THE LIBRARY 
 
 OF 
 
 THE UNIVERSITY 
 
 OF CALIFORNIA 
 
 LOS ANGELES 
 
 -% 

 
 ',J--'\ 411 . 
 
 
 ^ Ui 
 
 C*,\ #• y 
 
 li:^^
 
 '/ 
 
 A.i
 
 DISCOURSES 
 
 ONALLTHE 
 
 PRINCIPAL BRANCHES 
 
 O F 
 
 NATURAL RELIGION 
 
 AND 
 
 SOCIAL VIRTU R 
 
 By JAMES FOSTER, D. D. 
 
 VOL. I. 
 
 LONDON: 
 
 Printed for the AUTHOR: And fold by 
 
 Mr. Noon in Cheapfide -, Meflieurs J. and P. Knapton in Ludgate-Jireet ; 
 Mr. Millar in the Strand-, Mr. Whitridge near the Royal Exchange-^ 
 and Mr. Dodsley in Pall-Mail: and by Mr. King aid and Meflieurs 
 Hamilton and Balfour in Edinburgh-, Mr. Barry and Meflieurs 
 FowLis in Glafgow ; Mr. Smith in Dublin j and other Bookfellers in Great 
 Britain and Ireland. 1 749.
 
 Bl- 
 
 V. 
 
 To the Right Honourable' 
 
 HUGH, Lord Willoughby of Parham. 
 
 My JLordy 
 
 I Have defired your Lordfhip's leave, to infcribc 
 the following difcourfes to your name, to teftify 
 my high fenfe of that friendfhip, with which 
 you have been pleafed to honour me ; and my par- 
 ticular efteem of your diftinguiflied character and me- 
 rit. And, in this laft, I have the pleafure to concur 
 
 with 
 
 109'7843
 
 iv DEDICATION. 
 
 with many of the greateft perfonages and beft judges 
 of true worth, throughout the whole kingdom. 
 
 Your Lordfhip, I know, will not exped any flat- 
 tery in this addrefs- — you would rather deteft and 
 fcorn it — My own profeflion difclaims it — nor does 
 the fubjed, in the leaft, require it. 
 
 I HAVE always looked upon lavifli compliments, 
 and high panegyrics, beftowed on men of undeferv- 
 ing or bad characters, not only as debafmg the writer, 
 but as the moft pointed and cruel fatire, that could be 
 offered to the Patron : Who thereby appears, to the 
 conliderate and virtuous, more worthlefs at leaft, if not 
 quite defpicable : But to pay the due honours to ex- 
 alted and amiable qualities of mind, and to great ta- 
 lents in high ftations, ultimately devoted to the pub- 
 lic good ; this is but a jufl tribute of praife, which 
 both rcafon and ingenuity didate, and religion mull 
 approve. 
 
 In this light then, My Lord^ and in this alone, I 
 
 hold myfelf to be excufeable, in taking notice, even 
 
 in a dired addrefs to your Lordfhip — of your fine 
 
 i ua-
 
 DEDICATION. 
 
 underftanding ; the fagacity, penetration, and cor- 
 recSnefs of your judgment ; your extenfive compafs 
 of knowledge ; your tafte for philofophical enquiries, 
 and cultivation of the liberal faiences ; your early ac- 
 quaintance with the hiftories of antient and modern 
 times ; your uncommon fkill, for your years, in the 
 conftitution and laws of your own country, and thofe 
 of other kingdoms and ftates of Europe -^ efpecially 
 fuch, as Great Britain is more frequently and clofe- 
 ]y connected with — and, to rife above all this, your 
 focial fpirit ; your love of juftice ; your calmnefs of 
 temper, and expanded benevolence ; your uncorrupt- 
 ed and inflexible zeal for civil and religious liberty ; 
 and, which it becomes me as a divine, more parti- 
 cularly to mention— your profefled regard to the great 
 principles of religion, and known zeal for the facred 
 ties of virtue and focial morality, in an age of vanity 
 and trifles ; when religion (to fay the befl] does not 
 feem to be made much the fiudy^ or concern ^ of the 
 great, even where it is not publicly infulted and ridi- 
 culed. 
 
 Permit me to add. My Lordy that it is great pity,, 
 when at any time, an ingenuous modefly, carried per- 
 haps
 
 vi DEDICATION. 
 
 haps to fome extreme, but without affedation, de- 
 prives the pubHc of the knowledge, and juft influ- 
 ence, of other parts of a worthy and ufeful charader, 
 
 And, therefore, I cannot but heartily wifh, that 
 
 your Lordfliip's eminent abilities, and uncommon vir- 
 tues (hitherto too induftrioufly concealed through felf- 
 diffidence, a relifli for the pleafures of private h-iend- 
 fliip, and the love of a fludious retirement) may 
 foon appear in a more confpicuous light, to the ho- 
 nour, and in the fervice, of your country^ 
 
 I a7n^ 
 
 My Lordy 
 
 With very great and 
 unfeigned refpeSi^ 
 Your Lordjhip's mojl humble 
 and mofi obedient fervantj 
 
 James Fofler*
 
 ( vii ) 
 
 ADVERTISEMENT 
 
 T O T H E. 
 
 TH E Author hdvwg been hindered by ill healthy andjre- 
 quent returns cfhis diforder^ from publijlnng this Jir/i 
 'volume at the time prefixed^ will not much longer detain 
 the readfr, from the perufal of the work itjelf-y efpe- 
 ciaJlyy as there is fo large an introduSiion to it, containing every 
 thing of real imp(.rtance, as renders a formal preface unnecefjary . 
 And he has no apology to offer ^ J or treating on fuhjeSis^ that have 
 been fo often handled by very judicious and celebrated writers^ with 
 
 great exaSinefs of feiitiment^ and ftrength of reafon^ but this 
 
 that the fubjt'Bs themfelves are, confeffedlyy of the highefl moment 
 and u(e^ and can never he thoroughly exhaujled; that the fet ting them^ 
 in the greatefl variety of lights, is the method beji calculated to 
 convince every underfanding, and fir ike every temper j that fo me 
 things, perhaps, will be founds that are not fo common in writings 
 of this kind, or are illufra:ed in a neiv and peculiar manner -, and. 
 that one chief view, throughout the whole, has been, to render both 
 the principles, and proofs, of natural religion, which equally concern 
 all without difiinBion^ fuliy intelligibie to all" — by omitting, as 
 4 much
 
 viii Advertifement to the Reader. 
 
 much (IS isp'JJibky all pbilofophical and fcholafik iermSy and reducing^ 
 more involved and abjirufe denwijlratiom^ to a plainer form, 
 
 T^he Author makes his mofi grateful acknowledgments to the public , 
 for the encouragement they have been plcafed to give to this work ; 
 and has nothitig farther to add^ but that, partly through the uncer- 
 tain flate of his healthy and his long indifpofitions, and partly by the 
 advice of feme of his friends, whofe judgment be highly values, he 
 has been induced to defer, the publication of the devotional parts, to 
 the conclufwn of the Second volume ; that they may be enlarged be- 
 yond his firjl fcheme, and may be adapted to the chief branches of 
 benevolence and foci al goodnefs, as well as to the frft pri?2ciples of 
 religion atid piety. And this , it is hoped, will render them of more 
 extenfive ufe to all readers ; for whofe fervice, in their higheji and 
 moft important interejis, the whole was originally compofed^ and is 
 now mojl affectionately and fine erely intended. 
 
 INTRO-
 
 [ i 3 
 
 THE 
 
 INTRODUCTION 
 
 T is generally allowed to be the peculiar felicity 
 and glory of mankind, that they are capable of 
 the knowledge of God : a knowledge, that is 
 the moft grand and enlarging, the moft fublime 
 and ennobling, the moft delightful and tranf- 
 porting, the moft inftrudive and improving of 
 all others ; fmce the objeB of it is the center of all perfedion, and 
 the fource of all good. It is thisy that fets us at the head of the 
 vifible creation, and by which we are chiefly diftinguifhed from 
 the inferior orders of living creatures : there being no one faculty, 
 in the world which we now inhabit, befides the human under/land" 
 ingy that is adapted, and by its tranfcendent excellence and Angular 
 capacities devoted, and, as it were, confecrated to this moft exalted 
 and ufeful knowledge. 
 
 All other beings are fupported by the energy of God's omni- 
 potent arm, enlivened by his invigorating prefence, and continually 
 refrefhed by the overflowings of his goodnefs : but through the 
 imperfedlion of their make, and the want of an intelledual prin- 
 Vol. I. B ciple
 
 ii INTRODUCTION. 
 
 ciple within, can neither difcern the power which upholds, the 
 prefence which animates, nor the kind and gracious influence that 
 chears and comforts their frame. And as this proceeds from an in- 
 curable defed in their original conftitution, they are innocent^ though 
 comparatively unhappy. 
 
 But when the fpirit of man, which is the candle of the Lord, 
 inflead of directing to him, and terminating its views in him, is 
 alienated from his fervice and honour ^ when through inattention, 
 or the infatuations of vice, it difcovers not him, from whom it de- 
 rives all its powers of illuminating the foul, and guiding it to true 
 happinefs j when beings who are particularly fitted, and mufl be 
 allowed, therefore, to have been formed on purpofe, for a ferious 
 learch and difquifition after Deity, feldom, or never, afk them- 
 felves this queftion — IVhere is God cur maker ? how may he be 
 known, and more completely know^i ? in what manner ferved, 
 his favour fecured, and his benefits acknowledged with an affec- 
 tionate and reverent gratitude ?— this is not only fpurning at inge- 
 nuity, and at all decency of charadler, but an offence againfl our 
 peculiar make, and giving up the moft eminent prerogatives and 
 advantages of it. 
 
 And as from its implanted capacity of finding out God the fo- 
 vereign univerfal fpirit, the mofl glorious and amiable objedl of 
 knowledge, fprings principally the fuperior digiiity of human na- 
 ture, fo likewife its moft elevated and refined pkafures, and fureft 
 confo!ations—ip\Qii{uTQSy that, at the fame time they f/l the foul, 
 purify it, remove it at a greater diftance from the animal world 
 beneath, and raife it to a nearer affinity to thofe more perfed: fpi- 
 rits, who, in the rank of nature, are placed above it ; and both 
 extend its defires after, and qualify it for, ftill greater and more 
 divine pleafures — and confolations, more indepefidefit than any 
 other, on tlie oppreflions of power, the malice and violence of 
 2^ enemies.
 
 INTRODUCTION. iii 
 
 •enemies, and the external cafualties of life ; which, while the fub- 
 je6t is Jidy difpofed to receive them, and God exijls (from the con- 
 templation of whofe boundlefs mercy and watchful providence 
 they chiefly flow), can never fail. Every other fpring of comfort, 
 without this, would be frequently retrenched, if not quite ob- 
 flrudied, in its courfe, and able to yield, at beft, but a fuper- 
 iicial, precarious, fleeting fatisfadion. And whenever thefe vaiii 
 objects of our confidence and hope are taken from us, thefe infuf- 
 ficient foundations and pillars of our felicity (which we all know 
 may foon happen, through innumerable unexped:ed events, againft 
 which, it is not in all the united force of nature to furnifh out a 
 fuitable defence), when, I fay, this misfortune befals us — if we 
 have no refource of hope in a common father of our fpirits, who 
 alone can repair our loiTes, and train us up to a happinefs becom- 
 ing our nature and its noblefl; powers of enjoyment, we fliall, of 
 courfe, be abandoned to the extremity of our forrows, and to, the 
 moil dreadful and intolerable of all human agonies, defpair. 
 
 Add to all this, that where the exiflence of a Deity is not ac- 
 knowledged, univerfal error, in points of the utmofl: moment with 
 refpedl to the improvement, exaltation, and happinefs of man, 
 muil overfpread the mind, as well as darknefs and horror the face 
 of nature. If we know not God, and yet God really exijls, the 
 former, the preferver, the governour of the univerfal fyflem of be- 
 ings, it is impoflible we fhould know ourfehes, or the true deiign 
 of the human cojijiitution. — It is impoffible we fhould know our 
 duty, while we are ignorant that we are the creatures of God, his 
 frail neceffary dependents, and conflant beneficiaries j fi'om whence, 
 our firft and moft important obligations fpring. — It is impoflible 
 we fliould have fuch worthy and vigorous motives to the facred 
 offices of bencoolence and common friendfiip, while we are unac- 
 quainted with this fundamental truth, * that mankind are conili- 
 
 B 2 tuted
 
 iv INTRODUCTION, 
 
 « tuted one ivhok, one great community, by a wife all-difpofing 
 
 < r-iind, and endowed by him with generous afFedions, and in- 
 
 < ftin(f.ts of mutual fympathy, jointly to purfue one ultimate cnd^ 
 * the univerfal good.' 
 
 Nay, farther, with an underftanding fo deprelTed, and perverted 
 from the knowledge of efiential truths, we cannot poffibly form a 
 right idea and apprehenfion of the beneficial, harmonious, and re- 
 gular feries, nor of the final ufes, to which the feemingly various, 
 but correfponding, parts are all fubfervient, in the difpofition and 
 order of nature. But, on the contrary, there muft be ftrange and 
 furprifing abfurdities, in the very firft principles of all our religious 
 and moral reafonings : fuch as — effeBs, and an hijinite progrefs and 
 fucceffion of eflTedts, without a catife -, which may, therefore, in- 
 ftantly ceafe to be, and fink into utter annihilation, without a 
 caufe, /. e. to aggravate and multiply the abfurdity may have no 
 reafon at all either for their beings or net being.— Ag2\n, a vafi: and 
 infeparably united fociety of rational beings, without government, 
 without law, without order — almofl infinite variety, refulting from 
 the fixed, inflexible, and uniformly operating laws of necefllty — 
 and, in the minuteft things, exquifite dejig7i, and JkiJ/of operation^ 
 manifefted, where there was no underftanding to direcfl, nor power 
 to execute. Thefe are fuch flagrant and egregious follies, that for 
 a man to bring himfelf not to be ftartled at them, muft argue his 
 faculties, of inveftigating truth, to be much upon the decline. But 
 to be a profefied believer of, and a zealous advocate for, fuch ex- 
 travagancies as thefe, (hews a wantonnefs of believing, which 
 fcruples things probable^ but readily fwallows impojfibilities -, and 
 has therefore not barely obfcured, but put out, realbn's light. 
 
 But there is another topic of great importance, which deferves 
 to be particularly confidered, and that is, the ill influence which 
 aibeijm muft, of neceflity, have upon univerfal virtue and mora- 
 lity^
 
 INTRODUCTION. 
 
 llty ; and the great ftrength and fupport, that will be derived to all 
 the human and fecial virtues, from the belief and acknowledgement 
 of a fupreme governor of the world. The fubftance, of what is 
 neceifary to be offered on this head, will be comprehended in the 
 following propofitions. 
 
 First, Though it be allowed, that various flrong motives, to 
 the cultivation and purfuit of virtue, arife from the abfiraB nature 
 and iika of virtue itfelf, independent of any pofifive law or confti- 
 tution whatever, yet, even thefe are much ftronger upon the ac- 
 knowledgement of a Deity, than they can poflibly be on any fcheme 
 of athei/m. The iitnefs of the thing, in general, will indeed fub- 
 fifl under both fuppoiitions ; being ftridlly immutable in itfelf. 
 The general rules and ties of juftice will, for inftance, and mufl:, 
 be always the fame. But when we defcend to particular ads of 
 juflice, that are proper to a certain order of beings, and fuited to 
 a peculiar lituation, and to fpecial occafions and circumftances, 
 HERE will be found to be a wide, and very remarkable, differ- 
 ence. For the firm believer, and pious worfhipper, of an all- wife 
 and moft gracious being, who has contrived and fixed the feveral 
 occurrences and relations of human life in the moft perfed man- 
 ner, fuch a one, I fay, will readily fubmit to conftitutions of 
 equity, that cannot be complied with without private inconveni- 
 ence, and offering violence to ftrong paffions j from a perfuafion 
 of their necejjity and ufe upon the whole. Whereas an atbeifi, 
 though he ftill retains a general fenfe of the diftindion of juft and 
 unjuft, may think a particular fcheme of things to be hard and op- 
 preffive ; and when this is the cafe, he muft look upon all rules and 
 meafures of juftice that fpring from this particular fcheme (whatever 
 it be), as ^Jlave does on his chains^ with reludlance and difcontent. 
 Fate and chance, the idols which he fubftitutes iij the place of 
 God, can, with him, be names of no fuch eftimation, as to 
 
 check
 
 vi INTRODUCTION. 
 
 check or moderate his cenfure. And while he thinks any ft ate of 
 the world wrongs and the rules of moral behaiiour, that naturally 
 arife from it, to be of confequence UTong, he can have no re- 
 ftraints, but felf-intereft and the fear of civil punifliments, to pre- 
 vent his breaking through fuch, fuppofed, unreafonable obftacles to 
 the full gratification of his defires. If he thinks, for example, 
 that the condition of mankind is irregularly and unfitly fettled (and 
 what fliould hinder him from entertaining fuch an apprehenfion, 
 who acknowledges no defign either of wifdom, or goodnefs, in 
 any parts of the univerfe) ; all thofe hmnan virtues which are ad- 
 apted to that condition, and refult merely from it, whether they 
 are human offices of juftice, beneficence, or temperance, ' muft 
 ' at lead lofe a confiderable part of their weight and influence ; if 
 
 * they can retain in the mind of one, that argues at this licentious 
 
 * rate, any weight or influence at all.' 
 
 Again, our idea of the intrinfic excellence and beauty of vir- 
 tue will be more clear and elevated, and calculated to make a 
 deeper impreffion, upon the fuppofition that God exifts^ than it 
 can poflibly do, on admitting the contrary principle. For if a 
 beincr of infinite wifdom, and unchangeable reditude of nature, 
 has planted in man this inward univerfal fenfe of moral beaut)% 
 the neceflary inference from hence is, that it mufl: be a right 
 fcnfe. It cannot be imagined, that they entertain this idea from a 
 determinate, and by them unalterable, conflitution of mind, but 
 becaufe it was ivifeft and beft upon the whole, that they fhould 
 have this corftitution, and fio other. But this can never be the 
 dtheifts plea. Any other fenfe, nay the diredly oppoftte fenfe, of 
 lovelinefs and honour in vice, and of horror and turpitude in virtue, 
 might have been equally right, if it had happened to be the real 
 inherent fentiment of the human mind. And, confequently, there 
 muft, upon this fcheme, * be a flrong temptation, to the vicioufly 
 
 * difpofed,
 
 INTRODUCTION. vli 
 
 < difpofed, to endeavour to over-rule and extirpate the moral Jenfe 
 
 < now adlually fubfifting, as arbitrary and in its own nature mu- 
 « table, to the utter deformation of the moral world, and fubver- 
 « fion of all focieties.' 
 
 But, secondly, as it appears, that the acknowledgment of a 
 fupreme being, polTefTed of infinite wifdom and unlimited good- 
 nefs, ftrengthens every argument that can be fuggefled from the 
 abftra(5t natures of virtue and vice, and their refpediive tendencies 
 to happinefs or mifery -, it is equally undeniable, that it enforces 
 the practice of morality, and of all the focial offices of benevo- 
 lence, fidelity, temperance, and honour, by new ?notives which 
 atheifm quite annihilates ; though they are highly reafonable, ad- 
 apted to a fenfe of ingenuity, and have the utmofl influence that 
 moral motives are capable of— fuch are, chiefly, gratitude to the 
 author of our nature and its diftinguifhed powers, which we can 
 never exprefs but by ading a wife and virtuous part, agreeable to 
 the original defign of its formation 5 and an awful reverence o{ 
 the almighty, omnifcient, and inflexibly jufl; governor and judge 
 of mankind, by whofe fentence, the fate of their whole being 
 mufl: be irreverfibly decided. To afl^ert, that thefe arc not motives^ 
 and moft forcible motives too, to a right and good condud;, is an 
 extravagance that none, who have the leafl: tolerable acquaintance 
 with human nature and its moft efficacious principles of adion, can 
 be guilty of; to deny that atheifm quite deftroys thefe motives, is 
 felf-evidently abfurd : the conclufion, therefore, fprings up of it- 
 felf, and without employing any labour or fkill in deducing it, 
 viz. ' that religion enjorces in the moft eflfedual manner, and be- 
 * yond all rate of comparifon, every law and duty of morality/ 
 
 LEt it be further confidered, in the third place, that the ge- 
 nerality of mankind are much more likely to be influenced by the 
 awe of a fupreme authority, than by any refined ideas of beauty 
 
 * and
 
 vm 
 
 INTRODUCTION. 
 
 and order, or fpeculative reafonings about the eternal difference of 
 good and evil : or, in other words, virtue comes more powerfully 
 recommended, to them, under the notion of a law by which they 
 fliall be judged, than merely as a fcheme of moral perfect oil, and 
 a rule of right. So that if the atbeij}ic fcheme, of pretended re- 
 formation, could fo far prevail, as to leave the bulk of the world 
 without all fenie of the fuperintendency and government of God, 
 morality would infallibly decline, and vice fpread itfelf and tri- 
 umph, with unufual infolence and excefs. Whereas, though the 
 common people may fet out at firfl on a principle, which, I own, 
 is not the moil generous, viz. * the fear and dread of an over-ruling 
 
 * power ;' yet, if the authority of God makes fjch an impreffion 
 upon their minds, that they become innured and feafoned to the 
 pradiice of virtue, they can fcarce fail in the end, from an inti- 
 mate acquaintance with it and the force of habit, of acquiring an 
 inward ejieem and love of it for its effential goodnefs -, and a detef- 
 tation of vice for its native horror and malignity. 
 
 Fr.om the three foregoing propofitions, which, I hope, have 
 been fufficiently explained and proved, the following corollaries di- 
 rectly follow :— ' That the atheift cannot have fuch powerful mc- 
 ' iives, to hold the life of his neighbour facred, or maintain the 
 ' honour of his bed inviolate, as he who believes the exiftence, 
 
 * and moral government, of a fupreme infinite D^/(y— That, by 
 ' necefliiry confequence, he cannot give equal fe cur ity for his 
 ' behaving with honour, fidelity, and juflice— That he ought to 
 ' be more narrowly watched, not only as to IcJIer inflances of ini- 
 ' quity, but with refped to crimes of the hlackeft and moft atro^ 
 
 * cioiis <Tuilt— And therefore, as the fum of all, that religion is 
 
 * moft certainly a ftrength and fupport to virtue, and atheifnu 
 
 * comparatively at leaft, an immoral fcheme.' 
 
 I SAY
 
 INTRODUCTION. 
 
 IX 
 
 I SAY comparatively^ becaufe I am not fully perfaaded, that 
 immorality, efpecially of the groiler fort, mufu always be the lu'- 
 ceffary confeque?2ce. A flrong fenfc of the infamy of fome vices, 
 conftitutional benevolence and moderation, a regard to outward 
 decency and public laws, and even felf-love and the fear of reta- 
 liation may unite their forces, to reftrain from all notorious and 
 hurtful inftances of licentioufnefs. To which may be added, up- 
 on the whole, that particular examples of moral or immoral be- 
 haviour do not always exadily correfpond with opinions and fpecu- 
 lative principles, but are occafioned by a variety of other circum- 
 ftances of a quite foreign and independent nature. 
 
 All this the gay Hcentious will be apt, in the overflowings of 
 their impertinence and ftupidity, to cenfure as formal precife en- 
 thufiafm. And I am very willing to allow, that they have equal 
 reafon for their exclamations on this head, as for moil other 
 branches of their infidelity and libertinifm. From levity of mind, 
 and want of thought, the whole, in common, fprings. By the 
 fool, that imagines in his heart tbei-e is no God, the mofl ferious 
 and facred laws of nature are eafily, and without remorfe, blaf- 
 phemed. But though fuch perfons are, in fa(5l, irrational, this 
 misfortune attends them above their fellows of the fame denomi- 
 nation, that they are ftill accountable. To others, who are of a 
 more docile and ingenuous temper of mind, I would ftrongly re- 
 commend the confideration of the fliort fketch, above given, of 
 thofe confufions and mifchiefs to all fcience, and all the principles 
 of morality, that muft unavoidably enfue, if there be no really 
 exifting, intelligent, and living God of the univerfe. 
 
 But, here, it is neceflary to be obferved, that thefe evils will 
 only follow, in their full extent, upon annihilating the true God, 
 the Gou of nature , whofe exiftence right reafon difcovers, and 
 the univerfal frame of things demonftrates ; and not thofe JiBl- 
 
 VoL. I. C tioui
 
 INTRODUCTION. 
 
 tlcus and chimerical beings, which ignorance, fuperflition, and 
 worldly policy have introduced, and preiiimptuoully thruft into his 
 throne of fovereign empire. For if the almighty principle, which 
 uncontroulably regulates all the events of the world, was intirely 
 blind and arbitrary, who could eftecm it ! who could kve it 1 what 
 rational being, that had the faculty of tracing, though in an im- 
 perfed: degree, the natural and obvious confequences of things, 
 could feel any fentiment, but what was averfive and terrible at the 
 contemplation of it ! what good being but muft bate it ! and be in 
 all its difpofitions, all its fchemes and wiflies, utterly repugnant to 
 it! who could have a probability q{ pleafmg fuch an enormous and 
 tremendous being ! or who, on the contrary, could be fure of 
 of ending him ! And yet every creature, however honeft and exa(5t 
 his behaviour were, might be afraid of offending him. So that 
 if this was the true flat e of the cafe, there could be no efficacious 
 motive to virtue, any more than upon the principle of abfolute 
 athcifm : nothing could remain, but abfolute uncertainty of hap- 
 pinefs, anxious fufpenfe and diftradion of thought, and apprehen- 
 fions full of terror, which would be diffufed throughout the whole 
 moral world. And in this dijlrefsful fituation indeed, if it were a 
 polJible fituation, many of the moft judicious, and of the beil, part 
 of human kind might be inclined to prefer atheifm it j elf to fuch 
 an unnatural, fuch a malignant Deity. For no God at all can un- 
 Gueftionably do no wrong, nor be, in the leaft degree, the caufe 
 or inftrument of mifery j but a capricious Deity cannot certainly 
 be depended upon for any good, and even the exertions of his 
 (Toodnefs may, upon the whole, be unfriendly and ruinous. 
 
 However, though we allow that, if this was the really exift- 
 
 ing Deity^ atheifm would be a preferable, or, at leaft, an equal 
 
 fcheme, it might, notwithftanding, be a very unhappy and mi- 
 
 fcrablc fcheme i lefs unliappy indeed than another, but extremely 
 
 2 miferable
 
 INTRODUCTION. xi 
 
 miferable in itferf. For though the abfence o^ Tiftilfe God might 
 be no hurt, or injury at all, to the creation ; yet the want of the 
 true would be an inconceivable calamity, and rationally portend 
 univerfal deftrudtion. It may be a pri'vilege^ not to be fubjed: to a 
 power that is able to opprefs, and inclined to opprefs ; but at the 
 fame time it muft be a moll defirable ingredient in all limited and 
 "dependent happinefs to be under the regulation, and ultimately at 
 the difpofal, of unerring wifdom and fupreme neceflary goodnefs. 
 And the mifchiefs of lofing fuch a vital principle, fuch a fovereign 
 head, fuch a father of rational beings, fuch a director and governor 
 of all nature, muft h^felt by the whole univerfe. And if there be 
 a pojjibility of exifting after death, without the belief and acknow- 
 ledgement of a Deity (which the atheiji^ upon his own principles 
 whether of fate or chance, mufi: be obliged, I think, to admit), 
 what a fcene of diftradiion and horror does this open, and lay be- 
 fore us ? — An infinity of uncertain, flu(fluating, interrupted happi- 
 nefs at the beft j but perhaps an almoft uninterrupted feries of ever- 
 lafting calamities. For chance may always be againft us ; and ne- 
 ceffity, without mind and providence, may, upon the whole, be 
 necelTary infelicity. All mankind therefore, by this fcheme, are 
 rendered uneafy about the prefent, and anxious as to the future, 
 ftate of their exiftence : good men are difcouraged and opprefled, 
 in their efforts and enterprizes of virtue ; and even wicked men are 
 in very difconfolate circumftances ; as, unlefs the exigence of a 
 Deity be fuppofed and acknowledged, they want fome of the riiofl 
 powerful motives, that the univerfal fcope of nature affords, to re- 
 form their evil courfes, and, thereby, to affert and reclaim the ho- 
 nour of their moral faculties, and purfue the greateft and moil im- 
 portant happinefs of their whole being. To be cut off from the 
 pofTibility of obtaining enjoyments of pleafure, pure and immortal, 
 by a fincere repentance, is what very few, of the corrupt and d&- 
 
 C 2 generate
 
 xii I N T R O D U C T I O N. 
 
 generate part of mankind, would vvifli to be their determined and 
 inevitable portion. For they generally Ini, with a hope of fcciir- 
 innr the g-ratifications of both worlds; and, therefore, the tr:.th of 
 the atbeijUc fcbiCme (liould even, by them, be efteemed a dreadful 
 inhfortime to thcmfclves, as well as to the world in general ; fmce 
 it cuts them off from the afllired expedtation of any fatisfadions, 
 but what are confined within the narrow limit, and fcanty term, of 
 mortality. Some few of the moft depraved may, perhaps, bring 
 themfelves to acquiefce in this ; but they cannot fui'ely wijh for it, 
 becaufe human nature fhudders at the thought. 
 
 I SHALL conclude thefe introducflory obfcrvation?, as lam natu- 
 rally led to do by the immediately preceding reflexions, with mak- 
 ing a brief comparifon httwccn fuperjiition and atheifm. 
 
 Atheism, and fuperftition, are the two oppojite extremes of 
 error. But mankind, confufed in thought and blinded by their 
 paflions, are too apt to overlook the middle path, where truth, 
 and right, and fafety lie, and center in one, or other, of thefe dan- 
 gerous exceffes. When they have a notion of any thing as highly 
 abfurd and injurious, they feem bewildered, and know not where 
 to flop ; and the force of their prejudices pufhes them on to an 
 equal extreme. In order to keep, at the utmoft poffible, diflance 
 from error, they fly likewife from the truth. 
 
 And hence it arifes, that the fitferjiitious part of tlie world have 
 ever been forward to exclaim againfl: every attempt, to expofe their 
 trifles and follies, and refliore religion to its original redlitude— as 
 impiety, blafphemy, and, at kafl, implicit atheifm : whereas the 
 atheijl on the other hand, upon the frightful ftories he has heard, 
 or the ill confequences he has feen, of fuperftition (and being alto- 
 gether as fuperficial in his inquiries), has thought thefe a fufficient 
 warrant to decry all religion as fuperftition. Add to this, * that 
 ^ fuperftition has generally appeared more open, and barefaced, 
 
 * than
 
 INTRODUCTION. xiii 
 
 * than atheifm, and the pernicious effe6ts of it have been morey?;:- 
 
 * fible^ and more frequently experienced \ becaufe juperjiition las 
 
 * been cloathed with power, and propagated and fupported by the 
 
 * fecular arm : but aiheifm never ivas^ and indeed never can be, 
 
 * without visibly ioofening the balls of fociety, and ihakliig the 
 
 * pillars of government. Were this privilege once allowed it, we 
 
 * might quickly fee^ that it was the natural fpring of cruelty, re- 
 
 * lentlefs oppreffion, and inflexible tyranny in princes j and of riot, 
 
 * and confufion, among all ranks of fubjeds ; and, in fhort, that 
 ' intereft, and a probable fecurity from the refentment of injuries 
 
 * or from penal laws, were the only bounds fet to its diforders. 
 
 * 'Tis only^ becaufe atheifm has never been publicly protected and 
 ' honoured, and, of confequence, never had an opportunity of dif- 
 
 * playing itfelf in its full intrinlic malignity, that any alleviating 
 
 * things have been faid of it. For this reafon // has been entirely 
 
 * fpared, or but flightly and gently cenfured ; vAiAQfiipcrftition^ be- 
 
 * ing rendered the more remarkable by having full fcope in which 
 
 * to exert itfelf, has been the ftanding topic of reproach and ridi- 
 ' cule.' 
 
 And becaufe it feems to be a prevailing notion, that fuperftition 
 is in its confequences much worfe than atheifm j by which the lat- 
 ter is foftened and palliated, and fome encouragement, I appre- 
 hend, is given to atheiftic opinions, and to that wild licentioufnefs 
 and corruption of manners which they have a dired: tendency to 
 introduce ; I fhall endeavour to ftate this matter fairly and impar- 
 tially : being fully perfuaded, that the refult of the whole will be 
 this, that whatever may be thought oi fuperftition (for which I am 
 far from being an advocate), atheifm will be condemned, as a mon- 
 fler, by all who retain the common principles of reafon, er a jufl 
 concern for the honour of human nature, for public order, and 
 the happinefs of the world. 
 
