YALE UNIVERSITY LIBRARY Gift of President Porter 1892 DISCOURSES CONCERNING THE 7 Perfections of G o d ; IN WHICH HIS HOLINESS, GOODNESS, AND OTHER MORAL ATTRIBUTES, Are Explained and Prove'Dj, The Foundations of True Religion, c o/n sisiing In the Fear and Love of QO D, in Obed^nce to, and Trust in him, Are IJIuftrated and Efta'blifhed,, v . By JOHN ABERNETHY, M.A. • - i i V O L U m" E II. The THIRD EDITION. L.O N D 0 _V\- Printed for H. Whitriijgde, D. Browne, J.Whiston arid B.White, J.Ward, W. Johnston, P.Davey and B. Law, and JVL and T. Longman. M.'dcc._vii, II ll»«l *¦"¦ f I 'il CONTENTS. Sermon I. Oral Agency explain'd, and in what Senfe it is to be at tributed to God. M Rev. xv. 4. Whojhall not fear thee, O Lord, and glorify thy Name, for thou only art Holy I Page 1 Serm. II. The Goodnefs of God proved from his Works. Mark x. 18. There is none good hut onet that is Qod. 48 Vol, II. a Serm. Contents. Serm. III. The principal' 'Objections againft trie Goodnefs of God anfwered. Markx. 18. There is none" 'good but one, that is God. -95 Serm. IV. The Goodnefs of God explained and improved. Mark x. 1 8. There is none good but one, that is God. 144 Serm. V. The Juftice of God explained and proved. Pfalm lxxxix. 14. Juftice and Judgment are the habitation of thy' throne. 180 Serm. C 6 ft TENT S. Serm. VI, VII. The ^Divine -Perfections incompre- henfible. Job xi. 7. Canftrthou by fearching find out God ? Canft- thou find out the Almighty unto Perfection? 219, 2 £2. S ER M. V_H. Religion diftiriguifhed from Super- ftition, and fhewn to be true Wifdom. Job xxviii. 28. And unto Man hefaid, Behold the fear of the Lord, that is Wifdom, and to depart from Evil is underft,andiug. 282 ~S*E "RM.TX. Religion fhewn to be perfe&ly con- fiftent with the true Intereft of Mankind. 1 Job Contents. Job xxviii. 28. And unto Man hefaid, Behold the fear ofthe Lord, that is Wifdom, and to depart from Evil is underjlanding. 314 Serm. X. The Love of God explained and recommended. Matthew xxii. 37. Tboujhalt love the Lord thy God with all thy Heart, and -with all thy Soul, and with all thy mind. 347 Serm. XI. Of Truft in God, and Playing to him. Pfal. lxii. 8. Truft in him at all Times j ye People, pour out your Heart before him. 380 SER- SERM ON I. Moral Agency explained, ane! in what Senfe it is to be attributed to God. Rev. xv. 4. ¦Who Jhall not fear thee, O Lord, and glorify ¦thy Name ? for thou only art Holy. OF all our inquiries concerning the fu- Serm* preme Being, none are more impor- I. tant than thofe which relate to his' moral Character; for that is the immediate foundation of our duty to him, and our Hopes from. him. An intelligent Agent, pof- feffed of an eternal immutable exiftence? al mighty Power, and infinite. Knowledge, might be an obj eel; of fpeculatfon which would naturally ejid in diftruft and horror : But perfect rectitude, equity, and goodnefs, are confidered as practical principles, which io determine his views,; and direct the mea sures of his conduct towards other beings, as to be the object of affections, which we know are in the human mind, and of the utmofl Vol. II. A con- 2 Moral Agency explain d, and Serm. con fequence fo its happinefs j the objects or !• reverence, efteem, love, truft and a defire of imitation. This mews of liow great mo ment, and how worthy qf our attention the fubject is, which we are now entering upon, namely, the confideration Of God's moral at tributes. In this difcourfe I will endeavour, firft, to fheW what clear and rational evidence we have of his moral agency in general. 2dly, In what fenfe, and with what limitations, it is attributed to him. 3dly, To what ufeful purpofes it may be applied for the forming our tempers, and governing our practices. Firft, to fhew what clear and rational evi dence we have of God's moral agency in ge neral. Our idea of moral agency arifes from an attention to what paffes in our own minds. We find in ourfelves confcious perception with a felf-determining power, and "affections to certain objedbs varioufly exerting them- felves % all which in fome degree, and within a limited fphere, Teem to be common with us to other animals. But there is in the mind of man, which the brutal nature ap pears to be incapable of, a power of reflect ing upon affections, its own, or thofe of other agents, together with the actions proceedin°< from them, which are necenanly approved or 'difapproved, m other words, judged to be good in what Senfe it is to k attributed to God. 3 good or evil, and become objects of adiftinctS e rm. affection, that, like others, is a fpring of ac- I. tion, influencing and directing our practice. ' It is this that makes us moral agents, which is the moft important part of our conftitu*- tion. It implies not oply intelligence, free agency, and direct affections to other beings, 'but affections arifing from our reflecting upon characters, affections, and actions morally diftinguifhed, that is, appearing good or evil to our minds, according to a certain invaria ble ftandard planted in them. , Our higheft enjoyment arifes from felf-approbation, or a confcioufhjefs of intire moral affection, and a courfe of morally good adtion, fo far as hu man nature can attain to it. Ahd our moft intenfe affection to other beings, accompani ed with the greateft, the pureft, the moft ra tional pleafure we know, terminates on the fame characters in them, manifefted by their works. Now, if the inviftble things of God from the creation of the world are clearly feen, being underftood by the things that are made *, if from the powers and capacities ofthe creatures we juftly infer his exiftence and perfections ; par*- ticularly, if the confcious intelligence and ac tive powers of fome beings formed by him, be a proof of his own felf-original intelligence A 2 and 4 Moral Agency explain d, arid Serm. and activity, may we not in like manner from the moral powers he has given to man* kind and other rational creatures infer his mo ral agency ? efpecially fince this character neceffarily appears to our minds the moft ex*-* •cellent and amiable, and of all others, the moft important to a rational happinefs. Is it poffible for any man who believes God t<5 be the father, the defigning catife of fpirits*, of their intelligence, liberty, and' all their other rational- faculties and enjoyments, to doubt whether he himfelf is pofrefTed of in telligence, liberty, and rational enjoyment? Whether fince he has indued them -with a power of felf-reflection, particularly, of re viewing their own affections and actions, and judging concerning their rectitude, his own actions and the principles from which they proceed, be not the object ofhis own under standing and attention ? Whether having an nexed the higheft enjoyment to their felf-ap- p'robation upon this' review, and made their principal happinefs to depend upon it, he pofTeffes; the like, or a more exalted enjoys ment in the approbation of his own actions and principles of acfion ? And this being the fum of what we mean by moral- agencv, can we doubt whether God be a moral agent ? Another tn what Senff ii is to be attributed to God. § Another way of apprehending this fubject, Serm. will lead us to the fame .conclufion. It has been proved, * and muft here be fuppofed, that God is the defigning caufe, the preferver and governor :of the world, and all thingssin it ; and from the relations and correfponden- cies of things which he has made, and con tinues to uphold, we difcern his particular ends. Now this implies a Character or a Will, a permanent principle determining him to act after one particular manner, rather than another. But it has been alfo proved -j* that morality is an eminent part of the human con- fjitution ; that is, the mind of man is fo fram ed, as when it attains to the full exercife of iis rational powers, to be neceffarily fenfible of moral obligations, and to have all the de termination to fatisfy them, which is con- fiftent with the nature of fuch a being, and the nature of virtue itfel'f, i. e. with free-agency in an imperfect ftate : That morality is ofthe greateft moment to the perfection and happi nefs of every individual, and the whole col lective body of mankind : And therefore it muft be attributed to our intelligent Creator as the true caufe of it, thereby intending thofe very ends, the perfection and happinefs cf our nature, which it is naturally apt to A 3 ferve*. Vol. I, t Vol, I, Serm, 3, <5 Moral Agency explained, and Serm. ferve. If it be fo, it muft then, I think, be I" allowed a'juft eonfequence, that it is the will of God, man fhould pradtife virtue and ab- ftain from vice,, or that he approves the one, and difapproves the other. Is it poffible to conceive that he. fhould not be pleafed with his intelligent creatures acting agreeably to his own defigns, voluntarily fulfilling the s law of their nature; and difpleafed with their wilfully .rebelling againft it ? Since he has made thenx capable of difcerning the end of his consti tution, and of acting freely either in purfu- ance of it, or in opppfition to it, to fuppofe that he is indifferent to the choice and to their courfe of action, is abfurdly to fuppofe that he is indifferent to the intention of his own works ; indeed, to fuppofe fuch confu- fion and inconfiftency in his counfels, as can not be reconciled to any notions of wifdom. Inanimate things are altogether paflive in ful-: filling his purpofes ; that is, they are moved and difpofed qf merely by his fovereign irre- fiftible Will. As they can never be the ob jects of his diflike, all the complacency he can be fupppfed to have in them, is properly no more than felf-enjpyment, which arifes from the exercife and manifeftation of his. pwn attributes, and which in proportion to the degree of its perfections, muft belong to every in what Senfe it is to be attributed to God. f every intelligent nature in a natural arid Serm. happy ftate. But free agents are the proper ob- !• jects ofhis approbation or disapprobation, ac cording as they do or do not actively comply with his will made known to them, and with that eternal invariable reafon by which his whole adrniniftration is conducted. I be lieve it is fcareely in our power when we think ferioufly, to imagine that the moft perfectly wife Being is not pleafed -with his creatures choofing to conform themfelves to the wif dom of his counfels, and difpleafed with fuch as obftinately fet themfelves in oppofition to his will, though we ought never to impute to him any thing like that paffion, which in our weak minds accompanies refentment or averfion. But it may be faid, that by the fame reafoning, our natural actions, fuch as eating and fleeping, are agreeable to the will of God ; becaufe they are the means he has appointed- us to ufe for preferving our lives. Be it fo. As natural governor of mankind, it is his will we fhould ufe the neceffary means: for the prefervation of our lives j as governor of moral agents, it is his will they fhould conduct themfelves with a regard to moral deficiencies *, Therefore as the governor of fuch agents, (which relation is to us moft; important and comprehensive, and in it our A 4 higheft * yix.A, here means, moral retthude, as well as Deficiency, % Mordp Agency explain d, and Serm. higheft intereft'is immediately concerned,) hi* I* character is moral, or in that refpect he is a moral agent. Perhaps the cleareft notion we can form of God's moral attributes is by re- Solving them into Benevolence, which in con junction with infinite wifdom, will fully ac count for them all. As - no principle of ac tion can appear to our minds more amiable, more worthy of an abfolu,te!y perfect Being,, there is none more juftly attributed to the. Deity ,j.f we j udge by the appearances of defign a,nd final caufes in the constitution of things,* and the government of the world. Now if it be allowed that the Creator of the univerfe^ intended the. moft abfolutegood in the whole of his works, and particularly in the creation and government of rational beings, it will- evidently follow that his administration muft he moral, or it muft be fo conduced as in, the whole to encourage virtue, which tends^ tq promote the moft.* univerfal happinefs, and,- difcountenances vice, which is naturally pro ductive of mifery. In other words, the fu-, p.reme Being is righteous in all his ways, and holy in, all his works. But in whatfoever man ner we endeavour to investigate a fubject which is too high for our comprehenfion, and, to range our thoughts copcerning the order, connection,, and dependence of the divine moral in w>hdt Senfe it is to be- attributed to God. 9 moral perfections, it is plain, thai: to the pur- Serm.*. pofes*of a pradlical application, they are to be J considered as difpofitions or principles, (I dp not fay the fame as in us, but Something ana-. logous to them and which we conceive in that manner,) determining him to act accord ing to moral differences, and with a regard to them. As inferior agents are called juft, and good, and true, becaufe their temper and their conduct are agreeable to the rules of righte-- oufnefs, goodnefs, and veracity ; the fame characters are afcribed to the fupreme Being, and on the fame account, tho' in a more ex alted fenfe, and without any degree of im perfection. Our difpofition even of the vir tuous kind have their weakneffes. They rife and fall according to the meafure of our know ledge, and the diyerfity of lights in which the objects appear. They are Sometimes cool ed by the influence of other affections and paflions in our nature ; and Sometimes attend ed with perturbation ; from which and all other infirmities the abfolutely perfect divine nature is wholly free. But a conftant, uni form, and invariable rectitude, or a regard to right and moral goodnefs, and opposition to evil or moral turpitude, is what we attribute to God, and have as clear and diftinct ideas of ife as of any perfections which belong to him. 10 Moral Agency explain d, and Serm. I have faid that God's moral attributes are I- difpofitions or principles analogous to what. We call difpofitions in our felves, determining him to adt according to moral differences, that- is, to act freely, but conftantly - and invaria bly in the way which he approves, in oppo sition to that which he -does not approve,; There muft therefore be fomething in the' divine mind which constitutes this difference, Philbfophers are not agreed in their opinions concerning the foundation upon which the distinction made by the mind of man bet weetn moral good and evil with approbation and disapprobation, is to be explained. Whether by reducing them to truth and faljhood; or by a moral fitnefs and unfitnefs arifing from the invariable relations of things which necefla- rily appears to the understanding ; or by an implanted moral fenfe which diftinguifhes its proper objects, as the external fenfes diftin- guifh theirs. How then Shall we pretend to affign the caufe of this difference in the fu- preme mind which is fo little known to us ? But hoW little Soever we know of God, there are Some things which we are fure belong to him in common with other beings, tho' in a more perfect manner than as they are pof- fefs'd by them. We attribute existence to him as we do to the creatures, tho' his exift- enc? in what Senjk it is to be attributed to God. i r ence has the peculiar characters of eternal and Seu m, neceffary, of which we have but very inade quate Ideas. We are confcious of intelli-' gence in qur Selves, and the knowledge qf ibme truths ; and we cannot help afcribing the fame to the Deity, notwithstanding the in finite difparity which there is between his knowledge and ours. And in like manner as moral powers and enjoyments are the greateft glory and happinefs of our nature, we can not avoid attributing them to him, tho' he pofTeSfes them in a manner which tranfcends our comprehension. If however, we con ceive benevolence in the Deity to be the great, indeed the fole fpring, of his Actions which terminate on other beings, this gives a plain reafon why he has an invariable regard to mo ral rectitude in all his ways and works ; name ly, becaufe his perfect understanding fees the neceffary connection it always has with the greateft Good in the whole, which is his ul timate end. Suppofing our neceffary difcernment of moral good with approbation, and moral evil with disapprobation, to be founded in a Senfe, —•This being the effedt of a voluntarily divine Constitution, may be alledged to furnifh an objection' againft qur inferring from fuch a fenfe in us, that the fame is in God himfelf } as 12, -"Moral: Agency explain d, and ,„. Serm. as in a Seemingly parallel cafe it -muft- be I* acknowledged, he.Uias not fuch fenfible per ceptions, nor pleafure and pain from, them, as we have by theexternal fenfes, which are,. equally with the moral fenfe, tq be attribute^- to his: appointment. But between thefe twq: cafes, hqweyer in, Some refppdts refembling each other, there is a, great and manifeft dif-*** parity. The external fenfes h^ve plain marks. of infirmity upon t;he,m, whereby they evi dently appear to he below the tranfcendent excellence and perfection of the Supreme Be-; ing : They ferve, only the purpofes of a weak' condition : They convey the notices of things, ;5 (and by the frame ; of our; bodily organs they muft be very imperfect notices,) to a Spi rit which is nearly allied to, and depends in the exercife of its power upon, a frail body. The ideas receiy; d by them areyery inadequate; not true and fujl reprefentations of the nature, of things, but fome of their qualities and ef-, fects, principally relative to the purpofes, o£ our animal conftitution. And therefore th^ey cannot, without grqfs abSurdity, be attribu-, ted to the fupreme moft perfect mind, whofe knowledge is independent on all occafions, and events ; who fees not caufes by their ef fects, but effects in their, caufes ; not the ex-., ternal appearances qnly, but by immediate in-*. in whdt Senfe it is to be attributed to God. I $ intuition, the intimate effences of all things •, S e r m, and whofe coridition is infinitely above every kind and every degree of weaknefs or indi gence. But on the contrary, a fenfe of moral rectitude, especially pure benevolence into which it may be ultimately refolved, cannot but appear to have an abfolute excellence in it, worthy of the moft perfect nature : Nay, we cannot look upon any Agent as truly amiable without it. It does not fuppqfe the leaft de gree of imperfection ; nor is to be conceiv'd as ordain'd to a higher end, but constitutes its own chief end; is the immediate foundation of the higheft enjoyment we can apprehend 'any intelligent nature capable of y and efteem'd by all rational beings merely for its own fake : Or as fome learned men Speak;- (tho' I think not very clearly,) it feems to have a neceffary foundation in the eternal reafon of things. And upon the whole, fo much of this fenfe as is engraven upon our hearts, may well be accounted the finishing part of the divine image in our nature. What has been faid may be fufficient to anfwer the objection ; but that which was laft mention'd concerning the, external fenfes, will lead us to a diftinct proof ofthe moral-agency and rectitude qf the Deity. Tho' we cannot iay, in general, that, whatever fenfe there is m *4 Moral Agency explain d, and S e r m. in us, the fame muft be in God ; on the con- !• trary, whatever imperfection there is in any of our fenfes, it muft not be attributed to him; for there is and neceffarily muft be an imper fection in the effect which is not in the volun tary, defigning, caufe; yet this muft be al* low'd as a true principle, that whatever real perfection, (i. e. capacity either of communi cating or enjoying happinefs,) there isin man, or any creature, the fame is in God, or a Su perior perfection analogous to it. And there fore it is juftly infer'd even from our external fenfes, that fince We perceive by them, which is a perfection above the ftate of inanimate nature, He alfo perceives, tho' in a manner altogether free from the weaknefs which be longs to our manner of perceiving. He that planted the ear Jhall he not hear ? he that form ed the eye Jhall be not fee ? he that teacheth man knowledge Jhall he not know ? * that is, Since God is the author of that knowledge which we have by our fenfes, or otherwife, whatever we can difcern in our imperfect way, he knows more perfectly. In like manner the judgment of moral differences which is in the mind of man, being derived from God the fame is in him more perfectly j and moral rectitude being the higheft excellence which the * Pfal. xciv. 9, JO, in what Senft it is to be attributed to. God. I •> the human nature is capable of, (raifing it notSERM. only above the inanimate, but all the other ^ animal kinds,) it muft be in the original foun tain of all excellence, without any of the infirmities which cleave to it in us. It is true, a great part of this reafoning only proves directly and immediately, that God knows and approves moral good, and dis approves moral evil. But as it is that which effentially constitutes moral-agency in general, it is Sufficient to eftablifh the rectitude or mo ral perfections of the Deity ; efpecially, fo fat* as is neceffary to fettle in our minds a fenfe of indifpenfable moral obligations from a regard to him. Indeed in imperfect beings, mere approbation of virtue is not enough to make a virtuous charadter ; becaufe we know by ex perience, that the difpofitions and practice are not always agreeable to it. Men are often hurried by irregular propensities and paffions into thofe purfuits which are contrary to the calm dictates of their understandings ; and rafhly do, nay Sometimes thro' the prevalence of vicious habits continue in doing, what upon reflection their own judgments difapr* prqve. But this can never be the cafe of a "perfectly wife Being, infinitely above all in tellectual and moral infirmities, above the poffi bility of being furpris'd or mifled> or. of any _6 Moral Agency explained, and Serm. any difcord between his understanding and I. affections. And* therefore if God approves "moral good and difapproves evil, it follows that moral redtitude is his true character, and the invariable principle by which his actions are directed. I proceed, 2dly, To confider in what fenfe, and with what limitations, moral agency is attributed to God. It is evident that the practice of virtue, and the obligation to it, differs accor ding to the diverfityof conditions wherein agents are placed. That may be the indifpen- fable duty of one, which is not required from, nor is indeed practicable by, another more perfectly righteous and good Being, in •fcircumftances intirely different. Gratitude is unqueftionably due to a benefactor; fo that we can Scarcely believe there is any goodnefs at all in a mind which is not difpofed to make ^affectionate acknowledgments, or fuitable re turns, for favours received. Patience and equa nimity is an important part of a virtuous cha racter in diStreSs. Abfolute refignation to the will of a perfectly wife .and good fuperior, is undoubtedly required from thofe, who being imperfect in wifdom and goodnefs, are in a State of in tire Subjection to him, and neceffa rily depend upon him. But tho' all thefe, and others which might be mentioned, , are eminent in what Senfe it is to be attributed to Qod* \j eminent virtues in men, and abfolutely necef- Serm. fary to a good moral character, yet the obli- le gation of them evidently arifes from the im perfection and indigence of our ftate, to whieh there is nothing parallel in the infinitely per fect and independent condition of thefupreme Being ; and therefore they can be no part of his moral rectitude.. Who hath given to him that he fhould recqmpenfe it ? None of his crea tures, (and all things in the world are his crea tures,) can be fuppofed tq lay him under any previous obligations by beneficence, or to have independent rights. There is no wif dom or goodnefs above his own to truft in -, no fuperior authority to which he owes Sub* miffion : He is far out of the reach of Suffer ings, or the leaft degree of unhappinefs. And therefore, the virtues whieh have a large Share in a good human character, and indeed the greateft part of the moral fyftem, as accom modated to our dependent and imperfect State, can have no place in the perfections of the Deity, or be any otherwife attributed to him, than as by his authority he enjoyns, and by his perfect rectitude, wifdom, and goodnefs, approves them. Of righteoufhefs, as practif- ed by him, we muft form an idea, abftract- ing from all kinds of Subjection or indigence as much as poSIible ; but remembring, on the Vol. II, B cbn- '_# Moral Agency explain' d, and SERM.coiitrary, the abfolute fupremacy of his do-* minion, the glorious immutable excellence of his nature, and felicity of his condition. Still however, it ought to be received and invio lably maintain'd, as a moral certdn principle and of the utmoft importance, that he is a moral agent, a God. qf truth and without ini quity, juft and right is he j "acting towards his creatures, not in the way of abfolute Sove reignty and arbitrary dominion ; difpoSing of them as he pleafes without any regard to what is fit and reafonable, equitable and good ; dif- penfing natural goodand evil, or happinefs and mifery, merely as he will ; not always willing, and therefore not always doing, what is in it- felf beft, and determining by his Sole defpo- . tick power the meafures of what is called right and wrong, independently on the na ture and reafon of things, or moral fltnefs and Unfitnefs ; not acting thus, I fay, but always apd uniformly from an inward principle, ac cording to the methods of moral rectitude and goodnefs apparent to his own moft perfect un derstanding. Upon ho other foundation can he appear amiable to the human mind. For a fenfe of moral rectitude with high approba tion is indelibly impreffed upon it; and it is* not poffible for us to efteem any intelligent being fuppofed to be deftitute of that Perfec tion. in whdt Senfe it is to be attributed to God. j g tion. Religion therefore, or the pradtice of S e r m.' Virtue from a regard to the Deity eSfentially I. . founded in good affections to him, muft rife' or fall ; nay it muft be or not be, according to the notions we have of his moral character : And 'tis certain that nothing has fo much tend ed to corrupt it, as men's enormous opinions concerning that article. To form as complete a notion of this fub- ject as the narrownefs of our capacity will al low, we may reflect on the order and connec tion of moral qualities in the human mind j and from thence take our rife to the conside ration of the fame attributes in Other agents endued with them, and even the fupreme Be ing hirrifelf. We know that in ourfelves there are various particular affections of the virtu ous kind ae-companied with approbation j fuch as gratitude-, cOmpaffion, natural affection, &c. which are principles of felf-appro ved ac tion, without a defign'd reference to any other principal or higher end. But there is alfo an other principle, namely, benevolence, to which the virtuous inftinfts before mentioned, and others like them, are Subordinated ; and the mind is juftified to itfelf in restraining and re gulating their exercife by its direction. It Will appear at firft fight to any considerate jy&rfon, that gratitude, natural affection, and B 2 com- &o Moral Agency explain d, and ' SERM.compaffion, muft give place tothe greateft public good, or moft general happinefs, which is the immediate object of benevolence. This, therefore is the principal, the moft compre- .henfive, and the controuling moral affection in our minds; which will be further confirm'd, if we inquire into the reafons and ends of all the virtuous affections. If the queftion be, why are compaffion and gratitude planted in the human nature? Theanfwer is, becaufe they tend to the good of the whole. But if it be, Why have we univerfal benevolence, or a diJpo-» fitionto promote the' good of the whole? Noan- fwer can be given, but that fo our nature is conftituted, and fo is the will of its author. From this idea of our own moral frame, if our thoughts afcend to fuperior agents, and even to the eternal abfolutely perfect Being, as, we cannot avoid apprehending an order and connection in his moral attributes, we Shall find ourfelves led to conceive of them in the fame manner. It is no prefumption to inquire into the reafons and ends of the divine actions,, fince in many instances he has laid them- open to our inquiry ; and this is a part of what he hath Jhewed • us, which may be known qf him. If therefore we afk, Why has he planted kind, affecfions in the human nature? Why has he given us excellent moral laws? Why does' be, often in what Senfe it is to be attributed to God. 2 1 often inter pofe to relieve the' diftreffed? WhyStiRM. does he bear long with many of his offending creatures ? Why does he reward virtue and punijh vice? — -all which belong to his moral administration, and are, in our way of think ing, refer'd to diftinct moral principles or per fections in him, as beneficence, pity, long- fuffering, juftice. The anSwer to all is, that fuch is his conduct, becaufe thereby he pro motes in the wifeft and moft effectual man ner, the greateft abfolute good of the whole rational creation. If it be afk'd farther, What is ihereafon of his acting from ' benevo lence, and what fuperior end is the greateft ab folute good, or the moft univerfal happinefs fubordinated to ? No anfwer can be given. Here then we muft reft; and there feems to be no error in conceiving that the greateft good, or moft univerfal happinefs, is the ulti mate end ofthe Deity, and pure benevolence the ultimate determination (if it may be fo called) of the divine mind. From what has been faid, I think we may infer that benevolence, the nobleft and moft excellent moral affedtion, is to be attri buted to God in the ftridteft and moft proper fenfe. Other moral principles, as juftice, mercy, faithfulnefs, which we cannot help thinking inferior, becaufe they ultimately B 3 refee 22 Moral Agency explained, ajud Serm. refer to benevolence, and its immediate ob-. I* ject is their laft end, Thefe'we alfb afcribe to, God, but in a more improper fenfe. They are fo many diftindt qualities or principles of action in the human mind ; accompanied each of them Severally with a fenfe of excellence and approbation, which is wifely ordered by the author of nature to animate us tq that di-* ligence in the gpod works they tend to pro-* duce, which the more general calm virtuous principle would not be Sufficient for without them ; and becaufe our weak understandings could not always difcern the connection be-? tween them, and the ultimate end of virtu ous action. But thefe reafons do not affect the fupreme Being ; and therefore there is no need of fuppofing diftindt moral affections in him, tho' we apprehend his moral attributes in that manner, being led to it by the analo gy it bears to the conftitution of our own na ture. Nor does there appear any inconveni ence in this way of thinking, provided we preferve always in our minds a juft fenfe of the divine abfolute perfection, infinitely abovethe infirmity which accompanies parti* cular affedtions in us. But however we di- Stinguifh, or do not diftinguifh,the perfections comprehended in the moral rectitude, or ho- linefs bf the divine nature, 'tis plain that it is not, in whaUSenfe it is to be attributed to God.' 23 not, nor can be univerSally pradtifed in the Ser M. fame way as by any other being, or brought \- down to the ftandard of inferior virtue. It is the rectitude of a fuperiorin every refpect j and confifts in what is more Strictly call'd goodnefs, and juftice, which I propofe after wards particularly to confider ; Goodnefs di- verfified in its exercife, according to the con dition and circumftances of the objects, com prehending grace, mercy, patience, and righ- teoufnefs, whereby he is univerSally inclined to render to all his rational creatures, accord ing to their works. But the principal exercife of the divine rectitude in the administration of providence, as it relates to us, and which ought very fen- fibly to affect our minds, eonfifts in what I have already Shewn to be moft directly prov'd from the law of our nature, confider 'd as a divine constitution, namely, that God approves good and disapproves evil in the diA pofitions and works of his rational creatures. Tho' his actions are not to be brought'down to the ftandard of inferiqr moral agents, and their virtues, fuited to the imperfedlion of their State, are too low to be practis'd by him in kind ; and tho' his administration, as the Supreme infinitely wife andpoweirful ruler, (in itfelf exactly agreeable to goodnefs and ju-** B 4 ftice> 24, Moral Agency explain d, and Ser M.Stice, and fo it will appear in the laft iffue of !• things,) is too deep for our narrow understand ing to comprehend, and therefore we cannot take upon us to judge in particular circum- Stanc'd cafes, how thefe perfections are to ex ert themfelves, and what they require to be done : Yet this is very -plain, and ought to make a deep impreflion upon our minds, that the iniquities x»f man, and all other moral agents, are always an abomination to him,. and that he beholds the righteous with a plea*' fant countenance ; That as his eye is always on our behaviour, and the moft Secret of our actions, even our thoughts, are not hid from his view, he is not acarelefs indifferent Spec tator, but pleas'd with what we do right, and diSpleas?d with what we do amifs. This Shews that the omnifcience bf the Deity, his fearching the hearts and trying the reins of the children of men, is not a point of meer fpeculation, but in conjunction with that glo rious attribute of his nature, his perfect pu rity, his unchangeable love of righteoufnefs, and averfion to moral turpitude, renders him the juft object of our higheft veneration, and makes it our moft important concern to be approved by him. So it is, even abftracting frqm the future confequences ofhis favour or i$ifpleaSure as pur judge ; for the mind of man ¦in what Senfe it is to be attributed to God. 25 man is fo fram'd, as naturally to defire theSERM. efteem of other intelligent moral agents, and the more perfect their characters are, the more folicitous we Shall be to obtain their approba tion. Above all, the univerfal and moft ac curate inspection of that Being who is per- -rfedtly free from the leaft moral defect, muft be regarded by the mind which believes and ferioufly attends to it, as a powerful motive to the avoiding of all evil, and the Sincere prac tice of every virtue. But this has Still the greater force, when we confider that as the confciences of men neceffarily approve the whole work of God's law written in their hearts as pure and righteous, and as this can not but raife in us a high veneration for the law-giver, fo his inviolable regard to rectitude, which makes our conduct now the object of his fpecial attention, gives us the greateft rea- fon to believe he will hereafter call us to ac count. It may be a very proper and ufeful illustra tion of this fubject, to confider it in the light in which the Scriptures fet it. One great ex cellency of thefe facred books, as a rule of religion, is, that they contain noble defcrip- tions ofthe Deity, tending to form in our minds the moft becoming fentiments concerning the tranfcendent perfection and dignity of his na ture, 26 Moral Agency explain d, and Serm. ture, and glory of his fupreme government^ !• and the moft apt to excite in us pious and de vout affections. Particularly, they reprefenf that which I have been endeavouring to prove and to explain, his moral attributes in general, or that perfect rectitude which comprehend^ them all under the character of holinefs, as the| object of our higheft admiration and moft profound reverence, which in a peculiar fenfe they afcribe, nay, appropriate to him, as in/ the text: Who Jhall not fear thee, O Lord, and glorify thy Name, for thou only art Holy ? L> Jike manner, the angels are reprefented in vi sion to the prophet Ifaiah as in God's train which filled the temple, that is, as attending in their ministry when he reveals his will to men, and governs them according to that re velation -: And on that occafion they celebrate his glory under the fame denomination, as ex?$ preffing the moft proper idea we can have of the object of our worShip, faying, Holy, holy, holy is the Lord of Hofts, the whole earth is full ofhis glory. It js therefore the incommuni| cable title of the true God, denoting his in comparable moral excellence, which the pro^ phets often gave him, the Holy one of IfraeU Other perfons, 'tis true, and even inanimate* things, are called holy in Scripture. But things are fo denominated only becaufe of their be ing in what Senfe it is to be attributed to God. q*j ingufedinthe external religious fervices per- Serm. formed by men : and perfons in a more pro per, but far inferior fenfe, fo that the glory of the pureft and moft exalted created beings is reprefented as finking into nothing, when fet againft original and immutable holinefs. The heavens are not clean in his fight, and he chargeth his angels with folly. But when this designation is given to God, it means that which is the principal and peculiar object of reverence ; which ought to be held facred by ali intelligent creatures, and claims their hum? ble adoration on its own account, without re ference to any thing elfe as a Superior excel lence, or its original pattern, and it is the uni verfal perfect rectitude of the divine nature. Now the holinefs of God, that moft emi-r nent character given him in fcripture, compre hending all his moral excellencies, and pro- pbfed as the juft object of our religious fear, and the perfedt pattern to which we Should always endeavour to conform our temper and behaviour ;— --The holinefs of God, I fay, is celebrated as confifting in fuch particulars as you will fee are imported in his. approbation of good and disapprobation, of evil ; his moral character, as it appears by the evidence of reafon, confifting in an eternal diftance from, every kind and degree of fin and unrighteouf- nefs, 28 Moral 'Agency explain d, and Serm. nefs, in an utter abhorrence of all manner I- of moral impurity. Thou art (fays the pro phet) * of purer eyes than to behold evil, and. canft not look on iniquity ; that is, otherwife than with deteftatibn, and in a conftant Op- pofition to wicked men, who continue obfti- nately and impenitently in their wickednefs| •f* 'Thou art not a God that hath pleafure^ in wickednefs, neither Jhall evil dwell with thee ; the foolijh Jhall not ftand in thyftght, thou hatejl the workers of iniquity. Sin is conftantly re- •prefented, as that alone, which feparates be tween God and any of his rational creatures, obftructing the channels of his overflowing goodnefs towards them, and hindering his complacency in them. Whatever benevolence and compaffion he has for Sinners, (and indeed he has fhewn amazing pity to guilty mankind) no consideration can reconcile him to theis fins, fo as to give them the leaft degree of countenance or approbation. On the contrary, the Scriptures conftantly teach, that having di- ftir|guifhed Some of mankind by his favour, and honoured them with peculiar privileges, it is not the intention of his grace to indulge them in any evil way ; but he has chofen them for this very end, % that they fhould be $oly, and without blame before him. §- And if they * Habb. i. 13. f Pf, v. 4, 5. % EPh< '¦ **!«. § Pf, lxxxix. 31, 32, in what Senfe it is to be attributed to God. 29 they break his ftatutes, and keep not his com- Serm. mandments, then will he viftt their tranfgref- fions with the rod, and their iniquity withftripes. For, fays the prophet, * in the name of God, to the Ifraelites, Tou only have, I known of all the families ofthe earth, therefore will I punijh. you for all your iniquities. Thus is he repre- fented as adting invariably, according to the effential rectitude of his nature, pleafed with moral goodnefs in his, creatures, difpleafed with Cvii. Above all, the Gofpel, that laft and moft perfect revelation of the divine will, inftead of, giving' the profeffors of it any allowance to fin becaufe grace has abounded, (which is an inju rious imputation caft upon it by ignorant and impious minds,) its chief defign is to eftablifh that great principle, God's moral purity, and to manifeft his abhorrence of Sin, and invio lable regard to purity and virtue in his reason able creatures. It was for this he fent his Son into the world, to turn men from their iniqui ties, and reduce them to the paths of righ- teoufnefs. For this the bleffed Jefus Sub mitted to; the deepeft humiliations and moft grievous. Sufferings. He gave himfelf (as St. Paul'fipeaks) -f for his church, that he might fancfify -and cleanfe it, that he might prefent it * Amos 111. 2, f Eph. v. 26, ?.j. jjd Moral Agency explained, and Serm. if to himfelf a glorious church, not havirig !• fpot or wrinkle, but that it jhould be holy r~* and without blemijh ; or as it is elfe where'. expreffed, he gave hithfelf for us, to redeem us front bur iniquities, and to purify un to himfelf a peculiar people zealous of good. works. In all this he is Said to have done the Will of his father, and glorified him j that is, reftored and promoted in the world the caufe of virtue and righteoufnefs, which is the glory. of God. And his life was the vifible image of the divine Sanctity, propofed as a familiar example to mankind; for he was holy, harm- left, undefined^ andfeparate from finners. He did Ho fin, neither was guile found in his mouth. Aid as Christianity appears by the character of its author, arid by his actions and Sufferings, to be a defigned evidence of the holinefs of Gcxfy or 6i his avef fiori tb fin and his gracious de fire to turn men from it, fo the inftitution it- Seif is perfectly ptife ; it contains the cleareSt and moft lively descriptions of moral virtue.* and the^ Strongest motives to the pradtice of it. It promifes, as from God, the kindeft affi- ftance to men for making the Gofpel effedtuat to renen& them in the Jpfrit of their rnihds, arid to reform their lives by his Spirit* fent dowtt from heaven on purpofe to convince ihe world <>f fin, and righteoufnefs', and judgment j to en- in what Senfe it is to be attributed to God. 3 r enlighten them vrho'were in darknefs, and /oSerm. turn the difobedient to the wifdom qfthejuft', to I* Strengthen Sincere but weak converts to true religion, unto all obedience and long-fuffer- ing patience ; to enable them to refift tempta tion ; to abound in the fruits of righteoufnefs, and perfect holinefs in the fear of God. Thus it is plain, that it was the defign of the christian Religion to give all men, and all intelligent beings who fhould come to the knowledge of it, a convincing" proof of the holinefs of God ; that is, to confirm this moft important and neceffary truth, (which the light of nature alfo teaches,) that he is a being of the moft perfedt purity ; who is difpleafed with all moral turpitude, and has an inviola ble regard to virtue in his reafonable creatures* And of this we have Still a farther evidence in the account which the fcriptures give us of the divine judgment, or diftribution of rewards and punishments, which Shall be impartially rendered to all men according to their works. As the creatures who are reprefented as fur*- rounding his throne, continually miniftring to him and ftanding before him that is, his chief favourites, and who have the neareft admiSlion to his blifsful prefence, are perfedtly innocent, free from all finful Stains and de fects ; fo mankind in their lower Sphere and more «2 Moral Agency explain 'd, and Serm. more diftant fituation, are regarded by him I. not according to outward confiderations, (fuch 'as their nations, their tribes and families, their worldly condition,) for he regardeth the rich no more than the poor, the external appear ance of their perfons ; nor yet according , to their forms of devotion, and fhew of religi ous profeffion; (outward privileges may aggra vate fins, they can attone for none,) but they are only regarded by the righteous God ac cording to the integrity of their hearts* and the goodnefs of their actions. In this he acts with a Steady impartiality, as the apoftle Peter excellently fpeaks, and agreeably to the whole tenor of the facred writings, * Of a truth I perceive that God is no refpecler of per-? Jons, but in every nation he that feareth him^ and worketh- righ^oufnefs, is accepted with him. And not only does- the unbiafs'd rectitude of their judge determine their condition accord ing to their general moral character, and the general tenor of their moral actions ; but the, degrees of his favour and difpleafure, and the , effects of both, are in exact proportion -tq the degrees of their moral goodnefs or evil. The righteous are his delight, he takes pleafure in them that fear him ; his eyes run to ani fro throughout the whole earth, to fhew him* felfftrong in the behalf of them whofe heart is per- % Adcsx. 34, 35. in what, Sen/e it is to be attributed to God. 33 perfect towards him *. And he as referved-S e r m, for them a great happinefs to be enjoyed here- *• after> a crown of'righteoufnefs and glory. But that happinefs Shall be Unequal, bearing ex act ) proportion to the degrees of their virtue and ufeful Service in a State of trial ; for he which J oweth bountifully Jhall reap bountifully, and he that foweth fparingly Jhall reap Jparing- ly f. On the other hand, the punifhment of Sinners in the future ftate Shall alfo be unequal. ,For thatfervant who knew his Lord's will, and prepared not himfelf, neither did according to his will, Jhall be beaten with manyftripes ; but he that knew not, and did commit things worthy offtripes, Jhall be beaten with few ftripes %. Thus I have fhewn what evidence we have from reafon of God's moral rectitude, parti cularly as exercifed and conftantly manifeft- ing itielf towards his creatures in his appro bation of virtue and goodnefs wherever it is found, and his 'disapprobation of the con trary. And I have alfo Shewn, that the ge neral' Strain of the Scripture declarations upon the fame Subject is exactly agreeable to this, when they reprefent jholinefs as the true, ef- fential, distinguishing character of the Su preme Being, the very fum of all his adora- able and lovely perfedtidns, confifting in an Vol. II. C im» * Chron. xvi. 9. +2 Cor. ix. 6. t Luke xii. 47, 48, 34 Moral Agency explain' d, and SERM.impartial and invariable diflike of, and oppo? I. fition to all moral impurity, and his perfect ' complacency in the righteoufnefs and goodnefs of all moral agents, and their good actions ; diftinguifhing them by his favour, according to the meafure of their real goodnefs. Upon Which this reflection naturally arifes ; that as there is no doctrine of greater importance to the ends of religion and virtue ; none which the human mind, upon calm and ferious con sideration, can more fully reft Satisfied in, as in all refpedts worthy of the belt and moft excellent of all beings, the juft object of their higheft love and adoration ; none which has a more diredt tendency to excite pious and de vout affections in our minds,s to be the foun dation of true and rational religion, and there*^ by promote the utmoft perfection and hap pinefs of the human nature ; this, which is the peculiar glory of Christianity above all other pretended revelations, juftly recom mends it to our efteem, and Strongly Supports its pretences to a divine original. It remains now that we confider, 3dly, To what ufeful purpoffes this dqdtrine may be applied for the forming of our tem pers, and governing our pradtice. Firft, the, fnqral rectitude of the Deity intitles him to our "higheft efteem and veneration. The human mind in what Benfe it is to be attributed to God. IT* mind is 4b conftituted as neceffarily to difcern S e r m« the difference between right and wrong, good and evil, in the.difpofitions and the conduct of intelligent beings, and to diftinguifh them in its regards, according to that difference. •¦ If a good moral character is represented to us, abstractly,, fo that our private intereft is not affedtedcby it in any degree, (as in a diftant part of the world, or even another order of beings with whom we are not fuppoSed to have any manner of communication,) yet it will immediately appear to us amiable ; nay, tho' there be an oppofition of intereft, and danger apprehended from it to our Selves, the heart will feel a Secret veneration, arife for in flexible integrity, and an unbias'd impartial averfion to all moral deformity. In the im- perfedt meafure in which this good temper difcovers itfelf among men, it is acknowledg ed to merit our approbation and our praife. Superior natures are held more venerable; be caufe of their greater moral perfection, not becaufe of their greater power and knowledge, which* fuppofing them destitute of good mo ral qualities, would render them more dete stable j arid for this reafon evil Daemons are the moft abhorred of all beings. What ad miration then, and honour Should we have in our hearts for original moral excellence, that C 2 abfc- 3 6 Moral Agency explain d, and Serm. abfolutely pure and perfect being, in whofe, !• fight the inhabitants of heaven are not clean, becaufe they are not immutably fo by the in-, dependent perfection of their nature ? Every agent of -a limited understanding may poffi- bly be mifled ; that is, he has no abfolute Se curity in himfelf againft being drawn into erroneous opinions, and thereby into wrong actions, which diminishes our reipect for him in proportion to the apprehenfions we have of his fallibility or liablenefs to change.* But the rectitude of the Deity is invariable as his effence : He is no more capable of being im- pofed on by any artifice or misrepresentation, from without, than of changing thro' the in fluence of any infirmity within. This there fore challenges our moft peculiar and Superla tive efteem. Whojhall not fear thee, O Lord, and glorify thy name, for thou only art holy. It was the great unhappinefs, as well as in- excuSable folly ofthe heathens, at leaft many of them, that they honoured as a fort of Deities thofe beings, whether real or imagi nary, who were of immoral character; fo that the moft infamous vices among men had their patrons among the Gods. The eonfe quence Was, that as their religion corrupted their manners, (for thofe immoralities, from which difgrace ought to be infeparable, were held in what Senfe it is to be attributed to God. 37 held innocent, yea honourable, ' being attri-SERM. buted to the objects of adoration, thus vice took deep" root arid fpread far and wide) fo their worfhip itfelf became a poor, contempti ble, and impure thing. Forthe fpiritof the worfhipper will always be fuitable to the fen- timents he has of his God. If they be low, corrupt and vicious, fo will his temper be even in his devotion. And fo in fact the reli gion of the Gentiles, inftead of raifing the minds of men to a divine temper, funk them beneath humanity ; and their rites of fervice were agreeable to the character of the Gods, and the fpirit of the worfhippers ; they were riot only foolifh, but obfcene and barbarous. But however unwilling fome may be to own it, the generality of men in thofe parts ofthe world where chriftianity is known, are in debted to it for jufter notions of the- Deity, and therefore a moral rational worship. Not to mention its doctrines concerning his other perfections, it' has particularly Set us right in the great article of his moral character, con tinually inculcating as a truth moft neceffary to be believed, that he is Holy ; that is, as has been already obServedi, averfe to all kinds of moral evil, and a conftant impartial lover of virtue, ready to encourage and reward it in any of his creatures. It ought to be aeknow- C 3 ledged, 38 Moral Agenty explain 'd, and S e rm. ledged, that fome cannot but be fenfible of. And let us ftill re- !'• member, what was obferved before upon this 1 fubjedt, that even abstracting from the confe- qiiences to ourSelves, that is, the rewards and punifhments to be diftributed by the judge of our conduct, this motive duly attended to muft have a very great force. The defire of ho nour from other intelligent beings is fo ftrong in the mind of man ; a fenfe of Shame ac companies the confcioufnefs of having done amifs before them, and Satisfaction arifes from having merited their efteem ; This defire, I fay, is fo ftrong in the minds of men, even where the virtuous affedtions are weak, that to it principally is owing the decorum obfer ved in their deportment which is open to the views of each other, on the foundation of that fenfe which is common to them all, of moral good and evil. Scarcely is any one ar rived to fuch a height of impudence, as not to affect fecrefy in his crimes,1 even when the fear of punifhmerit is laid afide. But ftill the more venerable any prefence is on account of reputed moral worth, the more will men be aihamed of bafe actions, and restrained from committing them. Now the divine prefence "ought to be, and will be, by thofe who firmly believe and ferioufly confider it, regarded*: above 'in what Senfe it is to be attributed to God. 41 above all others, becaufe of abfolute purity, S e r m. and becaufe it is univerfal. I* There is no darknefs norjhadow of death where the workers of iniquity may hide themfelves from God. His eye pierces into the deepeft So litude, and fees the Secrets of all hearts ; and there is no kind of moral turpitude which is not odious to him. He is partial to no cor ruptions, nor can the leaft offence againft per fect redtitude meet with his approbation, any more than it can efcape his notice. The moft ingenuous and the moft pious minds are fen fible of this; they feel an inward Shame, re membring their Sinful imperfections and fai lures, which none know but God and their own hearts. . Laftly, the moral perfection of the Deity is the great pattern which we ought to imitate. This is the application which the facred wri ters always direct us to make of it, and the principal view with which they infift on that important dodtrine. They do not teach us that God is Holy, merely as a point of Specu lation, nor only to attradt our efteem and ve neration to him ; but chiefly that we Should follow his example, and be holy in all manner of converfation, as he is holy. It muft be ac knowledged that the method they take is very rational, and the motive they infift on very apt 42 i$%>4i'A$nQy ^/?w^> ^ S e R m. apt tp. work on the human mind,-.. FortI I? feems to be naturally in mankind a pronenef^ 'to imitation, which is fo Strong a, principle of action that it is exceeding .difficult to refift it, Perhaps there is. no one greater, caufe of coritup- tion in morals Spreading fo univerSally, as(, it ^s^pn .known to do in ,Sbme parts of thj^ world,- againft the dictates pf reafon and con science, and againft the cleareft religious in structions, thanthat it has been recommend^ by i^me great examples, whereby ,the fenfe qf its turpitude gradually wears off,; till at laft. it is thought honourable. Now if this disposi tion to imitate bp fo Strong that by its influ ence example prevails, even contrary to tne didtates of reafon and nature ; what can have a greater tendency to Strengthen virtuous affec tions, which our minds muft neceffarily ap prove, than to fet before them a perfect pat tern of moral redtitude, the proper effect of which is to raife in them an ^rdent defire of fefembhpg it, as far as their condition will allow ? And this is the true dignity of the ra tional nature, which every one who partakes pf it, will find an inward Self-applauding Sa tisfaction in afpiring to. „ If we reflect on our own conftitution, (and $s very becoming fuch creatures as we are tq do So,): ^here, appears a great diverfity in it. One in what Senfe it is to be attributed to God. 43 One part of our nature has an affinity with the Serm. inferior kinds of living creatures : We have I. external fenfes like theirs, and appetites which ' determine us to things neceffary for the pre* fervation of the animal life, in the fame man ner as they have. In fome of the brutal Spe cies there are remarkable difcoveries of reafon- ing, within a narrow Sphere, and upon objects which fall within the perception of their fen fes. 'Tis religion and virtue which makes the diftindtion. There is no appearance at all whidh leads us to imagine that the lower -kinds of animals have any fenfe, or capacity of moral obligations. Here, then, is the pre eminence of man above the beafts. By the body, its fenfes and appetites, we are allied to them, and Shall perifh like them ; but by the /knowledge of God and religion, by con- Xcience, by the devout and generous affections, and a Senfe .of the dignity and excellence which is in them, we are related to Superior orders of beings, and even to the fupreme. If this be fo, there needs little reafoning to Shew what is worthieft of a man : Whether to be like the beafts, and live as if we had nothing in our nature more noble than they ; or to partake of a divine nature, and improve thofe powers and affections wherewith our minds are indued, fo as to refemble the perfections of 44 Moral Agency explain d, and S e R M. of God. Let any man who; has a juft value I. for his kind, and a fenfe of the true dignity of human nature,, judge then, whether thisdoes; not lay him under an obligation to follow ho linefs and virtue, which above all things eno- bles humanity, raifing it to the fimilitude even of the, higheft perfection. No creature has, or can poffibly have, the leaft likenefs to God in fome of his natural attributes ; but as his moral character appears toour minds infinite ly amiable whenever we confider it, the capa city of , imitating it, is the diftinguifhing ex cellence of intelligent natures : The actual like nefs to it in virtuous difpofitions and practices^ is their higheft glory and felicity, and every Step of their progrefs in it; is accompanied with high felf-enjoyment. Thus it is evident, that as wrong notions of the Deity, which* have Sometimes prevail'd among mankind, particularly relating to his moral perfections, have above all things tended to corrupt men's morals, and produced very fatal effects in the world; fo on the contrary, a juft represen tation of him, as a Being perfectly pure and righteous, has the greateft force, as an exam ple, to promote univerfal righteoufnefs and goodnefs. : 'Tis certain that the higheft moral rectitude of any creature comes far Short of the divine, effentialj in what, Senfe it is to be attributed to God. ' 45. effential, and original purity. The Lord GodS e r m. Almighty and the King of faints only is holy ; !• and the moral attainments of men in this imperfect ftate come fhort of what a created. nature is capable of; they come Short of in nocence or finlefs perfection. Yet notwith standing all , the abatements which .muft be made, not only becaufe of our natural imper fection as finite beings, but moral imperfedti- on, having infirmities whereby we are betrayed^ into Sinful failures, there isv a real tho' faint. refemblance of the divine holinefs, in the vir tues of good men. And purfuant to the ac count which has. been given of this perfection in the Deity, his image in men discovers itfelf by their hearty diflike of all moral turpitude wherever it is found, (whether in -others or in themfelves, ) and their fincere hatred of every falfe way, even of. vain thoughts. And be caufe we are always in danger of being milled, thro' the frailty of nature and the influence of qur lower appetites and paffions, therefore ought we always tp employ qurfelves in a care ful vigilance, and in the exercife of a Strict difcipline over thefe. Sources of evil in our- felves, afpiring to a greater freedom from their power. The mind that is formed to the imi tation of God, habitually inclines to good ; the remains of Sin are its moft grievous bur den. 46 Moral Agency exphirid, and Ser m. den; A conqueft over moral infirmities yields- !• it the moft fenfible plfcafure, and is matter of Secret felf-applauding triumph j and it enjoys its growing liberty with fincere delight. The natural fruit of this difpofition will be a re folved abstaining from fin in practice; for no man can be fuppofed frequently, and of choice^ to do what he fincerely hates. Therefor© nothing can be more vain than a pretencet of holinefs in heart, and an abhorrence of fin, which is not juftified by a regular conver sation. Tho' it is not to be expected we Should at tain to the perfection of innocence in this5 World, yet it is the difpofition of thofe who follow God as dear children, and keep his pu rity always in View as their pattern, to con- terid for it with ardent defire and conftanl! endeavour, preffing on unwearied in the paths of virtue; and zealoufly oppofing every kind of evil which they are tempted to. Again; the imitation ofthe divine rectitude will dire-S us tb an abhPrrence- of all vicious characters* and tq an high efteem of all good men. An univerfal ^benevolence to mankind, even the worft of them, arid a difpofition to do then* kind offices, fuch as their condition require&j or renders them capable of, isa God-like temu per ; but fo is a peculiar diSringuifhrfigefteern for in what Senfe it is to be attributed to God. 47 for good men, according to the meafLuje. of S e r M. their goodnefs, and an impartial aVerfion to !• obftinate irreclaimable iniquity, wherever it appears. As the righteous Lord loveth^ right-1 teoufnefs, and is angry with the wicked every day, fo his Sincere worShippers follow his ex ample, for in their eyes a vile perfon is con temned, but they honour them that fear the Lord. SER- (4«) SER M O N II. The Goodnefs of God, proved from his Works. Markx. 