, in one par- 
 ticular way, is the method, according to the 
 eilablifhed laws of nature, by which it con- 
 trails a faculty in this way of exertion, and 
 becomes poflTeiied of what we call habits, m 
 any kind. And it is as certain, that cppcrtu- 
 vities offered, in the courfe of providence, for" 
 the frequent repetition of thefe exertmiCnts, are 
 the cccrfion by which the mind receives that 
 corrcfponding lent, o»* tuniy to which we give 
 t'iC name, habit or dijpcfiticn. From whence it 
 follows, that the evils fuffered through the 
 fault of others, as they give opportunity for 
 acts of mcckncfs, and forbearance, and for-* 
 
 giveaefs, 
 
OF THE DEITY. 151 
 
 glveaef?, are properly adapted to fornn the vir- 
 tuous difpofuian.s anfwering to dicle 'ids. And 
 accordingl/ it is fcen, in fact, that none among 
 men are pofT^fTcd of thele excclJent virtues, ia 
 fb coniirined a degree, as thofe who have taken 
 occafion^ from the evils they Iiave fuffered, to 
 be much in th? exercife of ads of patience^ 
 contentment, and refignation. They have, by 
 this m?ans, got formed in them, and greatly 
 ftrengdiened, th-i difpofitions to thcfe virtues. 
 Nor is this all : But their capacity for moral 
 rational happinefs is thereby pr.jportionabiy 
 enlarged. Thefe virtues, v/hea called forth in- 
 to exercife, are^ at prefent, rewarded with 
 plsafurey and fjch pleafure as none know the 
 value of bit thofe who have felt what it is.. 
 Bendes Which,, there is no reafon to think but 
 that, in f )me other and future (late, tliey fli ill 
 further reap tlie fruit Ci( x.\\q\y moral hnprovemeutSy 
 in anfwerable m:?afures of rational fatisfactioa. 
 and .delight. To be fure^ it cannot be prov- 
 ed, that this miy no: ; yea, that it will not,, 
 be the cafe. And upjn this fuppofirion, it is 
 eafy to conceive, how the evils which good 
 men have fuiivTed, through th^e wickednefs of 
 their fellow creatures, may finally turn out to 
 their benefit. What fpecial iife there may be, 
 in another ftate, fur thofe difpofitions which 
 have been farmed in/Z';j,and particularly fuited 
 to trials fi'om the perverfe behaviour cf others, 
 we know n')t : But thus much we may be lure of, 
 that virtu JU3 habits, by what means focver thcy^ 
 
 hava 
 
252 THE BENEVOLENCE 
 
 have been formed, improved, and ftrengthen- 
 ed, do enlarge the gene!:al capacity for ration- 
 al jiif ral happinefs ; infomuch, that, if there- 
 is antl:cre is another fcate, the fubjetSls of them, 
 on this accotnt, muft be the more happy ia 
 proportionable returns of true and folid pka-^ 
 fure. 
 
 The fiim cf the whole argument is this, that 
 the connexion of unhappinefs with moral irregula- 
 rity is a means wifely adapted to operate pow- 
 erfully upi^n rational moral agents, to reduce 
 them to a right condud, if they have been 
 faulty, and to preferve them inviolable in their 
 attachment to virtue, if they have been inno- 
 cent : Infomiich, tliat it may be ovs^ing to this 
 co/we^iojiy there is fj much order and happinefs 
 in the inteliige;it c\'€d.tion -, of both which, had 
 not this connexion been conftituted, there 
 would undoubtedly have been much lefs than 
 there now is, and has all along been. The 
 confequence wherefrom is, that this provificn, 
 fitted for the produ6tion of fo m.uch gocd, i^ 
 fo far from being incorfiftent zvith beiievclaice^ 
 that it is a ftrong indicatic.n cf it. And whereas 
 the fuffcrings of the virtuous, by the wickednefs- 
 cf the vicious, are great and trying, thefe alfo> 
 upon fuppofition (if another ftate (which cannot 
 be proved to be an tinreafonahleyWw^ch lefs an impfji- 
 hle one) may be, in the end,fcr their adiajitage ; 
 as they are capable of being improved fo u% 
 that the fruit, upon the whc le, Ihall be riiore 
 happinefsj than if thefe fuffeiings had rot beer; 
 
 endured ; 
 
OF THE DEITY. ^^;^ 
 
 cnd!red : And if they may pofTibly be a 7neans 
 to produce greater <i;ood, they cannot prove a 
 deiicicncy in the benevolence of the Dcity^ but 
 are rather an argument in proof that he is 
 endowed with tl^is attribute. 
 
 I have now offered what I had to fay in il- 
 luftration of the confifldncy between infinite be^ 
 ^levohncCj and morel irregdarity^ together with 
 all. its conjcqucnt unhappinefs. And I fee not, 
 lip n the review, but the reafoning employed 
 to this p -rpofe is flri^lly concl ifive. God ha- 
 ving created free agents y it appears, fr m wliat 
 has been difcourfed, that they are the pr per and 
 fole caufes of ail tlie moral dif jrder that is com- 
 plained ';f, and not tlie Dei*y ; who has d')ne 
 every thing that he could^ in Confiftency with 
 reafon and wifdom, not only to pi'event their 
 abufe of their faculties, but t) promote their 
 improvement of them fo as to attain to the 
 highell perfedionand happinefs : And further, 
 that the very cvilsy he has connecled witii their 
 voluntary miJcondu£ly arc kindly intended, and 
 wifely adapted, to bring about their hejl; gocd^ 
 and will certainly do it, if it is not their own 
 fault. So that, upon the whole, it cannot be 
 conceived, what the Dsliy could have done 
 more, in a wife and rational method of opera- 
 tion, to have made intelligent moral beings, in 
 all their various orders y as happy as their origi- 
 nal capacities would allow of : Wliich . is as 
 much as can be expevflcd^ even from bcnrjo- 
 lence tliat is infinite. 
 
 It 
 
-54 THE BENEVOLENCE 
 
 It now remains to confider the third and la(t 
 cbje6lion to the infinite benevolence of the 
 Deity. And this is taken from the naturct 
 evils, common to all perceiving beings, in this 
 world of our's, in all their cLifTes, from the 
 Iiigheft to the loweil 5 fuch as pains, difeafes^ 
 and difaflers, in various kinds, and degrees ; 
 and, at lail, death, moflly accompanied with, 
 diilrefs, and fometimes with aggravated cir- 
 cumftances of rrifery and torment. And the 
 complaint upon this head is, that thefe evils are 
 not only permitted by the Deity, but were, ia 
 a fenfe, appointed ; as being the effe6l of that 
 conllitution of things, which he contrived, 
 T'nd efcabiiihed, and has ail along upheld : 
 Nay, it is urged, with refpccl to fome of thefe 
 evils, as to their kind, if not degree, that the 
 ]3eity intended they iliould take place, and 
 originally endowed the creatures with fuch na- 
 .tures, as that a liablenefs to them was abfo- 
 Jutely neceffary. And would an infinitely be^ 
 nevolent Being, fiy the movers of this objec- 
 tion, have brought creatures into exillence 
 under fuch circumftances, fubie(5led, by the 
 very laws of their nature, to pain and n>ifery ? 
 Does this look like the doirg of fupremely 
 pci*fe6t goodnefs ? Can it be fuppofed, that 
 il'ch a ilatc of things could liave been, if ori- 
 ginally plinned, and all along conduced by a 
 JBeing efrentially, nnd infinitely kind and good ? 
 I anfwer by arknowledging, that the percei- 
 ving beings of all orders, m this lower world^ 
 
OF THE DEITY. 
 
 ^si 
 
 5Lre liable top:iin, and death; and that they 
 were made thus liable by the G^d, who gave 
 them cxittence under fuch circunui-ances, as 
 that theJe evils could not be avoided. Only, 
 let it be remembered, and confidered, before I 
 come to a particular relblution of this diLH- 
 culty, 
 
 That even thelc natural evils, To far as man- 
 kind :ue concerned in them, are all of them 
 increafed in their malignity, by means of that 
 moral . diforder, which they have introduced 
 into the woild. And tp this lame caufe, and 
 not to the Author of our beings it is owing 
 alfo, that the kinds of natural evils arc 
 become more numerous. Had it not been for 
 the lulls of men, we fliould never have heard 
 of m.any tormenting djfeal^rs, which multitudes 
 now lie groaning under. And as to tholo 
 which were unavoidable, in coniequence of the 
 cftabliflied laws of nature, they would have 
 been comparatively few, and attended with 
 only tolerable degrees of pain. An inteippe- 
 rate, luxurious, debauched courfc of living, 
 through the prevalence of ungoveriied apretice, 
 and fenfual inclination, in oppofition to the^ 
 didates of reafon, and the remonitrances of 
 confcience, is that wliich has aggravaied, as 
 well as multiplied, the evils of tne world. Ic 
 is therefore very unfair to take occahon, from 
 the vexations and forrows of human life, iii 
 its prelent degenerate Rate, to reflect dilhoncf 
 •n the goodneft cf the Deity, The onlyjult 
 
 wajr _ 
 
A5S rnU BENEVOLENCE 
 
 way of forming ah impartial judgment, in the 
 cafe, is, to confuler thefe evils, not as multi- 
 plied and aggravated, througli men's pervert- 
 ing their powers, and ai5ling counter to the 
 rules prefcribed for the governm.ent of them ; 
 but as it may reafonably be fuppofed, they 
 would have taken place, according to the courie 
 of nature, not hindered in its regular opera- 
 tion. The miferies that infecl the human Ipe- 
 cies, in the form^er view, are the fole fruit of 
 their own folly, not an efft6l of God's produ- 
 cing, for which men them.felves, and not God, 
 are anfwerabie : Though I inay add here, his 
 goodnefs is fuch, that he has done every thing 
 fit and proper, that even thefe evils of men's 
 own bringing upon themfeives m.ay turn out, 
 in the end, to their final good, as we have al- 
 readyfeen. In the latter view only of the evils 
 of life is difcovered the proper effe6l of thofe 
 Jaws of nature, which the Deity has ellablifh- 
 iilhed, and which wc are, at prefent, called to 
 confider, in order to vindicate his fupremc 
 benevolence. 
 