 But
 
 xiv INTRODUCTION. 
 
 But before I enter diredly upon this argument, I (liall premife 
 a fliort account of the two different fubjeds, to which the argu- 
 ment relates. 
 
 Of atheifm in the ftri6l fenfe of it, as it denotes a direct and 
 formal denial of the exiftence of the Deity, there arc two princi- 
 pal kinds. But there are fome other opinions, which, if in their 
 natural confequences they do not terminate, at laft, in naked and 
 undifguifed atheifm, are exadly the fame with refped: to their in- 
 fluence on morality, and the public welfare of mankind : and 
 therefore I ihall take the liberty to range both thefe under 07ie clafs -, 
 the particulars of which are as follow. 
 
 First, To the head of grofs atheifm belongs the dodrine of 
 abfolute and univerfal fate ; which fuppofes the world to be an 
 eternal felf-exiHent fyftcm, in which all tilings come to pafs necef- 
 farily, without any intelligent firft caufe, any fupreme defigning 
 rnind to prefide over nature, and maintain and regulate its influ- 
 ences. 
 
 Or, fecondly^ the contrary fcheme (for atheifm, notwithfl:and- 
 ing its pretence to a more refined philofophy, is inconfifl:ent, and 
 at variance, with itlelf ), I fay, the contrary fcheme, which afcribes 
 the origin and formation of the univerfe to no caufe at all, whether 
 mechanical or intelledual, or, which amounts to juft the fame, to 
 a fleeting, blind, random, and unguided chance. 
 
 As to the more indireB kinds of atheifm, their natural effeds, 
 as was hinted above, mufl be the fame with thofe of profejfed 
 atheifm itfelf : of them the chief, to which all the reft may be 
 eafily reduced, are, the dei^ial of a providence ; of an infinite and 
 active fpirit animating and upholding the frame of the world j 
 and of a wife moral government^ prefcribing laws to rational beings, 
 and taking an account of their condudl : and, laftly, the Manicbean 
 dodrine, that has divided the creation of the univerfe, and the regu- 
 lation
 
 INTRODUCTION. 
 
 XV 
 
 lation and difpofal of all things in it, between tivo principles, ab- 
 folutely independent and equal in knowledge and power ; the one 
 fupremely and unchangeably good, and the other eflentially mali- 
 cious and evil. With refped: to this do6trine, it is moil evident, 
 that it introduces, into the immenfe univerfe, a ftate of utter anar- 
 chy and confuiion j that it makes exadtly the proportions of good 
 and evil, which now fubfift, to be neceffary\ and 720 other pojjib.'e ; fo 
 that in a manner it coincides with the atheiflic notion of fate : 
 and becaufe the fuppolition of two co-ordinate powers, aded by 
 different difpoiitions and purfuing different views, is inconfiftent 
 with the very idea of a moral rule, conducted by fettled and efta- 
 blifhed laws, it muft, upon this account likewife, amount to the 
 fame, at leaft with refped: to the confequences refulting from it, 
 as the utter denial of a providence : and the denial of a provi- 
 dence cannot fail to have the fame effcd, upon the condud and 
 ilate of mankind, public and private, with diredt and avowed 
 atheifm. 
 
 And now having finifhed what I intended to offer, in a preli- 
 minary way, upon this head, let me add to it a brief defcription 
 of fuperjlition ^ both to give the whole fubjed its due latitude, and 
 reprefent it in a clearer light. Superflition has always its founda- 
 tion, in diflionourable and unworthy notions of God. It either 
 fuppofes him to be a weak being, pleafed with trifles, and offend- 
 ded with trifles, and, confequently, as one, whom a rational un- 
 derftanding can never, flridly fpeaking, reverence ; or as a tre- 
 mendous, vindidive, inexorable being, whom the mind mufl al - 
 ways contemplate with horror. And this it is, which gives fuper- 
 ftition its different turn, either to levity, or gloom. It opens the 
 way for fancy, or fear, or a weak underflanding, to make infinite 
 excurfions, and drefs it up in that vaft variety of forms, in which 
 it has hitherto appeared to the world. ' Superjiition never is, nor 
 
 ' cafi
 
 XVi 
 
 INTRODUCTION. 
 
 ' can be, unijorm j and therefore the /// confequences of it, what- 
 
 * ever they may be, cannot be fixed by any ftated invariable laws, 
 ^ nor, confcquently, ^/itvzvJ the fatne. It may occafion the greateft 
 ' mifchiefs, in fome cafes ; and have but very few injurious effcds 
 ' in others ; or, perhaps, none at all, that reach beyond the un- 
 *■ happy, deluded, and diftempered perfon himfelf. It may be 
 *■ fprightly and auftere, but in different proportions of each j it 
 ' may be mild, or raging ; good-natured, or perfecuting ; immo- 
 ' ral, or of no perceivable prejudice to the caufe of virtue j ac- 
 ' cording to the nature of its particular taint, and the complexion 
 
 * and temper of the fuperftitious.' And upon this fhort account 
 of it, fufficient for my prefent purpofe, I fliall endeavour to 
 fhew, that the fpread, or progrefs, of atheiftic principles is likely 
 to be attended with, at leafl, equal bad confequences upon the 
 Avholc, and, in particular inftances, with worfe^ than even fuper- 
 llition itfelf. And, 
 
 First, The chief mifchief of fiiperjiition^ which has been fo 
 loudly complained of in all ages, is, ' that it frequently interferes with 
 
 * the moft facred and elTential branches of moral goodnefs, and fup- 
 ' plants the immutable obligations of virtue.' It is allowed : but 
 is not ihh likewife the immediate and natural tendency of atheifm ? 
 Is that a fcheme, in the leaft, calculated for the prefer\'ation and 
 maintenance of morality ? Is it, in any degree, friendly to fobriety, 
 temperance, and the focial virtues ? Does it afford one fingle prin- 
 ciple, on which to raife and cultivate an exalted public ufcfulnefs, 
 or a generous concern for the welfare of mankind ? An atheift, let 
 him fay what he will, muft feel the contrary : and though he may 
 retain a general fenfe of juftice, and experience fenfible imprefTions 
 and movings of humanity, yet he v/ill find, upon refllecftion, that 
 this is entirely owing to a benignity of natural temper, confirmed 
 perhaps by education and habit j which coji/Iifiitional goodrjcfs, 
 
 his
 
 INTRODUCTION. 
 
 xvu 
 
 Ms principles, inftead of being adapted to cherijh and improve^ 
 muft tend, rather, to weaken and dejlroy. ' A peculiar benevo- 
 ' lence and fweetnefs of temper, and a mind in its nature gene- 
 
 * rous, mild, and compaffionate, may be, and without doubt fre- 
 ' quently has been, uncorrupted and undepraved by fuperjiitmi ; 
 ^ and obtained as confiderable victories over that^ as it ever has 
 
 * over atheifnu And when, in the balance of reafon, we are 
 fairly eftimating the intrinfic malignity of thefe falfe and hurtful 
 principles, we are not to confine ourfelves to aBiial confequences> 
 but to the natural tendency of each. 
 
 ' What then is the proper tendency of atheifm T It fets a man, 
 at loofe, from all notion of an univerfal law of rational beings, 
 and from the fear of a fupreme infpedior and judge of his adions ; 
 and, confequently, leaves the eternal rules of righteoufnefs in- 
 forced by no fufficient authority j by no authority at all, that can, 
 in innumerable inftances, take cognizance of the violation of them. 
 And whither mufl this lead ? * to virtue it cannot : but it furely 
 
 * opens a plain and fmooth path to vice' — It raifes indeed a new 
 and ilrong temptation to it, to which men are not, by the Jirji 
 
 jimple impulfes of nature, liable j but which, whenever it meets 
 with inflamed paflions and a vicious difpoiition, can hardly ever 
 fail of being fuccefsful. 
 
 But you will fay, '^ fuperflition, fometimes, totally over-rules 
 
 * even the moral {m^Q of the difference between virtue and vice,' 
 which is planted in all mankind, and makes fo important a part 
 of the internal conftitution of their minds. — * So likewife may 
 
 * atheifm' It requires indeed great violence to fupprefs it altoge- 
 ther : but I aprehend, that, in this refped, the force of atheifm 
 may not be, at all, inferior to that oi fuperftition. For let it be 
 allowed, that the abovementioned fenfeof things is natural yyN\\2.t 
 
 Vol. I. D is
 
 xviii INTRODUCTION. 
 
 is nature to an atbeijl F What is it, but the mif-fliapen imperfect 
 work of a fortuitous jumble of atoms ; or a fcene of folly, con- 
 fufion, ^and evil, for which there is, in general, no remedy ! Na- 
 ture therefore, in the opinion of fuch an one, may be wrong : 
 and if nature be wrongs can confcience, even though it be allow- 
 ed to be an undoubted principle of nature, be right ? Can the ob- 
 ligations of virtue, which are entirely founded on an erroneous and 
 faulty conftitution, be deemed of facred and immutable authority ? 
 If the frame of nature is fuppofed to be zmftfy fettled, the atheift 
 will doubdefs think it incumbent upon him, as far as it is in his 
 power, to jne?2d it j to Ihake off unneceflary fhackles, and unrea- 
 fonable reftraints upon his Hberty ; and, under tliis pretence, con^ 
 fcience may be utterly dlfcarded, as the flavery of education and 
 cuftom, and the creature of fancy and enthufiafm : and thus all 
 moral government and order will be entirely diffolved ; and no tye 
 left, that is deemed inviolable, but that of intereft. 
 
 We m.ay add, that the ferious acknowledgement, and contem- 
 plation, of Deity banifhes gloominefs and horror from the virtuous 
 mind, and makes it furvey the world with pleafure, which would, 
 otherwife, appear extremely forlorn and defolate.— Again, an habi- 
 tual ferenity of mind fprings from a firm belief of the watchful 
 care, and providence, of the great uncontroulable monarch of the 
 world J as abfolute and unlimited in goodnefs, as in power and ma- 
 iefty And to mention no more, from the fame fource are derived 
 compofure, humble refignation, fortitude and conftancy of refolu- 
 tion, under the moft unfortunate events of life j from a perfuafion 
 that all things are rightly managed, on principles of invariable equity 
 and goodnefs, and die enlarging exalted profped: of a ftate of per- 
 fedion and immortality. With thefe eminent advantages, fuper- 
 liition^ which is fometimes fo 7noderate as not to darken the efTen- 
 2 ^
 
 INTRODUCTION. xix 
 
 tial principles of religion, may not be inconfiflent. ' But atheifm^ 
 
 * of neceflity, nmji be fo \ and the peculiar bafenefs and infamy of 
 of it appear froni hence, that it ruins the moft glorious hope that 
 the mind of man can form, 'viz. that of extending his being to 
 eternity ; and degrades him to the level of a brute. 
 
 And this leads me to make one obfervation more, 'viz. that 
 whereas the effedls oi fuperjlition are various, and more, or lefs, 
 mifchievous, according to the degree in w^hich it prevails, 2ivAfome 
 kinds of fuperflition there may be, that are very llightly, if at all, 
 detrimental j * the confequences of atheijm are, and ever muft be» 
 
 * in general, the Jame^ under every form and modification of it. 
 ' Call the opinion by what name you pleafe, yet if it refolves it- 
 
 * felf into this at laft, either that there is ;25 God, or no provi- 
 
 * dence^ the rational peace, and moft fublime pleafures, of man- 
 
 * kind are deflroyed j the ftrongeft fence and guard of virtue is 
 « thrown down ; and a breach is made, at which all kinds of vice 
 
 * and licentioufnefs may enter.' 
 
 Let me conclude this introduction with remarking, what may 
 ferve as an ufeful caution againfl the excefles of fuperflition, viz. 
 that it diredlly leads to atheifm. For the Deity, whom th^fidper- 
 Jlitious worfliip, is, in efFe^t, an idol, that has no real exigence 
 but in their low and groveling fancies j and, indeed, that cannot, 
 of himfelf, poiTibly exift. ' And it frequently happens, that they 
 
 * are inwardly fo averfi; to the objed: of their adoration, that they 
 
 * would probably feek for ihelter even in atheifm, were they not 
 ' prevented by their y^^rj.' Befides that fuperflition has been the 
 main caufe, in more bold and daring fpirits, of the growth of 
 atheifm, and hardens fuch offenders in their impiety. And the 
 moft effedual method we can purfue, to prevent this fatal mif- 
 
 D 2 chief,
 
 XX INTRODUCTION, 
 
 chief, is to take care always to defcribe religion^ both in our prin- 
 ciples and pradice, jufl as it is in itfelf, truly amiable and divmey 
 to banifli from it every thing weak and trivial, Qwtrj x\{mg gloomy 
 and terrifying ; that it may appear in a light honourable to the great 
 Creator, 2ind friendly to all his creatures. 
 
 € H A K
 
 [ ^^ 1 
 
 C H A P. L 
 
 treats y in general ^ of the exijlence of 
 a Deity ^ or a Firji Caufe. 
 
 NOW proceed to fhew the unreafonablenefs, 
 and unnatural abfurdity, of atheijm. Not that 
 this is neceflary with refpedt to the bulk of man- 
 kind, fince their firft and eafiefl, and mofl uni- 
 verfai^ apprehenfions of things lead them to 
 the acknowledgement of a fupreme all-creating 
 Deity, whofe footfleps and the evidences of his being, engraven 
 in fhining charadters,. may be diftindly traced through every part 
 of the vail fyftem of nature: I enter therefore, I fay, upon this 
 point, not becaufe it is of abfolute neceffity, for the information 
 and convid:ion of the human mind in general (which may be fatis- 
 fied, herein, from every object: which it perceives, and barely from 
 the contemplation of its own inherent powers j) but as the exift- 
 ence of a firfl Former, and of a fovereign adive Intelligence, is the 
 balls and foundation-principle of all natural religion ^ and, there- 
 fore, in an attempt to illuftrate every eilential article belonging to 
 it, ought not to be wholly prefumed, and left unproved. The 
 fubjecfl has been often and largely handled, and with unanfwerable 
 clearnefs and force of argument (to the eyerlafting confufion and 
 4 {hame,
 
 2 2 Of the exijience of a Deity ^ 
 
 fliame, if they were pofTefled of that compofed refledion and li- 
 beral fpirit, which are neceflary to excite fliame) of thofe very few 
 ill every age, who have appeared as profelfed advocates for atheifw^ 
 in any of its different fliapes. I fliall not therefore be expefted, 
 here, to offer many things new or uncommon ; though fome, per- 
 haps, may be fuggefted of confiderable weight (both to beget, and 
 eftablifli, a firm unwavering faith in God), which the generality 
 are not fo particularly acquainted with. It will be fufficient, if I 
 ftate the proofs dijii?i&ly, and reprefent them in that train and 
 order J in which they will mofl flrongly illuftrate and confirm each 
 other, and make the evidence, upon the whole, appear more un- 
 conteftable ; if I fliall fet them in a light that is naturally adapted 
 to perfuade, and improve upon hints already given, retaining only 
 fuch parts of the argument as are folid, and truly convincing, and 
 rcje5li7ig the weaker and more inaccurate, w^hich ferve only to cloud 
 and obfcure the general evidence j and, finally, if I put the wholq, 
 efpecially of the reafonings which may feem more abftrnfe^ in fo 
 clear a method and fuch intelligible terms, as to render it obvious 
 to every unbialled and attentive underftanding. Alhthis I fliall en- 
 deavour to do, fo far as an abridgement, which is here only intend- 
 ed, of very diffufe and copious reafonings will admit of: and, in 
 order to this, I choofe to proceed in the following method. 
 
 First, to fhow. That there neither is, nor can be, any demon- 
 ftration againft the being of a God. 
 
 Secondly, That if atheifm be not a demonftrahle, it cannot be a 
 probable^ "fcheme. And, 
 
 Thirdly, That there are many mofl important and flrong ar- 
 guments, which confound and overturn it j and plain demonflra- 
 
 tions.
 
 or a Firji Caufe, 2 3 
 
 tions, to enforce the belief of an eternal fir (l caufe, and maker, of 
 the world. 
 
 The first thing, that comes in order to be proved, is, that 
 there neither is, nor can be, any demonflration againfl the bei7ig 
 of a God. By the word God in this branch of the argument, I 
 mean no more, than 2l fi- ji principle of life and being, an original 
 caufe of all that exifts without, or befides, himfelf : nor ought 
 any man, in exadt and ftrid: reafoning, when he confines himfelf 
 to the proving this fingle point, the exi/lence of a Deity, to intend 
 any thing more than clearly to evince, * that there is a living Intel- 
 
 * ligent author of univerfal nature j who has wifdom and power 
 
 * adequate to the effects produced 3 and every other property necef- 
 
 * fary to the caufing fuch produdlions, confidered in all their va- 
 
 * rious modifications, relations, and circumflances of being 3 in all 
 
 * their connections, fubordinations, and ufes.' 
 
 * Whether this fupreme and firfl caufe, this univerfal parent 
 
 * of nature, be abfolute in wifdom, in power, in goodnefs, and 
 
 * all other natural and moral perfedlions, are inquine$ fubfequent 
 
 * to that — whether there be any firil caufe.' And therefore feveral 
 atheiflical objedions, and thofe ranked amongfl the mofl formid- 
 able, are, in my opinion, impertinently introduced under this head, 
 and injudicioufly anfwered^ to the confounding the regular fibeme 
 of natural truths relating to the Deify, and the progrefiive order of 
 their difquifition. Thus, for example, the pretended impoilibility, 
 that an infinite immaterial fubflance fliould exift, does not properly 
 offer itfelf to be confidered, till we come to argue tht/pirituality 
 of God. The objedion of wrong conflitution, of ufelefs or im- 
 proper parts, of confufion, defedl, and irregularity, whether in the 
 natural or moral world, are, if they are objections that may rea- 
 
 fonably
 
 2,4. Of the exjfience of a Deity^ 
 
 fonably be made ufe of againft any thing, only to be urged agalnft 
 GoJi' sjujiicet or goodjiefs, or wifdom upon the whole ; or, againft the 
 unbounded extent of his wifdom, or power. They have really no- 
 thing at all to do with the prefent queftion, which, as was fuggeftcd 
 before, is this alone, * whether there be a fountain of beings or a 
 f Jirjl cjjidejit principle, equal to all effecfls and powers of nature 
 
 * a^ually fubftjii?ig; and not what attributes may be rightly afcrib- 
 
 * ed to him, and in what degree of tranfcendency' The inquiry 
 therefore, no%t\, being merely about the exiftence of a Deity, or of 
 an original and univerfal caufe j and not about what perfections 
 ellentially belong to him ; 
 
 It neceflarily follows, that there can be no poiTible demonftra- 
 tion againft his being, confidered in itfelf and abftradl from all other 
 controverfies, nor any feeming, though fallacious, appearance of a 
 demonftration, but from one or other of the following topics 
 Either that the idea of 2. fir ft caufe is in itfelf abfurd ; which can- 
 not be, unlefs the idea of a caufe, and confequently of an effeSfy 
 be alfo in general, and in every fuppofable inftance, abfurd : for 
 bare fituation and arrangment, priority and confequence, in the 
 article of number^ can make no alteration in the natural poflibility 
 of things. Or if this be not a plaufible objedlion (as no man, fure- 
 ly, who is not abfolutely wild, and divcfted of common under- 
 flanding through the infatuations of fcepticifm, will affert it is j be- 
 caufe while things are poflible upon the whole, xhtfirji, ox fecond^ 
 or third, whether of caufes or effedls. muft be equally poflible) — 
 then, either a creative power muft be a contradiction to reafon ; or 
 there muft be fome undeniably appearing circumftanceSy in the 
 a5iual make and frame of things, which are abfolutely inconfiftent 
 with their having an intelligent, and voluntary, caufe of their exift- 
 ence. 
 
 The
 
 or a Firji Caufe, 25 
 
 The latter can never be urged, even upon the principles of 
 atheij'm itfelf : becaufe there is nothing fo imperfed; in refpc6t of 
 contrivance, operation of power, or exertion of goodnefs, but what 
 may have fome caufe exadily proportioned to it ; a mind equally 
 if^perfeB in deiign, in efficiency, in kind benevolent propeniions. 
 It will hereafter be fliewn, that there is, indeed, no defeat in any 
 of thefe, but a fupreme and moil glorious excellence in all j but 
 my prefent bufinefs is only to fiiew, that there may be an original 
 caufe adapted to the fabric of nature, whatever it be, whether per- 
 fedl, or imperfed: ; and this even the atbeift muft be forced to 
 allow. 
 
 The only difficulty, therefore, remaining with him, as to the 
 poffibility of fome ultimate effeding principle, mufl be— that a-ea- 
 tion itfelf i^ a thing repugnant to reafon. And this difficulty feems 
 to be, in a great meafure, founded in the ambiguous and equivocal 
 fenfe of the word creation. Creation has been improperly and 
 loofely defined to be the making things out of nothing. This the 
 atheift fondly catches at \ and has either flupidly taken, or would 
 wilfully mifreprefent, to mean much the fame— as the formation 
 of an univerfe of beings out of nothing, as the ground and firft 
 principle of their exiftence 5 or, in other words, the making no- 
 thing a real entity, that is, as it were, wrought upon, and trans- 
 muted into a different form j /. e, he himfelf, from an inclination 
 to cavil and perplex the plaineft and mofl momentous truths, has 
 fubftantiated nothing, and urges his own dreams and unconnedled 
 imaginations againft omnipotence, and the being of a Gqd. But 
 the matter will be quite clear of every reafonable objedion, if cre- 
 ation be rightly explained: for it is, flridly fpeaking, nothing 
 elfe, * but the firft communication of dependent exiftence, nothing 
 
 Vol. I. E ' elfe.
 
 26 Of the exijience of a Deity ^ 
 
 * elfe, but being the author of what could not exifl of itfclf, as 
 
 * having no necefl'ary intrinfic fpring and fource of being, indepen- 
 
 * dent of an exterior agency.' And what contradi6iion is there, 
 in this, to any didlate of nature ? If there be a contradicflion in it, 
 the atheijl can clearly point out to us, to what manifefb principles 
 of reafon it is a contradi6lion ; or with what conclufions, drawn 
 from obvious and allowed principles, it evidently interferes. If he 
 can affign nothing of this kind (as it has in fadl never been yet 
 done), the whole amount of the objedlion rifes to this only, that 
 he does not comprehend the affair, and, therefore, it is in itfelf in- 
 comprehenfible ; he does not fee the particular precife manner, in 
 which it may be done (/. e. he has not the faculties of the God of 
 nature, nor his fcope of activity), and therefore it can never be. 
 And yet, notwithftanding this atheijiic pride, it is as intelligible as 
 the producing any effedt, becaufe that is giving being to what be- 
 fore was not ; which is the general idea of creation. The only 
 difference lies, not in the general idea itfelf, but in tht force of the 
 powers operating, and" the nature of the effedts produced; and 
 that God is the firjl and iiniverfal caufe ; the caufe of aWfecondary 
 caufes, the caufe of all the powers by v/hich, and of all the ma- 
 terials from which, all fccondary efFcd:s are formed. * Nor can I 
 
 * conceive it to be at all more J}upcnd':u?^ or more difficult to the 
 
 * hrll and fupreme pow^r — to create^ or give a being to matter it- 
 
 * felf, which it before had not, than to create^ or give a beings which 
 
 * that befor had not, to the world in its prefent form and order. 
 
 * But with refped: to variety of exertions of power, and, cfpecially, 
 
 * as to excellence of deiign and contrivance, \ht formation of the 
 
 * wcrld^ as it now is, feems, of the two, to have vaflly the pre- 
 
 * beminence.' i 
 
 ybi
 
 or a Firjl Caufe, 27 
 
 My second obfervation is this, that il atheifm be not a demon- 
 Jlrabky it cannot be a probable j fcheme. And a very few words 
 will be fufficient to confirm this remark, and put it beyond all rea- 
 fonable doubt. For if the idea of a Deity, or Firfl Caufe, be not 
 abfolutely and in itfelf a contradiSlion^ what can there be, in any 
 of the vifible appearances of things, to induce any man to imagine, 
 that it is not the truejl and mofl natural account of the origin and 
 ftrudlure of the world ? A fyftem, through the whole of which 
 there appears to be the deepeft deJQgn, and mofl curious and in- 
 imitable fliill, difplayed, mull, with vaflly greater propriety, be 
 fuppofed to be the efFe6l of intelligence^ of fome vital, contriving, 
 and wifely difpofing principle (iince it has been made evident, to a 
 demonftration, that fuch a fupreme, defigning and adive principle 
 there may be), than to proceed from any blind inanimate caufes. 
 So that though, among the feveral wild fchemes of atheipttj 
 one may be more probable^ or, to fpeak with greater accuracy, 
 lefs abftird than another ; yet, as they anfwer not, at all, to 
 any fingle compofition even of human art (as will, under the next 
 head, be particularly fliewn), and much lefs to the exquifite beauty 
 and harmony of the univerfal fabric of nature, they muft be in 
 themfelves abfolutely improbable -, and compared with the fcheme 
 of the atheijly or believer in God, have all the prefumptions and 
 marks of falfehood that can appear in any cafe, upon a general 
 view and confideration of the fubjed. Which diredly leads me 
 to the 
 
 Third head, viz. That there are many moft important and 
 flrong arguments to confound and overturn all aiheifiical pre- 
 tences i and enforce the belief of an eternal Fir ft Caufe ^ and Maker ^ 
 of the world. 
 
 E i ' That
 
 28 Of the exijlence of a Deity ^ 
 
 That there are various orders of beings exifting, we know — by 
 intuition, certain dedudions of reafon, external fenfe, and credible 
 teftimony. And that no one individual, amongft all thefe different 
 natures, and in the vaft extent of the univerfe, could give being to 
 itfelf, we likewife know in the ftrivft fenfe of the word — /. e. with 
 a demonftrative and infallible knowledge, as diftincft from mere 
 'Probable opinion : becaufe, to be the caufe of itfelf, mufl fuppofe 
 a thing to exifl before itfelf, and to be both caife and effect , If 
 any one, therefore, through a wanton and capricious affedation of 
 philofophy out of the common track of reafon, fliould difpute the 
 exiftence of an external material world againft all the demonflra- 
 tions of fenfe (which he himfelf ever trufts to, in cafes of any 
 importance to his happinefs, though from the "oanity of pbilofo- 
 phifing, he may difclaim it in fuch remote and unavailing theories), 
 he muft however, of neceffity, admit, that there is, at leaft, one 
 effed : ' For I think, I perceive, I have fenfations of .pleafure 
 
 * and pain, I reafon for, or againft, a Firft Caufe and author of 
 
 * being — and therefore, I am — are infeparable ideas, and felf-evi- 
 
 * dent truths.' 
 
 Something then there is, which could not be the caufe of its 
 own exiftence : and how came it to be ? Of this no other pof- 
 ftble account can be given, but — either that there has been an 
 infinite fries of derived and dependent effeds, liithout a caife ; 
 or that there ii an original and efficient caife of all other beings. 
 The firft, ''oiz. that there are effe^s^ and no cauje, is in terms a 
 contradiction, and, of confequence (as there is no medium be- 
 tween a caufe and 7jo cauje) the latter, /. e. the exiftence of fome 
 frji principle of being, muft of neceflity be admitted. And, far- 
 ther, this whole progreffion of effeds, which is acknowledged by 
 
 atheifn
 
 or a Firjl Caiife^ 29 
 
 athetfm Itfelf to be ififinite, becaufe from all eternity, muft be al- 
 lowed to have a caufe adequate to an infinity of effe(5ls j or, in 
 other words, a caufe, which is, in the fame fenfe, infinite. If 
 xhtfirfi in the above-mentioned chain, be not ftridlly eternal^ and 
 the canfie of the whole (and if it be^ it amounts to the general idea 
 and notion of a Deity) that itfelf, together with all the refi of the 
 infinite feries, mufl: be eifeds without a caufe ; which we have 
 feen to be, in the abllrad: nature of things, impojjiblc. 
 
 Thus far, I humbly apprehend, we have not mere probability, 
 but demonftrative proof, without any mixture of uncertainty, or 
 danger of error. And this the atheift has feemed to be aware of, 
 and that he had no refuge to fhelter himfelf in, againft the weight 
 of fuch forcible convidion, unlefs it were to aifert, * that the whole 
 * infinite chain of effefts v/ere necejfarily exifiing.^ But to this it 
 will be immediately replied. What is your reafon for maintaining 
 this fcheme of their necelTary being ? Nothing can be a fufficient 
 reafon, but that it is a contradiction in nature to fuppofe them not 
 to be. And why a contradidiion in nature ? The oppofer of a 
 Deity has, and can have, no anfwer to make but this — Becaufe 
 they now are : which anfwer can yield no manner of fatisfad:ion 
 to the moft flight and inconfiderate inquirer, unlefs whatever is ne- 
 cefTarily is. And this is taking the very thing in debate for grant- 
 ed, ^72:. that there cannot be a voluntary caufe, and producer, of 
 the univerfal conftitution of tilings. 
 
 Besides there are no marks, no fignatures, of this Jieceffary ex^ 
 ifience, in \}i\Q frame of the world itfelf. All the parts of it are 
 fluduating and mutable, and fubjed: to a diverfity of changes ; and, 
 as far as appears, capable of any or of all changes, even to annihi- 
 lation itfelf There is no contradidion in fuppofing, that any 
 
 thing,
 
 30 Of the exigence of a Deity^ 
 
 thing, or every thing, that we now fee, to be, may abfolutely 
 cealc to exift : but of whatever exifls nece£aril)\ it is a contra- 
 didiion to imagine that that (liould ever ceafe to be ; and, there- 
 fore, this ahlolute neC'JJity of being muft be quite inconfiflent with 
 the vifible frame of nature. 
 
 Again, if things necejjarily exifling can never be deprived of 
 being j and if the whole chain of things which atheifm mufl: pro- 
 nounce to be infinite, and to be (for the more ample demonftration 
 of its abfardity) both caufe and eiFe(5t, can never lofe its being; 
 it is then an undeniable inference, that no ont fmgle effed:, call it 
 what you pleafe, which is an infeparable link of this neceflary 
 chain, can ever ceafe to exifl:, /. e. in the very way, in which it 
 aSlually exifts. For it is its adiual exiftence, from whence necef- 
 fary being is deduced and concluded, and not the poflibility of 
 a different form of exigence. But that the mode of exiftence is 
 alterable, univerfal experience teilifies, in plants^ in animals, in 
 men, in all fubjedis that we have capacity and opportunity to exa- 
 mine ; and therefore, as far as it does, or can, appear to us upon 
 the fir^ and only principle of this kind of atheillic reafoning, their 
 very being muft alfo be precarious. 
 
 But, to purfue this argument fomewhat farther, if no one part, 
 of the infinite feries and progrefiion of effects, can ever ceafe to 
 he; and that by ^phyfical or natural neceflity j it muft from hence 
 undeniably follow, that every fingle being is indepeiidently necef- 
 fary, and would exift invariably the fame, if there were nothing, 
 befides itfelf, in the univerfe. For whatever thus exifts muft be 
 complete within itfelf; whereas it is undeniable in fad:, that there 
 is no one branch of the univerfal fyftem which is fingle, nothing 
 but what has a relation to other parts, and is connected in its ufe 
 and influence. 
 
 Having
 
 or a Firji Caufe. 3 1 
 
 Having thus fully proved, that an infinite ferles of derived and 
 dependent effeds, without a Firil Intelligent Caufe, is the utmofl 
 pitch of ablurdity, and that there is no reafon to fuppofe this chain 
 of effedls to exift neceffarily, but unanfwerable arguments to be 
 urged in oppofition to it — nothing remains, but either — that the 
 world was formed by chance — or was the efFe6t of fome iinderjiand- 
 ing caiife. And what would any man think, if he was jfhewn a 
 book accurately written, or a palace built v/ith the exadeft regu- 
 larity and moil perfed: elegance, fhould he be delired to believe, 
 that all this happened merely by chance without any intelligence or 
 art, he v/ould unqueftionably think, that the perfon,. who made 
 tliis propofal to him, was either extravagantly ludicrous, or had 
 entirely lofl his fenfes. But the volume of the creation is infinitely 
 more artificial, the world, which is the temple ^ ox palace^ of God, 
 is of a ftrudure infinitely more grand and wonderful, than for the 
 utmoft perfedion of human fkill even to imitate, without falling in- 
 conceivably fhort of the beauty and glory of the original. The mak- 
 ing this, therefore, to be purely fortuitous and accidental^ is the 
 wildeft folly, that the human mind can pofiibly be capable of. If 
 it had loft its faculties altogether, it v/ould fcarce be more funk 
 beneath the offices and operations of reafon ; and it feldom, in the 
 worft kinds of natural and unavoidable phrenzy, finks half fo low. 
 