18. There is none good but one, that is God. AS goodnefs, in general, is a moft ami able Subject of meditation, it is im- poffible for the human heart design edly #nd deliberately to think of it without pleafure. The goodneSs of the Deity is in a peculiar manner, above his other perfec tions, attractive of our higheft efteem and delight. They are all excellent in themfelves, abfolute, independent of any other being, ne ceffary as his existence, and infinite : But be neficence finifhes his character, which is the juft object of our adoration our reverence and love, the foundation of our hope and confi dence in him, and moft Worthy to be imi tated by us, as far as our limited capacity and the frailty of our nature will allow. The , confideration of eternity and immenfity, of power The Goodnefs ef God, Sec. aq . * power and wifdom, nay, and of holinefs andSERM.' juftice, abftradting from love and kindnefs, II. may Strike the mind with admiration and awe ; but the bounty of God to all fenfitive, and especially rational creatures, his opening his hand liberally, and giving them that which is convenient for them, fuitable to their Seve ral natures, — This infpires the heart of man with hope and joy, excites the beft affections, and makes all the reft of the divine attributes appear moft lovely. , I intend afterwards more particularly to explain this Subject.. My prefent defign is to prove that God is good. Some have endea voured to prove all his moral attributes, and particularly his goodnefs, from his natural perfections ; and their reafoning feems to be very ftrong. As morality has a neceffary foun dation in the nature and reafon of things, in dependently on, and antecedently to all will, and pofitive appointment; (for the effences of things being different, there muft be dif ferent relations, an agreeablenefs and dif- agreeablenefs of fome to others, and particu larly a Suitablenefs of certain conditions and circumftances to certain perfons, or their cha racters and qualifications;) So this neceffarily appears to the human understanding ; and we cannot help thinking it appears to every un- Vol. II. D derftanding $0 The Goodnefs of God SERM.derfhfnding, more or lefs clearly, according IL to the mfeafure of its perfection ; and every 'intelligent agent muft of neceffity, (not na tural but moral^ confiftent with the moft perfect- freedom,) diredt his actions by that diftinction of fit and unfit, fo far as it is known to him, unlefs he be hindered by impotence or wrong affection. Now the fupreme caufe of all things being abfolutely perfect^ felf- exiftent, independent, and unchangeable, his understanding infinite, his power almighty^;* as he difcerns all the relations and even pof- fibilities of things ; no reafon can ppSIibly be imagined why he Should not always act ac cording to thefe invariable refpects, which he has made every intelligent -creature capable of feeing, and thereby capable of approving and praifing his administration. He can never miftake evil for good, or fail in di stinguishing the true limits of fit and unfit. There is no Superior power to controul or re strain him in doing what he thinks moft rea sonable to be done. He is infinitely above all indigence, or want of any thing to make him perfedly eafy and happy ; and therefore his mind cannot be biaffed by any felfifh or par**-, tial affections, which are in other agents the Sources of offence againft the eternal rule of right. In particular, the fupreme Being muft be proved from his Works. t\ be. good, or inclined to communicate happi-S brm. nefs, becaufe he is in himfelf, and was from II. eternity, perfectly and unchangeably happy, ' and therefore cannot be fuppofed to have de signed the production of any kind or degree of unhappinefs, unlefs his wifdom Should forefee it might be a means of greater good in the end. Nor indeed can it be fuppoSed, that fuch a Being could have another motive to make any creatures at all than to com municate good in fuch variety, and always in fuch proportion, as to his infinite wifdom Should Seem meet. That God is beneficent alfo appears from his abfolute all-fufficiency, whereby he is at an infinite diftance from ma lice, envy, and all temptations to do evil. For thefe malevolent difpofitions, and every difpofition contrary to goodneSs, as they are known to be tormenting to the mind in which they are Seated, fo they always proceed, and in their nature muft proceed, from weaknefs > and imperfedtion. But tho' this reafoning may be very con vincing to fome attentive perfons, yet ano ther, and a larger method of illustrating the Subject before us, may be more generally ufe- ful, which therefore I Shall endeavour in the following difcourfe ; namely, by considering , the genuine fruits of goodnefs apparent in the D 2 works y i The Goodnefs of God SERM.works and ways of God, or in his conftittK II. tion of things, and adminiftration of provi- 'dencel To .which purpofe it is only necef. fary to obferve, that the evidence of the di vine goodnefs is the fame with the evidence of that difpofition in any other being, as the principle itfelf is the fame in kind tho' dif ferent in the degree of its perfection. If a defigning caufe actually produces thofe effects, which in their nature and tendency are bene ficial to other beings, and we fee no reafon to think that he acts upon felfifh principles, we cannot help Concluding that he is beneficent. Now it has been proved, that God is the Su preme intelligent defigning caufe of all things in the univerfe ; he has difpoSed its form,' fixed its order, the relations, the connexion and dependence of all its parts, and the har mony of the whole; that he continually fuperintends and irrefiftibly governs it, being every where prefent, and every where exer cising his power and wiSdom. And therefore if in the intire ftate of things, and Series of events, it appears that there are many bene fits actually conferred, and much happinefs actually communicated to beings which are capable of it, (various happinefs fuitable to their- various natures and conditions, either in their poffeffion, or placed, within their reach proved from his Works. S3 reach fo that by the proper ufe of their own S e ii m» powers they may attain it ; and at the fame time they have a fufficient direction as to the manner of attaining it ;) if, I fay, thefe things be fo, and this apparently > prevalent in the constitution of nature, and the administra tion of providence, as far as our knowledge extends, then we do juftly infer, that the au thor of nature and governor of the world is good or benevolent. It is true indeed that. a vaft variety of crea tures in the univerfe are not proper objects of beneficence, and therefore the manifestation, of this, is not altogether fo extenfive as of the other divine attributes. In all the kinds of inanimate things, from the moft magni ficent celeftial orbs to theloweft pebble or grain- of fand on the earth, the wifdom and power of the creator are difplay'd ; but they are capable of no enjoyment, and confequently the goodnefs qf God can no otherwife pro* perly be Said to be manifefted in them, than as they are the means of happinefs to fenfitive or intelligent beings. But as we cannot certainly know, that any part of the univerfe is wholly uninhabited by living creatures ; and as its principal parts and appearances have an evident relation to life, and are ufeful to its prefervation and entertainment ; fo. this fy--* P 3 Aem '£4 The Goodnefs of God SERM.ftem which we are beft acquainted with; IL would be but very imperfectly underftood, ^"""s 'and a wrong judgment made of it, if it were confidered orily as dead nature ; as a curious fabric indeed, but unrelated to, and not made, for the ufe ofthe animated kinds which dwell in it, and which we cannot avoid thinking to be a Superior and more perfect rank of be ings. As for the earth, it feems to have been chiefly intended as a dwelling-place for ani mals, and all its parts and produdtions prin cipally defigned for their conveniency. We cannot take upon us fo peremptorily to judge-, what the main ends are of thofe moving globes in our heavens, which da all of them j in common with this terreftrial one, partake of the vital heat and light of the fun ; and Which, tho' appearing to our naked eyes very fmall becaufe of their diftarice, are really of a vaft magnitude. It is not improbable, that as they Seem to be well fitted for it by theif fituation, they are inhabited by rational crea tures who there celebrate the praiffes of their maker, and pay him their homage, being, as we are, the monuments of his bounty. But however that be, we reafbnably conclude, that the ufes which We fee fome of the far diftant orbs do ferve, thofe the wife author of nature defigned they Should ferve : And If proved from his Works. '55 if they are of great importance to animal Serm. and intelligent beings^he is good in appoint- IL ing them for fuch ufes. Efpecially the fun, that glorious orb, the perpetual fource of light and warmth, tho' it may anfwer ends above our comprehenfion, and may be fitted to other parts of the world in the fame way it is to this we live on, or in different ways ; yet upon the partial view we have of it, -and of its various ufefulnefs to the inhabitants of the earth, we reafonably judge that it is de signed to be beneficial ; and that therefore the maker of it is beneficent. From what has been faid, it 'appears that one proper illustration of the prefent fubject will be, by considering the vifible frame of in animate nature which falls within our obfer- vation, and its moft obvious appearances, as they relate to animal and rational life, which afford us a ftrong convincing evidence of the Creator's bounty. It has been obferved on another occafion, that the apparent relation between the parts of the mundane fyftem, particularly the conftant conveyance of light and heat from the fun to the earth, caufing fuch a variety of productions on its furface, and of fo manifold ufe to its inhabitants that we cannot conceive how they could poflibly fubfift without them, (which light and heat D 4 are 56 The Goodnefs of God %-. Ser m. are fo conveniently diftributed by means of* !!• the daily and annual revolution's, that all parts of our globe, have, in their turns, fuch fup- plies as are neceffary for the living creatures which dwell in them,) it has, I fay, been ob ferved, that this is a clear evidence of defign, in the frame of the world. But the fame ar gument as folly proves good defign ; thatis, a defign of doing good to a multitude offenfi- tive and intelligent beings. Will we call a man beneficent who employs his time, his la bour, and treaSure, for relieving the indigent, for preferving life, and rendering it comfort-r able.? And mall we not acknowledge him a kind and generous Being, who has fo. con** trived the fabric of the world, and fo con stantly directs its regular motions, that by them all the Species of living creatures upon the earth, and mankind at the head of them.- are daily nourished, and have a yaft variety of enjoyment ? The uniform appearance which there is in the face of nature, and the conftant; courfe it keeps, makes the continual, intelli gent, and beneficent direction of its author, to be overlooked by thofe ungrateful and un- thoughtful mortals, who ftupidly attribute the benefits they conftantly receive, . to a kind of undefigning neceffity ; whereas to an attentive mind, the power qf God appears as much in. proved from his Works. * tfj Ihe ordinary works of nature, as in the moftS erm.' miraculous interpofitions. His bounty ap pears by its conftant, yet voluntary commu nication ; fo much the more to be admired, becaufe thus it is manifefted to he a never- failing principle : And the fun's vifiting the earth every day, is a daily frefh inftance of his favour ; the fufpenfion whereof, for a very Short time, which he could as eafily effect, (arid goodnefs only prevents it,) would involve all the animals of the earth in the utmoft horror, nay inevitable ruin. Again ; if we look into the conftitution of this lower world itfelf, which can only be at tributed to the will of the wife Creator as its caufe, it wiH lead us by the fame fort of rea foning to the acknowledgment of his libera lity. There is an admirable correfpondence between the parts of the terraqueous globe, whereby it is made, a convenient habitation for the various tribes of animals which it fuftains. The thin fluid that furrOunds it is immediate ly neceffary to the prefervation of their lives, by breathing, as well as for the tranfmiffiqn qf light, and nourishing warmth from the fun : Its folid parts fupport heavy living bodies ; and it is every where fo well fupplied •with water in perpetual courfes, and by re^ frefhing Showers,, as to anfwer, Sufficiently, every j 8 The Goodnefs of God Serm. every where, the purpofe of producing food' !!• for them, and to furnifh them with drink, befides other conveniencies of life. The Se veral kinds have their proper elements affigned them, to which they are fitted by their make; and there is Suitable provision made for them. The fea and the rivers are Stored with fcaly inhabitants, which pafs thro' them with eafe and pleafure having organs adapted to that purpofe, and abundance of food convenient for them : But they cannot live on dry land ; which, in its turn, is appropriated to other. Species : And they, by a quite different organi-' zation of their bodies, are fitted to move on it with equal eafe; and have the means of their fubfiftence plentifully afforded them. None of thefe can mount up into the air ; which yet is vifited by Several forts of animals that wing their way thro' its regions, and by it eafily afcend to the tops of mountains and tall trees, where they find both nourishment and Shelter. Now is it not a juft and obvious reflection on all this, — That God has diffufed his bounty every where, and that all his works which come under our observation, are filled with the fruits of it. Neither earth, nor air, nor fea, are empty of living inhabitants, which he 'provides for. No place is without many witneffes of his liberality ; and life is the care of proved from his Works. 59 of his providence. What human heart can Serm. be fo infenfible, as not tq join with the pious II. pfalmift in celebrating the praife of the di-' vine wifdom and goodnefs ? The earth is full of thy riches, G Lord, fo is the great and wide fea, wherein are things creeping innumerable, both fmall and great beafts. Thefe wait all upon thee, that thou mayfl give them their meat in due feafon. That thou giveft them they gather; thou openeft thy hand, they are filled with good *. . In the next place, as the animal life consi dered by, itfelf, (efpecially its principal appear ances, fenfatipn and Spontaneous motion,) has been proved to be a convincing evidence ofthe being of God, or of an intelligent agent who made the world ; fo it carries in it a very Strong argument of his goodnefs. It is in deed the loweft immediate object of his good nefs that we know, becaufe its perceptions and enjoyments are of the loweft kind : But the benevolent diSpofkion will always incline any agent to give pleaSure rather than pain j and it is a plain inftance of the Creator's be-, fiignity, that he has made even this low life With a capacity of fome happinefs, and pro vided for it all the happinefs it is capable of. The animal constitution is fuch, that in every ** Pfal, civ, -25, 27, 28, 60 The Goodnefs of God Serm. Species of it we may obferve a curious texture IL of the interior vital parts guarded by a ftrong outfide ; whereby it is preferved from thofe things which might be hurtful to its tender; frame, and enabled to perform its proper func tions without pain. The organs of fenfe are fb Situated as to convey the neceffary notices for the fafety and benefit of the whole body ; and its inftindts are all plainly fitted to its condition, determining it to that which is uSe- ful for its prefervation, and to fuch enjoy ment as is fuitable to it. But thefe Self-mo tions, fenfations, and the following of in stincts, are accompanied with a kind of gra tification, fq that the fenfitive life itfelf is not dragged on with forrow, nor is altogether joylefs and infipid ; but in its meafure, par takes the bounty of kind provident nature. Of this, many fpecies of the brutes give plain enough , difcoveries. With what eafe and natural indications qf delight, do the herds grafe in their paftures ? They Sport in their manner, and play, Satisfied with their por tion, and as enjoying all that nature craves. The birds Sing their chearful notes, and mount upwards with their Signs of joy, as contented with what liberal nature has bounr tifully difpenfed to them. M proved from his Works] 61 But of animal enjoyment we have a more Serm. direct and immediate knowledge by what IL we feel in ourfelves : Having fenfes and appe tites very much refembling thofe of the infe rior kinds, we cannot but know what a va riety of gratification arifes from them ; and thereby are led to acknowledge a large mani- feftation of the divine liberality, diffufed thro* the whole extent of fenfitive nature. Another obfervation concerning all forts of animals that we know is obvious to every one; namely, that their affedtions do not wholly terminate jn themfelves. Befides the inftindts which relate only to every individual, whereby it is determined to feek its private good, fuch as food, Sleep, and other necef fary refreshment, they have ftrong attachments to their kinds, and inclinations prompting them to be ufeful to one another. Some live in a fort of regular Society, refembling a hu man common- wealth ; efpecially the feebler kinds, which have the greateft need of mutual aid. The favage beafts, however destructive they may be to other fpecies, are, in their rough manner, affectionate to their own : And the tamer beafts, flock together when any danger threatens them ; and the ftrong do not fave themfelves by flight, but run hazards, and will engage in painful ftruggles for the defence of 6 2 The Goodnefs of God Serm. of the weak. What labour and difficulty,' II* nay extreme fufferings, will the dam undergo. for her young, regardlefs of eafe and life itfelf?* So ftrong is natural affedtion in her ! There feems indeed, farther, to be an eftablifhed ge neral relation between the Species themSelves,: and a bond of union to run thro' the whole animal Kingdom ; fo that the interefts of the feveral tribes do not in the main interfere, but rather, they are mutually ufeful to each other; efpecially as there is a vifible . fubordination, the lower kinds are evidently ferviceable tq the Superior, and Seem to be made for their ufe. Above all, the very higheft of the brutal Spe cies, are either willingly, or by a Superiority of power and understanding, made unwil lingly Subject to mankind. Such an ceco- nomy in the whole, tending to the common good, and to render all the individuals, and all the kinds, as publickly uSeful as they can be, Shows a benevolent intention in the wife Super-intending difpofer. This observation is founded on the general State and order of animals which fully jufti-** Sies it. Some particular exceptions there may be : Not only individuals, which have fome- what unnatural in their difpofitions whereby they are pernicious to others of their kind; but > whole fpecies which do not to us appear to proved from his Works. 63 to be ufeful in the earth ; on the contrary, Serm. they are deftrudtive to the beft of the brutes, and are enemies to men. But thefe are rare inftances, and the effects of them do not reach fo far as to be dangerous to any fpecies of liv ing creatures. The Strength ofthe argument lies in this ; That good is evidently prevalent in the constitution of nature ; and not only the individuals, but the kinds of animals, are under a general law of fympathy, whereby they are uSeful, rather than hurtful to each other; confpiring together, as parts of one whole, to promote1 the common fafety and happiriefs ; which plainly Shews a beneficent defign in the author of the fyftem. If fome few examples can be alledged which have a contrary appearance, That ought not to be urged as an objection againft what is fo evi dently the general, and effectually prevailing, intention of nature : Rather it becomes us to acknowledge our own ignorance, than rafhly to cenfure the works of providence which we cannot comprehend. It is certain, That may have the appearance of ill, upon a flight and imperfect view, which in the whole may be good : And thofe parts of the creation, particularly fome animals, which feem to our Short and narrow understanding ufelefs, nay hurtful, may yet anfwer fome important and 6 1 The Goodneft of God Ser M.and beneficial purpofes in the intire ceconomy II. of nature, tho' we do not at prefent perceive 'it. Again, as thus there appears upon the face ofthe animal Kingdom a regular ceconomy, and an union of interefts and affections, where by good, is predominant in the whole, mapi- fefting good in the defigri and contrivarice, of the author and ruler; fo there is a very remar kable variety which difcovers the. wifdom of God. For a diverfity of regular productions Shows the understanding as well as the liberty of an agent. But this, iriftead of being any diminution of his goodnefs, fhews it in a Stronger and clearer light. For it Shews, that the bprievolent principle is not confined to one method of manifeftation, but that the exer-^ cife of it is fuited to every exigency of all the objects which are capable of it. The unex- haufted fountain flows in various Streams, Sa tisfying every living thing with that which is convenient for it. Befides, no one kind could fo replenish the earth with inhabitants, the monuments ofthe creator's bounty, as now it is replenished ; nor could an equal multitude - of one kind be fo well furnifhed. with the ne- ceffaries of life by its productions, as the dif ferent kinds are. Men would increafe no far ther than they do, if there were no brutes ; nor proved from his Works. 65 rior Would they be better accommodated : Ori S e r Mi the contrary, they would want many advan- IL tages for the. comfortable enjoyment of life,. which they now poffefs. One of the brutal Species does not hinder the increafe; or the fubfiftence of another ; but there is a -liberal^ and for the moft part, a different provision made for every one of them. So that the mu\- tiform appearance ofthe fenfible life is only a more extenfive object for the divine munifi cence to difplay itfelf upon. Animals in deed, have different kinds and degrees of per fection and enjoyment. Some have powers and faculties which others want. Some are fitted for quick motion ; others are made for ftrength. Some are endued with a greater fa- gacity than others ; and man excels them all in intellectual powers. But it does not follow that God is not good to all, becaufe he has not made them all equal. Goodnefs is a p'rin- , ciple which does not exert itfelf to the utmoft of the agent's power, in every Single effect he produces. When conducted by wifdom, its exercife is accommodated to the condition of the objedts ; or if the whole of their exis tence and State depends upon it, (which is the' cafe of all creatures with refpect to God,) it manifefts itfelf in the variety of its gifts '. But whatever diftiriction there may be, and Vol-. II. E however' the Goodnefs of 'Gb3: Serm". However fome maybe dignified and ma_d , happy above others, there is no pretence for a complaint againft the goodnefs ofthe creator, from the condition he.appoints to any creature, when good is prevalent in it, and it is better than non-exiftence. The duration of the animal life is fixed by the meer pleafure of its author, as well as the degrees of its perfedtion while it does con* tinue. And it may be longer or fhorter, juft as he thinks fit, without any reproach on his beneficence. If upon the whole, its exiftencj! is preferable to the contrary, as having in it more pleafure than pain, (befides its being part of a good fyftem, and ufeful to fuperior life,) the Shortnefs of its continuance can no more reafonably be objected againft the creator's goodnefs, than the imperfection of its frame and ftate when compared with creatures of a higher rank. Is not God to be acknow ledged good to his living creatures on the earth, if he communicates to them all the happinefs they are capable of, though he does not per petuate their being? And is not a meafure of enjoyment diftributed among a multitude Of fhort-lived beings as great a manifeftati* of benevolence, as the fame meafure of en joyment continued longer, in the pofleffion of a few. I obferve this to Shew that the pre- fervation proved from his Works. (5** fervation of the ariimal fpecies in a fucceffion S e r m; of individuals, (which is the eftabliShed law IL of their nature,) is no ground of objection againft the goodnefs of God to them ; fince if by that method the exercife of it to fome is Shortned in duration, the objects of it are multiplied, and it is exercifed towards a greater number. Nor is it any imputation on a re gular good ceconomy, that fome individuals of the different kinds, in their feveral fuccef- fions, devour others. For what disadvantage is it to a Short-lived animal, or how is it incon- fiftent with the goodnefs of providence, that after it has enjoyed the happinefs that is fuita-* ble to its condition, it falls at laft a Sacrifice to a Superior nature, and fo ferves the good ofthe Whole ? Thus it plainly appears, that the care of divine providence extends to the earth and all its inhabitants. It is made a conve nient place of abode for living creatures, and is plentifully flocked with them. If one confiders the number of thfetti, it is amazing how they fhould be provided for, yet not one of them is forgotten before God. They all live plentifully, on the alms ofhis bounty. Their eyes wait upon him, and he gives them their meat in due feaftn ; he openeth his hand, and fatisfieth the defire .of every living thing. Thefe are, indeed, the loweft objects of his E 2 bene- 68 The Goodnefs of God SERM.beneficerice, but fince they are not neglected, IL much more may we be affured, that beings of a fuperior order and dignity partake of his goodnefs, in a way fuitable to theif" nature. Let us proceed to higher inftances of the divine benevolence ; and. of which we our- felves are diredtly and immediately the con fcious witneffes. Man is the principal inha bitant of this lower world ; and in every light in which we view him, he will appear to be the monument of ¦ his Creator's bounty. If we confider the life which he has in common with other ariimals, it is cared for and en riched like theirs, by the liberality of provi dence. It is adorned with a variety of fenfes and appetites, which afford various entertain- 1 ment, being all provided with objects fuitable to them. He has food convenient for him,' and all his frequently returning wants plenti fully fupplied. But the human nature is di stinguished, even in this lower part of it, from all other fenfitive beings, by many and great advantages in its conftitiition. The exterior < form itfelf has a vifible pre-eminence above the brutal Shapes, by the delicacy of its com- pofition, its' erect pofture, a beautiful counte nance, and organs fitted for a vaftly wider com- pafs of perception, and a vaftly greater variety of action. The tokens of man's fupremacy upon proved from his Works. 69 upon earth are fo vifible, that the greateft part S e r m« of the other kinds, fome of them far fupc- H" rior in bodily ftre-ngth, feem to be fenfible of it. They acknowledge him their Lord, and in their way pay him homage, with little dif ficulty being brought to fpend their lives in his fervice. Especially, that Reafon which is our chief prerogative, and considered by it felf is a fund of noble enjoyment, (therefore a .Separate clear demonstration of the goodnefs of God,) Reafon, I fay, as it is joined to the lower part of our conftitution, does greatly embellifh and enoble it. The brutes goon ' in one perpetual track by the direction of their inftincts. Between eating, drinking, a few other animal functions, and reft, their time isconfumed, till the perishable machine, made. only for a fhort duration, fails from in ward diforders, or yields to external violence.. But man, by his fuperior understanding, is taught to enjoy life at a higher rate ; it is di versified with much more pleafure, and takes in a great number of entertaining objedts. It is true, the brutes feem to have fome ad vantages above us. They quickly arrive at maturity, and are enabled to fhift for them felves. Nature has provided them with the means of fubfiftence, without any fore thought *, and with instruments of defence £ 3 againft 70 The Goodnefs of God Ser m. againft foreign injuries, which thfey have Skill II- to ufe without any instructor. The hardy frame of their bodies make them eafy, un covered, in the open air; and the bare earth is a pleafant refting-place for them. Wherfe-- as man, a helplefs creature in infancy, long nourished by the tender care of others, even when grown to his full vigour, and the per-. feet ufe of .all his faculties, cannot enjoy life, in any tolerable manner without a great ex- pence of thought and labour. His feeble con-( ftitution needs a great deal of art to preferve it* Great pains muft be beftowed on preparing. a manfion for him ; much induftry ufed for his clothing ; and forecaft, with diligence as well as frugal management, in providing, and keeping for him conftant fupplies of food. But all thefe inconveniencies are abundantly compenfated by other privileges of his nature; especially, the inward powers and affections, Wherewith he is endued, which enable and direct him to improvejife, and exalt the en joyment of it to a high degree of perfection, beyond what any qther animal ever did, or can attain to. The infpiration ofthe Almighty,- which has given us under/landing and, taught US more than the beafts ofthe field, qualifies- us for contriving means in 6rder to render our Condition eafy and comfortable, far beyond what, proved from Ms Works, yf what their inftindts prompt them to. But Serm, when to this is added the focial affections IL planted in every human heart, difpoSing man kind for the fupply of their common necef- fities to join counfels together, and to be mu tually aflifting to each other, (which they can the more eafily do becaufe of the excellent faculty they have of communicating their thoughts by Speech,) and to form themfelves into regular focieties, for preferving order and encouraging arts and induftry ; — All thefe ad vantages taken together caft the ballarice fo fenfibly Pn our fide, that not only they may render, but actually have rendered human life abundantly more noble and elegant. We look. down upon the brutal as low and mean, nay as void of happinefs in comparifon. But this is not the chief pre-eminence of man above the beafts. If we confider the Superior part of his conftitution abftractlyi and without regard to the influence it has on the animal life, exalting and adoring it,- -in this view, he -will appear a yet more peculiar and illuftrious monument of his Creator's good nefs. Every one who attends to the powers of reflection and reafoning, muft be confci ous of a fublime excellence in them. As -a great variety of ideas arife in our minds from external objects, the faculty of comparing E 4 them. vj% The Goodnefs of God Serm. diem, of examining, their relations, their II- agreement and difagreement, and thereupon forming a judgment concerning them,— This faculty, I fay, which we perceive in ourfelvesV is accompanied with a fenfe of Such dignity and perfection, that we cannot but value it as a. high prerogative of our nature, and look upon the beings which are, void of it, as far.' inferior to us. Not only fo, the intellectual capacity, carefully improved, affords- a high enjoyment, which upon comparifon appears vaftly Superior to the pleafures of the fenfes Serm. pofes, and is attended with higher delight, is IL a glorious proof of the pleafure he takes in communicating happinefs". But morality is intended by the author of the human confti tution, not merely as a fubjedt of agreeable meditation ; our tempers are to be formed, and our practice regulated by it. There is therefore a high efteem, a ftrong affections and an ardent defire to it, excited in the heart of every man who attends to it. calmly, and deliberately. He cannot think of a ftate of virtue, otherwife than as the happieft and beft that it is poffible for him or any rational being to be in : That it is moft becoming the rational nature: And an intelligent creature altogether, deftitute of it, (if there be any fuch,) is an object of the utmofi horror and averfion; That it is moft praife-worthy to pre fer moral integrity to the gratification of all animal defires, and felfifh paffions ; nay, to defpife them, in comparifon ; and the mirid can never be thoroughly eafy and fatisfied in itfelf, without refolving to facrifice everything ' in this world to virtue, and to bear the utmoft extremity of pain, rather than bptray its caufe, and depart from its rules. This Shews of what importance morality is in our conftitution ; and experience, will convince us, that the moft ferene, folid, and lafting proved from his Works. 77 lafting joys, perpetually fpring from the prae- Serm. tice of it. If a man can reflect on good ac- IL tions done by him from hearty affection and truly virtuous motives, let him judge whether any other fatisfaction^is equal to that which fuch reflection yields. It is a pleafure for which he is not indebted to any thing with out : It does not depend on variable accidents as fenfual gratifications do, which muft befup- ported by foreign objedts, and are liable to the changes of their condition and circumftances ; befides, the inconftancy of the appetite itfelf makes animal enjoymentfubject to many inter ruptions, and the tranfient pleafure is fucceeded with pain, ftill in proportion to the degree of its vehemence. But the good man isfatisfied from himfelf: He poffeffes an inward tranquillity in dependent on external events. The vigorous ex ercife ofhis own virtuous affections, is accom panied with high delight ; the good he com municates to othe'rs is reflected back upon himfelf, and greatly increafes his pleafure ; he reviews the temper of his mind, and his actions with Self-approbation. This is a per petual fpring of undecaying joy, which fuffers no abatement by length of time, or change of circumftances. When the mind reflects up on it, it is always frefh; never exhaufted, but by repetition Strengthened, rather than dimi nished. 7*5 The Goodnefs of God SERM.nifhdL No outward calamity or reverfe of ,fortune; not the indifpofition of the body, or the approach of death, which quite extin guish all animal enjoyments, can take away- the rfelifh of thefe moral pleafures, which feem to be infeparable from the mind that is qua lified for them, in every State of its exiftence.- Muft riot the virtuous Soul retiring into it-. felf, calmly and attentively furveying thoSe its own powers and operations, (a perpetual inward fpring of pleafure !) rejoice in its own being, and tracing them back to the true ori ginal, the free and kind intention of the de signing caufe, muft it not acknowledge him infinitely good ? It is farther to be remembered, that the tendency of virtue is not merely to the goodi of every individual, it diffufes its beneficial influence over the whole human fpecies, and promotes their common happinefs. This is fo evident that I need not infift upon it. Every attentive perfon muft be convinced, that piety, juftice, temperance, and charity, uni- verfally pradtifed, would render the condi tion of men in this world as happy as it could poffibly be c That the greateft part of the mifery which we fee and feel, proceeds from the contrary vices ; from luxury, in justice, covetoufhefe, wrath, and pride, which only proved from Bis Works. fe principal Obj^Bions againft S e r M» pafs of his being, is a monument of his crea- III. 'tor's beneficence. But there is an objection againft this doc trine taken from the evil which there is in the world. This very world which is reprefented as Such a theatre of the divinegoodnefs, and particularly the ftate of mankind, feems on the contrary to contain fo much evil of various kinds, that fome haye been extremely Shocked by.it. If the fupreme ruler, whofe power is irrefiftible and his. knowledge unlimited, be perfectly good, and he defigned the happi nefs of his creatures, — How Shall the many calamities which men feel themfelves perpe tually fubjedted to, and deeply affected with? be accounted for? Whence comes ficknefs ani pairis, poverty and diftrefs, famine and pefti- lence, wars and defblations ? And if thefe nai leries are alledged to be the natural or penal confequences of moral evil, how Shall the per* miffion of that moral evil be explained ? This difficulty has appeared fo great, as to give occafion to a Scheme of principles directly oppofite to thofe which we have endeavoured to eftablifh, I mean that which is commonly called the Manichean fyftem, (firft, 'tis pro bable, vented among the Perfian Magi, after wards embraced by fome profeffed Christians!) concerning two independent principles in the univerSe, the Goodnefs qf God ;ahfyered. . 07 univerfe, the one good the father of lights,SERM. from whom good ,of every kind is derived as HI. from its proper author and caufe; the other an' eternal, neceffary, and felf-originated princi ple of evil, to whom, as its true caufe, muft be attributed all the evil, both natural and moral, which is in the world. It may be ob ferved, tha!t this opinion abfurd as it is, pro- feffes a refpect to the article we are now con sidering, the goodnefs of God, being not avowedly levelled againft it ; the evidence of it is, it feems, fo glaring, that none of man kind who acknowledge a deity pretend to deny it ; but is levelled againft his omnipo tence, his independence, and abfolute fupre macy. But as the proof of thefe perfections and glories of the fupreme being is too ftrong to be fhaken by any pretence whatfoever, fo the Manichean error, whatever it pretends, really fubverts the doctrine of God's goodnefs itfelf fo far as it is the foundation of religions and defeats the moft effential pious affections which arife from it, by destroying confidence in God, from whofe dominion, according to that fcheme, evil is exempted, and we can have no hope of efcaping it by his insufficient power; and it corrupts the true notion of moral evil, leading us to understand it, riot as the voluntary, and therefore culpable act of Vol. II. G a g 8 The- principal Objections againft SERM.a free agent, but as derived from an indepen- IIL derit neceffity Pf nature. The principle of two co-ordinate and inde pendent power's the caufes of all things, or of two Deities, is unfupported by any pre tence of proof ; a meerly arbitrary hypothefis, invented to falve the appearance of evil, of which however it gives no fatisfying account. I have endeavoured on another occafion to prove the unity of God, by fhewing unity qf defign in the fr&me and courfe of nature, or in the conftitution and government of the inani mate, the fenfitive, the intellectual, and moral world ; and all the arguments infifted on for that purpofe conclude ftill more Strongly when applied to the prefent fubjedt ; that is, they de monstrate that there are not, nor can poflibly be, two intelligent beings abfolutely fupreme and unmade,the makers and rulers ofthe worlds pf directly oppofite charadters, the oneperfedtly good, from whom all happinefs and every thing truly worthy and valuable proceeds j the other malicious, always intending, and always pro ducing all the mifery and wickednefs he can. Muft it not appear to any plain' underftandin|f extremely abfurd,_rhat there Should be a con stant harmony in the effects when there is not only a diverfity, but a Stated irreconcila ble contrariety in the counfels, the interests, and the Goodnefs of God anjwered. 95 and intire characters of thevintelligent caufes PSeir'm. That two agents, whofe defigns continually III. thwart each other, and their difpofitions are as ' inconfiftent as light and darknefs, Should join together to form and carry on a vaft fyftem which comprehends an almoft infinite vari ety of parts, yet without any marks of dif agreement, but, on the contrary, the order of their works is preferved, and the obvious ends of them uniformly purfued ? That there fhould be a malevolent, felf-originated, and indepen*- dent being, adtive and intelligent, ever prone to mifchief, and exerting his utmoft power in the produdtion of it ; and yet in the whole extent of nature, as far as we can difcern, not one monument of his true character to be feen ; not one finifhed piece or fyftem which by its conftitution and the law of its nature tends to, and ultimately terminates in miferys but every living thing, capable of pleafure and pain, that we know, is fo framed, that its na tural State is a ftate of fuch happinefs as is fuitable to its condition of being ? The truth is, when one looks attentively Into the Manichean Scheme, it appears fo full of grofs abfurdities, fo deftitute of rational evidence, nay utterly inconfiftent with the moft obvious Phanomena of the world, as Scarcely in the judgment of any reafonable G 2 man, ioo The principd Objections againft Serm. man, to want a refutation. But the appear- IIL ance, which gave rife to it, deferves to be fe- ' rioufly inquired into as an objection againft the divine goodnefs. In this view therefore I Shall confider it, in the prefent difcourfe; and -if we can get fairly rid of the difficulty, and a rational account can be given of the origin of evil, without having recourfe to two inde pendent principles, the foundations of religion upon the foot of one Sole fupreme monarch of the univerfe, will be Still more firmly efta- blifhed. - To begin with that part of the objection which relates to natural evil, or unhappinefs, Such as ficknefs, and pain, and death: Here we acknowledge all that can be demanded, name ly, that not only this is permitted by the De ity, but that his providence is the caufe of it as well as of other appearances in the world- He is intimately prefent with all his crea tures, continually Superintending all -their af fairs, exercifing his power and wifdoman the prefervation and government, of them : He makes them to be what they are,- guides their' motions and tendencies, and by his own agency affects the alterations which are in their ftate. He is particularly the author of life ; it is Sustained by him, and all its enjoy ments are derived from his bounty. In him •we the Goodnefs qf GoH anfwer ed. iPl '*we live and move and have being. It would Serm. be unreafonable then, not to attribute to him the appointed changes in our condition, and to allege that he gives joy, but not grief, health, but not ficknefs, and that he is the author of life, but not of death ; feeing events of one kind as naturally fall out in the ufual courfe of things as the other, and if there be one government of the world, muft be equal ly under its direction. The Scripture, which So fully afferts the goodnefs of God, (represent ing it as an effential perfection of his nature, and 'manifested by his diffufing its beneficial fruits over the whole creation, and opening his hand liberally to fatisfy every living thing,) yet at the fame time declares very exprefly, that natural evil is his creature as well as good, and that the fufferings of fenfitive and intelli gent beings proceed from him as truly as their happinefs. Thus one ofthe prophets, in the name of God fays, * I form the light and cre ate darknefs; I make peace and create evil ; I the, Lord do all thefe things'. : Another, -J- Shall there be evil in the city, and the Lord hath not done it? In the 104th Pfalm, where the argurnent of the divine beneficence is defigin- edly treated, and the plenitude of its mani- feftations iri all parts ofthe terraqueous globe, G 3 yet * Ifaiah xiv. J. f Amos iii. 6, 102 The principd ObjecTions againft SERMiyetitisfaid, * he hides his face and living creatures are troubled; he takes away their ' breath, and they die and return to their dul. And to add no more, Mofes fully afferts the fupreme dominion and power of almighty God as exercifed in destroying life, and in wounding as well as healing, — -j- See now that I, even I am he, and there is no God with me; I kill, and I make alive ; I wound, and I heal ; neither is there any that can deliver out of my hand. Now the queftion is, whether all this, (which we have acknowledged as certainly true in fact,) is inconfiftent with the good nefs of God ? Here the proof feems fairly to lie on the objector ; for pofitive evidence has been brought on the other fide, which we think clear and convincing. If then an ap pearance is alleged to be inconfiftent, it is moft reafonably required that the inconsisten cy Should be fhewn. But this is never to be done, if we take into confideration all that is neceffary in order to our making a true and certain judgment. Indeed if the point were to be determined by the firft report of fenfe, we Should be apt to pronounce every kind and degree of pain or uneafinefs evil, and the defigning author of it unkind. But ex perience * Ver. 28. f Deut. xxxii. 39. the Goodnefs qf 'God anfwer ed. 1 03 perience has taught all men that have com- Serm. mon fenfe, to judge otherwife. For nothing is III: more obvious, even within the narrow com- pafs of our own affairs ii> the prefent ftate, than that many things which at firft feemed to be grievous, upon a more thorough consi deration of the effects they produce, and their remote corifequences, are found to be faluta- ry, and thofe which have the flattering ap pearance of pleafant or good, prove in the if fue deftrudtive : Some things, for inftance, which are very pernicious to Ufe, and on that account muft rather be judged evil ; as on the other hand very unpleafant medicines, or painful operations, being the means of health, are, called good. And, with refpect to Socie ties, (in which public and private interefts fre quently interfere,) he is a good governor who promotes the former at the expenceof the lat ter, who by the fufferings of individuals, when it cannot otherwife * be done, provides for the peace and Safety of a whole community. It i? therefore neceffary, in order to judge what is absolutely ill or gopd for a particular being, that we fhould know all its interefts, and the whole of its exiftence ; and to judge what is good or ill for a fyftem, we fhould have a thorough comprehension of all its parts, with meir relations and dependencies, and the laft G 4 refult 104 The principal Objections, againft Serm. refult of . all events concerning it . But yvith III. reSpect to individuals of mankmd, and much more with refpedt to the whole n-tional cre ation, thefe are points quite above the reach of human understanding. Who can take upon; him to fay that an event is altogether bad, and was fo intended by the c directing caufe, who does not know the connedtion it has with other events paft and future, which if it were known, might Shew it to be infeparable frortf- a fcheme in the whole moft worthy bf per- fedt wifdom and benevolence. And thus we fee that the Strength of the objection againft the divine goodnefs taken from the appear ances of ill or mifery in this world, which has been reprefented as fo formidable, refts wholly on the imperfection of our knowledge,? which can never be a juft foundation to rea fon 'upon, in the very points whereof we are ignorant. If it is proved by a multitude' of inftances which cannot be otherwife account ed for, that God is beneficent, and the con trary is fupported only by bare appearances, which, when examined, we are fure may be confiftent with goodnefs, nay the genuine fruits of it, arid our experience leads us to be lieve it, at leaft probable, that they are really fo, let any attentive impartial mind judge what the true conclufion is, and whether the evidence the Goodnefs qf-Godanfwered.' 105 evidence of the dodtrine we are now confider-S erm. ing, does not remain unfhaken. But though what has been Said is a Suffici ent anSwer to the objection, we may proceed to farther confiderations which ftrongly evince that all the imperfection and unhappinefs we fee in the world- is confiftent with the good nefs of God, its maker and ruler. Firft, it can never be alleged with any pretence of reafon, that the goodnefs of the Creator re quired all his creatures fhould be of -one order, and equal in the degree of their perfections and happinefs. That were to fet limits to om nipotence and infinite wifdom, both which are glorioufly manifefted in a diversity of pro ductions. Now if it was fit and becoming the wifdom ofthe Deity, to diverfify the' ma nifestations of his power by creating eSTenti- ally diftindt natures, with different capacities- or different kinds and degrees of perfection, it neceSTarily follows, that the exercife of his goodnefs muft be various, as fuited to the con dition of the beings which are its objects. How the "glorious principle of divine benevo lence difplays itfelf in other parts ofthe uni verfe, and towards fuperior orders of crea tures, does not fall within our obfervation ; but we fee, that in this lower world there is not only a vaft multitude of individual ani mals, jg6» The principal Objections againft SERM.mals, but of different kinds; which fhews the wife ceconomy of providence, and gives fuch a multiform appearance to its bounty j as muft raife in attentive minds a very high ad miration of it, inftead of being any reafon- able objedtion againft it. Shall we fay that God is not good to all his creatures, becaufe he has not made them all equal ? or that the brutal kinds have no Share in his bounty, be caufe they are not moral agents ? or, that mankind owe him no thanks, becaufe they are in a mixt imperfect State ? On the con trary, is it not rather to be acknowledged; that his goodnefs is the more confpicuous, by this variety ; and that, by their different en joyment derived from him, the creatures pro claim the riches of his beneficence, as well as the largenefs of his understanding ? There is therefore no ground of objedtion againft the divine goodnefs from the natural imperfection pf fome created beings, from their inferior condition, and the lower kinds and degrees of enjoyment which are appointed for them. But farther, It may be alleged, nay I am willing that the Strength of the whole caufe Should be Singly refted upon it, that good nefs not only allowed, it required, that there fhould be different degrees of perfection and happinefs among the creatures of God. This will the Goodnefs of God anfwer ed. 107 will be evident as foon as we reflect that a S e r m. fcheme of perfeSi equality muft of neceflity III. exclude all participation of that part of the* divine bleffednefs, the communication of good. For where the fame kind, and the fame de gree of happinefs, is at all times pofreffed by all, there it is manifeft, beneficence can have no place ; being from the nature of fuch a* ftate, in every inftance, plainly impracticable. After faying this, I am fomething afraid, that the generous human heart can hardly have pa tience while I am going through with the ar gument. Indeed this kind of happinefs which the objection has found out as the moft per fect, and therefore fitteft for the creatures of God, is the very fame, and can be no other, than that indolent, unaffectionate, and altb- gether felfifh enjoyment of exiftence, which the Epicureans, in high compliment, referv- ed for the Gods themfelves. And fo far thefe philofophers had certainly the advantage, that allowing this ftate of pompous eafe to be fulleft of felicity, it was but fitting and de cent it fhould. be afcribed to the Gods ; and in eonfequence of it, that goodnefs being an active principle, incompatible with fuch di vine repofe, Should be deemed unworthy of fo delicate an habitation as the breaft of fuch Deities. Wretched however at philofophi- firig! 108 The principal Objections againft SERM.phifing! where beneficence is in conclu-* fion required to be exterminated as an enemy to happinefs. But let it be remembered that what Hes at prefent before us, is. not to give any direct proof that God is good. The evidence for this moft' important article. of theifm has been already produced : But it is only to Shew, that the fact of fubordination; and diverfity in the degree of happinefs,* (which we fee and know actually to take place in God's creation,) is fo far from having any tendency to make void the former reafoning on that fubject, that allowing that reafoning to be juft, and that goodnefs is in truth an at tribute of the Deity, it unavoidably! follows, that there muft have been inftituted fuch a fubordination. Can any thing be more plain; than if goodnefs be effential, (and if it be an attribute at all, it muft be effential,) to the divine perfection and felicity, and be in its own nature communicable, that it muft like- wife be effential to the higheft perfedtion'and happinefs that God can communicate : And confequently, that feeing goodnefs determines him to confer the higheft poffible happinefs,' goodnefs itfelf muft be the caufe of this fubor dination ; without which this nobleft, and- ' truly divine perfedtion and felicity, could not have found any place in the whole circle of de- the Goodnefs qf God anfmertd. 109 dependent being ; not one creature that could Serm. be the object of another's beneficence. This is not the place for purfuing this argument unto all its confequences ; but from what has been already faid, the attentive mind will be naturally led to infer, that the fame caufe that required a fubordination at all, ; may be juftly fuppofed . to require that this fubordination Should be continued down through a vaft va riety of orders, fo long as happinefs was pre served Superior in degree to imperfection ; or in other words, fo long as exiftence can be pronounced a bleffing, or preferable to. that, which if it can be wifhed, is the rrioft unnatu ral of fill 'conceivable wifhes, annihilation, or not to be. Obferve here, a moft pleafing in stance of that perfect harmony and connection, that will always be found to fubfift between the true principles of theifm, and the reality or truth of things : An appearance which has often been talked of as a moft fhocking ob- jectiori againft the goodneSs of God, turns out upon amore attentive examination", to be the natural and infeparable confeqaence and ef fect of this very goodnefs. adly, As natural good and evil, or happi nefs and mifery, are of various kinds and de grees ; and experience fhews, that fome of thefe oppofite kinds and degrees may be mixt together no The principal Objections againft Serm. together in one ftate, the condition of any IIL being is to be denominated from the preva lence of either; and consequently the difpofi tion ofthe agent, by whofe appointment that Condition is determined. Every^ ftate is to be acknowledged good, and the author of it benevolent, in which good prevails, though not without a mixture of evil ; and which therefore is better than non-exiftence. Now this is fo evidently the cafe of living creatures during the continuance of their being, that the objection againft the divine goodnefs, ta ken from the imperfection of their enjoy ments and their liablenefs to pain, is fully re- ' moved by it. And for the difficulty arifing from the fhortnefs of their duration, it is an- fwered upon the fame grounds. For how un reafonable were it to allege that God is not good in giving life, becaufe he intends to take it away ? That a favour freely beftowed by him is not worthy to be acknowledged,: be- CauSe at a time appointed by his wifdom it is to be recalled ? Or becaufe an inferior life is Shortened for ' the fake of a more important one, and by the wife adminiftration of provi dence ferves higher, more ufeful, and benefi cial purpofes, than merely its own enjoyment? Efpeciallyit is to be considered, that the fhort- lived animals, which as far as we know, are riot the Goodnefs of God anfwer ed. 1 1 1 not deftined to a future exiftence, give no dif-SE r m. covery of their having any painful defires of HI. it, or any anxiety about death, which may ' interrupt fuch prefent pleafures as they are capable of. 3dly, As the ftate of man is what moft immediately affects us, what we are beft ac quainted with, and concerning which we are the moft capable of making a judgment, we may obferve, that when the natural good and evil whieh we fee and feel in it are com pared together, and a juft eftimate made of the whole, it will appear that the former is the fuperior end ofthe divine adminiftration, which therefore ought to be denominated be neficent from its principal and ultimate view* I obferved before, that both in the animal and moral part of the human conftitution, pains are falutary, and were by the gracious in tending caufe defigned as means of fafety and happinefs. But it is farther moft worthy of bur ferious confideration, that through the whole condition of being in this world, as under the government of almighty God, the fame end, our greateft good, is uniformly pur- fued, by the difcipline of his providence, in our afflictions. I take for granted, What every wife man will agree to, that virtue is the greateft good, the higheft perfection and hap- I x 2 The principal Objections againft Serm. happinefs ofthe human nature. Whatever- III. therefore has a tendency to promote thatch 'for our good ; and may be attributed not to a malevolent-defign, but rather to the appoint ment of a gracious and companionate father. JSfow experience Shews, that fuch is our prefent infirmity, and we, are liable to fo many temp tations of various kinds, especially in'a profpe- rous and eafy ftate of outward things, which affords the plentiful means of a free indul gence in the gratification of our lower appe tites and paffions, that very few of mankind maintain their virtuous integrity uninterruptH and efcape the corruption that is in the world through lift. At leaft it may be faid of all univerfally, even of the beft, that they are in danger of being mifled from the paths- of righteoufnefs, and neglecting its fuperior plea- fures, in a conftant feries of flowing worldly enjoyments. Therefore are divirie correc tions profitable to them ; and pains, ficknefs, and diftreffes of various forts wifely difpenfed by providence, tending to abate their relifh of inferior gratifications, put the mind on pur- fuing the more noble and folid fatisfaction 1 which arifes from the practice of virtue.. - , Befides ; Adverfity is not only the means of instruction to men of amending their tempers and reforming their lives, as it brings them to calm ihe Goodnefs of God anfwered. i j \ Calm reflection, and ferifibly convinces them S E k M that the pleafures ofthe animal life are uncer--- HL tain, in comparifon low, and unworthy of^ their eager purfuit ; it is alfo the immediate occafion ofthe beft exercifes; and the higheft moral improvements which the rnind is capa ble of. Equanimity in all the changes of our outward condition ; patience under fuf ferings of divers kinds and of a long con tinuance ; refigriation to the will of the fu preme, perfectly wife, righteous and good go vernor ofthe world, and an unfhaken confi dence in him ; with a benevolent difpofition. towards all mankind, even the moft injurious; and a hearty perfevering zeal for the publick good, notwithftanding many difappointments and continued ill ufage ;-*-Thefe will 'appear to our thoughts, in fpeculation itfelf, the moft lovely parts of a beautiful moral character : But the heart that is confcious of having prac- tifed them, has arrived to the very top of felf- enjoyment, and poffeffes the higheft felicity which the human foul in its prefent ftate call poffibly attain to. Perfecution or Suffering for the caufe of truth and virtue, which has Sometimes happened to good* men, feems to furnifh a plaufible argument againft' the equity and goodnefs of the divine government. But upon a thorough examination, we Shall be fa- Vol. II. H tisfied J 1 4 *£he principal Objections againft ,SERM.tisfied that it is confiftent, not only with per- HI. feet righteoufnefs, but God's moft tender and compaSfionate care for his faithful Servant^. Virtue is far from being the lefs in their efteem* or yielding them the lefs Satisfaction of mind, becaufe they fuffer for it : Gn the contrary, it is much endeared, and a greater confidence and fecurity arifes from it. For true goodneffi then appears in all its dignity and beauty, trampling over every thing that comes in com petition with it; and itis imppffible forthe Sincere, felf- approving mind, to think that its ,caufe, and the condition of its friends, how**' ever oppreffed at prefent, can t>e always un happy * Again ; The afflictions of fome, efpecially of the virtuous, may be very ufeful to others, and the means of great publick good. It has been already obferved, that extraordin^ punifhments inflicted on finners are gracioyfly intended by providenqe as publick warnings to the reft of mankind, that they may avoid the crimes againft which the divine vengeance has been So Signally testified. But the fuffer ings ofthe moft innocent and righteous, how*^ ever grievous they may be for the prefent, are fometimes alfo -the occafions of their being more extensively ufeful than otherwife they could have been. Of this die hiftory of the Goodnefs of God anfwered* I r £ Jofeph affords *ts a very remarkable inftance. Serm.1 That good man, cruelly perfecuted in his HI. father's family, having narrowly efcaped the' fnare which his envious brethren laid for his life, was fold by them to a fervitude which they (with great probability) thought would be perpetual and very wretched* But the wife providence of God fo directed the event, that it proved not only the occafion of great pros perity to himfelf, but of preferving his own kindred, and indeed a great multitude of man kind who "were otherwife in danger of pe rishing by a deftrudtive famine. And he makes this wife and pious reflection himfelf on the whole amazing fcene, that though his bre thren had defigned evil againft him, yet God meant it for good, to fave much people alive ; which to a perfon of his humanity and good nefs, did more than compenfate all his fuffer*** ings* Though this inftance is indeed extra ordinary, and it is not to be expected that the iffue of good men's afflictions will be gene rally parallel to it, yet it is very instructive, as fhewing that however frightful and Shocking the firft appearances of fufferings may be, and however wicked the intentions of thofe who are the instruments of them, they are under the difpofahof a wife and good providence, which knows how to bring good out of evil. H z But 116 The principal Objections againft Ser M.But the priricipal, and the moft ordinary way III. whereby the fufferings ofthe righteous are ' publickly, ufeful, is by fetting their virtues ina clear and ftrong light as examples. Integrity never fhines with fo bright a luftre, nor ap pears So amiable, as in a great trial of afflic tion. To fee a man Struggling with difficul ties, to which, one would think, human Strength is utterly ' unequal, oppreffed with reproaches and injuries of all kinds, with a train of vexatious difappointments, with tor menting pains, and continually expofed to the very laft extremities of fuffering, yet ftill pof- fefling his foul in patience, maintaining an undifturbed equanimity, and refolutely adhe ring to the caufe of truth, and to his duty, by deferting which he might deliver himfelf out of all his troubles, — This is certainly the no bleft teftimony that can be given to virtue, and muft leave a conviction of its excellence on every mind which is witnefs to it, and not Stupidly infenfible, or irreclaimably hardened, in a wicked courfe. How often have persecu tors themfelves relented, (not to mention Spec tators,) and even been won to the love of goodnefs by glorious examples of invincible fortitude, patience, and meeknefs in the dif- treffed ; and feeble irrefolute minds, other- wife in danger of being led away with the er rors the Goodnefs of God anfwer ed.- 117 rors of the wicked, been animated to a cou- Serm* rageous and perfevering ftedfaftnefs in well- HI* doing ? 'Tis true, that even in ordinary life; example has very great force : Perhaps nothing has contributed more to preferve the reputa tion of virtue, and to propagate it among man kind, than their feeing all excufes and objec tions againft the practice of it effedtually re futed by the unaffected piety, the hardy tem perance, ( the inflexible juftice, and diffufive charity of frail mortals like themfelves, who have the fame infirmity of nature, and the fame temptations to the contrary vices. But ftill exemplary virtue fhines more illuftrioufly under trials: And as then the ftrength of good difpofitions appears the greater, it muft pro- portionably have the more powerful influence on others. Surely a good man will think all the adverSities of his life amply recompenfed, when they not only produce fruits fo advan tageous to himfelf, and are the means of his growing in virtue, but are fo beneficial to mankind, tending to reclaim them from their pernicious ways, and to reftore true piety and goodnefs among them. Who can deny that providence is beneficial to the human race, which makes the tolerable fufferings of a few individuals (therefore tolerable, becaufe even during their incumbency, they are accompa-. H 3 nied 1 1 8 The principal Objections againft SERM.nied with pleafures of a fuperior kind) and II?' fufferings of a Short continuance, as the Apof- tle fpeaks, light and for a moment, become fo eminently ufeful, by Serving thofe glorious ends which are worthy of infinite wifdom and goodnefs ? The Sum of our anfwer upon the whole to this part of the argument is, That not only the appearances of natural evil or unhappinefs, in the prefent ftate of things, cannot be juft-' ly objedted againft the goodnefs ofthe divine government, becaufe they are not prevalent : On the contrary, every confiderate perfon muft be convinced there is more happinefs. than mi- fery in the world ; that all kinds of life in their natural ftate- have enjoyment annexed to- them, and pain only added as a means o£ their prefervation ; that happinefs is the go verning view in the human- conftitution ; and the difpenfations of providence towards men, in the general courfe and defign of them, are for good ; thofe, which forthe prefent feem< to be moft grievous often tending to the; greateft good. But, farther, if fome of thefo appearances were more diffiult to be explain ed than diey are, fothat we could not fee or conjecture any good, to which they do or may tend, yet we couldnot reafonably pronounce them to be abfolutely evil, and in the whole; expe- .the Goodnefs qf God anfwer ed. 119 experience in a multitude of inftances teach- S er m. ing us, that good and evil of this fort are con- HI. nected together, fo as to be changed into each ' other. Now, if we take the whole feries of events iri the world as under one \vife and gPPd direction, and comprehended in the fcheme of the divine providential adminiftra tion, and if we allow what is fo apparently reafonable, that one would think it cannot be denied, that nothing can be juftly called evil, - which in the event produces greater good Whereby itis over-ballanced; — If I fay, we allow this, who can have fufficient reafon to affert that any event is abfolutely evil, fince it is impoffible for the human underftanding to comprehend all the relations and the remote iflues of things ? That which iri our narrow way of thinking may feem the worft tihat could happen, may yet in the intire plan of the divine councils be neceffary, and produce the beft effects. Godhas given us fuch rules, of action, and fuch notices of things, as are beft accommodated to our condition, of being, and the fitfeft to direct us fo as We may an fwer its purpofes ; but he has not let us irito the fecret of his; own defigns, which are fo complicated; and of fo vaft a compafs, that our minds are utterly unable to comprehend them. This however we may fafely'reft in» H 4 that 120 The principal Objections againft Ser M.that if the fupreme governing mind perfedtly HL knows all things, pafl, prefent, and to come, •with all their connexions, and dependencies ; if the order of the world, and the harmony of things, fhews him to be wife ; and prevail ing gopd in i^t is a convincing proof of ¦ his benevolence, then all things, being under the direction of a wife and good Agent, are or dered for the beft ; and the contrary appear ances, are no juft objections againft this,- feed ing they are no more than appearances, amounting to no Certain proof of abfolute evil in the wbole, but only of the defectivenefs of our understandings. Nay, We may conclude, that the whole progreffiye Scheme of nature. and providence, comprehending all creatures, and the entire feries of events which ever have been; or Shall be, is abfolutely the beft, and productive of the greateft happinefs that could poffibly be. For happinefs being the proper object, and end of benevolence, when this is accompanied in the agent with omnipotenc. and infinite knowledge, the greateft happinefs in the whole, muft be the intention and the effect. Is it nota contradiction 'to fuppofe, that a benevolent being would choofe to exe cute a Scheme which he Saw would produce a Jeffer meafure of good, when another whieh he faw would produce a greater, was at the fame the' Goodnefs qf God anfmered. 