 And here it may be again proper, before I 
 proceed to the particular evils complained of 
 as inconfiPrences with the Divine goodnefs, to 
 obferve in generaly tliat they are the effecls of 
 cilabliflied laws, the defign and tendency of 
 which are greatly beneficial. And though 
 Ihey may be, in fomc inilances, more efpeci al- 
 ly at certain times, the occafion of evil, they 
 are notwithftanding eventually produdivc 
 
6f the deity, 
 
 ^57 
 
 %f k vafl overbalance of good. The air we 
 'breath in may, in confcquence of the laws of 
 nature, be foine times fubjeclcd to thofc hetcro- 
 'gencvjs mixtures, Vvhich will, until it is purified, 
 make it offuch an ill temperature, as to oc- 
 cafion. hurt both toman and bead; but yet, 
 life itfelfin all animals, without which there 
 could be no enjoyaient, is ab/olutcly depen- 
 dant on it, and preferved by means of it. 
 i^ire, conformably to the laws of nature, may 
 tinhappUy be the occafion of exten^vely ruin- 
 bus defoladon ; while yet, it is one of the mofb 
 "iifeful creatures of God. Storms and tempefts, 
 thundiT and lightning, may ibmetimes be the 
 caufes of no fmall hurt, by dedroying the lives, 
 or fubftance, of numbers of individuals j bur, 
 by clearing the air, and difengaging it from 
 thofe noxious exhalations that were blended 
 with it, it fits it for rcfpiration, and in this 
 v/ay does good, beyond all comparifon for 
 furpifTing the evil it ever brings into event. 
 The fame may be faid of earthquakes, inun- 
 dations, fafnines, and peiliilences, they are the 
 tiFecls of laws, which are not only, in that ge- 
 neral tendency, good, but aifbually produce 
 more and greater good, than they ever do evil. 
 In fhort, the laws of nature arc all of the be- 
 neficial kind, and we feel that they are iOy by 
 the enjoyment of innumerable good things, 
 which are the effedls of their operation ; and 
 the evils they may, at any time^ be the occa- 
 
 .1 i fion 
 
S5S THE BENEVOLENCE 
 
 fion of, arc not worthy of being mentioned^ 
 they are fomuch over-balanced with good. 
 
 And it may be, upon the whole, befl, in 
 this world of our's, that general laws fhould be 
 fo efliabliflicd, as that evils lliould fometimes 
 be occafioned by them. The final caufe of 
 fuch an eflablifhment nnight be the good, par- 
 ticularly of mankind. A world, in which there 
 is a mixture of evil with good, may be moft 
 fuitable for liich creatures as we are. Were the 
 lav/s of nature Rich as to leave no room for 
 thofe occallons of forrow, fear, and fuffering, 
 v/e are now fubjecled to, this earth might have 
 been a place altogether unadapted for training 
 us up for the enjoyment of God, the fupreme 
 good. It was, perhaps, highly expedient^ if not 
 abfolutely nc^eflary, that we Ihould live in a 
 world o^ difcipHne, a world that would, in the 
 natural courfe of things, be the occafion of dif- 
 ficulties, inconveniences, and trials, by means 
 of which we mi^ht be form.ed to a meetnefs for 
 another world, in which we fhould be totally 
 freed from, them. An uninterrupted flate of 
 eafe and pleafure^ would, morally fpeaking, be 
 the ruin of m.ankind. We need a mixture of 
 evil with good to check our pride, to 
 reflrain our fenfual appetites 5 to take off 
 our affe6licns from the things of the earth ; 
 and to excite in us a jull fenfe of our depend- 
 ance on God. And we need alfo, every now 
 and theny to be alarmed by this or that dif- 
 penfation, whicli ihall fy (;ak with a voice more 
 
OF THE DEITY. 259 
 
 laud and awful, rhan is cornmoa and ordinary. 
 The inhiihicants of the world in gcn'^ral, and 
 thofe of this or the other place, in fpecial, are 
 fuiT^etiines funk into a Hate of luch carelefneis 
 and flu.^idity, have io little fairh in God, and 
 are fo given up to commit all iniquity with 
 greedinefs, that> lunnanly fpcaking, there is 
 no room left to expe6l their reformation and 
 amendment, but by fuch manifellations of the 
 power, the greatnefs, and nvajedy of God, as 
 even force a faith in him, and a ferious atten- 
 tion to his character as the moral Governor of 
 the world. The CQ-jrfe of nature is, according- 
 ly, wifely and mercifally adapted to both thefe 
 ends ; giving occaHon, at all times, for r/Z/r/- 
 plinary trials ; and bringing on alio, at certain 
 inrervals, fuch tremendous events as are pow- 
 erfully f jited CO alarm tlv^ir fears, and engage 
 them to betake themfelvcs to a better courfe 
 qfcondud. And it is highly probable, the all- 
 wile good. God has fo adjufted the laws uf natur/, 
 as that they fliall operate, in all ages, and in 
 aU places, fo as may befh anfwer his benevolent 
 defio-ns in the m*oral o-overnment of his intel- 
 ligent creatures.. What I mean is, he may 
 have fettled fuch laws, with refpefl to natural 
 caufes, n^ay have fo proportioned their force, 
 fphere of atlion, degree and manner of opera- 
 tion, as that, under his, all-powerful and all- 
 v/ife concurring influence, they Ihall conf[)ire 
 together to produce thofe effe^fts, at fuch times^ 
 $jr\d in fuch placcSj which may be fuited xck 
 
 their 
 
26o THE BENEVOLENCE 
 
 their moral ftatc, 2^nd ferve for warning, or 
 corre6tipn, or ruin, as he fnould j^dge moft ex- 
 pedient. It is from thefc laws of nature^ that 
 tempeftsj famines^ peililenc^s, earthquakes^, and 
 the like evils, take their rife. And they may 
 r^albnably be viewed as the ^reai injlruments of 
 providence. It is by thefe, ^t leafl in part^^ 
 that Go.d keeps this degenerate world withia 
 re'^raint. W^re it not foi: the difplays he makes^^^ 
 at proper times, and in proper places, of his 
 hiring, perfedlions,, and governing providence, 
 in thefe ways of terror, manlgnd might, atlengthj^ 
 forget there was a Godj or live as though theiQ. 
 was none. 
 
 But it will, perhaps, be faid here, why Sioulcl 
 beings be iiiade fo imperfcA as to need a con- 
 riitution of things, in confeqiience of which 
 ther^ would unavoidably be thefe evils ? Could 
 not the Deity have make mankind, in particu- 
 lar, more perfect, and placed thero in a worJdj^ 
 in which, conformably to eflabliflied law^s, they- 
 inight have enjoyed good without any mixture 
 of evil ? And if he could, would he not have 
 done it, if infinitely benevolent ? Th^fe ^uef- 
 tions, and all other of a fim.ilar kind, are only 
 fo many vague, unfupported fuggeitipns, im- 
 porting, that a world, fo conflituted as our's is^ 
 could net, upon the fuppofition of infinite bene- 
 volence, have been brought into exiuence. Bu; 
 this is fo far from being a truth, that, ha;;! 
 not the Dciry created fuch a wcrlc] as tl.is in 
 which wc live, he would not have Hianifcftcd 1q 
 
 much 
 
OF THE DEITY. 261 
 
 rnuch benevolence,as he might have done^ and ac- 
 |:ual!y has done. It has been already lltid, and large- 
 ly proved, that there nr.ay be the comirjunicaci- 
 on of more good by the creation of a diverfity 
 of beings, varioiiHy capable of happinefs, from 
 the greateft conceivable height, quite down to the 
 lowelt. It is therefore no objection againfl: in- 
 finite benevolenccj that all beings are not a- 
 like perfect, but rather a proof of it; becaufc 
 the lefs perfedl, in all their gradations, fo long 
 as they are at all capable of enjoyment, inftead 
 of diminishing, increafe the fi>m total of good. 
 Why then (houid they be excluded the creation ? 
 Why ih^uld not our world, ii-tiperfe6t as it is in 
 comparifon with other worlds, have been brought 
 into exigence, with all its inhabitants, animal 
 and rational, hnvcver low fome of them may bo 
 in their capacities for the perception of ha})pi^ 
 nefs ? They are all, according to their ieveral 
 ranks, capable of pleafure, and a^ually cn^oy it, 
 ,ind an over-balance of it, notwirhilanding ail 
 the evik they are liable to. If therefore thoy 
 Jiad not been made, n-- r the world in which they 
 jive, becaufe fo conltituted as fometimes to be 
 the occafion of evil, the place they now h]{- 
 tain in the creadon would have a vaft void. 
 And what a njighty chafm in nature would 
 this have been the means of r How much 
 lefTcned muft have been that f]^ood, whicii might 
 }iave been communicat^ed ? None of that hap- 
 pinefs would have been polTible, which is now 
 pnjpyed, has been, and may hereafter be en- 
 joyed 
 