 But to offer, briefly, fome dired arguments againft this fcheme 
 of univerfal caufality, though, for its meanefs and utter irrationar 
 lity, it be quite unworthy our concern : let it be confidered^ 
 
 In the Jirji place, that if the world was formed by chance, the 
 matter of the world, contraiy to the opinion of the epicurean 
 niheijfy mull alfo have been a fortuitous produdion. For it ha^ 
 
 httm
 
 3 2 Of the exlfience of a Deity ^ 
 
 been flicwn, that the world could not exifl: necelTarily ; and, of 
 confequence, that it could not be eter-rial-y and this argument mull: 
 be equally ftrong with refpe61: to the matter of the world, as to 
 the form of it : which muil: thoroughly confound tliis fcheme of 
 atheifm, that extends the operation of chance only to the va- 
 rious modificatiom of being, but does not fuppofe it capable of 
 caufing the veiy ejfhitial natures^ and fiibjlancesy of things to 
 exift. 
 
 Again, fecondly, the parts of matter, by which the prefent form 
 and order of it were cafually produced, were either from eternity 
 ill motion^ or at reft .- if in motion^ as the fenfelefs atheift, whom 
 WQ are now confuting, afferts, this motion^ being without an ex- 
 ternal caufe, muft be an e/Jetitial property of matter j and, then, it 
 will be abfolutely impolTible, that any, the minuteil:, particle of 
 matter lliould ever be at reft. And fo, on the contrary, if it was 
 from eternity at reft^ without fome power exifting be/ides itfelf, it 
 could never be put into motion. So that both the authors, and 
 abetters, of this foolifh dream appear to have been extremely ig- 
 norant, and deftitute of the very firft principles of philofophy, and 
 natural knowledge. 
 
 Thirdly, Chance is no caufe at all, nor can be a caufe oi 2ldj 
 the leafl production. It amounts to no more than a may be j 
 which, every one fees, cannot account for real and determinate 
 exiftence : but a more adequate and fatisfa(flory reafon mufl be 
 afligned, why things aBually are. Chance leaves the being of 
 every thing uncertain ; and therefore, in the general confideration 
 of it, is direcftly repugnant to the idea of caufality. 
 
 2 Fourthly,
 
 t)r a Firji Caufe. .33 
 
 Fourthly, It is altogether incredible, that the particuhr cu- 
 rious form and order of the world fprang merely from chance, be- 
 caufe there were equal chances for, at leaft, an hundred thoufand 
 different forms. So that the probability, againft this atheiftical de- 
 luHon, is as an hundred thoufand, and, perhaps^ as an hundred mil- 
 lions, to one. And whoever can affent to it, upon thefe grounds, 
 muft have faith enough to embrace any fcheme of inconliflency 
 and irreligion, however wild and unnatural, that can ever be pro- 
 pofed to the world. — Befides it is a contradi<5tion, to the very na- 
 ture of c^^/zr^, that itfliould never vary from itfelf, but be always 
 regular and uniform, confiftent and harmonious ; that infinite wif- 
 dom itfelf could not manifeft greater ikill, nor maintain a more 
 conilant order, in the grandeur and immenfity of the works of na- 
 ture, their correfpondence to each other, their exad proportions, 
 without either redundancy or defed:, in the exquifite ilrudlure of 
 particulars, in the magnificent compofition and fymmetry of the 
 whole. And if both neceffity, and chance, can yield but romantic, 
 and quite incredible, accounts of the true caufe and origin of na- 
 ture, we are under a neceflity of introducing an intelligent DeitYj 
 to mend this confufion of fcepticifm and falfe philofophy ; and 
 muft, as the conclufion of all, reft in the fentiment of St. Paul, 
 that the invifible things of God, from the creation of the world, are 
 clearly fe en, being under flood by the things that are made — even his 
 eternal power and godhead. Which is a truth, that fhines glori- 
 oufly in the fplendor of the fun, and diffufes itfelf throughout all 
 nature ; which, as it were, vegetates in every plant, lives in every 
 animal, and appears, with the bright efl demonftrations of reafon, in 
 intelligent natures. This fenfible evidence it is, that fuits beft to 
 the capacities of all mankind, and is univerfally ftriking and effica- 
 cious. 
 
 Vol, I. F r SHALL
 
 22|. Of the exijlence of a Deity ^ &c. 
 
 I SHALL only add, that in the very idea of a Tirft Caufe, whofe 
 exiftence has now been demonftrated, are comprehended his eter- 
 mty^ otherwife he mull have a caufe of his own being, and fo 
 could not be t\iQji>ji -, his / elf -exijlence and independence, as he is- 
 the original htm^y 2ind underived -, and his exifling by sl ?2ecejiiy 
 of nature, or, that it is a contradidlion to fuppofe him not to 6e, 
 I have therefore only to difcourfe of, in order, (to form a com- 
 plete and digefted fcheme of the attributes of God) his unify, his 
 fplrituality, his omniprefence, his knowledge^ his wifdom, his abfo- 
 lute reSfitude of nature and immutable perfeSfion, his jnjlice, his 
 goodfiefs, his power and a^ive providence, his mercy and placabi- 
 lity : all which fhall be diftindly confidered, in the rank in which 
 they now fland — to whicli, fliall be added, the natural and moral 
 proofs of a future ftate of rewards and punifhmerits ; all which 
 taken together, and handled in their jufl extent, will conftitute a!i 
 entire fcheme of the principles of Natural Religion, 
 
 •C H A P.
 
 [ 35 ] 
 
 CHAP. 11. 
 
 Which — after feme previous remarks on the Eternity, 
 and what fehool-divines havejliled the Simplicity, of 
 GoY^—JhewSy that the Firft Caufe is but One ; and 
 di/ii?i5lly confders his fpirituality, omniprefence, a?id 
 immenfit)^ 
 
 I Observed, towards the conclufion of the lafl chapter, that tlie 
 eternity of God v/as neeeifarily implied, in his being the firil: 
 caufe of all other exigences. And this the unperverted reafon of 
 mankind will readily affent to ; becaufe whatever has not exifled 
 from eternity, in the ftrid: fenfe of the word eternity ^ muft have 
 had, fome time or otlier, a beginning of its exiftence, and, confer 
 quently, a caufe prior to itfelf. I thought it, therefore, needlefs, 
 to make the eternity of God the fubjetfl of a particular inquiry; 
 fince the chief part of it muft have been employed in fuch intri- 
 cate metaphyiical reafonings, as could be of no ufe either to im-. 
 prove the underftanding, or fubferve the great purpofes of piety 
 and natural religion. My time, I apprehend, would have beer^ 
 very unprofitably fpent, in confuting the abfurd jargon of fcho- 
 laftic and fyftematical fchemes of divinity ; and particularly fuch 
 principles as that which follows 5 viz. that the eternity of God is 
 one ftanding, fixed, invariable point, that admits of no fuccejive 
 duration, and in which all eternity is at once included; the paft, 
 the.prefent, and the future. So that, for infinite ages back, the 
 prefent moment was not only in the view of the divine omnifci-s- 
 ence, but actually exifting, and, confequently, all the tranfadiona 
 
 F 2 of
 
 36 Of the unity of GoDy &^c, 
 
 of it really u'ert\ miriads of 2igt^before any fuch tranfadtions hap- 
 pened -J all eternity ever was at once, and from eternity ; though 
 there be an eternal duration, and an eternal feries of fai^s and oc- 
 currences ftill to come. The whole of which, though it is fup- 
 poled to be the calculation and eflimate of divine oninifcience, is 
 an abfolute impoffibility in nature, and confounds all the differ- 
 ences of things. For if the paft and prefent exifl together in one 
 indivifible/)^/«/, the in/I ant of their duration being the fame, they 
 them/elves muft alfo be the fame j /. e. the pad is mt paft, but 
 pre/en ^y and, by the very fame train and confequence of arguing, 
 the prefent is not prefent but pafi j and the future is pajly and pre- 
 fent j though it has as yet no being at alL 
 
 And as it would have been moft egregious trifling, at leaft, 
 when there are more important fubjedls that offer themfelves to 
 our confideration, to have entered, more deeply, into the confu- 
 tation of fuch wild and romantic fancies as thefe ; fo, I think, 
 there are no great ufes of religion, that could be ferved by a parti- 
 cular difcourfe on the eternity of God, but what v/ill fall in natu- 
 rally, and with equal weight, under fome or other of the attri- 
 butes, which I propofe diftin(ftly to illuftrate Indeed, the eternity 
 
 of God feems, of itfef^ to yield no moral ufes at all : but all the 
 comfort of it, and all its influence upon virtue and truth, are de- 
 rived, and fpring chiefly, from the cbaraBer of the great Being, 
 who, in the lofty ftile of fcripture, inhabiteth eternity j and, efpe- 
 cially, from his moral excellencies. And the rational motives to 
 piety, fo far as this attribute of the Deity is at all concerned, are 
 ©nly — that there is eternal fiiprem^ j^ftlcej eternal confummate 
 goodnefs, eternal reflftlefs poiver^ eternal unerring ivifdom to pre- 
 iide over, difpofe, and guide to happinefs, the univerfe of rational 
 beings i to fupply and cherilh animal life, as long as there is any 
 
 aeceifity,^
 
 Of the unity of Go-Oy &^c» 37 
 
 neceflity, or reafon, for its being continued, and to regulate every 
 part of inanimate and infejtfible nature, fo as to keep it in a con- 
 ilant fubordination to this ultimate, and nobleft, purpofe of univer- 
 fal creation and providence. 
 
 And if there needs nothing further to be faid upon the head of 
 God's having exifted from eternity, and the interminable extent of 
 his future being— neither his yt'//^5r/^/;Z(^//o.7, nor his necefjary exift- 
 ence^ can afford ufeful matter for a particular large difcuilion j 
 becaufe they conftitute, flrid:ly fpeaking, no new ideas, and are on- 
 ly the modifications^ and peculiar charaBers of his eternal duration ; 
 and, therefore, w^hen eternal duration itjelf is confidered and treat- 
 ed of as the eternal duration of the Deity, the circumflances, w^hich 
 are peculiar to that alone ^ mufl be unavoidably included. 
 
 Let me only add one more, under this clafs of obfervations, 
 viz. that I have omitted, in the account given of the divine attri- 
 butes, what dark and myfterious divines have called by the name of 
 the fimplicity of God ; becaufe if they mean any thing more, ' than 
 
 * that he is not compounded of diviiible parts, liable to a dilTolution ; 
 
 * or of difagreeing, incoherent, unharmonious parts j or of any ma- 
 ' terial principles { it is, to me, quite incompreheniible. If they 
 intend by this phrafe (as it fhould feem they do, by their denying 
 that he is compounded of dljlinSl properties), that wifdom and 
 power in God (for example) are reducible to one general idea, 
 though the immutable natures of the things themfelves do, and 
 ever muft, convey two quite different ideas ; they muft be prodi- 
 gioufly fond of myfteries. Or if (as is highly probable from other 
 dark expreffions) they would infinuate, that real aEiion in God, 
 and the power to aA, are not, even in juft conception and theory, 
 diftinguifhable from each other ; this, I believe, will appear like- 
 wife
 
 38 Of the tmtty <?/ God, fePr.. 
 
 wife to be very furprifing and exfravagant to every common under- 
 ftanding. For if tlie poivcr of afting, in the Firft Caufe and Au- 
 thor of nature, be not fidy diftinguiihed, bccaufe, in him, not re- 
 ally different from the oBual exercij'e of that pcnver— the w^holc 
 world, all creatures that now are, or ever fliail be, and we our- 
 felves among the reft, muft have cxifted from eternity ; becaufe 
 God's power to create is effential to, and muft therefore have been 
 CO -eternal with his nature. But this fadl, hovrever indubitable as 
 the natural confequence of their own pofitions, thefe mj'ftic rea- 
 foners will, themfelves, generally deny; and we know it to be 
 falfe from our own experience, and innumerable clear demonftra- 
 tions. 
 
 Leaving, then, this wild and dark jargon of the fchools, I pro- 
 ceed to difcourfe, briefly, on the great article of the unity of God. 
 Many have thought, that the unity of God may be neceffarily in- 
 ferred from the idea oi jelf-exiftence ; and, accordingly, the proof 
 of this has been attempted by a moft judicious and celebrated 
 writer *. But as the argument is too abftrufe for common appre- 
 henfions, however weighty and conclufive in itfelf ; I lliall endea- 
 vour to eftablifh, this important principle of all religion, in a clearer 
 and more intelligible manner. And, that I may avoid all confu- 
 fion in treating of it, I would obferve, 
 
 In the first place, that the point, now to be proved, is not, 
 '■ that there is one God', fmce this, has been already 'demonftrated -, 
 becaufej'v/hoever produces certain evidence, * that there is a God,' 
 fhews with equal unqueftionable evidence, ' that there is one God :• 
 a God, and a Firft Caufe, and one that is the fupreme Deity, or 
 the Firft Caufe, being terms of ftridlly the fame import, and con- 
 
 * Dr. Z. CLri, in his Demonftration, is'c. 
 
 2 veying
 
 Of the unity of Govt ^ &'c. 39 
 
 veying neither fewer, nor more ideas, in their proper and juil: lig- 
 nification. 
 
 And the not attending, to this true definition, has created the 
 greatefl: part of the confufion and obfcurity, that have entangled 
 and perplexed the fubjed:. For, from hence, it appears, that what 
 we are required by the oppofers of the U7iity of God, to demon- 
 itrate, is another very different propofition, namely, — ' that there 
 "' is but one,' or, ' that there is no more than one 3' for which, as 
 it:is a ?i^^^//'y£' propofition, it .is not reafonable to exped: demon- 
 -ibration. Gf the exifiience of one God we are certain : and it lies 
 •entirely upon thofe, who are not fatisfied with this, to offer fome 
 dired; and pofitive proofs to convince us, that there is, and muft 
 .be, ^plurality of Gods. And to exped: the contrary demonflra- 
 tion fromus (which, in the cafe of innumerable negative pTopoH" 
 ttions, is a: thing impofiible) is, in my opinion, veiy abfurd and ex- 
 travagant. If in fuch cafes, as thefe, we are not able to demon- 
 ,ftrate, there may be no want of the greateft evidence that the na- 
 ture of things will admit of j but only an impofiibility of our at- 
 taining to a particular kind of evidence, which .is not at all necef- 
 -fary. For there may be heighths of /ro^^^Z'////)', or degrees of, 
 what is called, moral certainty, equally perfuafive fo as to remove 
 all rational ground of doubt, and, juflly, of equal influence in re- 
 gulating the fchemes and condud of human life, as the fi:ridefi; de- 
 ■'nionjlr-ations of trutli. And this, J apprehend, will fully appear 
 •fi'om the particular infiance now before us, v/hen the following 
 things are briefly ilated, and confidered. 
 
 First, ' That o^z^^wz?/^', equd to the produdion and mainte- 
 '* nance of the prefent frame of things, is as much as is neceffarvto 
 '* be fuppofed, and, therefore, as much as ought to be fuppoJfed.' This 
 
 we
 
 40 Of the unity of Gon^ &^c, 
 
 we are fure of j to this, therefore, we adhere ; and it is the ridicu- 
 lous, and a kind of enthuliaftic, madnefs of fcepticifm, to perplex 
 iticlf, and to be impertinently curious about any thing beyond this. 
 
 Secondly, * As there are evidences of o«^ Deity, which un- 
 
 * conteftably prove his exiflence, we may reafonably infer from 
 
 * hence, that if there was another, there would be convincing 
 ' proofs of ijis being likewife ; if more than two, further evidence 
 
 * of this additional plurality — we might, indeed, juftly expedl (as 
 the knowledge of all would be equally ufeful with the knowledge 
 of any lingle one) that there (liould be exprefs and undeniable 
 traces of a multiplicity of Gods, if fuch there actually were ; and 
 fuch plain traces too, as would point out the precife number of thefe 
 iirfl efficient Deities — as clearly, as the exiftence of one God is, 
 in general, demonftrated. Otherwife, the world could fcarce be 
 fuppofed to be the produdlion of wife artificers, becaufe it muft be 
 grofsly defedive in one grand defign of wifdom, viz. * the dire<fl- 
 ' ing reafonable creatures to the origin of things, to the true caufes, 
 ' and authors, of their being.' But nothing, like this, appears in 
 the whole vifible conftitution of nature : and, therefore, the mere 
 fuppoiition, of a plurality of Gods, mufl be quite wild and ex- 
 travagant. 
 
 Again, Thirdly, * If there be more firft caufes than one, they 
 
 * are either equal in perfections of nature, or unequal,' If unequal, 
 there muft be fome fuperior in wifdom and power to the refi ; 
 which would quite fuperfede the necejjity, and all the ufes, of their 
 exiftence : or if, notwithftanding, they are all allowed to have 
 a6led, there muft be a vifible dif^arity, with refped: to juftnefs of 
 delign, and curiofity and fkill of workmanfhip, in the feveral parts 
 oi the wonderful fabric of the univerfe. But oi this there is not 
 
 ; the
 
 Of the tmtty of God, fePc. 41 
 
 the leafh difcoveiy j the whole being completely exquifite and mar- 
 vellous, both in its contrivance and compolition. And, on the 
 other hand, if the firfl effedlino; caufes be imagined to be abfolute- 
 ly equals the fcheme of po'y-'heif/n will be altogether as abfurd 
 and irrational -, becaufe the fuppofition o^ one Deity is fully fuffi- 
 cicnt, to account for all the appearances v-^f nature, and the lihole 
 adminiflration of providence. 
 
 ' For one being necelTarily exifting, of immAitable excellence, 
 
 * and pofTelled of infinite wifdom, pov/er, and goodnefs (which is 
 
 * the univerfal idea of the fupreme Deity) is as capable of vtak- 
 
 * ing the prefent^ and all pojfible, worlds, and of govetming the 
 
 * world to the utmoft perfection of natural and moral govern- 
 
 * ment, as t-wOj three, or a ttoufand, fuch beings can be fuppofed 
 
 * to be.' Infinite wifdoin and povv''er, w^hich are fuppofed to re- 
 lide in the one creator and monarch of the univerfe, cannot be in- 
 creafed, nor, confequently, can the effe6ls of them be rendered, in 
 the leaft, more complete and admirable: and this demonftrates, 
 beyond all contradidion, that there can be no pojjible ground, on 
 which to imagine, that there is jnore than one. And whatever there 
 is no ground in reafon to fuppofe, nor anpnedium in nature to prove 
 (if it ought not to be ranked among things abfolutcly impoffible) it 
 muft, however, be madnefs to affert. For how can any man con- 
 tend for, or even introduce, that as a point of controverfy which 
 he neither has nor can have any foundation for eipouiing, nor the 
 leaft plaufiible colour of reafon to fupport ? All nature is againft 
 him, as well as the abftrad; reafon of the thing itfelf, becaufe 
 there is nothing to be feen, in the external world, but unity o^ d^- 
 fign, and harmony of operation. So that this attribute of the 
 Deity muft, of neceffity, reft upon a fteady and immutable 
 bafis, becaufe all the appearances of nature are for it, and there is 
 no pojlbilify of framing a rational objedion againfl it. 
 
 Vol. L G Suffer
 
 ^2 Of the unity of God y &^c. 
 
 Suffer me however, before I dirmlfs the confideration of this 
 attribute of imifVy as eflentially belonging to the fiipreme Being, to 
 make a fhort remark, or two, upon the Manicbean opinion,— r/2;. 
 ' tliat there are two infinite, eternal, independent principles, equal 
 ' in fkill and power ; the one an abfolutely good^ the other a ma- 
 ' Ugnant and evil principle ; who are the dillind:, and oppofite, 
 
 * authors of the good'ssA cvily that appear in the univerfe.' As to 
 this I would obferve, 
 
 First, That it may be rightly eftlmated as a fcheme of atheifm ; 
 becaufe if ' there be nota//;?^/f, uniform ^ i. 'rear i able ^X-m. and order, 
 
 * maintained in the difpofition and government, efpecially, of the 
 
 * moral world,' it mufl amount to the fame upon the whole, in its 
 religious and prad:ical confequences, as the utter non-exijience of 
 Deity. 
 
 Secondly, That ^ if the origin of evil can be reafonably and 
 
 * clearly accounted for, upon admitting but one principle of na- 
 
 * ture, fupremely good' (as will, hereafter, be fliewn in its proper 
 place) the Maiiichce can have no fojjihle foundation, m the nature 
 and truth of things, forfettingup his rj/7 Deity ; becaufe, upon 
 this fbate of the cafe, it is altogether unnecelTary, and, of courfe, a 
 mere prefumptuous and arbitrary fancy. 
 
 And, Thirdly, The confequence of allowing tivo rcpugnaitt 
 principles, equal in contrivance and operation, mufl be this una- 
 voidably, ' that no fingle exijience, that neither good nor evil, could 
 
 * be produced but by mutual confejit ;' becaufe the force oppofing, 
 every fuch effed:, mufl be always adequate to tlie power produc- 
 ing^ and mufl therefore, of necefHty, fruflrate the event. And 
 
 no
 
 Of the unity of Qov>^ &^c. 4,3 
 
 no agreement could, doubtlefs, be formed between beings of fuch 
 contrary difpofitlons, and fo irreconcileably averfe to each other, 
 but upon this fingle preliminary ground, viz. that the preportions 
 of good and evil, throughout the whole univerfe, fliould be for 
 ever, and exad:ly, equal But there is no mark at all of fuch an 
 abfolute equality, {o far as the world is fubjedt to our obfervation; 
 on the contrary, every-where, the good, or the evil, vifibly prepon- 
 derates, 
 
 I SHALL only add, * that eqtial mixtures, and degrees, of good 
 ' and evil are, upon the whole, neither good, ?ior evil j' and there- 
 fore it is fcarce conceivable, how, upon this balls (which yet is 
 the only one) two beings, ilrongly concerned for the fuperior pre- 
 valence of one of thefe above tlie other, fliould ever agree. We 
 have the utmoft reafon, therefore, notwithftanding all the objec- 
 tions that have hitherto appeared, to acquiefce firmly^ and with- 
 out the leaft heiitation, in this great and important article of natu- 
 ral religion — the unity of God. 
 
 Nor is It an important branch of natural truth only, but, like- 
 wife, a fundamental principle of revealed religion. And therefore 
 Mofes, the great Jewifi prophet,, has, in exprefs words, made it 
 the balls of his whole fcheme > and inculcated it, upon the Jews, 
 as a principle that ought always to be fteadily adhered to : Hear, 
 O Ifrael (/. e. attend to this chiefly, and keep it always flrongly 
 impreffed upon the miiid, that) the Lord thy God is one Lord *. 
 The whole itrain of revelation is to the lame general purpole — 
 That, the Lord is the true God, and God alone \ — God in heaven 
 above ^ and upon the earth beneath 3 and that there is none elfe t — 
 That God is one, i. e. one infinite intelligent ^/>/>,, or one per [on— 
 
 * Deui. vi. 4.. f Jer. x. lo, Pfalm Ixxxvi. i6. :|. Deut. iv. 39. 
 
 G 2 tke
 
 44 Of the unity of God, &f^. 
 
 the fame, who is ftiled, by Christ, the only true God *— 
 the one God, the father, of whom are all thhigs -f . Thus, does 
 the dodirine of revelation perfe(ftly coincide with the uncorrupted 
 fentiment, and clear voice, of nature. And to this there can be 
 but one, feeming, objeftion made, viz. ' that other beings befides 
 « the eternal and immutable Deity, angels, magiftrates, &c. are, 
 ' in the fcriptures both of the old and new tellament, diftlnguiflied 
 
 * by the title and charader of Gcds : and how then, it will be 
 
 * afked, can it be conliftently made a principle of riw^/^^ religion, 
 
 * that there is but one God r' To which it will be needlefs, for me, 
 to give any other than this fliort anfwer— that the phrafes the one, 
 or the only, God have exadly the fame precife meaning, in all the 
 above-mentioned paffages, as the cbi<'J or fupr erne God. And this 
 may be illuflrated, beyond all reafonable exxeption, by other paral- 
 lel texts. For as, when it is faid that God only is holy (though an^ 
 gels alfo are denominated holy %) the kn(Q is, that he alone is abfo^ 
 hitely and unchangeably holy ; as it is affirmed, that God is the only 
 potentate ||, becaufe he is the origln-al, independent 2C[Afufr erne ^o^ 
 tentate ; that b fides hini there is no Saviour § (though that title 
 be attributed to others likewife) becaufe they are but jubordinate 
 faviours J and that there is none good but one, that is, God -f -f-, 
 though we read both of good men, and good Jpi: its of a higher or- 
 der : In exa(5lly the fame way, and idiom, of fpeech, is he de- 
 clared to be the ojily God, becaufe he alone is the moft high and 
 necefjarily-exiftijjg God ; and all others ^xtfubje^ to him, and de- 
 pend upon him both for their being, and authority. 
 
 And now this great point being firmly fettled, both on the prin- 
 ciples of nature and revelation, we learn from it, 
 
 * Joh. xvii. 3. f I Cor. viii. 6. ± Revelat. xv. 4. || i Tim. vi. 15. 
 
 \ Hof. xiii. 4. ff Matth. xix. 17. 
 
 First,
 
 Of the Witty of God ^ &^c*- 45 
 
 First, That there zj, and ca?i be, but one fupreme objecfl of 
 religious worihip. ' For the unity of God as neceflarily infers his 
 being the only objedt of our higheft reverence, love, and adora- 
 tion, as his infinite excellencies, and the relation he ftands in to us, 
 infer an obligation of worfliipping him ai all. And it muft be as 
 contrary to the reafon of things, to acknov^^ledge any, befides him, 
 as infinitely perfc6t, the author of being and happinefs, upon 
 whom the whole creation depends -, as it is to affirm, that there 
 is no firft caufe, 7io fupreme governor of the univerfe, or entirely 
 to negleB the worjinp of the Deity. 
 
 Upon exadly the fame foundation, in nature, we learn further, 
 that there /V, and can be, but one original fource, from whence all 
 our comfort muft flow, and in whom our hope and confidence 
 muft ultimately center 3 but one fountain of mercy ; one fupreme 
 lawgiver, governor, and judge ; one fovereign arbiter, and univer- 
 fal difpenfer, of happinefs or mifery. 
 
 Again, we may juilly conclude, from the unity of God, that 
 there /j, and can be, but one ultimate end purfued, from the be- 
 ginning to the confummation of all things, throughout the feve- 
 ral periods of time, and to all eternity ; and, confequently, we 
 may reafonably expert to find always, and in every part of the 
 univerfe (what we actually fee to be the cafe at prefent) unity and 
 correfpofidence of defign, and harmonious operation. Whatever, 
 upon examining fubordinate final caufe s^ we fee to, be the common 
 point in which they all centre, we may fairly fix upon, as the 
 chief y and grandy end of divine creation, and providence, upon 
 the whole. 
 
 And^
 
 46 Of the wtity of GoDy &^c. 
 
 And, in the last place, the inference is equally natural — that 
 there is om% and ^/// onej univerfal and immutable recommenda- 
 tion of all intelligent beings, according to their different circum- 
 ftances, to the protedion, and favourable regard, of the fupreme 
 adminirtration and government of the univerfe. 
 
 I SHALL only add, for the conclufion of this head, that though 
 the two laft of thefe inferences, relating to o?2e efid of government, 
 and one recommendation to mercy upon the whole, are juftly de- 
 duced from the U7jity of God ; yet they are, in my opinion, nei- 
 ther together^ nor apart ^ a clear and pofitive argument for the at- 
 tribute of unity ; for upon the fuppolition, that there were tiuo or 
 three co-equal Deities, poirelfed of exactly the fame degrees of na- 
 tural and moral perfedtion, the ultimate defign purfued would be 
 the fame, and the general ground of favour the fame ; becaufe in- 
 finite wifdom and infinite goodnefs could no more contradid: them- 
 felves, in diftinSf Deities, than they could in the felf-fame fingle, 
 individual, nature j the thing itfelf being an abfolute and eternal 
 contradidion. I have, therefore, chofen to introduce thefe things, 
 rather as concliijions^ than as proofi : and, in this light, they are ab- 
 folutely unexceptionable. But, if in thus departing from the more 
 ufual method of treating the fubjed, I fliall be thought to be iriif- 
 taken, I humbly fubmit myfelf to the corredioa of the candid 
 reader. 
 
 And now, having finiflied all that I intend to ofi^r,, concerning 
 tk\^ unity, I pj-oceed to treat, briefly, of xht/piritualitx, of God. 
 
 And the first thing that prefents itfelf to be confidered, in an 
 argument upon this eflential attribute of the divine nature, is — 
 
 what
 
 Of the fplrituality of God, 47 
 
 what it really means ; or what is the general idea, which we form, 
 of the fptriti/aly or, as I would rather choofe to expfefs it, the ///- 
 corporeal or immaterial nature of God, This idea, it muft be al- 
 lowed, is chiefly negathe : and the main amount of it is (upon 
 which account I have preferred the negative terms), that he is not 
 body, that he is 7Wt what we call matter 5 but of an order or fpe- 
 cies of being elTentially dijliiioi from thefe. And as we have no 
 notion at all of matter^ but from its known and experienced prc- 
 perties, to deny, that God has the univerfal and infeparable attri- 
 butes of material beings is to affirm, that he is a fpirit ; and is all, 
 that, in this limited ftate of intelligence and comprehenfive power 
 (in which the intimate and peculiar compofition of all fubftances, 
 without exception, is unknown to us) we can pretend to demon- 
 flrate, or be required to demonflrate. 
 
 But let it not be inlinuated, that this is endeavouring the proof 
 of nothing precife and determinate, and fully intelligible, in its own 
 diftind and fpecific nature, and confequently the proof of nothing 
 real j becaufe every one mull allow — that it may be pojjible to de- 
 monflrate, even to the highefl degree of certainty^ that what im- 
 plies in it imperfeBioUy 'variety, and limited being, fliould not, and 
 cannot without the greateft abfurdity, be afcribed to the original 
 eternal caufe and author of nature, without being able, completely, 
 to defcribe the fublime and tranfcendent manner in which he exifls 
 — and, that the proving the immaterial nature of the Deity will 
 anfwer all the purpofes, with refped: to natural religion, that the 
 moll accurate knowledge of his internal hidden eflence (if a finite 
 underflanding were capable of comprehending an infinite) could 
 pofTibly do. 
 
 The
 
 4S Of the f pint uality of GoTi* 
 
 Thk only idea then, tliat we can form of afpiritual nature, be- 
 mg this, that it is eflentially oppofitc to the grofs properties, which 
 denominate matter ^ or corporeal fubftance, our defcription of it 
 muft neceflarily be — * that it is 7iot what is tangible^ i. e. what 
 
 * may be felt, or difcerned by the touch ; that it is not divifible into 
 
 * parts, nor, confequently, liable to a total d^fjolution ; that it is 
 
 * not fubje(5t to any of the external h.uvd'an fenjes, and, therefore, 
 
 * neceffarily tircifible ; that it is penetrable^ or, in other words, 
 
 * that matter may co-exift with ?>, in the felf-fame dimenfions of 
 
 * fpace ; that it is not pajjive^ and what produces its effeds by 7iecef- 
 
 * y//v, but a livings intelligent^ and aBive principle.' This, to tlie 
 firft perceptions and apprehenfions of men, can, in general, have 
 nothing abfurd or incredible in it : but impajfive and vohintary^ 
 muft, in itfelf, be as eafy to be conceived, as mechanical midipajjke 
 nature , inxifible^ as vijible , penetrable^ as impenetrable ; things in- 
 difiernibk by fenfe, as thofe which are difcernibk. Even, in the 
 material v^oAdi, there are innumerable things imperceptible^ by the 
 prefent ftrudure of the fenfitive faculties of human nature ; and 
 this may juftly lead us to conclude, that there are other things too 
 refined, for the obfen'ation and fcrutiny of any poffible material 
 fenfes. And as for '■pure intelligence, diverted abfolutely of all cor- 
 
 * poreal mixture,' it is altogether as intelligible, in the abftra(5t na- 
 ture of things, as '■ corporeal eflence, without any conjundion or 
 ' fuperintendency of intelleB! Active nature, again, muft be as 
 poffible as merely paffivc, unlefs it can be f]:jewn, that 'action is in 
 
 * itfelf a contradiction ;' which it would be ridiculous to aftert, and 
 the very idea of non-aElion fuppofes it is not. 
 