121 fame time prefent to his mind, and equally Serm. in his power to accomplifh ? , HL But there is another kind of evil, to which and the confequences of it, the difficulty alfo relates, that is moral evil. Of this it cannot be faid that God is the author, or that he does at all approve it; but; yet upon the prin-" ciple ofhis fole univerfal dominion, we muft conclude, it was in fome fenfe permitted by his. providence, and that it was forefeen by him without his' intending to prevent it, which he- could have done. Nay, the moft important meafures ofhis conduct towards mankind, all known to him from the beginning, were formed upon the fuppofition of its being. , Now the queftion is, how fuch a permiffionr can confift. with the moral perfections of the- Deity ? It is to be thought, that a being infi nitely holy, and utterly averfe to all moral turpitude, would not ufe his power to pre vent it ? That a being infinitely good, would leave his creatures unfupported againft temp tations to crimes which are ruinous both to themfelves and others, which fully the beauty of his own works, and tend to defeat the defign of them ; nay, that he would place his creatures, frail and fallible, in circumftances wherein he forefaw they would fall from their innocence, and involve themfelves in mifery to 122 The principal Objections againft SBftM.to be inflicted as a puriifhment by his own IIL avenging hand ? The anfwer ufually given, and which, when fully and impartially confidered, feems in a great meafure to take off the force ofthe argument, is, that moral evil is wholly to be imputed tothe creatures themfelves who com mit it ; th,at it proceeds from an abufe of their liberty, or free agency, which is a high pri vilege of their nature, worthy of the wifdom arid goodnefs of Godtogive to Such creature's;, moft fuitable to their condition of being, ab folutely neceffary to virtue itfelf, and to the happineffc that arifes- from it, which is the greateft happinefs they are capable of. It is not to be imagined, (which yet the objection necefTarilyfuppofes,) that the goodnefs of God, or his redtitude, require the exertion of his utmoft power for preventing evil. His attri butes are exercifed in a perffedt harmony; and he never does,, (it may be faid in fome fenfe, he cannot do,) any thing, but what is agree able to them all. His power, which cannot poffibly be controuled by any Oppofite Strength or refiftance, is always, and muft be directed in its exercife by wifdom; and it is not an in dignity to his- abfolute omnipotence, to fay, he cannot do any thing but what is fit and reafonable to be done. In like manner, ho linefs the Goodnefs qf God anfwer ed. 123 linefs and goodnefs are to be considered as* per- S e r m, lections, or principles in the divine nature, which exert themfelves-, not neceffarily, but freely; or which do not require all to be done, in every inftance, which can poffibly be done by abfolute omnipotence, in order to accomplifh their ends, or attain what they incline to. In this, as in other cafes, the wif dom of God requires that his operation fhould be according to the order which he has efta bliShed, and to the nature of things which he has wifely framed to be preferved inviolable. As in the government of the inanimate crea tures, he acts fuitably to their natures, moving and difpofing of them by the irrefiftible deter- "miriation of his fovereign will, fo his influence on moral agents is fuch as does not deftroy the effential powers which he has given them. Let it be more particularly considered, firSt, that perhaps there is not^ nor can be, arty being of a limited underftanding, above the poffibility of being miffed1 in its moral con duct ; and all the orders of created free agents muft naturally be in a State of trial, till by a' right ufe of liberty their irit_grity is confirm ed. If it be fo, it does not neceffarily follow from the nature of liberty itfelf; nor is it a dontradiction, that redtitude Should be immu table, for the divine rectitude certainly is fo*; but 124 ^e principal Objections againft S e r m. but it arifes from the natural imperfedtion of HL finite minds, and the fixed order of the divine operation on created things, in a congruity to their feveral natures. Every imperfect agent, having a variety in his frame, muft have propenfions to particu lar objects which are adapted to the indigence of: his condition ; which propenfions, in a re gular moral conftitution, are under the go vernment of confcience, but their being does npt. depend upon it. They are excited by the prefence of their fuitable objects, or perhaps without it ; and though their firft motions, and perhaps their continuance in the mind for fome time, may be innocent, yet it is ea sily conceivable that they may demand a gra tification, in circumftances and degrees, which confcience forbids. Here then is a tendency or a temptation to evil, from which the crea ture by the right ufe of its own powers may. efcape, and thereby be more confirmed in virtue ; but a poffibility of falling and cor rupting itfelf, feems to be infeparable from every finite nature ; and even the danger of it feems naturally to attend the ftate of all finite moral agents, during fome part of their exiftence. However that be, we know that we are poffeffed of fuch a liberty, that we are capable both of doing right and wrong *£ and the Goodnefs of God anfwered* lie and, our moral powers fo conftituted, with Serm.' fuch a freedom, we cannot . help thinking, a HI. Very high privilege ; whereby we are raifed ' above the condition of many other, beings, and have the effential. foundation of noble enjoyments. Secondly, The human mind neceffarily appears to itfelf the caufe both of the moral good and evil which is done by it. When our hearts reproach us for doing wrong, we are confcious of no constraint, but that it was our own choice ; and we were furriifh.ed with all the defences againft it which we could expedt or defire as free agents, and which might have been effectual, if we had care fully ufed them, and duly exercifed- our rea fon. When our confciences approve ; us for having done right, we are fenfible that we acted with equal freedom, which is the very ground of inward Satisfaction ; and that no power is wanting to that . moral integrity which yields true felf-enjoyment. The mind therefore, I fay, appears to itfelf the caufe both of good and evil. The capacity is derived wholly from God, and is preferved by him; the particular determination is wholly from ourfelves ; only influenced, fo far as is confiftent with our free agency, by fetting before us fufficient motives to good : Yet the mind has a natural power of -making tz$ The principal Objections agaitift $ e R m. a wrong choice. We muft then be condemns _HI* ed by our own hearts, in charging the human conftitution as defective to the purpofes of virtue, and thereby of happinefs, and im peaching the goodnefs of its author ; fince we are confcious to ourfelves, that we are furnifh- ed with all which is ne_ef_ary,and know of no power that is wanting to our doing good arid efohewing evil. Thirdly, Whereas it is alleged, that Since God forefaw men would abufe their liberty j that they would pervert that which is right, and thereby make themfelves unhappy; good*? nefs feems to have requiredj that the occafiqa of fuch an abufe Should have been prevented* The anfwer, fo far as relates to the diyine prefciencej is, that it has no manner of in fluence on future events, nor does at all af- fedt the nature or the being of them. It ought not to be faid that things are future, or certainly will come to pafs, becaufe they are foreknown, but they are foreknown becaufe they are future. Events to come, as well as thofe which are prefent, or paft, are known ' to God, juft as they are in themfelves, and in their intire caufes. The whole feries of ne** ceffary caufes and effects is feen by his perfedt underftanding from the beginning to the end. What he has determined to do by his own power the Goodnefs qf God anfwer ed. %2j power is foreknown, as afcertained by thatSj_RMf determination. But the tranfgreffions of his HI. creatures, of which themfelves are the fole caufes appear quite otherwife : They are the actions of free agents, the futurity of which is no more determined by his appointment, than the adtual produdtion of them is effected by his power. As the bare knowledge of crimes prefent, or paft, .does not communi cate the leaft degree of their guilt, but may confift with a perfect abhorrence of them, and the tendereft compaffion for the offender, fp may the fore-knowledge of them when fu ture, unlefs fomething be omitted by -the prefcient being which was neceffary for pre venting them, and which was not only in his power, but fit and reafonable for him to do. Fourthly, It muft be acknowledged that, Strictly Speaking, it was in God's power to have prevented moral evil altogether. If a Si* nite intelligent being cannot be abfolutely im peccable, yet he certainly could have created moral agents much more perfect than men are ; given them a greater meafure of know ledge ;. fet the motives of virtue in fo ftrong a light before them, as more effectually to fe- cure their attachment to it ; and he could have placed them in. a ftate much more free from temptations, and confequently in lefs danger of I2S The principal Objections againft S'ERM.of making defedtion. Nay, as liberty itfelf HI. is the gift of God, depending wholly on his pleafure, he could have prevented the abufe of it by withholding it altogether, if nothing elfe was fufficient, or he could have prevent* ed the conjuncture of circumftances in which he forefaw liberty could be abufed. But the queftion is, whether goodnefs and wifdom re quired that/uch methods fhould be taken ; or rather, if upon the narrow view we have of the works of God and the whole fyftem of the univerfe, we can pretend to judge that the prefent conftitution, in this branch of k which relates to free agents, is inconfiftent with the wifdom and moral perfections of the fupreme Being ? Shall we take upon us to fay, that the order of the creation, and the ends for which it was made, did not require, or even allow that there fhould be fuch a rank of beings in it, conftituted as we are, with understanding, liberty, and moral affections, but capable of fin, tempted to it, and there by in danger of becoming unhappy through their own fault ? If we fuppofe one in a fupe rior condition of being, having an under- ftanding vaftly more enlarged than the human, and a more extenfive view of the univerfal fyftem, which comprehends many orders of created intelligencies with various degrees of per- ' the -Goodntfi of God anfwer edi 129 perfedtion and enjoyment; can we pretehd to Serm. affirm that it would appear to that mind in--* III. congruous in nature, that there fhould be fuch a fpecies of rational creatures as mankind-, with all the appointed weaknefs and imper*- fection of their prefent ftate ; or even that it would not appear a very proper part of the divine plan, neceffary to the beauty and har mony of the whole, variously related to the reft, and forming a fcene wherein the per* fedtions of the Deity are admirably displayed., and where good is the true character ofthe in tire Scheme ? But though fuch a fuppofition is reafonable, and fhews that our underftandings are too weak, and our knowledge too fcanty to comprehend this Subject ; confequently, with how little judgment men take upon then to cenfure the works of God, of which they know fo little ; we may confider the human conftitution, and our whole ftate of being in this world, with all the advantages and dif- advantages of it, in a way more accommoda ted to our capacity : that is, we may confi der it by itfelf, abftradtly from its relation to the reft of the univerfe ; and even in thatviewj it will appear no uneligible thing, and that thp good in it over-balances the ineonveni- ency which arifes from the danger that at tends liberty; Would not one who confi- Vol, II. I ders 130 The principal Objections againft Serm. ders the privileges of our nature, and the va- III. rious enjoyment which belongs to the gene- 'ral condition of men, together with that mea fure of perfection and felicity which we have- in profpect, if we duly ufe our own powers, and improve our opportunities, even though it be accompanied with the hazard of moral evil and unhappinefs, (which is only to be in curred by our own fault but may be avoided if we are not wanting to our felves, and we may reasonably hope, from the goodnefs of God, for all neceffary affiftance in order to it ;) would not, I fay, one think this ftate- in the whole, preferable to non-exiftence P And if it appears to us preferable, then it is to be ac knowledged good, to the praife of the au** thor's benevolence, notwithftanding its frailty and mutability ; and although, in the event, It could not reafonably be expected, but that fome of fuch an order of beings would fall in to Sin and unihappinefs. What has been faid on this, fubjedt is agree able to the explications given by the moft emi nent antient philofophers of the origin of evil. They attributed it, not to an indepen dent evil agent, nor to unqualified matter, (into which fome had abfurdly enough refolved moral defects themfelves,) but to what they called the necefjity qf imperfect beings". Meaning, that the Goodnefs of GoSanfwered. 131 that as all creatures muft necelTarily have fome S e r' m. degree of imperfection ; particularly, the fle- III. ceflary imperfedtion of created free agents m> plies that they may poffibly err, and act con trary to right, fo the placing them in fuch a poffibility is by no means to be imputed to any deficiency of wifdom and goodnefs in' God, but is the inevitable refult of their na ture and condition of being ; fo that if they fhould exiftat all conftituted as they are, it muft be in their power ta do wrong. For example, fuch a creature as man, compounded of flefh and fpirit, muft have a variety of af fections ; fome higher, and fome lower ; fome which determine him tp purfue the proper perfection of his fuperior faculties as the chief end of his being, and others which attach him to the inferior part of his conftitution, which muft alfo be preferved by his care, du ring the time appointed for its fubfiftence. Since then, there are fuch different tendencies in the nature of man, and liberty alfo effential to him, he muft be capable of adtirig diffe rently according to the different direction of his inftindts and affections ; and hifc acting al ways right could not be abfolutely fecured, or the poffibility of moral evil avoided, without fuch an interpofition of almighty power, as would import an effential change in his frame I 2 and 132 The principal Objections againft Serm. and his State. In other words, if the divine HL perfedtioris required that fin fhould be abfo-, ' lutely prevented, or not at all permitted, they - required that fuch a being as man in a ftate of probation, fhould not be created: Which fcarcely any considerate perfon will have' the hardinefs to affirm. Another confideration of great importance for our rightly understanding this fubject, and vindicating the divine perfections, is, that God" over-rules the moral evil which his pro vidence permits, fo that it becomes the occa7 Sion of good. Tho' he has laid us under an inviolable, law not to do evil that good, may come, (for the evil* we do, proceeding from corrupt affections, a profefs'd intention of good by the fame actions muft be an abfurd and utterly inconfiftent pretence ; nor have we any certain foreknowledge of the fuppofed good event, or power to bring it to pafs ;) yet is he under no Such restraint by the perfect purity and good nefs ofhis nature, but that he may fufferhis creatures, (fb far fuffer, as not to hinder them by an irrefiftible exertion of his almighty power,) to deviate voluntarily from the rule of right, intending to take the opportunity from their errors, of manifefting his wifdom and other attributes in a glorious manner, and, of producing effects in the whole beneficial to. his the Goodnefs qf God anfwered. 133 his creation. As the obligation of preventing Serm. evil muft be limited in the manner before HL explained, to what is fit and reafonable tp be done, without infringing the effential liberty of rational agents, (which is God's own rule of proceeding, and alfo the rule he has given" us for regulating our conduct towards our fel low creatures; for he has not allowed us under the pretence of restraining them from fin; to encroach upon their freedom,) (no manfufely imagines that charity requires or will juftify him in it ;) fo inftead Of being inconfiftent with the moft perfect redtitude and goodnefs, it is a great demonftration of both, and of wifdom, to turn the follies and faults of men, in the event, to an occafion of promoting virtue and public happinefs. Would it not be very commendable in any human govern ment, from/the very irregularities of fubjedts, in their _ own nature destructive, to take the opportunity of enacting wholefome laws, and forming ufeful Schemes, which, with the ten- dereft pity to offenders Should not weaken the public Securities, but tend more effectually to promote the common good ? There is in deed a great disparity between human govern ments and the divine in this reSpect, that their forefight of the behaviour of fubjedts is li mited and uncertain, and therefore it is not in I 3 theip 134 ffle principal Objections againft Sesm. their power, nor can they be obliged to take III. effectual meafures for preventing crimes: Whereas God knows all things future as well as. prefent with the greateft clearnefs arid cer tainty. But this does not alter the cafe fo far as it relates to the point we are now consider ing. For as his prefcience is not the rule of his actions, but his perfect reafon and the fitnefs of things ; fo on the other hand, the wifdom of human governprs and their goodnefs would be juftified, if they did foreknow future tranf greffions without interpofing to prevent them by any methods offeree, provided they could foreknow with certainty, and had it in their power to bring to pafs from fuch tranfgreffi ons, an increafe both of moral and natural good ;' which we are fure God actually does, in many inftances, and have reafon to believe he does it univerfally. We may confider then, what good the permiffion of moral evil appears to us in fact fubfervient to, at leaft the occafion of, and which1 it may reafonably be fuppofed that God intended. Firft, it is evident, that his own perfections arevarioufiy displayed in eon fequence of the fins of his creatures, and par ticularly of mankind. The perfect purity of his nature, or his averfion to evil, could not have appeared fo fully if evil had never been; 'the Goodnefs tf God anfwer ed. I35 been; nor his impartial diftingui'Shing juftice Serm. in rendering to all moral agents according to HL their works. And above all, his goodnefs by the occafion of fin Shines marvelloufly ; his patience is exercifed towards his guilty crea tures ; he Shows a defire to the offending works cf his hands, and is kind to the unthankful and the evil, at the fame time that he has an in dignation againft their crimes ; and pardon ing mercy, of which there could have been no notion in a ftate of innocence, appears now one of the moft amiable glories ofthe Deity. It may be juftly faid, that the whole human race, though by corrupting their ways they have greatly altered their condition for the worfe, yet they all continue in a ftate of trial, the objects of the divine goodnefs, which is not diminished by their fins, but exalted into pity; and that God has not left any pf them without witnefs qf his mercy, whereby they are invited to repentance, that they may be finally happy in his favour, tho' goodnefs has appeared in a distinguishing peculiar man ner to feme of them beyond others. If it be faid, that fuppofing this to be' true, that God has taken occafion from the fins of men to manifeft his own perfections the more illu- ftrioufly, it follows indeed that he has erected a monument to his glory ;, but how does it I 4 turn 136 The principal Objections againft Ser M.turn to the good of his creatures ? I anfwPrV HL that the glory of Gpd and the happinefs of the intelligent parts of the creation are infepa- rable ; and whatever manifefts the former actually does and was by him intended to promote the other. The difplays of his power and wifdom, even in inanimate nature^ muft be fuppofed to have been principally de signed for the benefit of rational beings in contemplating and enjoying it, for which pur pofes all the parts of the material world, known to us, are fitted in a wonderful vari-> ety. Much more the' exercife of the divine at tributes, (and efpecially goodnefs towards mo ral agents themfelves,) has a direct tendency to excite in them, and alfo in other intelligent be-t ings who are not the immediate objects of it, pious and devout affections, naturally accom panied with a high enjoyment ; and thereby to promote virtue and univerfal rational happK* nefs, more than in a different ftate of things < there could have been occafion for. Secondly, The permiffion of fin is fo over ruled by divine providence as to afford, by the confequences of it, an occafion for the va rious exercife of virtue; and thereby advancing the true perfection and happinefs of the hu man nature. Sin has introduced thefe cala mities and diftreffes into the world whiph- try th?. the Goodnefs of God anfwered. ^37 the integrity of good men, their patience, andSERM. confidence in God; and thefe are the finifh- HL ing and moft amiable parts of a beautiful mo ral character. But this was before particular ly infifted on. We may further obferve, that the paffions and frailties of men tending to animofity and difcord, are diredtly and im mediately the occafion to others of practi sing the moft excellent virtues : They are the eccafions of their exercifing forbearance, meeknefs, and the forgivenefs of injuries, all fum'd up in benevolence, the nobleft affec tion of the mind. Thefe virtuous difpofi tions, by thus varioufly exerting themfelves, are greatly Strengthened; and So the capacity of the mind for various rational enjoyments is enlarged. Every inftance of their probation, and the refolved vigorous exercife of them againft a contrary tendency or violent tempta tion, lays a foundation for farther improve ment in goodnefs, and brings a return of true and Solid pleafure; fo that from this ftate of infirmity and difcipline the mind naturally grows up to a more exalted virtue, and to an increafe of happinefs, which otherwife it could not be capable of. We know not in deed what room there might be for a diver sity of virtuous exercifes, even in perfedt in nocence, whereby good affedtions might be CQri* 138 The principal Objections againft Serm. confirmed, and the fatisfadtion refulting front HL them increafed. But we know that, in our prefent State, fome very important branches both of piety and charity are occafioned by the moral imperfections of men, as well as by fome degrees of mif/ery ; and that the prae* tice of thefe virtues eminently contributes both to private and public good. Whereby it ap pears, that good and evil are wifely mixed to gether, and fet againft each other in the con dition, of mankind, and that the permiffion of evil, (fo far as God does permit it,) is not un* worthy of the beft of beings ; fince his pro vidence over-rules it, in the event, to t£ie pro* moting of good, as an occafion of the moft various and illuftrious exercife of virtue, and pf adding a high relifh to the enjoyment whiph arifes from it. And Laftly, We may take the ftate of mankind, containing this puzzling appearance of moral evil, in another view, that is, as related to the reft of the rational creation; which, if it does not explain the difficulty, Shews tjhafc, in all probability, the re&fon why we dp not attain to a full and fatisfying folution of it is, that the fubject is above our comprehenfion, and that therefore the objection is founded not on evi dence, but ignorance. It is not unreafonable to fuppofe that the affairs of this lower world* (prin- the 'Gaednefs of God anfwer ed. 139 (principally thofe of its chief inhabitants, ) have Serm. a, relation to fuperior natures, and are exten sively ufeful to the whole fyftem of intelli gent creatures. That there are in the univerfe other fpecies of rational agents befides man kind, and above them, cannot well be doubt ed. When we confider the magnificence of the works of God; the vaft fabric in which he has difplayed his power and wifdom ; that there are other globes at an immenfe diftance from that where we dwell, and of incompa rably greater magnitude ; Who can imagine that they are all void of beings capable of ra tional enjoyment, and of celebrating the Cre ator's praife ; and that this little earth is the only habitation of intelligencies ? Now if there be a variety of particular fyftems in the moral as well as the natural world, and a di versity of adminiftration in the divine go vernment of them, they may have a mutual relation which we do not difcern, and the af fairs of one may anfwer purpofes in another, and in the whole, which may furpafs our prefent comprehension. As the ftate and fitu ation of diftant orbs render them ufeful to the earth, which may be alfo ufeful to them in a different way, all confpiring to make one re gular harmonious fyftem of material nature ; the like order may be, and we have reafon to .140 The principal Objections againft Serm. to believe there is eftablifhed, among the fe* HI. veral kinds of rational beings, which under different particular ceconomies, do all of" them together. make one beautiful and moral fy ftem. Who then that does riot comprehend the whole, can take upon him tocenfurea part? Can he pretend to judge, that this mixt im perfect State of ours is a blemifh in the univer fal frame, when he does not know how vari-" oufly it may- be related*, and. what purpofe! it may ferve in the kingdom of God, and what4 events may arife from it beneficial to the whole, in the fcheme of providence ? Nay, upon this view of things, (which is vaftly too large for our narrow understandings,) can we poffibly be Sure, that the permiffion of evil among men is not a neceffary part of the in tire moral conftitution ? This confideration may juftly filence the impious clamours of Short-fighted mortals againft the wifdom and goodnefs of God, fince it Shows that they really amount to no. more than this, that we cannot comprehend his counfels. And if we purfue our inquiries further into a future exi stence, where the laft punifhments are to be inflicted on men for their wickednefs, (which? our own foreboding thoughts naturally lead us to, arid the fcriptures explain it more fully . as a moft powerful argument to reftrain men from the Goodnefs of God anfwer ed. 141 ftom evil,) of that ftate We can, at prefent, Serm.. form but a very imperfect idea ; the notices we have of it being only fuch as are intended for our advantage during our probation. But we may be affured that the, moft exact mea fures of rectitude, wifdom, and goodnefs will be obferved in it. For if we have fuffici- ent evidence that thefe perfedtions are the true charadters ofthe active fupreme mind which governs all, it would be unreafonable not to allow that they Shall prevail every where and in every ftate ; and confequently, that the laft refult of all the divine difpenfations, compre hending the permiffion of evil, will be the greateft abfolute good. The fum of what has been , offered upon the fubjedt is, That God is not the author of moral evil, nor did he fore-ordain it in his everlafting counfels, as any part of his works: On the contrary, he always disapproves it as an irregular production, whereof the creatures themfelves are the fole caufes, and Hiredtly. op pofite to the effential redtitude of his nature. But as he permits it in time, fo far as not to prevent it by fuch extraordinary interpofitions of his omnipotence as would violate the free- agency of his rational creatures, (which free- agency is an effenrial part of their conftitu tion, 142 The principal Objections againft SERM.tiorij neceffary to their anfwering: the ends of HI* their being ; neceffary to their practifing vir tue, their attaining moral perfedtion and ra tional happinefs ;) fo he forefaW it from eter nity, and he chofe to execute that feheme of creation and providence, as in the whole abfo lutely the beft, upon which he knew that moral evil was unavoidable. We ourfelves1 plainly difcern that the permiffion of finadtil-' ally is, in many inftances, theoccafionof good; that it may be fo in manvmore inftances and; ways ; but we cannot comprehend them, be caufe we cannot fee the infinitely various rela tions of things in the univerfe. Indeed this', muft neceffarily be the cafe with imperfect understandings, that things muft' appear to them differently from what they really are. We may therefore conclude that the objection, as formidable as it may feem at firft, does not affect the dodtrine it is urged againft, which is otherwife fo well eftablifhed ; but that all the moft Shocking appearances of evil in the world, the oppreffion of innocence, the fuccefs of tyranny, thecovetoufnefs, pride, wrath, and fuperStition of men Spreading defolation throf the earth, — that, I fay, thefe, and other ap* pearances like them, may terminate in good. It has often been fo, and the conffderatioft '•of the Goodnifs of God anfwered. I43 of the perfect goodnefs and wifdom of Gpd, Serm. whofe 1 power is irrefiftible, fatisfies us thatit HL will be fo univerfally. And for the miferies of incorrigible Sinners in the other worlds they Shall be no greater, than what public or der, and the univerfal good of the rational creation, requires them to be, ' S E R» ( X44 ) SERMON IV. The Goodnefs of God explained and improved. Mark x. 18. There is none good but one, that is God. TH E moft important doctrine which our -Saviour afferts in the text, that God is good, which the fcripture con ftantly teaches,, (and indeed the very being of religion deperids upon it,) I have endeavoured to prove by the manifold and moft vifible fruits ofthe divine beneficence which are Scat tered over all the earth, among the number- lefs multitude of living things which are in it, and for which the liberal author of nature has plentifully provided, giving every one what is moft convenient for it, an enjoyment fuitable, to its nature and capacity ; particular ly, by the frame and conftitution of the hu man nature, made for various happinifs, and the adminiftration of providence towards mankind. And I have endeavoured to vin dicate The Geodneft' of God, 6cc. 145 ditate this doctrine againft the ' objections Serm. taken from the appearances of evil, both natu- IV. ral _hd moral, which are in the earth. The defign of the prefent difcourfe is jto explain this glorious attribute of the divine nature, and to fhew what is the application, and the practical improvement we ought to make of it. Now^ in order to understand the more di stinctly what is meant when we fay that God is good, or attribute that perfection to the Deity, let us, firft, confider the notion of good nefs in general. And here we proceed upon a Sure and clear foundation ; for fcarcely is there any thing of which we have a more diftindt idea, no fenfible being or quality is more eafily perceiv'd : The mind of man as readily diftirtguifhes between goodnefs and the contrary difpofition in a free agent, as we know the difference between black and white by our eyes, or between other opppfite qua lities by any of our fenfes. Goodnefs then, in the ftridt and proper Senfe in which we are now considering it, (not as comprehending univerfal redtitude, which it is fometimes ufed to denote, and which conftitutes the intire character of a good moral agent, )-fignifies be nevolence, or a difpofition to communicate happinefs. This is the plain meaning of the word when we apply it to man, or any other Vol. IL K intel- t/ft The Goodnefs of God Serm. intelligent being. A good man is one who IV. from an inward inclination exerts his power in doing good ; not who is the paflive instru ment or occafion of it, (which even an inani mate thing, incapable of ariy kind oflnten- tionmay be,) or who acting for his own pri vate intereft, and from merely felfifh motives, may be , accidentally ufeful to the public or to fome of his fellow-creatures ; but he is a good man who adts voluntarily and of choice for the benefit of others, and his inelinatiorj and his active powers terminate upon that as their proper end. In the fame fenfe, though in an infinitely more perfect manner, and higher degree, God is good ; that is, He is a being of kind affec tion, who from an inward principle of good will exerts his omnipotence in diffufing hap pinefs far and wide, in all fitting proportion, according to the different capacities of the creatures which are the proper objedts of good*- nefs, and according to the direction of his moft perfect wifdom. It is a very wrong no tion which fome have of the moral perfect tions of God, particularly his goodnefs, that they are high excellencies of his nature, not only fuperior in degree, and free from all in firmity, but wholly different in kind, from moral qualities in the creatures; having indeed an explained and improved. 147 an analogy to them, becaufe of their produc- Serm. ing fome fimilar effedts, but no otherwife at- IV- tributed to the Deity than as human paffions are, in a figurative and improper fenfe ; and in their real nature fo tranfcendent, that our understandings cannot form a diftindt con ception of them, fo that the words whereby they are expreffed, have no fuch determinate idea annexed to them as when they are ufed for the moral difpofitions of inferior agents. This has an unhappy tendency to deftroy true practical religion ; for it effentially confifts in an imitation of the divine moral perfections, and a fuitable affedtionate regard to them, to gether with the genuine fruits of it in Sincere obedience to the laws of God; all which muft be defeated, if our apprehenfions con cerning the moral attributes are uncertain. If when we fay that God is holy, righteous, true, and good, we mean only that he is fome- thing we don't know what, incomprehensi bly high and exceUent ; which produces, it is true, fome effects like thofe which the proper ties in men Signified by thefe words would produce, but of the inward principle itfelf in the fupreme mind we have no clear idea, — How can this be the object of our adoration, of ©ur reverence, Jove, and efteem ? We know diflindtly what the goodnefs of other agents is ; K 2 that 14s The Goodnefs of^God Serm. that it means a difpofition to do good to IV- others, or to make them happy; and this, in proportion to the degree of it, appears to us amiable. But if the goodnefs of God be not thefame, only more perfect in the principle, and more extenfive in the meafure of its ex ercife than it can be iri inferior beings, what is there in it to engage our affections and our gratitude ? How, again,- can we, according to this confufed and undetermined fenfe of the divine goodnefs, make it the object of our confidence, which is an effential part of religion ? And how can it be the rational foun dation of hope and of inward fecurity and peace to the human mind ? All our expecta tions of good, confidered as merely gratuitous, from any agent, are founded on the fuppofi- tion of a benevolent principle in him. But if benevolence in God be a quite different thing from what it is in other good beings/ fo that we cannot distinctly perceive what it is, how Shall we hope for any thing from him ? And laftly, how can we follow God as dear chil dren, and particularly, imitate his goodnefs (which certainly is a moft important branch of our duty, arid abfolutely neceffary to_ our pleafing him,) if we do not understand what his goodnefs is, or have not a determinate idea of it ? As explained and improved. 149 As I obferved on the fubjedt* of the divineSERM. univerfal rectitude, that the fcripture dodtrine IV, reprefented God as holy, and explained where in his holinefs confifts, is perfectly agreeahle to reafon, we may make the fame obfervation concerning the attribute of goodnefs in particu- lar. For the fcripture conftantly reprefents God as good, in the fame determinate fenfe in which other free agents are called good, tho' in a more perfect degree ; that is, it reprefents him as having a fixed difpofition to communi cate good to his creatures ; it teaches us, that his beneficence is the invariable principle from which he acts, the fountain from which real benefits are derived to us ; he is the father qf ¦lights, from whom every good and every perfect gift cometh down. Indeed the mind of man finds a difficulty in forming juft apprehenfions concerning the natural attributes of the Deity; our weak understandings are embarrafs'd in conceiving eternity and immenfity. But for the moral perfections, arid particularly this we are now considering, our ideas of them are as plain, pofitive, and determinate, as of any objects whatever ; So that we may argue from them, form our own expectations, and found our confidence upon them with cer tainty, and imitate them with underftanding. Only let us obferve in the K 3 Second '150 The Goodnefs qfGod Serm. Second place, That we muft take care not IV. to impute to the fupreme abfolutely perfedt Being any thing like human infirmity. There are weakneffes which cleave to our nature in every part of it, which accompany the exer cife of all our powers, even our moral capa cities, and beft affedtions. To understand this the better, and that we may avoid the dange rous error of attributirig any imperfection to the Deity, let us Confider that there are two great principles of action in the mind of man, benevolence and felf-love, which are really di ftindt, and form different ultimate ends, which we purfue without feeing, at leaft attending to any connedtion or dependence between them. Self-love determines us to feek private good, or our own happinefs : By benevolence we are inclined to purfue the good of others. And this every man who ferioufly reflects, will find in himfelf, though iri fome it is weaker, and in fome Stronger, according to the degree of men's attention to it, and of its vigorous cuftoniary ex ercife, whereby it is confirmed, and its power encreafed, the force of habit being added to that of nature. From this we gather, what are the ends of our being, I mean, for which Godor- dained it ; and they are, happinefs and ufeful- nefs. The gracious Creator intending that the individual fhould be happy, planted in every one explained and improved. \$i one felf-love, by which all are carried to theS erm. purfuit of that end; and he intended the good of the whole, and therefore united all men in the bond of benevolence. But thefe two princi ples have each of them particular affections and paffions belonging to them, in order to give them the greater efficacy in cafes which moft require their vigorous operation ; and to anfwer the circumftances of our prefent ftate. The general defire of our own happinefs is cool and difpaffionate, directing to a regular uniform courfe of action. But there being a variety of things neceffary or convenient for the prefent life which it would not put us upon Seeking, ufing or avoiding, with the difpatch and earneftnefs that is required, therefore this want is fupplied by particular appetites and paffions, attended with an uneafinefs fufficient to give them the needful force. In like manner, a common undiftinguifhingbenevolence which unites us to the whole human fpecies, nay to the whole fyftem of intelligent beings, in it felf a noble and very ftrong principle, yet is not fufficient to all purpofes in the prefent condition of mankind, considering the imper fedtion of our underftandings and other cir- cumftancest Therefore there are particular inftindts of the public kind planted in us, and many of them alfo are attended With uneafi- K 4 nefs, 152 The Goodnefs of God Serm. nefs to make them the more vigorous and *"- active. For example, the helplefs ftate of children requires a peculiar care ;s and there is a ftrong affection to them planted in parents, which puts them upon running the utmoft hazards and enduring extreme toil and pain, for the relief of their tender offspring. And becaufe mankind in this world are liable to, and fome of them actually fall into great dan gers and diftreffes, therefore have we the com mon, powerful, and painful inftindt of com- paffion exciting and determining us fuddenly to exert all our ability as the urgent need re-, quires. Itis here that we muft carefully diftinguifh, (as undoubtedly there isagreat difference,) be tween the goodnefs of God and men. The uni verfal, calm, and difpaffionate benevolence, we may fafely attribute to him in theftricteft and moft proper fenfe, having nothing in it but what is excellent and worthy of his tranf- cendent glory ; as the meafure of it which bur nature is adorned with, is in us the nobleft part of the divine image. But we muft not imagine that there is in the Deity any of the infirmity or uneafinefs, which in men accom panies particular kind affections : And when fuch affections are afcribed to him, as they fre quently are in fcripture, it muft only be un*** derftood explained and improved. 153 derftood in a figurative fenfe, by way of ana- Serm. logy, and we muft take care to remove from our idea of them, all the imperfections and pains which We know by experience cleave to human paffions, even- of the moft generous and beneficent kind. Thus, God is repre fented as our father, and as having a paternal tendernefs for us ; nay a greater, a more con tinually careful, and watchful love, than a mother has for her fucking child, which gives us a very high idea of his kindnefs.: But we fhould be far from imagining anything in him of the weaknefs or uneafinefs which at tends the affedtion of an indulgent earthly pa rent. His pity alfo is defcribed in very ftrong terms. Alluding to the exertion of that in- ftindt in the human nature, it is faid, that his bowels found for the diftreffes of his crea tures, and that he is afflicted in their afflic tions. But the meaning of all this is no more, than that his uridifturbed benevolence conti nually exercifed towards them, produces more perfectly the effedts which the tendereft hu man compaffion would produce, without the weakneffes and the pains of it. Thirdly, It feems to be a juft and neceffary eonfequence from what has been already ob ferved, that the goodnefs of God extends to all the proper pbjedts of goodnefs. We know; nothing 154 The '-Goodnefs of God SERM.nothing in ourfelves, nor can imagine any , IV. thing in moral agents to limit that general good-will, which muft always appear to us the glory of an intelligent nature. ,> We know nothing, I fay, to limit it, but particular at tachments, and partial diftinguifhing affec tions, which are very ufeful in Pur prefent State, becaufe of its indigence and weaknefs ; but they always carry in them the idea of im perfedtion, and are therefore not to be attri buted to the fupreme Being. From which we conclude, that wherever there are fit ob jects of good-will, and he knows them all, his good-will is exercifed towards them. And this, when we calmly confider it, raifes the divine beneficence high in our efteem; nor could that attribute in any other view, or fup- pofing it more confined in its exercife, appear to our minds fo amiable, and fo perfect. Now if the whole fyftem of beings that are the pro per objects of goodnefs, that is, which are capable of happinefs, be the intire objects of God's kindnefs and care, it follows, that as he is perfectly wife, and knows all the poffible relations, connexions, and dependencies of things, his beneficence, in conjunction with infinite wifdom, always determines him to do what is beft in the whole, or for the moft abfolute univerfal good. How can it poffibly be imagined but that the moft extenfive bene volence, explained and improved. 155 volence, in a being perfectly intelligerit, muft Serm. produce the moft extenfive happinefs, which IV. is its proper fruit ? And hence we further infer, ' that as in the prefent ftate of mankind, fome unhappinefs is mixt with all the good they poffefs ; as fome degrees of pain or uneafinefs may be neceffary to the greater good of indi viduals, and the fufferings of individuals may be neceffary to the good of the whole, or to a general and more extenfive good of many ; fo we may be fure that one or other of thefe is always the cafe in the divine adminiftration, though not being able to comprehend the in tire feheme, we cannot fee it in every parti cular inftance ; — We may be fure, I fay, it-is always fo, that when any individual creature fuffers, it is for the greater good of that crea ture itfelf, or for amore general good.' And ap plying this to moral agents, the principal ob jects of the divine beneficence, whenever they Suffer", as they do often by the hand of the righteous judge of all the earth for their faults, it is always either for their own amendment, (which is the greateft immediate good to them, and will end in their happinefs,) or elfe it is for a more public advantage to the moral world. What has been faid, reprefents God as ne ceffarily intending the greateft good ofthe ra tional creation; but that neceflity muft be underftood 156 'the poodnefs qf God Se r m. underftood in away confiftent with the moft IV. perfect free-*agertcy : It arifes not from a de fect of power or liberty; but from the abfo lute perfection of his moral attributes, and of his wifdom. There are fome things which are commonly faid to act neceffarily, as inani mate beings, (though properly Speaking they do not act at all.) So the fire burns, and the fun gives light ; and in beings endued with freedom, fome of their capacities are not the fubjedts of that freedom. Thus we ourfelves are confcious of liberty in acting ; but we. are confcious, at the fame time, that liberty doe§ not belong to all the powers of our natul our understandings are exercifed neceffarf! and perceptions arife in them independent of our own choice. In like manner, we mull conceive a difference between the natural- and moral attributes of the Deity : He is neceffa rily, not only immenfe and eternal, but om- nifcient; but he is freely juft and goodi: Thefe attributes belonging properly to his will, which is effentially free in its exercife, as the image of it is in the liberty of intelli gent creatures ; they exert themfelves not ne ceffarily, (meaning by that, independently on his own choice,) but voluntarily, which makes: them appear fo amiable, worthy to be praifed and admired,, as the virtuous inftindts of our- nature. explained and imfroiuM. 157 nature direct us- to efteem inferior free- agen ts, Se r m. who are beneficent and juft. Still however IV- it is as truly impoffible, (though for a diffe rent reafon,) that God fhould not be juft and good, or that he Should not exercife juftice and goodnefs, as that he fhould be ignorant or weak, or even that he fhould ceafe to be. The point now under confideration is cer tainly of the greateft importance to the pur pofes of practical religion, to direct our fenti- ments concerning the conduct of divine provi dence towards mankind, to regulate our affec tions to God, and our expectations from him. On the one hand, we are not to confi der the divine goodnefs, as if it were an un intelligent principle acting neceffarily, (which fuppofition tends to deftroy all true piety, all reverence and efteem of God, and gratitude to him ; and as he is a being of the moft per fect wifdom, and rectitude as well as benevo lence, we are not to entertain any expecta tions from him, but fuch as are worthy of his intire charadter, not to hope for any thing but what is reafonable and fit,, and what it be-, comes the wife and impartially righteous, as well as gracious governor of the world, to give :) On the other hand, fince the divine goodnefs is, and muft be exercifed towards all the proper objects of goodnefs, and in the beft 158 The Goodnefs of Gdd Serm. beft manner carries on the greateft abfolute IV. good or happinefs of the whole intelligent fy- ' Stem, it is evident that God does not adt to wards any of his reafonable creatures in the way of abfolute dominion. He is indeed ab folute fovereign, who can do whatever plea* feth him in heaven and earth, whofe power the united Strength of the creatures cannot re- Sift, none can ft ay his hand, or fay to him;, What dqft thou ? The inanimate part of the creation is under the fole command of his irrefiftible will ; he fpeaks and it is done, he commas^ ¦and it fiands faft ; but his will is always for good to the beings which are the objects of beneficence, that is, which are capable of hap pinefs. No other reafon can be affigned for bringing them into being, than that he was fo good as to intend the communicating of happinefs ; and there is no other end purfued in the whole of his government over them. As the good rulers of civil focieties, Sliled in fcripture Gods upon earth, are the fathers of their people, the true end, of their autho rity is only the public good, to which they fhould continually attend, and which they Should conftantly aim at in the exercife of their power, in inflicting punifhments as well as diSpenfing rewards, never adting from caprice, or a luft of domination, and merely to fhew their and improved. 159 their own greatnefs, which is unworthy of aSsRM., wife governor ; fo the government of the fu- IV. preme Law-giver and Lord of the whole world, of the goodnefs as well as greatnefl whereof the beft and the higheft civil autho rity is, but a faint image, is always invariably conducted by the fame rule, having no other defign than the greateft abfolute |good j never appointing any of his creatures to happinefs or mifery, as an arbitrary fovereign, and merely becaufe he will, but according to the moft perfect wifdom equity and goodnefs, and fo, as in the beft manner to promote the advan tage of the whole creation. Some expreffions ©f fcripture have been interpreted to a diffe-^ rent fenfe, and underftood as Signifying that God appoints men even to final happinefs and mifery, merely from an abfolute will, with out any confideration of their behaviour. Par ticularly fome expound thus thefe words of the Apoftle, Rom. ix. 20, 21, which are an anfwer to the foolifh cavils and complaints of men againft the equity of the divine govern ment over the nations of mankind ;—Nay but 0 man, who art thou that replieft againft God, Jhall the thing formed fay to him that formed it, why haft thou made me thus? Hath not the Potter power over the clay, of the fame lump to make one vejfel unto honour, and ano ther 160 The Goodnefs of God SERM.ther unto difh&nour? But this paffage has no IV- relation to the exercife bf God's authority, as judge in difpenfing happinefs or mifery to the individuals of mankind,*" in which the mea sures of equity and' goodnefs directed by wif dom to purfue the univerfal good, Shall-be ex actly obferved ; but it relates to nations, and s®ther great collective bodies of men, fome of -whom God raifes up, beftowing high privi leges upon' them ; and others he cafts down, .after., havirig permitted them to continue long in their wickednefs, abufing his patierili whereby his power and juftice appear the more eminently in their deftrudtion. The fub jedt there treated of, is the rejection ofthe Jews from the national advantages they poffeSfe#as the people of God, and the calling ofthe Gen tiles, which the Apoftle refolves into the So vereignty of providence, and justifies his do ing fo, by declarations of the old teftament concerning the difference God made between; Jacob and Efau, without any confideration of their having done good or evil, which decla rations evidently relate not to themfelves per- fonally, but to their pofterity. As in -all the workspf God thereis a beautiful variety; fome have higher, fome lower degrees of perfedtion, in which his wifdom and his fupreme domi nion are manifefted ; fo his providence makes explained and improved. i6r' a distinction among men with refpedt to gifts S e rm.' and Outward privileges : But he is good to all, IV. and will judge every one of mankind with the* 'moft impartial equity, according to the im provement they made of the talents commit ted to them, and their, obedience to the laws they were under. Laftly, The only principle from which we can conceive God adts towards any object without him, or towards any or all ofthe crea tures which derive their beings from him, is goodnefs. When we reflect upon ourfelves, (and it is by attending to our own powers and affections of which we are confcious that we take our rife to the confideration of, and form ing fuch a judgment as we are able to form concerning fuperior intelligent natures, and even the fupreme,) we find, as has been al ready obferved, two general fprings of adtion in our mind, felf-love and benevolence. Ail our particular defires, affections and paffions may be reduced to thefe two, and are comprehend ed in them. We cannot, I think, help judg ing after the fame manner concerning all other beings like ourfelves, that is all free-agents,' that they conftantly purfue either their own good or the good of others. For we have no notion of any other fprings of adtion than af- fedtions (or fome principles analogous to af- Vol. II. L fedtions to2 The Goodnefs of Gott S ERM.fedtions in us) which conftitute the ends Or* I V i rational action ; and no agent can have any ob ject of affection, but either himfelf or fome other being. Now, applying this to our con ceptions ofthe Dehy, and his manner of act- ing, we cannot imagine that he acts for him felf in the fenfe we are now fpeaking of; that is, that in any .of his works, or in any fact which terminates on other beings, he purfues his own happinefs, in fuch a fenfe as to im ply indigence, and that his happinefs depend! ' on fomething without him. A being whiofc 5s felf-fufficient, and abfolutely perfect and hleffed, and who was fo from eternity before any thing befides himfelf fubfifted, cannot want any thing to make him happy, and therefore cannot be fuppofed to defign the Supply ofhis own wants in any thing he does. What can any creature poffibly give him, or what can he receive from it ? He was perfectly Satisfied in himfelf, and in the contemplatioa and enjoyment of his own infinite excellen* cies from everlafting, and therefore muft be fuppofed to act towards all things without him, from a motive of mere goodnefs. It may be alleged, that as the Deity is in- terefted by his goodnefs itfelf in the affairs of his reafonable creatures, he has complacency in their happinefs, which is. originally his own explained, and improved. 163' gift ; he is pleafed with their good moral con- Serm.' duct, and that felicity which is the refult of IV. it, and the contrary is difpleafing to him; we can hardly avoid apprehending that his enjoy ment has fome dependence on their behavi our and their condition. For if we form our notion of the perceptions and Sentiments of other intelligent beings, by a regard to what we find in ourfelves, we do not know how to feparate the approbation of a good moral cha racter,- and the happinefs confequent upon it, from pleafure ; and the difapprobation of a bad character with a fenfe of the mifery that follows it, from fome degree of uneafinefs. It may therefore be fuppofed that God fore- feeing thefe oppofite events which muft dif ferently affedt him, for his own fake determin ed to choofe the one, and do whatever was fit for avoiding the other ; that is, acted not merely for the good of his rational creatures,. but for himfelf or his own enjoyment. If this reafoning be ever fo juft, it does not, nor ought to diminish' in our efteem the benevo lence manifefted in the work of creation, and the good communicated to the creatures. Is any being accounted the lefs beneficent be caufe he finds pleafure in his beneficence? Is any man the lefs generous and difinterefted in fu-pplying the wants of the indigent who h 2 can -64 The Goodnefs of God SERM*can be no way profitable to him, becaufe he IV- has, and knows before hand he Sliall have fatisfadtion in his liberality ? Much lefs can the complacency which the fupreme independent Being has in the manifeftation of his good nefs, be thought any diminution of that good nefs, or be ariy pretence for alleging that he acts from felfifh motives, as if he wanted any thing, the communication of good being the immediate end of his works, chofen for its own fake, and not from any indigence of his. Befides, the changes which happen in the condition of the creatures, their acting right or wrong, their being happy or miferable, fhould not be imagined to affect the Deity, tho' perfectly perceiving them, and perfectly pure and good, in the fame manner as they do good men, or any other finite good agents* They have, and cannot avoid having, new affections excited by events to them intirely new; pleafure arifing from prefent good, pain from prefent evil, which they had not while it was future.. But he to whofe mind nothing has any appearance different from what it had in his eternal fore-knowledge, poffeffes the fame unvaried tranquillity in all the viciffi- tudes of time. The whole feries of events, in the forefeen order, paffes under the obfer- vation pf his eye without any alteration or exci- explained and improved. 165 exciting any emotion itkhis undifturbed per-SERM« feet mind. He is capable of no furprife, no -painful fenfation of forrow frOm any cala mity, or of referitment againft any moral diforder, nor properly of joy, as that figni- fies a new fenfation of pleafure, from any good which arrives. All things which come to pafs are comprehended in the feheme of providence which was formed in his eternal counfels ; and as the appearances of evil were not Unexpected, they produce no uneafinefs. And the afore-appointed good iffue is the fub jedt of his everlafting, delightful, ferene con templation, not heightened by its arrival, as it is in weak minds, to furprifing and tumul tuous delight. Upon the whole, fince all the good that is in the creatures, natural or moral, is originally from God, and all the enjoyment to him which can be fuppofed td arife from it, is the refult of his own opera tions, always the fame and uninterrupted ; it may be properly called felf-enjoymerit infe- parable from his own perfections and the ex ercife of them ; and therefore the end of his works, is not the acquifition of felicity from other beings, but the communication of good to them, or in other words, the principle is benevolence. 1% 1 66 The Goodnefs qfGod Serm. It is Commonly fajd that the glory of God IV- is the end of the creation and of all his - ac tions towards the creatures. And if this be the meaning — that all his adtions, his forming the world, and his whole administration in the government of it, is worthy of himfelf, becoming the moft excellent and perfedt of all beings, and that his perfedtion s are mani- fefted in conjundtion, and in a beautiful har mony by all his works, itis juft, None of the divine attributes is exercifed Singly. As eternal power is clearly feen, . being underftood by the things which are made, the fame things manifeft eternal wiSdom ; and as goodnefs is evidently the character of God's government ofthe moral world, the moft perfedt redtitude Shines in it with equal luftre. In this fenfe, he is glorified in all his ways, and all his works ; and in his eternal counfels, he intended it fhould be fo. But if we enquire concerning the principle from which the fupreme Being adts in framing artd difpofing both the material and the rational creation, the former evidently fubfervient to the other, I think it appears from what has been already faid, that it can be no other than benevolence ; and confe- quently the end is no other than the commu nication of perfedtion and happinefs, which he diffufes through all the univerfe, in fuch mea fures, explained and improved. 167 fures, and with fuch variety, as at the fameSfiRM.1 time to manifeft his glorious power and wif- IV. dom. But though it may be faid, (in the fenfe juft now mentioned,) that the glory of God is the end ofhis works, and of his eternal purpofes, we fhould take care to. avoid another, and a very wrong meaning of that expreffion. Let it be far from us to entertain any fuch thought concerning him, as if he had any thing like the ambitious views of weak mortals, to raife monuments to his honour. The defire of honour is indeed an original defire in our na ture, and a very ufeful part of our conftitu tion; having a tendency to the Support of vir tue, and to the public good : But it carries in it the marks of insufficiency and dependence. The great God is therefore infinitely above the need of it; and it is beneath the high perfec-, tion of his nature to act from fuch a motive. We cannot, I think, but acknowledge in our hearts, that to act from a principle of pure difinterefted goodnefs, and with the fole de fign of communicating good, is more excel lent and amiable ; and td conceive thus of the Deity, is to conceive of him the moft highly and honourably, which is the beft rule we can follow in forming our apprehenfions con cerning him. It is true, God requires that L 4 his 1 68 The Goodnefs of God Serm. his reafonable creatures fhould make his glory- the end of their actions ; that they fhould ho nour him with their devout acknowledg ments, and the outward Signs of adoration, which will appear to themfelves a reafonable fervice, and what the beft principles in their nature diredt them to. But even this he re quires for their fakes, not his own ; and, the affections he has planted in their nature whereby they are determined to it, bear the plaineft marks ofhis goodnefs, for it is their moft delightful exercife, and affords the high eft enjoyment they are capable of. What has been faid under this laft head, Shews us the reafon of the affertion in the text, that none is good but God : Which is not to be underftood abfolutely, for there is real moral goodnefs in fome creatures ; but the fupreme Being alone is ejfentially and im mutably good, the fole original fountain of all goodnefs and happinefs. And this is pe culiar to him, that whereas from the limited condition of all other intelligent agents, it ne- ceSrarily follows, that their own happinefs muft be an object of their purfuit, and an end of their actions, (they feek it from God, and they receive it from him) he, having in him felf an underived fufficiency for his own un changeable bleffednefs, infinitely above the need, explained and improved. 