i^62 THE BENEVOLENCE 
 
 joyed, by innumerable beings which have exift-* 
 etl, and may in future time exift, on this earth. 
 And, is it not more for the honor of the bene- 
 volent Deity, that this happinefs fhould have 
 been communicated, than tliat he fhould have 
 withheld it ? In a diverfitrcd creation, there 
 niuit be a diverfity in the difplays. of goodnefs^ 
 fliould they proceed even from an infrniccly be- 
 nevolent being. If the difplays of goodnefs,^ 
 therefore, in the contlitution of our worlds and 
 the innumerably various creatures in it, are 
 lejs than in the conflitution of other worlds, and 
 the creatures in themi, it is no other than might 
 reafanably be looked for. There is, b>eyond; 
 ail controverfy, more benevolence difcovered 
 in making fuch a world as our's, than if the 
 place it occupies in the creation had been ^ 
 blank ? And what is more, for aught any man 
 living can prove to the contrary, or pretend 
 without arrogance to prove, it may be a fit link 
 in that chain of exigence, which God may have- 
 intended for as full a manifeltation of his be- 
 nevolence, as, in his infinite wifdom, he haac 
 judged proper. — But, inftead of enlarging any 
 further here, I fhall rather proceed 
 
 To a more diredl anfwer to the objedliorv 
 againft the iri finite benevolence of the Deity, as 
 fetched from tliofe natural evils, which all the 
 percipient beings in our world, and mankind 
 in fpecial, are, from their very make, and the 
 laws of nature, fubjedled to. And here I (hall 
 be particular in enumerating the principal of 
 
 thefc 
 
OF THE DEITY. atj 
 
 thel^ evils, and ^ndcjlvor to account for them, 
 in confiftcncy with goodnefs, fhould it be fup- 
 pofed to be infinite, but guided, at lIic fame 
 time, by unerring wildom. 
 
 The nrft evil complained of is pain. This 
 indeed is nearly connected with moft uf the 
 other evils> dnd coailitutes fo great a part of 
 them, that it might be confidcred in general^ 
 and the anfwer to it, if jufl-^ efteemed a full 
 reply to them all. But I chufe rather to fpeak 
 to it di(lin6tly, and particularly, as one of the 
 evils objeded to. It is fuppofed in the objec- 
 tion, that it is in itfelf an evil, and fuch am 
 one as there was no occafion for, and could 
 not have had exigence from an infinitely bene- 
 volent Being. But this may be a great mif- 
 take. Pain, in a relative view, and as intro-^ 
 duced into fuch a world as our's, may lofe its 
 nature as an abfolute evil, and be rather wor- 
 thy of being called a real good. 
 
 Some have endeavoured to account for pain, 
 
 ^o as to make it con fill with goodnefs, by 
 
 faying, that it gives a quicker and llronger 
 
 relifh for pleafure j and that pleafure could 
 
 not have been felt, at lealt in many cafes, and 
 
 with fo high a guft, had it not b en for pre- 
 
 ceeding experience of the thing tneant by the 
 
 fenfarioii of pain. But it is evident, beyond 
 
 all reafonable difpute, tiiat there n.ay be the 
 
 perception of pleafure without any pr'^v'ous 
 
 perception of pain i becaufc this is the i<al 
 
 iruth with i^'^^^tX ;g hia^j >Yhg u God c^ver all 
 
tS^r THE BENJEVOLENCE 
 
 biefTed forever more. It will riot .be pretenct- 
 ed, that th,G perfedly and infinitely happy Be- 
 ing ever knew v/hat pain Was, from any ex- 
 perience he ever had, or could have, of it 
 within himfelf. And it is pofTible, I might 
 rathel: fay highly probable, that there are crea- 
 ted beings of a fuperior ord^r to the noblell 
 in our world, who never feit pain ; having 
 .hever had occafiori^ or feafoh for fuch percep- 
 tion. 
 
 Others, in vindication of the t)ivine bene- 
 volence, have fuppofed, that the conftitutionj 
 particularly, of man, is fo exquifitely nice^ 
 that a touch tipon his nervous fyftem will oc- 
 tafion pleafure, or pain, according to the de- 
 gree arid manner in which it is done j and 
 that the bodily tnechanilm is fuch, that it 
 could not have been otherwife. Biit this, per- 
 haps, is going too far beyorid the ken of 
 human underftanding. We know not, nor is 
 it poflible we fhould know, the height, or 
 depth, of that contriving fkill which is a glory 
 peculiar to the Infinite Mind. 
 
 The true and propel* aniwer to the objefted 
 difficulty we are confidering is this, that all 
 the perceiving beings in our v/orld, whether 
 rational or irrational, of an higher or lower or- 
 der, were fubjedted to the fenfition of pain, nor 
 for its own fake, but in wifdoai and kindnefs^ 
 that it might be an excitement to their care in 
 providing for the fupport and comfort of life^ 
 ^d that it might alii teep thgm upon their 
 
 guard 
 
OF THE DEITY. 565 
 
 giiard againll whatever might be Iiurtful to 
 them. We men j though the firil order of be- 
 ings on this earth, are, comparatively fpcaking^ 
 but lovv creatures, perhaps the lowcil among 
 all the moral exiftences in the creation of God ^ 
 and as we are fuch impcrfed^ creatures, and 
 iive in a world wherein we are furroundcd 
 V^ith dangers, and liable to innumerable dilaf- 
 Icrs, and attacks upon our health and life, paifz 
 appears to be a wife and benevolent provifioa 
 of the God of nature for our holding exift- 
 bnce with any tolerable degree of fafeiy. This 
 has been already iliufi rated, Part II. to whicli 
 1 fhall only add, the Iphere of our underlland- 
 ing is io liinitedi arid fuch the danger of our 
 being expofed, in thousands of cafes, to the lofa 
 *bf health, limbs, and life itfelf, that our grcateft 
 feciirity is this fenfatioPi of pain. It fuppliea 
 the deftciencies in our make, and aiTifts our fee- 
 ble powers, by being a conftanc; alarming mo^ 
 hitor, calling upon us in time to provide for 
 bur well-being, and to guard ourfclvcs againfh 
 wounds, bruifes, diflempers,and whatever might 
 be difadvantageous, or dellrudtive to us. 
 , It may be faid here, what need of ib troii- 
 blefome d fenfatioh sfS this of pain to guard iis 
 againll dangers, and difurders ? Might not this 
 have been done in a more eafy way, and yet 
 as efFcdlual an one ? And if it might, how comes 
 !t to pafs that it was nor ? Would not an infi^ 
 nitely benevolent Being have been thus kind^ 
 W hi« creature* I 
 
 H-ii The 
 
"tee THE BENEVOLENCE 
 
 The anfwcr is obvious. The making fuck 
 an order of impcrfe<fl beings as we are, has been 
 already accounted for, and fnewn to be confi- 
 Hcnt witli intinitely wife benevolence. This 
 being fo, a more kind expedient could not 
 have been contrived, for fjch creatures as we are, 
 fo far as we are able to judge, than the fenfa- 
 tion of pain, for our fecurity from danger, snd 
 hurt, and to promote our real welfare. Moft 
 certainly, no one is able to point out a better, 
 or to make it evident there could have been a 
 better. \¥as it not for this expedient, mankind, 
 iiotwithflanding the utmoit efforts of their rea- 
 fon, wifdom, and foreHght, would, in innume- 
 rable inftances, run int^ danger, and expofc 
 themfelves to thoufands of difTiculties, and in- 
 conveniences, they are, by this contrivance of 
 the Divine fkill and gcednefs, in a great m.ea- 
 fure freed t'rom. It is indeed fo ufeful, I might 
 more jultly fay fo necefTiiry, an ingredient in the 
 human conititution, that it would be fcarcc- 
 pofTible life Iliould be preferved without it. To 
 be fure, it could not with that comfort and 
 fafety it may now be. 
 
 Bcfides all which, it ought to be confidered, 
 that we men are moral, and not meerly animjal, 
 beings -, and it might be in the view of our be- 
 iievoient Creator, by means of this fenfation of 
 pain, he has made us capable of, to rtffain us 
 from luxury, intemperance, lewdnefs, and de-» 
 bauchery, an indulgence to which would be 
 fcurtfwl lo our fguU a^ wcU a& bodies^ debafing 
 
 gur 
 
OF THE DEITY. ^f.f 
 
 4iur nature, and bringing us clown to a level 
 with the very brute^i; than which nothing would 
 be more dilhonorary to the God who nude us, 
 or greater reproach to ourfelves as moral and 
 intelli'j;ent agents. By this expedient alfo, To 
 "ufeful in fo many other rer[)ecls, occafion is of- 
 fered, efpecially in certain cafes, and at certain 
 times, for the formation and improvement of 
 the virtues, patience, meeknels, concentmcnt, 
 and refignation to the all-wife, righteous, and 
 holy Governor of the world, which may he 
 greatly ferviceable to us here, and abundantly 
 
 more fo in fome future {late of exigence. 
 