 How, therefore, the atheift could ever urge the impojjibility of 
 incorporeal exiftence, againft the fpir it uality, and, as fome have 
 
 done.
 
 Of the fpintualiiy of G o l>» 4.9 
 
 done, againll: the very being of a God, is abfolutely unaccount- 
 able. For the very attempt to prove, immatet ial fubflance to be 
 an impollibility, argues grofs vanity ; and that we imagine our- 
 felves not only to have a jufl: exa<5l difcernment o^ the adiual na- 
 tures, but of all the poffibilities, of things. And, befides, the 
 notion of incorporeal fubftance can never be proved to be a con- 
 tradidilon, unlefs we could certainly demonstrate, that * the uni- 
 
 * verfal idea of fubftance implied in it matter^ or corporeal fub- 
 
 * ftance ;* which, to affert without proof (and the atheifl himfelf 
 knows that he can here produce no proof) is taking the very 
 thing, in controverfy, for granted. But, in truth, the notion of 
 an incorporeal fubftance (as was hinted before) is altogether as 
 comprehenlible as that of a material. We know nothing of mat^ 
 ter, but its properties — that * it is extended, divifible, paffive, &c* 
 And we know as much oi fiirit — that * it has perception, judg- 
 ment, volition, memory, and other attributes peculiar to itfelf, or 
 to a particular order and fpecies of beings.' When, therefore, we 
 are acquainted with the diftin6t characters of each, and with no- 
 thing more, and fee as much of the operations of one, as of the 
 other ; to allert, that one of thefe fubjecfls, equally probable with 
 refpe(5t to our underftandings, may exift, but that the other is in 
 nature impollible, muft tend to confound all truth, and all the 
 evidences of truth. 
 
 This is the ftupid and inconfiftent folly of aiheifm. But the 
 believer in an immaterial Deity might as well fuppofe, as thought 
 and intelligence are not univerfally connecSted with material being, 
 that there is not an univerfe externally, but only an ideal univerfe, 
 fubfifting, and that ' all nature is fpirit and intelligence ;' as the 
 other can poflibly conceive it to be ^ all matter* I iliall however 
 
 Vol. I, H oifer,
 
 -o Of the fpirituality of Gov>, 
 
 offer, very briefly, what I apprehend to be the clcarcfl and ilrongeft 
 arguments, for t\\Q fpirituality of the felf-exiftent Deity. 
 
 And, first, prefuming for theprefent, and taking for granted, 
 that the effence of God is immcnfi\ or, that it fills all fpace (as 
 will, I hope, be plainly proved in the concluding part of this 
 chapter) his materiality is abfolutely impofTible j bccaufe tivo ma- 
 terial fubflances cannot exift together^ in the felf-fame individual 
 parts of fpace : this is an allowed principle, and proved by incon- 
 teflable demonftration. And, therefore, if God was a material 
 fubflance, there could ?io matter exift befides himfelf j the very 
 idea o{ material creation ^ contrary to what has been already fhewn, 
 would be abfurd j and we ourfelves, with refpedt to our corporeal 
 frame, mufl be effential parts (if we may afcribe parts to a being 
 indivifible) of God. And as we, and all the other material pzns 
 of the univerfe which are expofed to our obfervation, or any way 
 fubjedt to our knowledge, are mutable, entirely mutable, the Deity 
 himjelfi mufl likewife be capable of an entire new change, an en- 
 tire dilfolution -J which has been fhewn to be utterly repugnant to 
 the idea of a firjl c^ufe, in which uncha?igeable and eternal being 
 is of neceffity involved. 
 
 Secondly, If God was ^ material ht'mg immeufely extended 
 (llill anticipating the proof a little, and taking the divine immen- 
 fity for granted) if God, I fay, was a material being, there could 
 be no poflible ^vacuum, or void, in any part oi fpace j nor, of con- 
 fequence, any fuch thing as motion; in diredt contradicftion to 
 fenfe, and univerfal experience. 
 
 Thirdly, The intelligence of God has, in general, been fuffi- 
 
 ciently proved from his being the caufe, the original 'voluntary 
 
 4 catfe.
 
 Of the fptritiiality of Gov>. 51 
 
 t(t!ije^ of all other beings. But intelligence is not ejjential to mat- 
 ter : it is, no where, a difcernible property of matter ; it cannot be 
 deduced, from any of the kno'wn properties of matter. It cannot 
 even beihewn to ht poffible^ that it fhould inhere in matter, as its 
 proper ground, or fubjedl j and therefore it ought, upon the highefl 
 probabilities, to be afligned to a fubjiance of a quite different na- 
 ture. For if matter be not iiniverjally intelligent (as it is downright 
 fottifi^nefs to fuppofe it is) intelligence muft arife from particular 
 motions^ and conjiguraticm of matter. But figure and motion, in 
 all pojjible varieties, are fliU but figure and motion, and have no con- 
 neSiion v/ith, no refemblance of, mental ideas, and inward reflec- 
 tion. Thefe lajl^ therefore, are naturally and juftly appropriated 
 to fubflances incorporeal -^ and, confequently, the Deity, the 
 fountain and firfl fource of intelligence, mufl be mofl refined and 
 perfedi^/nV. And, finally, matter, as is univerfally acknowledged, 
 is entirely pajjive, and, as far as appears to us, incapable of felf-di- 
 reBioHy and of a volimtary determination : it, therefore, falls vaftly 
 beneath the excellency of the human mitid, and infinitely beneath 
 the idea ofthatfeif-exijlc'nt being, who fixed, and preferves in mofl 
 admirable order, the univerfal courfe of things j and for vvhofe 
 pleafure , as the refult of his fupreme defigning wifdom, and vohm- 
 tary goodnefs, and not from uncontroulable necejjity^ they are^ and 
 were created. 
 
 Le t us now fee, what revelation teaches, with refpecfl to this 
 attribute of the Deity, this plain principle of natural religion. 
 And here we find in general, that the idea, which it gives us of 
 fpirit^ is jufl: as I have ftated it from reafon, for the moft part ne- 
 gative. Thus Christ himfelf inflrudied his difciples, after his 
 refurre<5tion, in the following pafTage— Bfy6£?/J my hands ^ and my 
 Jeet^ that it is 1 myfelf; handle me^ and Jee : for a fpirit hath not 
 
 H 2 fiep,
 
 52 Of the fptrUuality of Goi>. 
 
 flefi and hnes^ as ye fee me have *. And the particular charadferSf 
 and dtjcriptions^ of God's fpirituality^ are laid down in much the 
 fame way, viz. that he is. tnvifible -f-, one whom no man bath fceiiy^ 
 nor can Jee \ : neither hath any man heard Us voice at any time^ 
 nor feen hisjhcipe |,| — and that, not being compounded of any mate- 
 rial d'fjoliihk parts, he is of confequence immortal \ j and, upon the 
 account of the peculiar and ineffable tranfcendency of his fpiritual 
 nature, and its neceifary immutable exigence, it is further faid of 
 him, that he only hath immortality -f*. 
 
 I r will be quite unneceflary for me to add any thifig more, int 
 tliis place, bcfides this one obfervation, that as God, in the doc- 
 trine oi revelation J is in exprefs terms declared to be 2. fpirit, it is 
 impoiTible for any, befides the moll: prejudiced or the moH; incon- 
 iiderate readers, to imagine, that when bodily parts and paflions 
 are feemingly afcribed to him ; when, in the lofty and poetical ftile 
 of the Jeivijh prophets, he is reprefented as having eyeSy ears^ 
 ba'ids, and the like y as fitting upon the circle of the earth, and 
 rid Jig upon the idngs of the wind y or as loving, hating, being 
 angry, repenting, with other expreflions of the fame import— that 
 any of thefc paflages are to be underftood in the grofs literal fenfe,, 
 or as attributing to him any of the inflindts, affections, and fenfa- 
 tions of animal nature. But it is, on the contrary, moft evideixt 
 to the common fenfe of mankind,, that thefe figurative phrafeswerc 
 only ufed to. denote, in the ilrongeft manner, * his fupreme power 
 
 * and dominion,, his majefty and greatnefe, his command over 
 
 * univerial nature, his omnilcience, and clofe infpedion into the 
 
 * charaders and aftions of men ;, and his being always determined^, 
 
 * by unalterable maxims of wifdom, and even of goodnefs itfelf,, 
 *• to reward the righteous, and punifh the incorrigibly wicked j. 
 
 * Luke xxiv. 39. 
 
 -f- 1 Tim. i. 17. 
 
 % 1 Tim. vi. 
 
 16. 
 
 H- Johnv. 37i 
 
 5, I Tim. i. 1 7. 
 
 f 1 Tim. vi. i6. 
 
 
 
 ! and;
 
 Of the fpirituality of GoT), 53: 
 
 * and, finally, to vary the courfe of his proceedings, as the moral 
 
 * ftate of the world alters, as if he really repented of the evll^ which 
 
 * he threatned to inflid: on a corrupt and degenerate people.' AH 
 this is highly worthy of God, and necelTarily fprings from his un- 
 changeable perfedlion, though, to make the deeper impreflion up- 
 on the minds of men, thefe abllracfted and fublime ideas are con- 
 veyed, by images that are more familiar to them, and better accom- 
 modated to the feelings and conceptions of the vulgar : For whom,. 
 as being generally the moft debafed, the moft bewildered and loft 
 
 in error, divine revelation was principally intended. Not to- 
 
 have faid thus much upon this fubjedi might, perhaps, have been 
 thought a defecft j to offer more would be trifling with the under- 
 flanding, and patience, of tlie reader. 
 
 I THEREFORE procccd to a mofc important inquiry, and that is^, 
 what religious ufes may be made of this attribute, the divine jf^/r/- 
 tuality. And they are, chiefly, thefe two» 
 
 First, That if God be zfpirity it muft be a contradi(5lion to 
 his very nature, to attempt to defcribe him by any material and 
 'cijible fimilitude. If the degrading the Moft High be u?ifit in it- 
 felf, at all times and in all fuppofeable circumftances, this abufe 
 muft be abfolutely, and eternally, immoral. It is a heinous indignity 
 offered to him, who is a pure and infinite ^/r//", as well as to the 
 boundlefs wifdom, the omnipotence, the immenfity, of the di^ 
 vine nature, to pretend to reprefent it, by what neeeflarily includes, 
 in the very idea of it, inadlivity, grofs pajjion, imperfe5lion^ and 
 limited exijience^ It tends to erafe, from the minds of the bulk 
 of mankind, all rational veneration of God ; and to infpire fucli 
 low and carnal apprehenlions concerning him, as muft naturally 
 terminate either in profanenefs, or fuperftition. How much more 
 
 3 certainly^
 
 5^ Of the fpir'ituaUty of Gory, 
 
 certainly, then, will this efFed: follow, from uorjhipping the great 
 God, who is a fublime and incomprehenfible y/j/r/V, by image ^^ as 
 QonidArim^fyfiibolicalreprefefitations of any of his perfections? 
 
 But, secondly. The true and natural inference, to be drawn 
 from this attribute, is thus pointed out to us by our blefled Sa- 
 viour : God is a fpirity a7id the\\ that uorfiip him, ?nuji worjlip 
 him in fpirit ami in truth *. We may cafily judge of the jull- 
 nefs of this remark, from what we know, and experience, among 
 ourlelves. The more any w^;/ is advanced in realbn, the more 
 he difregards outward ihow and oilentation. Angelical natures 
 may, therefore, be fuppofed to be ll:ill more averfe to it ; and 
 God, the moil perfedt intelligence^ to be abfolutely incapable of 
 being, in the leall and moil: remote degree, impreiled by it. ' He 
 ' mull therefore be worshipped with the u?tderjlandiftg, in oppo- 
 
 * fition to fancy and enthnfiafm ; with devotion of mind, in oppo- 
 ' fition \.o mere bodily fervice -y with fubitintial and folid />/>/)•, in 
 
 * oppoiition to ceremoniotts affetfation^ and the mere decor wn and 
 ' order oi an. external ritual -^ and withjincerity of heart, without 
 
 * any mixtures of art^ and dijfimulaiion' T^hisy his being a limple 
 unmixed Intelligence necelHirily demands from us, and, of conle- 
 quence, that we place the fum of religion, ?iot in Ipeculations and 
 outward obfervances, but in purity of foul, and inviolable virtue 
 and morality of life. This is, and will be to all eternity, the true 
 religion, and the only acceptable worlhip of the Deity ; and 
 was, indeed, the principal thing required, even under the Jczcijh 
 dlfpeniation, which, for wife realbn s, abounded, and was to a great 
 degree burdened, with ceremonies. And, by making it an infe- 
 rence from the Ipiritiml nature of God, Chriji himfelf has plainly 
 intimated, that it could only be concluded from his fpirituality. 
 
 * John iv. 24. 
 
 For
 
 Of the omniprefence of Gov>, 5j 
 
 For the whole of fuperflition, in its worft extremes, has fprang 
 from mens fubftituting an * animal^ in the ftead of a fpiritual 
 •Deity; a God of injlindi 2ind pnjfion^ in the place of one, of 
 * abfolute and infinite wifdom/ 
 
 I SHALL only obfer^^e farther, that though our idea of a fpirit 
 be not entirely riegative^ but includes, in it, the pofitive qualities 
 of intelligence and adiivitj^ yet thefe, in ftridt propriety, can only 
 be mentioned, in general, here ; and the coniideration of them, 
 in the degree in which God poffeffes them, falls under the heads 
 of his knowledge and power .- to which, therefore, I chufe to re- 
 fer it. 
 
 As for the omniprefence^ and tlie immenfitx^ of God, though 
 tliey have been generally confounded, and blended together, as 
 the felf-fame fubjed:, they are really, in nature, dijiinci. Omni- 
 prefence only denotes tlie real prefence of the Deity, with all 
 things aSfually exifting : Immeniity denotes, that he exifts in all 
 the extramundane fpaces, beyond the utmoft orbit of the univerfe 3 
 which ^/zrfj, filled by nothing but the exiftence of mere Deity, 
 are luppofed to be infinite. So that omniprefence is a ccfifriedy 
 immenfity a boundlef and unlimitable fubjecft. Religion, however, 
 is almojft wholely confined to the confideration of the omniprefence 
 of God, and has but very little to do with the abftrad idea of 
 imnenfe exi/kncCy ajid for this obvious reafon -, becaufe if it be 
 once admitted, that he is always^ and intimately^ frefent with e'very 
 part of the real wiiv.erfe of beings, his being infinitely expanded, 
 beyond the utmo.fi; bounds of all worlds, may be a real truth, but 
 caji fcarce be deemed a necefiary practical truth. The frji mufi: 
 be afiTented to, as the bafis of univerfal religion ; it is more obvious 
 and demoiifirabk to all majikind, v/hom it is the bufinefs of reli- 
 gion
 
 56 Of the om?iiprefe7ice of Govt, 
 
 <Tion to perfuade and influence ; the other is of a more abflrufe 
 nature, and therefore not, ftri(fUy fpeaking, eflential : and that for 
 this additional reafon, becaufe a prefiding and adlive providence is 
 fufficiently cflabhllied, over all things that are^ by the above-men- 
 tioned notion of omniprefence ahic, and, confequently, the mofl 
 fubflantial motives, to offices of virtue and piety, retain their ut- 
 mofl force and energy. I ihall, therefore, iirft fet myfelf to prove 
 the omniprefence of God, and, from thence, endeavour to rife to the 
 proofs of his immenjhy : which will enlarge our ideas, and, by 
 augmenting the dignity and majefty of GoD in their inward con- 
 ceptions, enforce the reverence and duty of his creatures, and fub- 
 jeds. 
 
 That God created this globe y and all other ivorlds, is a prin- 
 ciple admitted in the prefent argument : or if it was not, it has been 
 already demonftrated, in the proofs given of an eternal Fir ft Caufe 
 of all hmited and dependent beings. And, from hence, it neceflarily 
 follows, that he muft tx\<\. every-where^ wh^t any part of his own 
 creation exifts, at leaft, as to the infuences of his knowledge, wif- 
 doni, and adtivit}^; and, indeed, how he fliould either knew, or aSf, 
 where he is not fubflantially prefent, is, I think, impoflible to be 
 conceived. His effential being, therefore, if it was once co-exiftent 
 with the univerfe (as this argument feems undeniably to prove) 
 muft continue immutably fo : and there can need no other evidence 
 of the pajl, and prefent, and future, and eternal omniprefence of 
 the Deity. We may however add, that the principle of i^r^TvV^- 
 iion, which is a law that obtains in all matter, and what unites and 
 holds together the vaft fabric of the material world, as it cannot be 
 accounted for from any mechanical powers kno\vn in nature, and 
 fuppolcs therefore an aSlive pOKer, not aifedting merely the fur- 
 faces, but penetrating to the very center of material beings, and 
 
 diffufed
 
 Of the immenjity of God, 57 
 
 diffuled throughout the ivhole fyjiem ; this wonderful principle, I 
 fay, affords not only the clcareft evidence of the ^//r/te^ of God, 
 which we are now confidering, but aifo, a ftrong prefumption of 
 his immediate interpofition^ and ififuencCy m fupporting the frame 
 and order of the material world, in every part, and inftant, of its 
 duration. 
 
 From difcourfing of the omnipr e fence ^ I proceed to coniider the 
 immefifity, of God : which implies in it, in general (as I have be- - 
 fore obferved) — that there are no bounds to his eflence and a6li- 
 vity, as there muft be, for ever, to the utmofl poffible fcope of the 
 creation ; or, that they are not circumfcribed within the limits of 
 nature produced, or that ever will be produced, but extend to an 
 abfolute infinity. 
 
 Of this immenfe being of the Deity, we may form fomeim- 
 perfed: idea thus — Let us imagine the aBual fyflem of nature to be 
 ever fo large ^ and of ever fuch vaft dimenfions^ we muft ftill have 
 an idea of void fpaces^ or of room left for the creation of more 
 worlds. If we carry our thoughts ever iofar^ this idea will ftill 
 remain. Of confequence, therefore, we have a natural notion, 
 not to be eradicated from the human mind, of a power of creat- 
 ing (if it were poftible it fhould be a(51:ually exerted) even to infinity 
 itfelf ; and, confequently, of immcnfity of being, in the eternal 
 caufe, or author, of all derived exiftence. And the unavoidable 
 confequence of this is, that there can be no demonftration againfi 
 the immenfity of God. And this is a very important point gained, 
 becaufe now it certainly appears, that if any demonftrative proof 
 can be produced, it muft lie entirely on that fide of the queftion, 
 which I have undertaken to defend j or, elfe, if fuch abfolutely 
 decifive proof cannot be expedted, in a controverfy of this nature 
 
 Vol. I. I (where
 
 5 8 Of the tmnmtjity of God. 
 
 (where the thing itfelf, in debate, is fo extremely remote from all 
 human adequate conception) then the greateft apparent probabili- 
 ties muft determine, and fix, our judgment. And to point out 
 plainly what thefe are, and to which branch of the argument they 
 are moft properly affigned, I would only defire, that the following 
 things may be impartially confidered. 
 
 First, That the o/w/z/r^ydv/c^ of the Deity being proved, the 
 athcijl himfelf can have no ground or foundation, upon which to 
 raife an objection againfl his immenfity ; fince xhtjirji^ as to all the 
 purpofes of providence and moral government, is exactly and ef- 
 fecflually the fajne. All nature, and all poiTible confequences of 
 things actually exifting, are equally included in the ojie^ as in the 
 other. And the idea of immenfity has feemed fo connatural to eter- 
 nal and felf-exijient being, that even the 7natcrialijls themfelves, 
 and the pleaders for no God befides the ii?iiverfe, have generally 
 been difpofed to admit it. 
 
 But to proceed one ftep further— If the /r^'W*:^ of the Deity, 
 and confequently his ejjhice, be neceflarily confined to the aBual 
 frame and conftitution of the world, it mufl: then be impofiible, 
 and a contradid"ion to fome common and certain principle of rea- 
 fon, that he fliould create ?iew worlds. But this all mankind, up- 
 on a fuppofition that God exifts, as this argument allows, will im- 
 mediately rejed as wild and romantic ; becaufe his power and wif- 
 dom mufl always be adequate to his producing/.a^/? effects, as he has 
 already produced. And, befides, we cannot pofl:ibly affign (I think) 
 the leaft colour of reafon, why the effence and operations of God 
 fhould be thus limited: or why /^^ whofe being is fo '•caftly extend- 
 ed, as to pervade the unmeafurable parts oi /pace, in which the 
 
 univerfal
 
 Of the mmenfity of Gon, 59 
 
 iiniverfal creation adlually fubfifts, may not alfo be infinitely dif- 
 fufed, and his being and prefence abfolutely illimitable. 
 
 Besides a very probable argument, highly and unanfwerabty 
 probable (though I will not take upon me to fay, that it is, ilrid:ly 
 fpeaking, demonftrative) for the immenfity of God, may be de- 
 duced from his necejjary exijience. For neceffary being, in every 
 juft and rational idea v\^e can form of it, has no more relation to 
 place ^ than it has to time. In our firfl conceptions of it, it extends 
 equally to all fpace, and to r?// duration. And reafon feems greatly 
 to corroborate this firfl common apprehenfion : for whatever does 
 not necellarily exift in any one part of fpace, we cannot eafily con- 
 ceive fliould exift neceflarily in any other. So that if the great and 
 original Being does not fill all/pace^ the very idea of neceflary ex- 
 igence (which has been already confirmed by the ftrongefi: proofs) 
 muft be perplexed and confounded. And it is altogether as eafy 
 to imagine, that God fliould exift in the infinite expanfions of 
 ipace, by all, unlefs by himfelfiy uninhabited, as that he fhould have 
 from eternity exifted alonej in limited fpaces, before any worlds 
 were created. 
 
 Should it be faid, that if the Divine Being be infinitely difi?ufed 
 through all fpace, there being no vacuum, he muft be neceffarily 
 and eternally immoveable ^ and, cbnfequently, that he could not be 
 \h&firfi beginner of motion, as it is a property not inherent in him- 
 felf : I anfwer, that as we argue, here, only from the properties 
 of material beings, we cannot pofilbly infer from hence (as imma- 
 terial are of diredtly oppofite qualities) that an infinitely extended 
 fpirit excludes the poffibility of its own motion, as would the infi- 
 nite extenfion <2ii matter. But if it did, an immoveable fpirit might 
 be the ^x'^ fource of derived and dependent motion, as eafily, as an 
 
 I 2 imma-
 
 6o Of the i7Jtme?ifity of God. 
 
 immaterial principle could produce a material one, or an under- 
 ftanding principle things quite iminteWgefit. The latter has been 
 already fliewn to be/^^, and, therefore, the former muft be, at 
 leaft, pojjible, 
 
 I KNOW now of no remaining objection, againft either the Gmui- 
 prefence, or the immenfit\\ of God but this— that then he muil be 
 always prefefit in the bafeft fcenes both of material defilement, and 
 mo?'al impurity. But this (though treated as an objedion by fome 
 of the greateft writers on this fubjed, that I have ever feen) I think 
 fo entirely below my notice, and the attention of any grave and 
 fober reader, that I fliall only anfwer to it, what, I am furprifed, 
 has not been oftner thought of i I'iz. that it may exclude God's 
 exijlence, and even the pojffibility of his exiflence, imiverfally : be- 
 caufe there is ;z(? oiie determinate part of fpace, in which the grofleft 
 moral impurities, at leaft, are not capable of being adled. So that 
 this, if it concludes any thing at all, muft conclude, contrary to 
 the intention of the objedor, againft the beitig of a God j and, 
 in all other lights, it is abfolutely, and moft extremely, defpicable. 
 It being therefore an exception, if rightly urged, to nothing, but 
 what is a plain and flrong demonftration, to let it drop, without a 
 more ample difplay of its abfurdity, is fliowing it more favour, than 
 it can in juftice claim. 
 
 What might be offered further upon this fubjedt, I referve for 
 the conclufion of the next chapter ; Which treats 
 
 CHAP.
 
 [ 6i ] 
 
 CHAP. III. 
 
 Of the Omnifcience of GOT>. 
 
 "E are now in courfe to coniider, and, as far as the narrow 
 reach of human reafon will allow, to illuftrate the omni- 
 fcience of God ; which is the firft fpring and eflential fountain (in 
 all, and in every fingle individual part, of the univerfe) of exigence, 
 life, and fpirit, of order, beauty, and ufe. Kftowledge is the foun- 
 dation of wifdom^ and wifdom of alljufl and great dejign, Anun- 
 i?2telligenf firft caufe even of inanimate being, it has been already 
 (liewn, can fcarce be fo far admitted in fpeculation, as to be made 
 the ground of a fictitious argument, or an argument on fuppofition 
 only, with the leaft appearance, or face, of probability. For jie- 
 cej]it\\ and chance^ can account for nothing ; neither for the mi- 
 nuteft exiftence, nor the moll trivial event -, neither for the various 
 regularity, nor the uniform and conftant diverfity, in the confti- 
 tution and frame of nature. And an unintelligent caufe of innu- 
 merable different iinderjiandings, endowed with innumerable dif- 
 ferent powers (a&to degree at leaft) of refled:ion and judgment, muil 
 be a ftill more confpicuous, and eminent, ftrain of abfurdity 5 as it 
 is indeed, in terms, a contradicftion. Upon this grofs fuppofition, 
 the very idea of creation is abfurd, /. e, in other words, there 
 could be neither caufe, nor effeB, but an univerfal eternal blank and 
 njacuity of being. 
 
 Or
 
 62 Of the omnifck?ice cf ^-'-^Ti, 
 
 Or if we could get over the impoflibility, as to being in gene- 
 ral, could there be the moft admirable and unvaried harmony with- 
 out iioifdom^ or wifdom without kncwlcdge? Could there be ju{lice,or 
 o-oodnefs, or any moral characfler, v/ithout i?ite!ligeficef Could there 
 be any mutual ccrrefpondeficies of things, or any equal proportiom 
 maintained upon the whole ? Could there be a providence exercifed 
 over the creation in general, or 2S\y govern77ie7it over mankind ? No ! 
 the material world muft be dark, fpiritlefs, and fubje6t to infinite 
 incomprehenfible irregulai-ities ; and the moral without diredion, 
 or defence. The idea, therefore, of an omnifcient fuperintendency 
 and rule, if compared with that of 7io informing and prefiding in- 
 tellect, or of a fupreme force in nature of imperfeB and limited 
 comprehenfion, ftands in exadly the fame eftimate, as light, to 
 darknefs, order, to confufion, regular adminiflration upon the 
 v/hole, to w41d unlimited anarchy throughout the utmoft extent 
 of human being ; and, as a difcerning and difcriminating juftice, to 
 an uncontroulable promifcuous fate, perhaps of mifery, in which 
 all may be equally involved. 
 
 I MENTION thefe things, not i% proof s of the omnifcience of the 
 Deity (though they are plain and ftrong indications of an intelli- 
 gent authority, and fuperintending diredtion and government of the 
 vaft collective fyftem of inferior beings) but only to fliew, to what 
 a high degi-ee, the attribute of infinite knowledge is defireable ; 
 that, for a man to be prejudiced againft it, would be to oppofe the 
 good of the creation, and, blindly, to ad: the part of a mofl cruel 
 enemy againft himfclf ; and that he ought, therefore, to ftrip him- 
 felf bare of all prejudice, and attend to the reafons of the cafe fo- 
 lemnly and impartially, both from felf-intereft, and the more ab- 
 ftraded, and refined, motives of equity and honour. 
 
 2 The
 
 Of the omnifcience of God, 63 
 
 The term ififinite^ being taken originally from duration and 
 fpacey to which it mofl ftridlly belongs, and applied to attributes 
 of mind J and moral charaBers, denotes no more, than abfolute ex- 
 cellence in its kind, or xht highefl poffibk perfection. And thus, 
 particularly, knowledge may be faid to be infinite ^ when * it has no 
 
 * other bounds^ than the natural pojjibilities of things :' or, in other 
 words, when * it reaches to, perceives with a clear infallible cer- 
 '■ tainty, and thoroughly comprehends, allfubjeBs that are capable 
 
 * of being blown.' It neither implies, that ' the objeds of the 
 
 * divine intelligence, that have a real being, are, in number, infi- 
 
 * nite 5' nor, even, that ' the pojjibilities of being are infinite.' 
 
 These are vain curiofities, fruitleis, and deftitute of all folid 
 advantages, if they could be diflindtly fixed ; but vaftly beyond 
 the utmofi: powers of human reafon, and perhaps of any created 
 underftanding, how fublime and expanded foever, to form an ad- 
 equate idea of. Without lofing ourfelves, tJierefore, in darknefs 
 and confufion, by attempting to penetrate into things unfathom- 
 able, let us adhere to the definition already given, which defcribes 
 an attribute, or perfe6lion, of the firft fupreme mind, which we 
 can, in general, conceive may be -, and which we may juftly, with- 
 out being charged either v/ith folly, or rafh prefumption, under- 
 take to prove ; becaufe it is, in all the terms of it, obvious, and fully 
 intelligible. For no propofition can be clearer, where there are the 
 loweft capacities of reafoning, than this — that the great Deity, 
 the fountain of all intelligence, * is intimately and completely ac- 
 
 * quainted with whatever doeSy or can, exift 3 with whatever is, 
 ' or can be, true, with refpect to all beings, and all modes, or 
 
 * properties, of being.' If we reft here, our underftandings will 
 go along with us, and affill us in every ftep : if we endeavour to 
 
 launch
 
 64. Of the ommfcie7tce of Got) » 
 
 launch out farther into the fubjed:, and to comprehend the man- 
 ner of the divine omnifcience, fo infinitely remote from the utmoft 
 ftretch of our circumfcribed and fcanty faculties, our own weak- 
 nefs, and childifh imaginations, will throw clouds and darknefs all 
 around us, and run us into endlefs mazes. 
 
 Man indeed, from his own experience, and the operations of 
 his own mental powers, can fcarce rife to the leafi: dijiinci and po- 
 /h'ive conception of the way, in which the infinite underftanding 
 of God difcerns the rnofl: minute parts of nature, or perceives any 
 fingle event j and, much lefs, how it takes in, at once, the vafl 
 expanfe of the creation, and, at one view, infallibly comprehends 
 all truth : becaufe as our knowledge is, itfelf, indiftind and par- 
 tial, and, with refped to its ccmpafs, very narrow and confined 
 (and, therefore, all the properties of it have imperfedion necefili- 
 rily attending them, infcribed in legible characters, and compre- 
 hended in their very nature) it can, of confequence, furnifh no di- 
 rect and jujl idea of a knowledge, which is abfolutely without de- 
 fedt ; which is confummate, and of a fingular tranfcendency ; 'and, 
 by the omnipotent power of the Deity himfelf, incommuni- 
 cable to finite natures. And as mankind arc not, in particular, 
 thoroughly acquainted with the utmofi: pojible fcope of the 
 capacities of the human nature, they can never hope to attain to 
 fuch heights of reafon, as to be able, with tolerable exadnefs, to 
 explain, and delcribe, the infinite underftanding of the divine. For, 
 to fum up the whole, their acquifitions of knowledge are flow and 
 laborious; tho[e of the Deity eafy, quick, and inllantaneous— 
 their knowledge is, for the mofi: part, probability, frequently, 
 only conjedture, almoft always, inadequate ; his is full, certain, 
 and infallible— /i'^/ri is fuperficial ; his pierces into the hidden re- 
 tired efiTences of things, and the original principles of their com- 
 
 2 pofition
 
 Of the omnifcience of Gory, 65 
 
 porulon— /;5?/n is chiefly formed by a train of confequences, and 
 a deduction of fome things from others j his is immediate, and 
 intuitive — theirs^ in its higheil pitch, is attended with fuch impe- 
 diments and obfcurities, as are always fufficient to check human 
 vanity and pride ^ bis is unclouded, and univerfal, Hght — their por- 
 tion of knowledge, fmall as it is, is improved, or diminifhed, with 
 age, opportunities for inquiry, and according to the degree of di- 
 ligence, and application, in the examiner ; his was perfed; from 
 eternity, is infeparable from his being, and mufl continue, im- 
 mutably the fame, for ever. 
 