169 need, or even the poffibility of an additionSERM. from any other caufe, adts purely and wholly LV- from a principle of benevolence. I come, In the next place, to confider what is-the proper application and pradtical improvement of this whole fubjedt. And, firft, we and all -intelligent creatures are indifpenfably obliged topraife God, to call upon our Souls, and all that is noithin us, to blefs and magnify him* This is a tribute which our own reafon, and the inftinct of gratitude planted in our na ture, will teach us to pay to him, as a kind and gracious benefactor. We cannot indeed but highly efteem a beneficent difpofition wherever it appears, though we ourfelves do not partake of the benefits which flow from it. What acknowledgments then are due to the univerfal benefactor, the original author of all happinefs, to whofe favour we our felves owe our being, and all the enjoyments we poffefs, and on whofe bounty all our fu ture hopes depend ? His compaffion to us is not leffened by the diffufivenefs of his libera lity to other beings : We are as much and conftantly cared for by him, as If we were the Sole objects of his care. And fince in an in finite variety of creatures, which are capable of enjoyment, not one is neglected, he gives to all that which is convenient for them, Thofe, whofe S?& The Goodnefs of God Serm. whofe faculties enable them to difcern his IV' hand fo freely opened to diftribute various hap pinefs, ought to join according to their feveral capacities, in celebrating the glory, of his be nignity. Particularly, as an affection for our own Species is natural to our minds, and inse parable from them, when we confider God as the common father of mankind, doing good to them, and leaving none of them without witnefles ofhis tender pity, He muft in that view appear very amiable to us, moft wor thy to receive our united thankfgivings, and honour. The narrow notions which fom-*t have of the divine goodnefs, as if it were con fined to a few while others no lefs capable are overlooked or rejected, and which tend to change the idea of the attribute, itfelf into that of arbitrary will, — Thefe notions, I fay-, feem to take their rife from the felfifh defires too prevalent in fome minds, of enjoying happinefs by way of peculiar property and di stinction from their fellows. But to a well* difpofed benevolent heart, the more extenfive beneficence appears, the more it is efteemed; arid there cannot be a more delightful object of its contemplation, than the mercy of God difpenfing its gifts freely to every individual of the human race, reaching out its unfpar- ing hand to fupply all their wants, and mak ing explained and improved. 171 ing no other diftindtion than what arifes from Serm. the different qualifications of the particular IV- objects, and what wifdom requires to be made for the greater advantage of the whole. This, which I hope has been fufficiently Shewn to be the juft way of thinking concerning the di vine philanthropy, challenges our moft affec tionate efteem ; indeed fhould raife it to the higheft admiration. And when we confider that the love of God is the only fpring of bur happinefs, indeed all happinefs ; and that he does good, not like needy creatures, who give hoping for fomething again, (the very beft of them, not unreafonably, nor to their re proach, Seek the continuance and increafe of their felicity as not immutable and abfolutely perfect .;)-— when we confider that the only principle of his actions is pure benevolence ; and his kind intentions terminate on the happi nefs of other beings, the greateft and moft uni verfal happinefs as their ultimate end; do not our moft exalted praifes, the utmoft gratitude of our fouls, fink far beneath what we muft acknowledge to be due ? What Jhall we ren der to the Lord for all his benefits ? What re turns can we make, which Shall bear any pro portion to the kindnefs of his unmerited af fection, or the fovereigri freenefs of his mercy, and the extent of its fruits, for both are not _7_ The Goodnefs of God Serm. not only unparalleled, but exceed our com* IV- prehenfion ? Surely it becomes us to celebrate his glory, and to offer him the facrifice of our thankfgivings, with fincerely willing and joy ful hearts. No one can imagine that the praifes of our lips only, or the mere external profef- Sions of gratitude;' are a fuitable or will be an acceptable acknowledgment of his favour. What goodnefs,— fuch unexampled goodnefsv firft of all demands, is true undiffembled and -Superlative love, which will naturally arife in our minds, if we carefully attend to the mo tives of love contained in the character of the object, and particularly his benignity ; and if we do not fuffer ourfelves to be diverted and "prepoffeffed by an immoderate indulgence of felfifh affections. Accordingly this is the fum of religion, to which the divine goodnefs is the ftrongeft motive, and as our Saviour calls it, the firft and great commandment ; * Thou Jhalt love the Lord thy God with all thy heart, and with all thy foul, and with all thy mind, that is fincerely, and conftantly. Secondly, The goodnefs of God is the pro per object of our reverence and fear, as well as love. Thus the prophet -j- Hofea defcribes the religion of the Ifraelites in the latter Days± after that long afflictions, and other methods ot * Matt. xxii. 37. -f Hof. iii. 5, explained and improved. 173 of divine inftrudtion fhall bring them to jufter S e r m. fentiments and better difpofitions, than thofe IV- which prevailed among them during their degeneracy, They Jhall fear the Lord and his^ goodnefs. Such a perfect character as that of the Deity, comprehending all moral excellen cies, and particularly glorious benevolence, calls for the moft awful refpedt of all atten tive minds : And an ingenuous heart will be afraid of offending him, for this very reafon, becaufe he is fo good, and will conceive an indignation againft fin on this account, that it is not only a difhonour done to the fupreme law-giver, but ingratitude to the beft bene factor. Who would not be afhamed of fuch bafenefs, as to provoke and affront one who is continually kind and beneficent even to the unthankful and the evil, and always heaping favours on the undeferving ? Thefe two prin ciples, the love and the fear of God, are the great fecurity of our duty, and will be the lafting fprings of Sincere obedience to his com mandments. The fcripture conftantly teaches us, (and it muft be very evident to the reafon of men,) that pious affedtions, gratitude and reverence to the beft of beings, are in vain pretended to, without the practice of virtue. This is the love of God, and this is his fear, that we do his will ; that we fulfil the works of 174 The Goddnefs of God SERM.of his law written in our hearts, and declane$» IV- in his word, by living foberly, righteoufly, ' and godly- in this world. And this confide ration of the divine goodnefs Shows the folly of fin, as well as ingratitude and bafenefs. For how unreafonable is it that men Should tranfgrefs thofe commandments which are given them merely for their own fakes, and to make them happy ? All the bad effedts of their difobedience and provocations muft fall upon themfelves. * Jf they fin what do thy againft God? or if their tranfgreffions be mutt tiplied, what do they unto him ? The fole in tention of his laws is their good; of which they may deprive themfelves by their wick- ednefs, but cannot affect his unchangeable happinefs, which has no dependence on any thing in their power. Thirdly, As to the goodnefs of God we owe our being, all the powers of our nature-, the privileges of our condition, and whatever happinefs we poffefs, fo it is the juft object of our affectionate confidence, and the only foun dation of our hopefor the future. What fe- curity can we, or any creatures have, that our exiftence and all the advantages and enjoy ments we have, Shall be continued, or our fe licity increafed, but that the father qf lights from whom every good gift comes down is with* out * Job xxxv. 6, explained and improved. 17$ but variablenefs or Shadow of turning. But Serm. let it be remembered, that we are not to enter tain expectations from the divine goodnefs, as if it were an unintelligent pronenefs to com municate benefits: It is-exercifed with freedom and the manifeftations of it are always directed by the moft perfedt wifdom. And Since the intire end which the good governor of the world purfues is the greateft abSolute good, or the higheft happinefs ofthe whole rational fyftem, it is unreafonable to expedt a profu- fion of beneficence towards every individual, in fuch a way, and upon fuch terms, as would be hurtful to the whole. But it ought not to be faid, that this renders our hopes with re fpedt to ourfelves utterly uncertain, fince we,not being able to comprehend the feheme of the divine adminiftration cannot conclude con cerning any particular fuppofable event, how ever-grievous it may be to us, or other indi viduals, that it is inconfiftent with the moft public good, and therefore our confidence in the moft perfect goodnefs, thus explained, cannot make us fecure againft it. For, befides that doing all for the beft, muft appear ami able to us in the fupreme agent, our minds neceffarily approve it, and we ought therefore to acquiefce in it with pleafure, it cannot be reafonably imagined that the extreme infup- portable 176 The Goodnefs qf God Serm. portable unhappinefs of individuals can be ne-* cefl'ary to the good of the whole, excepting one cafe which our reafon fufficiently instructs us to be aware of, and we have it in our power to prevent it. The cafe is this, we are fure that for God to make no difference between good and evil in moral agents, and to communicate as much happinefs to the vkiousand wicked as to the beft and moft virtuous, that this would not be for the greateft good of the world, but deftrudtive of it, as tending to take away the greateft encouragement to, and to fubvert the very foundations of virtue, which is the true happinefs of rational creatures : And therefore for men to pretend, that they truft in the good nefs of God, while they live in contempt of his laws, and perfift impenitently- in their wicked courfes, is the higheft prefumption ; fuch expectation of favour fromhim being con trary to the reafon of things, and the efta blifhed order of his government, and incon fiftent with goodnefs itfelf directed by wif dom, which requires that a diftinction fhould be made between the righteous and .the wick ed by the judge of the world, at fuch time, and in fuch manner as he ' fees fit, and that tranfgreflbrs fhould be punifhed for the fafety and benefit of the whole. But if we faith fully and conftantly adhere to our duty, and our explained and improvtd. tyf feur hearts do not condemn us, then have w-J e"on- Ser Mi fidence- towards God on a folid foundation] that IV. however; in the prefent ftate, all things come alike to all, and there is one event to the good and to thefinner, yet finally, and in the main, it fhall be well with the righteous, arid that hap pinefs is infeparably Connected with virt'Ue. It -amounts to the fame thing; if we Se this point in fbmewhat a different light;' arid •confider the prefumptuous ahd pretended hopes of impenitent Sinners in the mercy pf God, as incohfifterit with the riotioris which reafon, as well as the fcripture teaches us of his other attributes, his wifdom, his juftice", and the effential rectitude ofhis nature, which will not fuffer us to believe that he will al ways, and in the whole of his adminiftration; heap his benefits without diftiridtion ori the. righteous and the wicked; Nor is this any reflection on his moft perfect goodnefs, which requires to its"exercife a proper qualified object; As the Only object of power are things poffi- ble, and the only object of Wifdom are things reafonable and fit, -fo among moral agents; the only qualified objects of the divine .gdod- nefs, in the fenfe here Spoken of, that is ap probation, are the fincerely virtuous* Arid as the perfections of the Deity are exercifed in a perfedt harmony, infinite power never does, Vol. IL M jf tj% The Gfadnefs of God S ERM.Jt jnay be faid, cannot do, what is difagrte* IV. aDie t0 wifdom or to the moral attributes, fo *^*^ the moral attributes never interfere with each other : Goodnefs is not manifefted in fuch an undiftinguifhing manner, as to dishonour the righteoufnefs of the fupreme ruler. But of all Sinners they are the moft inexcufable, and have the leaft reafon to expedt the divine fa vour, who prefuming upon it, take encou ragement from thence to continue in their difobedience, who, as the fcripture ex- preSTes it, * Turn the grace qf God into lafci- vioufiiefs, and -j* becaufe fentence againft evil works is not fpeedily executed, therefore wholly fet their hearts to do evil. Such have reafon to expect a peculiarly Severe punifhment, and that, as Mofes fpeaks, % The Lord wiU not fpare them, who hearing the words of his law, hlefs themfelves, faying, we Jhall have peace, though} we walk in the imaginations of our hearts i or, as St. Paul teaches, || They who defpife the goodnefs and forbearance of God, which Jhould lead them to repentance, and perfiting in the hardnefs and impenitence of their hearts, trea- fure up to themfehes wrath againft the day of wrath, and revelation qf the righteous judg" ment of God* And, Laftly, * Jude Iv. f fccclef. via, n, £Deut. xxix, *9» 20* I Rom, ii, explained arid improved* If$ Laf-ly* We Should always eride_votir toS-jRM. imitate the divine goodnefs. That which is IV* the glory of the fupreme Being, and adds a luftre to all his other perfections, muft even in the inferior degree in which the reafonable creatures are capable of it, be the higheft ex cellency of their nature. And accordingly, beneficence is always regarded among men as the nobleft quality, as that which Signifies the moft perfedt character, and procures the moft univerfal efteem. * St. Paul, agree ably to the general fenfe of mankind, makes a diftinction between the righteous and the good man; the former is juftly valued, but the other appears much more amiable and pfaife- worthy. Arid as thus we Shall be perfedt like our heavenly father, arid obtain the approba tion of men, the confcioufnefs of having me rited it and of poffeffirig that excellent qua lity, always Shewing itfelf by its genuine fruits* will always yield the greateft inward peace and Security to our own minds. We Shall re-» fledt upon it with pleafure, and look forward to eternity with confidence, forGod will furely reward them who follow his example j who With Sincere affection purfue the great ettd of his own adminiftration, the univerfal happi* nefs, and are merciful as he is- merCifuU Ma ¦ •¦ SER* * Rom. v. t "8° ) SERM ON V. The Jufiice of God explained and proved. Pfalm lxxxix. 14. Jufiice and judgment are the habitation of thy. throne: JUSTICE has always been confidered by. wife men as one of the principal moral virtues. It contributes eminently to the univerfal good of mankind; for without it the peace and order of focieties could not poffibly fubfift, nor could any individual enjoy the pri vileges of his nature, and the advantages of his condition with, Safety. It is one of thofe qualities belonging to human difpofitions and actions which we neceffarily approve; and the things which are juft, always appear virtuous and praife-worthy . We conclude therefore, that juftice has the fan$%xr of God's own au thority, and is an effential part of his law of nature : And, Since we conceive in it an abfolute excellence every way worthy of his fupreme dignity The Juftice qfGod, kc] i&i dignity and glory, we attribute it to himfelf, S e r mZ and number it among his moral perfections. V. 'Tis true, there is a great difference between. the exercife of juftice,' and even the founda tions of it, in God and in men. For there be ing an equality among them ip their moft im portant interefts, they have all demands of right one upon another, and fundamental pri vileges not fubjedt to any human authority, which cannot be invaded without iniquity. Whereas no creature can lay him under any previous obligation, nor have an independent title whereby they may claim any thing from him ; ' for their verybeings, and all they have in pofTeffion or expectation, are his gifts. But fince it appears in his own conftitution, that there is an eftablifhed relation of perfons and things, and a fitnefs refulting frbm it that the condition of moral agents fhould be according to their behaviour, we may be fure he will preferve that relation inviolable, and always act agreeably to that fitnefs, or that the judge qfthe whole world will do right. This, has been ever received as an effential principle of reli gion : Indeed if it be denied, the foundations of piety are deflroyed at once, and there can he no fuch thing as a rational fear of God. It is elegantly expreffed and ftrongly afferted by Elihu, as a point wherein all men of un- M 3 derftanding j 8a The Juftice of God Ser M-derftanding are agreed,*-*** Far be it from God V. that hejhould do wicjkednefi, and from the Al? 'tnighty that he Jhould commit iniquity. For the work of a man fhall he render unto him, and caufe every man to find* according to his ways. Xeafurely God will not do wickedly* neither wiU thejjmighty pervert judgment. In difcourf- rjng on this fubjedt, I will firft endeavour to give you a true notion of the juftice of God, and to prove that it is an abfolute perfedtion of his nature. Secondly, to Shew, more particularly, in what ipStances it is exer- cifed. Firft, To Shew what is meant by the juf tice of God, and to prove that it is an abfolute perfedtion of his nature, Jn explaining the divine attribute of goodnefs, I obferved that it is thefole principle from which the fupreme Being acts towards the proper objedts of it ; that is, all fenfitive and intelligent creatures, and that it extends tothemaU,--That he being infinitely above aU indigence or the need of any thing from without to the continuance or jncreafe of his felf-fufficient,mQff perfect, and unchangeable happinefs, always exerts hjs power in forming and difpofing of things purely from a motive of benevolence, and with an intention npt to receive but to communi cate happinefs ;-*-**^nd that the intire adequate pb, * Job xxxiv. io, ii, 12. explained and proved. I 83 object of the divine beneficence Is the whole Serm. fyftem of living things ; to all which he does good in fitting proportion, according to their feveral capacities, especially the rational fy ftem or the moral world, for the univerfal happinefs whereof he conftantly provides in the beft manner, diffufing his bounty to each individual, under no other limitation than what arifes from the wife defign of fubordi- nating it to the moft public good. If this be fo, juftice can be no otherwife confidered than as goodnefs towards moral agents regu lated in its exercife by wifdom ; or, as wifely, and in the moft proper manner purfuing, not the private and Separate, but the united good of all intelligent beings. And indeed this is the worthieft, and moft becoming notion we can have, of the juft and wife adminiftra*** tion of the univerfal fovereign Monarchy, to which its low image, the idea of a good hu man government naturally leads us. Forthe chief, nay the fole end of civil authority being the good of the community over which it is appointed, and the good of particular perfons* whether magiftrates or fubjedts, fo far only, as it is confiftent with and fubfervient to that 5 all adts of power ought to purfue it uniform ly, and ought to be fo defigned by the per- fons with whom power is entrusted. What M 4 then rjB'4 fhe faftice of God Se R'm. then is the juftice of ahuman governor ? No-- V^ thing elfe than his promoting t6 the-beft of • ' his underftanding, the fafety and happinefs' of the fociety. Not only juftice is to be exercifed consistently with that defign,. bufcaffedtion to the public is the true principle of it, and the public good fhould be its ultimate end. The fole motive to the inflidting of neceffary pu nishment Should not be paffion, or a regard- to the fuppofed rights and honour of affronted® Majefty as a feparate intereft ; but the fame goodnefs of difpofition, or benevolence tothe* collective body; and defire of promoting the general "welfare, which in other inftances (where it can be fafely done,) produces effects) that give pleafure to all as far as they can reach, i without putting any one to pain. In like manner ought we to form our concep tions concerning the juftice of God. 'Having an unlimited dominion over all intelligent ber ings, he is inclined by the benignity of his nature to do them the' greateft good, and to promote their moft extenfive happinefs. But that fame benignity of his nature, exerts itfelf; freely with perfect wifdom, and therefore dif ferently, according to. .the diverfity of their conduct and circumftances ; it fhews favour or communicates pleafure to qualified objects, having for its ultimate end the producing of: the explained and proved. 185 the greateft monument of good. It with-SE-RM.1 holds favour, or inflidts punifhment on the V. particular unqualified objects of happinefs,. for the fame ultimate end, the producing of the greateft good. In other words, the divine juftice or righteoufnefs, (however it may be differently apprehended as a diftindt property, and it may be ufefully fo reprefented,) yet really is nothing elfe but his goodnefs directed to its exercife by infinite wifdom to purfue its proper end, the greateft and moft' abfolute good of all rational beings in the beft man ner, and with that diverfity in its adminiftra tion, which their different behaviour and cir cumftances require. We ought, above all things, to avoid im puting to the Deity infirmities and paffions like thofe we find in ourfelves, and which often corrupt the Springs of adtion, even mix ing themfelves with good difpofitions. I ob ferved before, in explainirig the goodnefs of God, . that befides the principle of benevo lence in the human mind determining it to feek the public happinefs, there are likewife. particular inftindts planted in our nature, not, felfiSh, but inclining us to aSfift_andvrelieve our indigent fellow-creatures ; fuch as com panion and natural affection, which are at tended with weaknefs and perturbation ; and thefe i86 The Juftice of Serm. thefe we ought not to attribute to God, cx- V« cept in a figurative fenfe and by way of ana logy. We have at leaft equal reafon to avoid* attributing to him painful and difturbing re- fentment, which often arifes in the human mind againft moral evil; which, fo far as it proceeds from the conftitution of nature and is faultlefs, feems to be intended as an exci tation to juftice. The fupreme mind is alto* gether free from what is Strictly and properly called wrath, and from the leaft degree of un- eafinefs, in difapproving the faults ofhis crea tures ; and when it is neceffary to ufe the chaf- tening rod, or even to proceed to the feve- reft punifhment, he does it with the fame un difturbed calmnefs, and the fame benevoleal difpofition, which is manifefted in thofe which we call adts of clemency and mercy-j This I take to be the true notion ofthe di vine juftice, fetting it in the moft amiable light, and reprefenting him as what he truly is, the beft qf beings. Nor does it give the leaft encouragement to fin by diminifhing our apprehenfions of its penal effedts. For furely it does not alter the nature of punifhment or abate its feverity, to fay that goodnefs requires it : But our judge muft appear to us the more venerable, when we confider him as not de priving any one being of the happinefs it is capable explained and proved. \%-j -capable of, but for a greater and more general S er m. good. To explain the exercife of this attri- V- bute otherwife, and reprefent it as ultimately y intending the honour of God, of his majefiy, and authority, as the end of his adminiftra tion, diftindHrom, and fuperior to the greateft good of intelligent beings, — This is to render it lefs intelligible,andlefs agreeable to the beftfen- timents of our minds. For they muft efteem that government the moft excellent and per fedt, which purfues the moft public happi nefs as its laft end, and not the glory of the Sovereign, as an intereft different and Separa ted from it. But however that may be, and fuppofing that juftice and goodnefs are to be confidered as diftindt attributes of the Deity, yet ftill they are infeparably joined together in his perfect moral character, and their inte refts never interfere, nor are they exercifed inconfiftently. Divine juftice is not fo rigo rous as to demand any thing contrary to good nefs ; nor is goodnefs fo indulgent as to require any thing which juftice does not allpw, no more than infinite power and wifdom towards each other, And it muft be remembered, that we have a clear and diftindt idea of juftice as well as of goodnefs, and of certain invaria ble meafures to be always obferved in the ex ercife of it j otherwife it can be of no ufe to the pur*** 1 8 8 . The Juftice qf God , S e r m. purpofes of religion, and regulating our mo* ral conduct with a refpedt to God. Hoftr can we either love or. fear, hopein, or avoid being ^obnoxious, to the juftice of God, and how can we imitate it in our -behaviour towards our fellow creatures, unlefs.we know what it is, and by .what rule it proceeds ? We are fure that the fupreme, righteous, and; wife ruler of the world, will preferve inviolall$ that order which he has eftabliShed; that he will conftantly and uniformly adt accorjfjig to. his approbation of moral goodnefs in his rational creatures, and his difapprobatiojJof the contrary. Tho' he may not during their trial fo. remarkably interpofe as a judge, in rewarding the virtuous and punifhing the wicked ; yet he has given all men fufficient reafon to believe that it fhall be fo, fome way, and at fome time or other, and to many has declared exprefly, that there is a time ap pointed in which he will judge the worldt in righteoufnefs. All this being clearly i and di- ftindtly apprehended by us, the divine < juftice is a proper and a determinate object of our efteem, reverence and fear. It. adds great force to the eternal laws which are given to men, written upon their hearts, to be the rule of their actions ; and is of great ufe as a glorious pattern to all mankind whereby their com- explained and proved. 1 89 j. . fcommon happinefs would be moft effedtually S e r m.1 fecured. But if -we do not know what the V. juftlce-of God is ; only have this confufed ge-; neral notion, that it is a high -trattfcendent,' excellence of his nature which we cannot comprehend, nor understand- how it will be manifefted, and what meafures iri his final di stribution to mofal agents the fupreriie ruler will obferve,— What influence can this have on bur tempers or behaviour ? / , •;-- - From what has been faid; it 'plainly ap pears, that God is, ' arid neceffarily muft be juft, or that juftice infeparably belongs to his character, and is an. effential perfection ofhis nature^ If it be included in goodnefs, as it feems to be, the fame arguments which prove him to be good- prove him alfo . to be juft. Indeed it cannot "be fuppofed with any pre tence 'of reafon > that thofe two qualities are feparable in any wife agent. If he is good, and^difpofedtto: promote the happinefs of others as far as poffibly he cari,*his underftand ing muft be very defective not to know that the impartial distribution of juftice is the moft effectual means of fecuring the peace, and the happinefs of focieties. -- On the other handj'iif he is thoroughly and univerfally righteous, he muft be good; for without good nefs, what is colled* juftice, degenerates into tyranny. I0& "The jofiice of God SERM.tyranny. 'Tis true, there may be V. a difference between a righteous and a gmd 'man j but in that fuppofition the former is a very imperfed?' charadter, and therefore the diftindHon cannot take place in the Deity,, whofe attributes moral, as well as naturd, are all abSbhately perfect. But it was never fuppofed, or can be fuppofed, that a man can be good with any tolerable degree of under- Standing, without being at the fame time righteous : The connexion is fo apparent-be- tween righteoufnefs and the moft univerM happinefs of rational beings^ which is the fu preme objedfc of goodnefs. But if we Should allow all the diftindfion between juftice and goodnefs which can* be allowed with any pretence of reafon, ftill we have certain evidence that God is a juft being, It muft be acknowledg'd j otherwife all rein gion and virtue are no more than infignificant words : It muft be acknowledg'd, I fay; that there is a real and effential difference between right and wrong, or moral good and evil. The fenfe of this is fo deeply engraven on our hearts, that it is impoffible for us not to dif cern it ; and not to efteem the intelligent be ing who adts according to that difference! and difapprove the contrary character. Is it then poffible for us to doubt whetHe. the moft per* fed explained and proved. igi fedt of all intelligent beings is juft or unjuft?SERM. Whether he, who difcerns all things, and all V. their differences and relations, fees that right is preferable, and in itfelf more excellent than, wrong, and will adt accordingly ? Is it poffible for us, when any moral agent deviates from the rule of righteoufnefs, not to impute it ei ther to a defect of underftanding or of power, or to fome corrupt affection ? But none of thefe caufes of error can be imagin'd to affedt the fupreme Being, perfedt in knowledge, inft-> nite in power, and uncapable of being milled by any temptation. He has no iritereft of his own to ferve by iniquity ; his authority is derived from no fuperior, nor is he account able to any. Of whom can he be afraid that he fhould pervert judgment, or whom can he be Studious to pleafe, that he fhould be biafe'd by partial affection, fince all are > equally his creatures and fubjedt to his difpofal ? He has laid us under the ftridteft obligations to righ teoufnefs, how then can we imagine that he is unrighteous himfelf ? To this purpofe is the reafoning of Elihu, on the fubjedt of divine juftice, and it feems to have great force, * Who hath given him a charge over the earth, or who hatb difpofed the whole world? If he Jet his fyart upon man ; if he gather unto himfelf hisJUrit and his breath, .all fkfh Jhall perifh to gether, * Job xxxiv. 13, 14, 15, 17, 18. Tgz The Juftice of God Serm. gether, and man Jhall turn again unto duftl Shall even he that hateth right govern-, and wilt thou condemn him that is moft juft ? Is it fit to fay to a King thou art wicked, and to Princes ye are ungodly? How much left to him that accepteth not the perfons of Princes, nor regardeth the rich more than the poor, for they all are the work of his hands ? I come in the Second place, to Show more particularly, in what inftances the divine juftice is exer- cifed. And here we muft confider the true charadter of the Deity, which is that of th| fupreme moral governor of the world. Sup- pofing the idea of juftice in general to be fet tled, that it is rendering to all their due, the practice of it muft be different, according to the different relations and conditions of the perfons between whom it takes place. It re quires a man to preferve inviolated the rights of another man over which he has no au thority ; to render a fuitable recompence for fervices ; to fulfil contradts, and to make refti- tution for wrongs. But the righteoufnefs of a ruler confifts in distributing to all fubjedts rewards and punifhments, according to the known, at leaft Sufficiently promulged laws of the fociety. And the righteoufnefs of God, who can be confidered in no other capacity than explained and proved. 193 than that of the fupreme univerfal ruler of all S e r m. moral agents, confifts in rendering to them according to their works, including their af fections, intentions, motives, and every cir cumstance neceffary to a true eftimate of their moral rectitude or evil, which are all perfedt- ly known to him. In the divine adminiftration, which com prehends the whole extent of Created exift ence and the entire feries of events, there is a vifible relation between life and the courfe of inanimate nature : The latter being fo directed as to anfwer the purpofes of the other, by impreffions on its organs of perception, and by exciting its active powers, fo that there is apparent ceconomy in the conduct of the ani mal ftate ; and fuperintending providence by the difcipline of pleafure and pain arifing from fenfible objects, determines living crea tures to purfue the ends for which they were made. But in the government of moral agents, whofe life is capable of greater variety, as well as fuperior kinds, of enjoyment; and of oppo fite unhappinefs ; the like difcipline being ap plied to higher purpofes, that is, pleafure be ing connected with virtue, and pain with moral evil, obtains the character of righteous. Upon this view, we may confider as includ ed in the exercife of divine juftice, all in- Vol.JI, N Stances 194. The Juftice of God S ERM.ftances-m which, (whether by extraordinary ^" interpofition, or by the eftablifhment of na- •. .ture in its ordinary courfe,) providence testi fies an approbation of moral rectitude, caufing natural good to fpllow it, and difapprobation of vice and iniquity, by making pain of any kind the eonfequence of it. But thefe are fo various that they Cannot be enumerated. Not to mention furprifing events, (which have been before obferved to carry in the judgment of all men, (who own a Superintending provi dence,) the vifible marks of rewards and pu nifhment,) there are undeniable tendencies and effects in the ordinary adminiftration, and refultingfrom the prefent conftitution of things, which favour virtue and difcountenance wickednefs. Who, that attentively confiders the general condition of mankind in this world, can queftion the truth of Solomons obfervation,* — * That length qf days isin the right hand of wifdom, or religious virtue, and' in her \ left hand are riches and honour. Tem perance, induftry, and the focial virtues, are naturally productive of health, reputation, and riches, which contribute to the long and eafy enjoyment of life ; whereas ficknefs, poverty, infamy, and fometimes untimely death, are the apparent effedts of luxury, idlenefs, fraud, and violence. If there is an intelligent- being at * Prov, iii. 16. explained and proved. Yqp at the head of nature, who guides all the mo- Serm.' tions and' operations of inferior caufes ; who V. framed the human conftitution, and preferves ' its powers in their natural exercife ; who form ed men into focieties, induing them with fo cial difpofitions, and directing the exertion of them to their proper ends ; can it be doubted but he is a friend to virtue, and an adverfary to moral evil ? Or that thefe are indications of righteoufnefs, as the Character of his govern ment ? Again, if we look into the interior part of the human frame, and obferve how its powers operate, considering it as the work manship of God, we Shall fee yet clearer ma- riifeftations of his juftice; in the Stricter and rnore neceffary connection which there is be tween virtue and pleafure, and between moral evil ahd pain. No fooner wC'are confcious of any good affection exerting itfelf, than a pleaf- irig fenfation arifes in the felf-approving mind, even before the compleated virtuous adtion, which increafes the pleafure, becaufe the good affection then has its full effect. On the other hand, inward Shame, arid felf-torment- ing reflections neceffarily aCcOmpariy a cori- fcioufnefs of immoral difpofitions, and grow With them in every ftep of their progrefs, and all their bad effects. For proof of this, the proper appeal is to experience, and every N 2 man's 1 96 The Juftice qf God Ser m. man's .heart will witnefs to him that it is true,' V« unlefs a long courfe of profligate wickednefs has destroyed his natural - fenfe of right and wrong ; in which cafe human nature is vifibly depraved and loft' to all rational felf-enjoy- -ment. The ways therefore of wifdom are,, by the unalterable appointment of God, ways of pleafantnefs, and all her paths are peace:. The contrary, are ways of Sorrow and mifery.' And here is a farther inftance of a juft moral. government in nature, or of the divine righ teoufnefs, adding a Sanction of rewards and punifhments which executes itfelf, to the law which is written in the hearts of men. But Still it muft be acknowledged, that tho' thefe are inftances of the divine juftice, and particular methods by which it is exerci- fed, yet it is not fully manifefted in them. The observations which have been made on the common courfe of providence do not hold univerfally ; the beft men are not always the moft prosperous in the world, tho' virtue tends to profperity. Skknefs, poverty, and reproach happen often to the good and to. the bad pro- rnifcuoufly; nay fometimes true religion is the very caufe of grievous fuffering from the hands of wicked men. And even what may more properly be called the Sanction of the law of nature, the inward fatisfadtion and peace which explained and proved. 1 97 which accompanies a confcioufnefs of virtu-SERM.1 ous integrity as its reward, and the "anguifh which attends men's felf-accufing thoughts as the prefent punifhment of their fins, even this does not appear as one would expect the re fult of a judicial proceeding fhould do. It rifes and falls, not always in exact proportion to merit and demerit; but men have it in their power to make it more or lefs fenfibly felt. Sometimes good men thro' their own weak- nefs and inattention, have not all the enjoy ment of their own Sincerity which they might have ; and bad men, by increafing their wick ednefs, harden themfeivesinto an infenfibility, and leffen the feeling of their own fufferings for it. We muft therefore conclude, that the prefent ftate of this world, -tho', it is not without ftrong intimations of the divine juf tice, yet it is npt the proper fcene for that attri bute to dilplay itfelf fully in ; and that God has appointed a future time wherein he will judge men, and all other moral agents, in righteoufnefs, rendering to them all accord ing to their works. From what has been laft obferved, we have a Satisfactory ; anfwer to the objections which are commonly made againft the equity of the divine government. Some difpenfatioTJs pf providence carry at firft view an appear- N 3 ance- 198 The Juftice of God Serm. anqe of being favourable to the wickednefs V< 0f men, and of feverity againft true piety and virtue. The covetous, and ambitious profper in wicked devices for increafing their wealth and power by methods of deceit and cruelty; while the innocent are caught in their fnares, and fall a prey to them : Sometimes the moft eminently virtuous are the moft barbaroufly ufed. The anfwer to all which is, that we ought not to make a judgment concerning the divine adminiftration by fingle unconnected events ; for it is an intire feheme comprehend ing the whole feries of events. And therefore^ as in other obvious cafes, a fyftem is not rightly underftood, nor a true judgment pronounced upon it merely by feeing and considering its unrelated parts, but by diScerning their mutual relations ; So to a right judgment of this moral feheme, it would be neceffary to fee the remoteft iffue of things comprehended in it, which being above the reach of human underftanding,particular difpenfations, (which are only parts ofthe great defign,) muft be but very imperfectly underftood by us, and it would be extremely rafh to pronounce them inconfiftent with wifdom, equity, and good-. nefs. We know by experience, that fome events which at firft were fhocking, and feem- ed to be very grievous, have afterwards ap peared explained and proved. 1 o g peared in a quite different light, not orily juft, Ser m. but wifely meant for good. We may well fuppofe it to be fo in other cafes, to the end of which our knowledge does not reach. But when the myftery of God Shall be finished, when the great plan of his providence Shall have its full accomplishment, then, and not till then, fhall the divine moral attributes be perfectly vindicated, to the conviction of all rational beings ; all difficulties relating to this Subject cleared up, and the objections Silenced which Short-lighted mortals now make, but which really have no other foundation than in their own ignorance ; at prefent the ways of God are to us unfearch&ble, and his judg ments paft. finding out. This however We •know, and it ought to fatisfy us, that fince there are plain difcoveries of a ruling intelli gence in the univerfe which formed and dif- pofes all things in it; fince the fupreme Being is the natural governor of all his creatures, and the moral governor of all rational agents ; fince from the conftitution of our own na ture, and by convincing arguments drawn even from the prefent adminiftration, it ap pears that he is on the fide of virtue, and that he is juft and good; fince thefe things are fb, his juftice fhall finally, and in the whole, ' be fully manife-fted for the good of his crea- N 4 tion. -200 .The Juftice qf God Serm, tion. Let us, next, fuppofe that mankind V- are now in a ftate of probation, (which is a fuppofition in all refpedts worthy of the wif-, dom of God, and not inconfiftent with any ofhis perfections, and we have great reafon to believe it is fact,) when we confider the weaknefs and imperfection of the human ca pacity, both intellectual and moral, and the furprifing improvement rit makes by due ap plication and exercife, (which deperids princi pally on the mind itfelf,) and when we conf?- der the circumftances of our ftate exactly fit- •ted to the defign of trying us, and giving the opportunities of making progrefs in knowledge and virtue ;— -Allowing this fuppofition, I fay, it is evident that the appearances of our pre-. fent condition are juft fiich as they ought, or as in reafon they could be expected to be. That is, it was not reafona'ble to think that divine providence Should interpofe any otherwife than it now actually does, not by difpenfing to all men enjoyment and, happinefs of all kinds, or pain and mifery in exact proportion to the good and evil of their difpofitions and beha viour, (for then their ftate would not be pro bationary;) but by affording them fufficient means of virtue, yet leaving them at liberty to ufe them or not, or giving ftrong intima tions, but not an intuitive knowledge Such as Should explained and proved. '£ o i Should, neceffitate their affent or attention, that S e r m," -God is a lover of moral rectitude in his crea- V. tures, and will fupport its intereft. . If it be ' fo, and the principles before-mentioned be true, the eonfequence, I think, is very plain, that God will distribute rewards and punifhments to every one^of mankind ; and the juftice Pf his government requires him to do fo. This is all the . length that our unaffifted reafon can carry us in the knowledge of a fu ture divine retribution. In what manner, at what time/ and with what folemnity God will judge the world in righteoufnefs, muft be unknown to us without a revelation : And fo muft the nature and circumftances of that State to which men Shall be adjudged ; any farther, than that it Shall be well .with the righteous, and ill with the wicked, or. that in general, the former Shall be happy, and the other unhappy. As the human mind is natu rally capable of great variety in its condition, and of paffing- thro' (and we have reafon to believe, nay certainly that it actually , does pafs thro') Several Stages of exiftence ; during it's continuance in one ftage, the knowledge. it has of another is very imperfect. Some have imagined that the appearances of our pre fent fituation could not be accounted for any Other way fo well, as by the fuppofing a pre- • exiftence 202 The Juftice qf God SERM.cxifterice of our fouls, and thofe appearances to be the conferences of their behaviour in that ftate. But this is only conjecture^ the fuppofition appears to reafon poffible, and but barely fo. We have a very familiar inftance, known to every one, of an important change in the State- of the mind, tho' it is only a gra dual and progreffive change, that is, from infancy to mature age. How different are the notions, the exercifes, arid enjoyments of a child, and a grown man ? And how imper fect are the views which the mind in its firft mature condition, has of manly, that is, of rational and virtuous employments and plea fures ? Like this is the difference (and fo St. P'aul'vtvy fitly makes the comparifon *) be tween the prefent and future ftate, with re fpedt to the fentiments and iriiprovements of the mind, tho' the effential powers are the fame, and will remain for ever ; and it is but' a very imperfect notion we have now, of what we ourfelves Shall be hereafter. We think, and reafon, and fpeak but like children concerning the affairs and entertainments of that vaftly fuperior life to come, in compa rifon with which the prefent is only an in fancy of being. This however, whieh is di- rectly to the prefent purpofe, we muft con clude, * i Cor. xiii. u. explained and proved. 20* elude; > and our idea of the divine juftice ne-S erm. ceftarily leads us to it, that the condition of V. every particular perSon Shall be according to his works or moral improvement in the proba- tion-ftate, without excepting one individual, and without regard to any other confideration. And not only fo in general, but the meafure or degree of future happinefs fhall bear an exact proportion to the degree of virtue attained in this world ; and the meafure of punifhment will bear an exact proportion to the degree of moral evil in the temper and practice of men here ; and in other words, the laft and deci sive judgment of God, and every particular fentence pronounced by him, will be impar tial and equitable. Both thefe characters are included in the very notion of juftice, and muft be underftood to be meant when we at tribute that perfection to the Deity. Impar tiality is fo effential to righteoufnefs in judi cature, that refpeit of perfons is the very thing me.ant by corrupting or perverting judgment. And for equity, (confifting in the proportion of degrees determined by the fentence of a judge, between merit and rewards, and be tween guilt and punifhment,) this is fo far implied in the idea of juftice, that every in stance of deviation from it muft be imputed to a defect of that quality, or elfe to a defect of 204 The Juftice of God Serm. of wifdom or power. Now it is certain, that with God there can be no partiality. For as all creatures originally derive their being from him, eVery capacity in their nature, and every, .good in their conditionis his gift, there could be no regard to one more than another. And thro' all the periods bf their duration-nothing can be done by any of them, no ufe made of the powers he beftow'd Pn them, which can alter his difpofitions and purpofes towards them : None indeed which canpleafe him ex cept the irhprovement of thofe powers to the proper ends appointed by himfelf, that is, no thing which can miflead him from'the rule of right or abfolute impartiality,' and no caufes can be imagin'd which render the divine judi cial proceedings unequal or deficient in the. proportion of juftice. For as he has no un equal partial affection towards his creatures, and thefe can be nofufpicion ofhis departirigfrom uhbiafs'd. integrity, fo it is impoffible any the leaft circumftance which enters into the merit of moral actions, < Should be hid from his un derftanding; or that he fhould not exactly dif-: cern the precife degree of goodnefs or evil which is in them. And in the whole moral ftate of every individual agent it is equally ab- furd to fuppofe, that -his adjudging and effec tually applying a proportionable reward or pro- explained and proved. 20 C proportionable degree of punifhment, fhould S e r m. be hindered thro' his own impotence, or by V- the refiftance of any oppofite power. As I have taken notice before, that the doc trine of the fcriptures concerning the divine moral attributes is perfectly, agreeable tothe dictates of reafon, we may make the fame ob- fervation here. The declarations of the fa- cred writings, importing that God is no refpec- ter of perfons,. are fo many and fo exprefs ; they are delivered with fuch clearnefs, and in culcated with fuch earneftnefs ; it is fo much infifted on as a foundation never to be de parted from in our judging the divine proceed ings, and in forming our expectations from his fupreme tribunal, that no Christian can have any doubt concerning this truth, or the leaft reafon to imagine that his own, and every other perfon's final condition, will not be de- termin'd according to it. The righteous judge of the world will have no confideration in judgment of any man's perfon or outward State and character -, of his nation, family, or religious profeffion; whether he were beauti**- ful or deform'd, noble or ignoble, rich or poor, learned or unlearned ; whether he were Jew, pr Gentile, profefs'd Ghriftian, Mahometan, or Pagan ; but he that feared him and wrought righteoufnefs in his ftate of trial, Jhall be ac cepted 206 The Juftice of God Se RM.cepted with him. He that did his will ftncere" ly, according to the knowledge he had of itj ' or might have had by a due improvement of the opportunities afforded him, fhall be ap proved. He that occupied faithfully and dili gently the talents committed to, his truft whe ther they were more or fewer, Shall be pro- portionably rewarded ; but all the workers of iniquity, of whatever denomination they were, Shall be finally rejected. Again, the Scripture as conftantly teaches, that not only-' rewards, and punifhments fhall be impar tially diftributed in the ' future State, as men- were good or bad, but that their condition of happinefs and mifery in the other world, will- be in exact proportion to the degree of their Sincerity, zeal, and diligence in welldoing** here, and to the meafure of their finfulnefs. There fhall be a difference between the re ward of a prophet and a righteous man ; and he that fincerely does the very loweft offices of charity to good men, Shall not lofe his re ward ; and he that foweth Jparingly, in works of virtue and charity, Jhall reap sparingly; but he that foweth- bountifully, fhall reap alfo bountifully *. In proportion to the improve ment which every one takes of his talents', fo fhall his recompence be. As the celeftial bodies Shine with an unequal Splendor, for one \ far * 2 Cor. ix. 6. explained and proved. lo*j ftaf differs from another in glory, fo alfo is the Ser m. refurrection qfthe dead *. On the other hand, V. the punifhment of finners fhall be unequal; that degree of unhappinefs, and no more, be ing allotted to every one which bears an ex act proportion to their offences. That -ffervant which knew his Lord's will, and prepared not himfelf, neither did according to his -will, Jhall be beaten with many Jiripes : But he that knew; not, and did commit things 'worthy of Jiripes, Jhall be beaten with few ftripes. For unto whom soever much is given, qf him Jhall much be re quired ; and to whom men have committed much, qf him they will afik the more. > Here, indeed, there is a difference between the jufiice and goodnefs of God, not with, refpedt to the prin cipal and the ultimate end, but the manner of exercife and manifeftation. He communicates good very liberally to his creatures, but un equally. His manifold wifdom, and manifold bounty are manifefted in the variety of his gifts, which he beftows with- fovereign free dom* Who can pretend to call him toaccount for the unequal diftribution of that whereof he is, and can only be confidered as the abfo lute Lord and Proprietor ? There is no pre tence of injuftice,but a great difcovery of wif dom; power, and goodnefs, in his creating various kinds of beings, with different degrees* of * 2 Cor. xv. 41, 42. f Luke xii. 44, 48, 2o8 The Juftice qfGod SERM.of perfection, and capacity of happinefs: V. And parallel to that is his making distinctions among individuals of the fame kind, (fuppofe men,) by giving to fome greater, and to others leffer abilities of various forts, which are the foundation of unequal happinefs. So he di stinguishes men by the gifts of nature, the out ward favours of providence, and religious pri vileges : So he made a difference between the posterity of Jacob and Efau, calling the for mer to the privileges of his peculiar people, from which the other were excluded. But the exercife of divine juftice is directed by another rule ; its allotments of natural good and evil always bear a proportion to the mo ral quality of the difpofitioris and works of men, exactly eftimated by infinite wifdom ; and renders to them according to what is pro perly their own, whether it be good or evil.. To reprefent God as acting arbitrarily iri hjs government of mankind, ufing fuch power as the potter does over the clay, making one vef- fel to honour, and another to difhonour, mere ly becaufe he will ; that is, ufing fuch power in awarding, or in appointing- and determine ing to award to them final happinefs and mi fery, this is to deftroy the true notion of his juftice, in effect to deny it, and thereby to weaken the fecurity of religious virtue. Let explained and proved. 2.0 g Let us now confider what is the proper Serm.1' application to be made of this important prin ciple both of natural and revealed religion/ Firft, as the final iffues bf the divine judg ment are of all'events the moft momentous to us, (for it afcertains our greateft happinefs or mifery, fo as no power can prevent it, no wifdom can provide againft it,) this dodtrine teaching us by what rule that judgment will proceed, and what meafures will be obferved in it, at the fame time teaches us how to form our expectations from it. Men are naturally anxious about their condition hereafter ; no thing can afford greater contentment to their minds at prefent, than the well grounded hope of future happinefs; but how is that to be at tained? Our ftate is to be determined by the fentence of a righteous judge; according as our works are good or bad. And therefore it muft be the greateft vanity, and the higheft prefumption, for men to expect happinefs hereafter, whofe hearts accufe them of wick- ednsfs' deliberately committed and obftinately continued in. Surely the ftate of that crea ture muft be very defperate, and very deplo rable, whofe hope depends" on the Almighty's perverting judgment in its favour. But men deceive themfelves by fondly imagining that fomething elfe will be accented inftead of in- Vol. II. O tegrity 216 The juftiee qf God S ERM'tegrity of heart and purity of hands ; that an V. external denomination, a religious profeffion, ^"V"^ a partial obedience, or a purpofe of future amendment, will recommend them to the fa vour of God, which is really to fuppofe that he is not a righteous judge. On the other hand, the man whofe heart does not condemn him has confidence to wards God, becaufe he is a perfectly juft go vernor, by whom no Service fincerely per formed to him, nor inftance of refpedt. to his commandments, will ever be forgotten. Un lefs this were known to be the character ofthe judge, and that the meafures of righteoufriefs will be obferved by him in judgmerit, np man could have any rational confidence. He might take his chance in a capricious adminiftration; but the only foundation of reafonable hope is, that distribution will be made with impartial equity. It is certainly becoming frail creatures, and whofe hearts aecufe them of many moral defects,, to ftand in awe of the divine juftice j and, as St, Peter exhorts, to pafs the time of their fojonming in fear, if they call on the fa ther who, without refpect of perfons judgeth all nien *. But Still a Self-approving mind is na turally feeure; fupported by this perfwafion* that right {hall -finally prevail in the univerfe;. and therefore looks forward, without conster nation/ * JE*pk. i* 17. explained and proved. 5 if nation, to the laft refult of things, when allSERM. irregularities fhall be redtified, when the proud V; Shall be no more prosperous, nor innocence oppreffed, but all men' fhall receive according to their deeds done in the body, arid not ac cording to their outward adtioris orily but the prevalent affections and purpofes of their hearts} for * every fecrit thing Jhall be brought into judgment, 'whether it be good or bad. Secondly, The confideration of God's juf tice to be finally manifested in appointing the condition of all men according to their works*, fhould teach us patience under the difficulties of our prefent ftate. Though the ways of providence are now involved in obfcurity which is impenetrable to human knowledge; and in our broken view of its all-wife proceedings fome events have an appearance quite contrary to righteoufnefs, the laft judgment will fet all thefe feeming inequalities right. And to them who endure perfecution for confeierice fakej this is a great Support of patience, that it isj as St. Paul fpeaks *, a righteous thing with God to recompenfe tribulation to. thofe who trou* ble them ; and to them who are troubled a final happy reft, when he, jhall be glorified in the fol iation ofhis faints, and take vengeance on theni who knew him not, nor obeyed his laws. It is often grievous to good men; that their charac* O 2 ters; * EccL xiu i|- t -ffief. is 6; 2- 1 a The Juftice of God SERM.rers, (which may be numbered among their V' moft important interefts in this world,) fuffer by wrong human judginent, both in the forms of public authority and private cenfure. But there lies an appeal to a fuperior righteous tri bunal; and with minds fupported by a confci oufnefs of their own Sincerity, it may well be accounted a very fmall thing * to be judged by men, feeing.he that finally judgeth is the fu preme, infallible, and juft Lord. This con sideration however, fhould prevent the rafh judgments of men; fhould make them "cau tious in their proceedings even where they have a rightto judge; and reftrain the liberties they top often take of reproaching their neighbours ; especially of judging the motives and inten tions of their hearts, which is God's preroga tive, for he only -j** will bring to light the hid den things of darknefs, and make manifeft the counfels of the heart, that every one may have that praife and recompence which is juftly due to him. ¦ Thirdly, God in his juftice, as well as his other moral perfedtions, is the beft example for us to imitate, as far as the frailty, of our nature will allow. It is our glory as reafona ble creatures to be capable of imitating him ; and as our conferences bear as full teftimony to the rectitude of this as to any other part, of his * i Cor. iv. _. f i Cor, iv, 5. explained and proved. S13 his law written in our hearts, we muft be felf-S e r m." condemned, and therefore unhappy, in adting V. contrary to it. It is true, our fellow-creatures v have demands of right upon us which no other beings can have upon the almighty maker of all things ; and therefore our fatisfying thofe demands, is a doing juftice which cannot properly be called an imitation of him. But Since there is an apparent equity refulting from the relations of perfons and things, to which the fupreme Ruler has a regard in his admi niftration. This is a ftrong motive to our go verning our conduct by a regard to the fame equity, even where our condition being effen- tially different, our acts of juftice are no way parallel to his. And especially, the exereife of human authority fhould, as exactly as poffible, follow the pattern of that perfect righteoufnefs which governs the world. Prin- ces are called Gods upon earth, their power -duly exercifed being the neareft refemblance ofthe divine univerfal dominion. But if their power degenerates into tyranny, if under the colour of authority they opprefs their fellow- ¦creatures, they are then guilty, not only of the greateft injufticelo men, but the higheft ¦dishonour to God the fountain of all lawful authority, * by whom, kings reign righteoufly and princes decree juftice, arid to whom human O 3 jifui' * Prov. ViiL -15, 48 1 4 The Juftice of God S, erm. usurpations, the perverting of judgment, and V- violence, are no otherwife to be attributed* than the moft malicious adts of the wicked- eft beings, the devils themfelves ; that is, they are permitted by his providence for the trial of men's virtues, oj for the punishment of their tranfgreffions. Sipce he who is the abfolute 'Sovereign of the whole world, ac countable to none, never acts arbitrarily in the government of his creatures, but always with perfedt equity, how dare ambitious mortals, , (who * Jhall die like men, and fall like the ty rannical princes which have gone before them,) enflave and opprefs their fellow-mortals, who in the main privileges of human nature are equal with them, and Shall ftand upon a le vel with them before the fupreme tribunal ? Shall they govern by arbitrary will, or by ca price and pafllon, inftead of juftice ? Surely fuch encroachments on the rights of huma-T nity, which are under his protection, and Such indignity to his own government, cries aloud to the righteous Gqd for vengeance ; and to refill its deftrudtive exorbitances by reafon, and force under the conduct of rea*** fon, is not only juftified but laudable, nay ftridtly required by the principle of piety to-; wards God, as well as benevolence to mankind. I * Pftl. Ixxxii, 7. explained and proved. 2 15 I have now finished my intended explica-SfcRM* tion of the divine moral attributes. They might, indeed, have been confidered much more largely, and diftinguifhed irito a greater variety. Mercy, and grace, and patience are fometimes reprefented, (and very ufefully,)to practical purpofes, as diftindt perfections of the Deity. But if We confider them as pro perties of the divine nature, analogous to the different fprings of moral action in the hu man mind, (which is the only way we have of forming our moft accurate notions concern* ing them,) it is plain thofe laft mentioned, are really the fame, diverfified only by the manner -of exercife or manifestation, and by the condition of the objects. The grace of God is, his favour to. t\iz undeferving, to rea fonable creatures who were obnoxious to his" difpleafure by their offences ; or favour mani fested beyond what they could have had any aflurance of according to the original disco very ofhis will, and terms of their acceptance. To his goodnefs they owe their being, the continuance of it, and whatever happinefs they poffefs or hope for. But as their reafon muft teach them to expect future bleffings from him upori the condition of Sincere and perfevering obedience to the law of their nature, a, fenfe pf guilt Shakes the foundations of their con- O 4 Sidence. *2i6 iThe Juftice of God Serm. fidence. In this cafe favour continued, or of fered, is grace; for that fuppofes the object to be both finful and miferable to fuch a de gree as greatly to magnify the compaffion which iriterpofes for its relief. And the pa tience of God, is the lenity of his government manifefted in his fufpending the execution of judgment, that Sinners may have the oppor tunity of repentance, thereby to prevent their deftrudtion. But in all this variety of opera* tion, the principle is the fame, divine benevo lence; which Shines the more glorioufly (be caufe it appears moft pure and difinterefted) in the miferies and diftreffes, the- guilt and obftinacy, of the creatures towards whom it is exercifed,, Iri like manner the truth qfGod in the mo ral fenfe, (comprehending veracity or Sincerity in his communication with other intelligent beings fo as not to deceive them, and fide lity in fulfilling his promifes,) this does not appear Strictly fpeaking to be a diftindt attri bute. Indeed as veracity is to the human mind a beautiful moral object, (we cannot but approve it, and difapprove the contrary as odious and deformed,) it is very natural to afcribe it to the Deity as a branch of his per fect moral character; which is not to be un derftood in this fenfe, that in all the know ledge explained and proved. 