 To go on to other evils complained of. 
 
 Such are .hunger .'».nd third, toil and I;';bor, 
 to a^ which we are fubjeded. But tliefe, if 
 confidered as they ought to be, are (o farfrcm 
 being defigned evils, that they were purpofely 
 contrived for gO'jd, tend to good, nor couid 
 fuch imperfeft creatures as we are have porfcfTcd 
 cxirbence {o well v/ithojt, as wkh therii. 
 
 The way in which the wifdom of God Ins 
 thou;;nit fit to man-fed his oroodnels in prelcrv- 
 ing the lives he has beftov/ed on us, is by ta« 
 \ife of /c?^^. Our bodies are io conflituted as. 
 that, even, their foli ii are daily upon tluj walle^ 
 and their fluids in a perpetual f^ux > infomucli 
 that new accelTions of matter are necellary ta 
 fupply what falls olT,. and wears away^. Deatli 
 muit oiherwife foon, and unavoidably, be the 
 ciieft. Now this fupply is made by eating an-i 
 iciaking; and to this we are urged^ partly bj 
 
 tilt 
 
a6S THE BENEVOLENClr 
 
 the fatisfaction we naturally take in what w^ 
 cat and drink, but principally by that hunger 
 ^nd thir.l/ which, though, Ibmetimes heighten- 
 ed to a degree that may be greatjy troublefome, 
 are yet neceffary, and' bring far more pleafure,' 
 than pain along with them, ' Was it not foi^, 
 the implantation of tliis expedient in ournature, 
 we fnould be in danger of dying before our; 
 tirrie, through negligence in providing, or throw- 
 ing in, the recruits that are ccntinaally necef- 
 fary for. the fupport of our. ^bodily fyfleni. 
 Hunger and thirft are what nature has madC;, 
 ?ind intended to give us wariiing of this danger, 
 and to pufli us on to a due care, to prevent, in' 
 time, thofe inconveniences that would befall^ 
 our bodies, if not fupplied with food and drink 
 to flrengthen and nphold'them.' 
 
 But it v/ill be faid, what need of labor in or- 
 der to procure the things needful for the body ? 
 Could not the earth, without the toil of man^ 
 iiave yielded a fufficiency for his bodily lup-' 
 port ? And would not this have been the con- 
 ilitution of nature, if an infinitely benevolent 
 Caufe had been at its head, as its Supreme Di- 
 reftor ? I anfv/er, Had the conilitution of, na- 
 ture been thus altered, there muft have been an 
 analogous alteration in the make of man ; other- 
 wife greater inconveniences would have taken 
 ]:)lace, than thofe that are now complained of," 
 That is, the Deity would not have maniftfled fo 
 ir.uch benevolence, as he has now done. Had, 
 the earth been fo made as that it fliould fpon-. 
 
 taneoufly 
 
OF THE D E I T T. «tf ^. 
 
 tfanconfly have yielded its produce, and man's 
 laboLTrby this ftieansjiave been rendered needlcfs, 
 whatwruld havebeenthe confequencebut indo- 
 Ijenti nativity? And\vhat theconfcquenceofthar, 
 b'jt the lofsofhealrh, the want of vigor and fpirir, 
 and a general tedioufncls accompanying life? And 
 what is more, the bringing on death much loo- 
 ner, and with more diftrefiing anxiety and pain, 
 than v/oiild otherwiie have been the cafe. Inac- 
 tion, and no exercife, naturally and powerfully 
 tend to relax the folid parts of the body, to wea- 
 ken the circulation of the fluids, and fo to dif- 
 order the fecretions intended for the fmaller 
 veff^ls, as that, inftead of affording them a pro- 
 per fupply, tliey would fill them with obflrudi- 
 ons, which, if not removed, would effctfl a dif- 
 folution of the bodily machine, either Tuddenly, 
 or in a more flow and lingering way. With 
 refpofl, therefore, to beings conftituted as wc 
 arc, labor is highly expedient ; and it is a 
 proof of benevolence, rather than an objeclioa 
 againfb it, that we are fubjedcd to it. Mr. 
 Addifon has fet this in a beautiful, as well at 
 clear and flrong point of light. His wr>rds, 
 which none will think unworthy of tranfcribing, 
 are thefe. — '' I confider the body as a fydein. 
 of tubes and glands, or to ufe a more ruflick 
 phrafe, a bundle of pipes and ftrainers, fitted 
 to one another, after fo v/onderful a manner, as 
 as to m.ake a proper engine ro work with. 
 This defcription docs not only comprehend the 
 bbwelsj bones, tendons^ veins, nerves, .and ar- 
 ' ' teri^s 
 
970 THE BENEVOLENCE 
 
 teries, but evc^y miifcle^ and every ligature, 
 which is a compofidon of fibres that are fa 
 TTzny imperreptible nibes or pipes, interwoven 
 on all fides v/ith invifible gl indsor itrainers. This 
 general idea, of a hitrnan body, without confi- 
 dering it in rhe niceties of anatomy, lets ii^ 
 fee how abfolutely neceiTary labor is for the 
 right prefervation of it. There rouft be fre- 
 quent niotions and agitations to mix, digeil, 
 ^nd fepurate the jueies contained in it, as well 
 as to clear znd ckanfe that infiiiitude of pipes 
 and flrainers- of which it is compofed, and to 
 givT their fuiid parrs a more firm and lafting 
 tone. Labor, orexcercife fernicnts the humors, 
 cad-s the.n inio their pr«)per cliannels, throw^s 
 off redundances, and helps nature in thofe fe- 
 cret dillrib'jtions, without which the body can^ 
 li<-t fubfifl- in its vigor, nor the foul ad with 
 chearfohicfs, L might here mention the effecl 
 vhich this has upon all the fatuities of then.ind, 
 by l^-eeping the v.nderflanding clear, the ima- 
 gination untroubled, and refining thofe fplrit*. 
 thic are neceflarv for the proper exertion of our 
 intclledual faculties, during the pre fen t laws of 
 union between foul and body. It is to a ne- 
 gle6l in this particular that wt muft afcribe the 
 fpleen, w^hich is fo frequent in men of fluclioue 
 and fedentary tempers, as well as the vapors to 
 v/hich thofe of the otiier fcx are fo often fubjecfl:. 
 Had not exercife been abfolutely neceiTary for- 
 cer well-being, nature vrouid not I^cve made 
 the body fo proper for it, by giving f»ch agi 
 
 adivicjr 
 
OF THE DEITT. -yt 
 
 acbivity to the limbs, and fuch a pliancy ta 
 every part as necelTarily prod.ces thofe com-* 
 prcfTions, extenliuns, conrorritins, dilatationsi. 
 aad all other kinds of motions that arc ncccflTary 
 for the prefervati ^n of.i'uc^i a fytlem of t'lbes 
 and glands as has been befre n entioncd. And 
 that we might not want iadvicemcnts to engage 
 us in fiich an excrciie of the body as is proper 
 for its welfare ; it is fo ordered that nothing 
 valuable can be przcured without it. Not to 
 mention riches and honor, even food and rai- 
 ment are not to be come at witho-it the toil of 
 thehands,and fwcatof the brows. Providence fi;r- 
 nil'hcsmaterials,but cxpe61:sthat we fliould work 
 th:-m up o'irfc'lves. The earth muft be labored 
 before it gives its incrcafe, and when it is for<* 
 ced into its fevcral produ(^s, how many hands 
 mufl they pafs through before they arc fit for 
 \]fc ? Man ufa flu res, trade, and agriculture, 
 naturally employ more tlian nineteen parrs of 
 the fpecies in twenty ; and as for thofe who 
 are not obliged to labor, by the condirion in 
 which they are born, they are more nuTerablc 
 than the reft of nuinkind, unlcfs they indulge 
 thcinfelves in that volunt.^rv labor, wliich goes 
 
 by the name of cxercife." 'I fnall add here, 
 
 if it was fit fuch an order of creatures as we 
 men fhould have had a place in a fcaleof being« 
 indefinitely diverfe from each other, which no 
 one, without high arrogance, v/ill pretend to 
 fay, no reafonable complaint can be made on 
 account gf that labor we arc culled to. Ic 
 
i7* THE BENEVOLENCE 
 
 was indeed, for a fpecies of beings conflitutea 
 as we are, nearly and neceirarlly conncded with 
 the welfare both of cur fouls and bodies, if 
 we may pay any regard to the facred books of 
 xcvclation, Adam, even in paradife was obli- 
 ged to labor ; for he was put into the '^ gar- 
 den of Eden to drefs it.'\ The exercife he 
 was called to might be difTercnt, in kind and 
 degree. From that which falls to our fhare, a^ 
 it is our lot to live on the eaith fince it was 
 doomed to *' bring forth thorns and thiftles," 
 that it riiight be ah occafion of that toil and 
 ^^ fweat of face," without which we cannot eairi, 
 l;he bread we eat. And, as the moral jftate of 
 fhe world has been, from the tinie of the 
 lapfe ofthefirftof our race, it may be befl: it 
 fhould be thus, more conducive to the honot 
 6f God, and our own good, than O^erwife it 
 ivould have been. 
 