 By confidering, therefore, what paffes within owfekes, we learn 
 little more, than that the wonderful ways, of him who is perfedi in 
 knowledge, are by us infcrutable ; little more, than that we ought 
 to worfhip and adore, and lay all our boafted faculties of reafon 
 proftrate before his omnifcience : acknowledging, that though hu- 
 man intelligence be a ray and emanation from his original fupreme 
 intelligence, yet that our method of perceiving, and knowing, things 
 fcarce bears any refemblance of his ; that we mufl deny his know~ 
 ledge to be, in almoft all refpedls, what the operations of human 
 underftanding are ; and can then only entertain worthy and refped:- 
 able fentimcnts, though not proportioned to the fubje<5t, when we 
 remove the divine omnifcience, as far as pollible, from every thing, 
 which vj^feel in our own minds. 
 
 There is nothing, in our prefent powers of underftanding, that 
 can afford the moft diftant conception of God's clear and certain 
 intelligence, but the diftind: and infallible perception, which we 
 have, of our own ideas, and our intuitive knowledge oi felf -evident 
 truths. Thefe, as far as finite can poffibly delineate, and flia- 
 dow out, infinite, may give us fome kind of faint, and imperfedt. 
 
 Vol. I. K idea,
 
 66 Of the 077tnifcknce of God* 
 
 idea of the divine penetration into tlie clofefl: recefles of nature, 
 and comprehending for ever, and at one view, all poffible objeds 
 of knowledge. But what a mean and lame refemblance is this — 
 of the tmlverfal clearnefs and infallibility of the Divine intelled:, 
 equally extended to all fubje6ls, that, with rcfped: to us, are ima- 
 ginar)', probable, demonflrable, or felf-evident ? What a more 
 imperfcd; refemblance does it ftill yield— of his infinite knowledge, 
 uniformly diffufed throughout all exifting nature ; enlightening, 
 and perceiving as dillindly as if they were adtually prefent, re- 
 mote and dark futurities -y and giving a kind of real being (as de- 
 terminate in the divine idea, as if they had, indeed, a real being) 
 to all poffible events ! 
 
 However, not to difcourage our rational and humble inquiries, 
 I would now add, that we have the utmoft reafon to belie've the 
 attribute, of cmnifcience, itfelf to be eflential to the Deity, as 
 well as that of omnipotence, though the mode of both be incom- 
 prehenfible. * The thing, and not the mamier of it, is what reafon 
 
 * and religion oblige us to believe.' Of the fi'Jl we have an idea, 
 and, therefore, may juftly ajjent to it : of the latter we have no 
 conception, and, therefore, can poiTibly frame no protofiticn con- 
 cerning it, as a neceifary article or point of faith. Let us fee, 
 then, how the general doctrine, of God's omnijcience, may be 
 made obvious and certain to human reafon. 
 
 It has been already obferved, that the firfl caufe and fountain 
 of being muft be poiTefled of intelligence, both becaufe, an umn- 
 teliigent principle cannot, in the nature of things, be adinitted as 
 a caufe j and becaufe, thought and reJlcBion are among the effeBs 
 produced. And we may argue farther, * that the voluntary caufe 
 
 * of the univerfe, now cxifting, muft have fuch a degree and ex- 
 
 * tent of knoK- ledge, as is proportionable to the univerfal fyflem and 
 
 * chain
 
 Of the omnifcience of Gojy. 67 
 
 * chain of efFeds aBudly produced, and, hereafter, fojjible to be 
 ' produced, in confequence of the original conflitution.' As, 
 therefore, the fyflem of aSiual creation is of vafl compafs, and 
 exquifite beauty ; of unblemiflied order, and moil admirable ufes ; 
 and one tendency to good is prefei'ved, and maintained, through 
 the whole ; the intelligence^ enlivening and actuating the whole,, 
 muft be allowed to be of indeterminable extent^ becaufe the ut- 
 mofl limits of creation are unknown : and, in what appears, hu- 
 man reafon is utterly unable to unravel the wonders of the moil 
 common, feemingly trifling, and defpicable objecfls : it mufl ac- 
 knowledge the fkili and curious art, difplayed in the minuteil in- 
 fedt to be admirable, and may, therefore, jullly prefume the faga- 
 city and contrivance, in the entire coUed^ion of beings, to be iJifi- 
 nite. This argument, though it directly relates to the difplays of 
 God's ivifdom, mull be equally applicable to his knowledge, be- 
 caufe thefe two differ no otherwife, than as the application of fpe- 
 culative principles differs from the pri?iciples themfelves ; and 
 ' wifdom, in the conflrudtion and government of the world, can 
 
 * never appear, but where knowledge, as the neceffary foundation, 
 
 * is equal to it.' 
 
 Still it may be faid, that this only proves the Deity to be 
 poffeffed of a wonderfid and incomprehenfible underflanding, but is 
 not an argument, that he is, ilridlly fpeaking, omnifcient. I an- 
 fwer, that, if what has been already fuggeffed be not an abfolute 
 demonflration, it mull, however, be allowed to be next to a de- 
 monftration j becaufe that great Being, who has fujicient know- 
 ledge to create, and maintain conftantly and uninterruptedly, the 
 frame and order of the prefent univerfe, can fcarce be denied fuch 
 degrees of intelligence, as are fufficient to bring, into being, infi- 
 nite other worlds. And if it be farther fliewn, that he mufl com- 
 
 K 2 prehend
 
 68 Of the omnifcience of God » 
 
 prehend all the pafl, all the prefcnt, and ^W poffible futurities ; then 
 the idea and belief of his omnifcience, in the moft proper and ca- 
 pacious fenfe of the word, muft be proved beyond all realbnable 
 exception. This, therefore, I fhall attempt briefly to illuftrate -, 
 but referving myfelf, chiefly, for the Divine prefcience^ or knoiv- 
 ledge of Juture events ; becaufe, all the other branches, of the 
 argument, coincide fo generally with the fenfe of mankind, and 
 are, in their own nature, of fuch obvious certainty, that- they re- 
 quire no laboured, or copious, difcuflion. 
 
 And, first, As to the prefent aSiual ftcte of things, it can 
 hardly be doubted, but that this is mofl: completely, moft minute- 
 ly, and circumfl:antially fubjedl to the Divine and infallible knoi^- 
 Icdge. For God is the creator of all ; and therefore mufl: be tho- 
 roughly acquainted with the boundaries, with the determinate ex- 
 tent and force, of the po'ivers, which he \iin\Mi produced^ and 
 with all their pojjibk methods of operation ; and being intimately 
 near to, and eflfentially prefent with, all created nature, it is im- 
 poflible, that any thing, which is, fliould, in any fuccefTive mo- 
 ment of duration, be concealed from him, who is perfecfl life, and 
 pure, uninterrupted, unfufpended intelleB. The operations of the 
 human mind, and, confequently, all its thoughts and purpofes, 
 muft be as plainly expofed to his view, as the eJ'eSfs^ and internal 
 compounding principles, of material fubftances. His eternal omni- 
 prefcnt fpirit pervades both every-where ; and therefore muft be 
 prefent to all exercifes of thought, as well as to all motions and 
 operations of matter. 
 
 Again, secondly. As to the pajl, there can be no difficulty 
 of acknowledging the Divine omnifcience : becaufe we find for- 
 getfulnefs, in nier?, to be more owing to an indolent habit, or to 
 
 fome
 
 Of the omnifcience of God, 69 
 
 ibme accidental diforders in the animal frame ; than to the want of 
 an innate proportionable force, in the mind, to recolleSl itfelf, and 
 the memory of/<2/? tranfadtions. An underilanding, therefore, never 
 dormant, never crampt and confined, never varying from itfelf, 
 always attentive to the univerfal lituation and circumflance of 
 being, from the beginning to the confummation of things, and 
 having a capacity, infinitely more than adequate, to the compre- 
 henfion of all limited eiFe6ts, cannot be fuppofed, without the mofl 
 palpable abfurdity, to be ignorant of the paft^ any more than of 
 the prefent ; but muft eternally perceive and difcern both^ with the 
 fame infallible exadbiefs. 
 
 And as God knows, determinately and fully, all that has been^ 
 and all that /V, he muft, alfo, diftindly comprehend all the pojfibi- 
 lities of things } becaufe, in order to this, nothing more is necef- 
 fary, than the * being thoroughly acquainted with his own being, 
 
 * and the extent of his own power. And as we ourfelves, dull 
 and fhort-fighted as we are, can in a general way define, and fix, 
 the limits of human aftivity, to deny, to the firft and fupreme in- 
 telligence, the perfed: knowledge of himjelf^ and of the entire 
 fco-pe of his efjential operations^ muft be as abfurd to reafon, as it is 
 impious and irreverent to the Deity. 
 
 There now, then, only remains to be confidered— God's know- 
 ledge oi futurities. And of his infallible forefight of the necef 
 fary effeifts of neceffary caufes, there can be no reafonable ground 
 to doubt in general — not only, becaufe thefe are fure and inevitable 
 confequences ; but as ' the effeBs, neceflarily produced, are as much 
 
 * his iijtended frame and conftitution of nature, as the caufes nccef- 
 
 * farily producing.' I fay, there can be no reafon to doubt of this 
 in. general', becaufe there may poflibly happen, and, upon the fup- 
 
 pofition
 
 yo Of the omnifcience of God. 
 
 pofitlon of contingencies^ there muft and will happen, fome ex^ 
 empt and peculiar cafes. For, whenever, ' natural and mechanical 
 
 * caules are voluntarily^ ^ndj'reely, directed by man, or any other 
 ' fubordinate agent, the mechanical, and in tliemfelves nccejjary, 
 
 * ejfeBs of fuch caiifes can no otberzvife be known, than as the 
 
 * Z'oluntary, znd free, determinations of men m2.yy ^^, be known.' 
 This diftinftion, the writers upon this fubjed: have, as far as I 
 remember, feldom made, but have afhgned all natural effeds, of 
 natural caufes, to the lame clafs indifcriminately ; though it ap- 
 pears, that thofe, which I have mentioned, are in no other way to 
 be foreknown, than as ' the moft ^bfolute contingencies may be 
 ' foreknown.' However, I need to infift no longer on this j be- 
 caufe the juft flate of the argument, with refped: to contingencies 
 themfelves, will remove every other difficulty, every other objedion, 
 tliat is grafted upon, and conneded with, it. 
 
 The very idea, of a contingent event, prcfuppofes liberty, and, 
 therefore, I lliall not ftate the queftion thus — ' Whether prejlience 
 
 * be confident with the freedotn of human adions ?' but — ' whe- 
 ' ther, and in what way, contingent events can poffibly be fore- 
 ' known V Which method of proceeding, by fliowing, * how far 
 ' prescience is reconcileable to contingency^ will alfo fliow with ex- 
 adlv equal evidence, * how far it is conliflent with libc?-ty' As I 
 would proceed with modeily, and a becoming reverence, in all in- 
 quiries concerning the perfedions of God, and efpecially in thofe 
 points, about which men of learning, and the deepefl refledion, 
 have been divided in their fentiments, I fliall not direSlly efpoufe, 
 nor appear as a prcfejj'ed advocate for, any opinion 5 but, with all 
 the impartiality of which I am capable, propofe the flrength and 
 weight of the argument, on both fides of the queftion. And, here, 
 the iirft place (as they are the moil: numerous, and maintain the 
 
 2 moil
 
 Of the omnifcience of Gotf, 7 1 
 
 moft popular fide of the argument) fhall be given to the defenders 
 of God's certain and infallible prefcience oi events, that arc allow- 
 ed, by both parties, to be in themfelves contingent : For, with the 
 pleader for an univerfal necef/ij, or with the ftrid: predejiinariat?, 
 we have, now, no manner of concern ; becaufe both their fchemes 
 renounce the liberty of human actions, and, of confequence, all 
 pojjibility of contingent events. To proceed, then, in the order 
 
 which I iiril propofed The believer, in a ftridl infallible pre- 
 
 fcience of all coritingent futurities^ urges, in the first place,-' that 
 it feems unworthy the infinite wifdom of the Deity, to put fuch 
 a multitude of events (as contingencies muftbe, \i not foreknown) 
 quite out of the reach of his forelight.' To which it is anfwer- 
 ed^— that * it can iignify nothing at all, if they fhould be out of the 
 reach of his far remote^ and dijlant, forelight, becaufe 720 confe- 
 quences at all can foUov/, till the things themfelves aulually 
 exifl 3 and, before they really exift, there muft be a prefent in- 
 tention and determination of thzfree being, that they fliould be 
 brought into exigence : which intention, God, who infallibly 
 knows all things that are^ muft of neceffity be acquainted with -, 
 and may therefore either, by his infinite power, prevent the ac- 
 tion itfelf, or, by a fecret influence upon the mind, alter, or fuf- 
 pend, the refilution to ad:. And there is no objedion againfl 
 fuppoiing this, becaufe the moral charader of \h^fee being is 
 entirely ftated, and fixed, by his determination to ad, whether 
 real external agency be the confequence, or not. And befides 
 infinite power, in conjunction with om^nifcience, always atten- 
 tive to the prefent flate of things, may eafily regulate the whole -, 
 and prevent any general mifchiefs, which might refult from the 
 irregular dfigns of all inferior beings, of limited adivity, whether 
 previoufly known or unknown^ 
 
 \v
 
 72 Of the omntfcience ^ God. 
 
 It is FURTHER Urged — that ' whatever is jufure is certainly 
 
 * and infallibly fiitiire : /. e. if I, or any other man, have this day, 
 ' for inftance, performed a certain adion, it was true from cter- 
 
 * fiity^ that fuch a determinate action would, at that inftant^ com- 
 
 * mence.* But to this it is replied— that * if the adion 7mght^ or 
 
 * might not be, it could not be true from eternity, that it would 
 
 * certainly be ; but that it could only be true, of two contrary 
 
 * events both equally pcjjible, that C7je, or other, oi them, would 
 
 * furely happen, and not that either w^ould be, infallibly, a fad : 
 
 * becaufe the other, then, could not pojfihly be, contrary to the very 
 ' notion of contingency , by both parties allowed.' 
 
 It is alledged, thirdly — that ^ prefcience has no more influence 
 
 * on xhs, future, th-an prefent biowledge has on the a^ua/y exift- 
 ' ence of things.' This muft be univerfally admitted. But ftili it 
 will be faid — that ' though prefcience does not cau/e, it evidently 
 ' preftippofeSy the necelTary futurity of things ; becaufe what is cer- 
 *■ tainly foreknown muft, in its natural caufes, be certain, what is 
 ' necejl'arily iovtknQ\Yn muft, in its immediate caufes, be a neccjjary 
 
 * event : and it is, mereh, the 7ieceffity of the adion (which all ab- 
 ^ folate and i? fallible prefcience implies, in the very idea of it) that 
 
 * is repugnant to contingency ; whatever be the principle, or four ce, 
 
 * of this neceffity.' Thefe are the moft important arguments offer- 
 ed, in defence of aftrid and \u\m\1i2ib\Q foreknowledge. 
 
 The reafoning, on the other fide, is to this effed— that ' infaU 
 « lihle prefcience, and contingent coents, are contrary and felf-repug- 
 
 * nant terms. For a contingent t^Q^ is what either may, or may 
 ' not, be J but its being infallibly foreknown fuppofes, that it cer- 
 « tainlv will be 3 and therefore, that its Jiot being is a contradi^ion. 
 
 2 *If
 
 Of the omnifcience of Gon. 7jj 
 
 * If it may not ever be an adtual event, that underflanding may pof- 
 y libly err, which fixes it as certain j and, confequently, the infal- 
 ^ lible foreknowledge of what is not infallibly y^/^^^r^ (as every thing, 
 
 * that may never happen, plainly is not) muft be ranked among 
 
 * the things, that are, in nature, impojjible'. To this it is objected, 
 — that * God knows things in a manner tranfcendentzxi^ incompre-^ 
 ^ henfihle! And it is anfwered — that the prefent queftion is not 
 ' about the manner of God's comprehending objects ;* but ' whe- 
 *■ ther the ohjedi of knowledge be, in itfelf, pofiible.' Should it be 
 farther urged, that the opinion, which I am now reprefenting, 
 
 * fuppofes God to receive, daily, new accejjiom to his knowledge j 
 ' which leflens the glory of his omnifcience^ and afcribes great im* 
 ' perfection to him/ To this it will be replied — ' not the leaft de^ 
 ' gree of imperfeBion, if the thing in debate be, in itfelf, a con- 
 ' tradiBion^ which is the point, on which the whole argument 
 ' turns. For it is the utmoft extent, even of infinite knomedge^ 
 ' to comprehend all the pojjibilities of things :* whatever goes be- 
 yond thefe is, m truth, nothing ; and, of confequence, neither aa 
 tibjeSl of knowledge^ or power ^ 
 
 And, finally, The difbeliever of a flrid infallible frefcience 
 will be apt to plead for himfelf, ' that he does not intend, abfo-^ 
 
 * lutely, to deny all foreknowledge even of the contingent anions 
 
 * of free beings ; but can acquiefce (though tht former appears to 
 ' him to be impoflible) in the illuflration given of the latter 
 
 * by a great and mofl judicious writer — viz^ that " as a man, who 
 " has no influence over another perfon's a6tions, can yet often per- 
 " ceive before-hand what that other will do 5 and a wjfer, and 
 " more experienced, man will flill, with greater probability, fore- 
 " fee what another, whofe difpofition he is perfedly acquainted 
 " with, will in certaiii circumftances do \ and an angel, with flill 
 
 Vol. L L " much
 
 7^ Of the ommfcie?Ke of God, 
 
 *• much lefs degrees of error ^ may have a further profped into 
 " mens future ad ions : fo it is very reafonable to apprehend, that 
 " God, without influencing mens wills by his power, yet, by his 
 " forelight, cannot but have as much certainer a knowledge 
 (meaning as much higher a degree of what is called moral certainty^ 
 as the nature and courfe of the Uhijlratlon feems to intimate, and 
 require that it iliould be underflood) " of future free events, than 
 " either men or angels can poffibly have ; as the perfeSlion of his 
 " nature is greater than that of theirs *." And, upon allowing 
 this kind of foreknowledge ^ in the highejl degree to which it is in 
 nature capable of being extended, the objedior to ce7'tai?i infallible 
 prefcience is inclined to think, * that fcriptitre-prophecies will be 
 ' fully fupported ; and, under the condud of an almighty provi- 
 
 * dence, difpofing and regulating all events^ have all the weight 
 
 * that can juftly be defired/ 
 
 I SHALL conclude this head (leaving fo abflrufe and intricate a 
 fubjed, as it has now been, in general, ftated on both fides of the 
 queftion) with another pafTage of the author above-mentioned. 
 
 * If thefe two things [libert)^, and prefcience) were really incon- 
 
 * fjlent^ and one of them mud be deftroyed j the introducing an 
 
 * abfolute and univerfal fatality, which evidently dcftroys all reli- 
 
 * gion and moralit)^, would tend more of the two to the diihonour 
 
 * of God, than the denying him a foreknowledge, which, upon 
 
 * this fuppofition, would be impoiTible, and imply a contradidtion 
 
 * to conceive him to have : and the denying which would, in fuch 
 
 * cafe, be no more a diminution of his ojnnifcience, than the deny- 
 
 * ing him the power, of working contradictions, is taking away 
 
 * his omnipotence -j*. 
 
 * Dr. S. Clarke's Dtm(tnftra(iony.tif:. p. ic2, 7th edir. f Idem, ibid. 
 
 And
 
 Of the omnifcknce of Goo. 
 
 75 
 
 An d with refped: to the two momentous dod:rines of the omm- 
 prejence, and o?n?i^fcience, of God, which are infeparably connected 
 together ; the fenfe of revelation is exprefled in the ilrongeft and 
 moft capacious terms. He is not only reprefented — as ?iot being 
 far from every one of us^ -^ but ^% filing heaven and earth b ; nay, 
 the heaven, and heaven of heavens, cannot contam him '. — He is 
 perfeB in knowledge , and his underfianding is infinite ^.—-Knowji 
 unto God are all his works, from the begintiing of the world ^ 
 — l^he eyes of the Lord are in every place e .- He looketh to the 
 
 ends of the earth, and feeth under the whole heaven h He that 
 
 planted the ear, fiall not he hear ? He that formed the eye, fall not 
 he fee ? He that teacheth man knowledge, fliail not he know ' ? Yea, 
 the Lord is a God oj knowledge, and by him actions are weigh- 
 ed '^. From the place of his habitation, he looketh upon all the in- 
 habitants of the earth . — He declareth the former things *", and 
 ilieweth things which muft be hereafter ". He declareth the end, 
 from the begi?ining, and, from ajitient times, the things that are not 
 yet done °. He revealeth fecrets, and maketh known what fall 
 b^ in the latter day p. T^he Lord fearcheth all hearts, and under - 
 fandeth all the imaginations of the thoughts , He knoweth the 
 things that come into our mi7td, every one of them . j4nd no 
 thought can be with-holden from him \ What a grand and mag- 
 nificent defcription is this ! how complete and inftrudive ! and 
 agreeable, in every part, to the wifeft apprehenfions of man- 
 kind ! 
 
 » Atfls xvii. 27. 
 
 
 '' J«r. xxiii. 24. 
 
 c 
 
 I Kings viii. 27. 
 
 ^ Job xxxvi. 4. 
 
 « Pf. cxlvii. 5, 
 
 
 f Aasxv. 18. 
 
 
 8 Prov. XV. 3. 
 
 ^ Job xxviii. 24, 
 
 * Pf. xciv. 9, 10. 
 
 
 ^ J Sam. ii. 3. 
 
 
 ^ Pf. xxxiii. 14. 
 
 "^ U. xlviii. 3. 
 
 ", Rev. iv. I. 
 
 
 ° If. xlvi. 10. 
 
 
 P Dan. ii. 28. 
 
 9 I Chrort, 
 
 xxviii. 9. ' 
 
 Ezek. 
 
 .xi, 5. 
 
 ' Job xlii 
 L 2 
 
 . 2. 
 
 But
 
 76 Of the omnifcienct of Gq-q. 
 
 But there is a peculiar beauty and fublimity, in the reprefenta- 
 tion made of thele attributes in the 1 3 9th Ffahn, which delerves 
 to be particularly confidered. It begins with a devout contempla- 
 tion of the ormiifcience of God -, not indeed exprefsly celebrated in 
 its utmojl extent^ as it penetrates at once, with an exadl and infal- 
 lible comprehenfion, through the whole fcope of created nature, 
 and reaches to the utmofl; verge and limits of the univerfe, nor as, 
 together with the prefent fyftem, and complete adtual ftate of 
 things, it has an intuitive and clear view of the pafl:, and perceives 
 tlie moft obfcure and remote futurities, and all pofTible natures and 
 modes of exigence ; but as it particularly refpecfts mankind^ more 
 immediately influences human morality^ and the ferious humble 
 
 difcharge of all the duties of religion Lord (fays the FJaU 
 
 mift^ in a moil elevated ilrain of thought and expreffion) thou haft 
 fearched tne, and known me. Thou kmivejt my down-fittings and 
 mine up-ri/ing^ thou underftandeft my thought afar off, Ihou com~ 
 paffeft my path, and my lyi?jg down, and art acquainted with all my 
 ways. For there is not a word in my tongue y but, lo I O Lord, 
 ihou knoweft it altogether. T^hou haft befet me behind, and before, 
 and laid thine hand upon me *. This thought imprefled upon his 
 mind fuch a veneration and awe of the great Dfity, the fountain 
 ijnd fupport of univerfal life and being ; and he found his facul- 
 ties fo fwallowed up, and as it were loft, in meditating on fo deep 
 and immenfte a fubjedt -, man's reafon^ in its utm.oft pride and glory, 
 and with its moft boafted improvements and acquifittons of know- 
 ledge, feemed now fo debafed, fo weak, fo narrow, and, in compa- 
 rifon with infinity, fo defpicahle ; that the author of this pfalm 
 could proceed no farther, without exprefTing his admiration at a 
 boundlefs fcope of intelligence, which he could neither explain, 
 
 * Pf, cxxxLx. ! ■ ■ '6> 
 
 lior
 
 Of the omnifcience of God , 77 
 
 nor comprehend. And, therefore, he immediately adds, fuch know- 
 ledge is too W07iderful for me : ii is high^ I cannot attain unto it *. 
 
 But yet, though he acknowledged the Divine omnifcience to be 
 full of wonders, and a heighth, to which no human, no finite, un- 
 derftanding could poiTibly afcend j he faw, at the fame time, that 
 it might be capable of the plaineft and mofl convincing proofs -, 
 and that there were, really, obvious and inconteflable proofs of it 
 in nature. And thefe, or, atleafb, xht two geiieral heads, to which 
 they are, in all their forms and variety of lights, reducible, hehim- 
 felf has, in the fubfequent part of the pfalm, diil:ind:ly mentioned : 
 'uiz, * God's being the contriver , and author, of the whole frame 
 
 * of things ; and his conftant, eflential, and intimate prefence with 
 
 * the fyftem of creation, and with every individual comprehended 
 
 * in it.* 
 
 The lajt of thefe the Pfdh?iift introduces by way of inquiry — 
 how it vf2i^ poffible for any (if they were unnaturally inclined X.Q \t, 
 and from an utter darknefs of their reafon, and ignorance of the 
 moil important privileges and confolations of derived and depen- 
 dent natures, defirous of it) to fly from that W/^/and ejicacious Ipi- 
 rit, that coexifts with, animates, and diflfufes beauty, and order, and 
 tendencies to happinefs, throughout the -whole of created being. 
 Whither [(zy^ht) fiall 1 go from thyfpiritf Or whither Jhall I fee 
 from thy prefence -f- F If I afcend up i7ito heaven [beyond which, I 
 cannot difcern the moil: diminutive and contraSled orbs of light'X 
 thou art there %. If I wake my bed in bell [or could plunge myfelf 
 into the mofl obfcure, and unknown, manfwns of the dead, and the 
 worlds invijlbky where even imagination lofes itfelf in darknefs] 
 behold thou art there ||. If I take the wings of the morning, and 
 * Pf. cxxxix. 6, \ Ver. 7. % Ver. 8, jt Ibid. 
 
 dwill
 
 7 8 Of the onmtjcience of God. 
 
 di.vell in the uttcnnofl parts cf the fea [/. e. if, with the fwiftnefs 
 (;f the rays of the rijhigfiin^ I could llioot myfelf, in an inftant, 
 to the utterniod parts of the iveftern ocean] even there fiall thy 
 band lead me^ and thy right hand fiall brJd tne * ; i. e. I fliould 
 ilill exifl ill God, his prefence would be dijfufed all around me, his 
 enlivening power would [upper t my frame. If I fay^ furely the 
 darknefs fhall cover ine ; even the night Jl:all be light about vie. Tea, 
 the darknefs hideth not from thee j but the night flnnetb as the day ; 
 the darknefs, and the light, are both alike to thee \ [equally con/pi- 
 cucus am /, and all my circumjiances, all my a5lions, under the 
 tliickeft and moft impenetrable y7jr/^6'i oi night, as in the bright eft 
 fplendors of the noon-day junJ] For thou haft pojjejjed my reins ; thou 
 haft covered me in my mother's womb J. 
 
 From the omniprefe7ice, and omnifclence, of the Deity, we 
 learn. 
 
 First, '■ That there can be no conffion, from the beginning, to 
 
 * the etid, of things, to difturb and perplex the plan of his govern- 
 
 * ment, to fruftrate, or impede, its main defign ;' becaufe, by his 
 infinite underftanding, he perfectly knows^ and being every-where 
 prefent, and the firft power in the univerfe, is able to regulate all 
 affairs, in all places, and at all times. 
 
 Secondly, We learn, xh2it ^ \ht whole univerfe m.2cy ]u9i\y ht 
 
 * confidered as the temple of God, in every part of which he^^^r 
 
 * ever refides j and, confequently, fmcere adorations, praifes, and 
 
 * prayers, may be rationally offered every-where, and, we have the 
 
 * higheft reafon to believe, will be gracioufly accepted. 
 
 "- Pr. cxx.xix. 9, lo. + Ver. 11,12. X Ver. 13. 
 
 It
 
 Of the om?tifcience of Govt. 79 
 
 It appears, from hence, farther, that * God is perfectly 
 ' qualified for being the judge of the whole world — That no 
 
 * difguifes can Jheltcr from his eye — that all artifices, and coloiir- 
 
 * ings, of hypocrify are 'uain — that circumfped:ion of fpirit, and 
 
 * regularity of conduifl, are every-where equally nccejjary — and that, 
 ' as far as we are confcious of our integrity^ we may derive inward 
 
 * comfort^ from the contemplation of God's omnifcience^ however 
 
 * we may be fufpedied, flandered, vilified, and perfecuted by the 
 
 * world — and that no good difpofition, no generom purpofe formed, 
 ' though it was not in our power to execute it, none of our con- 
 
 * coaled and moHfecret virtues, fliall mifs of their due honour and 
 
 * reward.' 
 
 Lastly, ' When aBions and characters are of a mixed nature, 
 
 * the omnifcient God knows infallibly, how to feparate the one 
 
 * part from the other ; and among various principles, that may 
 ^jointly influence, to fix on the t'j6/^ over-ruling principle, which 
 
 * denominates the chara(fter ;' even when the mind of the agent may 
 be too diflrujlful^ on the one hajid, or too prejumpfuous and confi- 
 dent^ on the other. Which, to hlm^ is a lefTon — of cdution, and 
 ftrid: felf-ex ami nation > and to tlie world (where fome circum- 
 jftances appear, that have an unfavourable afpedl only) — againft for- 
 ward and uncharitable cenfures. The cognifance of the heart is 
 fubjeft to omnifcience only ; the heart is tlie true charaBerifiic of 
 virtue and vice : while outward glaring, and fecmingly unconteft- 
 able, evidences of both may be, in a great meafure, fallacious^ 
 
 4 C H A P.
 
 £8o] 
 
 CHAP. IV. 
 Of the Wifdom <?/ G O D. 
 
 THE perfedions of God, which by their united influence^ 
 luflre, and fovereign energy, conftitute his majeftic great- 
 nefs, his attradive lovelinefs, his infinite importance and ufe to the 
 entire collediive frame of nature, are commonly divided, and ranged 
 under the two heads, of comviiinicable^ and incommunicable^ attri^ 
 bates. The firfi are thofe, which may be derived^ and dejcend 
 from him the fountain of life, and of every poflible implanted 
 power and faculty of being, to created natures : the laji are, what 
 even infinite wifdom, and omnipotence itfelf, cannot caufe any 
 inferior and dependent eficcft to partake of, even in the leaft de- 
 gree of the real pnperty itfelf, or the mofl remote ajjimilation to 
 it. The abfolutely incommunicable perfedtlons of the Deity, 
 in .kind or refemblance, are \ try few, and will be found, upon re- 
 flexion, to be thofe only, which relate either to his mere abilradt 
 ejlencey or to the peculiar mode of his being ; to which, in thefe 
 refpedls, nothing elfe can bear a more ftridt and adequate propor- 
 tion, than as finite to infinite, or as dired contradidions can hold 
 to each other. Such 2xt— eternity paft ; Jllf-exiftence^ and necefr 
 fary being ; a nature for ever incapable of being completely rcw- 
 prehended by all, befides his own intelligence ; and imme7ifity. 
 
 There is fcarce any thing, befides thefc, which may not be- im- 
 parted, and faintly delineated j in whicli God, the creator, may not 
 appear, as it were by a cop-y of himfelf, "yifible in the creatures, 
 I Power^
 
 Of the wifclo7n of Goy>» 8 i 
 
 Power, and knowledge, and wifdom, and every dillind excellence 
 of 7)2oral charaBer, may ftream, and ifTue forth as emanations, 
 fi-om the knowledge, wifdom, and power oi'iginaJ, and fupremc. 
 Each of thefe attributes are capable of innumerable varieties ; and 
 even indefinite degrees of imperj'ediion fuit, as well, with the gene- 
 ral idea, as the confummate heiglith of excellence: they mufl, 
 therefore, be allowed to be as polllble in the derivation, as in the 
 original foiirce. 
 