217 ledge we derive from him, (and it is all the Serm. knowledge wehave,) things are ftill reprefent ed as they really are in themfelves, and as, he fees them. The contrary .is evident. Theideas we have by our external fenfes, (of which God is the original author,) are not complete repre- fentations of the nature of material objects ; nor do our faculties feem to be fitted for Com prehending the effences of any beings ; and confequently, Athe knowledge which God communicates does not reach fo far. But it is obvious, that ftncerity does not require any perfon to make known to others all the truth which he himfelf knows ; (it were impoflible that an infinitely intelligent being fhould do it ; ) but only to difcover the truth which they have a right to know in purfuance of their mutual relation, or to prevent their falling into errors which may be . hurtful to them. Now God can be under no previous obligation tb his creatures. All the good they poffefs, and the farther good they hope for, proceeds folely from his bounty ; and therefore their reafon able expectations that he will not miflead them to their hurt, or fo as to fruftrate the de fign of his own beneficence, however juft thefe expectations be, (arid indeed they are more juft and certain than thofe which are founded on the demands of ftricteft right from their fellow- 2i8 The Juftice qfGod, Sec] SERM.fellow-creatures,) yet they -^ really have no V. other foundation than this, that his favour will be manifefted to fuch beings confiftently and uniformly, in carrying on his original kind intentions concerning them : In other words, the truth of God is nothing elfe but his goodnefs exercifed towards intelligent be ings of imperfect underftandings, In a way fuitable to their nature and condition. After the fame manner muft be underftood that other branch ofhis truth, faithfulnefs ; which really means no more than the immutability of his goodnefs, or elfe it may be confidered as included in juftice. So fidelity is com monly underftood as included in the righte oufnefs of men ; and according to either of thefe views, it is comprehended in the di vine attributes already explained. SER- ( 2'9 ) SERMON VI. The Divine Perfections incompre hensible. Job xi. 17. Canft thou by fearching find out God? canft thou find out the Almighty to Perfection 1 OF all objects to which the human Serm. mind can engage its attention, the VL Deity, his being and attributes, juft ly claims the firft place ; there is no other fo excellent, none fo important to the high eft purpofes of our exiftence and our happi nefs. We cannot avoid obferving, that of things which occur to our thoughts, the idea of fuperior excellence accompanies fome upon a comparifon with others. As the external fenfes diftinguifh between pleafant andunplea- fant in their objects, and the internal fenfe perceives a difference between the beautiful -and deformed, fo the underftanding not only Separates truth from falfhood, but difcerns a dignity in fome beings and fome qualities be yond 220 The Divine Perfections incomprehmfible. Serm. yond others. It is not poffible for a man toy VI. confider inanimate" nature and life, the brutal , arid the ration^ powers, or virtue and vice, with a perfect indifference, or without pre ferring one before the other in his efteem; and the idea of a difference in the degrees of their perfection as neceffarily arifes in his mind, as that of a difference in their being. The objects or properties to which we natu rally attribute excellence, have been juft now hinted ; they are intelligence, active powers, and moral rectitude. The being to which thefe characters belong, is preferred to another flip* pofed to be without them ; and as they ad-* mit of various degrees, our efteem rifes in pro portion to the meafure in which we conceiv^ any being to be indued with them. Now thefe are characters of the divine nature in. the higheft perfection. God is not only intelligent active, holy and good, but he is infinitely fo and he is the original caufe of all the affec tions, whereby thefe characters are formejl in any degree, or may be attained,- in every other being. Befides, we diftinguifh, the ob- jedts of our knowledge and attention, by thf relation they have to our felves, and their con nexion with our happinefs. However enter. taining Speculation may be to fome minds, every one muft acknowledge, that thofe things' are' The Divine Perfections incomprehenftble. zzi ire the moft worthy of our inquiry, and our'SERM. rational powers are the moft properly ernploy- ed about them, which nearly affect our own ' intereft ; and we cannot be ignorant of or un- attentive to them without great disadvantage and danger to our higheft enjoyment. But if the doctrine concerning God and his perfec tions be true, — if there is fuch a being, omni potent, perfectly wife, our maker, preferver, and fupreme Lord, — if we have to do with him in fo many ways, and there arifes fuch a variety of obligations to him running thro' the whole compafs of our being and its affairs, in order to attain its true ends and our greateft happinefs, nothing can be more manifeft, than, that this claims our regard preferably to all other fubjedts which we can turn our thoughts to ; and for thefe reafons it is moft juftly recommended to, our moft ferious and affectionate meditation. But there is an objection, or a prejudice, againft the truth of this firft and fundamen tal principle of religion, (at leaft againft our allowing it that room which is pleaded for in our careful inquiry and consideration,) taken from the difficulty, indeed incomprehenfible- nefs of it. The object, 'tis alleged, is too big for our faculties ; our minds lofe them felves in the contemplation of it, and, inftead of 222 The Divine Perfections incomprehenjible. SERM.of having clear ideas and certain knowledge; are involved in the utmoft bbfcurity and con- 'fufion. How can we affirm any thing to be true which we do not comprehend, or as fome affect to fpeak, not at all understand ? Hu man reafon is fo unequal to the comprehend Sion ofthe Deity, or even forming any right judgment concerning him, that where by Strong prepoffeffion the belief of his exiftence has obtairied, men's notions of his nature and attributes have been monftroufly abfurd, de structive of all religion and virtue, whieh is the profeffed practical ufe and improvement Of that belief This was evidently the cafe of the heathen world ; but fome of the more in- quifitive utterly denied the principle itfelf as Unintelligible* Is it not wifdom then to em ploy our intellectual powers in inquiries more level to their capacity, rather than embarrafs them in perplexing intricacies, by afpiring to' the knowledge of abftruSe points quite out of our depth, and perhaps deceive ourfelves into a conceit of knowing what We really do not know, that is, have no diftindt ideas of; the eonfequence of which may be disturbing fears and fcruples, with other, unhappy effects of fuperftition ? To fet this matter iri a clear light, and remove the objection or prejudic. Which has been nientiohed againft men's be-* lievirig The Divine Perfections incomprehiiifible. 223 lieving or attending' to the foundations of re- S e r m» ligion, I will, firft, confider how far and in VI, what fenfe the divine nature and perfections furpafs our underftanding, And, Secondly,, offer fome confiderations to fhow, that their incomprehenfiblenefs is no juft reafon againft our believing and attending to them, So as to influence our affections and diredt our pradtice*. Firft, Let us confider how far, and in what fenfe the divine nature and perfections furpafs our underftanding. The meaning is not,' that we can have no idea at all of the fupreme abfolutely perfect and independent being ; Such an affertion as that differs nothirig from atheifm. It is impoffible we fhould believe the exiftence of any thing whereof we can have no idea, or, which amounts to the fame thing, we are not to imagine there are contradic tions in the notion of a Deity, which we are notwithftanding to admit or our inquiries. into them muft be filenced, under the pre tence of his being incomprehensible. For a notion which includes a real contradiction in it, is indeed a notion of nothing at all ; which however men may give it a name, yet it is without any fignification of truth, which the human underftanding, upon examining it, can poffibly give an affent to. But this is far from being the real cafe with refpedt to the im* 224 ' ffl*e Divine Perfections incomprehenfibte. Serm. important fubjedt of our prefent confideration For furely no creature that has the idea of per fection, and is capable of abftradt thinking, can be uncapable of forming the idea of abfolute perfedtion, or of an abfolutely perfedt Being, which is what we mean by the Deity. What is there in it Shocking to. human understand ing ? What, irideed, that the weakeft of men, if he attends, cannot eafily perceive, or that the fevereft inquirer can poffibly apprehend to be inconfiftent ? It is certain, fome very confufed notions, nay grofs abfurdities, have; been put into the definition of God, and re ceived by the unthinking generality of man kind in many fucceffive generations. But" it may be fafely fubmitted to the unprejudiced reafon pf every man, whether the idea of a being abfolutely perfect, and altogether free from any thing which'can be truly called an imperfection, be not as natural and intelligible^ and as far from the leaft appearance of contra-* didtion, as the idea of a being whofe powers and perfection are limited, which we are fure adtually exifts, for we are confcious that it is our own condition. Indeed, the idea of ab-; folute perfection feems to be original in our minds, and prior to that of any lower mea fures. It is the ftandard to which we, at leaft tacitly, refer, when we eftimate the various degrees The Divine Perfe0ions ihcamprehenfible. 225 degrees of perfection and imperfection in infe-S e r m. rior beings. I. do not mean the particular and VI. relative perfections of individuals, belonging to the feveral fpecies, (every one of which has its own ftandard,) but there is a gradation of the kinds themfelves, the inanimate, the vege table, the fenfitive, and the rational, one Still rifing above another in the Scale of being; and our thoughts naturally afcend to, or ra ther feem to have pre-conceived abfolute per fection at the top of all, by comparifon with which, and in gradual abatement of it, we judge other things to have their different mea fures of perfection and imperfection. But, when we fay God is incomprehen sible, the meaning is, that though we have a clear and diftindt idea of an abfolutely per fect being, fo far that there appears no con tradiction in it, and we have a fatisfying proof of his exiftence, yet we do not fully under stand his nature and the extent of his perfec tions. Experience has taught us to make a difference between difcerningthe exiftence and fome properties of things, fo as to apply them to ufe, and comprehending their natures. One inftance of this is in the curious pro ductions of human art ; the external appear ances and effedts of which are feen by- the moft ignorant perfon, and perhaps fill him Vol. II. P with 226 The Divine Perfections incomprehenftbU. Serm. with amazement: But theinward compofitiorv VI. the fituation, and movements of the parts, the caufes of thofe appearances, and the effence ©f the work, are intirely unknown to him. Another inftance, common to all mankind,; is in our knowledge of nature. Our fenfes perceive the exterior face of corporeal beings; our reafon and obfervation enable us to under- fland many of their properties, and relations, and ufes. But there is an internal conftitution upon which thofe properties, and relations, and ufes depend, which no human underftanding is able by fearching to find out. The moft learned philofopher, any more than the un- fkilful vulgar, cannot penetrate into the fe- cret nature and caufes of the life, the fenfa tion, and felf-moving power of animals, the growth, the various beauty, and fruitfulnefs of plants ; nay, nor into the effence of the plaineft inanimate body, or into the caufes of its cohefion, and its gravity. In like man ner, we may eafily apprehend the difference between underftanding that which may be known of God, becaufe he has manifested it to us, his exiftence, and his perfections, dif- covered by their effedts, in the creation-, pre servation, and government of the world ; be tween this, I fay, and comprehending his ef fence, his eternity, immenfity, and the infi nity The Divine Perfections mcOmprehenfible] 527 nity of his poWer, knowledge and other at- S e r m. tributes. VL I propofed, in the next place, tp Shew, that the incomprehenfiblenefs of the divine nature and perfedtions, is no juft reafon againft our believing and attending to them, fo as to influence our affections, and direct our practice. And one important confideration to this purpofe has been already insinuated } namely, that we do not comprehend the ef fences, nor confequently all the properties of other beings, concerning the exiftence of which and fome of their properties, powers, and ufes we can have no doubt ; and which we regard as real, and, in various degrees, im portant to the ends of life. If our faculties do not enable us to know the intimate na ture of any thing, not even of the meaneft infect, or of the moft contemptible pebble, ho w< can we pretend by fearching to find out the original caufe of all things, and under stand the Almighty to perfection ? And if we cannot comprehend the effences of thofe be ings which we are beft acquainted with, and whofe exiftence is matter of the utmoft cer tainty, (which is really the cafe ofthe human •underftanding with refpedt to man himfelf; for we are confcious that we do exift, that we perceive, remember, defire, will, and be- P 2 gin fc:2 8 The Divine- Perfections incomprehenfibk. Ser M.gin motion, but what the nature of thatper- VI. ceivirig, active, felf-confcious thing in us is, we ' do not know ;) if it be fo, how can we com prehend God our maker ? There are certain bounds fet to Our know ledge beyond which, it cannot pafs. As it is derived from a fuperior intelligent caufe, the capacity and means of attaining ' it, are li mited to the particular purpofes for which he > has appointed them. Of this we may be convinced by attending to our own ideas, and the manner in which they are excited : They reach no farther than the fenfible qualities of objects without us, and the tranfient percep tions and acts of our own minds. Ofthe ex ternal objects themfelves we have no other no-, tion but this confufed general one, that they are fomething, we do not know what, called fubftan'ces, and fuppofed to be the fubjedt of the qualities we perceive, or which have the power of exciting fenfations in us : And of the rriind itfelf, (by reflecting on which we have. ideas of another kind,) our notion is, that it is a different being or fubftance, as little underftood as bodies are, which is the fubjedt of the perceptions, and has the power of producing the actions, which we are con fcious of. Thus, the real intimate nature -of beings, material and immaterial, is alike unknown The Divine Perfections incomprehenfible . 229 unknown to us. The wife author of ourSERM. intelledtual powers has formed them to an fwer the ends, to which our conftitution is adapted. He has given us fuch a knowledge of corporeal beings as may render them ufeful to, us in life, and he has given Such a capacity of knowing himfelf, and of knowing ourfelves, as may direct us to act the part affigned to us> in the creation, and attain our proper perfec tion and happinefs. But our understandings are not fitted, at leaft in the prefent State, for a full and thorough comprehenfiori of any thing, not even theJeaft of God's works, far lefs of God himfelf. By men's not considering duly thefe narrow limits within which their intellectual acquirements are confined, and not being con tented with them, but afpiring to a compre hension of the. effences and caufes of things, they have betrayed themfelves, into errors, the more difficult to be removed, becaufe they put on the appearance of fublime knowledge. 'Tis this which has produced fuch confufion and abfurdity in fome ofthe natural fciences, or ra ther the fyftems which have paffed under that name. Some high pretenders to learning, not Satisfied with obferving the plain appearances . of the objects of their inquiry, and thofe obvious properties of which they had clear and diftindt perceptions,, arid from thence P 3 taking 230 The Divine Perfections incomprehenfible. Ser M.taking their rife to inveftigate their -various VI. relations and effects1, (in which method they might have proceeded fafely, and others have proceeded fuccefsfully, to very ufeful and en tertaining difcoveries ;) they fondly imagined that, they were able to penetrate into hidden effences ; and fo going out of their depth in that mifguided fearch, they bewildered them felves, and mifled others, bringing forth un intelligent jargon inftead of fcience, and a heap of words without meaning. I mention this only to Shew, that if the human under ftanding is fo baffled in its attempts to explain the nature of created beings, (the exiftence and the ufes of which are more familiar to us, and level to our capacity,) we need not think it Strange that the knowledge of the uncreated effence and perfections is too high for us, nor Should on that account be difcouraged in our diligent, but modeft inquiries into that which may be known of the fupreme Being. And as thus it appears that in a multitude of in ftances, (indeed the whole extent of being,) our knowledge is but partial; we understand a little, a great deal is hid from us,— -This fhould teach us, being humbly contented , with the appointed imperfedtion of our minds, to em ploy them within their proper fphere ; not in curious difquifitions above their reach, but in com- The Divine Perfections incomprehenfible. 23 1 comparing and reafoning upon the clear andSERM, diftindt ideas we have, in order to improve VI, them to their true end in practice ; and not to argue againft the existence and impor tance of things, merely becaufe we cannot comprehend their effences and all their attri butes. So, Secondly, There are peculiar reafons why the Deity Should be acknowledged to be by us unfearchable, and his attributes to furpaSs our comprehenfion. When men infift on this pretence againft believing, or applying their minds to the Study of any principle, that it is dark, incomprehenfible, unintelligible, the meaning may be, that there is fome ground to fufpedt a defign to impofe upon them ; per haps it is imagined that the religionists art fully reprefent the objects of their belief as abftrufe and myfterious in their nature, on pur pofe to make them venerable, which to in- quifitive and confcious minds is rather a pre judice againft them. To be fatisfied concern ing this, the beft way we can take is to look into the infeparable characters of the, fubjedts themfelves. If they obvipufty appear too high/ for our underftanding, there is then no caufe offufpicion; and if difficulty neceffarily at tends our conceptions of fuchfublime fubjedts, that is no objection at all either againft their P 4 reality 232 The Divine Perfections incomprehenfible. Ser m_ reality or importance, nor confequently VI- againft our inquiring into, and believing that which ' may be known concerning them. Now, there are certain characters of the Dei ty and all his perfections, infeparably belong ing to his condition of being the original caufe of all things, our ideas of which muft be neceffarily inadequate, fuch as eternity,* immenfity, and felf-exiftence, and infinity which is the character of all his attributes ; but at the fame time thefe characters force themfelves upon our minds, fo that we can- nofpoffibly avoid them ; or they are rendered intelligible by an analogy to other cafes which are more familiar to us, as will appear by re flecting but very briefly on what has been al ready faid concerning them. Firft, Eternity and immenfity are effentiaL attributes of the fupreme Being, incompre henfible by the human underftanding. When ever,, we attempt to comprehend them we find; ourfelves involved in infuperable difficulties. How can we conceive an eternal duration now actually paft ? How can we form an idea of being no where included, no where ex cluded ? And when men have reafoned upon thefe points, and endeavoured to explain them, their notions have been full of confufion and abfurdity. Eternity has been reprefented as a ftanding The Divine Perfections incomprehenfible. 233 ftanding now or permanent irftant, co-exiflingSERM. with all' parts of duration, becaufe we cannot VI. conceive fucceffion without a beginning, nor' infinity unequal and capable of addition or diminution. And immenfity has been ima gined as an indivifible point, co-extended with infinite fpace. It is not to be wondered at that our conceptions of both thefe fubjedts are fo imperfect, if we confider how we come by them.v The idea of duration arifes from obferving a fucceffion in our own thoughts ; it is enlarged by attending to the regular mo tion pf fome bodies : But imagination carries it beyond the limits of our own exiftence, or any knowledge we have of actual motion, ftill with an apprehended poffibility of a farther addition ; fo that by this means our notion of eternity is only negative, that it is a duration undeterminable, or to which no bounds can be fet. In like manner having by our fenfes the idea of corporeal diftances, the fancy extends it beyond the utmoft limits of material exif tence, till it runs us up to a negative infinity of fpace, that is, to which there may be an addition without end. So inadequate are our ideas of eternity and immenfity !> And there fore we reafon upon them in the dark ; and when we, form hypothefes to explain them, from which we draw inferences, we prefently run 234 The Divine Perfections incomprehenfibU. Serm. run into contradidtions, which only Shew the VI- weaknefs of our underftandings. But furely this is no argument againft the divine eternity and omniprefence, or any pretence for neg lecting them as unintelligible. For no feheme, not even atheifm, can deliver us from the difficulty. Still we muft believe fomething has exifted from eternity ; or if we Should abstract from any particular being, nay from all being as actually exifting, the idea of eternal dura tion will remain in our minds ; and the train of our own thoughts will as naturally run us up to infinity of fpace, if we fhould imagine it to be Only an infinite void unpoffefs'd by any being. And therefore the incomprehen fiblenefs of thefe divine perfections is no juft objedtion againft their reality or importance as articles of our faith. Secondly, Another character of the divine Being, imported in, or neceffarily inferred from thofe juft now mentioned, is felf-exif*- tence, the moft obvious notion of which is, that he is unoriginated, and derives his being from no other. And though that be only nega tive, yet our reafon convinces us that it includes a pofitive, moft perfect, and peculiar manner of exiftence, of which no appearances in our felves, or in the world about us, can furnifh us with any idea. JBy refledting on the li mited The Divine Perfections incomprehenfible. 235 mited nature, duration, extent and power ofSERM. the being we are confcious of, and of other VI. things which we difcern, our thoughts are na turally led to a commencement of our and their exiftence, and confequently, to a caufe of it upon which it abfolutely depends. From whence' it plainly follows, that fuch things might not have been, and that they may ceafe to be, or that their manner and condi tion of being is derived and contingent, effen- tially different from neceffary felf-exiftence. Now as confcioufnefs, and the obfervation of things without us by their fenfible properties and effects, are the fountains of all our know ledge, how is it poffible that they, conveying only the notices of things which have all of them the characters of derivation and depen dence, fhould give us any idea of a manner or condition of being entirely different, that is, unoriginated, uncaufed, felf-fufficient, and -independent ? But that fomething has exifted from eternity, and therefore neceffarily and independently on any other caufe, is' what all men muft agree in acknowledging, and they do acknowledge it. Confequently, upon all fuppofitions our minds muft be alike embar- rafs'd with this idea; and the incomprehenfible felf-exiftence of the Deity cannot reafonably be urged againft our belief of his being, or the 236 The Divine Perfections incomprehenfible. Serm. the improvement of that belief to practical VI. purpofes. Thirdly, If we confider the attributes of God which are exercifed in his works, and whereof we find fome imperfect image in ourfelves and other inferior beings, (though they are much more clearly underftood than thofe already mentioned, eternity, immenfity, ¦ and felf-exiftence, which are the characters of his being ; yet) in fome refpedts the fame judgment is to be made of them, namely, that they are iricomprehenfible. Power is the firft of this kind that occurs to our thoughts : We are naturally led to it by the confideration; of vifible appearances in the world which muft be attributed to a caufe. We find alfo an acti vity in ourfelves, whereby we are able, not only to produce fome effects within our minds, but alfo to move the members of our own bodies, and by them fome other bodies.' But by none of thefe methods can we form an ade quate notion of infinite power, that is, which reaches tothe utmoft extent of poffibility, or whatever does not imply a contradiction in it felf, or an imperfection in the agent, which is what we mean by the divine omnipotence. We know that the active principle in our own nature is limited, but that in the perfedtion of being it tranfcends all its effedts, npt com municating The Divine Perfections inCSmpreheffibk, 237 municating an activity, which is its excellence, Serm. equal to its own, nor being exhaufted by its VI. operations. For whatever we have done, the power remains, and we can do more; but many things we cannot do, which may be, and are effedted by fuperior agents. And when we contemplate the variety of beings in heaven and earth, fome of them vaftly great, which are all the works of God, they give us a very magnificent idea ofhis power ; which is heightened by reafoning, as we always do on the fubjedt of power, that it exceeds the effects, and is ftill capable of producing more. And if the effects themfelves tranfcend our knowledge, as they evidently do, how can we comprehend the power of the caufe ? This is excellently reprefented by Job in thefe words; Dead things are formed from under the earthy and the inhabitants thereof (Vaft creatures, of gigantick bulk, are fafhioned iri the dark receffes of the terraqueous globe.) Hell is naked before him, and deftruction hath no cover ing. ' He ftretcheth out the north over the emp ty place, and hangeth the earth upon nothing. He bindeth up the waters in his thick cloud, and the cloud is not rent under them. He hold eth back ihe face of his throne (or of heaven) andfpreadeth his cloud upon it.y He hath com- pajfed the water with bounds until the day and night 238 The Divine Perfections incomprehenfible. SvRM.night come to an end. The pillars of heaven VI. tremble and are aftonijhed at his reproof ; he divideth the fea with his power, and by his un derftanding fmiteth through the proud. (The mountains, which feem to be the pillars and Supporters of heaven, fhake by his lightening and thunder ; and he raifeth fuch tempefts as divide the waters of the fea, making deep furrows in it, yet he knows how to deprefs its proud waves, reducing them to a dead calm.) By his fpirit he hath garnifhd the heaven, his hand hath formed the crooked ferpent. ( He hath adorned the heavens with the Stars which make the' milky way, and other beautiful con stellations with all their admirable windings.) Lo thefe are part of his ways, but how little a portion is heard qf him, the thunder of his power who can underftand ? But the power of God, as high as it is above our underftandings, and incomprehenfible by them, does not for that reafon appear fo Shocking as to give any occafion for doubting its reality, or any pre tence for not making it the object of our care ful and affectionate attention. Shall we be fo vain as to imagine that there is not, nor can be, any power greater than our own, or even than we can comprehend ? By inftances which continually occur to us, we know there isa great diverfity of operation in nature, and of opera- Tiie Divine Perfections incomprehenfible. 239 operating power ; and that the perceptions weS erm. have of operations and powers of one kind, can give us no idea of operations and powers' of another kind. For example, the opera tions of material caufes has no manner of affi nity with the activity of our minds. Does the cleareft apprehenfion of the force of weights and fprings- give us any notion of fentiments arifing, and difpofitions exerting themfelves in a fpirit, and its giving a new determina tion to the exerciSe of its own faculties, and raifing a new motion in bodies ? . Suppofing an intelligent being to have no idea of any powers but thofe of mechanifm, (which is not an im- pOffible fuppofition, for there does not appear to us any fuch connexion between the ideas of paffive perception and mental activity, but that they may be feparated) but fuppofing this, would not fpontaneous adtion be per fectly incomprehenfible to fuch an intelligent being ? Yet we know that it exifts. Why then fhould a power different from, and fu perior to any we are confcious of, or can have the adequate idea of by the ordinary ope rations of nature, be imagined an abfurdity, or be difregarded under the pretence of its be ing unintelligible, when we have convincing proof of its exiftence. Again \ The Divine Perfections incomprehenftbk. Again ; The knowledge of God furpaffes our comprehenfion, as well as his power, ex tending to all things knowable, as the other does to all things poffible. I have already had occafion, more than once, of obferving the narrownefs and weaknefs of the human mind, which. by its faculties and ways' of perceiving, at leaft in the prefent State, is not fitted for great proficiency in fpeculative knowledge ; but only is furnifhed, by the means of fenfa tion and reflection, with fuch perceptions as may anfwer the end of directing its practice in order to the attaining fuch happinefs as it is capable of. It is no wonder then, that the knowledge of the moft comprehensive views which the great maker of all things has of his own works, and all the powers, (with all the poffible exertions of them,) which he has communicated to any of thofe his creatures, that, I fay, the knowledge of this fhould be too high for us to underftand, and that we cannot find it out to perfection. He muft know the inmoft effences of things, for he has made them: He muft know the utmoft effedts bf nature, and the utmoft activity and ope ration of all inferior beings,, for they all ne ceffarily depend upon him. This meditation is very rationally, as well as devoutly, purfued by the Pfalmift, particularly in the inftance of The Divine Perfections incomprehenfible] 241 of God's knowing the hearts, the thoughts, Ser m.1 the words, and actions of men ; and the fame VI. reflections made upon it which I nowpropofe. He infifts on God's having contrived, ordered and brought to perfection, the whole frame of our nature, * Thou haft pqffeffed my reins ; - thou baft covered me in my mother's womb ; my fubftance was not hid from thee when I was made in fecret, and curioufiy wrought in the lower parts of the earth. Thine eyes did fee 'my fubftance yet being imperfect, and in thy book all my members were written, which in continuance were fajhioned, when as yet there was none of them. This is an argument to prove what he before afferted, in a Solemn acknowledgment to God, -f 0 Lord, thou haft fearched me and known me ; thou knoweft my down-fitting and my.up-riftng ; thou under- ftandeft my thoughts afar off; thou compaffeft my path and my lying down, thou art acquaint ed with all my ways ; for there is not a word in my tongue, but hi O Lord, thou knoweftvit altogether. Thou haft befet me before and be hind, and laid thine hand upon me. Which words import a plain acknowledgment of this as a moft certain truth, that God fees not only all the outward adtions of men, but even the moft fecret thoughts and purpofes of their Vol. II. Q hearts, * Pfal. cxxxix. from ver. 13 to 17. t Pfal. cxxxix. Ver. 1, 2, 3, 4, 5. 24* The Divine Perf0io%$ncomprehmfibl$]. Serm. hearts, nay, that he has a prefcience of therm VI. What finite mind can form a diftindt idea of this infinite knowledge, particularly the in ftance laft mentioned, the feeing of men's hearts, and their moft fecret thoughts, and even a prefcience of their future free actions? How to underftand it, arid reconcile it to that liberty in the exercife of our felf-determining powers which we are confcious of, is a diffi culty, I doubt, too great for us to explain. The facred Writer, in the Pfafm referred to, makes" this reflection upon it, which is the point I aim at, and we have reafon to join with himi * fitch knowledge is too- wonderful for me, it is I cannot attain to it. But though the £e is wonderful, it is not there fore incredible ; we are convinced by exam- plea very familiar to us, that one mind may have powers of perception. which another can form no idea of. The loweft of our percep tive faculties, the fenfes, no one can have a notion of, who is himfelf without the organs of them. A man born blind can no more comprehend vifion> than a finite mind can comprehend omnlfcience; no more underftand how fight difcerns and distinguishes colours in the Surface of a body, than how God fees the hearts and thoughts of his creatures. A being which is only fenfitive can have no idea of * Ver. 6. The Divine Perfections incomprehenfible'. £43 of pure abftradtintelligence ; and an under- S erm» Standing which by laborious reafoning difco- VI. vers fome truths and believes others upon very Slender grPurids, muft conceive Very imper fectly of that fuperior capacity by which the Same objedts are difcerned intuitively and with the greateft certainty. The power of judg ing the hearts of men, and fore-knowing fu ture contingencies is, properly fpeaking pe culiar to the fupreme mind. Yet there is a very low and imperfect refemblance of it in the Shrewd conjectures fome men will make Pf the difpofitions and condudt of others, with whofe tempers they are well acquainted* and whofe circumftances are known to them. Is there any abfurdity in believing that an in finite understanding may know certainly what a weak man can guefs at? But if we had no fuch affiftance in apprehending it, this branch ofthe divine knowledge, implying no contra-** didtion, and being otherwife fufficiently evi dent, ought to be admitted without any Scru ple ; and furely, in the whole compafs of re ligious principles, there is not any which Should more deeply affect the human heart. Laftly, if we confider the moral perfections ofthe Deity in this view, we fhall find that here alfo our thoughts are embarraffed with, difficulties, which, in our prefent State at leaft, Q_2 do 244 <^>e Divine Perfections incomprehenfible] S-ERM.do not admit of full folution. We feem in- VI. deed to proceed upon very clear grounds in our 'inquiries, and to have more diftindt arid deter minate ideas than we have of the natural at tributes ; God having himfelf Shewed us that which is good, and written the work, of the law -upon our hearts, the bright image of his own moral rectitude. The mind of man does as plainly difcern juftice and goodnefs, and can as, well diftinguifh between them arid the con trary difpofitions and characters in a free agent, as between the fenfible qualities of material objects by the external fenfes. It fhould feem then, that to form a. complete notion of the divine moral perfedtions, we have no more to dp than to remove all the infirmities which we find cleaving to virtue in ourfelves, and that thus we Shall fully underftand them. And yet if we look into this great fubjedt attentively, and confider God as a moral agent, acting with moft perfedt freedom, and yet adting im mutably according to one invariable Rule, our .thoughts will naturally lead us into many Speculations concerning liberty and neceflity, and intp controverfies which have long, but to little purpofe indeed, exercifed the minds of •the learned and curious, arid in which they find no end . And even with refpedt, to good nefs itfelf, by which we underftand an affec tionate The Divine Perfections incomprehenfiblt. 24^ tionate difpofition to make others happy, andS erm, of which we feem to have the cleareft idea, VI. what difference muft there be between this in us, and that original benevolence which muft neceffarily be acknowledged effential to the divine mind, prior to the exiftence' of all be ings, and the firft caufe or fpring of exiftence to them all. Upon the whole then, we may conclude, that the objection or prejudice againft the truth or importance, and application to practical purpofes, ofthe firft principles of religion, the being and perfections of God, is a weak, in deed an abfurd one, not having any founda tion in reafon, but proceeding from the nar- rownefs of the human underftanding, rather from the pride of men's hearts, and the depra vity of their affections. Muft our weak un derftandings, baffled in fuch a multitude of inftances, unable to comprehend the effences of the loweft being in the world; — muft they be made the ftandard of the being and reality of things without us, in this fenfe, that no thing fhall be allowed to have an exiftence," or any truth of importance which we do not comprehend ? We have no clear and diftindt ideas of fubftances material or immaterial ; fhall we therefore difcard them all from exif- ience itfelf, and reduce all our knowledge of Q_3 things, 54-5 The Divine Perfections incomprehenfikfa Serm, things, of the affairs of life, and the whole VI. world about us, to a dream or a phantaftip 'vifion of our own imaginations? Shall we deny the eternity, immenfity, and felf-exif tence of the fupreme Being, becaufe we can not comprehend them, when after our utmoft endeavours to banifh them, the ideas of in comprehenfible eternity, immenfity, and felf- exiftence, muft remain in our minds ? Shall we fay that God is not almighty and omnifw cient, becaufe we cannot comprehend his power to perfection, and becaufe his know ledge is too wonderful for us we cannot attain to it, when we are convinced by plain fami liar examples, that the ideas of one kind of power can furnifh us with no idea of anothef kind of power as really existing ; and wheft We are fenfible that the cleareft perceptions by one perceptive faculty, cannot give us the leaft notion of the perceptions of another faculty ? Or ShaU we disbelieve the divine moral cha racter, merely becaufe in thinking of it our minds are involvedin difficulties, (thefe above*? mentioned, or any others,) which we cannot fully folve ? Or can we juftify ourfelves in the negligence of principles, ofthe truth of which we have the cleareft and moft fatisfying evi dence, and are capable of being improved to - the moft important practical purpofes, only becaufe The Divine Perfections incomprehenfible 2\j becaufe we cannot fully comprehend everySERM. thing relating to them ? The incomprehenfiblenefg of this fubjedt is> no more a juft pretence for our difregarding or neglecting to apply our minds to the ferious and affectionate confideration of it, than for denying it. The affections of men to things, and their thoughtfulnefs about them, are not governed by the knowledge of their natures, but by.a fenfe of their importance and ufeful- nefs. The covetous man does not ceafe to think of his gold, becaufe he does not under stand its effence and its fpecific attributes ; nor will the voluptuous quit the thoughts of fen- fual pleafures becaufe the natural philofophy of it is above his reach % nor is a more moderate and reafonable regard to thofe, and fuch like lower objects which are ufeful in life, abandon ed, becaufe we do not fully comprehend their nature. By a parity of reafon, (rather a vaft Superiority, the cafe being of infinitely greater moment,) a pious weH-difpofed mind will not abandon its affectionate meditations on God, becaufe it cannot by fearching find him out. He Hath fhewed us that which may be known. of himfelf, his eternal power and God--head, his wifdom, his goodnefs, and rightful domi nion over us, which are the immediate and juft foundations of our dutiful refpedt to hirn, O4 and £48 The Divine Perfections incomprehenfible'! Ser M.and we are without excufe if we do not glo-1 rify him as God, ' and if we be not thankful, but become vain in our imaginations, neglect ing his fervice and giving ourfelves up to vile affedtions. St. Paul obferves very juftly, that * the world by wifdom knew not God, meaning the Greek Phi lofop hers who fought after wif dom. They pretended to, at leaft aimed at, a comprehenfive knowledge of every thing ; but by afond conceit of their own abilities, they were mifled in their curious ill-conducted in- quiriesinto dangerous errors, fome of them in to atheifm itfelf. The fame author directsus to a fafer and more fuccefsful method of in quiry, when he fays, -j- If any man love God, the fame is known of him, rather it Should be tranflated, he is made to know him. By a fin- cere attention to the difcoveries God has made of himfelf to men, with good difpofitions, fuch knowledge may be attained as is fufficient to excite devout affedtions, which is the true end of knowledge. If we proceed farther in the confideration of this point, we fhall find that the incompre henfiblenefs of God is, not only no reafon for our having any doubts concerning his Being and attributes, or for our neglecting to think of him, but that on the contrary, it contains powerful motives to pious affections, and me ditations. * 1 Cor. i. 2r. fJ Cor. viii. 3. The Divine Perfections incomprehenfible] '249" ditations. I do not fay that igriorance can Serm. produce devotion, its only genuine offspring is VT. blind fuperftition. We read * that St. Paul, ' obferving at Athens the devotion of the peo-. pie, Saw an altar infcribed to the unknown God; which gave him an occafion to inftruct them, by declaring to them the God whom they: worfhipped ignorantly ; not by defcribing his metaphyfical effence; but reprefenting him , under the plain character of the maker ofthe world and all things that are therein. But there is a great difference between ignorance of God, that is, of what may be known of him, (which is perfectly inconfiftent with true piety, taking away the very foundation of it,) between that, I fay, and an inability to com prehend him fully, which is acknowledged to be the condition of the moft enlarged hu man underftanding. The former muft render men uncapable of any rational worfhip ; the latter fhould only check vain prefurription but not hinder humble and fober iriquiries in to, and affedtionate meditations upon, what fo nearly concerns us, indeed is of the great eft poffible importance both to our duty and our iritereft, , Let us therefofe confider, that the difficulty of this fubjedt, fo far as it is peculiar, (for the effences of all things are above our compre- henfion) * Afts xvii. '256 The Divine Perfections, incomprehehfibU. SERM.henfion,) arifes from its peculiar excellency i VL and the very, reafon why We cannot compre hend it is its tranfcendent perfection, which*; inftead of abating, fhould increafe our affec-* tionate regards. Admiration is natural to the mind of man, and accompanies its moft de lightful entertainments. The objects of af-. fcdtion, which are thoroughly underftood* (and we are fore every thing in them that can excite defire is completely known,) become!: familiar even to fatiety. The mind regard^ them with indifference; nay fome degree of contempt, as imagining itfelf to have a kind ©f fuperiorityover them ; but its naturally af- piring powers apply themfelves with frefh vi gor, and ftill with frefh pleafure, to the con templation of excellence, which 'tis fenfible is- an over-match for its capacity ; and ftill the more it is confidered, the more it appears to have a dignity and beauty in it which furpaffes our thoughts . This fhews that God has made the foul for himfelf, and for beholding his glory; having given it fuch a conftitution that' no perfection lefs than infinite, that is, none but his own, can fully fatisfy it. For, where as our lower appetites and paffions, and the pleafure that attends the gratification of them, are limited as the objects are, fo that when they exceed the proper limits which are fixed to The Divine Perfections incomprehenfible. 251 to their natural ftate, they become hurtful Serm. and uneafy inftead of pleafant, there are no VI. bounds to our beft affedtions (affedtions to ra tional and moral excellence, which is the di vine excellence) nor to the moft agreeable fenfations wherewith they are accompanied. Reverence, efteem, love, defire, delight, can never be raifed, even in our imagination, to fuch a height, but that they are capable of increafe ; and the reafon is, becaufe the proper dbjedtof them is infinite andincomprehenfiblei Why Should we then Stain the glory of our nature ? Why fhould we abufe our noble pow ers to unworthy purpofes, and proftitute them. to mean enjoyments ? Let us follow the di rections of the law of our nature, and attend thofe lower affairs whieh the condition of the prefent life requires, (as it is the will of God we Should,) but not make them our principal bufinefs and our higheft enjoyment. Let our chief care be to know God, and our chief de light to converfe with him in the manner we are now capable of, that we may be fitted for that happy State in which we Shall fee him as he is, more directly and immediately than we do at prefent, yet not fo as to comprehend him j but our knowledge fhall be always increafing, and with it our happinefs, for no finite mind can underftand the Almighty to perfection. SER- ( 252 ) SERMON VII. The Divine Perfections incornpre- lienfible. -Job xi. 7. Canft thou by fearching find out God? canfi thou find out the Almighty unto Perfection ? IN the foregoing^difcourfe, from thefe words I endeavoured to fhew, that the nature and perfections of God are, and neceffarily muft be, to us incomprehenfible- I defign at this time to confider them in a dif ferent fenfe, but which they will as well bear, namely, as importing the pnfearchablenefs of the divine counfels and adminiftration of providence. This feems indeed -to be direct ly the defign of the text. For the occafion of it being a warm debate between Job and his friends upon the fubjedt of his extraordi nary afflictions, and he having in the pre ceding chapter uttered fome very paffionate complaints, Zophar, much to the purpofe, puts him in mind of the depth of God's judg ments, The Divine Perfections incomprehenfible. 253 ments, that is, prpvidential difpenfatioris, and Serm. that the reafons of them lie out of the reach VII. of human underftanding. Upon a like oc cafion, I mean, an event of providence Very difficult to be explained, and which was ex tremely fhocking to fome who were immedi-- ately affected by it, that is, the rejection of the Jews from their national and religious privileges ,as God's peculiar people, and the calling of the Gentiles, the apoftle Paul falls into this exclamation, * O the depth of the riches, both qf the, wifdom and the knowledge of God! how unfearchable are his judgments, and his ways paft finding out ! I will endeavour in this difcourfe to fix; the true meaning ofthe doctrine, and to fhew in what fenfe, and for what reafons, the counfels of God, and the adminiftration of his provi dence are infcrutable by us ; and then I will confider what influence it ought to have upon our minds, in directing our fentiments, and governing our difpofitions and behaviour. Firft, To fix the true meaning of this doc trine, and fhew in what fenfe, and for what reaforis, the counfels of God, and the admi niftration of his providence are infcrutable by us. Here is an effential difference between atheifm and religious principles ; and upon this one point the debate chiefly turns,-**-whe- ther * Rom. xi. 33. 2 14 The Divine Perfections incompfihe-kfiM^ Serm. ther there be any fu_h thing as a wife fchertti Vlfi of providence? Whether the World be gO-- v_med by _il intelligent and good being, or by blind Chance, 0# fatal uridefigriing necef-* Sity j rather; _f there be no fuch thing in it as" ordef and government at all ? It is acknow ledged on both fides, that particular events are to us unaccountable : The feeptic fays fo, arid triumphs in it, a¥ the ground of his argu ments and the ftrength of his caufe ; the reli*-' gious confeffes it. J But the queftion is, whe ther this acknowledged unaccountablenefs proceeds from, the Want of wifdom in the dif- pofer of all. things, dr from the abundance of it? Whether there be no counfel and no Wife difpofition in the affairs of the world, or^ if becaufe ofthe Weaknefs of our underftand-- irigs, and the very nature and reafon of things^ that Wife difpofition-only lies beyond outreach, and cannot in many inftances be difeerned by us ? My prefent intention is not to enter intp this debate; the great principle of religion referred to, being, I think, eftablifhed with' fufficient evidence in the preceding difcourfes*. For the providence of God fignifies the exer cife of his perfections in the prefervation and government of the world. If then he is every where prefent, everywhere a<_tive and intel ligent. The Midline Perfections incomprehenfible. 2$£ ligent; and ali his creatures, their beings, Serm; powers, and operations necefiarily depend up- VJI. on him,— hence arifes the idea Pf his fupreme univerfal dominion, our conceptions of which muft be formed according to the notion we have of hi% character. Now if it be proved that he is perfectly wife, righteous, and good, it follows, that his whole administration is agreeable to thefe attributes, whatever vari ety there is in it arifing from the difference of the beings over which it is exercifed, and the different ends they are capable of ferving. In animate things are governed by irrefiftible Will ; fenfitive creatures by inftindts planted va. them ; and moral agents by rational motives fit to influence their felf-determining powers. Still however, from the perfedt intelligence of the Deity, and his moral charadter, we cannot avoid inferring, that there is an uniformity in his whole conduct ; for wifdom, equity, and goodhefs,. are always confiftent, and invaria bly purfue one end. And indeed the appear- ances plainly lead us tp conclude unity of de fign ; and that as the world in its original com- pofition, (as various as it is,) confifting of num- berlefs parts and numberlefs kinds of beings*, is a regular Syftem, fo it is ftill under the di rection of one counfel, which continually in- Spedts every part of it,.and cares for the whole. It 256 The Divini Perfections incomprehenfible. S er m. It is therefore to-be fuppofed as the founda- VII. tion upon which we proceed* that all. the di vine difpenfatlons are conducted with wifdom, and with an inviolable regard to moral redti tude and goodnefs. When St. Paul, in the paffage before referred to,* declares that the judgments of God are unfearchable, he, firft, afferts that there is a depth of twifdom and knowledge at the bottom, which is thp very reafon of their unfearchablenefs, and not, on the contrary, an undefigning ignorance and want of counfel in them. Indeed, without -this fuppofition the fubjedt of our inquiry would be loft. If there were no wifdom and goodnefs in the government of the world, the judgments of God, if they might be fo called, would be unfearchable and paft finding out.; .but that would amount to no more than this, .that neither ours nor any other underftanding could, find out the reafon or the wifdom and' goodnefs of them, becaufe there would be no wifdom, and goodnefs in them. Let it-be farther obferved, that the princi pal evidence we have of the wifdom and mo ral perfections of God is by the manifeftations of them in the methods ofhis providence. Therefore we conclude that he is wife, righ teous, and good, becaufe we fee the marks of wifdom, righteoufnefs, and goodnefs, in his works The Divine Perfections in'compr'ehinfibk. it$'f works and ways. Some attentive perforis per-S erm]1 haps fee the force ofthe arguments; which are VII. called a priori^ for the perfedtions of the Deity, This fort of proof however is not eafi- ly apprehended by every one. The reafoning is more obvious from effedts to their caufes; from operation to poWer, from the marks of contrivance to wifdom, and from the fruits of bounty to a beneficent principle. Now; in order to. our conviction in that way^ we muft be able to difcern the characters of wif dom and prevailing goodnefs in. a fyftem which* falls under our pbfervation ; that is, we muft fee more regularity than diforder, and more of a tendency to good than evil. It will not be fufficient to fay, that whatever prevalence of confufion and evil there may be in the prefent ftate of things, the wife and good governor can fet all right hereafter : For we want firft to be Satisfied in point of reafon by Some pofitive evidence, that wifdom ;does di rect his counfels, and thatgoodnefs is the prin ciple of his adtions j which evidence cannot be fetched from unknown futurity. It is true$ when once we. have attairied to full Satisfac tion on this head, partial and particular dif- orders will not appear fhpeking, nor the per miffion of fome evil; becaufe we can eafily fup- pofe it may be over-ruled for greater good-, Vol. IL R arid, 258 The Divine Perfections incomprebenfiUi. Ser M.and whatever feems amifs now, it may be VII. hoped, will be rectified in a future State : But here is the foundation on which the mind rea fon ably refts ; it traces the foot- Steps* Pf wife defign, and perceives a prevailing tendency to happinefs in the conftitution and govern ment of the world fo far as it comes within Our knowledge ; from whence it juftly infers, that it muft.be fo throughout, fince he ap-< peatfr to be a wife and benevolent being, Who rules over all. I conclude, the defence of providence is not wholly to be refted on a fu ture ftate, nor this world to be reprefented fo extremely bad, asif nothing but confufion- and evil reigned in it. For there is a fufficient evi dence to an impartial confiderate mind from the prefent conftitution of things, and the general providential direction of worldly af fairs and events; from the adjuftment of ina nimate things, their powers and effects, to the living, the fenfitive, and rational part Pf the creation : the powers and inftindts whereby thefe latter are furnifhed, fitting them for their proper ends and ufes, which ends are in a great meafure anfwered ;• — There is, I fay, fufficient evidence for thefe, and fuch like confiderations, of ruling wifdom and good nefs in our world. But The Divine Perfections in'comprelienfiblei -^g But others run into an oppofite, more un- Serm. reafonable; and dangerous extreme. They ima- VII. gine, that if wifdom and moral goodnefs di-' rect the divine counfels, this Should be mani* feft to their underftandings in every things and they, will not acknowledge it to be where they do not fee it : Their own knowledge is to be the ftandard of right and wrong, even in judging ofthe works and ways of God; and unlefs the characters of divine perfection ap pear upon every one of them apart, fo as their own minds can difcern them, they are to be condemned. Our anfwer here is, that the ways of God are unfearchable, and his judg ments paft finding out ; That though he has made all his works in number, weight, and meafure, with the exadteft Skill, yet the nar row human underftanding is unequal* to the comprehenfion of it in every particular part : Tho' all the appointments of providence are according to truth, equity; and goodnefs; yet our weak minds cannot trace the marks of thefe perfections on every orie of them fingly. This is the point I am to illuftrate, and to ac count for in general, fo far as to Shew we havp abundant reafon to acquiefce in the divine dif pofitions of things, and tp maintain a dutiful refpedt to the wife and good author, notwith standing the ineomprehenSiblenefs ofhis ways. R 2 Let -The Divine Perfections incomprehenfible. Let us, in order to this, only at prefent fup pofe, (what we firmly believe to be true,* and feems to be proved, by fully convincing argu ments,) that there is fuch a vifible and mutual dependence in the feveral parts of the world as neceffarily leads' us to acknowledge an in tended harmony, and unity of defign in the frame and government of it; — That one fu- prem.emind or adtive intelligence has made the vaft fabric, contrived and fitted to each other all the parts fo as to compofe an intire regular fyftem; and the fame mirid has formed the plan of providence, comprehending the whole feries of events, which have been, are, and Shall be; — That as the wifdom of God is manifested in th;e vaft variety of his works, with diffe rent (degrees of perfection, and a capacity of ferving different purpofes, and in the nurnber- lefs multitude of individuals belonging tothe feveral kinds, fo the fame wifdom is mani fested in making provision for them fuitable to their feveral natures and ufes; none of them is forgotten before God, but he cares for them -as related to each other and parts of the whple, nor for each fingly, as having a feparate inte reft and divided from the reft. Upon thefe ,fuppofitions, it follows that the feheme 'of providence cannot be comprehended by the human underftanding, and it is impoffible but that - The Divine Perfections incomprehenfible'. 261 that God's judgments muft be to us unfearch- Serm. able. What underftanding can reach to fuch VII. numberlefs relations and remote iffues as are coritairied in fo vaft a feheme, except his, to whom all his works are known from the he- ginning, and who fees the end of them ? And confequently fome particular difpenfations, tho' in > themfelves and as they relate to the whple plan, neceffary, ferving excellent pur pofes, muft yet, upon our partial view of them, have a contrary appearance. If it be fo, the' objection againft the wifdom and gOodnefs of providence, taken from the darknefs and my- Slerioufnefs of Its ways, quite evanifhes ; amounting to' no proof of any thing but, our ignorance, or rather the utter inability of our minds to comprehend it; and the appearances of diforder in the world are, with refpedt to the fupreme government, no more than ap pearances, not real diforder and evil. Nor have we any reafon to judge fo concerning them, fince fuppofing that infinite wifdom, moral rectitude, and goodnefs, governs the world, it is impoffible in the nature of things, that our imperfect understandings Should be able to difcern this fully' in every particular in ftance, and things, muft neceffarily appear to us juft as in fact they do. In this light let us confider. thofe iricidentsin human life which R 3 feem 2625 The Divine Perfections, incomprehenfible-. Serm. feem to be the moft grievous, and the moft VII. difficultly reconciled to the wifdom arid the mo ral character of the fupreme Ruler; the diffi culty, upon calm reflection, will difappear, as meaning no more than the fhortnefs of our views, and we Shall ceaSe to. cenfure the ways of providence as unequal. If wickednefs be prof? perous for fome time, and fentence againft evil ; works be not fpeedily executed, on the contrary the wicked perfecuting men of the world, as. the Pfalmift calls them *, are filled with hid treajure, and by the methods of violence and cruelty acquire a large portion in this life,. which they continue poffefTed of till death, and leave a plentiful inheritance to their chil dren ;— in fuch a cafe weak rafh minds may imagine that juftice has fprfaken the earth, and the affairs of .mankind are loft in the utmoft confufion. But who can tell what good pur pofes fuch a difpofition may ferve ? And why may not a future time for punifhment be more properly chofen than the prefent, by a go-. vernor who has all times equally in his powei"? If a good man fuffers grievous afflictions, whp knows the antecedent caufes or confequent effedts of fuch an event, and what important ends in the univerfe, or in the divine govern ment of moral agents it may anfwer? God never does any thing contrary to-juftice or to. good? f Pfal. xvii. 14. The Divine Perfections incomprehenfible, 26$ goodnefs • but he may do, and actually doesSERM. many things, the juftice and goodnefs where- VII. of, more than the wifdom of them, we can not at prefent difcern. Some antient writers have not inelegantly compared the plan of providence to a dramatic compofure, wherein there ought to be one main defign purfued, b^ut there may be a confiderable diverfity of parts and characters, every one of which it fhould be the author's care to conduct pro perly, but they are not to be judged of each by itfelf without reference to the main end, and therefore cannot be rightly judged till the winding up of the whole. This may be illuftrated by the familiar ex ample of human governments, which do not, nor can properly communicate the fecret of all their counfels to their fubjedts : they may have important defigns for the public good not fit to be made public in every ftep of their pro grefs. Hence arife difficulties in the adminif tration, and fome of the meafures appear wrong and improper to thofe who are not let jnto the knowledge of the true and intire de fign. -But while the rules of juftice and cle mency are throughout the whole empire fted- dily obferved in'the main, it is not reafonably complained of that fome affairs of ftate are not fully underftood, becauSe . every considerate R 4 perfon '264 The Divine Perfections incomprehenfible] Serm. perfon knows that this is unavoidable. In like VU- manner the adminiftration of the Almighty, (whofe kingdom ruleth overall,) has its fecrets which his frail creatures ought not to pry into; nor have they any reafon to complain that they cannot comprehend them. Thus Elihu an fwer s Job's complaint againft divine providence chaftening him, and reducing him to filence from this confideration, * that God is greater* than man, and giveth- not any account of his matters. We have fufficient difcoveries ofhis wifdom and moral perfections fo far as to lay a juft foundation for our duty ; but is it to be expected or demanded further, that he fhould bring down every one ofhis works and ways to the level of our underftandings ? What obli gations is he under to open the fprings of all his counfels to us; and fhew us the reafon of all his difpenfations ? If It fhould appear con gruous to his goodnefs and wifdom as our law giver not to require any thing of us as duty, merely in the way of fovereign dominion; without affording us means of knowing the grounds of thofe adtions he enjoyns us to dp;- ( which is, at leaft, his ordinary way of deal-r ing with mankind,) does it therefore follow, that he muft explain-to us the grounds of his pwn actions too ? Shall weak mortals, living hi a remote obfcure part Ofthe world, pretend •to, '* Job xxxiii. 12, 13. The Divine Perfections incomprehenfible. 