 It may properly be fbbjoined ftill further,' 
 Jiad it not been for the contrivance of lahcr; 
 this earth would have been a rude wildernefs : 
 iK'or fhould we have feen thofe curious produc- 
 tions of art, which are fo beautiful, and, at th6 
 fame time beneficial, and ddightfome. Ho\r 
 could we, without labor, have had houfes accom- 
 modated to the convenience and comfort of 
 11111% and other Rrudlurcs both ornamental and 
 ferviceable ? The world indeed is filled with k 
 variety of works, innumerable in their kinds^," 
 5idapted to gratify the fenfes, and anfwer ma- 
 t>^ Y#Juiibb purpofe*^ which CQuid not have 
 
OF THE DEITY, 273 
 
 teen brought into etfed without labor of body 
 or mind, or both. And in vain, comparative- 
 ly fpeaking, were we formed with hands, and 
 tves, and various mechanical turns, had not the 
 Creator intended we fliould labor : Nor would 
 he have intended this, ifa variety of wife and 
 benevolent ends might not have been anfwered 
 hereby ; fome of which w^e have pointed out, 
 and might cafily have mentioned many n^ore. 
 There are yet other evils complained of; 
 among which are bodily diforders in innume- 
 rable kinds, efpecially thole in confequence of 
 which fome are idiots, and others diftra^ed, 
 end bv this means not only objefe of pity, but 
 the occafion of no fmall trouble to their rela- 
 tions, and fometimes to the communities in 
 Which they live as individuals. 
 
 The exiftence of thefe evils, in our world. 
 
 In its prefent ftate, is not denied. But it may 
 
 Be iuft-ly queflioned, whether they w^ould have 
 
 been either fo multiplied, or heightened in their 
 
 malignity, had it not been for the prevalence 
 
 Of folly and vice, which is chargeable on us 
 
 as its author, and not on God. Such indeed 
 
 is diir conftitution, and fuch the etlabliHied 
 
 laws of nature, that, afide from the wrong con- 
 
 dud of mankind, there might have been lome 
 
 of thefe evils ; but, without all doubt, they 
 
 would have been far lefs in number, and far 
 
 liahter in degree, in cr.mpariton with what they 
 
 nTw are. But be this as it may ; as they arc 
 
 the effeds of eftablifhcd natural laws, intenclecl 
 
 LI *^^ 
 
fi74 THE BENEVOLENCE 
 
 for good, and produ6llve of it in innnmefabld 
 inftances, they ought not to be complained of ,- 
 efpecially, if it be remeiiibered, that pre-efta- 
 bliilied general laws, for fuch a world as our's, 
 are preferable to infimediate, unrelated exertions 
 fcf the Divine agency j and inconveniences may 
 have been lefTened, father than increafed there- 
 by. Were there no general laws, but fevery 
 thing was effected by immediate, unrelated ads 
 of Divine power, the bad confequences arifing 
 herefrom would be at once obvious. ^' There 
 would be no arts and fciences, no fkill cr in- 
 duilry j ho regular methods of providing for 
 our bodies, or improving our minds in the 
 knowledge of things -, all which evidently pre- 
 fuppofe, and are entirely founded on fon^e fet- 
 tled, certain laws of the univerfe difcoverable 
 by us." The reader, if he pleafes, may turn 
 to Part il, where he Will find this point large-* 
 ly confidered. 
 
 It may be further faid here, as mankind arfe 
 brought into exigence, not by immediate 
 exertions of Divine power, but in confequencc 
 of the general law cf propagation, thfey are, in 
 virtue of this law, fubjedcd to evils, which 
 v/ouldnot have been prevented, but by an extra- 
 ordinary interpofition cf heaven, which, if com- 
 itiCii, mJght be followed with more inconve- 
 niences, for aught we can fay to the contrary, 
 tlian it would guard againft. By a variety of 
 ways, and means, this law of nature may be io 
 9bilrucl<;d in its opcr^tign; cr fuch a turn given 
 
OF THE DEITY. 
 
 275 
 
 ^Q it, as that chiljren may come into the world 
 with a bodily machine, unfitted for the foul 
 to work by j in confecjuence of which fomc 
 might be idiots, and feme naturally turn wild. 
 Thefe cafes, indeed, are comparatively rare. 
 It is more common for children to derive from 
 predecefTors, and as the effedt of their vices too, 
 b )dily c onditutions fubjedting them to infirmi- 
 ties, and difeafes, various in kind, and fome- 
 times greatly afHi^livc in degree, And^ per- 
 haps, mod of the diforders mankind gr-^an un- 
 der, efpecially as to th^ malignant degree of" 
 them, are owing to this caufe. But thefe ii^- 
 conveniences notwithllandjng, it is better, 
 beyond all comparifon better, this law fhould 
 have been etlablilliedj than otherwife. For it 
 is by fuccelTion, and not a contia'jed exigence 
 of the fame individ'.ials, that the human ipecie^ 
 i^ preferved in beiag. And as this is not done 
 by a conflmtly created fupply of individuals, 
 how could it have been better effecfled, than b^ 
 this law of propagation ? Efpecially, if it be 
 confidered, that it has mide way for the irvanL- 
 feftition of riches of v;ifdom, as. well as good- 
 nefs, in the f jrraatifDn of different fexes, in, the- 
 adjufciTient of a different boiilyorganization,anci 
 the conrrivance of natural propcnfions, all which, 
 are admirably fitted t} bring into event the 
 intention of this law. And it is fo clofely con- 
 neded with other laws, good ia them.felves, 
 and produ6tive of good j fach as the law of^ 
 ijvc^ particularly, between the fexcs, which 
 
176 THE BENEVOLENCE 
 
 gives occafion for rrany reciprocal fervices 
 greatly beneficial, of which we could cthcrwifc 
 have had no idea ; and the law of growth from 
 infancy and childhood, to a ftate of maturity 
 with refpe<5t to both mind and body, which makes 
 way for thoiifands of kind offices in parents to- 
 wards children, as alfo for the trial and im^ 
 provcment of many important virtues : Such, \ 
 fay, is the ccnnedlion between the law cf pro- 
 pncration, and other laws of nature, that th^ 
 poifent fyllem muft, in many refpedls, have 
 been altered, if this had not been eflabliflied ; 
 that is, in other words, this world mull have 
 been another world, and not the world it now 
 is : While yet, fuch a world as this is muft have 
 been brought into exiftence, cr the Divine be- 
 nevolence would not have been fo amply ma- 
 nifefted, as, by this means, it might be, and 
 really has been. 
 
 There are two other evils fiill particularly 
 complained of ; the fhortnefb- of life, and the. 
 unavoidable neceflity of death. 
 
 As to tlie firll, the brevity of life j it might 
 be enough to fay, in general, it was ordered 
 by unerring wifdom, and, at the fame time, 
 argues benevolence -, as life, fhort as it is, is 
 much preferable to non-exiftence.-— But we fhaU 
 'be mere particular in ccnfidering this complaint. 
 
 It is readily allowed, the general limitation of 
 life, with refped either to the human fpecies, 
 or any of the clafTes of inferior creatures, can- 
 not be accounted for upon philofophical prin- 
 ciples i 
 
O F T H E D E I T Y, 177 
 
 friples ; but mud finally be ref )lved by repair- 
 ing to the all-wife pleafurc of Him, who is 
 infinite in undcrrianciing, as well as goodnefs. 
 All the fpecies of percipient beings, in ourworld, 
 are fuhjecStcd to the fame general laws of na- 
 ture ; and yet^ the time of the duration of their 
 ^xlftence is, notwithftanding, greatly various* 
 Some of the brutal kind arc confined within 
 the period of twenty or thirty years ; others 
 leldotn reach beyond fifteen or twenty 5 others 
 ftill are quite old at about ten or twelve. The 
 like difference there is between the continuance 
 of being in the animals of more inferior clafles. 
 A fingle year completes the time of exigence 
 as to fome of them j a few months as to others ; 
 and life may be much fliorter, with refpeft to 
 many of thofe fpecies which are vifible to us, 
 only by the help of glaflcs. This variety in 
 the duration of life is, no doubt, eff^e6led by 
 the operation of general laws, but then it muft 
 be by the operation of thofe laws, conformably 
 to a peculiar difference of. conftitution in thefe dif- 
 ferent' fpecies of creatures; and this, as alotted 
 to them by God, and not to be accounted for, 
 but by recurring to his all-wife good pleafure. 
 This is eminently true, with refped to man. 
 Notwichfianding the general lav/s of nature, 
 and their tendency to bring on a difTolution 
 of our bodily ftru6lure, no good philofophical 
 reafon can be given, why this difTolution ihould 
 be effeded within fuch a general, limited time. 
 if wc may give credit to the M<jfaic hid'^ry, 
 
 the 
 
•79 THE BENEVOLENCE 
 
 the Antl-Dekivian patmrchs lived, fome of 
 theai at leaft, tiU they wer^ fix, feveo, eight, 
 ^ine hundred years old : and it is particularly, 
 leinarked of Methufdah;^ that ',' his days were 
 nine hundred and lixty nine y^rs 3" Whereas,^ 
 the life of man> from the time of th^. Eaod, hai* 
 been coniined Avithia much narrower limits.. 
 About " feventy years/' according to the com- 
 putation of king David, was the general period 
 cf life in his days; ^nd, fo ii; ha^ bqen ever 
 finceo > 
 