 But notwithftanding wlial- has beea conceded, concerning the 
 juftnefs of the diftindtion above-mentioned, coniidered in a gene- 
 ral view, there is a fenfe, in which the attributes of the Deity, 
 partially communicated, fetched out in cm -lines, and to the hu- 
 man race particularly, only fo far in example and vifible proof exhi- 
 bited, as to be a firjifiep in reafoning, by which to ajcend to the 
 fingular character of immenfe excellence, there is, I fay, a fenfe in 
 which even thefe derived attributes are necelTarily underivable - 
 and that is, in the degree in which God himfelf pofTefTes them • 
 in their abfolute plenitude, r\ their confummate heip-hth of excel- 
 lence, in their neceffary unalterable glory, incapable both of in- 
 creafe, and diminution. We fliall therefore think, and fpeak 
 moft juftly upon this great and venerable fubje6t, if we admit that 
 < wifdom and power may be communicated, but not the Divide 
 ' wifdom and power -, not fiicb a power as is uncontroulable, nor 
 « Juch a wifdom as is always infallible, and extends to all the pof- 
 
 * fibilities of things : For this would be to fuppofe the fountain to 
 ' empty and exbaiiji itfelf, and to make even i?2fi?2iiy a derived and 
 
 * dependent attribute.' The perfe<5lions of the Deity as effen- 
 tialiy his, his fublime and tranfcendejit charader, muft be confi- 
 dered * in that very precife and determinate ma?2?ier of exigence 
 
 * in which they are inherent in him: In any other idea they are 
 
 Vol. I. M ' ^ot
 
 82 Of the wifdom of God, 
 
 not his attributes ; and in this, it is impofiible, in nature, that they 
 fliould ever be transferred. They are as incommunicable ^sfelf- 
 origi?iatio}iy eternity, and abfolute immenfily itfelf. 
 
 And hence we learn, why the firil caufe, and univerfal parent, 
 of being is reprefented as only wife. For, in this defcription of his 
 matchlefs unparalleled excellence, it is evident to a demonflration, 
 that revelation does no more, than utter primitive and univerfal rea- 
 fo?2's voice : becaufe, in the fenfe of iindeiivcd, unmixed, indepen- 
 dent, necefary, and immutable, it is as certain and as plain a truth, 
 that God a!o7ie is iiife, as that he is the file being to whom felf- 
 exiftence can be afcribed, and whofe eifence, and adtivity, are in- 
 finite and unlimitable. 
 
 That this mofl illuflrious and excellent charader of the 
 Deity, his unerring and boundlcfs wZ/^/ow, is a diftind: fubjeft 
 from that of his infinite intelligence, I have already intimated in 
 the preceding chapter : and it will be allowed, as a matter uncon- 
 teftable, by every one, that gives himfelf a little time to refled. 
 Knowledge, indeed, is ^^ foundation, the firfl principle, and, a^ 
 it were, the parent of wifdom ; but it is not wifdom itfelj. Wif- 
 dom builds upon knowledge a fuperftrudure, by fo much the more 
 noble and excellent, as beneficial practice is preferable to mere vi- 
 iionary and inadive [peculation. Wifdom is knowledge digefied^ 
 and applied to its right ufe, to the contriving and producing order 
 and good upon the whole j and, confequently, the two attributes 
 are as really different, and as plainly difiind, from each other, as 
 true and jufl condutl is, from the bare intuition, and exad difcern- 
 ment, of truth. And we have innumerable examples, and living 
 proofs, that tliey do not always fubfift and go together ; and, by 
 necellary confequence, that they are, in their own natures, laricus 
 2 and
 
 Of the wifdom of God. 83 
 
 ^nA feparable qualities. There may be knowledge without any de~ 
 fign ; but defign is elTentially included in the idea of wifdom. An 
 intelligent being may be capable of perceiving, and fixing certainly, 
 what is the bejl zn&fiteji end^ and, at the fame time, purfue the 
 ivorj}, He may likewife have the moft fitly adapted^ and fubfer- 
 vient, means to iecure this good end, within the fcope and com- 
 pafs of his knowledge^ and yet make ufe oi juch^ as are altogether 
 difpropGrlioned to it y that can either only reach it in part^ or tend, 
 dired:ly, to fnijirate and defeat it. The whole of which is, in 
 truth, faying nothing more, than that he may wilfully mifemploy 
 his knowledge, flifle'his inward convidions, and pervert both his 
 intelle6iual and moral faculties : and this muft be admitted, if the 
 general ideas of virtue, and vice, be not abfolute contradidlions. 
 Men of a furprifing capacity and ftrength of genius, of the moll 
 enlarged and accurate comprehenfion, and the deepeft penetration, 
 have oftentimes, in pradiice, wilfully formed and profecuted fuch 
 wild fchemes, and run to fuch an extravagance of moil abfurd 
 and deliberate y^//)', as mere idiots, or perfons othenvife divefled of 
 reafoti and judgment, have it not even in their power to exceed. 
 And beings of 2.fuperior order to mankind, in the way of felf-per- 
 verfion, and of wrong and irregular choice, difgracing, and fink- 
 ing vaflly beneath, their much clearer and more elevated apprehen- 
 fions of things, their knowledge, likewife, may never rife above 
 the dry amufing fpeculation, to the exalted heighth, of true wif- 
 dom. This mufl, at leafl, be allowed to pafs among the pojjibilities 
 of things ; which is all, that my prefent argument requires. 
 
 But, here, I defire it may be remarked, that I do not intend to 
 carry the argument at all farther than this, or to infinuate, that 
 knowledge a.nd wifdom are, in the great Deity, fo far diJiinB at- 
 tributes, as that it will be ever pofiible, that they fhould be, a^u- 
 
 M 2 ally.
 
 84 ^f ^'^^ 'wifaom of God. 
 
 ally, diiunited and leparated ; bccaufc that may htpojible, through- 
 out tlie whole vail coniinunity of created and limited beings, 
 which, with rcfpedt to his infinite and immutable effencc, is a grofs 
 and feU-evident cortradiBion, And, indeed, it feems to be capable 
 of little lefs than full and certain demon ftration (as will, hereafter, 
 be more particularly fliewn) that from boundlefs knowledge, con- 
 fummate itv/iV^w mud naturally, adually, and eternally flow; and 
 that where there is no pollibility of fpeculati-ve , there can be no 
 praBical error— no poilibility of defigmng wrong, nor of execute 
 ing v/ith defeat and confufion. But, notwithftanding this, it un- 
 deniably appears, that knowledge and wifdom are, in the general 
 idea of each, diftindl: and different topics, or heads, of reafoning : 
 and, therefore, if they are juftly, they muft alfo be diflindly, 
 treated, when God is ihtjuhje^, as well as when we are inquir- 
 ing into the degree, and extent, of the fame properties, as they 
 are poirciTed by lubordiiuite fpirits. The tnorcd reBitude of God 
 
 . may, perhaps, be clearly iliewn to be as infeparable from his liij- 
 dom, as the latter is from his all-difcerning and comprehenfive 
 knou'ledge ; and yet it is admitted to be both proper and necellary, 
 that each be particularly illuftrated. The propriety in point of 
 order, and the neceffity with refped: to us, to affift our ideas, and 
 enlarge and raife our feritiments, is equally obvious, and muft, 
 therefore, be of equal weight in both cafes. 
 
 I SHALL only here add, to engage our attention more clofely to 
 this great and enlightening, but, in its utmofl deptli, immenfe 
 and unfathomable fubjedl, that the wifdom of God is the direclor 
 and rc<iulator of all his other attributes, in their outward exertions 
 
 o 
 
 and manifeflations, for the fupport, and beauty, and univerfal good 
 of the creation. ' It contrives and orders for the whole :' and if 
 this was wanting, neither power, nor juftice, aor goodnefs itfelf, all 
 
 benign.
 
 Of the wifdom of Gory, 85 
 
 benign, gracious, and liberal as it is, would be of any confidcrable 
 fervice to the univerfe of dependent beings. Nay, the efFcdls of 
 fome of thefe principles might not only be limited, but tliey might, 
 upon the whole, frequently interfere with and obfl:rud; each other. 
 
 For, without the government of impartial wifdom, poiccr might 
 produce infinite mifchiefs, and fpread the face of ruin and defola- 
 tion every- where ; or, at bed, it could open but a mixed, confufed, 
 and intricate fcene of partial order, and partial intcrritpted good, 
 for ever. And ' even goodnefs, the glory of God zrA man, and 
 
 * the chief moral felicity, if it be fuppofed to be a mere impulfe 
 ' and propenjion in nature, that is not advifed and co?tduBed in ever}:' 
 ' ftep, and, in particulars, fometimes terminated and hounded by 
 ' wifdom, even goodriefs, I fay, left thus alone, and deprived of its 
 
 ' furefl: and fafeft guide, mull often be tni [applied; and in.dire6t, • 
 
 * though involuntary, repugnance to itfelf, be xh^ fpring and root 
 
 * of evi-.! So that it is a goodnefs fupremely wife (or, in other 
 words, both thefe perfections a(5ting in harmony, and jointly dif- 
 penfing their falutary influence) wdiich is the rational objecft of our 
 adoration -, and in which alone we can confide for the defence of 
 the pre pent, the fupply of iht future, and the provifion of happinej^. 
 upon the whole. 
 
 The fame general kind of refledions, with thefe, I have thought 
 it proper to introduce under other attributes, as, indeed, might in 
 reafon be exped:ed ; fince they are all the attributes of the one moil: 
 fimple and uncom pounded being, and, therefore, conftitute an har- 
 monious fubjed of inviolable conneElion. The glory of God, his 
 furpaffing ineffable glory (before which the brighteft, mofl proud, 
 and ornamental qualities, of every created exiftence, fade and va- 
 ni{h) arifes from the ftridt union of all his ejjential powers. To 
 3 refolve
 
 86 Of the wifdom of God. 
 
 refohe him therefore, wholly, into uifdom, or jtijlice, or good- 
 nefsj and much more into fovereign and abfolute dominion^ unac- 
 countable to a fi/perior power, and even uncontrouled by mcral 
 cliaradier, is to deb^fe and Jiain hi» honour. Whether prcilimp- 
 tions of religious enthufiafm^ or the affcdation oi metaphsfical fkill 
 and fubtle philofophifing, be our dark and w^^y guide, our judg- 
 ment is in both cafes blinded, and prefcribes too narrow and con- 
 traifted bounds to the divine excellence. Let us, therefore, learn 
 from hence, to endeavour, at all times, to exhibit to our own 
 minds, and to the underftandings of others, the -zc'^o/^ Deity ; 
 God complete, and not a part of God ; that his attributes may 
 yield light and ftrength to each other, and ;;w2^of them be allow- 
 ed fuch an afcendent influence, as to fwallow up, and in effect an- 
 nihilate the rcjl : becaufe the confequence of fuch abfurd thinking 
 muA, in argument, be, deftroying the very being of a God, and 
 fubverting all principles of religion. 
 
 But how, it may now be afked, fliall we form fome diflind: and 
 intelligible idea of this divine attribute, wifdom .? How fhall we 
 raife, in our minds, a general conception of that, to the vaft dimen- 
 fions of which, we fliall never be capable of ftretching and expand- 
 ing our thoughts ; and into the profound recejjes of which, no- 
 tliing but itfelf can penetrate ? To this I anfwer, that the general 
 conception of wifdom is eafy, and the charaBer invariable. As to 
 the definition of the thing itfelf, without including its Jcope and 
 cotnpafsy and method of operation, it is univerfally and unalterably 
 the fame, with refpedl to all intelligent minds, create^ or increate^ 
 human, a^igelical, or divine. Wifdom confifts efTentially of thefe 
 two parts, which compofe the whole of its abftradted and abfolute 
 nature— First, of the deliberate propoling the befi, and fitteft 
 endf and — Secondly, of the fixed choice, and fleddy undeclin- 
 
 ing
 
 Of the moifdom of QoV). %^ 
 
 ing purfult, of the mof\: proper oaidi effeUual meam. In order to pro- 
 mote it. 
 
 The propofiRg the higheft and noblefl end (though wifdom be 
 generally centered not in the fupreme governing purpofe^ but in the 
 apt and dextrous execution) this, I fay, is not an effential only, 
 but the prime and moil Jolid^ branch of nvifdom ; becaufe if a 
 iiniiler efid, an end either abfolutely ivrojzg, or but low and imper- 
 fccf in point of excellence, be the determined fcope of ad:ion, the 
 more accurate the mind is in the difquifition of the bed adapted 
 tneanSj and the more vigorous and fuccefsful in the projecution of 
 tlicm, there niuft be jufl fo much the more of deviation from rec- 
 titude and happinefs, and, confequently, of confufion and mifery, 
 in the general ilate of the moral world. And if it fliould be in- 
 quired, what is the moft ivorthy end, for the Deity himfelf, ?'. e. 
 for the greateji and befi being in the univerfe, to purfue ? I anfwer 
 (far from the bold and infolent thought of prefcribing to omnifci- 
 ence) * that nothing can appear, to us, to have fuch intrinfic, engag-r 
 
 * ing, elevated worth, and merit, to recommend it, as the produc- 
 ' tion of good ; the production of moft extenfive good ; the com- 
 
 * munication of good upon tho. whole-, and, as far as wife and J ujl 
 ' government will admit, to the u?iive?fal cdle^ion of beings, that 
 
 * are capable of happinefs or mifery.' 
 
 And, from hence, it feems clear to me, that the queflion— 
 
 * Whether wifdom, or benevolence^ be tlie frfi f bring of notion in 
 
 * the Deity' — is in fome meafure unneceflary. It needs, by no 
 means, to be fpun out into a long and laboured controverfy 3 but 
 may I think, in very fev/ words, be fatisfadtorily decided. For . 
 if by ^£7(7<3'7Zf/j be meant a gracious y^^/r^f, or principle, of action 
 guided and regulated by wifdom, the two things direftly co ncidc, 
 
 and
 
 88 Of the wifdom of God. 
 
 and form the fame rational plan : becaufe, upon this fuppofition, 
 their operation is mutual -, and * goodnefs never difplays and diffujei 
 
 * itfelf, but when wiillom CGufcnts^ and precifely in thofe inflanccs^ 
 
 * and that degree and no other, than where wifdom perfectly con- 
 
 * curs.' But if gcodnefs be conlidered as a kind of iu(lin5lroe prin- 
 ciple, a cotijlitutional, or, if thefe may be deemed more worthy 
 terms, an efj'ential and immutable, propenfity of nature to commu- 
 nicate happinefs, it is then ivferior towijdom j which is not a mere 
 original inclination, or impulfe, exerting itfelf mcejfarily, but an r;;- 
 iighte'ied and deliberating power. Wi/dcm muft prcfent the fcene 
 to it, and regulate all its actings. Wifdom mufl; in all, and in each 
 individual inllance, frame the model and piotortion of good, and 
 contrive and delign the execution of it. And it is, furely, mofl 
 ■natural to admit ' the diiecling principle to be, in rank and order, 
 
 * Juperior to that, which is entirely ruled and directed by it.' So 
 thatihouldwe allow the, firjl Jiiggejli on, th^jirji motive to adtion, 
 to be gracious and benevolent difpofition, yet as that, in all its par- 
 ticular exertions, is weighed and approved of by the fupreme ivij- 
 domoi the Deity, * this laft mayjuftly be confidered as the di- 
 ' reel and chief fpring of a5iion j with which, both creation, and 
 ' fyrcvidence, are moft clofely and immutably connected.' 
 
 The proofs of the infinite wifdom of the Deity may, I think, 
 be properly reduced to two heads. Tht fr/l may be, not unfitly, 
 termed an argument d priori : by which I mean tliat particular 
 kind of argument, ' in which, from properties and characters of 
 ' God already demonftrated, we deduce,-in a way of ftrid connec- 
 
 * tion and neceflary inference, other properties-, and a proof is 
 ' complete in the abfiraB nature of things, without any dired con- 
 
 * fideration, or mention, of effeBs produced.' — The latter comes, 
 at length, to xhtfame conclufion by a different method, demon- 
 
 ftrating
 
 Of the wifdom of God. .S9 
 
 ftrating the wifdom of the firft caufe, from the ri/iMe andy/^/«/% 
 difplays of it in the works of nature. Let me briefly fuggefl: a few 
 of the mofl important hints, with refpedt to each of thefe. 
 
 And, first. As to what I have denominated the argument a 
 .priori. There is perhaps, in truth, no luch thing as Tuftridi and 
 abfolute argument of this kind, pofBble to be conceived and traced, 
 at leaft, by mankitid : for though the impoffibility feems to take a 
 much wider and more univerfal fcope, yet I will not take, upon 
 me, to prefcribe any determined, and unpayable, limits to the 
 operations c£ fupericr intelligences. — I therefore only fay, that, 
 with refped: to jjien^ a demonflration even of the being of a God, 
 from mere abJiraSfed tioticm and principles of truth, is fcarce pof- 
 iible. For ' how could we entertain any idea of a caufe^ or, con- 
 
 * fequently, be led to the belief of an original caufe ^ if we had 
 
 * no knowledge of effeSfs V Without doubt, therefore, the moft 
 judicious and learned writers on tliis fubje6t never intended any- 
 thing more, when they profeiled to aim at fuch refined and de- 
 monflrative proof as this, than that having afcended, and rifen, 
 from the knowledge of the creature^ to the certain knowledge of 
 an eternal and felf-exiflent creator y they had then found out an at^ 
 tribute^ that was 'virtually inclufive of all others ; or that unorigi^ 
 nation y and necefjary beings comprehended in it every poffible per- 
 fection, and the mofl exalted heighth of perfedion. Whether 
 this be a jufl and rational reprefentation of things, it is not my bu- 
 iinefs, at prefent, to confider. If it be true, it is, to the genera- 
 lity of mankind, dark and inefficacious reafoning j and, through 
 its obfcurity to common apprehenfionSj eafily liable to be evaded, 
 or perplexed. 
 
 Vol. L N Bur
 
 go Of the wifdom of God, 
 
 But though the world is juflly to be cenfured, for being averfe 
 to every thing ihiiji rains and exercifes though f, and, by that means, 
 ftrengthens the intelleBual powers, at the fame time that it ruffles 
 the calm of indolence j though this, I fay, is very far from being 
 one of the honourable qualities of human nature, that it can fcarce 
 be brouglit to enter deeply into reJJeBion, nor relifh even the at- 
 tcm^ts of others to enlarge the underflanding, and illuflrate the 
 evidences of vv^hat they, implicitly and from cuftom, profefs to be- 
 lieve; though they are apt to prefer florid defcriptions, flrong 
 paintings, and rhetorical flouriflies, which ftrike the. fancy, with 
 little aid and benefit to the underflanding ; yet this, however juftly 
 lamented, and proper to be occafionally introduced, is a remark 
 not necelTarily conned:ed with the purpofe of the prefent difcourfe. 
 I therefore difmifs it for another, which is diredtly pertinent, and 
 that is, that, in thtfame way, in which all perfection is fuppofed 
 to be deduced ivom. felf-exifience, the infinite wifdom of the Deity 
 may be certainly concluded, from fome of his other attributes al- 
 ready proved, or generally allowed. 
 
 And the fum of the argument is this — That as God is ojnni- 
 fcicnt, he muft difcern infallibly what is the befl end to be propofed, 
 find what are thsfttefl and aptefl means, in order to the execution 
 of it > to its moft fiire, eafy, and perfect accomplilhment — ^And 
 that being polfefibd of immutable reSiitude of nature, fupreme in 
 power, independent in dominion and inajefly, and having the whole 
 refource of his happinefs wholely within himfelf he can have no 
 pojjible temptation to ficerve, in the minutefi: article, from the dic- 
 tates of his infinite underflanding, or, to be prad:ically ahfurd, 
 while he is in fpeculation omnifclent^ His confummate moral cha- 
 ra<5ter precludes all difpoftion to wrong, his feif-fufficient and un- 
 changeable
 
 Of the wt/dom of God, 91 
 
 cliangeable felicity every fuppofeable motive to wrong. And v/Piere 
 there is a clear unclouded intelkSi^ always prefcribing, -and approv- 
 ing, what is rights and no malignant averfe principle, which can 
 poffibly lead to the leaft deviation from it, right action mufl in, 
 reafon be admitted to follow as conclufively (though the powers, 'pro- 
 ducing their feveral operations, are in kijtd different) as the mofl in- 
 evitable effedlsy/^w from their determined and neceffary caufes. In 
 the firll cafe, to fuppofe the contrary is a jnoral^ as, in the other, it 
 is a natural contradiction. 
 
 But the demonftration here made ufe of may be confirmed by 
 examples^ and the rational greatly affifled by the external proofs. 
 And, fo excellently has the great Creator adapted the fyllem of 
 things for univerfal conviction, that all mankind may receive fatis- 
 fad:ion, in a way fuited to their own general tardy apprehenilons, 
 and unlaborioui mediods of reafoning. 
 
 We know, by the very perception and intuition of our own be- 
 ing, that there is derived ijitellige?ice ; we know, that there are dif- 
 ferent powers, or at leafb vaftly different cultures and improvements, 
 of reafon^ even in the human fpecies ; and that, in a few feled; ex- 
 amples, there are eminent inflances of wijdom difplayed. In the 
 fountain, therefore, of their moft enlarged powers, there mufl 
 be a fpring of wifdom, vaflly fuperior to the utmofl they are 
 capable of acquiring by a continual progrefs to eternity j and, in the 
 fountain of univerfal being, a fpring of wifdom equal to creation, to 
 innumerable diftindt creations, to the producing an indefinite ex- 
 tent of creation, to the preferving it in unvaried and uninterrupted 
 order, to the eafy becaufe inftantaneous, every fucceffive moment 
 inftantaneous, regulation of all eifecSts* 
 
 N 2 The
 
 92 Of the wifdom of God. 
 
 The fcene of the vlfiMe world, therefore, exadly harmonizes 
 with the demonftration before produced. If we confider the uni- 
 verfe in general, fo far as it is fubjed to the furveys of fenfe, or 
 included within the probable contemplations of human reafon, 
 wonders of wifdom are comprehended in the minutejf, as well as 
 more grof^ly expofed, though even there but in faint and rude 
 fketches, in \ht greater and more magajiient objedts. The deeper 
 we fearch, the more we difcern of inimitable and incomprehen- 
 fible contrivance. Nature is compofed of infinitely various parts, 
 and yet a regular confiflent fcheme, and, upon the whole, of in- 
 violable connexion. We fee nothing redundant^ nothingyZior/ or 
 conj-ufed, in refped of the general intent and fcope of being, no- 
 thing incongruous to its own nature. Whatever is maintains its 
 dijiinB rank, profecutes its appointed courfe, contributes its pro- 
 portion to the beauty and happinefs of the univerfe, interferes with 
 r,o other part of the conftitution, nor limits its peculiar operations. 
 We find in every part of the God of nature's fiupendous work- 
 manfhip, two differ ent^ but Itridtly united and confederate ^ views 
 purfued ; the prefervation of the individual j whether it be plant, or 
 mere animal, or reafonable man j and the making all to center in 
 one comtnon foint of univerfal order, and ufe. We find u?nformity 
 eonftantly mixed with variety^ and the balance of both fo nicely,, 
 and with more than geometrical fkill, adjuftcd, as to produce 
 no appearance of di [order ^ as far as our obfervations are capable of 
 reaching; and as we have good ground to believe, from what we. 
 fee and know, to the utmoft limits of the creation. 
 
 But it is not unlikely, th.2.t particular exawples of the aflonifli- 
 ing effe<5ts of infinite wifdom, demanding reverence and praife, will 
 taife fb-onger fentiments, an4 fix a deeper imprefiion, xh?ii\ genertil 
 
 obfer-^
 
 Of the wifdom of Got>» 93 
 
 chfervatlom on the fabric and order of the world. I mention^ there- 
 fore, as an inftance of wifdom for ever adorable by man, the /o/'- 
 tion of the fwi^ fo as to difpenfe its light and heat, regularly and in 
 the moil exa6: proportions, to its dependent planetary worlds ; and 
 the Jituation of the planets themfelves, as to the degree of their 
 proximity to, or difiance from, the fun j v/ithout which,. in all pro- 
 bability, according to the demonftrable laws of ^r^r//)', the l-fftr 
 might not only have been diflurbed in theit courfe, but have 
 ftarted from their orbits, and have reduced the folar fyflem to a 
 wild and uninhabitable chaos. I inflance, likewife, in the diurnal 
 mction of tlie earth ; without which, c}ie part of this globe mufl 
 have been involved in the fliades of thick impenetrable darknefs, 
 and defolated by frofts, and the other a land of drought and famine, 
 a parched and barren wildernefs, utterly incapable both of vege- 
 table, and animal, life. I inftance, further, in the oceans^ 2.\\d Jeas^ 
 thofe V .fl caverns and receptacles of water, indented, as it were, by 
 the arm of omnipotence at* the fuggeflion of infinite wifdowj to fap- 
 ply vapours, and clouds, fountains, and rivers ; for verdure, beauty, 
 and commerce, and the fuflentation and refrelliment of all earthly 
 beings : In the implanted inftinSis of brute animals, excelling, in 
 moft inftances, the moft elaborate mechanicaly^/// of man, ond the 
 moft curious and ftrong efforts of hi& reafon ; their divinely taught, 
 and inipired fagacity, in diftinguifhing their proper food, and in 
 the admirable ftrudlure of their nefts -, their anxious care of their 
 young, no longer, than till they are capable of felf-preiervation and 
 defence; and, finally, the fir engtb and /z/r^ even of the moft timo- 
 rous, and moft innocent, in fupport of nature, and the fuccefive pro- 
 pagation of its ievexdXfpecies. To which I might have added innu- 
 merable other particulars, in the ftrudiure of the external world, on 
 which characters of a wifdom, unfathomable and immenfe, are 
 deeply ftruck^ and the glorious excellence of the Creator is moft 
 
 fkiil-
 
 04. Of th 'vvifdcm of Gox)» 
 
 fliillfuUy diiplayed," as a fubjea: demanding the loudelt acclama- 
 tions, and united Iblemn praifes, of all mankind. 
 
 Indeed, the wlfdom of the Deity is a theme exhatifth'fsy as 
 larcre and voluminous as the book of nature, into which it is copied 
 witii fuch admirable cxaclnefs, and an infinite -variety. To paint 
 it, according to its true dignity, * every part of nature muft be dif- 
 
 * 'tindly fcanned j its hidden compofition, its peculiar ujes, its gene- 
 ' ral fubfcrviencies, expofed to view j the beginning, the fniddL\ 
 ' the fo/i/^AVwtf^/'J« of things traced, brought to light, and exhi- 
 
 * bited as ofte piece of workmanfhip, in one accurate and fair pic- 
 
 * tiire, to the underftanding.' And if even all this might be at- 
 tained to, and were not a tafk vaftly furpafling the moft flighty, and 
 adventurous, human capacity, our ideas muft ftill be far fliort and 
 inadequate i and there muft be an unmcafurabk fum behind, in the 
 fpring andVource of wifdom, ' capable oi d.verjifyingxh^ fcenes 
 ' of cr^^//ow for ever, and of caufrngy^c/Z) beauties, w^-zc wonders, 
 
 * to arife.' Creatures not now exifting may, perhaps, m.iriads of 
 a?es hence, be entertained and delighted and inftruded by the con- 
 templation of thefe, as we are by the numberlefs beauties and won- 
 ders of divine art, tliat are now difplayed all around us. — Info- 
 much, that the rugged inequalities, the craggy, to fenie horrid 
 and noifome, the abortive, and feemingly unfiniHied and mifhapen, 
 parts of nature are re5litude and order upon the whole, confider- 
 ed in the infeparable connexion with other parts, and with thofe 
 wholfome and beneficial laws, by which nature is, in general, fuf- 
 tained. 
 
 Mountains are ufeful for ccIkSf'ing vapours to fupply fprings 
 and rivers, for generating metals, for a fielier againft piercing 
 blafting winds, and inclement feafons, for the prcduaion of various 
 
 X vegetables 3,
 
 Of the wifclom of God. 95 
 
 veo'etables ; and even to relieve znd folace the fight, which would 
 be tired and fatiated, and find no delight, in the dull uniformity 
 of one ever-during, and ever-extended, plain. The/e ought, 
 therefore, never to be efleemed as defeSls^ but to be ranged among 
 the elTential beauties^ of fenfitive nature, if we confine our ideas to 
 the beauty o^ profpedi only j without including, what is inexpref- 
 fibly more engaging to the eye of reafon, general convenience, and 
 nfe, - 
 
 Winds, again, are necefiary for purging the air of envenomed 
 particles, deftrudtive of vegetable, and all animal, being ; and to 
 prevent its being a fiagnated and putrid, inflead of a light, purCy 
 falutary fluid. 
 
 Noxious plants, and beings of the fame clafs endowed with 
 
 fenfe, are, many of them, found to contain a treafure of medicinal 
 
 virtues, to repair the wajle of human nature ; and to alleviate the 
 
 punifiments, which, in the original eftabliflied conftitution of 
 
 things, are wifely annexed to its vicious excefies ; but 'by fuch a 
 
 * gradual and Jlow operation, that the punifhment may be felt 
 
 * with a fufiicient fe verity, as a paternal chaftifement and fcourge 
 
 * of folly, a ftrong fpur to reformation, and an alarm, kindly 
 
 * given, to fly betimes from more dreadful vengeance to come ; 
 
 * and yet the v/ound infixed not appear to be quite defperate and 
 
 * incureable, fo as to baniih hope^ the fpring of acStivity and lively 
 
 * effort, and, confequently, to leave no invitation, no efi^edlual 
 
 * motive, to repent.' To this very fmall part, therefore, of the 
 fcene of nature, furrounded, on all fides, with. i?2?iumer able o\)]tOis 
 of apparent good, the virtuous can make no reafonable exception 5 
 nor can even the vicious exclaim againfl: it, without implicitly tax- 
 ing themfelves, both with ftupidity and ingratitude. 
 
 Add
 
 g6 Of the wifdofn of God, 
 
 Add, to all thefe inflances, that the moft rapacious animals have 
 generally their haunt, where men feldom refort ; rank 2indf>oifon~ 
 Otis vegetables rarely mix their growth, with the proper food aiid 
 faftcnance of man ; things loathfome^ in original nature, are very 
 unfrequently met with, to offend and fhock his fenfes j and ahor" 
 iive births are but accidental confequences of thofe wife and mofl 
 excellent laws, by which human, and all animal, generation is 
 maintained, and, without which, tliere would be a fpeedy, and 
 utter, extin(5tion of all earthly life. Thefe things therefore, O 
 God of nature, which the peiTerfe and ignorant urge as blemishes 
 and errors in thy creation, even thefe, we acknowledge with 
 humble praife, proclaim tliy unfdom^ and fie w forth thy handy- 
 '•^ork. 
 
 And of this, even the mofl ignorant and perverie may, by a 
 little refleftion, be convinced. Could they but be prevailed upon 
 calmly to interrogate thcmfelvcs, their underilandings would be 
 more opened and enlarged, by a clear difplay of their own want of 
 reafon, and unfkilfulnefs in all true philofophy. But if they are 
 unperfuadable, aud have contracted a riveted averfion to felf-in- 
 quiry, let me, for once, be their monitor, and fugged: to them a 
 few eafy and natural queftions, which, in juftice to their own 
 minds, to their own honour, to their own implanted deiire of 
 knowledge, they ought to afk themfelves ; and in juftice to God 
 too, before they infolently prefume to arraign and cenfure his 
 operations. 
 
 Would they fnen, becaufe ii:inds are fometimes wrought up 
 into deftrudtive and ravaging y?orwi, would they wifli, that the air 
 be never fanned and purified j and that navigation^ and commerce, 
 
 4 and
 
 Of the wtfdom of God, gy 
 
 and the mutual correfpondence of remote and dillant nations, be for 
 ever obftrudied ? Would they, becaufe moimtaim appear to their 
 fight, or more delicate fancy, or affeded tafte of infidelity, as 
 overgrown excrefce?2cies, unpleafing protuberances in nature, that 
 there were no fprifigs or rivers^ no 'verdant valiies^ and that man 
 and beaji fliould be eternally pining, for want of the neceffary ac- 
 commodations of life ? Would they, for fear of abortion in a world 
 fruitful of being, and never likely to want a compleat ftock of in- 
 habitants, have the laws, by which every diJlinB kind is propagat- 
 ed, totally fufpended, and life utterly expunged from the creation ? 
 Would they, to avoid imaginary evil, introduce imiverfal evil ? Ra- 
 ther than there ihould be a few iniignincant ftarts from nature's 
 ufual courfe, would they blot out all order ? Rather than any thing 
 fhould fall fhort of its perfed: fcope, would they have no final 
 caufeSy no end at all purfued ? 
 
 But they will perhaps ftill retort upon us, and fay, what need 
 was there, that fuch an imperfedt conflitution of things, in which 
 difagreeable are mixed with pleafing fcenes, hurtful with profit- 
 able, mifery with happinefs, and accidental irregularities refult 
 from general order ; or, in other words, do not ftart up from he- 
 terogeneous caufes in dired oppofition to nature, but fpring fome- 
 times in an unavoidable channel from its original laws ? Or how 
 can fuch a mingled, and fuch an inconfiftent, frame be juflly 
 efleemed the plan and contrivance of infinite wifdom ? 
 