265 to fathom the adminiftration of the univerfal Serm. Monarch, and that the fecret of all his coun- VII, fels fhould be communicated to them ? No certainly;, it becomes us to reft contented with thofe -things which he has been pleafed to re veal to men, and to their children, that they may do his commandments, without inquiring into fecret things which belong to him ; and to be fatisfied with the clegr evidence we have, that judgment. and juftice are the habitation of his throne, mercy and faithfulnefs are ever be fore him, though clouds and darknefs are round about him, and we cannot penetrate into thofe fecret counfels which are the referved rights ,of his fupreme Majefty. That the unfearchablenefs of God's judg-** ments, or of his difpenfations and appoint ments, that is, of the ' wifdom and goodnefs of them, does not proceed from the want of clear enough characters of thofe perfedtions in the fovereign difpofer, but merely' from the fcantinefs of our knowledge, or of our intei-** lectual capacity; may appear from this confi deration, that ftill the better they are under ftood, the greater beauty, order, and ufeful- nefs are difcerned in them. As in the forma tion of nature many things have been cenfu- red as blemifhesby men of little, learning arid •a high conceit of thcmfelyes, which later dif*. Spveriesi 266 The Divine Perfections mmprebenfibfci coveries and improvements of Science have fet in quite another light, fhewing them to be very ufeful, (fuch as wide Seas,: barren defarts, great rocks, and tracts of mountains,) fo thefe events have beep rafhly judged to be fooliSh or evil, the refult pf no contrivance, or evil de- Sign, which time has difcovered to be real beauties, and to have carried on important good ends, quite contrary to what men could have apprehended from them. When fome Scenes of providence are taken apart, which relate to particular perfons, families, and na tions, the event Shews fuch wife and good de*** Signs intended and gradually accomplished in them, as no mortal could have found out by the firft appearances, but rather would have expected the contrary. Many inftances of this kind we have in the facred hiftory, as in the cafe of Job, in the families of Abraham, I- - faac, and Jacob, and in their defcendants ; where we cannot but obferve that in the in fcrutable judgments of God, many thing* which the beft of men thought to be againft them, have in the iffue turned out to their •great advantage, nay, and to a more extenfive ^ood than they could have imagined. So would the whde myfterious plot of provi dence, (of which thefe and fuch like examples ¦%re but Short imperfedt Sketches, yet profita bly The Divine Perfections incomprehenfible. '267 •bly obferved for the confirmation of our faith Se rm. in him who is invifible,) fo, I fay, would the VII. whole appear beautiful, wife, and good, if we had capacities large enough to difcern it ; and ftill the more we know of it, the more we Shall be convinced of and admire its beauty, wifdom, and goodnefs ; in the mean time ,many of its particular ways muft, for the rea-* fons already given, be hid from us in impe-** netrable obfeurity. I come, Secondly, To confider what influence this doctrine concerning the unfearchablenefs of God's judgments, ought to have on our minds, in directing our fentiments, and governing our difpofitions and behaviour. What I have all along aimed at in this difcourfe, is, to prevent our rafh cenfures of the works and ways of God from their incomprehenfiblenefs, pr prefuming to call in queftion his wifdom, and his moral perfections. Vain man would be wife. In the pride of his heart, and a fond conceit of his own knowledge, he makes it the ftandard whereby to judge of the truth and reafon of things, fo far, as that not' any thing that fhall have a being which is too high for his underftanding, and all thofe meafures muft be pronounced wrong which he cannot comprehend. Now, fince it is al lowed that the conduct of providence is above our 268 The Divine Perfections incomprehenfible] .SERM.our compreherifion, and many of its difpenfa- VII. tions we cannot accountfor, not difcerriing the reafon and the gobddefign of them ; — if it is therefore not to be believed that they are under the diredtion of wife and good counfel; the unhappy eonfequence is, • that the world is, at ieaft in part, governed by mere chance, or an independent ill principle, than which nothing can be imagined more melancholy and deftrudtive to all true religion : As on the contrary no perfwafion can be of greater im-? portance to our comfort, and to the preferving a pious and virtuous temper of mind, than this, that one fupreme, independent, perfectly wife, and good Being, is the caufe of ail things, continually prefiding over the univerfe, and directing all its affairs for the beft. The human mind is made with a pleafing fenfe of regularity as the effect of wifdom; and nothing can be. more difagreeable to it than the contrary. It is no more in our power not to admire a beautiful' contrivance which dis covers wife defign in the author, and not to be difpleafed with a thoughtlefs tumultuous jumble of things, than not to feel bodily pain and pleafure; from the objects which raife thefe fenfations in us. At the fame time, we -as neceffarily approve moral goodnefs; and - whenever that is npt acknowledged in the con duct' The Divine Perfections incomprehenfible. 269 duct of any agent, we can have no pleafure Serm. in it. Without this, wifdom itfelf degenerates VII. info bafe abhorred cunning, and power be comes the moft frightful of all things.. Thus ,the cafe Stands between atheistical and reli gious opinions with refpedt to the government of the univerfe, and they have a directly op pofite influence on the mind. The belief of a God, at the head of nature, guiding, its courfe, Superintending the world, and difpo- fing all events in it with perfect wifdom and goodnefs, raifes an idea of the moft exact uni verfal order, which is the nobleft and moft delightful fubjedt of coritemplation ; it fets every thing in a fair and amiable light ; it dif- fufes peace and ferenity through the foul, fooths its difagreeable uneafy paffions, difpofes it to bear its.proper part in the univerfal har mony, and to imitate the r ufing wifdom and benignity which governs the whole. But the ¦thought of living in a diffracted univerfe, where confufion reigns, good arid evil happen promifcuoufly, without any intelligent, direc tion, (at leaft there is no prevailing good defign which over-rules all for the beft,) this imift have the quite contrary effect upon the mind: ,It raifes horror, contempt and diflike ; it na turally fours the temper, rendering it difpleafed with itfelf and every thing about it, difinclined either £jd The Divine Perfections incomprehenfible. Serm. either to receive or communicate pleafure.' VII. So fatal is the tendency of disbelieving that v—y--. j g-;eat article, the Supreme, conftant, unerring government of an infinitely wife and good, as; well as powerful, divine providence. It is ever7 five not only of piety, but of virtue likewife, abating and hindering the proper effedt of the generous and kind affedtions ; it deftroys.the very foundation of all rational confidence, and indeed all rational enjoyment ; it takes away 'the principal and only effectual fupport of pa tience and contentment under misfortunes, which experience fhews that our ftate in this world is always liable to. It is therefore above all things neceffary that we endeavour to eftablifh our hearts in an affectionate per- fwafion of this moft important truth, and ap ply it on all proper occafions as a powerful prefervative of virtue and a never-failing fpring of confolation in the viciffitudes of life. , The Gofpel reprefents faith, and very rea-* fonably, as a principle of religion, abfolutely neceffary, and of the utmoft importance; without which it is impoffibleto pleafe God> for it is the main fpring of Sincere obedience to his laws, and it imports that confidence in his wifdom and paternal care for us, which claims an effential part of our dutiful refpedt for him. Faith is not merely a naked affent to The Divine Perfections incomprehenfible. 27 r to religious truths, fuch as the being of God, Serm. his attributes, or any other points which he has VII. manifefted to us. In that alone there is no vir tue j for it does not depend on good affedtion-sy but dear evidence, which the mind however1 difinclined cannot refift. St. James teaches us *, that the : devils, the moft wicked and abandoned of all intelligent creatures, believe* and tremble. But faith imports an affedtkv nate truft in God's wifdom, his fatherly com panion to us, and his conftant care for all his creatures, as a moft righteous and benefit Cent ruler over them. The great compre-* henfive object of this faith, the animating principle of a religious life, ahd the chief? fupportof our comfort and fecurity of mind* is that unfearchable wifdom arid goodnefs of divine providence which I have endea voured to explain and to juftify. And as it is a main part of our fealty to our fupreme Lord, he tries it by various, to us unaccoun table, events in our ftate of probation ; and when it is approved, it is more precious than gold, as St. Peter fpeaks, -j*, and found unto fraife, and honour, and glory : They are hisfa-* vPurite Servants in whom it is the moft fincerc and the moft firm. Therefore was Abraham honoured with the character of the friend of God, and the father of the faithful, becaufe he * James ii. 19. t l Peter **• J7' 272 The Divine Perfections incompfehenfilli. Se R m. he believed God, and it was accounted to him 'VII. for righteoufnefs; he hoped againft hope^ and retained his confidence in the divine mercy and truth when feemirigly contrary appearan ces put if to the fevereft trial . If we fuppofe a future ftate of complete happinefs to good men, and that, the prefent is a ftate of trial, of difcipline, and improvement,, (which is the foundation of the Chriftian feheme,) nothing can appear more rational than that we fhould be tried in this manner, and that the princi pal; duty required of us fhould be an implicit confidence in God, with abfolute fubmiffioh to his will.. Our condition is like that of Children, imperfect in knowledge, and unfit ^o. have, .the difpofing of themfelves, or even to be let intothe fecret of the meafures that are taken with them . There is nothin g more becoming that tender age than an intire truft- in, and unrepining fubmiffion to thofe whpj have the direction of its affairs. Thus it is that God deals with us, he leads us thro', the mazes of life unknowing of our way; he gives us fuch instructions as our capacity will bear, contained in Short and eaSy precepts. Butto reveal the Secret ofhis counfels concerning us, would only confound our weak underftand ings, and inftead of being ufeful for our direc-1 tion, fo perplex and embarrafs our minds, as to The Divine Perfections incomprehenfible. 273 . to render us wholly unfit for the part he has Serm. appointed us to adt. In fuch a cafe there is VII. no qualification or difpofition in us more pleat ing to him, and more fuitable to our ftate, than a perfect confidence in his wifdom and his love, with abfolute refignation. But it muft be acknowledged there are very few of mankind who conftantly and uni formly maintain this good temper of mind, or this faith in prevailing exercife. There are times when even the beft men can hardly Sup port themfelves in the fteddy affectionate belief of the fupreme, all-wife, and gracious govern ing providence. Efpecially, in cafes which very nearly concern ourfelves, and moft fenfibly affect our own intereft, we are apt peevifhly to arraign the con duct ofthe Almighty towards us, and enter into judgment with him ; or perhaps in a confufion of thought to quarrel with the order of the world, without attending to the Sovereign difpofing caufe of all events in it. So gopd a man as Job prefumed in a very harfh unbecoming manner to expoftulate with the great ruler ofthe world upon his difpenfations, even to blame them as unkind and fcarcely* righteous, becaufe the trial he met with was not according to the ordinary methods of pro vidence, and feemed to be yery fevere, confider- Vol. II. S ing 274 Th* Divine Perfections incomprehenfible. Serm. ing the goodnefs of his charadter, and the up- VII. rightnefs of his own heart, of which he was confcious, and that he could not accufe him felf of any fecret wickednefs. How ufual are bitter complaints of hard fortune, ill ufage, and a bad ftate of things in the world, as if order were violated, and at leaft perfect good nefs did not irrefiftibly govern ? But fincerely religious minds Strive to preferve a good affec tion to the laws and government of the uni verfe, againft all temptations ; arid even to re concile themfelves to fome hardships Which ruling wifdom fees fit to impofe upon them at prefent, believing that they are intended for, and Shall terminate in, good. ; Jife which, purpofe nothing can be fo effedt^H__Hla con stant and careful attention to the eipprices we have of the divine abfolute fupremacy, infi nite wifdom, moral redtitude, and goodnefs, from whence We reafonably irifer, that all- things are ordered for the greateft abfolute| good, which tbe moral perfections of the- Deity determine him to purfue as his ultimate end, and his infallible understanding directs him to do it in the propereft manner. And tho' prefent appearances, to our broken and partial view of things may feem to contra dict this principle, we Should not on that ac count Suffer ourfelves to be Shocked in the be lief The Divine Petfectkns incomprehenfible. 275 lief of it. For the fatisfying anfwer to all S e r m. pbjedtions of that fort is, that we are not VII. "competent judges ofthe ways of God, becaufe ' we cannot fee them perfedtly. The very ar gument which faftened a conviction on the mind of Job and filenced all his complaints, (and it will have the fame effect on all who ferioufly and deliberately attend to it,) was the incomprehenfiblenefs ofthe divine perfections "exercifed in his providence. For from that to pic Elihu drew his reafoning with him to which he made no reply ; and afterwards God himfelf, when he vouchfafed to Speak to him immediately, urged it upon him in a more powesakand effectual manner, fothatitpro- 'ducea_MPiumble and thorough fubmiffion. In tTSFIriext place, it follows, that human projects and fchemes of action, are liable to great uncertainties, fince the feheme of pro vidence comprehending all events is to us un fearchable. It pleafes God to govern the world by general laws, which eftablifh an ordinary courfe of events open to the obfervation of every one. This is the foundation upon which we form our defigns, and employ our active powers in executing them. But thpugh it be fufficient to the purpofes of life under the care of all-ruling providence, yet fo far from be ing abfolutely certain, it amounts to a low S 2 degree .276 The Divine PerfeStions incompfehenfiMe. Serm. degree, of probability. The hufbandman pre- VII. pares his ground and fowes, his feed in the proper feafon, upon the profpedt of a plenti ful harveSt ; The merchant lays out his trad ing Stock in expectation of a profitable return; But the event is utterly unknown, there being no neceffary connexion in the reafon of things between the means and the end; and the pur pofes of the fupreme difpofing power are hid from our underftandings. So it is in all the affairs of human life; for as Solomon teaches us, * there are many. devices in a mans heart, but they cannot afcertain the event, the coun- fel of the Lord that only Jhall fiand. The fame author juftly obferves, -j- that as no one can tell a man what jhall be after him under the fun, fo none knoweth what is good for a man in this life, all the, days of his vain life, which hefpendeth as a Jhadow. Our judgment con cerning things under the fun, or temporal events, what is reafly and abfolutely good for ourfelves, or what is beft in the whole, is as uncertain as our knowledge of what Shall come to pafs in any future time : They are equally concealed from our view in the fecret counfels of that fovereign mind which fees all things in the remotest iffues of them. The proper ufe to be made of this obfer vation is, not that we fhould- abandon our felves * Prov. xix. 21. f Ecclef. vi. 12. The Divine Perfections incomprehenfible. 277 felves to a fupine negligence of worldly Con-S erm. cerns, becaufe the event of them is involved VII. in fuch uncertainty, or fo much as abate a moderate induftry in the profecution of them. Every man who attentively considers the hu man conftitution, and the whole of our pre fent condition of being, muft be convinced, that it is the will of God and the law of our nature, that we fhould employ our thoughts and our labour in providing for the comfort able enjoyment of life, and the advantage of our fellow-creatures ; but it fhould abate our folicitude about fuch events, and all the paf fions which terminate on them. It does not become a wife man to let loofe his eager de fires tp objects which he has not a reafonable hope of obtaining; to indulge himfelf profufely in the enjoyment of that which he holds by very uncertain tenure, or to fear immoderate ly what he does not know fhall ever happen; and if it fhould, is as capable of being advan tageous to him as hurtful ; nor ought he to grieve exceffively when it comes to pafs. Thefe are the paffions moft dangerous to our virtue, and deftrudtive to our tranquillity ; and if we cannot root them out of our nature, (as indeed we cannot, nor fhould we attempt it, for they are an ufeful part of our conftitution, if duly governed,) yet this confideration ought S3 to 278 The Divine Perfections incomprehenfible,] Se r M.to check their exorbitances, and will have that VII. effedt if we carefully attend to it, that the 'objects of them are Covered from our know ledge, they are out of our power and our fore- fight, we neither know their futurity, nor how they will affect us; for God has referved the abfolute uncontrouled direction of them in his own hands, and his judgments are un fearchable. There is one kind of human action not af fected by this argument, that is, the laft event of it is not fubjedt to uncertainty, and God has intimated with fufficient clearnefs, that he will diftinguifh it with his favour when the myflery of providence Shall be fulfilled ; I mean the practice of virtue, which we are fure is good for man under the fun ; and we have the greateft reafon to believe will make him happy in another world. Though the judg ments of God are unfearchable with refpedt to the things of this world, (no man knows what fhall befal him in this life, and when the end of it fhall be ; nor does he know whether prosperity or adverfity, poverty or riches, ficknefs or health, honour or difho- nour, is good for him,) yet we know what is morally good, for God hathjhewed it to us, a$d what he hath required, and we know it has an eftablifhed infepapble connexion with our hap- The Divine Perfections incomprehenfible, 279 liappinefs. Solomon ohferves, that the race isS erm. not to. the fwift, nor the battle to the ftrong * ; VH- we cannot be affured of fuccefs in any of our prefent undertakings., let the defigns be ever fo well laid, and the appearances promising as far as human Skill and abilities can reach. But in the religious and virtuous courfe we run not uncertainly, and in that war we fight not as thofe that beat the air -j-, for it Jhall be well with the righteous +, the work of righteoufnefs Jhall be peace, and the effect of it quietnefs and ajfurance for ever ||. If wifdom, rectitude, and goodnefs govern the world, and the ad miniftration, (however perplexed it may ap pear at prefent,) be under the diredtion of thefe principles, order and good muft prevail; and they cannot be finally unhappy who fteddily adhere to its interefts, and conduct themfelves by the fame principles. . And, Laftly, This important inftrudtion arifes from the dodtrine of the text, that we fhould fear God. The proper objects of fear or rev— rence, are wifdom, righteoufnefs, and good nefs. In the degree wherein thofe attributes belong to any character, it attracts our vene ration. Among men, the wifeft and the beft are the moft efteemed : Not that the greateft outward refpedt is paid to them, for that ge- S 4 nerally * Ecclef. ix. 11. f 1 Cor, ix. 28. % James iii. 10. |J Ifa. xxxii. 17. 280 The Divine Perfections incomprehenfible. Serm. nerally 'follows the outward circumftarices of VII. wordly condition, power, and riches ; but they have the largeft Share in the inward af fection of thofe to whom their worth is known. Now, thefe perfections are in the Deity abfo lute and infinite, fo that we cannot by fearch ing find them out. It is not any defedt, but the plenitude of them which is incomprehen sible; therefore do they juftly claim our hum- bleft reverence. This argument very fenfibly affected the mind of Job, and produced in him a religious dread ofthe divine Majefty *, Behold, I go forward, but he is not there ; and backward, but I cannot perceive him ; on the left hand where he doth work, but I cannot behold him ; he hideth himfelf on the right hand that I cannot fee him. I afri fenfible that his provi dence, though invifible, is continually active in all the quarters of the world, guiding the motions of all the creatures, and doing whatever pleafeth him. And though the good man could affure his heart, his confci ence witneffing his integrity, He knoweth, fays he, the way that I take, my foot hath held his fieps, his way have I kept and not declinefl^ nei ther have I gone back from the commandments qf his lips. I have efieemed the words of his mouth more than my neceffary food.* But there arefecrets in his difpenfations which our Short and * Chap, xxiii. 8. The Divine Perfections incomprehenfible. 281 and limited underftandings cannot accounts erm. for, nor make any certain judgment concern- »¦**•¦*• ing the defign and the event of them. For he adds, * He is in one mind, and who can tum him? And what his foul defir eth, that he doth, for he performeth the thing that is appointed for me, and. many fuch things are with him. ¦ He governs the world with fteddy counfel, and purfues his defigns independently on thofe things that would influence and alter feeble human refolution, fo that his meafures are to us impenetrable, being conducted With infi nitely fuperior wifdom, as well as irrefiftible power. The conclufion is, therefore am I troubled at his prefence ; when I confider, I am •afraid of him. My inmpft foul Stands in awe of his tranfcendent greatnefs ; and the un fathomable depth ofhis adminiftration, (which is not at a distance, but intimately prefent,) taking all my concerns within its care. The fame pious perfon having -j- elfewhere defcrib- ed the utmoft efforts of human fkill and in- duftry, fhews how weak they are and defec tive, when compared with the infinitely more extenfive knowledge of God, who only know eth the ways of wifdom, and the place of un- jderftanding ; from whence he infers, that to man thefyar qfthe Lord is the beginning of wif dom, and to depart from evil is underftanding. SER- * Job xxii. 13, 14. f Chap, xxiii. ( 282 ) SERMON VIII. Religion diftinguifhed from Super- ilition, and fliewn to be true Wifdom. , Job xxviii. 28. -Jbt'd unto Man hefaid, Behold the fear of the A Lord, that is Wifdom, and to depart from Evil is underftanding. Serm.ITTISDOM is naturally agreeable to VIII. VV the human mind ; and indeed can not but be agreeable to an intellir gent nature, becaufe it is the heft ufe of un derftanding, and the proper improvement of reafon. What is it that makes confufion and diforder fo diftafteful, as in an irregular jum ble of things and heaps of materials cafually thrown together ? And on the contrary, regu larity in any work or fyftem, and exact propor tion and relation in the parts, and harmony in the whole, appear fo beautiful ? Certainly, iti§ becaufe counfel and contrivance,that is, wifdom, • is Religion diftinguifhed from Superftk'm, &c. 283 is apprehended in the latter, and the want of Serm. it in the other. But applying this to ourfelves, VIII. and to the direction of our own affairs, we Shall be yet more fenfible how much wifdom is neceffarily in our efteem, and of how great importance to our happinefs. For, as we are inwardly confcious of an intelligent principle, our fatisfadtion in the part we act, always de pends upon our knowing that we are governed by it. Events which have no dependence on our own choice or intention may affect us very fenfibly, whether they be fuppofed to come by chance, or neceffity, or by the will of an other agent; — They may; I fay, affect us, but in a manner very different from our own ac tions with the forefeen neceffary confequence-s. of them) which are directly the objects ofthe mind's approbation or difapprobation, and give us pleafure upon the review of them, only fo far as we appear to our felves to have adted wifely. Nay fo true are mankind univerfally to this rule of conduct, however they may be mifta- ken Jn the application of it, that in all their divided opinions and purfuits, moft directly Contradictory to each other, every one flatters himfelf, that he has reafon on his fide. The religious man, the philofopher, the politician, the ceconomift, and even the fordid mifer, and the 284 Religion diftinguijhed from Superftition, SERM.the luxurious, fuch, at leaft, of thefe feveral VIII. fedts as are the moft fixed in their oppofite 'courfes, and thoroughly governed by their de nominating principle, (and in them the cafe is fairly Stated,) imagine that their choice is, all circumftances confidered, the beft, and their behaviour the wifeft. / The men of pleafure and gayety who feem profeffedly to defpife Wifdom, (it is only what they fancy to be the outward appearances and affectation of it that is the object' of their ridicule,) they think that good fenfe and reafon is with them, which is but another name for wifdom, that the end of their persecutions is fomething real, a fenfible -pleafure, (and there is no arguing agairift ex perience) and that the fuperior enjoyments which others talk of are but vifionary. The more grave and Sober man, who is wholly devoted to his worldly intereft, which he de cently and Skilfully purfues, imagines he knows the world well, (which he reckon^ a point of great wifdom,) arid the defigns he carries on are well concerted, folid and Sub stantial, leaving Spiritual and intellectual plea- - fures, fo called, which he defpifes in his heart to the religionifts and virtuofi, as well as the madnefs ofiicentious and expenfive mirth to the prodigal. I obferve this only to fhew that there muft be fome appearance of wif dom and Jhewn to be true Wifdom. 285 dom in our conduct to juftify it to ourfelves ; S e r m. and that we neceffarily have fuch a regard to VIII. reafon, that . we cannot knowingly and , de liberately act agajnft its dictates with any con tentment in our own minds. So that lufts and paffions, let them be ever fp ftrpng, in order to their haying a fettled dominion in the heart, muft filence underftanding, or rather bring it over to their fide. For fupppfing a man's choice, and the courfe he follows, to be never fo fool- ifh in itfelf, and in the judgment of others, he cannot be eafy in it without, at leaft, a conceit of wifdom to countenance it, which is appa rent in the cafe of the fluggard, (one of .the loweft and moft contemptible of all characters,) whp, as Solomon obferves, * is wifer in his own -conceit than f even men that can render a reafon,. Since.it is fo, this is one principal, point, which all our deliberations ought to aim at : and the queftion, by the decifion whereof, we fhould be determined in our defigns and courfes of adtion is, whether they be wife or not, that is, becoming rational agents in our cir cumftances ?! And then it evidently follows, that we ought to examine ; there being no Other way by which we can come tp a ratio nal judgment. ,Let it not be objected that examination is difficult, and we are in danger of mistaking. Difficulty Should never be ob jected * Prov. xxvi.^6. 2 86 Religion diftinguifhed from Superftition, SERM.jedted againft abfolute neceffity • and for the VIII. danger of a wrong judgment whether is it greater in the way of a diligent enquiry, or of negligence ? The queftion is not, whether we Shall be diredted by the appearance of wifdom, or not ? that is unavoidable. But whether we are more likely to efcape being mifled by falfe appearances, and attain to the knowledge of the truth, and to fatisfadtion In our own minds, as adting a rational part, by examining, or not examining, by exercifing our own reafon, or not exercifing it? Let the moft important of all caufe-s, that of religion itfelf, be determined this way ; ahd the more important it is, the greater attention it deferves. _ My text fays it is wifdom ; and it reprefents God as faying fo unto man; he faid, behold the fear qf the Lord, that is wif dom, and to depart from evil is underftanding. In the preceding verfe it is fhewn that man cannot penetrate into the counfels of God, his contrivances in the formation of the world, and in the government Of it; they are too deep for his underftanding: God's ways are un fearchable, and his judgments paft finding out. But the trueft wifdom for him, and the moft fuitable to his nature, that he may attain the liigheft perfection it is capable of, is religion', or and fhewn to be true Wifdom]. 2$f ©r the fear of the Lord. -This God himfelfS erm. has taught us, and fince he has condefcended VIII. to fet it in that light, he has thereby fub-v jected it to our own enquiry and confideration; it beng impoffible we fhould fee any thing to be, wifdom, and rationally pronounce it fo, without examining it. Religion is not, un der the pretence of its being Sacred and too Sublime for the human underftanding, to be taken upon truft without enquiring into the grounds of it : For thus we Should expofe our felves a prey to every impofture, and have no means left of diftinguifhing between truth and falfhood, in a matter which of all others is the moft important. Let every man's reafon be/judge for himfelf what he fhall believe as truth, and what he fhall embrace as wifdom ; for we have no other faculty by which we can difcern either. To give an affent upon other terms,- is what our minds are not capable of. Now though the affertion of the text, that the fear of the Lord is wifdom, generally paffes for true among chriftians, (however it may be too little Confidered, and have too little influence on men's practice,) yet it is avowed ly oppofed by fome who reprefent all religion as unreafonable, both in its foundation, and its tendency. They pretend, firft of all, that there is at bottom nothing in it but what is com- 288 Religion diftinguijhed from Superftitloft, S erm. commonly called fuperftition, a blind and irra- VIII. tional dread of we don't know what, founded* ^-rv^/ on foolifh unexamined notions, , originally in vented, and ftill cherifhed. by artful defign ing men to keep the bulk, of mankind in a State of fervile fubjection, handed down by tradition, and imbibed by the prejudices of education, which are known, to be often fo ftrongly impreffed on tender minds, that, it is extremely difficult to throw, them off, even when: reafon has arrived to its maturity ; and the generality of men are too eafily inclined to receive thefe religious errors thro' the weak nefs of their understandings and the timorouf-t nefs of their tempers. To ftate^this matter fairly, it muft be acknowledged that it is too often the reproachful infirmity of men, (utter-*. ly inconfiftent with wifdom and the impartial ufe of reafon,) to be led by prejudice. They receive opinions and take the meafures of their condudt without examining upon what grounds : Their paffions, their felfifh affections, cuftom, and the authority and example of othets, have an influence which they ought not to have on their judgments, arid ftand in the place of reafons. How many inftances : are there of notions generally prevailing in whple ages and nations, which have no other foun dation than unexamined cuftomary tradition ? But and Jhewn to be true Wifdom] 289 But this is not to be carried fo far as to an uni-S e r m. verfal conclufion that men are always mifta- VIII. ken in the opinions commonly received by* them. There is fuch a thing as truth and cer-- tainty, which every human mind is capable of difcerning : And there are fome points in which all men are agreed, (having an intui tive perception of them,) without any reafon ing at all ; or the evidence is fo clear and fo ftrong, that no one can help feeing it when ever it is intelligibly propofed. Particularly, it is to be acknowledged that many very abfurd opinions have obtained in the world under the name of religious princi ples ; the propagation and reception whereof is to be accounted for in the manner alleged, by the fubtle artifices of fome men, and the weak credulity of others, by tradition and prejudice. And that there has been, and there is in many of mankind fuch a thing as fuper ftition, an unreafonable groundlefs fear of fome unfeen and unknown agent or agents govern ing the world, (particularly human affairs,) by meafures which have no foundation any where but in the imaginations of men ; which arifing from confufed and miftaken notions concerning the Deity, and concerning virtue, and being conducted by the foolifh fancies of the weak, or by the cunning arts of ill-defigning Vol. II. T men, 2*50 Religion diftinguijhed from Superftition, Serm. men, has produced" falfe religion, and done VIII. infinite mifchief in the world. It has prp- ' duced the Worfnip of fictitious Deities, which by nature are no Gods, but the work of men's hands ; or of inanimate beings, which can do riO good nor evil, as the prophet fpeaks * of the'heatheri idols ; of imaginary beings form ed by the fancies of men according to the fuling lufts and paffions of their own hearts, lafeivioUs, cruel, covetous and revengeful, worshipped therefore in an impure and bru tal manner, arid in eonfequence of that, tend ing to confirm and increafe all kinds of wick- ednefs, debauchery, lewdnefs, and cruelty, in the worfhippers. It-has produced a caufe- lefs fearfulnefs in the tempers of men, dif- piriting arid rendering them unfit for purfu- ing the true ends, and applying themfelves to the proper bufinefs of life. It has produced a Vairi ceremonious devotion, and a foolifh pageantry of idle unprofitable rites. Nay fo prone are many of mankind to fuperftition, that even the Wifeft religious inftitutions have not been able to preferve them from it. For when in thefe institutions external observances Were appointed, yet exprefly declared to be only instrumental, and intended as means in order to moral piety and virtue as the end, the * Ifa. xii. 23. and fhewn fo be true Wifdom-] 291 the original defign of fuch appointments has Ser m. been perverted, by laying an undue ftrefs on VIII. the outward performance of them, placing' the whole of religion in them, and Substitut ing them in the room of fubftantial purity and righteoufnefs, which was thefuperftition ofthe Jews, often .inveighed againft by their pro phets, and is ftill the prevailing fuperftition among many chriftians. And laftly, fuper ftition has produced uncharitablenefs and dif- cords, nay fierce contentions, wars, perfec tions, and every evil work. But when all this is granted, it does not follow, that there is no difference between re ligion • and fuperftition, and that the former is wholly to be refolyed into the latter, or any of its caufes ; into the natural timoroufnefs of men's tempers or the weaknefs of their under ftandings, into cuftomary tradition or poli tical fidtion. To bring this matter to a trial by fair and impartial reafon, we ought to confi der the main grounds of religion, together with its direct and immediate tendency. If it be founded on certain facts or principles which the mind upon, calm and attentive con fideration muft affent to ; and if, (confidered as a practical principle,) it points to a courfe of adtion, and prefcribes a conduct, which we .neceffarily approve as moft worthy of intelli- T 2 gent 292 Religion diftinguijhed from Superftition, Serm. gent agents, is it then effentially distinguished VIII. from fuperftition, which is a blind and irra tional perfwafion, and directs to practices which have no intrinfic excellency or fitnefs in themfelves whereby they are recommended to the human mind. Now the great principles upon which reli gion refts, are, the exiftence, the perfedtions, and providence of God, or that there is an eternal fupreme intelligent being, infinitely powerful,, wife, juft, and good, who made all things, and who continually preferves arid governs' them. Thefe principles, we think, are fufficiently proved by clear and convincing arguments, which muft occur :to every one who diligently inquires into this fubjedt ; and we defire no more than a calm and unpreju diced attention to them. It is true, the Deity is not an object of fenfe ; no man hath feen him at any time, nor can fee him, and we cannot find him by feeling after him in the grofs corporeal way. But is any man funk fo low in reafoning, or rather altogether loft to it, as to make Senfe the fole meafure of his belief and knowledge ? Did he ever fee that thing within himfelf, which thinks, perceives, believes, and argues ? Yet he is as fure of its exiftence, nay more fure, than of any thing he fees. In like manner, the invifible things of and Jhewn to be true Wifdom. 293 qf the fupreme Being from the creation of 'theSERM. world are clearly feen, being underftood by the VIII. things that are made, even his eternal power and Godhead. If we cannot account for the exiftence of any thing without fuppofing his; nor for underftanding, (which we areconfcious of in ourfelves,) without fuppofing him intelli gent ; nor for regularity and beauty in the uni verfe, without wifdom and defign in the great difpofing caufe ; nor morality, which is of fo great importance to the order and happinefs of all intelligent creatures, without allowing his moral attributes, — one would think the evidence ofhis being, (and confequently ofhis providence, which is really no more than his adting fuitably to his character,) that, I fay, the evidence of this is very ftrong, and the belief of it not fairly liable to the imputation of weak credulity and , fuperftition. Set againft this the atheiftical feheme, which in whatever fhape it appears, excludes a fupreme directing and governing intelligence out ofthe univerfe, fubftituting in the place of it chance or neceffity, (the meaning of which words, if they have any, as expreffing caufality, let him tell who can*,) they Should, however, have a great deal of Significancy, for mighty things are attributed, to them. Chance or neceffity produce the motion of bodies, and therefore T 3 muft *_94 Religion diftingmped from Superftition, , Serm: muft be fomething different from bodies which VIII. plainly have no power to move themfelves ; nay they produce the moft rapid, the con- flant, and regular motion of vaft bodies, upon which the moft important effedts to in numerable beings and to a great united whole depend : Chance or neceffity produce various beauty in the world, a regular uniformity of appearances, amidftan infinite variety of things ; not only numberlefs individuals, but almoft numberlefs kinds of vegetables and animals in our earth itfelf, preferved and propagated in an orderly and conftant fucceffion : And laftly, chance or neceffity produce thought, Self-deter mination; liberty, and virtue, with all its ami able fruits, yet without thinking, willing, or defigning any thing. Let any man in his calm deliberate thoughts fet this feheme againft the other, that of Deity and providence which is the foundation of religion, and let him judge which of the two is the more rational, I cannot propofe at this time to infill on the argument largely ; it has been the princi pal fubjedt of the foregoing difcourfes. But I may Safely affert that all who ferioufly con fider it, will agree in this obfervation, which is directly to the prefent purpofe, namely, that the belief of a Deity and providence has no affinity with fuperftition $ it is not taken" up atuljhewn to be trite Wifdom. 295 up by tradition, education, or the influences erm. pf- human authority, but grounded, upon VIII. what we think the cleareft evidence, and is' the refult of the ftricteft and moft impartial Search we are capable of making. It is not by a vain curiofity to know the reafon of every thing, (joined with ignorance of true natural caufes,) that we are fed to acknow ledge a God, the powerful and wife maker and contriver of the frame of nature, hut it is becaufe we fee every other hypothefis not only infufficient to account for the appear ances, but utterly abfurd and impoffible. For when the. wifdom and energy of an in telligent agent is taken out of the univerfe, and denied to have any Share in the origin of things, (which is done and muft be done by atheifm,) what is there left but dead and fenfe- lefs matter ? And what is its force upon the. ftricteft philofophical examination ? Nothing at all but a power of inadtivity, (vis inertia, as it is called,) or of refifting a change of its ftate. A goodly foundation to build fuch a fabric upon ! without the interpofition of any defigning agent, as the world muft appear to be, even to the flighteft obferver ; but the more accurate fearcher into nature, who has, carried the power of matter and motion as far as it can go, finds the belief pf a divine T 4 agency 296 Religion diftinguijhed from Superftition, ¦ Serm. agency and counfel forced upon his mind in VIII, every ftep of his progrefs, and by every ob- jedt he turns his thoughts to. But leaft of all can our belief of God and providence be with any colour of reafon at tributed to a natural' timoroufnefs of temper,1 or the paffion of fear. For there is nothing in it frightful or fhocking to the mind, at leaft, to a well-difpofed mind, which having its af fections duly balanced, and the beft ufe of all its powers, enjoys itfelf with the greateft in-' ward rational fatisfadtion! The fear of God is not accompanied with fuch confufion and uneafinefs as a fuperftitious dread is, which keeps the unhappy perfons poffeffed" with it in a perpetual pannic, and thereby Sours their tempers, fetting every thing about them in an uncomfortable light, and takes away the very relifh of 'life. On the contrary, let 'the religious man be called to witnefs, and he fpeaks the language of his heart when he declares that there is nothing which fits fo eafy upon his mind as a true reverence for the Deity; that in the whole circle of knowri being, or the yet greater variety which his imagination can frame, there is no object which yields fo much pleafure to his thoughts '; It is the very central point, of his foul's reft which no where elfe can find equal fatisfae** tion, and Jhewn to be true Wifdom. 297 tion, nor indeed without this any fatisfadtion Serm- at, all. It diffufes in his thoughts, a pleafing VIII. harmony over the whole univerfe, and fets' every thing in a fair amiable light, as being diredted by the moft perfect reafon and good nefs. The affedtions it raifes in him have thefe plain characters of natural and rational, that they preferve to him the freeft exercife of his intelledtual powers, they footh and calm all his disturbing paffions, (fo far is the fear of God from being a disturbing paffion itfelf,) and they yield him the trueft and moft folid felf-enjoyment, indeed the enjoyment of the whole world with delight. If it be otherwife, I mean, -if the idea of God pro duces terror and -consternation in the human mind, this certainly proceeds either from a fault within itfelf, from a confcioufnefs of guilt, or a corrupt, vicious, perverfe or male volent difpofition, to which perfect purity, righteoufnefs, and goodnefs, cannot but be difagreeable and caufe uneafinefs ; or elfe it muft proceed from wrong notions of the fu preme Being, as if he were an arbitrary ruler in a bad fenfe ; poffeffed of abfolute power, but not of moral perfections ; and governing the world in the way only of fovereign do minion, without regard to juftice and good nefs. But to a well-difpafed mind, a fin-'* cere 298 iletigion dijftinguifhed from Suferftition, Serm. cere lover of virtue, which confiders Gpd as VIII. he truly is, perfectly wife, righteous, and ' benevolent, nothing can appear more ratio nal, nor indeed more delightful, than the fear of him ; that is, an awful fenfe of, and deep reverence, with the greateft and moft affectionate efteem for, his majefty, and all his glorious perfections in conjunction, toge ther with a conftant care to pleafe him by the regular pradtice of virtue, and to avoid of-? fending him by any thing contrary to it, which leads us, Secondly, To compare religion and fuper ftition as practical principles, and to confider their oppofite tendencies. As they have been fhewn to differ Widely in their foundation, the one being founded on the cleareft rational evidence, the other only on prejudice, they differ as much in the difpofitions and practice which they produce. The conftant uniform effect of a fuperftitious belief, are a multitude of merely external acts ; which have no ante cedent goodnefs in themfelves : Sometimes it puts men upon inventing and ufing obfceneand impure rites, which would be Shocking to the human mind not mifled by the name and falfe colour of devotion : Very often it excites furious paffions, which disturb the peace of focieties, and is the occafion of fierce and cruel and fhewn to be true Wifdom. 299 cruel animofities among men. Whereas the Se r m. natural fruit ofthe fear of God is the practice VIII. of virtue ; the doing of thofe things which are pure, and juft, and honeft, and lovely, and praife- worthy, which the mind neceffarily approves as having an intrinfic excellence. One principle on which we reft the defence of religion, receiving it as moft certainly true, is the real effential difference between moral good and evil, or virtue and vice. There is no debate at all concerning the fignification of thfefe words : We know what is meant by cruelty and mercy, by temperance and luxury ; and other moral differences are as eafily un derftood. We allege that thefe differences have a neceffary unchangeable foundation iri, nature and reafon ; and for determining it to be fo or not appeal to the common fenfe of mankind ; not merely to the general opinion which has prevailed in all nations of the world, but to a more certain ftandard, a fenfe which every fingle man, who has the exer cife ofhis reafon, will find indelibly engraven on his own heart, fo that it is not in his power to erafe it if he would. If a clear and diftindt perception of the agreement and dif agreement of our own ideas be the certain distinguishing mark of truth and falfhood in points of Speculation, which the mind refts in, and. coo Religion diftinguijhed from Superfiition, Serm. and can go no farther ; and if a clear and dif- VIII. tindt perception of fenfible qualities by our 'external fenfes be the foundation of all the knowledge we have of material objects, and we find ourfelves obliged to acquiefce in it ; why fhould npt as clear and diftindt a percep tion of honefty and turpitude in human dif pofitions and actions, (which is uniform in the mind whenever the object is intelligibly pro- pofed,) be equally fatisfying to us as a foun dation of knowledge and reafoning in morals ? If you infinuate to any man, that he may be miftaken in affenting to an axiom, or in judg ing of the diftindtion of colours, or between light and darknefs, by his eye-fight, he looks upon the fufpicion as abfurd, and it is as" much fo in the other cafe. For that there is a real and neceffary difference between moral good and evil, any one who calmly reflects can no more doubt, than that there is a difference be tween truth and falfhood in the plaineft propo sitions which his mind diScerns, or between light and darkneSs which he perceives by his eyes, between fweet and bitter which he per ceives by his tafte, or between harmony and difcord which he diftinguifhes by his ear. It is true, the fpeculations and reafonings of men improving their underftandings may enable them to difcern this difference more clearly, (as and fhewn to be true Wifdom. .301 (as we know by experience that ufe makesSERM. fome of our fenfes more exquifite,) and they VIII. may difcover additional motives to the practice of virtue ; (efpecially its conducivenefs to the common good of mankind, and the happinefs of every individual,) but the original idea of right and wrong in morals directly oppofite to each other, are as natural, and their oppo sition as apparent to the mind, as apy wehave by our external fenfes or by reflection. In vain do the adverfaries of morality as founded in nature, here pretend to derive its origin from human laws, as if being bred up under political conftitutions, we had from them learned our notions of juft and unjuft. For as everyone who attends;muft fee, that the difference reaches much farther than the laws of men, (and we difcern it as plainly in cafes where they have not at all interpofed as in thofe which are exprefly determined by them,) fo he will find a neceffary regard to it in his own heart prior to the consideration of human, or indeed any pofitive appoint ments or decifions, and independently on them ; nay that he has in himfelf a certain meafure of right and "wrong,, whereby to ex amine and to judge of all institutions and or- ¦ dinances, fo far from having learned the no tion itfelf wholly from them. Nor 302 Religion diftinpiifkd from- Superftition, S e r m« Nor is there any weight in the objection^ VIII. that a great many of mankind, (perhaps whole nations,) are ignorant of what others account important points of virtue. For in like man ner the generality of men are ignorant of many propositions from which no man can withhold his affent when they are fo propofed that he can underftand them ; fo that the reality of virtue Stands in this refpedt on the* fame foot with the moft certain truths. And altho' we add, (what is true in fact,) that the, prejudices of education, cuflom, and espe cially falfe religion, may in fome cafes have corrupted and obfeured the knowledge of good and evil, and occafioned mistakes con cerning them, (juft as an accidental indifpo fition in the plrgans of fenfe, may, in fome particular cafes, hinder the right perception of external objects,) yet this can never affect the whole of morality, nor deftroy the agree- ablenefs of it fo far as it is underftood, and the difagreeablenefs of the contrary, to the human heart. And, Laftly, That the ifentiments of men con cerning moral good and evil are not intirely owing to tradition, cuftom, and education, is evident from their conftancy and unifor mity. In things which have a foundation in nature, which is liable and always con fiftent, and Jhewn to be true Wifdom. 305 fiftent, all men agree. In things which take Serm. their rife from fancy and caprice, or depend VIII. on particular circumftances and private views, ' their traditions and cuftoms are variable. What can be more different than the fafhions which obtain in nations, their manner of li ving, their forms of policy, their laws and their religion, I mean the pofitive part of it, pr the rites of devotion and divine fervice ? And if their notions of morality were wholly derived from the fame origin, we fhould fee the fame variety in them. Upon that fuppo* fition the notions of virtue might in fome places.be the reverfe of what they now uni verfally are : The things which are unjuft, impure, and difhoneft, might be lovely and praife-wortby : It might be as reputable to murder a kind indulgent father in cold blood and without any provocation, as now it is to punifh the murderer, or to kill an affaffin, or a robber, in one's own defence. But this is fo apparently abfurd you will Scarcely imagine human nature capable of it. Nay farther, I believe none of us can doubt, but if you pro- pofe to the moft uninftrudted favage in the world fo as he can underftand it, a compleat moral character, confifting of undiffembled piety, juftice, fidelity, and beneficence, it will appear to him beautiful, and his foul will in- 304 Religion diftinghijhed from Superftition, Serm. inwardly applaud it : Whereas the contrary, VIII. profanenefs, fraud, perfidioufnefs, ingratitude' ^^^^j*^^-**-***^ '^i 1 1+ and cruelty, he can confider no otherwife than as abominable. Now the fear of God,* confidered as a practical principle, has a neceffary relation to theSe moral differences ; and the proper im mediate ufe of it in the conduct of life is to direct men in doing good, and efchewing evil, which evidently appears to be a wife and juft defign, "moft worthy of intelligent beings, and which 'tis impoffible for us not to approve unlefs we be divefted of humanity. But how unlike fuperftition, which always preScribes weak and fanciful ufages, with out any foundation in the reafon of things, and without any connexion with the general good of mankind, or the rational happinefs of any man; fometimes barbarities which are abhorrent to nature* deftrudtive "of order and peace, and Contrary to the beft fenti ments of the human mind ? 'Tis true, reli gion has been often mixed with fuperftition ; the fear of God has been taught by arbitrary precepts of men, and been abufed to the pro moting arid eftablifhing idle fpeculations, unprofitable ceremonies, and even unchari- tablenefs, and other immoralities. ' Indeed very few public religious constitutions, not' excepting^ and Jhewn to be trueWifdokl, . _jb"| excepting thofe in chriftian countries, (evenSERM* tho' fettled on the beft foundation, and pro- VIII. feffing to be diredted by the beft rule,) havev -been altogether free from this fault ; fome of them are incumbered with fuch a multitude of human inventions as to enervate true mo<- ral piety and virtue, the only valuable end of all religious conftitutions. But furely it is unreafonable on that account to reject all re ligion in the lump, as if there were nothing in it but fuperftition ; and to do fo Shews a .rafh and undiftinguifhing judgment, when |he difference is fo apparent, and every man's reafon, if he deliberately attends to its voice* -.will lead him to difcern it. What can be more rational and becoming intelligent crea tures, than that being convinced by innume rable inftances of wife and good defign in the order of the world and in the frame of their own nature, they Should inwardly ac knowledge with affectionate reverence the one Supreme maker and ruler of all, (clearly proved by his works and the whole of his .adminiftration, to be perfectly wife, righte* pus, and benevolent,) and from that princi* pie to practife the virtues of juftice and cha* rity to their fellow creatures ; the obligation to which he has deeply engraved ori their hearts, arid Shewn the infeparable con*?*; . Vol. II. U flexion 3 o6 'Religion diftinguifhed from Superftition^ SeR M.nexion of them with the moft univerfal good VJII. of all rational being ? What affinity has fuper- 'ftition with this? -or can it pretend to any fuch evidence for its doctrines, or any fuch excellence and ufefulnefs in its precepts ? For the honour of chriftianity, let it be obferved, that it never reprefents the fear of God in any Pther view, than as irifeparably connedted with the effential duties of morality, nor ap plies to any other purpofe than enforcing them. When the Sacred writers teach men the fear of the Lord, they never explain it as confifting in the obfervance of pofitive rites even of divine appointment, (though that is alfo an inferior part of our homage to him,) hut in keeping his commandments, that is, his immutable precepts of eternal righteouf nefs, by living foberly and righteoufly, by departing from evil arid doing good, feekirig peace and purfuing it : duties to which we have a perpetual monitor in our own breafts; and we cannot help feeing their tendency to the greateft happinefs of the human nature. Let every man then judge for himfelf, whe ther religion be not our true wifdom, arid perfectly rational, while we apply it to thefe purpofes and regularly purfue them. Having thus endeavoured to refute the pretence againft religion or the fear of God,, that find Jhewn to be true Wifdom. "3 07 that it is the fame with fupecftition, an irra-SERM.' tional unmanly thing, founded in the fearful- VIII,* nefs . of men's tempers and the weaknefs of their underftandings; and to fhew on the con trary, that it really deferves the charadter given it in my text, namely, that it is wif dom ; — let us fee now whether the charge of weaknefs apd -folly, in taking up opinions by prejudice and without an impartial examina tion^ may not be fairly turned upon the pro- feffed adverfaries of religion themfelves. Here I do not infift on the apparent jfuperiority of reafon, as we think, on our Side; tho', in. fo plain a cafe, where Strong, we muft, even be lieve irrefragable arguments are intelligibly propofed, one cannot help fufpedting that it is prepoffeffion only which hinders men, (other- wife of tolerable understanding,) to Seethe force of them. But I will directly point out the particular prejudice which they give too evident caufe to charge them with, and it is the vicioufnefs* and depravity of their own ihearts and: lives. 1 Every one who has feripufly confidered the infirmityJyof human nature, muft be fenfible that the affections very often rbiafs and mhlead the judgment;, and where a felfifh intereft or a .paffionjoppofite, to* any truth prevails, that truth is difficultly dif- pernpd and frequently denied, let the evidence U 2 of 3 68 'Religion diftinguifhed from Super Jlition, S e r M. of it be ever fo ftrong. This is the cafe ofthe VIII. unhappy men who have arrived at fuch a ' thorough infidelity as to be enemies to moral goodnefs even in fpeculation. By indulging habitually their fenfual , defires and paffions, they become infenfible of the beauty pf vir tue, (that divine form which Strikes every un corrupted human heart with the higheft Vene ration and efteem,) and at laftperfuade them felves- that it is no more than an empty Shadow. Was there ever any undebauched mind brought by cool reafoningto a contempt of temperance, righteoufnefs, Sincerity, and -benevolence ? And what is there oppofite to thefe qualities but paffions of the moft un manly kind, paffions for brutal pleafures, and for the bafeft felfifhnefs, terminating in dif- honefty and ill nature ? If thefe may not be called prejudices, humanity muft be given up with religion ; and the principal glory of our nature abandoned, that we may become free '¦ reafoners, This is the root of irreligion, and the greateft height of it is avowed atheifm. When men are enemies to virtue in their hearts, the next ftep is to caft off the fear of God and faith in him ; to deny his being and his attri butes, and to argue againft them. Where is the man that ever heartily loved moral recti tude, and Jhewn to be true Wifdom. 309 tude, fincerely pradtifed it, and affectionately S e r m. pleaded its caufe, and at the fame time was a VIII.^ profeffed oppofer of the Deity and provi dence ? The moral fyftem of the univerfe, and the moral perfections of God manifefted in his adminiftration, (and which it is appre hended will be yet more awfully difplayed hereafter,) thefe, I fay, are the points which the adverfaries of piety and virtue quarrel with. Indeed it is no wonder that the obftinate ha ters of juftice and goodnefs, cannot look upon infinite goodnefs and juftice otherwife than with terror and averfion ; and therefore to get rid of the uneafy apprehenfions which arife from that view, they wifh fuch difagreeable principles were not, and at laft under the co lour of fome trifling pretences bring themfelves to imagine they are not true. Let unbiaffed reafon determine where truth lies, and on which fide there is the faireft occafion for an imputa tion of unmanly prejudice and weak credulity. To conclude my difcourfe on this fubjedt by applying it to ourfelves; to profeffed be lievers in God and fearers of his name, par ticularly to chriftians, let us do all the honour we can to our religious profeffion by the pu rity and fimplicity of a reafonable worfhip, and efpecially by the innocence and virtuous Integrity of our lives. It muft be acknow- U 3 ledgedl 310 ' Religion diftinguifhei from Superftition, S erm. ledged that the moft rational principles of re- VIII. ligion, (founded on the cleareft and moft fa tisfying evidence,) have been in many nations of the worlds and are now in many chriftian- cPuntries, where they are openly maintained and gloried in, — have been, I Say, dishonour ed by a mixture of unreafonable opinions and fuperftitious rites ; which fome, pretending a great zeal for religion, have laid a mighty ftrefs upon, as if the whole of piety confifted in them. This has given men of corrupt minds, and difinclined to the fear of God, an occafion of blafpheming it as altogether a weak and fanciful thing ; which is indeed on their part unjuftifiable, and difcoverS great weaknefs of underftanding as well as depra vity of affectioris : But at the fame time it is extremely to be regretted, that the friends of religion fhould give its enemies fuch a handle againft it. It Should be our principal care always to offer unto God a reafonable fervice. That only is becoming us as intelligent crea tures, arid only wiU be acceptable to him who is a pure arid perfectly intelligent Spirit, and is to be worshipped in Spirit and truth. Efpecially the chriftian inftitution does not place piety in external acts. The kingdom of God, * St, Paul teaches us, is not meat and * Ropi, xiv. 17. and Jhewn to be true Wifdom'. '"- 3 1 1 and drink, nor any thing of an indifferentSERM. nature, which neither if we ufe it, are we VIII. the better, nor if we forbear ' it, are we the worfe, (as he elfewhere fpeaks,) * but it is righteoufnefs, and peace, and joy in the Holy Ghqft. The end of the -j- commandment which Jefus Chrift gave to the world. is not ritual obfervances, but charity, out of a pure heart, and a good confcience, and faith un feigned ; and it is the conftant dodtrine of the apoftles, agreeable to the original inftrudtion of their mafter, £ that pure religion, and un defiled, before God the Father, is this, to viftt the fatherlefs and widows in their affliction, and to keep ourfelves unfpotted from the world. If true piety or the fear of God be wifdom at all, it is certainly pradtical wifdom, which, as Solomon obferves, § is profitable to direct. Let the influence of it, then, appear in our fives, let it govern the difpofitions of our minds and our whole behaviour, otherwife the beft opinions we can have concerning God and religion are but idle and ufelefs Spe culations. The proper direction of this prin ciple is to the practice of righteoufnefs and goodnefs ; and fo far only can we be faid con sistently to receive it, as it has that effedt upon U 4 us. * 1 Cor. viii. 8. f J Tim. i. 5, % James i. 27. § Ecclef, x. 10. _,I2 Religion diftinguijhed from Superftition, Serm. us. Judging by this rule, I am afraid irre- VIIL ligion ftill governs the hearts of mariy who I^TTy--1 jj-jj-g a contrary profeffiori ; arid though they may applaud the wifdom of piety or the fear of God, there is another fort of wifdom which has1 a great fhare in their counfels, and in directing their conduct, — that wifdom which the apoftle Paul * calls ftejhly ; and St. James *f- fays, it defcendeth not from above, but is earthly and fenfual. How little is fimplicity and godly Sincerity regarded by men in their conversa tions, nay is it not thought low and defpica-*? ble ? How vifibly do many, even profeffing godlinefs, form their fchemes of life, and carry -them- on, wholly by the maxims of worldly policy ? Do not we fee that devout perfons* in whom religious fentiments habitu ally prevail, have difficulty enough to fup- port themfelves in a pious temper of mind and courfe ofvlife, upon the principles of reli gion and morality, (certain and important as they are,) in oppofition to the too common and often prosperous impiety of multitudes in the world, which is one of the ftrongeft' temptations good men meet with ? It will therefore require our utmoft care and atten tion to eherifji and Strengthen in our hearts a Serious fenfe pf the fupreme Being, and of his f 2 Cor. i. 12, t James iii. 15, and Jhewn to be true Wifdom. 3 13 his attributes, as exercifed in the government Serm. of the world ; with a high affedtionate efteem VIII. for him, producing a conftant endeavour to imitate his moral perfections, to keep his com mandments, and to depart 'from evil which is underftanding. Then Shall we have an * experimental conviction in our own minds, impregnable againft all impious cavils, that the fear of the Lord is true wifdom ; effen- tially different from weak and foolifh fuper ftition ; and by the apparent fruits of reli gion in our lives, we Shall be the moft ufe ful in promoting its iritereft, to the glory of -God our heavenly Father, our own comfort, and the good of mankind. SER- ( 3H ) SERMON IX. Religion fhewn to be perfectly con fiftent with the true Intereft of Mankind. Job xxviii. 28. And unto Man he faid, Behold the fear ofthe Lord, that is Wifdom, and to depart from Evil is underftanding. N the foregoing difcourfe from thefe words I endeavoured to vindicate true piety, or the fear of God, from the im putation of weaknefs and folly, in the prin ciples on which it refts, and the practice which it prefcribes ; and to fhew that it is effentially different from fuperftition, and not to be accounted for by any of its caufes, —•by thetimoroufhefs of men's tempers, or the weaknefs of their underftandings, by politi cal fiction, or cuftomary tradition. There is another charge brought , againft religion by its adverfaries, directly oppofite to the cha racter Religion Jhewn ta be perfectly confiftent, &c. 31c radter given of it in the text, namely, it is S e r m. alleged to be contrary to the true intereft of IX. mankind, of every individual, and ofthe uni ted bodies of men, or civil affociations into which they have been obliged to form them felves for their common fafety and advantage. Now, it is faid, wifdom confifts in purfuing the ends of our nature, and our happinefs, by the beft and moft effectual methods we can devife in the circumftances wherein we are placed. How then can any inftitution or dif cipline be accounted wife, which reftrains us in the ufe of that liberty, (as certairily'Teligion does in many inftances,) and abridges iis of fuch enjoyment as our nature is capable of, nay prompts us to purfue ?