 Some, have attempted to affign the philofo- 
 phical reafon of this difference in the period of 
 human, life. And, in order hereto, they have, 
 recurred, to the natural firmnefs and vigor o£ 
 the human conftitution,, which, at firlf, wasi 
 propagated without thofe contra6led weaknefles^ 
 aad decays, which have been gradually increa- 
 fing ever fi;:jce, ajnd defcending from parentSL 
 to children. And, together with the original 
 .l:reDgth of the human ftructure, they have ta- 
 ken into confideration the peculiar aptitude 
 of the pr ductions of nature to afford nutri- 
 iDent; which, they fuppofe, were in their great- 
 ell perfedi jn at fir.fl, but have- l^een conti- 
 nually uppn the decline. And, adding to thefe 
 reafons, the. kbid of foody the fird generations of 
 men lived upon, which, they imagine, was not^ 
 fiefiy but the fruit of the earth -y they think it not 
 flrange, that their lives fhould be protracled to 
 a period fo much longer, than the (^ommon. 
 i^y'i^, of life at prcfent. 
 
 But 
 
5]F THE DEltt. 17^ 
 
 But however pla'jfible this account may ap- 
 pear to any, it is far from being ratisfa(^tory ; 
 artd infviperablc obje^lions might cafily be made 
 to it, if it would not occafion too great, and, 
 what fome may think, a needlcfs degrelTion; 
 The truth is, after all that has been faid by 
 karned men to folv^e this difficulty, it dill re- 
 mains a myftery in rcafon and phiiolnphy. Nof 
 can any thing be offered, with reference to iti 
 folution, thit may more reaibnably be acquiefc- 
 ed in than this, So it pkaf.^d the fovc reign good. 
 God ; who, as he is the Creator of man, and of 
 ill the ofders of inferior beings in our tv^^rld, 
 may affign to him, and to them, what tir e of 
 cxiflertce he fliall judge fit. And the periods 
 of life, how-^ver Various in the variors > rders 
 iof creatures, were dotibtlefs rrdli-red in g >od- 
 hefs, as well as wifdom. Thtre is evidently 
 an analogy betv^'een this diverfity, and the di- 
 verfity that takes place in the fcveral cL-^ffes v.>f 
 beings j and it iright be as fit there fli uld be 
 both thefe diverfities, as either tf them,* in cr- 
 der to a wife and benevolent Cunltitution of 
 the links in the chain of exigence. Nor may 
 tiny one, unlefs endowed with a larger fhare 
 cf underftandihg than bel(>ngs to the order of 
 men, prefume, v/iih/Ut vanity, to affert, m.uch 
 lefs to prove, that it was not better things 
 fhould have been thus, th?.n otherwife. 
 
 There are, mcH certainly, good reafons; 
 \vith refpedl to us men, why our years fliiuld 
 iiot be lengthened beyond the -general period 
 
t8o THE BENEVOLENCE 
 
 bf fevcnty or eighty. Our prefent life, as wb 
 are intelligent moral beings, oughti in agree- 
 ment with philofophy as well as divinity, to be 
 looked upon, not as intended fbi* the enjoy- 
 ment of the greateft happinefs, we are made 
 capable ofj but rather as a probation-fealon that 
 will finally iffue in it; in confequence of an ac- 
 quired meetnefs for it. This is the light, in 
 which it is reafonable we ihould view our life 
 here on earth -, and if the period, afTigned for 
 'its continuance, is a durati-n fufficiently long 
 for the attainment of that perfedion and hap- 
 pinefs, which is the grand defignofGod^ it is^ 
 in true reafon long enough : Nor would it be 
 defirable it fhould be protra6tcd to a greater 
 lengths In fhort, our exiftence, and continu- 
 ance in it^ in this woHd, were defigned by 
 our all-wife benevolent Creator for a quite dif- 
 ferent purpol'e from what we are too commonly 
 apt to imagine. He intended both, nr.t (o 
 much fcr the enjoyment of our higheil happi- 
 hefs here, as to prepare us for it in a better 
 ilate. This is the true and proper idea of life. 
 And the limitation of its continuance is ad- 
 mirably well adjufted to this notion of iu 
 Thofe who are formed to a preparednefs, by 
 a wife and right improvement of their timcy 
 and talents, for an admifiion to the joys of 
 God's prefence, will not complain ofthefhort- 
 jnefs of life. Ani as to others, who chiefly 
 employ themfelves to the purpofes of this, and 
 iK)t the coming world i who make no provi- 
 
 fioa 
 
OP THE CEttY. 181 
 
 Ifioii for another ftate, but walk in the way ol 
 their hearts, and in the fight of their eyes, 
 ifiilfilling the defires of the flefh aod nnind, 
 the period of life is full long enough for their 
 tontinuance here : Nor woilld it anfwer any 
 valuable end, if it were of a (till greater length, 
 in all probability, rhey would grow more bold 
 and daring in iniquity, more hardened in vice^ 
 and more ripe for inhanced degrees of the 
 Divine vengeance. BeHdes, the prefent term 
 of life is, one would think, a fpace full long 
 enough for fuch perfons to be continued nufan- 
 ces to the world. And it is really a kindncfs 
 to mankind in general^ that they are limited, 
 by the law of their nature, to threefcore or 
 fourfcore years. 
 
 The other evil, 1 mentioned as complained 
 of* and the Lift I fhall mention, is the unavoid- 
 able ncceflity of death. And this is common 
 to ail the percipient beings in our world, from 
 the hi2:heft to the lowed: clafs of them. And 
 
 o 
 
 !heir fubjedion to death, in confequence 
 o{ the operation of the laws of nature, is a 
 Wifer and better contrivance for the produdion 
 df good, and a llronger proof of the benevo- 
 lence of the Deity, than an eftablilhment the 
 teverfe of this. 
 
 As to the creatures inferior to man, in all 
 t;hcir degrees of fubordination, it is obvious, 
 upon the flighted attention, that more benevo- 
 knce may be manifefted by their fucceeding 
 one another in life, than by their continuance 
 Mm in 
 
a83 THE BENEVOLENCE 
 
 in being without death. In the forttiCr of 
 thefe ways of communicating life, there nray 
 be inconceivably more of it, and c6nfequent- 
 'ly more enjoyment of good^ fo far as life is 
 at all a bafis for fuch enjoyment, than in the 
 latter. There can be no reafonable room for 
 ^oubt as to this. Should as many fpecies of 
 percipient beings^ and as many individuals in 
 each of thefe fpeciesj be brought into exift- 
 €nce, as this world of our's c'ould contain^ 
 without unavoidable inconvenience 3 if there 
 was no death to make way for a fuccefllon in 
 life, there would be but a very fmall pittance 
 of life, in comparifon with what there might 
 be, conformably to the method in which hea- 
 ven has contrived to communicate it. Upon 
 the fuppofnion of no death, in the cafe pro- 
 pofed, there could be no multiplication of life^ 
 It^ would always continue precifely the fame 
 with refpedl to the numbers that enjoyed it :• 
 Whereas, upon the prefent plan, there may be 
 the continuance of every fpecies, with a like 
 number of individuals, in tjioufands of fuccef- 
 fions. And fliould a calculation be made of 
 life multiplied in this way, it would amount 
 -to a lurn inconceivably greater^ than it could 
 othervv'ife have been. Millions of animals, in 
 every clafs, are capable, in this way, of being 
 brought into life^ and made percipients of en-^ 
 joymjent, which mufl have remained in non-en- 
 tity, had it not been for this contrivance of 
 death, ^nd ic$ b^ing made an cftablifliment of 
 
OF THE DEITY. -83 
 
 future. In fhort, by means of the prefent 
 fcheine of God, there has been, and ir.ay yet 
 be, n; much more life, and enjoyment, ainong 
 the inferior ranks of animals, than there would 
 have been, without the introdudion of death, 
 ^s tlicre already have been, and may Hill be, 
 fuccefTions in their life j for, in every fucccfllon, 
 ther^ may be as mueh life, and enjoyaient, as 
 in the firfi: clafs that had exiflencc. 
 
 It ought to be confldered yet further I>ere, 
 that, had it not been for death, the law of pro- 
 pagation Itill continuing in force, there woulc^ 
 not have been, long before the prefent day, 
 room in our world for a millionth part of the 
 aniir.als. that might be brought into exigence ; 
 yea, the increafe of a very few of the clafles of 
 ihefe aniaials would have fo fdkxl the earth, 
 tliat the reft muft have been fhut out. 
 