 To which I anfwer, that ' it is perfeB in its kind: This is, 
 properly fpeaking, the only fubjed: of our prefent inquiry ; becaufe 
 if it be thus only perfed, it decides the queftion concerning the un- 
 erring wifdom of the Deity ultimately, as to tliQ prefent world, 
 and leaves no room for a re-hearing, nor for any further appeal. 
 
 VojL. L O He
 
 g8 Of the wifdom of God. 
 
 He appears, in this fabric, * to have defigned, and executed, up to 
 * the full flcill of infinite wifdom itfelf j' and, therefore, as the 
 marks of it are here evident and undeniable, we can have no rea- 
 fon to doubt, but that infinite wifdom was aElually employed. Be- 
 fides, tliere is no other polJible fcheme of things, but what, for any 
 thing we can know to the contrary, may now really exifl, entire 
 and complete v/ithin itfelf If this therefore be good upon the whole 
 (as mankind in general, notwithftanding their perplexed fpecula- 
 tions, feel it to be, or they would naufeate, inftead of clinging fo 
 clofe to it, as to be in agonies at tlie very thoughts of a feparation) 
 if this frame, I fay, be good upon the whole, it is only a different 
 from all others, and confequently a new difplay, but, flill, 2.fuif- 
 able and worthy effect of abfolute and unbounded wifdom. ' The 
 *■ happinefs of the whole would have been imperfedt without it.' 
 And if the not defigning a lejjer good, when all higher degrees 
 may have been before communicated, would have argued a defedi 
 of wifdom i the frame and order of this part of the creation, as 
 deflined for the habitation of man, mufl be an exaftly proportion- 
 able dcmonjiration of wifdom. We may therefore juflly fay (not- 
 withftanding all that has been already urged) with refpedt to the 
 whole in its utmoft variety and widefl extent — Lord, how mani- 
 fold are thy works, in wifdom haji thou made them all *. 
 
 But I propofe to extend my refle(!^ions further, than the magni- 
 ficent flrudture of inanimate things, and their various ufes j and be- 
 yond the furpriling inflindts and fundtions of fenfitive life, regulated 
 and bounded by flated laws— to nature's mafter-piece man ; ihtfrft, 
 in rank and digniiy, of all the beings that inhabit this globe, and 
 the chifo? the vifible v/orks of God. This muft be a profitable, 
 and one would think aifo, a mofl engaging and ufeful fubjed: of in- 
 
 quiry
 
 Of the mfdom of God. 99 
 
 quiry — For what can be more worthy to be ftudiecl, and difllndly 
 known j * what can be nearer, what more important to man^ than 
 man V This is an inquiry, in which we are all intimately con- 
 cerned, whatever our predominant paffions are, becaufe the iubjcd: 
 of it is our own nature^ oiirfehes in perfon. All other creatures, 
 either by inftindt, or by man's fuperior power and capacities of na- 
 ture over-ruled and controuled, are rendered fubfervient to him. 
 Eeafts of prey, even the moll wild and furious, are captivated and 
 tamed by his fuperior faculties. Animals, of lefs violence and re- 
 fentment, afford him food and cloathing. For him, chiefly, plants 
 vegetate, and the general face of nature is arrayed in verdant, and 
 fragrant, beauties. It may, therefore, be juftly expeded, that the 
 confideration of his frame will open to us a peculiar, and furprifing, 
 fcene of wifdom. And our expe6lations are anfwered to their 
 fullefl: heighth ; for he is thTo\x'^o\itJiupendcus 3 and, as far as the 
 rank of his nature rifes, nothing can poilibly be conceived more 
 artificial and elaborate. The outfide^ the cabifiet^ that includes tlie 
 excellent and diftinguifhing powers of humanity, is moft curioufly 
 wrought, and full of the livelieft fignatures of JD/^w contrivance. 
 
 The body of man is a world in miniature : all its parts are moft 
 accurate^ and many of the ?ni?mtefi zxAfineft texture, and preferved, 
 as to their offices and operations, diftinSl ^ and, though crowded 
 together in one fmall fyftem, and varioully difpofed and inter- 
 mingled with each other, yet in nature feparate, and without the 
 leaft confufion. Every member^ every organ^ tvtxyfeiije, has its pecu- 
 liar functions, which it difcharges in harmony with all the reft ^ and 
 confpires to one great end of general nutrition, health, vigour, the 
 prefervation of life, and the due exercife of the fublime mental 
 powers. "The form of his body is eredl, ^oft fuitable to the pre- 
 heminence of his nature, and his poft of dignity and command ; 
 
 O 2 pointed
 
 100 Of the wifdom of God» 
 
 pointed towards his native heaven, to which it is his intereft and' 
 duty to afpire j and admirably fitted for thofe noble aftronomical dif- 
 coveries, which have enlarged his idea of the univerfe, and height- 
 ned his reverence of its Creator. For his fenjes — one chief fource 
 of his ideas, inftruiflive to his fnind, and adminiftring a profulion of 
 innocent delights, to refreili and cheer the aiiiinal ndXwi'Q—f nit able - 
 chjeEls are provided, in the furrounding frame of things : ' He has, 
 
 * therefore, no need to have recom-fe to adulterate gratifications, 
 
 * which blaft the fcnfes, at the fame time, that they debaje and 
 
 * darken reafon.' There is the ftrongefc vifible guard placed 
 againft danger, in the inftance oi fight, which is the moft tender, 
 but important, of all our fenfes. In the ccnftrud:ion of each, 
 there is nothing but what is abfolutely necelTary to its perfedt exer- 
 cife. Of the moft ufeful, and moft expofed to outward accident, 
 v/hether of fenfe or outward bodily organ, there are t'lvo ordained 
 by the wife provifion of the God of nature i that by the lofs of a 
 fenfe, or an organ, man might not be reduced to. a dejiitute and de- 
 
 fencelefs condition ; not obftruded in his improvements of know- 
 ledge, nor made incapable of the refined pleafures oi fociety.. 
 
 And as to the prefent penetration, quichiefi, SLud force of the 
 fcnfes, it feems to be adjufted, by weight and meafure, in the fcale, 
 and according to the rule, of abfolute omnifcience. Were our fight 
 more dull, or our hearing more heavy and blunted, there would be 
 a veil drawn over the external face of nature, in a great meafure de- 
 facing, and obliterating, its beauties 3 and mutual converfation would 
 be rendered dijdgreeable, and, by that means, gradually declined : 
 mankind would be apt to ^.^tCtJblifude, and degenerate mto gloomy 
 tempers, and recluje manners j which have a tendency to defeat the 
 very defign of their focial nature. On the contrary, a microfcopic 
 eye would make fome parts of nature appear uncouth^ and others 
 
 I frightful
 
 Of the wifdom of God, lor 
 
 frightful : a telefcopic would fwell gentle eminences Into mountains^ 
 mountains into hideous precipices, and deform the mofl agreeable 
 and pleafant vallies, by finking them into deep ca'uerns, horrible 
 to fight ; nor could fuch an alteration extend our view, becaufe aU- 
 objed:s, together with the convexity of the earth's furface, would be 
 magnified in proportion. Again, were the fenfe of hearing, like wife, 
 proportionably raifed and quickened, the voice of thunder would ter- 
 rify and difi:ra6t, human fpeech, unlefs uttered in whifpers, would be 
 oflFenfive, and a continual fuccefilon of noife and tumult would 
 break the repofe of fleep, and difturb the quiet of human life. And 
 as for the touch, were that rendered more refined and exquifite, what 
 now flcafes would mofi: grievoufiy torment us, and our pains be 
 quite unfupportable by humanity. 
 
 However, if we fiiop even here, our inquiries will fall far fhort, 
 and our conceptions be,, comparatively, low and groveling. We 
 have, as yet, only furveyed the tenement of man, and have not; 
 properly fpeaking, converfed with ' man himfelf i' nor taken a 
 view of the efjential, and more noble, principles in his conftitu- 
 tion. Let us go on, therefore, to fearch a little into ' the make of 
 
 * his mind, his powers of reajon, his moral faculties, his implanted 
 
 * fecial inftinfts and benevolent propenfions ; which are the things 
 
 * that moft honourably difi:inguif]i, and mark out humanity, and 
 
 * render it capable of an affociation with angels, and of the life of 
 
 * God.' In the fupreme ^/rd'^/zz^, ^xv^di executive, powers of hu- 
 man nature, powers, by which alone man juftly fufi:ains his rank„ 
 profecutes his end, and can arrive at his due perfclion-, in thefe, 
 I fay, we may reafonably exped: to find the plainefi: delineations, 
 and ftrongefi: characters, of his former, his father, after whofe 
 image his mind was originally made. For, furely, it can never be 
 imagined, that the parent of being * has laviihly expended his 
 
 * greateit:
 
 102 Of the wifdom of God. 
 
 * greatefl care, and art, upon inferior defigns, and meaner compo- 
 ' litions ; and is lead vifible, and has left the fainteft traces of his 
 
 * divii^ Ikill, in his moil excellent workmanlhip.* 
 
 Suffer me, before I begin the diftind: conlideration of this 
 ufcful fubjeft (with which it becomes us to be moil intimately ac- 
 quainted) to prcmife one remark, and that is, that every part of 
 the firft eflablifliment and order of creation has been maintained, 
 in the fame ftated and regular courfe, throughout all ages, and is, 
 thence, become a fixed law of providence ; fince the fame place 
 and connedlion^ which it held in the original y?r//^//r^, it conflantly 
 preferves in the general regulation and government of things. The 
 proofs, therefore, of the unbounded wifdom of the Deity in cre- 
 ation, and providential rule, are not to be regarded, or treated, as 
 difiinci evidences ; but \h&fame injlances, which commenced with 
 nature itfelf, and are now the ftanding laws by which the univerfe 
 is governed, mull be equally injlances^ and demo7ijlration^ ^ of both, 
 • How far the univerfal archited:, and, for ever, the fupreme di- 
 rector, of all the motions of this vafl and wonderful machine, may, 
 upon^/ occafions, fufpend, check, or divert the influences of na- 
 tural caufes, we cannot exadly determine. That there 7nay be fach 
 interpofitions as thefe, fometimes, is highly reafonable to be fup- 
 pofcd J but the fecret fpecial operation is imperceptible by man, 
 and cannot be certainly diftinguiflied. Our proofs, therefore, of 
 ivifdom muft be always drawn from what plainly appears to us, 
 which is nothing more, than the general eftablifhed laivs oi pro- 
 ^Sidence : and all of thefe are equally laws and orders of creation, 
 
 I NOW proceed to examine fome of the plain difcoveries, of moft 
 amazing and gracious wifdom, in the realbnable, moral, and focial 
 frame of man j which conflitutes the man^ and is the high-placed 
 
 boundary.
 
 Of the wjfdom of God. 103 
 
 boundary, that mere animal nature cannot pafs ; which Ji?iJis with 
 angels, and is the ^vHJketch and copy of divinity. Let us begin, • 
 then, with endeavouring to trace the footfleps of fupreme wifdom 
 — * in the intelleSiual faculties of human nature, and the appointed 
 * method of their culti'vation' Whether the origifial faculties of 
 the mind of man are of equal flrength, equal fagacity, and capable, 
 in all, of the fame fublime and extenlive operation, is an ufelefs, as 
 well as a perplexed and blind, difpute. The apparent defcendino- 
 fcale of being, and the univerfaly?^/^ of human nature in every age, 
 exhibit, to our view, a feeming difference of the firfl implanted 
 powers. We find in animals, fome endued with lively inflindls, 
 which bear a near refemblance of reafon ; while others are juft raifed 
 above mere "jegetative life. It mufl therefore be the more pro- 
 bable fuppofition, if we argue upon analogy, that, among men like- 
 wife, there may be fome not exalted to a great heighth, above the 
 head and prime order of the brute creation j while others are as 
 nearly allied to the loweft rank of fuperior intelligences : and in 
 this defcent, perhaps from infinity itfelf, the Divine wifdom is more 
 illuftrioully reprefented, more flupendoufly diverfified — There is 
 not the leaft blank or chafm in the creation — All polTible^/7f^i are 
 filled up ; all exifience, all good, are communicated — There is no- 
 thing left for the mofl abfolute or confummate wfdom to dejign, or 
 execute. 
 
 But this, though a difplay of wifdom demanding our humble 
 veneration, is not the immediate fubjedt of our propofed inquiry, 
 nor ftridily efiintial to the full and fatisfadlory determination of it. 
 For fhould it be admitted, that the faculties of all human fouls are, 
 in their abftrad: and unembodied ftate, reducible to one level, one 
 precife and definitive compofition', yet it is undeniable, that, in their 
 preisnt ftate of confinement, they exert themfelves with different 
 
 energy^
 
 I04 Of the wifdom of Govt » 
 
 energv, and with a remarkably different compafs of penetration ; 
 and, that this is not wholly owing to the various degrees of iutel- 
 lige?ice, and application, in particular fubjeds, but to inviolable 
 Jaws, and unfurpaflable limits, ordained and fixed in nature. Sovie 
 under ft andings are not capable of afcending, and rifing, to the ex- 
 alted heighth of others. Be it 2Lfiaw and blemifi in its original, lefs 
 perfect, conftitution -, be it an hereditary or accidental diforder in the 
 animal ccconomy ; it proves, however, to be fuch an eftediual bar, 
 as all the native ftrength of the mind collected together, and mak- 
 ino- its moft generous efforts, cannot pafs. The fubjedt, therefore, 
 muft be handled in exactly the fame manner, while we confine the 
 fcope of our reafonings to the prefent life, as if ' the human 7mnd 
 
 * was, at firft, differently ^orw^^, and its inherent /oii'fr J were, at 
 
 * their creation, greatly diverfifiedJ 
 
 The only inquiry, therefore, is, what marks oi wifdom are difco- 
 vered, in this aBual fcene and courfe of things ? To which I anfwer, 
 that the communication of ifitelligence is a demonftration of ivif- 
 dom J the communication of the higheft human intelligence, of ad- 
 miraile wKdom ; the communication of different degrees, of human 
 inteliic;ence, of .admirable various wifdom. And, befides, thefe 
 different capacities are the beft adapted means to the univerfal im- 
 provement of the mind of man, and to tJie excellent purpofes of fc- 
 cJety. If all were capable of making, exadlly, the fame progrefs, 
 of conceiving, and confequently of expreffnig, their fcntiments 
 upon every fubjedl in the fame light, every one would have the 
 ivboJe refource of knowledge, and of intelled:ual delight, within 
 himfeJf; and there could be no poffible fpur to the offices of inutual 
 CGnverfe, fi-om which, we know by experience, our c\i\cf profici- 
 ency in knowledge fprings j and the interchangeable, neceffary, 
 offices of humanity, zndfriejidfiip, are principally fupported, and 
 
 enforced.
 
 Of the wlfdom of God. 105 
 
 enforced.— There could be no ground of emulation^ no motive to 
 
 excel : for all excellence muft argue more, or lefs, variety ^ every 
 ground of emulation neceflarily fuppofes it. The mind of man 
 is, therefore, encouraged, and prompted, to exert itfelf to the ut- 
 moft, by the frefent conftitution j but, . by a contrary frame, its 
 intelledual faculties would be rendered Jluggifi and iJiaBive, and 
 its focial difpolitions contradied. 
 
 And as for iht /low operation of the human faculties, and the 
 neceffity they are under of fubmitting to a lo72g^ and, for the moft 
 part, pajfive inflrudion, this muft be allov^ed to be of eminent 
 fervice ; as it infpires, in the very initiation into intelligent and 
 moral life, when habits are moft deeply fixed, that modefl diffi- 
 dence of our own judgment, that open^ attej2tive, and teachable 
 temper, which are the principal fources of extenjive knowledge^ 
 even where there is the moft lively and fiining genius ; and the 
 fureft prefervative from the errors oi fancy ^ 2ind. Jkperficial exami- 
 nation, and the more incurable miftakes oi Jelf-conceit, Befides 
 the prefent Jloiv, and laborious, operations of reafon do, by con- 
 ftant exercife, ftrengthen the faculty itfelf. In every ftep, it ac- 
 quires new vigour, and frefli patience of labour ; the difficulty of 
 clofe thinking by degrees vanifhesj and both the p/eafures, and ad^ 
 vantages, of it are fenfibly increafed : which is the ivifejl confti- 
 tution, that could poffibly be contrived, for the dull and reludant 
 faculties of human nature, enticing them on, and dijpofing them, 
 by degrees, for their utmoft improvement. 
 
 Let us now turn to another topic, and that is, the wifdom of 
 the fovereign author and difpofer of univerfal nature, in * the efla- 
 
 * blijhment, growth, and co7jfequences, of the habits of the human 
 
 * mind.' By this, all the accidental diforders of degenerate na- 
 
 VoL. I. e ture,
 
 io6 Of the wifdom of Goj>, 
 
 ture, and the peculiar temptations to particular vices intermingled 
 with the prefent frame, may be, at leaft, counterbalanced^ if not 
 entirely cured and fiibdued. Habit introduces a fuperior force to 
 mere natural propenlions, which, when they are irregular and 
 hurtful, it controuh in every motion, and confequently weakem ; 
 acquiring daily, a new ftock of authority and fovereign conwiand^ 
 to itfelf, by diminifhing the power ^ and confequently the refifiance^ 
 of the oppolite paffions. Belides, \i fuccejfwe a6ts of goodnefs 
 were not thus, as it were, colle5fed together, to form a predomi- 
 nant and over-ruling power ^ mankind could not have fuch a firm 
 confidence in each other ^ even for the ofiices of mutual y7//?/V^, as 
 is necefiary to hold focieties together ; nor could any one man en- 
 joy the comjort and ^ro^^r fatisf a Sf ion of his integrit}^, for fear of 
 declining in the very Jirji Jiep (which, in the cafe of a virtuous 
 habit, is next to impofiible) from the path of virtue and happinefs 
 for ever. Add to this, that the firft cofnmence?ne?jt of habits is a 
 friendly warning, to fly from every inftance of vice, as the ex- 
 tremeft corruption and infamy of human nature. For when, up- 
 on xhtjirji immoral a6tion, a man finds his principles of religion, 
 and powers of reafon, debilitated ; and upon thtfecond, thirds or 
 fourth^ a lethargy of mind beginning ; the voice of reafon moft 
 certainly is — Fly from future contagion, fly, betimes, from fhame 
 and mifery : if he has no regard to thefe kind admonitions, that 
 muft be wholly laid to the charge of ungoverned and impetuous 
 paflions, and the voice of Jiature is fl:ill wife, and benevolent. To 
 conclude this head, in the ccnfequences of habits, there is provided 
 a dreadful punijhment of licentioufnefs, and a fignal reward of 
 virtue, from the unalterable tendency of things, as the laft crimi- 
 nal gratification introduces, fl.ronger in.apac.ties for purer and 
 more fublime enjoyments, and an acceflion of mifery 3 and the laji 
 adl of virtue, a greater facility and delight in doing good. 
 
 The
 
 Of the wifdom of God. 107 
 
 The confuminate idfdom of the Dei tv is further confpicuous, 
 ill ' the univerfal moral fenfe^ or natural confcience^ of good and 
 
 * evil.' — For though all morality be, in my opinion, capable of the 
 ftridefl: demonftrations of reafon, yet this is not the general talent 
 of mankind. They are iinujed to argue, they are averje to it, they 
 feem through cxcefTes of indolence, and by being immerfed deep- 
 ly in the gratifications of animal life, to loath it. This the crea- 
 tor probably y^r^/^w, and, therefore, that there would be but few 
 rrioj'al fentiments preferved amongfl mankind, if a kind of infiin^i 
 did not urge, to what reafon was not likely to fupport. He there- 
 fore, with moft illuflrious and admirable wifdom, implanted a 
 principle^ and interwove it with the eflential frame of human na- 
 ture, that would immediately didiate right and wrong in all capital 
 inftances, without an intervening progreffive train of reafoning; 
 by which, mens temptations to vice are immediately repelled^ or 
 their extravagancies, at leaft, reji rained and limited^ and 2ifeed of 
 reformation, and future virtue, is lodged in the mind, fcarce pof- 
 fible to be extirpated. Were mankind left to deduce their duty in 
 an exadl courfe oi argumentation^ the confequence would be, from 
 the prefent inexertion of reafon, and afcendency of paffion, a ge- 
 neral confufion of right and wrong. But the univerfal principle of 
 tnoralfenfe, and confcience^ is both an expeditious, and a vigorous 
 principle. 
 
 No lefs remarkable evidences of the adorable wifdom of the 
 creator are, the ' affections and inclinations to fociety, and to a 
 
 * common participation of happinefs, congenial with, and infepa- 
 
 * rable from, human nature.' Mankind are not a confiifed collec- 
 tion of individuals, but a natural fociety of univerfal and indiffo- 
 luble intereflsj they are therefore endued with th& fpirit, the 
 
 P 2 innate
 
 io8 Of the wifdom of God, 
 
 innate prhctples and tendejicies to fociety— Their frame would 
 othervvife be difproportioned and defedive j but it is, now, com- 
 pletely adapted to the ultimate end of their being. Their various 
 degrees of intelligence and natural power point out the feveral fiib- 
 ordinations and o^ces of life, without which human focieties could 
 not regularly, or conveniently, fubfifli and tlieir indigent, and 
 mutually dependent, nature moil powerfully enforces its reciprocal 
 and unalterable duties. 
 
 To mention, briefly, a few other particulars.—' The uncertainty 
 
 * o^ future events, and of the/^/^/refult of things,' has a natural 
 tendency to prevent a too extravagant exultation, and fatal remiff- 
 nefs and fecurity, in prcfperity ; and defpondence, and inadivity, in 
 adverfe circumftances— -The nearly adjufted • equality at firft ap- 
 
 * pointed, and ftill upon the whole maintained invariable,' was the 
 only proper means of preferving the moft delightful affinity, the 
 moft refined fentiments of friendfliip, between the two fexes of 
 mankind : from whence the moft exquinte pleafures of reafon, 
 that are intermingled with a>iy degree of pajjion, can poflibly 
 arife. — And, finally, * the virtues of fuch a kiD clafs of beings, 
 
 * as mankind are, could in no way fo perfectly be matured^ and 
 
 * raifed to their full groivth, as in a ftate of probntion and dijci- 
 « pline 'j which, by frequently /;j/\(^, hardens the virtuous tem- 
 per, and may render it almoft equally invincible^ with that of fu- 
 perior natures. It acquires, by this means, a prodigious ftrength 
 of refolution, and a habit oi fe If -denial Beings void of paflion, 
 and pofleffed of a conftant ferenity and clearnefs of reafon, may 
 be always prepared^ if they will recoiled; and ufe their inward 
 ftrength, to ward off every eminent and threatning danger. But 
 thofe in whom paflion has the prevalent fway, and reafon is in a 
 great meafure uncultivated, muft not only derive the chief part of 
 
 their
 
 Of the wifdom of GoTt, 109 
 
 their infrepidityy from facing danger, but of their power, from 
 encountering and fubduing it. — The wifdom of God, therefore, is 
 moft eminently difplaycd in the make of man, and efpecially in 
 his internal frame y though it fliines in infinite other forms (more 
 confpicuous to fenfe, and perhaps more fubjedl to univerfal obfer- 
 vation) in all his glorious works. 
 
 Thus have I fuggefted feveral inflances, of moft adorable and 
 ftupendous wifdom, that are apparent in the works of nature -y and 
 have endeavoured to fix on fuch, chiefly, as for the fa6ls them- 
 fclves are unexceptionable, and where the evidence lies moil ob- 
 vious to the common apprehenfion of mankind, unimproved by 
 deep fcience, and fkill in philofophy. And as many of thefe are 
 proofs that flrike our vtry fen/eSy which, by the wife appointment 
 of the God of nature, are always ope?i to let in fome light upon 
 paffive minds, and prevent, by this means, the whole human race, 
 a very few excepted, from finking into rude and favage ignorance ; 
 , thefe, I fay, ht'mg fenfble proofs, mufl be much better adapted for 
 yielding univerfal convid:ion, than more abflrufe dedudiions of 
 reafon. It is natural for me to obferve (and agreeable to the order 
 of difcourfe, which I at firft propofed) that the fame method is 
 taken in the holy fori ptu res ^ to imprefs the minds of men with a 
 ftronger idea of the fupreme wifdo?n of theDEiTv^ and that 
 many of the moil remarkable difplays of wifdom, in the fabrick 
 of the world, which I have particularly mentioned, are therein alfo 
 dijli-nSfly taken notice of, and efpecially by David, in the 104th 
 Pfaim 'y which £hews the pious adoration, therein exprefied, to 
 be not the enthufiaftic fiight and tranfport of a poetical genius, but 
 the refult of deliberate refled:ion j and we may likewife colled: 
 from hence, in fome meafure, the general correfponding fenfe of 
 
 human nature. 
 
 This
 
 1 10 Of the wtfdom of God. 
 
 Tnis Pfcilm begins with remarking the amazing fkill of the 
 Deity — in fixing \\\t fititation of the earthy and its regular inrca- 
 Tied orbit — wlio, in the figurative ftile of the writer, laid the 
 foundalion of it, that it p'.ou'd not be removed for ever *. It was 
 at firft, according to the Mojaic account of the creation, a chaos, 
 a wild and dark abyfs, covered with the deep as with a garment — 
 But at thy rebuke y O Lord, they fed , at the voice f thy thunder 
 thev hafted away ; but not fo as to be annihilated, not fo as to be 
 quite abforbed— For they ftill continue to go up by the mcufitains in 
 vapoui"s, from thence defcend in fprings, and go down^ by the val- 
 licsy into the place which thouhaffowided for them : ^hou haft fet 
 a hound which they may not pafs over, that they turn not again to 
 cover the earth -f-. He watereth the hills from his chambers^ the 
 earth is fatisfied with the fruit of thy works. He caufeth the grafs 
 to grow for the cattle^ and herb for the fervice of man : and 
 wine that maketh glad the heart of man^ and oil to make his 
 face to Jhine, aitd bread which ftrengtheneth his heart. The 
 trees of the Lord are full of fap i the cedars of Lebanon, 
 which he hath planted ; where the birds make their nefts ; as for the 
 ftorky the fir-trees are her houfe : fo that the wild uncultivated parts 
 of nature bear, upon them, plain fignatures of wifdom, and are 
 not deftitute of their ufes j the high hills are a refuge for the wild 
 goats, and the rocks for the conies J. 
 
 With refpedt to the heavenly bodies — He appoint eth the moon 
 
 Jorfeafo7is, and the fun knoweth his going down : Thou fjjakefi dark- 
 
 nefs, when all the beafts of the foreft do creep forth : The young 
 
 lions roar after their prey^ andfeek their meat from God. Thefe, 
 
 as included within the fyflem of nature, muft be allowed their 
 
 * Ver. 5. + Ver. 6, 7, 8, 9. X Ver. 13, 14, 15, 16, 17, 18. 
 
 proper
 
 Of the wifdom of God. hi 
 
 proper feafons for acquiring food, but not fo, as to interfere with 
 the necelTary fuftenance of other weaker animals, or with the ope- 
 rations and employments of rational man: When the fun , there- 
 fore, arifeth, they gather themfehes together , and lay them down m 
 their dens ; and then man goeth forth to his work^ and to his la- 
 bour until the evening, — T^he earthy O Lord, is full of thy riches. 
 
 So, the Pfalmift adds, is the great and wide fea, in which 
 tliereare things creeping innumerable^ both f mall and great beajts *. 
 This vafl: ocean is a kind of cement, and bond of amity, between 
 the mod diftant nations ; a medium of commerce, fociety, and 
 reciprocal friendfliip, to all mankind — For there go thejhips : there 
 is that Leviathan^ mofl probably the whale, the greateft wonder 
 in all the watery regions, whom thou haft made to play therein ; 
 and to adminifter, in various refpeds, to the convenience and fer- 
 vice of man. The inhabitants of the deep wait all upon thee, that 
 thou may eft give them their meat in due feafon: Thou hi deft thy face y 
 and they are troubled ; thou takeft away their breath , they die, and 
 return to their duft -f. But the diftindl fpecies are flill preferved 
 in an orderly and uninterrupted fucceffion : Thou fendeft forth thy 
 fpirit, and they are created; and, after the defolation of blafting 
 winds, and winter-frofts, the life, and verdure, and fragrancy of 
 nature is reftored 3 and thou reneweft the face of the earth J. Up- 
 on furveying all which, and fuppofing him not to have been en- 
 larged beyond the wifeil fentiments of his own times, the author 
 of this Pfalm might very naturally break out into the following 
 pious exclamation— O Lord, how manifold are thy works / In wif- 
 dom haft thou made them all. 
 
 * Ver. 19, 20, 2r, 22, 23, 24, 25. f Ver. 26, 27, 29. X Ver. 30, 
 
 2 We
 
 H2 Of the wifdom of God. 
 
 We rmd, likewife, a mofl beautiful and elegant paiTage to the fame 
 purpofe, where 'wifJcm is introduced as fpeaking of herfeif^ in the 
 foilovviiig manner. ThehoKD poJj^JJcd me in the beginning ofhisivay, 
 before bis works of oU. I was jet up from everlajting. When he pre- 
 pared the heavens^ I was there when he fet a compafs upon the face of 
 the deep *. When he garnijhed the heaije?2sftr etched out the North 
 over the empty place, ami hung the earth upon nothing -f- : When 
 he meafured the waters in the hollow of his hand, and meted out 
 heaven with a/pan, and weighed the mountains in fcales, and the 
 hills in a balance J. Thefe are the grandeft and nobleft defcriptions 
 of the creation of the world, in weight and exa6l proportion, by 
 God the great geometiucian (as Plato fliles him) that were ever 
 made ; and from whence our fublime Englijh Poet took the firll 
 hints of fome of the moft fliining beauties in a work, that does 
 honour to our language, and to our country ||. 
 
 * Prov. viii. zz, z^, 27. f Job xxvi. 7, 13. J If. xl. 12. 
 
 II The paflages, here referred to, are the following in Milton's Paradife LoJ?, 
 
 Nor ftaidi but on wings of Cherubim 
 
 Uplifted, in paternal glory rode 
 
 Far into chaos, and the world unknown. 
 
 For chaos heard his voice. Him all his train 
 
 Followed in bright proceflion, to behold 
 
 Creation, and the wonders of his might. 
 
 Then ftaid the fervid wheels, and in his hand 
 
 He took the golden compajfes, prepar'd 
 
 In God's eternal ftore, to circumfcribe 
 
 This univerfe, and all created things. 
 
 One foot he center' d^ and the other turn'd 
 
 Round, through the vaft profundity obfcure ; 
 
 And faid. Thus far extend, thus far thy bounds j 
 
 This be thy juft circumference, O world ! Book Seventh. 
 
 And ^sxihfelf-balanc'd on her center hungt Ibid, 
 
 2 It
 
 Of the wi/dom of Qot>, 113 
 
 It has been an obfervation made of old, and allowed in all ages, 
 that ' the univerfe is full of God.' By which was not diredly 
 meant, that the creative power, inherent in him, is effentially pre- 
 fent with, pervades, and, every inflant, animates the whole frame ; 
 but that wiCihlt fignatures J and glorious exhibitions ^ of Deity arc 
 ftrongly impreifed on all parts of nature. If it be afked, how it 
 Is that God, who with refped: to his infinite eflence is invifible, 
 is thus clearly difplayed to the notice and obfervation of man- 
 kind, and may be as certainly and univerfally perceived — as if he 
 was an objed; obvious tofenj'e ? — The true anfwer is, that it can 
 only be by a demonilration of his attributes. And fhould it 
 be further inquired ^ by what attributes, chiefly, he thus ap- 
 pears every-where, and is feen, and acknowledged, to be the fu- 
 preme vital and governing fpirit — The anfwer again muft be, that 
 finite natures can contain no dired: copy of eternity, felf-exijience, 
 and immenfe being : That the fpirituality of God likewife, as to 
 its precife nature, cannot be immediately colleded from notices of 
 fenfe, contrary, in all their poffible forms and varieties, and even 
 in the moft fubtle and refined, to the idea oifuhlime and pure fpirit. 
 And jujiice itfelf muft, of neceflity, appear to be frequently ob- 
 ftruded, and partially executed (and as a fair and credible pre- 
 fumption, only, of complete and univerfal right hereafter) in a 
 ftate not intended for retribution, but for difcipline and moral im- 
 provement. 
 