--¦ If what has been already faid to fhew that the fear of the Lord is wifdom, be true, it can hardly be imagined that there is any force in this objedtion. If religion be perfedtly agreeable to the rational human nature; if the main principles of it be fo clear that we can not refift the evidence of them, and we can not poffibly adt in contradiction to its laws without the inward difapprobation and re proaches of our own hearts ; and if there be a fupreme wife and good governor of the uni verfe to whom this is to be attributed, as being the neceffary refult of his constitution, — if 316 ReligUn Jhewn to be perfectly confiftent S e r M.if, I fay, thefe things be true, one would think IX* it impoffible there fhould be fuch an incon sistency in nature as that religion in the whole Should be really hurtful to us : In other words, that it fhould be at the fame time reafonable and unreafonable ; for. truth and reafon, if any thing, is confiftent and uniform. Some leffer prefent inconveniencies may indeed- at tend a wife conftitution ; they may even ne ceffarily arife from the nature and condition of things, as it is true in fadt that the practice of virtue is attended with fome difficulty and uneafinefs iri our prefent imperfect probatio nary ftate. But confidering how clearly it is taught and ftrongly enforced by reafon, it can not be imagined to be contrary, in the main, to our true happinefs, if wifdom and good- , nefs be manifefted in the frame of our nature and the appointment of our condition. * But if we examine this pretence by itfelfi more particularly, we fhall find that it is ill grounded; and that, on the contrary, there is a ftridt connexion between our duty and our true intereft, whereby the arguments proving that the fear of the Lord is wifdom will receive a great addition of- force, and it will appear reafonable in every view. Firft,: it is alleged that religion lays Severe restraints on men, forbidding the gratification of their? natural, with the true Intereft of Mankind. 317 natural appetites and paffions; it recJuiresSERM. them to deny themSelves, and to mortify IX. thofe affedtions which are the growth of na ture, the tendency whereof is to fet them at odds with themfelves, and create a continual uneafinefs in their, breafts. Now, is it to be thought that the author of nature, (if he is fo beneficent, as 'religion reprefents him,) has given us defires which at the fame time he has not allowed us to gratify,, and even mocked us by placing enjoyment within our reach, to which we are follicited by a craving appetite, yet made it our duty to abftain With pain to ourfelves ? To make this argument conclu sive, it would be neceffary to prove that the higheft felicity of man 1 confifts in the unre strained gratification of every appetite and defire in his nature ; which is fo far from be ing true, that nothing is more certain than the contrary. If we will at all attend to our own conftitution, and what we cannot help obferving in ourfelves, we muft be convinced that the demands of our lower appetites and paffions often interfere even among them felves, fo that it is not in our power to com ply with everyone of them; befides their thwarting and contradidting the higher affec tions, in the immediate vigorous operation of which and the natural effects of them, the nobleft $ 1*8. R)sli§ion: jhewn to be perfectly confiftent SERM.nobfef^ enjoyment confift. The fenfual in- IX. clinationsi the defire of wealth and -honour, and the multitude of paffions which conti nually excite us to actions of different kinds, i(all of them under proper regulations ufeful, tending to our fafety and the promoting of our intereft,) thefe can none ofrthem be in dulged without controul. They muft give place in their turns. to each other.; they:muft tbe at feme times retrenched; andtheremuft be an ceconomy in the direction and . govern ment of them, that the ends and hufinefs-of (life may be purfued with any regularity, or tolerable degree of fuccefs. Now, what, is the liberty; that religion reftrains, and which: are the gratifications; it forbids ? It does not re quire men to root out, or to deny, at all times, arid- in every degree, any one affection which is the growth of nature ; it only prohibits: the exorbitances of paffion, and that exceffive in dulgence ofi fome appetites which is really hurtful to nature, -and- tends to imbitter and to Shorten life. Are luxury and debauchery, and the outrages of anger' and revenge, fuch goodly pleafures and high enjoyments to a rational being, that the fear ofi God i& to be cenfured as unfriendly to human nature for retrenching them; when indeed any one who will allow himfelf to think,. calmly,. npift fee that wit\ the true Intereft of Mankind. 3 1 g that thefe extravagancies are the violent Serm. fymptoms of an unnatural diftempered IX. ftate, neceffary to be removed in order to a found inward conftitution, arid to the true enjoyment of life ? As there are not wanting examples in every age, and among ourfelves; of the effedts of temperance, contentment, -meeknefs", and ; other private virtues, and of the contrary, paffions and vices, upon human i_fe, let any one who will confider impar- liklly, judge,, wliich are. the rtiPft conducive to what a "wife man would chiefly value even in this world, and render, our prefent condi tion of being the moft eafy and happy. It isto be hoped, in deciding, this queftion, we Shall have fome confideration of a mind -which every one is confcious of in himfelC and fenfible that by Its felfirefledtions it has a great Share in his happinefs or mifery. If a man's paffions are fo vehement that they hurry him away againft the admonitions of his confcience, it will at fome times break iri ¦upon his vicious enjoyments in Spite -of all his endeavours to Silence its clamor, and make him feel thefmart of its fevere reproof for his -folly and wk:feednef§. Or if he*Should be able to get the better of it, and harden his heart irito infenfibility by a long courfe of ftupify- •ihg vice, it is at fuch an ¦ expence of under ftanding, 326 Religion Jhewn to be perfectly confiftent Serm. ftanding, and ftudied impairment of his rea- IX. fon, as would feem , very reproachful to ail intelligent creature. Upon the whofe then, the precepts of religion which relate to felf- government, are no difhonour to it ; they do not lay it open to the charge' of unreafonable feverity, nor the conduct they prefcribe, to the imputation pf weaknefs and folly, as neg lecting the true intereft and happinefs of the human nature;; even in ijts.. prefent State . of exiftence. Rather, on the.other hand, the fear of God" juftly deferves the character of wifdom for< the .reafon why Solomon, often fo celebrates it iri his Proverbs ; namely, be caufe it contributes above all things to the fa tisfadtion and profperity of life, to health, length of days, riches, and honour, and efpeci- ally to aneafy, coritented, Self-approving mind, a principal ingredient in the happy State of every rational being. Another important branch of religion or . the fear of God,, (for it comprehends. the whole of morality,) are the virtues of the focial. and benevolent kind ; .and they, as well as thofe which terminate diredtly in ourfelves, inftead of being difadvantageous, are eminently ufe ful for promoting all the happinefs which we are capable of enjoying in this world. A peaceable temper, charity, fidelity, and juf tice. with the true Intereft of Mankind; '3 2 1 tice, are qualities which procure a man fuch S e r m< pfteem and confidence from thofe who are IX: acquainted with him, as tend greatly to fecure ^r>^r>0j life, and enlarge the enjoyments of it. Where as the angry and malevolent paffions not only trouble a mans ownfiejhj as Solomon Speaks *, that is, makes his own life uneafy, but pro duce great diforders in the world, ftrife and confufion, wars and defolations, 'with con tinual dangers; diftrefs and perplexity to the authors of them. All this is fo evident,- even without any confideration of the fear or awe of God, (which is the greateft fecurity of every virtue,) that an avowed unbeliever, confidently with his principles, might ac knowledge it. Epicurus is faid to have pro feffed it as his opinion, that virtue is the' greateft good of man, and to have placed the higheft happinefs in pleafures of the rational 'and moral kind ; though vices of the moft in famous fort are ftill called -by his name,- and were patronifed, at leaft the ftrongeft barriers againft them were certainly broken down, by his tenets'. But this is a fair teftimony from an atheift,-;that religion, (fp far as it refirains our appetites and paffions, and confines them within the bounds of virtue, of temperance^ juftice, and mercy,) is not defervedly liable Vol. II, X to? * Prov.- xi.- 17,- 322 Religion Jhewn to be perfectly confiftent Serm. to cenfure and folly; or an unreafonable en croachment on the rights of human nature; 'But, In the next place, let us confider piety it felf in the ftricteft fenfe, Or the fentiments and affedtions which it imports, and we Shall find that they are the only folid founda tion upon which we can enjoy any true fatif- faction and tranquillity of mind ; fo far is it from being injurious to our intereft. Upon the Slightest view we can take of man, of his natural powers and affections, and of the condition in which he finds himfelf, it will moft obvioufly occur to our thoughts, that he is an intelligent weak being, furnifhed in deed with noble powers, and which point to high attainments both in the way of under standing and fruition, but dependent and frail ; liable to inconveniencies from a multi tude of things about him, as well as pof- feffed of many enjoyments, and advantage! which cannot be attributed to his own powfer and providenPe, more than his avoiding of evils and dangers ; fenfible from his own • confcioufnefs that his exiftence has not been of a long duration, and neceffarily prefaging the Speedy diffolutiori of his life, by the ex amples of thofe of his own kind whom he fees every day dying, from the brittlenefs of his with the true Intereft of Mankind] 323 his own outward frame, and numberlefs S er m; events he finds himfelf liable to, which are, IX. in refpedt to his knowledge, perfect cafualties; ,~V~"~J and he has in himfelf no defence againft them ; with all this, fo naturally anxious about futurity, that he cannot enjoy himfelf or any thing elfe, at prefent, with full con- tentednefs of mind, unlefs he has hope con cerning it. I believe it will be allowed, that this is a juft and fair view of the prefent ftate of man, though but an imperfect one to my purpofe, and a more full reprefentation would- make the argument appear ftronger. Now let us apply it to the religious and the infidel feheme, as fet againft each other, that we may fee which is the moft comfortable and advan tageous ; in other words, which is the beft calculated to promote the true intereft of man kind. The religious feheme teaches us, that the whole world, and every part of it, is fill ed* with intelligence and goodnefs ; that we ourfelves, and all things about us which are capable of affecting us in any manner, de rive our and their being and powers of every kind from an infinitely wife and good caufe, upon which we and all things depend, and which ftill governs the whole irrefiftibly, but with the moft perfect wifdom and benevo- X 2 lence, 3 24 Religion Jhewn to be perfectly- confiftent Ser-m. lence, extending its care and providence td IX. all, even the minuteft affairs of the world. From this what may not be hoped for, that is truly defirable to a rational nature ? There is ground to expect that every thing fhall be ordered in the beft manner ; and though we purfelves cannot comprehend the intire reafon of things, and the defign of particular events; yet every thing really is juft as it fhould be, that is, ordered according to the higheft rea fon and the moft perfect equity; for the great eft abfolute good, or the greateft happinefs of the whole intellectual fyftem. Is not this what a man's heart would wifh to be fo ? And if he finds, it to be true, muft it not yield him folid joy, as a foundation upon which he can reft with pleafure, fupport his mind in all events, and look to futurity with comfort,;, But, on the other hand, the atheiftical feheme fpreads horror and confufion over the whole face of nature : According to it, the world is, as Job fpeaks of death, * like, a land of darknefs, without any order, where, the light is as darknefs. If we enquire concern ing ourfelves, our conftitution, or our ftate prefent or future, as how came we into beingi distinguished from many other kinds by pe culiar power and privileges ? The anfwer is, by * Job X. 22. with the true Intereft of Mankind, 32 c by the fortuitous concourfe of fenfelefs atoms, Serm. or by a blind undefigning fatality. How do IX. we live ? How are we preferved ? To what caufe can we affign the good we enjoy, that we may make the proper acknowledgments • to which the affedtions of our nature prompt us ? And how Shall the-evils we fear be pre vented ? The anfwer ftill is nothing but chance or neceffity, which leaves no room for the exercife of hope or gratitude, our moft delightful affections ; and is at leaft a mighty difcouragement to the ufe of our in telledtual powers, in forming and purfuing any laudable defigns in life, the moft agree able employment which the mind is capable of; — This, I fay,ns greatly difcouraged by the principles of irreligion, there being accord ing to them, no fuperior power, wifdom, and goodnefs, to whofe approbation and protec tion we Should endeavour to recommend our- Selves and our works. And with what pleafure could any man apply his mind to the con templation of order, or the Study of promo- tine it, if he believed that infinite confufion O 'f prevails in the univerfe ? Again, if we afk what Shall become of us when we die? All the anfwer, and all the hope upon this hypo- thefis, is, that our very being fhall be utterly extinguished, and ceafe for ever. But how X 3 are_ 3 26 Religion Jhewn to be perfectly confiftent Serm. are we fecured even of that ? Have we not a IX. chance for a future exiftence as well as anni hilation ? or if the event is determined by ne ceffity, wbo can tell which of the two is neceffary ? The point laft mentioned defer ves the par ticular attention of all unbelievers. Every one will acknowledge that if the principles of religion be true concerning the ftate of man kind, both prefent and future, that they are all now under trial and difcipline, and here after to be rewarded or punifhed according as their works have been good or evil ; if, I fay, thefe principles be true, they are of the great eft importance, and determine what is our higheft intereft. Surely it. can never be ac- counted wifdom to run the hazard of inex- preffible future mifery, for the pleafures here to be enjoyed in a vicious courfe of life, above what the virtuous mind is capable of; or to avoid fome prefent uneafinefs, fuch as accom panies the refilling of temptations, religious felf-denial, or even the enduring of perfecui tion, — to avoid this^ I fay, at the expence of a future perfect and eternal happinefs. All the confolation of the infidel, and that only ¦ whereby he can pretend to juftify his conduct, is, that future rewards or punifhments are no more than political fictions, or enthu- fiaflic with the true Intereft of Mankind. 327 fiaftic dreams, and there is no rational ground Ser m'«. to expect them. But what affurance has he IX. of this, to make him eafy on a reafonable foundation ? He fhould have demonftration which excludes the poffibility of a miftake; or if the fubjedt is not capable of that, at leaft fuch certainty as leaves no room to doubt. But this can never be attained.. Does there appear to the human mind any con tradiction in the idea of a future exiftence ? Is not the continuance of our being as con ceivable as the commencement of it ? In deed it is much more eafily apprehended. Some have imagined an abfurdity in a tran sition from nothing to being, or the pro duction of anew real entity. However every mortal knows his confcioufnefs had a begin ning ; and by confcioufnefs alone he knows his perfonal exiftehee, or the being of him felf, than which nothing can be to him a more certain reality. But the continuance of being is familiar to our thoughts, we know it experimentally, nor can any man be affured that it fhall ceafe when he dies. We know not what death is, any further than that we fee that the body ceafes to be animated ; but it does not neceffa rily follow that there fhall be an utter ceffation of thought and all its modes. Experience X 4 Shows 328 Religion Jhewn to be perfectly' confiftent Serm. Shows that the thinking power remains undi- IX. minifhed when a limb is loft which once was animated; and what certainty can there be that it fhall not remain ftill "in its vigour, When by the diffolution of what is called life, the body fhall change its form and turn to common earth ? To argue againft the juftice of future pu nifhments or their confiftency with gOodnefs is to acknowledge a moral fyftem and ruling righteoufnefs and goodnefsin the univerfe ; from which the generality of mankind have thought the higheft probability arifes of recompence^ hereafter, -considering the apparently promif- cuous adminiftration here, or rather that thofe divine perfections are but imperfectly, (tho* really in a degree difeernible by every atten tive mind,) manifefted in this ftate, which has the plain characters of a probation-ftate. But it is not my defign at prefent to eftablifh that great principle of religion. All I aim at, is to Show that there is no poffible fecurity againft it ; and we have no fufficient evidence from any principle, or fact, which falls within hu man knowledge,- that it cannot be, (which, I think, is undeniably clear,) and thereforeall which any unbeliever can pretend to in this matter is uncertainty, with the true Intereft of Mankind. 329 Now, fuppofing it to be the cafe that aSERM. future ftate* is' to any man uncertain, and that he does not believe it, becaufe'he does not fee reafons fufficient fo to determine his judgment; at the fame time he is not, nor can poffibly be Sure of the contrary ;~the queftion is, how does wifdom require him to conduct himfelf with refpedt to it upon this fuppofition ? And here, the importance of that future condition of being, fuppofed doubtful, is to be taken into confideration, and it muft be allowed to be very great : The principles of religion repre- fent it fo ; and the objections of the Infidels are not againft this, but againft the truth or the credibility of a future exiftence. What can the mind think of fo awful, as that an om- nifcient, infinitely powerful, and righteous being, will bring every work' of man into judgment, and every fecret thing, whether it be good or evil ? That rewards and punifh ments fhall be diftributed in exact proportion to the moral redtitude and vicioufnefsof all hu man actions ? Who can comprehend the iffues of that judgment, or imagine in what manner and to what degree thfey will affect him ? It muft be, as the fcripture reprefents it, a fearful thing to fall into the hands qf the living God, the hands ofhis avenging juftice. And who in this imperfedt ftate can form an ade quate 330 Religion Jhewn to be perfectly confiftent SERM.quate idea of that exceeding great and eternal IX. weight of glory which fhall be the recom pence of fincere and perfevering religion ? If thefe events appear to the mind, not cer tain, but poffible, and there is no convincing evidence againft them ; at the fame time, we know, that if they come to pafs, they have a neceffary connexion with our moral cha racter and behaviour, (which is not at all a point in queftion, this being the very reafori why a future ftate is believed on the one fide, and denied on the other,) but, if it be fo, what influence fhould a doubt or uncertainty fo circumftanced have upon our prefent temper and condudt ? Here let men but parallel cafes in their temporal affairs : Let them fuppofe, for example, a very great but uncertain dan ger to their lives, their reputation, or worldly intereft, (which they have in their power to prevent,) and a very eminent, but uncertain advantage, to be obtained, which however, depends on fome practicable, indeed not ex tremely difficult conditions, — let them afk themfelves what prudence would diredt them to do in a cafe fo ftated ? I believe it will be agreed that a wife man would, for avoiding fuch an extreme, even tho' doubtful danger, forego a prefent fmall gratification, and fub- mit to a fmall prefent inconvenience, and that with the true Infer efi qf Mankind. 331 that he would be at fome pains to fecure his S e r m. title to a great happinefs, tho' it were uncer- IX. tain ; efpecially if it appeared that the pains fo beftowed would npt be very hurtful to his prefent interefts. And let any man judge whether the practice of virtue, which is the only condition required, be fo prejudicial to the interefts ofthe prefent life, that he ought to rifque an uncertain profpedt of perfect hap pinefs hereafter, rather than fubmit to it? All men find themfelves obliged to form their fchemes of life upon great uncertainties, and our principles of action are influenced by low degrees of probability, very often by pre- fumptions which do not amount to any pro bability at all. And if this be the rule of con duct in fome cafes, why not in all ? or can any reafon be affigned why we Should not have a regard to futurity, (fuppofed doubtful,) beyond death, as well as to uncertain futurity within the limits of the prefent life ? Thus it appears that the reafoning of fome fceptics, from the alleged doUbtfulnefs of re ligious principles, (particularly that concern ing a future ftate,) to the purpofes of irreli- gion, and to countenance an impious and im moral practice, is falfe and ill-grounded, con trary to the maxims by which all confiderate perfons govern themfelves in like cafes. Their argu- 332 Religion fhewn to he perfectly cohfiftent Serm. argument is, that if a ftate of retributions IX. hereafter be uncertain, men are under no obligation to adt with regard to it, or to deny themfelves any .gratification on that account. Whereas the directly contrary reafoning is juft, viz. that if it be only uncertain, (which is all that can.be pretended, there being no pofi- tive evidence againft it,) it becomes wife men to provide againft a doubtful danger, and purfue the meafures whereby they may be fafe in all events; fince by thefe meafures they lofe nothing, and they are not, in the main, detrimental to any valuable intereft. But the truth, is, as in the common affairs of life men are often blind to their own true ** intereft, or diverted from the profecution of it by prejudices and prepoffeffions, especially by vicious habits, ftill covering their felf-de- ceit under fome weak pretences of reafon ; and tho' health, and reputation, and worldly profperity, are facrificed to a foolifh pafllon, yet they who are fo unhappily deceived, hide their folly from their own fight under falfe colours and palliating excufes ; fo it is in this concern of infinitely greater importance. Men by a cuftomary indulgence in the grati fication of their lower appetites and felfifh de- -fires, have contracted ftrong immoral habits, which have great power, over their minds, C with the true Intereft of Mankind. 333 corruptijig their affections; mifleading theirSERM. judgments, fo that they cannot difcern the IX. truth which is very clear to an unprejudiced underftanding, and rendering them infenfible of their own real advantage. Can it be thought that without an inward unfairnefs and difhonefty of heart, biaffed by violent prejudices, any man would judge it wifddjp to run the hazard of lofiog an endlefs perfect felicity, and incurring a grievous future pu nifhment, (even fuppofed uncertain, for that is the fuppofition I am at prefent arguing upon) rather than live foberly, righteoufly, and godly in- this world, for the fhort and evidently uncertain time in which he can with any colour of reafon hope to enjoy the •pleafures of fin. Upon the whole then, let every man judge for himfelf, (but let him fe- rioufly confider, and judge impartially, . the matter being of the laft moment,) whether practical religion or the fear of God be con trary to his true intereft, taking into the ac-^ count whatever he knows certainly will, -or poffibly may affect him, in every part and every ftate of his exiftence ; or if, on the contrary, it be not the fureft and moft effec tual way to make him as happy as he is ca pable of being, and to provide for his fafety in 334 Religion fhewn fo be perfectly confiftent Serm. in all events; in other words, whether it bd IX. not wifdom. Laftly, We may confider men in their focial capacity, as United together in political bodies or civil affociations ; and it is pretend ed that religion is inconfiftent with their in tereft, nay fubverfive of their very founda tions. At our entrance on this fubjedt -one obfervation occurs very obvioufly, — That the objections raifed by infidels againft religion are directly contradidtory to each other, which makes them the lefs formidable. Sometime^ it is reprefented as a political fiction, an en gine invented for the fervice .of civil gover nors, to keep the people in a thorough fub- jedtion to them ; at other times it is, very in- confiftently, alleged to be utterly deftructivd of civil policy. But as the former pretence has been found weak and ill fupported, fo, upon inquiry, this will appear to be without any juft foundation. Let it be remembered, that the fear of God takes in the focial affections of men, and not only allows them their full Scope and free exercife, but ftrongly enforces them. The firft commandment of religion is, * to love the Lord God with all the heart, and with all the foul and with all the mind ; and the fe- cond * Matt. xxii. 37. 39. with the true Intereft of Mankind. 3 3.5- cond is like unto it, thou Jhalt love thy neigh- Serm. hour as thyfelf that is, be ready to do good, IX. as far as you have power and opportunity, to every one of mankind ; never violate any of his rights, but do to them as you would expect or defire they fhould do to you in like circumftances. Between thefe two there is a neceffary infeparable connexion, fo that the profeffion of the former, (the love of God,) paffes for nothing, unlefs it produces the other, righteoufnefs, kind affedtions, and kind offices to men: For 'tis certain, the genuine principles of piety are not at all underftood, nor have their due influence, if they are not thus applied, and bring not forth the fruits of juftice, charity, and a peaceable difpofition. This, one would thirik, is a firm cement of fociety, holding it "together by the ftrong- eft bonds of fincere undiffembled love to mankind, and a pious regard, to the Deity. Whereas, by the oppofite feheme, thefe obli gations are made void ; every fingle man is to be confidered as an intire little whole by him felf, unrelated to any fyftem ; poffeffed of exiftence, (however he came byit,) and a ca pacity of fome enjoyments which he is to purfue independently on any other being; generofity, univerfal benevolence, public af fections, patriotifm, fincerity, gratitude, and efpe- 33*5 Religion Jhewn to be perfectly confiftent Serm. efpecially the fear of God, (the principal fe-' IX. curity .of them all,) — thefe are accounted chi meras, the vifionary produdtions of diftem pered brains, without any real foundation in nature, or the cunning contrivance of artful men. It will be very Strange, if fuch opi nions Shall appear to have a more favourable afpedt on civil fociety and government, than the contrary ones of religion; and if "a ratio nal confiftent feheme can be formed upon them, which will more effectually fecure the. juft authority of rulers and the liberty of fubjedts. What Lhave faid, is not an unfair invidi ous reprefentation of atheistical principles* however fhocking it may feem to be. The men in -that way of thinking openly profefs what amounts to it, and from their own wri tings thefollowing feems to be a juft account of their feheme fo far as it relates to the pre fent fubjedt. That the true original liberty of man confifts- in an unreftrained licence to do whatever his inclinations prompt him to do* without any confideration of the Interefts or fuppofed privileges of any other beings; and the only meafure of right is power ; if one man could tyrannize over all the reft ofhis kind, and thought it for his happinefs, (that is, thatit would give him pleafure,) there is nothing to hinder with the true Intereft qf Mankind. 337 hinder him, the reftraints of equity and con- Serm. fcience being only imaginary. But in fact IX. this is impradticable, becaufe men are pretty v"-*'v™s^ nearly equal in force ; at leaft any number of men find themfelves Sufficiently able to refift one, and therefore may refufe to fubmit to his luft of domination, which is as much their natural right as his. The cafe being fo, the ftate of nature is the worft of all States, and men found themfelves under a neceffity of getting out of it as" faft as they could. For what could it produce but perpetual difcord and confufion ? Every man's hand was againft his fellow, and nothing fo formidable as thofe of his own fpecies, . from whom no good was to be expected unlefs it appeared to be for their own private advantage, and all kinds of mifchief of fraud and cruelty tp be feared : ' Therefore their weaknefs, and dangers which they were all fenfible of, put them upon a voluntary agreement for termi nating their differences, or rather their wars, by relinquifhing each, his private rights, and uniting their force in civil government; which being vefted with all the rights that origi nally belonged to its constituents, has an in finite -right as they call it, that is, an unli mited power over every individual, their pro- Vol. II. Y perries, 3 3-8 Religion Jhewn fo be perfectly confiftent Ser M.perties, their lives, and their confciences, be- IX. jng au pUt in abfolute Subjection to it.'-: Let us enquire a little into thefe princi ples, which are even boafted of by the abet tors of them, as the greateft fecurity of civil power, and thereby of public peace. ; Firft, we may obferve that thefe authors, in raifing their fabric of civil authority, find them felves under a neceffity of having recourfe to fomething like moral obligations, tho' as ex plained by them, they are really but trifling, the foundation of them being firft fapped by their own hypothefis. It is pretended, that rights once abandoned cannot be juftly re- fumed, that contracts and covenants formally entered into bind men fo that they cannot be violated without injuftice; and here is one fecurity of a commonwealth, which having received the furrender of private rights,1 muft continue poffefs'd of them unalienably. But let any one fhow, if he can, how a man is bound-by his own adts or words, the mere ar bitrary declarations of his own will ; how, I fay, he can be bound by thefe, if he is under no precedent natural obligation. In the ftate, of nature he has a right to every thing, and againft every man, no otherwife limited than by the bounds of his power ; he has not only a right of felf-defence agairift the invader of i his with the true Intereft qf Mankind. 339 his property, his liberty, or his life, but by Serm. waybf prevention, to invade, to opprefs, to IX. rob, to enflave, and murder, as fuppofing the' perfon fo ufed to be actually his enemy, who would treat him the fame way if he could be before hand with him. This right is under no restraint in its exercife by juftice, charity, honefty, or confcience ; but all kinds of de ceit and violence are lawful till civil power is introduced. Now, what if compacts to form and eftablifh the rights of fovereignty are not fincerely meant for that end, but the real defign of thofe that enter into them is only to amufe and deceive others by this ar tifice ; intending that the ftate of nature, (which is a State of hostility,) Shall continue, and that they will exert all the power and privileges of it when a fair opportunity Shall offer ? There is nothing in all thjs wrong up on the principles I am considering, which center in this, that every man has an original right to ufe his reafon and his active force in the way which he thinks moft for his private advantage. But there is no need of taking this fo deep as the very beginning of civil conftitutions. For at whatever time we confider them, and in whatever ftate, even when they are formed and fettled in the beft manner poffible, if the Y 2 Sup- 340 , Religion Jhewn to be perfectly confiftent SERM.fupport of them be derived wholly from the IX. will of the members, (each renouncing his private right and transferring hy arid convey ing his force tb the political body, without fuppofing any antecedent obligation in nature to give Strength to this act,) then it may be revoked by the fame will at any time ; for what the will'can do, it can alfo undo, when there appears reafon for undoing- it. But the writers in this controverfy againft religion, againft natural morality, and the focial affections of mankind, feem to be dif fident of that bafis upon which they place civil government, and which has been al ready confidered, namely contracts and cove nants. And therefore they have their recourfe to another, which they hope will be more lia ble, having Strength enough to fecure itfelf; that is, the force of the magistrate, to which all muft Submit. Sometimes they deduce from this alone the very nature and the mea fures of right and wrong in the whole extent of them; for they fay that juftice and injuftice are determined by a law, and a law is nothing elfe but the declared will of a fuperior with a fanction added to it. Let us fee now upon what foot authority Stands according to this account of it ; and it is plainly no other than fuperior power caufing terror, or the weak nefs with the true Intereft of Mankind'. 341* nefs and fear of its fubjedts. This does.itnoSERM. great honour, nor will make it appear amia ble to men, fo long as the generous affec tions and a fenfe of liberty have any place in their hearts. But efpecially it is to be obferved in oppofition to thefe writers, that the Secu rity of civil government is hereby rendered precarious. There is nothing to hinder at tempts aga|nfl the public tranquillity, and the power which is raifed to preferve it, but the danger of mifcarrying in them. Whenever, treafonable confpiracies can be formed, and rebellions 'raifed with a fair probability of prevailing, all Scruples vanifh, and the actu al fuccefs makes them actually juft : The re ftraints of honour and confcience, and a re gard to the public, are mere bugbears which keep fools in awe, but men of fenfe defpife them. Let any one judge, who knows at aU the ftate of mankind, whether thefe are prin ciples which. have a tendency to fecure civil authority, and thereby to preferve peace and order among men. But the main, Strength of our adverfaries objection lies in this, that religion tends to Weaken, and even to fubvert civil govern ment, by fetting up private judgment or con fcience as a fuperior tribunal in the breafl of every fubjedt, which claims a right of exa- *Y 3 mining 342 Religion Jhewn to be perfectly confiftent S e R m. mining the acts of the higheft human autho- IX. rity, and 'refuting obedience to them when it judges' them to be wrong : Whereas their principles veft the civil Sovereign with an ab folute fupremacy which no one has a right to difpute, but muft implicitly yield, even an actual obedience to all its commands. I fhall not infift on the abject condition to which this reduces the whole of mankind, (except the few who have the fupreme magistracy in their hands,) becaufe the men we have to do with in the prefent debate, avow no feeling of it, having profeffedly abandoned all fenfe of honour, liberty and virtue, unlefs fo far as they are fubfervient to private intereft. But with refpedt to the fecurity of government it felf, though we grant it is true that the prin ciples of religion eftablifh in every man a fu premacy for himfelf, fo that his confcience muft be the laft judge of his actions, yet this fupremacy does not make void the proper ex ercife of civil authority, nor hinder its effects. For the right of confcience importing not merely a liberty but an obligation to do what is right and fit, is the greateft fecurity of juft obedience to the powers ordained of God, as well as of every thing elfe morally good that the human nature is capable of. But the queftion is, what advantage will be gained to the with the true Intereft qf Mankind. 343 the civil power if cpnfcience be difplaced ?Serm> Does the atheiftical feheme fubftitute nothing IX. in its room which may be equally dangerous ? Yes certainly ; for it transfers the fupremacy to arbitrary will, luft, and paffion, all fum- med up in felf-love, or the defire of private happinefs, that is, pleafure, which pf right is the abfolute ruler in every human heart, and reafon is intended not to controul, but to minister to it. Is this more friendly to civil fovereignty than confcience, which is founded on the notion of a real and effential difference in the nature of things, between juft and un- juft, moral good and evil ; and therefore muft tie up men's hands from public mifchiefs, though they might gratify their own hu mours and inclinations. •I hope now it is fufficiently apparent, that the fear of God or fincere religion is wifdom in every view we can take of it; is founded, not on prejudice, but reafon and truth, the higheft reafon and the moft evi dent truth ; and the tendency of it is to the greateft happinefs both private 1 and public which men can enjoy in this world, as well as to provide in the beft manner we can for a future State of existence. Upon that part of the fubjedt which has been chiefly infifted on in this difcourfe, I fhall Y 4 .only 3 44 Religion Jhewn to be perfectly- confiftent Serm. only make two reflections, and. conclude. Firft, we may fee the true caufe of fo much unhappinefs as there is in the world. The prefent ftate of mankind is generally appre hended to be, bad. Misfortunes are loudly complained of; ficknefs, poverty, difappoint- ments, injuries, public calamities, all con cluded to be, (becaufe they are feen and felt,) infelicities to which our condition is liable, and attributed to different caufes according to men's different ways of thinking, either to the immediate external occafioris of them, without looking any farther, or to the ap pointment of providence, not without fecret murmuring and difcontent. But if we in quire wifely concerning this matter, we fhall find that the moft univerfal caufe of natural evil is moral evil; and- the true reafon w"hy there is fo much mifery in the earth, is be caufe there is fo much wickednefs. The or dinary afflictions of human life are often the natural confequences of men's vices. Whence proceed ficknefs, poverty, and difgrace? For the moft part, and vifibly, from debauchery injuftice and Sloth. Whence wars and defola- tions ? As plainly, from pride and ambition; or as St. James fpeaks, from the lifts of men that war in, their members.-. Not that we fhould imagine there isN always a Strict: and im- with the true Intereft of Mankind. , 345 immediate connexion in particular inftances S e r m. between irreligion and diftrefs by the inter- IX. pofition of divine providence, as if they were to be reputed void of the fear of God, and Sinners above all others, on whom the heavieft calamities fall, as in the example our Saviour mentions * of thofe on whom the tower of Siloam fell, and thofe whofe blood Pilate mingled with their facrifices. Tp judge after that manner, is to judge foolifhly and uncharitably. For leaft of all are the extra ordinary fufferings wherein God feems moft apparently to interpofe to be interpreted as a flrjdl retribution, bearing exact proportion to the demerit of men's perfonal crimes ;, but as the natural tendency of fin is to unhappinefs, it has adtually introduced a great deal of unhappinefs into the worid, which the wife , God difpenfes among the individuals of man kind as he fees fit, accommodating it to the purpofes of his government in our ftate of probation ; and in this his judgments are un fearchable and his ways paft finding out. ¦ Secondly, We may obferve with pleafure^ that the declarations of fcripture on this head are perfectly agreeable to the reafon and truth of things, and to experience. They inculcate not only in general this doctrine, that the fear * Luke xiii, 346 Religion Jhewn to be perfectly confiftent, &c." Ser M.fear of the Lord is wifdom, (the beginning and IX. the perfedtion of it) that to fear God and keep his commandments is the whole duty, and whole happinefs Pf man; but particularly, that it is the fureft way to prefent tranquillity, to long life, health, honour, and riches ; (fo far as they are truly ufeful,). and that godli- nefs is profitable to all things, having pro- mife of the life that now is,, and that which is to come. And to the public good'of fo- cieties nothing can. contribute fomuch as re ligion. When it prevails, nation Jhall not rife up againft nation, neither Jhall they learn war any more ; men fhall not hurt or deftroy one another,, when the > knowledge of the Lord Jhall fill the earth, as the waters cover the fea. Up-1 on the whole then, the lovers of mankind, who are moft defirous pf their happinefs, have nothing fo much to wilh and to en deavour, as that piety may flourish among them. And for every one of ourfelves in par ticular, the beft way to be as happy as we can be, even here, (befides our hopes iri a future ftate,) is to amend the faults of our tempers and our lives by the rules of religion ; for it will be found, bad as the world is, that the ways of wifdom are ways of pleafantnefs, and all her paths are peace. SER- ( 347 ) SERMON X. The Love of God explained and recommended. Matthew xxii. 37. Thou Jhalt love the Lord thy God with all thy Heart, and with all thy Soul, and with all thy mind. IF we have clear and fatisfying evidenceSERM. of the being of God, of his perfections X. natural and moral, of his having created the heavens, the earth, the fea, and all things which are in them; and of his provi dence preferving them all, difpofing the whole feries of events in them with the moft per fect wifdom, and for the greateft good, we can Scarcely avoid this important inquiry, What regards are due to him from us his reafonable creatures ? By looking into our minds we will perceive that they are diffe rently affected with the objects that are pre- fented to them ; fome excite defire, feme joy, and 3 48 The Love of God Ser M.and others horror and averfion, and thefe X. different , affections to different objects are 'fubdivided into various kinds. - Though they come under the fame common denomina tion of defire and averfion, yet the inward perceptions of them have very little affinity with each other ; for example, the defire of meat and the defire of virtue, the averfion^ to bodily pain, and the averfion to moral turpi tude. But whatever variety there is in them, they all originally belong to our nature, and < refult from our conftitution, we cannot make and we cannot deftroy them. It may be in - our power, by an habitual attention to fome objects, to Strengthen the affedtions of the mind to them, arid by diverting their atten tion from other objects, to weaken its affec tion to them,, whereby the one obtains a prer valence over the other, forming our temper and engaging our purfuit : But the original affections themfelves are conftituted by nature the fame and invariable, no more in the power of the mind, and dependent on its choice, as to their being or not being; than Simple ideas are. Here we Shall find our felves obliged to reft. As the materials of our knowledge are limited, the imagination and the underftanding may varioufly compound, affociate, and distinguish them, but can cre ate explained and recommended. 349 ate us no new ones, fo are our affections. S e r m. When any objedt is propofed to the perceiv- X. ing faculty, (perhaps before it is propofed, as in the cafe of bodily appetites,) whether it be *by fenfe, by reflection, or in whatever man ner, a certain propenfion towards it naturally arifes, which we cannot hinder, nor alter, nor transfer to a different kind of object. For inftance, the defire of food prevents any reafoning, deliberation, or choice, arid we cannot poffibly excite it to any other object : There is an approbation and efteem of moral excellence, as natural to the human foul, which we cannot apply to any thing which is not apprehended to be moral excellence ; And the fame may be faid concerning all our other affections, the objedts are limited, and the movements of the mind towards them depend folely on the conftitution of our na ture. It is in vain therefore to call in the af- fiftance of foreign motives, fuch as thofe taken from intereft, from the hope of happi nefs, or the fear of mifery: Thefe may ftrongly affedt the mind, and operate on the Springs of adtion, producing an earneft purfuit, but the difcerned qualities of objects themfelves can only excite affections to them. A man may be convinced that it is for his intereft to have a particular affection; but this cannot im mediately 35o The Love of God Serm. mediately produce it, nor have any other ef fect towards it, than to engage his earneft at tention to the object till the exciting qualities are apprehended; and as foon as they appear, the affection naturally arifes to itfelf. It is farther to be obferved, that as objedts are introduced into the mind by various ways, fome by fenfe, and others by refledtion, at the firft difcernment of certain material be ings there is raifed a defire or averfion to them: And by attending to the voluntary operations of our minds, and to the external actions of other moral agents, "(the evidence of their inward difpofitions,) nay to imaginary characters confidered under the diftindtion of morally right and wrong, there arife directly oppofite affections, the difference of which we fee as plainly and neceffarily as we do the difference between defire and averfion to fen fible things, All thefe equally belorig to our nature, but are not of equal importance to the principal ends of it. Hunger and thirft are the appetites of man; bodily pleafure and pain are his natural fenfations, of which he cannot diveft himfelf, but when he delibe rately attends to honefty, benevolence, and fidelity, an affedtion to thefe qualities is as natutal to him, and a diflike of the contrary. To confine real affections to the objects of fenfe, explained and recommended. 351 fenfe, and treat all others as imaginary, muft Serm. proceed from the moft ftupid inconfideration. X. We know with the greateft certainty, (becaUfe we are intimately confcious of it,) that fome thing exifts which cannot be perceived by Pur eyes, nor ears, nor any other corporeal or gans, which is the object of our moft intenfe love : We know that we have as> diftindt ideas of reafon, wifdom, order, goodnefs, and juf tice, as of any fenfible qualities ; and that they as really affect our minds, tho' in a diffe rent manner ; and that as thefe kinds of ideas are the principal fubjedts of our Speculation-, fo our principal happinefs depends upon them, indeed without them humanity would be degraded to a level With the brutal nature, and its enjoyments confined within a very narrow Circle. Now if there are other be ings, (not perceived by the external fenfes', hut whPfe exiftence is fully proved,) to whom intelledtual and moral qualities or perfection's belong, which qualities in the degree wherein we difcern them are highly efteemed by us, and the matter of our enjoyment ; Thefe be ings are alfo the objects of affections which are natural to the human mind: Efpecially the moft excellent of all beings, who is abfolutely perfedt in knowledge, wifdom, reditude, and goodnefs, juftly-challenges our higheft efteem and 352 The Love qf God Serm. and moft affedtionate regards. Nay, they will X, naturally and ultimately, of their own ac cord, terminate upon him, if we have a firm perfuafion of his being, and of thofe his at tributes, and if we carefully attend to them- Perhaps fome men having firft formed their Idea of love by, and accuftoming themfelves to appropriate the word to that emotion or paffion they feel, and which they call love towards other fubjedts, haye but a confufed notion of the love of God, and even think it mere enthufiafin. But let us ferioufly con fider the feveral obvious characters of the Deity, as they are manifefted to us by his works, and obferve the impreffions they make and cannot but make on a calm un prejudiced mind, we Shall then underftand the affedtions tp him which naturally arife in every human heart not funk in ftupid infenfi- bility and vicioufnefs, and which are compre hended in this fum of piety, Thou Jhalt love the Lord thy God with all thy heart, and with* all thy foul, and with all thyfirength, and with all thy mind. Firft, The mind of man cannot avoid dis tinguishing in things which are prefented tb it, between beauty and deformity, regularity and confufion, being pleafed with the one, and difpleafed with_the other. A careful at tention explained and reeommendedi 35J ten tion improves this fenfe, and makes' theSERM; difference more difcernible and more affecting, X but it has a foundation in nature. Scarcely any one is fo ignorant and fo unaecuflomed to obServe the diversity Of forms, as not to fee a fuperior excellence in fome above others, confifting in order, proportion, and harmony; and to men of more enlarged underftand ing, and a more exquifite tafte, the love of fuch beauty rifes to a greater height, and gives a pleafure far exceeding all fenfual gra tifications. Whence does this proceed ? And to what caufe fhall it be attributed ? Surely it proceeds from our frame, and we are fo con ftituted by nature ; but yet if we obferve how* fuch beauty Strikes our minds, we Shall per ceive in it a reference to an original, a de igning intelligence, which produced it, and which is apprehended, to be more excellent; When a man views attentively any curious production of human art, immediately it oc curs to his thoughts, that this is. not the effect of chance, which can never be the caufe of jbrder, nor give any pleafure to the- mind < but that it is the refult of contrivance ; and it is his difcerning the charadters of understand ing in the exact adjuftment ofthe feveral parts^ with their Various relations, and the harmony of the whole, that gives him the agreeable Vol. II. Z enter* 354 t^3e L^e of God SERM.entertalnment. Without this, if there be X. any affection excited, it is but low, of a quite different kind from that which we are now considering, and ftill in proportion as the marks of wifdom are difcovered in any work, fo is our fenfe of its beauty and the pleafure of contemplating it. The materials are capable of any form, the moft difagreeablp as well as the moft pleafing, and they are never apprehended to have formed themfelves, it is the difpofing intelligence which attracts the affection, and gives delight. If from the low efforts of human Skill and genius we take our riSe to the works of nature, we fhall fee vaftly more exquifite beauty, a more exadt proportion, and perfect uniformity, amidft an infinitely greater variety of parts. Take any piece of inanimate nature diverfified as we fee it, the vifible heavens, the wide feas, huge tracts of mountains, large forefts, or any other which fills the fight ; — Thefe Strike the contemplative mind with a delight ful fenfation, abftradting from all regard to the ufefulnefs of them ; but if we examine the fenfations narrowly, it will appear to arife from the difcerned regularity of the objedt, in Other words, the manifestation of wife defign in framing it. Add thefe works one to ano ther, confidering at the fame time their mu tual explained and ftedmmended. 255 tual relations, (the everlafting hills fettled onSERM.' their unmoveable foundations, the tall trees X. waving their ffender tops in the fluid air, and fheltering a multitude of feeble inhabitants, yet fafe ; the valleys overfpread with herbage and corn, for the fuftenance of man and beaft ; the vaft ocean circumfcribed by limits, which its waves in the greateft fury of them cannot pafs over ; the celeftial orbs preferving their original diftances from, and fhedding upon earth their benign, influences ;) in this view the idea of order grows* upon us, that is of grand defign, which is the juft and the natural object of affedtionate admiration. But all this is only an imperfect Sketch of that Stupendous fabric, the univerfe, in every part of which, that falls under our obfervation, the fame regularity appears, and a perfedt harmony in the whole. Ifwedefcend to a particular furvey of nature's works, the va riety is furprifing ; the curious frame of every: individual is aftonifhing ; and the convenient difpofal of them all, is amazing. What a numberlefs multitude of living forms do we behold on this earth itfelf, the very loweft of them inimitable by art, the Structure of each fo nice that no human underftanding can dif cern, nor penetrate into the fecret fprings of its movements, and all fo properly placed as Z 2 ta 35*5 The Love of God Serm. to have the beft means of prefervation,,,and a X. foil opportunity of exerting their vital powers ? If we carry our inquiries into the extent of cre ated exiftence, beyond the reach of fenfe, the modern improvements which have been made in fpeculative knowledge will lead our reafon to apprehend worlds above worlds, the limits of which we cannot fo much as conjecture, and where the like order prevails as iri our globe. So that the effedt furpaffes our imagi nation, much more the caufe. Yet ftill the affection is a real natural affection, and the objedt is a really exifting objedt, though in comprehenfible. For let any man deny if he can, that his mind loves and is pleafed with order, as the effedt of wife defign ; and the more exact the order is, and the more com prehensive the defign, the greater pleafure it yields, and the higher efteem it raifes of the author. Nor fhall I endeavour to prove, but fuppofe it as what you are fully convinced- of, that there is one fupreme, eternal, all com prehending mind, the fountain of being, and parent of the univerfe, who Stretched out the heavens by his wifdom, and eftablifhed the earth by his difcretion; the original fource of all beauty, harmony, and wifdom; and there fore the adequate object of our higheft efteem and affection, The explained and recommended. 3 $J The intelledtual and moral world containsSERM; a yet more wonderful and glorious difplay of X. the divine wifdom, than the corporeal fyftem and the animal kingdom. A multitude of derived and dependent beings, indued with understanding and felf-determining powers, the image of the author's felf-original fpiritual nature and attributes, each a diftindt confcious felf, poffeffed of a dignity and perfection which we cannot help thinking fuperior to the whole of inanimate nature, all difpofed of in the beft manner, the moft fuitable to their capacities, and united in one fociety by the common bond of benevolence, every in dividual directed by the inftindts of its nature, fo far as a voluntary agent in fuch circum ftances could be fo diredted, to promote the common good, — How glorious is this great family in heaven and earth, under a wife and beautiful ceconomy, all cared for by the pro vidence of its father ! How amiable is he ! I do not fpeak of moral qualities, and difpofi tions in them, (a faint fimilitude of hispeffedt moral character, which is the objedt of ano ther affection,) but considering the whole fyftem of rational creatures placed in fuch or der as they are, and under an adminiftration fuitable to their nature, it appears to be an amazing production of power, and a wonder- Z 3 fui 358 • The Love of God Ser M.ful manifestation of wifdom; which perfec tions concurring in one agent are the objeds1 of our efteem and reverence in the degree wherein they are difcerned. And as it is in contemplating the fabric ofthe material world, our idea of the creator's underftanding and greatnefs, and our admiration rifes in propor tion to our knowledge ofhis work* the more accurately we examjne its parts, and the far ther we enlarge our confiderations of its un- meafurable magnitude, the more curious and the more magnificent it appears ; fo it is here. If we ftudy the conftitution of a fingle intel ligent creature, its various powers and affec tions as they are related to each other, and all harmonioufly confpiring to anfwer the ends of its being, it is an aftonifhing contrivance. And if we confider the diversity of degrees in mental accomplishment which appear among the individuals of our own fpecies, all under the diredion of the father of lights ; and the vaftly more enlarged capacities with which fuperior orders, (we know not how many of them, nor with what diftinctions,) are indued, all of them in different ways fulfilling the law of their creation, and having different enjoy ment fuitable to their feveral capacities;-— Who can think of the great author without admi ration, or forbear praifing him with the moft affectionate efteem ? Laftly, explained and recommended. 359 Laftly, If we confider all thefe worics, each S e r m. of them apart fo maryelous, their number X. incomprehenfible, their extent prodigious, their order fo exquifite, all, I fay, derived from one mind, a fingle agent, how wonder ful is he ! All the beauties fhared among the numberlefs beings in lieaven and earth, and the harmony of the whole, are the effects of his Skill and contrivance ; and all the Scattered rays of underftanding which in different de grees are to be found in the feveral orders of intelligent creatures, are emanations from this one pure eternal fountain of intellectual light. Can the human heart be indifferent to fuch a being? No furely; the attentive unprejudiced mind will find a refpedt to him arife in it which is unparallel'd in the whole compafs of its affections, as the dignity and excellence of the object is without any paral lel. The objects which are limited, and which it can thoroughly comprehend, are not ade quate to its afpiring defires, it ftill feeks fome thing beyond them; but it lofes itfelf delight fully ip the contemplation of infinite incom prehenfible excellence, (in the prefent cafe in finite wifdom,) which neceffarily attracts the higheft veneration of an intelligent nature. Secondly, Another effential perfection of the Deity is goodnefs, which naturally ap- Z 4 peara 360 The Love of God Ser m'. pears to our minds amiable, arid is^the object X. of love in the ftricteft fenfe. Indeed without this, God himfelf could not be the complete objedt pf our higheft defires and moft perfect enjoyment. For however venerable wifdorn may appear, and the contemplation of it en tertaining, it is not the only, nor the chief good of man : We have other affections which muft have their fuitable objects, and they ap pear in a different light from that of meer Speculation, to make the mind happy, Of goodnefs we have a .very diftindt idea ; every man understands by it a difpofition to com municate happinefs. We are confcious' of fome degree of it in ourfelves, and we are convinced of it in others by its genuine fruits; but wherever it appears, and whenever the mind reflects upon it, it appears lovely, the object not only of approbation as fome other quali- ties are, but of a ftrong affection. Let any man fet^, againft each other in his own thoughts "thefe oppofite characters, one' be- nevolent and kind, ready to do good as far as it is in his power, and uniformly adtmg from that principle ; the other malicious, endea vouring the destruction and mifery of all withr in his reach, or even perfedly felfifh, intent wholly on the purfuit of private enjoyment, without explained and recommended. 361 without the leaft regard to the happinefs ofSERM. other beings, , nay, diftreffing them in the X. greateft degree, and in their higheft interefts, ' if they fiand in the way of his own fatisfac- tion in any refpedt; arid let him try if he can preferve a perfect indifference of heart to wards thefe characters, without preferring the former to the latter. The truth is, they muft be creatures otherwife made than we are, to whom disinterested goodnefs is not an object pf love, arid who find no pleafure in the con templation of it. 1 Shall not infift on the evidences of God's goodnefs ; they are the fame with the evi dences of his being. His works have the cha racters of beneficence as well as of power and wifdom ; and a benevolent principle, as truly as eternal power and godhead, is an invifible excellence of his nature, which from the crea tion qf the world is clearly feen, being under- fiood by the things which he has made. What an amazing variety of enjoyment belongs to the fenfitive and the rational life, all derived from the divine bounty ? How wonderfully is dead nature accommodated to the ufes of living things? And as the fupreme Being, the creator of the world, has filled it with the fruits of his liberality, that which raifes our idea of this principle in him as an object of 362 The Lonie of God- SERM.of affection, is, the freenefs and difintereft- X. , ednefs of it. Every inferior agent depending on another for the prefervation of his being and for his happinefs, muft be fuppofed to ' need fomething from without, and to have particular defires which ultimately terminate in himfelf. But how can we conceive of any other fpring of adtion than benevolence in the abfolutely felf-fufficient and independent being ? There is therefore none good but one, that is God, none effentially and immutably good, none befides him who adts always folely from that principle. Here is goodnefs in per fedtion, which muft appear amiable to every mind that bears any refemblance of it, and be the fubjedt of delightful meditation. If thefe are our apprehenfions concerning the Deity, one can hardly conceive what. fhould flop the courSe of our love to him. It is true, there are other parts of his character, (to be afterwards obferved,) which when com- pared%with our own, may damp our hopes from him, and produce fear. But fince even imperfect kind difpofitions neceffarily attradt our affedtion, the idea of perfedt fupreme goodnefs, (abftradting from all other confide rations,) would feem to be an object which muft have irrefiftible charms for the human heart ; and that we Should not be able to confider explained and recomrnended. _ 363 fider it without a fenfible pleafure. It may Serm. therefore juftly be feared, that as forrie men's X. habitual impreffions of God, (particularly in their devotion,) have more ofajoylefsawe, and fervile dread, than a delightful complacency, this proceeds from their mifreprefenting him to themfelves, as a being who acts towards his creatures merely in the way of arbitrary dominion, appointing them to happinefs or mifery only becaufe he will. Whereas the true notion of infinite goodnefs, diredted in its exercife by the moft perfect wifdom, and having always for its objedt the greateft and moft extenfive happinefs, would infpire the mind with fentiments of ingenuous gratitude, and thereby be the 'beft fecurity of our Sincere obedience. At the fame time, there is no rea fon to allege that the tendency of this is to encourage a prefumptuous confidence in fin- ners, as imagining they may go on fecurely in their trefpaffes with hopes of impunity; (which can only proceed from a wretched depravity of heart, and a wrong notion of the divine goodnefs, as if it were a blind undiftinguifh- ing pronenefs to the communication of hap pinefs;) for befides that every confiderate per fon muft fee that fupreme goodnefs itfelf has eftablifhed an inviolable connexion between virtue and felicity, the true fenfe of that glo rious 304 The' Love qf God Serm. rious and amiable perfection, even naturally and- immediately begets an inward fhame and reniorfe for having difhonoured it, and fome degree of hope is abfolutely neceffary to re pentance. But let us Confider ourfelves as the particu lar objedts of the divine favour, — That what ever good we poffefs of any kind, whatever ex cellence we are confcious of in the frame of our nature, and its pre-eminence above other kinds of creatures in the world about us, — • That largenefs of underftanding whereby we are entertained with an infinite diverfity of ob jedts,— -Thofe natural affedtions which yield us a great variety of pleafure, — our moral capa cities and improvements which are accompa nied With a high fenfe of worth,The privileges of our condition, That provifion which is made for our eafy enjoyment of life, whether by the means of our own invention and indus try, and the affiftance of our fellow creatures or without them, — and The greater happinefs we hope for hereafter, — All thefe and all other good things, however convey 'd, are origi nally owing to the bounty of God, Now the affection of gratitude is fo natural to the mind of man, that we Sliall Scarcely allow him to be reckoned one of the fpecies who is altogether void of it; at leaft, to be ungrate* ful explained and recommended. 