 And what has been thus faid of the inferior 
 animals is equally truCjlhould it be applied to us 
 men. Was it not for death, there mull have 
 been, beyond conception, lefs life, and con- 
 iequently enjoyment, than ther-e has been, and 
 irill may be, upon the prefent pbn of nature. 
 If we take into confideration only thofe of our 
 race, who, in fucceHive generatioivs, h^ve had 
 exilbence, there would not harve been pooin on 
 this earth for a thoufandth part- of tliem, at one 
 and the fame time^ muclilcls woukl there have 
 been a porfibility of this, if all that have died, 
 before their arrival to a capacity of incrcafing 
 th^ir kind, fnould be taken io£o. the nun^.ber 
 
 and 
 
%^ THE BENEVOLENCE 
 
 and they had all gone on multiplying to this 
 day conformably to the law of propagation „ 
 i: erhaps, an hundred worlds, as large as this,, 
 would not have been fufficiently menfive for- 
 their exiftence, and comfortable fupport, in th<^ 
 way they are now provided for. Inftead there- 
 u^ S^^^^J^^'^'^S againft the benevolence of 
 the Deity for the introdudlion of death into the 
 world, we have reafon rather to admire and. 
 adore that wifdom of his, which has contri-. 
 ved and eftablifhed this efrediial w^y tor the^ 
 fuller illuflration of that infinite goodneis^ 
 which is fo amiable an attribute of hit nature. 
 Some, that they might keep at the utmoll 
 dift^nce from refleding difhonor on the Divine- 
 "benevolence, on account of the law of death,^ 
 have fuppofed it was in itfelf a matter of ne- 
 <^efricy, and could not have been otherwife -, as^ 
 the bodies of aU animals, from the lowefl to. 
 the highefl clafs of them, being compounded, 
 of heterogeneous parts, are naturally corrupti- 
 ble, and muft unavoidably, in timiC, undergo that;- 
 diffolutiop, which is the thing meant, by death,^ 
 Whether it be true, or not, that animal bodies, 
 muft have been fubjeded to such corruptibi- 
 lity, as that a dilTolution could not have been, 
 guarded againft, and prevented^ I Ihall not; 
 difpute at p^efent. But thu^ much is unquef- 
 tionably true, that the time of exiftcnce, with- 
 out the con-\inQ" on of a diflblution, is dift'crenc 
 in different clafTes of the inferior animals ; 
 which cannot be accounted for^ by the oper 
 
 ration 
 
OF THE DEITY. -gj 
 
 ration of any of the laws of nature, without 
 recurring to that wilciom of God, which fo 
 fbnnccl the bodily conftitution of all animals, 
 and fo dificrcnced it with rcfped to the diffe- 
 rent clafTes of them, that the laws of nature 
 fhould be unable, iinlcfs by accidental interfe- 
 rance, to effecfl a diffolution in any of them, 
 but in conformity to xh^ij-pecial difference, as to 
 the general time, that had been previouily aloe- 
 ted for their continuance in being. 
 
 And with rciped to the race of men, in par- 
 ticular, fo far as we may receive for truth what 
 Mofes has related, the time of their bodily dif- 
 folution, the fam€ general laws of nature Hill 
 fubfifting, and in operation, has been greatly 
 varied. Men live now, generally fpeak- 
 ing, but feventy, or eighty years : Whereas, 
 in the And-Diluvian ages, they lived fome 
 hundreds of years j and they might, had God 
 fo pleafed, hav? gone on living as many thou- 
 fands : Yea, their fpecial conllitution m.ighc 
 have been fuchj for a,ught any one can prove 
 to the contrary, as that they fhould not have 
 feen corruption,* But, in the plan of God, 
 
 it 
 
 "* Accort^iing to the new-.teflamfnt wnting*?, there will be 
 no death, among the true f-Tvants of Jtlus Chrift, in the 
 refur:eaiun-woi kl. They wiH have boilics there, as they 
 hav- h«Te. Their bodies may be thorc more refineil, and 
 with greater fkill organiz .d, fo as to bi' litter machines iov 
 the l)ultoait by; but thty will be bodies ftill, and yet 
 not fubjcd to mortality. Hence that emphatically ftrong- 
 declaration of the aportle Paul, <♦ This corruptible mufl put 
 
 pa 
 
i%S THE BENEVOLENCE 
 
 it has been ordered otherwife. He has fo con- 
 ftitiited our bodily ftridtiTe, that it Jfhall, with- 
 in fuch a general period, nr.riirally fall to pieces. 
 And this general period he has fixed, not from 
 any necefilty there was for it by reafcn of the 
 corruptibility of ihc materials tf which it is- 
 Ibrmed y but b / io contriving the continuanco 
 
 ^ of 
 
 <3n rnc-orruptroR, ind this irottal miifl put en immortality.^ 
 ^o, when this cOrrfjT^ttbje iTi^ll bavt put on incorriiption,and' 
 "this mortal has put onitr.mortaiily, then fhal! be brought to 
 pals the fay vng "rh.;j.t .is writtcD, *'. death is fwallowtd np in.~ 
 xidory." It "is frei^-i \:ti\c<: evid.n^, that material bodies, 
 may, by the fkiJl .of tht- all-wife aivd all-powerful Archi- 
 tect, be fo formed, Li, that, under his over- ruling guid:ince 
 and prot?<5t:cn, dy n ?.y continue in exiftence without 
 death fovever, - According to the fanr>e writings alfo it is 
 tvident, feh(Ht-raarI;.ind would not have been fubji.(fted to, 
 death, bsd it not been for the lapfe ofthefirft man, Adam.^ 
 But it is evident ];kewife, that it could not have been the* 
 inttn:.ion of Gcnj, t'aatAdam, together with all that might 
 pr.:e'?d from him, fl'ould have lived on this earth at one and 
 the fame time ; ani for thrs very good reafon, becaufe it 
 wa.s pl-uniy imppfilble that they l};ould. This w^orld could 
 not have contained anc-? fubfifted tliem ; unlefs tbeir bodies, 
 -^^nd the marnor of f ipportingthcm, had been quite diffe- 
 •rent ft cm v hat tiny now are. If therefore they had not died^ 
 f«n-e ot'.'.r way m.uit bave been provided to make room for 
 • thofc who would h^\£ b^cn brought into being. Perhaps, 
 inc r- uo pptiods^ uiirjbvrs of thofe who had been fitted' 
 tr:cr< rcT, might have been trardated to fc^me other place of 
 ^b5'dc, to en'oy happinefs there, in fume fuperior mode of 
 CM":"" r:-. I^iit b:i this as it may, this non-fubjidtion, to, 
 <ie,''.;h was not owing to a crea+ed natural incorruptibility,^ 
 but to a fp-cial promile from Almighty God, that, while 
 innocent, thry fliould befoprot ick^d, and preferved, as not 
 to fee corruption. But, ionocencc bting hift, the promife 
 pf immortality became vacated, and death of courfe tog^ 
 place : Only, it wa^ left v, ilh God to fix the general period' 
 vf life ; \shieh he has doue with wifdom that difcovers great 
 ^oodncfs. • ^^ 
 
OF THE DEITY. ^^7. 
 
 6f one generation, as that the lucccfTion ojf 
 ahother ihould be admirably adapted to mani- 
 fell both wifdoiii and goodncTs in providing tor 
 the exillence of mere life, and confequent en- 
 joyment, than there would otherwii'e have 
 been on this earth. 
 
 It might aHo be with a vienv to promote 
 morally good purpofes, that the law of deatii, 
 efpecially as to its general time, has been efta- 
 blilTied by God. It is not eafy to conceive of 
 any motive more fhikingly adapted, to excite 
 to confideration, and fijch a behavior in life 
 as may lay a jufl: foundation for calmnefs and 
 ferenity of mind, when the time comes thac 
 we mud depart out of this into another (late* 
 And it is, mofl certainly, a very powerful re- 
 ftraint from vicious practices, efpecially in thofe 
 kinds, and degrees, which naturally tend to hail:en 
 death, and bring it rn before its proper time* 
 It is indeed one of the wifeft and bed contri- 
 vances for the government of men, and to hecp 
 them within the reftraints of reafon and virtue4 
 As Dr. Sherlock, in his excellent trcatife on 
 death, exprCiTcs it, " Mortality and deatii are 
 nccefiary to the good government of the world. 
 Nothins: elfe can ffive a check to fome men'? 
 wickednefs, but either the fear of death, orcxe-* 
 cution of it. Some men are io Outraiyeouflr 
 wicked, that noticing cnn put a frop to them, 
 and prevent the irafchief ilicy do in the world, 
 but to cut them off. This is the reafon of ca- 
 pitiU puailhniCiU^ amoi^g a)wn, to remove tlioie 
 
m THE BENEVOLENCfi 
 
 Out of the world who will be a plague to man- 
 kind while they live irl it. For this reafon God 
 deftroyed the whole race of mankind by a deltig^ 
 of water> excepting Noah, and his fanrdly, be- 
 cauie they were incurably wicked; For this 
 reafon he fends plagues, and fannine, and fword^ 
 to corredl the exorbitant growth of wickednefs^ 
 to lefleh the tiunaber of finners, and to lay rfe- 
 ilraints on them. And if the world be fuch a 
 bedlam as it is under all thefe reftraintSj what 
 would it be were it filled with immortal fin* 
 ^ers !" 
 