365 ful is univerfally accounted one of the moft Serm. abandoned and profligate charadters. But X. furely this principle ought to operate moft vi- gproufly towards the greateft beneficence ; and there is none that may be compared with that which God has Shewn to us. Shall we be much affected with the kindnefs of our fel low creatures, and difpofed to make thankful acknowledgments for their fayours ? And fhall we be infenfible of that goodnefs to which we owe our being and our very capa city of happinefs, as well as the materials of it ? This is the nobleft object of human af fection, in which the mind, firmly perfua- ded and fleddily contemplating it, refts fully Satisfied. And though the exercife and. mani- feftation of this divine principle towards our felves, gives us the moft convincing proof of it, and a very lively fenfe of its amiable excel- ' lence, yet does not the affection ultimately terminate in our Own happinefs, fo that we fhould be juftly faid to love God for our own fakes, but in fupreme Goodnefs itfelf, which muft appear the moft complete , and worthy object of love to every intelligent and moral being whofe judgment is not miffed by pre judices or inattention, and which is not deep ly corrupted in its moral affections. Thirdly, The Love of God Thirdly, we may confider the intire moral character of the Deity. All his moral attri butes may be fummed up in goodnefs, which is probably the jufteft way we can conceive of them as active principles in him. Perhaps in inferior characters benevolence may be rightly called the fum of virtue ; but of the fupreme independent Being we cannot think more be comingly than that this folely is this fpring of his actions. Yet considering the variety of its exercife according to the different con dition of rational creatures, and how vari ously individuals are affected with thofe very meafures which they fleddily purfue as their great end (the univerfal good,) hence arifes a diversify in our conceptions concerning that moft fimple uniform principle which is with out variablenefs or fhadow of turning. We know how tb diftinguifh in imperfect human charadters between the righteous and the good : The laft is the finifhing quality, yet others are neceffary : And applying this to God, we have fomewhat different notions of his goodnefs abstractly confidered, and ofthe redtitude or holinefs of his nature, his juftice, and his truth ; all which in conjunction with unchangeable goodnefs make up his true mo ral character, and are the intire object of our affection* Now, explained and recommended. 367 Now, let any man calmly confider how Serm. his mind is affedted towards thefe qualities in X. a limited degree of perfedtion. Let him try what a difference his heart naturally makes between the generous patriot, the faithful friend, the inflexibly righteous judge, the kind benefactor, and the directly oppofite charadters as they are reprefented in hiftory. Whether the one does not neceffarily attract his veneration and efteem, and the other be get his contempt and averfion, tho' they are fuppofed to be at the remotefl diftance from his perfonal knowledge, and without a poffi bility of having any effedt on his own intereft. -Let him place thefe contrary objects in a nearer point of view, applying the characters fo far as they may be juftly applied within his particular acquaintance; (for the condition of the world is not at any time either fo good or fo bad, but thatthis diftindtion is manifefl;) ftill it will evidently appear that the righte ous is more excellent than his neighbour; and that unblemifhed integrity, with- all the pub lic and private virtues, command a peculiar refpedt, Shining through all the obfcurity which fuperftition and a party fpirit have been able to throw upon them, and ftill as the mo ral charadter rifes in perfedtion, our efteem for it proportionably increafes. But 368 Tbe Love qf God Serm. But let us fuppofe a being of the mbft per- X, fedt rectitude, goodnefs, and all other moral excellencies, in the neareft fituation, and mbft. intimately related to ourfelves ; — That there is a conftant intercourfe between him and us,— We have daily opportunities of obferving his conduct, the manifeftations of his amiable at tributes, and on the other hand, our behaviour is continually in his view. — That we have re ceived innumerable benefits, indeed our all from his bounty, and conftantly depend upon him for every thing we need ; — That he is our fupreme immediate governor, and that our prefent and future ftate, with all the changes in them, are abfolutely under his difpofal ; Surely we cannot doubt but this Being is the proper objedt of our higheft affedtion. And if far inferior degrees of moral goodnefs in our fellow-creatures neceffarily attradt veneration and efteem, (even though beheld at a diftance,) and our intereft is not concerned in the effects pf it ; fuch abfolute perfection placed in the Strongest point of light, being exerted upon ourfelves, muft raife in every attentive mind a fuperlative reverence and love. But let us obferve the natural workings of . the human heart towards fuch a perfect mo ral character, fo manifefted, and falling with in our knowledge, whereby we fhall under stand explained and recommended. 369 ftand the genuine operations ofthe love of Serm. God, and be able to difcern them in our own X minds. Firft, it is accompanied with a de fire pf imitation. Since we ourfelves are in dued with a moral capacity, it feems to bb utterly inconfiftent, and what human nature is not capable of, that moral excellence Should be an objedt of affectionate efteem, yet with out a defire of refembling it. Let any man fix his attention to the amiable ideas of ho- nefty, jufiice, mercy, and fidelity, as exem plified in a particular moral agent Well known t© him, and try whether he does not find fe cret earneft wifhes in his own foul, that he were poffeffed of the fame qualities ? Indeed this principle feems to have a very great influ ence on the generality of mankind, whofe tempers, and behaviour are in a great meafure formed by example, never without the ap pearance of fome moral fpecies to recommend it ; a'nd it is the great practical principle of religion. For, according to men's notions of the Deity, fo are their difpofitions and their moral conduct ; of which the hiftory of all ages, and all religions, afford us very plain inftances. Juft fentiments concerning the fupreme Being, as -perfectly holy, righteous, and good, naturally tend to produce, and when , ferioufly confidered with hearty arid Vol. II. A a pure '370 The Love of God S e RM.pure affedtion, adtually have produced the like tempers and manners in men, carrying hu man virtue to its greateft height of perfection j whereas the erroneous, opinions of many con cerning the difpofitions of their Gods, (ftill retaining an idea of their dominion,) have, above all things, corrupted their morals by the defire of imitation, and added the ftrongeft fandtion to their vices. Such is the force and the natural operation of love to moral agents, thofe efpecially who are fuppofed to be in a fuperior condition, and above all, the ac knowledged objedt of religious refpedt. And by this clear evidence we may try the fince- rity of our profeffed love to the true God ; nor can any attentive mind that would not wilfully deceive itfelf, be at a lofs in judging by thefe plain fcripture rules, * Be ye followers qf God as dear children, -j- And if ye call on the father, who without refpect of perfons judgeth all men, be ye holy in all manner qf converf ation, as he who hath called you. is holy. Secondly, fincere love to the Deity, confi dered as a being of the moft perfect moral charadter, with whom we have to do in fuch a variety of important relations, and in whofe prefence we are continually, is always accom panied with an earneft defire of his approba tion. If * Eph- v. i. t i Pet. i. 17—15. explained and recommended. 371 If we look carefully into our own hearts, Ser Mi We fhall find that this never is, nor can be X. feparated from an affectionate 1 efteem; and that the love of any perfon naturally directs us to form our Condudt to his liking, and make it our conftant ftudy to pfeafe him. So it is in inferior inftances ; children make , it their principal endeavour to pleafe their pa rents, fervants their mafters, and fubjedts their fovereigns ', not only fo, but they who live together upon terms of the moft perfect equality, are determined by their focial af- ' fedtiorts, to render themfelves agreeable to .each other. It is thus that the defire of ho nour, and the fear of difgrace, (powerful prin* ciples of adtion in the human nature,) are to be accounted for : Our mutual affections Strongly engage us to feek mutual efteem; and while we love mankind, it is impoffible to be wholly indifferent whether we have their approbation or not But as this prin ciple makes a diftindtion among men, (for a Well-difpofed mind values the approbation of others in proportion to their wifdom and vir tue,) fo it operates in the fame manner to wards beings of different orders. Intelligent agents of other fpecies are the objects of out efteem as well as mankind; and if we fop-* pofe ourfelves under their obfervation, it will A a 2 naturally 372 The Love of God- Serm. naturally be our defire to approve our conduct X. to them according to the degree of 'their ap prehended wifdom and fuperior moral excel lence. Efpecially the Sincere love of that be ing who is fo intimately prefent with us as to know the Secrets of our hearts, and who is unparallel'd in all moral perfections, our gra cious father, guardian, and governor, Will determine us to make it the principal aim of our jives, and of all our deliberate defigns and actions, that we may be approved of him- If therefore God has .made his will known to us ; if he has diredted us after what manner we Shall adt fo as to pleafe him, our, obedience is the natural expreffion of our love to him/ and in vain Shall we pretend to have that affection in our hearts, while we do not keep his commandments^ But every man has the work of the divine law written in his heart. By a fair and unprejudiced attention to the firft dictates of his own mind upon, every quefliPn relating to his moral condudl,, (without entering into perplexing debates, which generally take their rife from fome de-' gree of inward difhohefty, and tend to error rather than the knowledge of the truth,) he knows what will be acceptable ; to his great ruler and judge, fo far as to affure his heart, and have confidence towards him ; which hy the explained and recommended. 373 the unalterable appointment of fupreme good- Serm. nefs is the genuine refult of integrity in all good 'X. affections, comprehended in loving the Lord our God, with all our heart, and foul, and Strength, and mind. The fame practical principle of love to God, which is manifested by obedience to his precepts as its infeparable effect, will alfo produce an abfolute fubmiffion to the appoint ments of his providence, with intire confi dence in him. For if we have habitually upon our minds an affectionate fenfe of his fupreme dominion, exercifed with the moft perfect wifdom, and conftantly and invariably pur suing, as its chief end, the greateft good, what can follow more naturally than that we •fhould be fatisfied in all events, and wholly refigned to his will ? Thefe two, a fincere uniform difpofition exerted in practice to keep his commandments, and a chearful unrepin ing fubmiffion to his providence, conftitute that temper of mind in which true piety con fifts, and which is the perpetual fource of in ward ferenity and joy. So far as we deviate from them, and are confcious of rebellious inclinations and of unfubmiffive difcontent, mifgiving fears arife in our minds of his dif- -approbation ; becaufe then it appears that we •are not made perfect in love, for love made A a 3 perfect 374 ffle ^me tf ®°d ?ermi perfect by the fruits of obedience and refig* nation, only, cafts out fear. The Supreme Being, whofe glorious cha radter juftly claims our higheft affection and moft devopt regards, is not indeed intuitively difcemed by us ; he is not the immediate ob-* jedt either of our external or internal fenfes. * Behold (fays Job) I go forward but he is not there, (vifible) and backward, but I can not perceive him; on the left hand where he doth work, but I cannot behold him ; he hideth him felf on the right hand that I cannot fee him. It is by our reafon we are convinced of his exr jftence and his perfections, But if we are tho roughly convinced ; and if his being, as he is in himfelf abfolutely perfedt, righteous, and good, be the real objedt of our understand*? ings, nature directs the exercife of our affec tions to him ; which do not wholly depend pn our manner of apprehending their objects, but our perfwafipn concerning the reality ef them. . Supppfe a perfon of eminent worth in a fituation remote from pur acquaintance, and we have no. other knowledge of his being and yirtues than we have of other diftant facts; r— This charadter will attradt our veneration, tho' it may notaffedt our minds fo fenfibly as immediate conversation would do. And fup- ppf« S Job xxiii. 8, $, explained and recommended. 375 pofe us to have only rational, not fenfible evi-SERM. dence, that a friend is fo near as to remark our words and adtions, we fhould furely have a regard to his prefence fuitable to our efteem ofhis character. In like manner, if we believe that the invifible God is intimately prefent with us, that in him we live and move and have our being, and that he is acquainted, not only with our outward actions, but our moft fecret thoughts, — What can be more rational than that we fhould form our conduct with an eye to his approbation ? That we Should walk before him, (as the Scripture expreffes a religious courSe of life) and be perfect, that is, fincerely righteous and good as he is ; this, one wbUld think, muft be infeparable from a firm perfwafion, and a high efteem of his ab folutely perfedt moral charadter. There may be, and very probably will be an intirely different manner of apprehending the divine Being and perfedtions in the future ftate. There is no difficulty in conceiving that the human mind may have faculties and ways of perceiving objects wholly new, and of which we can now form no idea, as we know that various intelligent creatures are endued with various capacities, whereby are conveyed to them ideas peculiar to themfelves. Why may we not fuppofe that the fupreme Being A a. 4 him/elf* 376 The Love of God Serm. himfelf, and his glorious attributes, fhall be, X. the immediate object of the mind's intuition, 'difcerned not by the diftant and unaffecting way of reafoning from effects to their caufes, but as clearly and directly as we now perceive the objects of fenfe, or even our own powers and operations ; which the facred writers de scribe, hy feeing him face to face, and knowing as we are known, and illuftrate the fuperior excellence of it above our prefent manner of conceivirig the fublime fubjedt, by an allufion to the difference between the knowledge of children and of grown men. The affections then will operate according to the clearer views of the underftanding, in a manner of .which we have not now a diftindt notion. But fince we find by' experience that ferifible things, (low as they are in their nature, and of little importance to the main ends of our being, yet) do by their immediate prefence, and the Strong impreffion they make upon our minds, excite vehement defires, and raife fenfations of pleafure, which the cool and rational con sideration ofthe fame objects could never pro duce ; and moral qualities, even imperfect in their kind, and but imperfectly underftood, yet attract very intenfe affedtion, and are con templated with great delight; — we muft con clude that infinite power, wifdom, and good nefs, explained and recommended. 377 .nefs, in conjundtion, (which gave birth to the S e r m. univerfe, and*is the fole caufe of all created X. being, and all felicity, feen not darkly and through a glafs, but fhining upon the foul in its full unclouded Splendor,) will fill it with joy unfpeakable and full of glory, be the ade- ' quate objedt of its higheft affections, the cen ter of reft, its laft end, and moft complete happinefs. In the mean time, obfcure knowledge, cold and languid affections, and imperfect enjoyment, belong to our prefent ftate of pro bation and difcipline, through which we are paffing to a more exalted condition of exif tence. Our bufinefs therefore is, without repining at the appointments of providence, to improve the capacities and advantages we now enjoy, fo as the proper end of them may be attained. Particularly, fince our know ledge of' God is not by intuition, but by re flection and reafoning, which are the proper exercifes of our own powers, we ought to employ ourfelves actively in them. We know that the mind can turn its thoughts and atten tion to particular objects, and ufe other means which by "obfervation and experience appear conducive to its improvement, in the kriow- ledge of them. In the prefent cafe, this feems to be the principal duty which the fupreme Being ¦378 %be Love of God Ser M. Being requires of us. For fince by the confti- X. tution of our nature, we have affedtions which will of themfelves arife towards him when known ; and fince we are endued with a capacity, and furnifhed with the means of knowing, rather than with the actual know ledge of him; the moft obvious obligation on creatures in fuch a ftate, and the moft irripor- tant part of their trial is, to improve that ca pacity by deliberate attention and reafoning, and to apply themfelves diligently to the ufe of thofe means. It follows, that the exercife of fincere piety, all fumm'd up in the love of God, is al ways proportionable to our clear and diftindt perceptions of his nature and attributes, in a rational way ; and therefore it is neceffary to religion that we preServe the free and un difturbed ufe of our intellectual powers. Our affections, to other objedts are excited by fenfe without confideration. The imagination, which often mifleads the judgment, heigh tens their fervour; and the paffions which vio lently agitate the foul, (and always need to be restrained rather than inflamed,) feem, in their original intention and within their pro-* per bounds, rather defigned to ferve the pur* pofes of the animal life and our condition in this world, than the fublime exercifes of the? explained and recommended. 379 the mind, and the higheft ends of our being :Serm. $ut true devotion, which is wholly founded in the underftanding, always keeps pace with it's calm and deliberate exercife; and the rule by which we ought to judge of its fincerityj, is not extatic rapture and vehement emotion of mind, but a conftant refignation to the will of God, and a fteddy purpofe of approv ing ourfelves to him in the whole courfe of our actions ; for this is the love of God, that we keep his Commandments, $ BR- ( 3»o J SERMON XI. Of Truft in God, and Praying to him. Pfal. lxii. 8. Truft in him at all Times ye People, pour out your Heart before him. AS all the creatures derive their beingy- and whatever degree of power, per fection, and happinefs they poffefs, from the goodnefs of God, (the fole principle which, we. can conceive, could determine him, infinitely perfedt and felf-fufficient, to create any thing ;) So the continuance of their being, arid every degree of created power, perfedtion and happinefs, depends folely on his good pleafure. For it is impoffible that fuch an ef fect fhould not depend abfolutely on the, caufe ; that any thing which exifts merely by the will of another, fhould not exift juft fo long as, and ceafe to exift whenever that other, pleafes ; and that all the circumftances of Of truft in God, kc. 381 bf its condition, ordered by his free appoint- Serm.1 ment, fhould not be always fubjedt to his dif- XI. pdfal. The rational creatures whom God has indued with a capacity of difcerning this, will find, that as, when they ferioufly and de liberately attend to it, the affection of grati tude will naturally arife in their minds for the favours they have received, fo with refpedt to futurity, (to which they cannot help look ing with an earneft and folicitous expectation,) they have no folid ground of inward tranquil lity and hope, but in an affectionate reli ance on the fame immutable divine bounty, to which they owe their being and all the good already in their poffeffion. This then, as well as love, is an eminent branch of that natural homage which intelligent creatures owe to the Deity, Efpecially we, who find ourfelves in an imperfect and indigent ftate ; having weaknefles in every part of our con ftitution ; frail bodies and feeble minds ; narrow underftandings, vexatious defires and perplexing fears ; who are always liable to changes, to pains and troubles of various kinds, and the whole of our condition here but a kind of infancy of being, naturally ca pable of being raifed to a much higher degree of perfedtion hereafter, and capable likewife of a change for the worfe, when this ftate of 3 8 i Of truft. in God, Ser M.of probation and difcipline is over, (for of XL that future exiftence there is at leaft a high probability, which muft fenfibly affect an attentive mind,) we, I fay, who find ourfelves in this fituation ; whofe all is in God's hands and depends on his pleafure ; who have fo little in actual pofleffion, and fo much in pro- Spedt; — we efpecially, live by faith in God j and it is a moft important part of our duty, as well as the only fure foundation of inward peace and fecurity of mind, to truft in him at all times. I will endeavour in this difcourfe to explain confidence in God, by fhewing the true principles on which it refts, together with the fentiments and difpofitions imported in it ; and then, I will confider what the Pfal mift recommends in purfuance of it, namely, pouring out pur hearts before him; or pray ing to him. To truft in any perfon or intelligent agent, is to expect good from his benevolence or kind affections. In order to which there muft not only be a perfwafion of his good difpofitions, but of his power as fuperior to ours, at leaft as fufficient for affecting fome thing to our advantage, which we could not effedt without him, and Of his knowledge and wifdom extending to the affairs wherein we and praying to him. 3 S3 we truft him. The leaft attention will fa- Serm. tisfy us, that the knowledge of all thefe qua- XL lifications in the agent is neceffary to lay a* foundation for our confidence. If a perfon in power is ill difpofed towards us, we dread him in proportion tb the apprehenfions we have of his power ; if he is indifferent, there may be fear, but very little hope ; if we are fecure of any one's good will, but believe him to be weak or ignorant, this may give fome pleafure, yet no expectation of advan tage ; but kindnefs in conjunction with abi lity and wifdom make the complete charadter which is the object of confidence. Now all thefe properties belong to the Deity in an in finite degree of perfedtion. As with the Lord Jehovah is everlafting ftrength, a power ex tending to the utmoft bounds of poffibility, to do in heaven and earth whatfoever pleafes him ; and unlimited knowledge comprehend ing all things, with all their circumftances and relations, nay, and all future events ; fo he is good to all, and his tender mercies are over all his works. That variety of happi nefs which there is in the world, and can be attributed to no other caufe than his good pleafure, abundantly prove this. There is provifion made for all the kinds of living crea tures which we fee in the earth, the air, and the 384 Of truft in God, Ser M-.the waters ; their infinitely various necefllties XL are fupplied, and they have enjoyments fui-** table to their feveral capacities arid defires : The human conftitution carries the plaineft marks of its author's goodnefs, and fo does the daily care which, providence takes of mankind. Thefe things muft convince every confiderate mind that the maker and difpo- fer of all things is a moft benevolent Being, indeed, deferves to be called fupreme good nefs itfelf. This being the general and moft evidently demonstrated character of the Deity, it muft be manifefted towards every pro per objedt ; that is, all who need and are ca pable of receiving any good from him. For it is utterly unworthy of, and inconfiftent with fupreme goodnefs, to be partial or capricious in its exercife, to be beneficent to one, or to fome, and not to others, who are in parallel circumftances of want, and equally capable of receiving. Every man who ferioufly re flects on the whole of his own ftate, will find himfelf fuch a monument of the divine liberality and paternal care, that he will be thereby encouraged to depend on the bounty of providence for the future. The Apoftle- Peter therefore, juftly exhorts christians iri a fuffering condition, * to commit the keeping f * 1 Peter iv. 19. arid praytng tb htm. ^85 of their fouls to God as unto a faithful creator. Serm* His having made us, not we ourfelves; to XI. which nothing can be fuppofed to have moved him but his own gOodnefs, is a reafon able foundation of hope in him, for he has a defire to the work of his hands. But the goodnefs of God extending to all his creatures, and being fo exercifed towards every one as not to neglect any; the whole fyftem is at once the object ofhis care; which comprehending a vaft variety of individuals; the good of many, and indeed of the whole; may be attended with particular inconve niencies to fome. This, we know, is in fact the cafe of human governments ; the end of which being the benefit of intire focieties put under their care, and of every fingle fubjedt fo far only as it is confiftent With that; they neceffarily and laudably purfue the meafures which tend to the common fafety, thPugh the interfering interefts of a few may fuffer "by themi Who would reproach a prince for deftroying the properties or the lives of a few fubjedts, fuppofe rebels or traitors, when the intereft of the whole kingdom indifpertfabty requires it ? This is fo far from being any juft ground of impeaching his goodnefs; that gOodnefs itfelf, directed by wifdom, is the Very motive to it. From this low and im- Vol*. IL B b Perfedt 3,86 0" truft in God)* Serm. perfect image we may take our rife to thf XL confideration of the divine univerfal govern* 'ment, the true character whereof is. fupreme goodnefs, which being conducted by the moft perfect wifdom, fleddily and constantly purSues as its end. the good ofthe whole, that is, the univerfal happinefs of intelligent be ings; though in a, perfect confiftency with that, nay, as abfolutely neceSary to it, fome individuals, may- fuffer. It is impoffible in deed for a finite underftanding to difcern all' the relations of things, .and. to fee their re-? moteft iffuesi, which are fully known to infi nite wifdom. ;. and therefore it is impoSEM© for us to comprehend the whole of the divine adminiftration, and to difcern the goodnefs of it in fome particular inftances which- to our narrow minds m-ay ha«e a contrary ap pearance, when fome of his creatures fuffer by his appointment. B»t this does not pro ceed frpijft a, dpfjedt of benevolence towards, ; any of t^m, but from, the abundance, of it towards the whple, which always intends, and being joints^ with infinite power and wifdom, irrefiflibly effedts the rnofi extenf_v4 good. For I thjnk, it muft appear a. mpH evident truth, that a Being who is infinitely good, at the fame time fo powerful as to do whatever he pieafes, (nothing can refift him,) and •and playing to Un% 38/ arid fo wife as to have allpoffible connexions, Serm. dependencies, and events of things at once XI., in his view, that, I fay, fuch a being always does what is beft in the whole, This is the firft principle upon which our trufting in God refts, that he is infinitely good, wife, and powerful ; and his whole Conduct is fuitable to that character, that is, he always purfues, as the end of his actions, the greateft abfolute good; and the fenti ments and difpofitions agreeable to it which Our confidence in him imports, are, that our minds fhould be fully Satisfied with the di vine adminiftration, and make that good which is its ultimate end, the matter of our joyful hope. It is true, this does not after* tain to us the fulfilling and gratifying our own particular defires ; nor is the objedt of hope, in this view, private happinefs, as fe- parated from, the order of the world and the common good of intelligent beings ; yet this, the greateft good, is the fit object of earneft defire, and the profpect of it gives pleafure, with a high efteem of the per fon by whom it is accomplished, which are the principal affedtions included in truft, as we are now confidering it. Would not a wife and good man earneftly defire, and joy fully hope for the common fafety and happi- B b 2 nefs 388 Of truft in God, SERM.nefs ofhis couritry; and make the perfori XI- from whofe favour and prudence it was to he. expected, the object of "his truft, though his own private intereft were only attended to in fubordination;* to the public utility ? For there are public affections planted in the hu man mind, as well as felf-love ; and it is not only the gratifying of the latter, but the for mer, that yields true enjoyment. -Now we are members not of a particular fociety only, but of the whole moral world ; of God's great family in heaven and, earth; and this Should give us the greateft delight, .and; -we ought to acquiefee in it with the higheft fatif- fadtion and contentednefs of mind, that he is at the head of the univerfe, Superintending all .-affairs, and directing them fo, as efljec-*f tually to promote the greateft good of the intire intelligent fyftem. ,** The Lord reign eth, let the earth-rejoice, let the multitude of the ifles be glad thereof, -f The world Jhall he ' "eftablifhed, that it fhall' not be moved. % He is the confidence of all the ends qf the earth, .and of them that, are afar off' on the fea. And if he be the common confidence of all his ¦creatures; it can only be underftood in this fenfe, — mot that he takes- Care of every individual ¦Separately, and independently On the reft, as if ->* Pfal. xvii. 1. f Pfal. xciii. 1. % Pfal, Ixv. £. and praying to him. 389 if it were the fole objedt of his attention, but S e r m. that having every one in the view of his all- XI. comprehending mind',' he promotes the good of the univerfal fyftem, and communicates the greateft meafure of happinefs to the whole, which he certainly and invariably does ; and a wellrdifpofed mind rejoices in it. This is what our hearts, when we calmly reflect on it, muft neceffarily approve, as in itfelf rea fonable, and moft worthy of God, the wife and good governor of the world. We Should certainly think it becoming the father of. a family, or the ruler of a civil fociety, to em ploy his care for the benefit of the whole, and not confine it to a few favourites* neg lecting the reft; and Shall we not be fully fatisfied with the fame conduct of the Deity, the great parent of the univerfe ? Thus far then, arid with thefe difpofitions, we, and all reafonable creatures may and ought to truft in God. The fecond principle is, that in the go vernment of his reafonable creatures, God has a regard to their moral difpofitions and be haviour ; and that there . is by his appoint ment a certain eftablifhed connexion between happinefs and virtue. He is a lover of redti tude, and hates vice ; a perfedtly holy being himfelf, free from every kind and degree of B b 3 moral §9-* Qf truft m Godi Serm. moral evil ; a God qf truth, and without im*. XI. quity, juft and right is he ; and he approves, righteoufnefs and goodnefs wherever it is found, and will reward it; but wickednefs is an abomination to him. I will not now en- ter on the proof of a truth, which has been before infifted on, and muft appear fo evk dent to every man who has employed hk mind in the confederation of it ; and which by all who have any regard to religion, muft be acknowledged to he its main foundation. There may be difference in opinions concern ing this point, if we confine our thoughts to the prefept ftate of things ; and it may be a queftion, Whether in this world virtue be itsi own reward ? Though, I think, even in that view, the evidence is on the fide of virtue j and Qod has not in any part of his admi nistration left himfelf without witnefs of its excellency and eligiblenefs, and of his ap proving it. But if we take in the whole of men's exiftence, and of the divine govern ment over them, all that are not athei-fts muft agree, that to be good is the fure way to be happy ; and that, fooner or later; God will reward all thofe that diligently Seek him. Indeed, as our State here is imperfect in vir tue, fo it is in happinefs. Not that in all refpects there is between thefe two an exact propor- ahd prrfying to him. 391 proportion; that is, we do not find in ex- Serm. perience, that the outward condition of XI. men is eafy and prosperous according to the meafure of their real worth. The contrary is apparent ; for fometimes, as the prophet fpeaks; * the proud are called happy, yea they that work wickednefs are fet up, yea they that temft God are even delivered; which often proves a fnare to bad men, and a ftrong temptation to the good. But, not to fpeak of the counter-ballance on the fide of inno cence and integrity in inward felf-enjoyment- and the approbation of confcience, (a greater ahd more fubftantial felicity than any Out ward ftate in this world can afford, and fuch peace is only the effect of righteoufnefs, and the fruit qf itis quietiiejs and ajfurance for ever;) befides this, I fay, it is to be confidered, that the external ftate of things here, as irregular as it feems to be, and unfavourable to virtue, is yet under the direction of the divine pro vidence. God does not leave the world to chance, or to the arbitrary will of inferior agents: He continually prefides over them all, and by his own interposition orders the tvhole feries of events, adjusting thefn fo as to anfwer the ends of his moral government. The true anfwer, therefore, to all the difficul- B b 4 ties * Matt, iii, 1$. '392 Of truft in God, Serm. ties arififtg from the difpenfations of provi- XL dence, and the objections taken from the. 'profperity of the wicked and the Calamities of good men, againft the equity and good-*, nefs of the divine adminiftration, its impar tial regard to virtue, and therefore againft the reafonablenefs of trufting in the Lord at all times,*— The anfwer, I fay, is furnifhed by thefe Confiderations; — That this is a ftate of probation ; — that it is in love God chaftens his children, and for their profit ;•— that he appoints afflictions and trials to men, particu larly to his moft faithful fervants, to humble and prove them, and do them good in their latter end; that the moft illuftrious exercife of virtue is opcafioned by thefe trials, and fo, good is brought out of evil, to the praife of the divine goodnefs and wifdom ;-— that God very often interpofes by his providence to de liver the righteous out of their troubles, and at length he will deliver them out of them all ; and therefore, finally, that the partial and temporary fufferings of good men are no argument againft God's having a regard, in his government, to the natural difpofitions and behaviour ofhis reafonable creatures, and his having eftablifhed a connexion between happinefs and virtue. |fence and praying to him. 393 Hence it follows, that with refpedt to our- Serm. felves and our own happiriefs, our confidence in God ought to be directed by a regard to his character as the wife moral governor of the world, and therefore implies a conformity to his laws ; we may entertain high expec tations from his goodnefs, and rely upon his favour, only upon occafion of the Sincere and faithful performance of our duty, and imita ting his holinefs. Since, by the eftablifhed rules of his adminiftration, the happinefs of moral agents is infeparably connected with virtue, what reafonable profpect can there be of the former without the teftimony of our own confciences concerning our fincerity in the other ? The facred writers, agreeable to the firft principles of natural religion, thus limit our truft in God. They reprefent it as having a neceffary connexion with doing good ; they exhort them that fear the Lord to truft in him ; for- he is their help and Jhield; and him that feareth the Lord, and obeyeth the voice qf his Jervant, although he walk in darknej's and hath no light, yet to truft in the name of the Lord, and to flay upon his God. The deepeft diftrefs, and moft' difmal con juncture of afflidling circumftances ought not to weaken our confidence in the divine mercy, (provided always that pur minds be fupt 3-941,. *' Of truft in Godt S e rm, Supported by an inward confcioufnefs of in- XI. tegrity,) But when the hearts of men reproach them for theif crimes, and they have the galling remembrance of guilt unrepented of; this naturally produces diftruft. In this cafe to expect the approbation of God, and fuch favour as he fhews to his Sincere fervants, is prefumptuoufly to affront the judge of the whole earth, as fuppofing him not to do right ; that he is a party to the wickednefs of his creatures, and will indulge them in it* Which is not to be underftood in fo Strict a fenfe, as if a confcioufnefs of the leaft mo ral imperfection did deftroy our hope's in God : For. if he Should enter into judgment with his fervants, and Strictly mark all their failures* no man living could be juftified in bis fight. But when our hearts do not con demn us for willfully indulging ourfelves in any evil way, or for any deliberate tranSgreffion of God's law unrepented of and unreformed* or committing fin Jo as to be the Jervants of fin ;. on the contrary, they witnefs art habi tual firieerity of intention and integrity of life, though not Without fome defects iri the performance of our duty, and fome infirmi ties (which Strictly fpeaking, may be called j&miful, but not to be wholly avoided by any mortal in this imperfect ftate,) and we are al ways , and praying to him. 39c ways watching againft them, and endea-SERM* vouring to amend them; Then we have con- XI. fidence towards God, believing that as thev righteous and good judge, he will make a difference between fuch a charadter, and im penitent workers of iniquity, of which chri- ftianity gives us a full and exprefs affurance. If men will form their defires and hopes qf happinefs wholly by fenfe, and by the prefent external appearance of things, the favour of God will be little in their efteem, far from being acknowledged a fufficient. portion. For as he is himfelf invifible, the diftinguifhing effedts of his loving kindnefs &re not the object of outward obfervation ; but to the mirid which believes his being, and that he is a rewarder of all them that dili gently feek him, things appear in a quite different light. There is an important re ality in the divine approbation which will fpme time or other produce great and fub- Stantial effects, confummating the felicity of the human nature ; and the expectation of them, is a mighty Support to the mind againft prefent griefs and fears. For inferior enjoyments in this life, (of which there is a great variety,) all of them the fruits of the divine bounty, but difoenfed promifcuoufly to 396 Of truft in God, Serm. to outward appearance, yet under the direc- , tion of wife providence (; none of them afcer-ir tained to particular perfons, nor annexed to any peculiar moral charadter ;,for them, I fay,: a religious confidence ought always to be accompanied with fubmiffion to the fove- reign and gracious will of God, for this rea fon, becaufe we know not what is good for Us all the days of this vain Ufe which paffeth as ajhadow ; but he is the perfect judge, and therefore it fhould be referred intirely to him;* which the heart confcious of its own inte grity, may do with full fatisfadtion, fecure of that truth which the Pfalmift declares, *.tbat, the Lord God is a fun and Jhield^ the Lord will give grace and glory, no good thing will, he withhold from them that walk uprightly. Upon which he adds, in the following words, O Lord of hofts bleffed is the man that truftefkr in thee. No man can rationally affure him felf of particular future events in this "world (which depend on the fovereign counfels of God and are known only to him,) of- parti cular enjoyments to be obtained, or dangers to be avoided ; becaufe we cannot be fure that Such particular events are for the beft, or have a neceffary connexion with our own greateft happinefs ; which is all that our confidence ought * Pfal. Ixxxiv. 1 1, 1?, and praying to him. 397 ought regularly to terminate upon., It is Serm. enough * that there is no want to them that XL fear God : the young lions lack and fuffer hun ger, but they that feek tbe Lord Jhall not lack any good thing, that is, which God infinitely wife, as well as kind and companionate, knows to be good for them, and neceffary to their greateft happinefs. THe regular and religious confidence in God which I have explained', ought to have, and indeed is naturally apt fo produce this effect in the minds of -good men, to eftablifh them, and preferve an inward tranquillity •and peace, free from thofe vexing difquiet- •ing paffions, thofe tormenting and over whelming ' forrows of the- world that work ¦death, and thofe difpirking fears and dis couragements which # are the moft unhappy as well as undutiful ftate we can be in. And therefore not- only with refpedt to the other .world, when the full reward fhall be enjoy ed, and the end of faith completely obtain ed, (which is the falvation of the foul,) but even with refpedt to this life, they may be pronounced truly bleffed who put their truft ¦in God. For having a firm well-grounded perfwafion of all the great principles of reli gion,- particularly of the perfect felicity re- ferved * Pfal, xxxiv. 9, 10. «9g Cf truft in God, Ser m. ferved for the righteous hereafter, which they XL themfelves hope for from the teftimony of 'their own confciepces concerning their fince- rity ; and acquiefeing with pleafure in that order and difpofition of things which the wife and good governor of the world has ap pointed as the beft, (however uneafy fome events may be to themfelves for a time,) they enjoy ftable equanimity in all the viciffitudes of time, and poffefs their fouls in patience without outragious impotent anger or gnaw ing difcontent. This happy fruit of trust ing in God, the prophet Ifaiab mentions : * Thou, wilt keep him in perfect peace whofe mind is ftayed on thee, becaufe he truftetb in thee. And thns the. devout Pfalmift] reafon. with himfelf againft the immoderate griefs and the diftradting fears of his own mind : + Why art thou caft down, O my foul, wity art thm difyuieted in me? Hope thon in God, for thstt Jhalt yet praife him who is the health qf tfy countenance and thy God. Or,- as the fame pious author more generally fpeaks concerning the good man : % He Jhalinot be afraid qf evil tidings ; his heart is fixed trufft- ing in the Lord, his heart is eftablifhed, jhrely hejloall not be moved for ever. It * Ifa. xxvi. 3. t Ffal*. xlii. 5. 11. % Pfal. cxii. I0r and praying to him. 399 It remains now only, to the end we maySE rm. fee the full effedt of confidence in God, that we confider the influence which it has upon the principles of human action. Confidering the life of man as a purfuit of his intereft, not yet fully poffeffed or fecured, (which is a very comprehensive, I do not fay, a complete view of it;) there muft be fome evidence of futurity to excite and direct -the active princi ples, in our nature: Every one knows by expe rience, that it is this, in fome degree or other, which does fet him at work, and engage his affections. Now, abftradting from the no- tion.of ruling inteliigence in the world, dif poSing all events, there feems to arife fome probability from the common eftablifhed courfe of things, or what we ufually call the general laws, of nature, fuch as —the inter changeable variation ofthe feafons ; — the fer tility of the earth ;— the ordinary neceffities;- and conveniencies of mankind provided for by human art and induftry ; — the maxims where by they conduct themfelves towards each other founded on focial affections, equity, fi delity, and benevolence, (principles which have a considerable, influence on their mutual com munication, though the operation of them is but imgerfedtin its-degree, and not univerfal;) upon- whiph observations of fact; and others of '406 Of truft in God% S e r m. of a parallel nature, men form their particular* XL feheme, every one for his own intereft; but ' the probability is often very low. This gene ral courfe of things, as applied by particular perfons in the direction of their meafures> being fubjedt to great uncertainties, and efpe cially the continuance of life, on which they all depend, yet it is fufficient to animate men in their purfuits ; it actually does fo, andrea- fonably, fince no higher evidence can be at tained. But if we alter the fuppofition, and confider a benevolent being, infinitely powers -ful and perfectly wife, presiding over the world and directing its courfe, whofe care ex tends to every individual creature, and who orders the minuteft circumftances, of things, with all the confequences of therh ; . there arifes in the mind an affectioriate confidence; not a certainty with refpedt to, particular events which God has referved to himfelf, giving us no other evidence than the probability already .mentioned ; but it adds chearfulnefs and vi* gour to the heart in acting, as well as fills it with reverence, to know that we are under the obfervation and the guidance of a perfectly righteous, wife and good being, who orders all things1 for the beft in the whole,, and makes all things work together for good to them that love him. As tothe hopes of men engaged and praying to him] 401 engaged in the affairs of life, the object ofSERM. which hope is future good, we muft diftin- XL guifh between the immediate view, that is, (>-rv>^' the expedtation of fijccefs directly aimed at by the means ufed, (fuppofe the acquifition of riches, honour, or any other temporal advan tage,) we muft, I fay, diftinguifh between this and the ultimate defign, which is happi- neSs. The former refts on the one common, foundation of prudence and induftry, * as So lomon obferves, all things here come alike to ally they have no neceffary connexion with any moral character, rior are afcertained by truft-> ing in the Lord : There is one event to the righteous and the wicked. But the other more remote intention of happinefs in general, which every man aims at, and which does not depend on particular events, is fure only to them who Sincerely fear God, who keep? his commandments, and confidently rely on his goodnefs. I proceed now to confider the duty of prayer, whieh being principally intended as an expreffion of confidence in God, the ex plication of it will be a proper fequel of what has been already faid. All natrons of men whorn God has made to dwell upon the earth,; have conftantly agreed in acknowledging that he is to be worshipped ; and by the fame ge- Vol. II. G c neral * Eccl. ix, 2. 402 Of truft in God, Serm. neral confent, prayer appears to be one act of XL homage which the indigerit and frail cbndi-* tion of human nature has always directed them to pay him; though many of them,' (having grofsly erred in their notions of the' Deity and his attributes,) have dishonoured inftead of glorifying him by their pretended Services, which were unworthy of reafonable creatures to prefent, and unworthy of a pure Spirit, the fupreme infinitely powerful, wife, and good governor of the world, to accept. , Particularly, there have been great miftakes concerning the nature and defign of prayer," and the right manner of performing it, info- much that this important part of worfhip has been turned, not only into a mere infigrtifi- cancy, but a perfedt abfurdity, by a mixture of ridiculous and immoral rites, at leaft tend ing to impiety, vice, and uncharitablenefs ; and by a moft ftupid inattention to the fenti- merits, the qualifications and difpofitions of mind, with which our petitions fhould be ad- drefs'dto the fupreme Being ; which may be too plainly difcerned even among fome of thofe who have enjoyed the beft opportuni ties of inftrudtion. It may therefore be ne ceffary to obferve, Firft, that the intention of prayer is not to inform God of any thing he was fuppofed to be and praying to him. 403 be before unacquainted with, which iss theSERM. profeffed defign of petitions to men. It is XL no affront to the underftanding of the wifeft mortal to avow the intention of reprefenting to him what he did not know, fince a finite mind cannot poffibly comprehend all things : And particularly, the wants and defires of men are fecrets in their own hearts which no - one knows but the fpirit of man which is within him until they are expreffed. But God is omnifcient ; his underftanding is in finite ; he fearcheth the hearts and tries the reins of the children of men ; he is thoroughly acquainted with all our ways ; * not a word can be in our tongue but he knows it altogether, yea he underftands our thoughts afar off. Let it never be imagined then, that we pretend by prayer to tell God what was unknown to him, or to engage his attention. Such ftupid no tions the worfhippers of idols may have; and the prophet Elijah in an elegant farcaftic way upbraids the priefts of Baal with them; — f- cry aloud, for he is a God, either he is purfuing, or in a journey, pr peradventure hefteepeth and muft be awaked. One cannot conceive upon what other grounds than fuch abfUrd fancies of the Deity, the heathens ufed their foolifh rites of invocation and their vain repetitions. The bleffed author of Christianity insinuates C c 2 this, * Pfal. cxxxix. t I Kings xvii. 27. r4©4 Of truft ' in ¦ God, Serm. this, in warning his difciples agamft imitating the manner of the heathens when they pray, for fays he, * they think they Jhall be heard for* much fpeaking : They have fome Such weak and irrational imagination, as if the Deity were to beroufed out of a carelefs inattention, or called off from other affairs by loud cries and many words. So would not our Saviour have his followers to think concerning the God and Father whom they wprfhip, and therefore not to pray with any fiich intention. He adds in the verfe immediately following> be not ye like unto them ; -f let not the labour of your lips in a multiplicity of expreffions, or the fame often repeated, be your Study, or the bufinefs of your prayers, as if you were to inform God of what he did not know, or perfwade him and prevail upon him to. take notice of you, which without that kind of importunity he would not do ; for your Fa ther knpweth what you have need of, before you afk him. We ought to have it exprefly in our confideration when we pray, that God already knows all our wants, every circum stance in our condition, and every thought in our hearts. Secondly, Is it the defign of prayer tp move the goodnefs of God, in this fenfe, to excite in him a companion for us, or any of his * Matth. vi. 7. + Matth. vi, 8. and praying to him. 4°5 his creatures, which he had not before, and S er m. fo induce him to alter his counfels, and do in XL compliance with our requefts what otherwife he was not inclined to ? This is the end,, and often'the event of earneft and importunate applications to men : Their bowels are moved by intreaties, and tender compaffion is raifed by an affectionate reprefentation of a pitiable object : They are difpofed to confer benefits to which they had no previous inclination, or prevailed with to abate of their feverity againft an offender ; and inftead of the refent- ment which they had conceived, to entertain fentiments of kindnefs, But tho' this be in. men not only innocent but honeft and praife worthy, yet it implies an imperfection ; which let it be far from us to impute to the moft glorious of alfbeings, who is abfolutely per fect in his wifdom, and all the other excellen cies of ¦his nature, without variablenefs or fha- dow of turning. And tho' the common lan guage of men, and even the fcriptures reprefent the goodnefs of God in very ftrong expreffions, by a refemblance to human pity; (for it is faid that his bowels are moved, he is afflicted in the afflictions of his creatures, and his repentings are Kindled ' for them ••)' Thefe are figurative forms of fpeaking, not to be taken in a ftridt and pro per fenfe, as if he were liable to any fudden Cc 3 paffions 406 Of truft in. God, Serm. paffions or emotions of mind which attend XL pity in us, and to a change in his meafures 'and his conduct by their influence, fo as there Should be any ground to expect fuch effedts from prayer as there is among men, who of ten are induced by the Supplications of others to alter their courfe, and take new refolu- tions. Known to the Lord are all his works from the beginning; his counfel ftands for ever, and the thoughts of his heart to all generations; being formed with perfedt underftanding and forefight, and not depending on variable events in time. God is indeed infinitely good ; but goodnefs in him is not a paffion, or a Sudden indeliberate propenfion excited by external occafions, but a calm and difpaf- fionate principle, diredted alwayslin its exer cife by the higheft reafon, which appears to his all comprehending mind, and therefore immutable in its meafures as is the reafon and fitnefs of things. Hence it appears that there is a great dif ference between prayer to God and prayers to men, in the meaning and defign of them. The very intention of the latter is to per- fwade them to change their mind and their courfe of action : And if we were perfectly af fured that their purpofes were fixed with re fpedt to the matter of our petitions, it would be and praying tot him. 407 be in vain to pray to them at*all. ButSERM. prayer to God is of quite another nature, XI. fince he is of one mind and we cannot pre tend to turn him. It is to be underftood in the fame manner as trufting in him, being proper ly no more than an explicit declaration of it ; that is, it fhould be our principal defign in our prayers to exprefs our firm belief, our hearty confent, and our affured hopes, that God will always do what is for the beft in the whole, always what is moft reafonable and fit to be done, and' what tends to the greateft good and happinefs of the whole fyftem of intelligent beings, fuitable to his character, of their wife and gracious father and ruler : And with refpedt to the cafe of individual moral agents, that he will conftant ly and univerfally obferve the rule of connec ting felicity with virtue ; fo*that in propor tion as men are penitent, Sincere, pious, fo- ber, and righteous, and -charitable, they Shall be happy Sooner or later ; and in proportion to their confcioufnefs of thefe qualities in them felves,, fo is their confidence in his favour ; and they by prayer exprefs their expectations of good from him. It is not meant, how ever, that our prayers Should be confined to what has been now mentioned : We may de- fcend to a great many particulars in our ad- C c 4 dreffes 4© 8 Of truft. in God* Serm. dreffes to God, and as the fcripture fpeaks * in XL every thing by prayer and fupplication with ' thankfgiving make our requefts known to him. But this is the general rule we fhould follow, and the defign we fhould purfue, in that part of worfhip; which may be applied more par ticularly to thofe cafes wherein God has made his will known, either by the light of nature and by juft inference from his 'moral attributes, or by plain declarations of his wPrd, whieh are intended to direct us in prayer as well as other duties. ¦, But certainly our prayers cannot be acceptable to God or fuccefsful, unlefs they be agreeable to his will ; for this is the reafonable confidence we have in him, that if we afk any thing accord ing to his will, he heareth us, ; % and if we know that he heareth us, we know that we have the petitions%hat we defired qfhim. It is by no means reafonable to think that we have an unbounded liberty to addrefs the de- Sires which proceed from our own irregular paffions and corrupt affections as petitions to God, or that we can have any hopes of accep tance in doing fo : Nor is it to be thought too great a restraint upon us that we fhould be thus limited : Since from the infinite perfections of God's nature we are affured, that what he wills, is not only in itfelf, and with refpedfto the * Phil. iv. 6. ana I praying to him, 409 the intire State of things fitteft to be*done, (in Serm. which therefore we ought to acquiefce,) but XL beft in particular for them that love him. If it be alleged, that prayer thus explain ed feems to have very little meaning in it, and fcarCely to anfwer any valuable purpofe. What does it fignify for us folemnly to de fire that God may do what ihe pleafes, or What his wifdom fees beft and fitteft, which we are fure he will do, whether we defire it or not ? I think it is a very important mean ing in prayer which has been mentioned, namely, that it expreffes our confidence in God ; our affured expedtation, with a fincere confent on our part, that he will do what is beft, and by the propereft and moft effectual means promote the greateft good ; and that he will deal with every one of his reafonable creatures according to equity, that is, good nefs and wifdom, making them happy in proportion to the meafure of their virtue. Now, this carries in it the beft fentiments we can have, and the beft difpofitions, the moft dutiful to God, and which are the folid foun dation of the trueft prefent pleafure, and of lafting happinefs hereafter. ^It is wife and it is ufeful to exprefs thefe fentiments in prayer, whereby they are Strengthened; and this ffuty, when fincerely performed, becomes an excellent 4_o Of truft in God, S e rm. excellent means of virtue, which is its prin- -XI. cipal defign. The vigorous exercife of good affections naturally tends to confirm and in creafe them ; and a profeffion made in the prefence of God, and folemnly addreffed to him, lays the mind under a, ftrict obligation to purfue the good inclinations and purpofes it has declared. The great motives of reli_ gion and univerfal righteoufnefs are taken from the confideration of God, of his per fections, of his intimate prefence with us, of his providence directing all our affairs and governing the world with the moft perfect equity, and of his being the righteous judge who will render to every man according tp his works. Now, ' all thefe motives are fup pofed to be exprefsly in our thoughts when we call on the name of the Lord. And in deed considering how many things occur in the ordinary courfe of human life to divert our attention from them, fo that they often flip out of our thoughts, it is neceffary that on fome fpecial bccafions, and in a ftated folemn manner, they fhould be brought to our re membrance, which is done by prayer. Be fides, if we pray with underftanding for our felves, or for others, the principal fubjedt and aim of our petitions will be the attainment of religious integrity, as the true glory and perfection and praying to him'. 411 perfedtion of our nature ; to have our mindsSER m. formed to the love of moral rectitude and benevolence, and our ways diredted to thev practice of righteoufnefs and goodnefs. No thing appears fo defirable to a well difpofed mind : And as we are fure fuch defires are agreeable to the will of God, we may truft in him, that he will do whatever is neceffary on his part, that we may be affifted in pro- fecution of them. And tho' we fhould in every thing make Our requefts known to God, and defcend in our fupplications to the various events and affairs of life, yet as they are all capable of being directed by divine providence to the purpofes of our improve ment in knowledge and religious virtue, that ought to be our principal view in our pray ers concerning them : By which means fuch prayers become ufeful for preferving our minds in the right temper ; and acceptable to God, becaufe we do not afik amifs, to confume the gifts qf his bounty upon our lift, or for the gratification of our low and corrupt de fires, but with an intention, in all events, to grow in piety and goodnefs, which we are affured God is well pleafed with, and will promote by the means which his infinite wifdom fees fitteft ; and then we know we have qur petitions that we defire qfhim. What 41 i Of truft in God, Serm. What has been faid on this fubjedt con-* XL tains, I think, a juft and full arifwef to the common objection againft pfayer as unnecef- fary becauSe^of the omnifcience of God, his perfedt wifdom arid unalterable counfels in , governing the world : The defigrt of inform ing him of our wants, of affecting his mind- in the fame manner as the minds of men are affedted with the diftreffes of Others, and per- fwading him to alter his meafures, are not the proper defigns of prayer; and if it can ferve rio other, it ought to be given up as ufelefs j but, I hope, it appears that other valuable ends are fo. be anfwer ed by it. It is in itfelf a very reafonable Service, as being an intended deliberate acknowledgement ofthe divine per fections, power, wifdom, and goodnefs, in rul ing the world ; and an expreffion of our con fidence in God, which is an eminent branch of piety, the foundation of our prefent peace, and our expectation of a happy event, what ever circumftances we may be in,; and' it is an excellent means of virtue ; confequently, ofthe higheft perfection and t happinefs of human nature ; it tends to render us more arid more the qualified objedts of the divine favour, by jncreafing and ftrengthening thofe good quali ties and difpofitions to which it is annexed." The and praying to him. 413 : The immutability of the divine counfels Serm. does not deftroy all free-agency ip inferior beings, por the proper ufe of their powers in order to accomplifh the ends for which they were appointed. No man reafons after thi% manner, that becaufe the iffues of things are under the dominion of providence, therefore we need to do nothing ourfelves, but abide the event of an irrefiftible decree ; — Becaufe the fertility of the earth depends on the will of the fupreme caufe, therefore we need ufe no labour that it may yield its increafe; — Be caufe there isaii appointed time for man upon earth, and our days are determined, therefore all means and care on our part for health and the prefervation of life, are unneceffary. The wifdom of God governs the creatures ac cording to the feveral powers and capacities he has given them ; inanimate things are moved according to the direction of his fove- reign alUpowerful will ; and the determina tions which are planted in voluntary agents are as truly the means of providence for ac- cpmplifhirig^ their proper ends as the neceffary motions of the other. The liberty of man in the exercife of his faculties, according to the direction of his inftindts and his reafon, is as neceffary to the happinefs and the beauty of the moral world, as the conftant revolution of 414 Of truft in God? SERM.of the heavenly orbs is tothe order^of the-vi- XI. fible fyftem. Tho' piety and virtue are prac- ' tifed by, men freely and of their own choice, yet by the divine conftitution and the unalte rable nature of things, the ends of our beings and our happinefs can no more be attained without them, than the vegetables ofthe earth can be brought to perfection without the heat of the fun. 'Tis true, God is willing to make men happy ; but to their enjoyment of hap pinefs moral qualifications in them are requi red, and, for the want of them they are una voidably unhappy ; which qualifications de pend on the exercife of their own powers. Now, if the neceffity of piety and virtue, of the love and fear of God, of trufting in him and doing good, if, I fay, the neceffity of thefe, notwithftanding the uncharigeablenefs of the divine coUnfels. and purpofes, be once efta-^ blifhed, it will appear that the means of piety and virtue are, I do not fay equally, but in proportion to the degree of their influence and ufefulnefs, alfo neceffary and fit to be ufed : and I have fhewn that prayer is fuch a means; In one word, God will always do what is moft fit and reafonable whether we afk it or not, indeed whether we perform any part of our duty or not; but the fitnefs of our ob taining his favour, and the happiriefs which is and fraying io him. 41$ is moft fuitable to bur nature, depends chiefly Se rm. upon our qualifications; and they are fum- med up in that temper and thofe difpofitions ' of mind which are expreffedin, and increafed by fervent prayer, from a pure and upright heart, with underftanding. FINIS. YALE UNIVERSITY LIBRARY 3 9002 01305 1827