 Upon the \vhoie that has been faid, in t-ela- 
 tiorl to natural eril, it appears, either that it 
 €Ould not have been prevented in fuch a world 
 as our's j orj that it is mifcalled evil, being 
 father the contrivance of wifdom in oi'der to 
 the produdlon of more good, than there ether- 
 wife would have been* It is conceded, a bettef 
 world than this, more perfect, and more power- 
 fully adapted to make happy, might be created 
 by the Deity 5 but then it ought to be remem- 
 bered, fuch a better world may be already onC 
 of the links in the diverfified chain of exillehce^ 
 The only proper queltion therefore is, whether 
 the making fuch a world as'this, is not a proof of 
 more benevolence^ than a chafm would be in 
 that part of the creation, which it now occu- 
 pies ? If f ), imperfedt as it is, comparatively- 
 fpeaking, it is better it fhould be, than hot be. 
 And, for fuch an imperfc6t world as this ought 
 to be, in an indefinitely variegated creation, ia 
 
 order 
 
OF THE DEITY. 289 
 
 drderto its beirtg a proper part in the chain of 
 exiftence, ho alteration, it may be, rtotwithiland- 
 ing all the complaints that have been made of 
 deficicnces, redundances, deformities, and cvili», 
 'Could be made without damage to the fyftem. 
 If in fome things, abfolutely viewed, an alter- 
 ation for the better might be fuppofed, yet 
 thi^ very alteration, confidered, as it ought, to 
 be, in its relation to other parts, which, as 
 truly as thefe, go to the conllitution of the 
 wholes it might turn out greatly to its di fad- 
 vantage. Arch Deacon Law, in his 42 Note, 
 on Arch Bilhop King's ^'origin of evil," has 
 well exprefled himfdf upon this liead. Says 
 he, " we may fafely conclude, that there could 
 have been no partial alteration of this fyllem, 
 but for the Worfe, as far as we know, at leaft not 
 for the better. They who hold tliat there 
 might have been a total one, that the whole 
 fcheme of things might polTibly have been al- 
 tered, or reverfed, and that either the direct 
 contrary, or a quite different one, would iiavc 
 been equally, or more worthy of God ; the 
 men, I fay, that hold this, are obliged to ihow 
 the poilibility of conceiving of it, and to ex- 
 J3lqin the manner how it may be, before we are 
 obliged to believe them. — And when they have 
 done this, and compleated their iyuem, and 
 made a total alteration of things, as they ima- 
 gine, f )r the better, they are at laft got only ti> 
 ^he abfurdity of putting this fyllem into an 
 lughcrclafsj whereas, all the different clalfcs, 
 N u . ia " 
 
1^90 THE BENEVOLENCE 
 
 in every conceivable degree of perfedion, were 
 iuppoled to be entirely tilled ac the firft. Wc 
 iTiuft therefore take things as they are, and ar- 
 gue only from the prefent nature of rhem, col- 
 iedlively. I-n which vkw-y we fball find -n^ 
 polTible alteration of any thing, b«t what would 
 ]iroduce greater inconveniences-, either in itfelf^ 
 or others, to which it bears a ftrid relation." 
 He goes on, taking occafion to borrow a fedlion 
 from Mr. Maxweirs general remarks on Cum- 
 berland, in thefe words. ** The nature of things-, 
 in the natural world, is foexa6i:ly fitted to the 
 tiatural faculties and difpofitions of mankind^ 
 that were any thing in it otherwife than it is, 
 even in degree, mankind would be lefs happy, 
 than they now are. Thus the dependence of 
 all natural efre6ls upon a few fimple principles, 
 is wonderfully advantageous in many refpeds. 
 The degrees of all the fenfible plcafures are ex- 
 acHy fuited to the nk of each ; fo that if w^ 
 enjoyed any of them in a greater degree we 
 Ihould be lefs happy : For our appetites of thafe 
 pleafures would, by that R-icans, be too ftrong 
 for our reafon ; and, as we are framed, tempt 
 us to an immoderate enjoyment of them, fo as 
 to prejudice our bodies. And, where we en- 
 jov fomeofthem in lo high a degi^e, as that 
 it is, in many cafes, very difficult for the flrong- 
 dl to regulate and moderate the appetites of 
 thole pleafures, it is in fuch inflances where it 
 was nccefiary to counterpoize fome difadvanta- 
 ges^ which are the confequeaccs gfthepurluit 
 
OF THE DEITY. -91 
 
 ef thofe plcafures. Thus the plcafing ideas, 
 which uccoinpany the love of the fexes, arc 
 necefTiry to be pofloffed Iit fa liigh a degree^ 
 to balance the cares of nratrimony, and alfo the 
 pains of child-bearing i*n the female fex. The* 
 feme may be fiiid of our inteflcdual j^leafures. 
 Thus did we receive a greater pleafure from be-r 
 nevolence, floth would be encouraged by an 
 immoderate bounty. And were the plearurc.^i 
 of our inquiries into- the truth, greater, we fhould 
 be too fpeculative, and lefs active. Ir leems 
 aho probable, that the degree of our intellec- 
 tual capacity is very well lliited to our objedls 
 ef knowledge, and that had we a greater degree 
 thereof, we'lhould be lefs happy. Mt)reover, 
 it is probdblv lb adapted to the inward franne 
 of our bodies, that it could not be greater, 
 without either an alteration in the lav/s of na- 
 ture, or in the laws of union between the foul 
 and body. Farther ; were it much greater than 
 it is, our thoughts and purfuits would be fo 
 fpiritual and refined, that we fn-^uld. he taken 
 too much off from lenfible pleafurcs. Wc 
 Ihould probably be coi>lciou5. of f)me defefls 
 er wants in- our bodily organ?, and would be 
 fenfible that they were unequal to. f > great a 
 capacity, which would necelTarily be followed 
 by uneafincfb of mind. And this feems to hold 
 in the brote-creation. ¥ov^ mctiiinks, lu w »uld 
 be f )r the difadvantage of a h rfe to be endow- 
 ed with the underflanding of a iran : Such a.> 
 
 uncq^uai, 
 
C92 THE BENEVOLENCE 
 
 unequal union miift be attended vvith continual 
 difquietudcs, and difcontents. As for otr 
 pains, they arc all either warnings againft bo- 
 dily diforders, or are fuch as, had v/e wanted 
 then?, the laws of nature remaining as they are^^ 
 we iliould cither have wanted feme pleafures we 
 now enjoy, or have pffTeffed them in a lefs de- 
 gree. Thoil- things in nature which we cannot 
 reconcile co the foregoing opinit n, as being ig- 
 n rant of their ufe, we have good reafcDj frciTii 
 analogy, to believe are really advantageous, and 
 adapted to the happinefs of intelligent beings of 
 the fydem -, though we have not fo full and 
 complete a knowledge of the entire fyilem, as 
 to he able to point out their pai:ticularities^ 
 FtoiTi thefe obfervations we may conclude, that;, 
 all the various parts of our fyftem are fo admir^ 
 rably fuited to one another, and the whole con- 
 triv^i;} ^yith fuch exquifite wifdom, that were 
 •any thing, in any part tliereof, h\ the leaft 
 o.Hierwife than it is, without an alteration ir^ 
 the- whole, there would be a lefs fupi of hap- 
 pinefs in the fyftem than there now is.'* 
 
 I have now iaid all that I intended to fay 
 in ijluuration of the fupren.ely perfed benevo- 
 lence oi"the Deity, as alfo in foiving the objec- 
 tions which have been made agrai nil thii attri- 
 buie of his from the known ar^p^arances m 
 nature. H(;w far what I have ( -^eied^ may b^ 
 wcrchy of notice, nu.ft be lyfc Vv/ivii tliofe inta 
 Vvh(;re'hatKis it may fall, to judge. If any lliould, 
 think die argringis inconclufve, finding them-. 
 
 felves 
 
OF THE DEITY. ^93 
 
 ftlves, at the fame time, unable to reconcilf 
 the manifeflations of Divine goodnens with the 
 character of God, as infinitely benevolent, lee 
 them not, on this account, queftim in their 
 hearts whether he is end. wed with this mod 
 amiable perfei^ion. For tliere is no way of rea- 
 foning, by which we can prove that he poflef- 
 fes any perf^^ction, but it rr.ay in the fame 
 way be proved, that he is fuprcmely benevo- 
 lent. Nor would it be any thing flrangc 
 fliould we, wh(j are fo low an order in the 
 fcale of intelligent beings, be unable to remove 
 away thefe difiiculties that may attend, in fomc 
 inftanccs, the diiplay of this Divine attribute, 
 Inftead therefore of perplexing our own minds, 
 or the minds of others, with feeming inconfif- 
 tencies in God's manifci't^tions of ];is goodnefs, 
 let us adore before him as a Being infinitely 
 bene violent ; patiently waiting for the coming 
 day of revelation, when it Ihall be m:t<ie to appear 
 with a meridian luilre, that noiliing was over- 
 done in the conduct of God towards our world 
 but in harmor.y with \Yire goodnefs, accurate 
 jufiice, and the moft perfed confiilency with 
 all thofc moral qualities, which confritutc the 
 ble/Ted God an infinitely amiable Being. 
 
 N J S, 
 
^ 
 
 tl 
 
 ■&.