 Power therefore, and wifdom are the characters, by which 
 (at leaft moft confiftently and unconteftably) God appears and is 
 vijible in his works : and, confequently, his wifdom, as to the evi- 
 dences and ufes of it, muft be ranked among his higheft attributes, 
 in the belief of which we fhould endeavour firmly to fix and efta- 
 blifti our minds, as a necelTary principle of religion. Perfons of 
 
 Vol. I. , Q tlie
 
 11^ Of the wifdom of God. 
 
 the moil exalted genius, and the brighteft acquifitions of know- 
 Icdc^e, in every age of the world, have thought of it with profound 
 and humble veneration, and made it a fubjedl of their devouteft 
 praifes : and none, befides a very few, who have by general con- 
 fent, been branded with infamy, as ihallow and fuperficial think- 
 ers, flrangers to the conftitution and true philofophy of nature, of 
 wild conceit and unbounded aiTogance, have prefumed, ferioufly, 
 to tax the great author of the univerfe with abfurd and iame con- 
 trivance, or bungling operation. Even the atheijl himfelf has fre- 
 quendy admitted the ftmdure of the world to be of exquifite beauty 
 and harmony, though ivithout defign^ and of inimitable art, uith-. 
 cut art. And it is no wonder at all, that this fenfe, of contriv- 
 ance and order, has been generally improved from the firft ages of 
 the world, becaufe here tlie evidences prefent themfelves to ^h^Jirjl 
 openings of reafonj and the flupendous wifdom of the Deity 
 does not lie hidden in the dark and impenetrable receps of nature, 
 but are fcattered, as it were, all over the txttmdX fur faces of things : 
 whofe admirable compofition, various, elegant, and exhilerating 
 beauties, and general confpiring ufes, in a manner force their way 
 to the underftanding. 
 
 Let me add, that there are no difquifitions, which the mind of 
 man is capable of making, more tioble than thefe, as well as none 
 more ufefiiJ. They raife and enlarge the underflanding, and flock 
 it with refined and great ideas ^ the feed of piety, and of the moil 
 important moral reflediions. And, befides, the works of God, 
 which are great and honourable, every-where replete with wonders^ 
 and adorned with inexprefiible beauties, muft, in the progrefiive 
 contemplation of them, continually afford new fcenesof delight y 
 when they 7ix€ fought out by thofe, iioho have pleafure therein. If 
 indeed they are regarded as matters of mere curiofity, they can rife 
 
 no
 
 Of the wifdom of God. 115 
 
 no higher than the infignificant amufement of a little virttiofo mind, 
 which is not inquifitive about the more inftruSfive and edijying parts 
 of nature j and hunts ^.hQvfiells and infecis from no other principle, 
 than the love oi novelty^ or to feed ojientation. But if they infpire 
 ftrong religious fentiments, ftrike a reverent and deep impreffion of 
 the infinite v^ifdom of the creator, and engage us to confecrate our 
 affedions, our inward powers, and all our ftudies, to Iiis honour, 
 they are then the worthy employment of the true philofohber^ and 
 the chriftian ; fubfervient to the befl: ufes of human life hcre^ and 
 to the great purpofe of immortal being. 
 
 It deferves alfo to be confidered, that there is fcarce any cha- 
 rader of the Supreme Being, that has a more diredl tendency to 
 hufh the difturbed and anxious world to peace ^ and fpread an uni- 
 verfal calm over intelligent nature, than that of his indefectible and 
 boundlefs wifdom. It brightens up the whole fcene of creation, in- 
 fpires confidence, and hope, a humble acquiefcing temper, con- 
 tentment and eafe, under the prefent^ and a compofed ferenity in 
 exped:ation of the future. It flops the mouth of peevifh com- 
 plaint, flills mutinous paflion, afiliages every inward grief, by fug- ' 
 gefting mollifying and healing fentiments, and reconciles the mind 
 to all events. For how can we allow ourfelves to defpond, through 
 excefifes of weak and pufiUanimous paflion, to be of an agitated 
 impatient fpirit, or indeed to repine, under what is, and will be, and 
 muft be, in the ultimate completion of the fcheme of nature and 
 -providence, the wifefi 2iTAfittefl and heft ? Such a condu6t is fcarce 
 more irreverent to God, than it is a ftain and difgrace to our own 
 reafon : it is an offence both againfl nature^ and religion. 
 
 Finally, The confideration of God's infinite wifdom is parti- 
 cularly neceffary to teach us humility, when appearances are dark 
 
 Q_2 and
 
 1 1 6 Of the wifdom of God » 
 
 and intricate, fince there mufl of neeeflity, in the vafl: and com- 
 plicated dellgns of an infinite mind, be innumerable things impe- 
 nctrable by our finite reafon. We cannot admit any thing as right 
 and y?/, even in the Divine government, which co?itradi6is the ge- 
 neral principles of equity and goodnefs : But when that does not 
 dircdily appear, and our not feeing it to be for the general good, 
 may fpring, entirely, from the fliallownefs and confulion of our 
 underflandings j it mud: be an unaccountable flrain of pride^ for 
 fuch as we, who are poflefled, as it were, but of the dawnings and 
 faint glimmerings of reafon, to arraign the proceedings of that 
 Supreme Intelligence, which has manifefted fuch exquifite art and 
 contrivance, and difcovered fuch fkill, in the minuteft productions, 
 as the tmited wifdom, of the whole human fpecies, could never 
 equal. What the wife fon of Syrac fays of pride in general, may 
 be affirmed o£ fcepticifm and cavilling in fuch cafes as thefe — It was 
 not made for man. It is unfuitable to his rank and charadler, to 
 the meannefs of his reafon, and tlie multiplicity and ftrength of 
 his paffions and prejudices : fo that it always argues, befides grois 
 impiety, ftupid ignorance of human nature* 
 
 CHAP,
 
 [ '^7 ] 
 
 CHAP. V. 
 
 Of the Holinefs, or Moral Perfedion ; and of the 
 Juftice, of QOD. 
 
 I NOW proceed, according to the order which I firfl propofedy 
 to difcourfe on what are ftiled, in a fingular and appropriate 
 fenfe, the moral attributes of God. Thefe are reckoned dijiincl: 
 not only from eternity, fpirituahty, omniprefence, power, and 
 knowledge (as without doubt they are) but even from wifdom it- 
 felf : which, in my opinion, is a too incorrect and loofe idea. Be- 
 caufe wifdom complete and infallible, as it neceifarily fuppofes, ac- 
 cording to the general juft apprehenfion of it, the fixing the befl 
 and worthiefl end of adion, and profecuting the attainment of this 
 end vigoroufly, inflexibly, and everlaftingly, by tlie moil fuitable 
 and effedual means^ muft, of courfe, imply in it all poffible reSii- 
 tude, and all poffible benevolence^ both of intention and operation ; 
 and, confequently, no charad:er can rife higher than that of the 
 fupremely wife j nothing can be more great, nothing more inde- 
 feBible, nothing more fublimely pure and excellent. There is no 
 imperfeSliony but what it muft avoid^ no pitch of moral goodnejsy, 
 but what it muft certainly reach. 
 
 However, not to inlift further oh this, it appears^ at leaft, 
 from what has been now offered, that there is a clofe conneclioti 
 between the Divine wifdom and holinefs ; and that the tranfition in 
 order of difcourfe, from one to the other,^^ is dired: and natural. 
 
 FoRj,
 
 ii8 Of the hol'mefsy &^c. of God, 
 
 For by the hoUnefs of God is meant, the moral reBltude and 
 perfeBion of his nature ; his judice, goodnefs, mercy, fiithfuhiefs, 
 and the like. And it is evident, and, where there is a refiediing 
 and confiderate mind, acknowledged, that thcfe qualities alone re- 
 prefent hini to our thoughts as an amiable being, and are the pro- 
 per foundation on which to raife efteem, and joyful veneration. 
 Infinite knowledge and power are (as I have had occafion more 
 than once to obferve) really aftonifliing and awful attributes 3 and 
 the only thing, that can give us a notion of them as folid excellen- 
 cies, is— their belonging to the chara(fter of the befl^ as well as the 
 greatefl:, of beings, and who, as he cannot err in judging of the 
 reafon and truth of things, can never e7nploy his omnifcience, and 
 almighty energy, but in perfect agreement with the ftrid: prin- 
 ciples oi jtijlice^ and for the wjiverfal good of his creation. 
 
 For if we fuppofe thefe properties to be in an arbitrary and 
 malevolent nature, they raife the moft terrible idea, that the human 
 mind can form, and afford no profped:, but of eternal confufion 
 and mifery. Such a one, indeed, can preferve the order and har- 
 mony of the univerfe j he can dired and difpofe of things in fuch a 
 manner, as that they fhall always confpire to promote the general 
 o-ood ; he can make the wife, and virtuous, finally and completely 
 happy— but have we any reafon to believe, that he will ad, in fuch 
 a juft and beneficent manner ? On the contrary, is it not natural to 
 fuppofe, where there is no moral perfeSiion, where infinite know- 
 ledge, and power, are joined with /// difpofition and cruelty^ that 
 the whole frame of the univerfe muft be one dark and rueftil fcene 
 of diftrefs and calamity ? And that thofe who are moft virtuous, 
 moft reafonabk, moft righteous and benevolent y and, confequently, 
 
 moft
 
 Of the holinefs^ &^c, of God. 119 
 
 moft oppofte to fuch an infinite enjil principle, will be, of all crea- 
 tures, the moil unhappy f 
 
 As therefore the hoHnefs^ or ?noral perfeBio?t^ of the Supreme 
 Being is abfolutely necelTary to be acknowledged, in order to our 
 entertaining a lovely idea of him ; as, without admitting this to be 
 ^^ an ejjential part of his characfler, he muft be the moft tremendous 
 evil that human imagination can conceive j and we cannot believe 
 his being, and univerfal dominion, without being full of perpetual 
 horror, and lofing all the pleafure of our own exiftence j and as 
 we muft, alfo, lofe all encouragejnents to virtue and piet}^, to the 
 improving and refining our rational nature, and to the mutual inter- 
 changeable offices of equity, and goodnefs ; it plainly follows, that 
 it ought to be our principal care, to cultivate exad: and worthy no- 
 tions of God in his moral charaSier^ and imprefs a lively {^'[vi^ of 
 it upon our minds : and that we ihould efteem fuch knowledge of 
 the Deity, efpecially if it has its due effed: and influence upon 
 our pradice, as what is vaftly preferable to any external accom- 
 plifhments, to the moft defirable and fplendid diftindions in life, 
 and to the moft excellent natural qualifications. Extremely beau- 
 tiful and noble therefore, as well as pertinent to the prefent pur- 
 pofe, is the fentiment of the prophet 'Jeremiah^ if he be only con- 
 fidered in the light of an antient religious philofopher — Let not the 
 wife man glory in his wifdonj, neither let the mighty man glot^y in 
 his might. Let not the rich man glory in his riches. But let him 
 that gloriethy glory in this — that he underjlandeth and knoweth me^ 
 that /am the Lord who exercife loving-kindnefs, judgment, and 
 righteoufiiefs, in the earth : for in thefe things I dt lights faith the 
 Lord *. And how corrupt in their principles I how miftaken 
 even in point of intereji ! are wicked men, who, mifreprefenting 
 
 « Jer. ix. 23, 24. 
 
 % the
 
 120 Of the holinefs^ &'c. of Got>, 
 
 the holinefs of God as an objedt of terror^ wifli that he was lefs 
 perfect with refpedt to his moral excellence j when it is this alone^ 
 that can render our fenfe of his over-ruling providence, in any de- 
 gree, comfortable, and the want of it muft be inevitable diforder, 
 and ruin, to the creation. 
 
 In truth, there is not only an exadt harmony between the natu^ 
 ral and moral attributes of God, but * they are infeparably con- 
 * np^ed, and mutually ififer each other.* From the infinite know- 
 ledge^ and irreliftible power ^ of the great governor of the univerfe, 
 and confequently his confummate and immutable happincfiy we may 
 (I think) certainly deduce his moral redfitude j and, moreover, that 
 he is a being of cbfilute and necejfary purity. For his infinite un- 
 derflanding muft i^iforjn him, at all times, what is bcjl zxAfittefl 
 to be done, and his infinite power enable him to effeEl it ; and as 
 he can have no felj-intereji to miflead him, or induce him to make 
 a wrong choice, it feems quite impoffible, that he fliould be under 
 the leaft temptation, to violate the everlafting invariable rule of 
 right ; but muil always, necefiarily, purfuc what is fitteji and 
 bejt. All vice, or moral imperfection, fpring either from igno- 
 rance^ or weaknefs ; and therefore can find no place in hinit whofc 
 wifdom is infinite^ liis power uncontroulable^ and his nature per- 
 fe3l. Tht JitnefSy and beauty ^ and native honour of juftice, bene- 
 volence, and mercy, muft always infiuence the Di''cine mind, un- 
 clouded and undepraved by paflion, to chooje and purfue thofe ; and 
 the intrinfic bafenejl and malignity of tyranny, cruelty, and re- 
 venge, determine it to an utter and eternal abhorrence of thefe : 
 fince it is impofiible, that he (hould fuffer any diminution of his 
 happinefs, by adhering fteddily to the reafon of things, or receive 
 the leaft . pleafure, or advantage, by departing, in any inftance, 
 from it. 4 
 
 And
 
 Of the hoUnefs^ &^c. of Got^, 
 
 121 
 
 And to thefe clear proofs of the abfolute and unchangeable /j:- 
 liiiefs of God, drawn from the necejjary conneSlion^ that there is, 
 between bis natural and moral perfed:ions, permit me to add — that 
 this^ as well as his wifdom and poiver, appears moft evidently, and 
 imprefTed in lively characters, in the external difpofition and frame 
 of things. For the tiniverfal conftitation is fo fixed, that holi- 
 nefs, or moral red:itude, is the indifpenfable duty of all reafonable 
 beings. Mankind y in particular, are endowed with fuch refined 
 faculties, that it is abfolutely necejjary to their perfection, and hap- 
 pinefs. So that, while the prefent fcheme fubfifts, ail the branches 
 of 'dirtue muft unalterably oblige j fmce they refult uniformly, and 
 invariably, from the nature of things, and ai-e the only pojfible 
 means to preferve the beauty ^ and regular order ^ of the moral cre- 
 ation. And this demonftrates the abfolute perfec5tion, and purity, 
 of the great original and author of nature. * For if, from the vi- 
 
 * fible difplays and refplendent marks of wifdom and power, that 
 
 * are found in the univerfe, we juftly infer, that it was at firft 
 
 * formed, and is continually upheld and governed, by a izife and 
 
 * powerful being ; we ought, upon the fame general principle and 
 
 * ground of reafon, to conclude (fince the rules of virtue, necefia- 
 
 * rily arifing from that order, and thofe mutual references of things, 
 
 * which he originally contrived and fettled, are, beyond contradic- 
 
 * tion, his laws) that he is, in the higheft degree of luflre and ex- 
 
 * cellence, a moral, or holy, being :* one whofe nature is, like the 
 eternal and immutable y?^;?^<f?r^ of right, perfecft, who is righteous 
 in all his ways, and holy in all his works, and has the mofl ftrong, 
 and irreconcileable, averfion to all fin and impurity. 
 
 And it Is upon the account of t\usftipreme, and necejjary, reBi- 
 
 tiide of his effential being, incapable of the leail increafe, or of 
 
 Vol. I. R gaining
 
 12 2 Of the holinefsj ^c- of GoD» 
 
 o-ainiiig an additional ftrength and confirmation by any acquired ha- 
 bits, that the dodlrine of revealed religio?j, correfponding entirely 
 with the primitive and purefl light of nature, reprefents to us a 
 tranfcmdent fenfe, in which the character of holy is to be afcribed 
 to God alo72e^ his fingidar and incoirjinmicabk attribute. So that 
 the moft exalted of derived beings are, in comparifon of his bright 
 and fpotlefs perfedlion, tainted and impure : becaufe he poffefles his 
 reftitudeof naturey^Z/^-orf^zW/M', and independently-, whereas all 
 created intelligences, though according to their implanted capaci- 
 ties, and their rank of exiftence, their moral perfedion may be 
 (ihfolute, mufl always have, before them, a large fccpe for progref- 
 Jive improvement. ' And this vAWfor ever (place them even at the 
 < ver)' juinmit, and head of the creation) produce a p^Jfibility of 
 ' their declining from the reditude of their moral powers, as well 
 
 * as of their advancing to greater heighths. All finite natures 
 
 * muft, in the abftrad: reafon of things, be capable of a weak and 
 ' imperfect conduct". It may indeed be a great improbability, that 
 ' they ivill ad: thus, but it is not ftrid;ly impojjible, that t\ity Jlmdd : 
 ' and unchangeable excellence of moral charader is the peculiar, and 
 
 * fole, prerogative of the infinite creator and fource of being.' 
 
 An d therefore, moft agreeably to the univerfal fenfe and voice of 
 reafon, revelation defcribes him in the lofty ftile of one glorious in 
 holinefs^, and of purer eyes than to behold iniquity -f*, and who can- 
 not fo much as be tempted with evil % : that we may entertain the 
 moft fnblm^ idea of him, that it is poffible for the human under- 
 ftanding ta conceive,, and feparate from him every thing, that has 
 the leaft appearance of zjlain or blemifi. And becaufe he is abfo- 
 lute light, in whom there is no fhade, no darknefs at all \\ ; a being 
 necefliirily remote from all folly, weaknefs, and vice -, he is repre- 
 
 *Exod. XV. VI, fHab.i, 13, J Jam. i. 13. H ijohni. 5. 
 
 4 fented.
 
 Of the hoUnefs^^c^ ^ God. 123 
 
 Tented In the book o^Job^ as charging his angels with folly, and even 
 the heavens are not clean i?t his fight '^ — Who fiall Jiot, therefore, 
 fear thee, O Lord, and glorify thy name -f* ^ 
 
 Let me only add to all this, that the particular attributes of 
 God affe6l the minds of men varioufly, and have a different influ- 
 ence on the leading paffions of the foul. His goodnefs attradts our 
 foft and generous afFed:ions, our efteem, love, and delightful ad- 
 miration ; his faithfulnejs is the foundation of our hope ^ \mjuj- 
 tice in general, of a fecurity againfl; any dangerous deceit, or un- 
 merited evil — It alfo reprefents him as cloathed with terror, to a- 
 waken the ilubborn and impenitent oifender. And if the force of 
 thefe perfettions is great, when they 2iXQ fever ally confidered, how 
 efficacious muft they be in their union j and when they are collecied 
 together, to form oiie mofl eftimable, mofl adorable, moft awful 
 moral character ? They, then, certainly include every motive to a 
 filial and reverential love of the Deity, to every rational office of 
 piety, to every natural and indifpenfable adt of virtue, that can be 
 defcribed, or imagined ; and muft be fufficient to leave all the im- 
 pious, all the vicious, abfolutely without excufe. 
 
 Concerning the particular attribute of the Divine juftice^ I 
 need fay but little ; becaufe there is no point, in which mankind 
 have more univerfally agreed, than in the general nature ol juflice^ 
 or where their notions, upon the whole, feem to be lefs clouded 
 and confufed. The plain definition of it is this, * to do no wrong 
 to any, and to render to all their dues, and what they can flridtly 
 claim, without diflinSlion, or refpecf, of perfonsJ This takes in 
 the whole of it, with all its branches. And with refped; to the juf 
 tice of God, in particular — it confiils * in alloting to all i?jnocent 
 
 * Job iv. 13. ScKv. 15. f Rev. xv. 4. 
 
 R 2 r < beings,
 
 124 Of the holinefs^ &^c, of Gob, 
 
 * beings, at lea/ly fo much more happi?j('fs than ^ijery upon the- 
 
 * whole, as will render their exiftence eligible, and not pimipAng 
 
 * the guilty, beyond what their offences deferve : in not determine 
 
 * ing abfolutely the mtfery of any, nor propofing its favours upon 
 
 * impraBi cable conditions : \n. govemitig his creatures by laws fuited 
 ' to their natures, abilities, and circumjiances, ^nA judging them 
 ' ifnpartiallyJ And whoever aflerts the contrary, pays the Deity 
 no more, than a mere formal compliment of juftice, but leaves him, 
 in reality, branded and marked out a tyrant. And the proofs, of 
 this attribute, are neceflarily included in thofe of the abfolute moral 
 reSlitude of God 3 as well as in the proofs, which are defigned to 
 follow in the next chapter, of his ptrfeO: goodnefs, of which juf- 
 tice is a lower, but infeparable, part 5 fince, without it, triie bene- 
 volence of nature can no where fubfift. 
 
 Let me only add, that the general pri?ictples of juftice zrt fixed 
 and abfolute, and muft hold for ever the fame, with refpedl to God 
 and man. And what are the confeqiiences of not allowing this ? 
 Moft frightful :— the utter ruin of religion, and fubveriion of all 
 morality; fince then juftice itfelf will have no determinate idea, 
 but be a mere empty name. And, beiides, how fhall we know, how 
 can we pretend to aflert, that the Deity is ju ft, or attempt to de- 
 monftrate that this perfection eflentially belongs to him, if we have 
 no conception of his juftice ? How can we have the leaft probabi- 
 lity, what fcheme of religion is worthy of him, or what courfe 
 of pradlice will be acceptable to him ? If God mzyhtjt//}, while 
 he ad:s like men who are unjn/l, there is no confiding in his pro- 
 mifes, no dependance on his moft folemn declarations ; there is no 
 rule of duty, no hope of mercy, no expedation of happinefs, left, 
 for mankind. Fix therefore upon this, or there can be no virtue,, 
 JBO religion, no comfort, that jifiice is, in all the parts of it, a 
 3^ fixed. 
 
 I
 
 Of the holinefs^ &^c. of Goiy, 12 c 
 
 fixed invariable point; and though circumftances may require dif- 
 ferent a^s of equitable diftribution^ or judgment^ yet the general 
 rule is inviolably the fame, with refped: to all intelligent natures 
 without exception. — Otherwife the diftindion of the higheft, above 
 all other fubordinate powers, can only be, to be the ivorft and moft 
 abhorred hQ\n^% in the univerfe ; as having a right to h^Jicentious 
 and opprejjive. 
 
 The ufes to be made, of the foregoing difcourfe, are thofe which 
 follow. 
 
 In the first place, the eonfideration of God's fpotlefsand un- 
 changeable purity fhould raife, in our minds, a ferious reverence 
 of him, and a fear to offend him. For can we, if we really be- ' 
 lieve, that we are always under the intimate view and infpedion 
 of an abfolutely perfe£l being, allow ourfelves in the gratification 
 of unreafonable and extravagant paffions ; or in any practices, 
 which reafon condemns, as unfuitable to the dignity of our nature, 
 and a difgrace to our moral powers ! The prej'ence of a 7nan like 
 ourfelves, infinitely mean in comparifon of God, when furrounded 
 with his moft diftinguiftied glories ; the prefence, I fay, even of 
 fuch a one (our equal in place and order of nature) who is remark- 
 able for the piety 2.vAftri^ 'virtue of his life, will, while we have 
 any unextinguifhed fenfe oi JJmme in us, reftrain from indecefit and 
 diftionoiirabie anions. Surely, then, we ought to be much more 
 folicitous not to iofe the good opinion of that all-perfedi being, 
 VfhoiQ judgment is always accurate and infallible-, and whofe ap- 
 probation v/ill redound infinitely more to our honour^ than the 
 efteem of all our fellow-creatures, and their moft magnificent and 
 united applaafes. This thought alone ^ without regarding the con- 
 Jeguence^ cl our being under the immediate eye of the univerfal 
 
 Creator,
 
 126 Of the holifiefs^ &^c. of God. 
 
 Creator, and fubjedt to his righteous judgment, is fhfficient to de^ 
 termine every reafonable mind, to conduft itfelf, in all circum- 
 ftances, with the exadeft decorum and regularity. But the argu- 
 ment, for a circumfpedl and cautious virtue, will be of much greater 
 weighty when we confider farther, that, becaufe of his immutable 
 piu-ity, he mud be highly di/pleafed \\it\i our follies and vices : He, 
 I fay, who has the fate of every individual man, oi nations, of the 
 whole extent of nature, under his fole controul^ and is the entire ar- 
 biter both of our happinefs and mifery. 
 
 Secondly, From the neceffary />Zir//^', and abfolute moral per- 
 feBion, of the Supreme Being we learn, that he cannot be the au- 
 thor of fm } nor, in the leaft degree, i?icite and prompt any of his 
 creatures, to the commifTion of it : and particularly, that ' he can- 
 ' not have forced, upon any of them, an evil nature^ necelTarily 
 « tending to vice and wickednefs.' 
 
 Of unavoidable confequence, therefore, * man is, by nature, 
 
 * free^ at leaft with refped: to evil aSl^otu \ wiiich are, entirely ow- 
 ' ino" to his own wilful indulgence ol irregular appetites. For it 
 
 * is as manifeft, that the immoralities of mankind cannot arife 
 ' from the original divine frame, and diredion, of their nature^ 
 
 * as it is that God is fupremely and unalterably good.' And ac- 
 cordingly thi-^y which is the only rational account, of the ot igin 
 andi prcgrefs of moral evil, is expreffibly ailerted, by St. yam.s, to 
 be the true fcriptural account, in the following very remarkable 
 pafTage — Let no man fay, when he is tempted , 1 am tempted of 
 God: for God cannot ^f tempted with evil ^ neither tcmpttth he 
 any man: But every man is tempted, when he is drawn aivay of 
 his own hifts, and enticed *. 
 
 * Jam. i. 13, 14. 
 
 Again,
 
 Of the holinefs^ &Pc. of Qo^d, 
 
 
 Again, we ought to look upon holine/s, as tlie chief excelle??cv 
 of the /'w;;^;2 nature, as it is the highrjft^/o-j of the divine : And 
 as the unfpotted purity of God is the main foundation of his con- 
 fummate happinejs^ the fame moral quality in kind^ tho' the de^rrce 
 of it be inimitable, muft be for ever neceffary, in order to our hap- 
 pinefs, and to that of the whole intelligent creation ^ 
 
 From admitting the fame principle, vix. that there exifis aa 
 abfolute and unfuliied charaBer of moral excellence^ we may cer- 
 tainly conclude, that we not only offend him, and incur the dread- 
 ful confequences of his difpleafure, when we give the reins to inor- 
 dinate delire, and live in a courfe of vice, ourfehes 3 but, alfo, 
 when we prompt, and entice, any of our fellow-creatures to the 
 commiffion of it. This, if it be only for the fake of foci-ty and 
 comm-tnion in wickednefs, and becaufe we cannot have fo high a 
 relifh of our pleafures alone^ denotes a mind dead to all fentiments 
 oi moral duty ^ and indeed, in a great meafure, loii^wcwto thougtt 
 itfelf ; that can, without remorfe, propagate the moft loathfome 
 and deadly inJeBion, of which human nature is fufceptible. But if 
 it fprings from a temper, that has contracted 2ifriendjlip for %ice 
 itfelf, and delights in it, for its own fake ; the woril beings in the 
 univerfe, /. e, in our common apprehenfion, the devils themfelves, 
 cannot be more in difpofition^ and perhaps, feldom are, infaB, fo. 
 degenerate. 
 
 In the last place, we learn, from what has now been dif- 
 courfed, not only our obligation to univerfal purity of thought, 
 and rcBiiude of life^ but to one particular, and moft important, 
 branch of our moral duty j and that is, the pradice of ftrid and 
 impartial y///?/Vf 5 in all the concerns and offices of life : Becaufe 
 
 the
 
 128 Of the holimfs^ &^c, of God. 
 
 the lupreme Lord, who is righteous in all his ways^ mud necef- 
 farily abhor all fraud in commerce^ all afperfions thrown upon inno- 
 cent and worthy characters, and all malicious aggravations even of 
 real faults. We fliall therefore, if we have any ferious view to 
 his approbation, be fcrupuloufly nice in rendering to all their due, 
 whether ftr angers^ friends, or enemies. And, that we may con- 
 form to the model of God's perfect rule, it is highly neceflary, 
 that in all cafes of right which come before us, whether as placed 
 in ftations oi civil authority ^ or z?, parents, and mafters of families, 
 we decide as exa(5tly as poflible according to reafon, and the real 
 jnerit of things ; being neither influenced by affection, nor fowred 
 by pafiout nor blinded by prejudice, neither corrupted by the love 
 of fordid gain, nor tranfported by tf«g-^r, andr^'U^«^^. The ulti- 
 mate view of all our meditations, on the perfe^ions of God, fhould 
 be, to form us to a divine refemblance — If this be the event, even 
 /w/)fr/e'^ knowledge is honourable: If not, the moft exaSl and ^f- 
 compUfied is much more ignominious than favage ignorance itfelf, 
 and will, in its confequences, be inexpreflibly/^/^/. 
 
 CHAP.
 
 C 1^9 ] 
 
 CHAP. VI. 
 
 Which treats of the goodnefs ^ God ; and anjhjoei's 
 the principal objedions, that have been urged againjl 
 " it» 
 
 TH E goodnefi of God opens the brightefl and mofl delight- 
 ful fcene, that can poffibly be prefented to the view of rea- 
 fon i a fcene as full of ijoonders as thofe of the divine w^ifdom or 
 power, but much more agreeably //'rt/?yj!>(9r//;z^, and 7^/7^ /y adapted 
 to touch, and animate, the more refined and ingenuous afFe<flions 
 of human nature. Eternity, felf-exiftence, and immeniity, afto- 
 nijh ; abflradted power is dreadful -, mere juftice has fomewhat of a 
 fevere and rigid afped; : And even infinite wifdom, as involving, in 
 its mofl enlarged and juft idea, complete moral recStitude, is a reve- 
 rend av/fulfubje6l, vtndi^vt6. pleafing and encouraging to the mind of 
 man, chiefly by this thought, that goodnefi is an effential, and the 
 mo ft illuflrious, part of it. So that nothing can reconcile us, to a 
 calm and free contemplation of any other of the attributes of the 
 Deity, but this, that they are all fuhfervient to the difpofitions 
 andfchemes of ^r^^^^0(?</;2^} J of goodnefs, not conlidered as a me- 
 chanical propenfion, and a blind undiflinguifhing impulfe, but as a 
 real per fetlion j and that they may be all ufed as defcriptions, and, 
 as it were, attributes of goodnefs. So that we may be allowed to 
 fay of God, * That it is not his eternity, that reprefents him to us 
 
 * as fupremely perfed:, but his eternal goodnefs -, not his immenfity, 
 
 * but his omniprefeiitj efficacious^ and all-animating goodnefs j not 
 < his ftrid, but his mild^ gracious^ and moderating juftice -, not 
 
 Vol. I. ' S < his
 
 I JO Of the goodnefs of Go j>, 
 
 * his abfolute infinity, but his imbounded mercy ; not his irreftible 
 
 * power, but his omnipotent benevoktice ; not his unerring ikiil 
 « and contrivance, but its being necejfarily exerted, for the pro- 
 
 * dudtion of what is beft upon the whole.' 
 
 Goodness therefore, as intimately united, and connedled, with 
 all the other peufedions of the Deity, is their light, their love- 
 linefs, and the point of matchlefs gloiy, in which they ultimately 
 center. It invigorates the foul of man, enforces virtue from a prin- 
 ciple of gratitude, infpires a generous ardour and delight in doing 
 good, and aflures us of the reward of it. For who can imitate 
 the beft of all beings^ by endeavouring to be among the beft of all 
 men J without being certain of God's approbation and peculiar com- 
 placency, from which happinefs is eternally infeparable ! This is 
 the divine characln\ that cheriflies, and warms, and ftrengthens, 
 and ftamps an honour upon, all inferior be?ievolejJce ; it teaches us, 
 that univerfal benevolence is, moft ftridtly, humanity^ and tlie in- 
 violable law of our nature. This is that divine cbara6ler, which 
 prompts us, mod powerfully, to the highefi: refinement of our 
 moral and focial powers ; which ' communicates, and fupplies, uni- 
 ' verfal life to the creation^ inexprcfiible joy to the virtuous^ the 
 
 * ftrongeft arguments for a reformation of manners to the degene- 
 
 * rate^ confidence of mercy to xhs, penitent^ and calm refignation, 
 ' and hope, to the afpidled' 
 
 As there is no perfedlion of the Deity fo amiable, there is 
 fcarce any fo clearly demonftrated, as that of his univerfal bene- 
 volence ; and yet there is none, that has been more ohjeSled againft 
 in all ages : though, in the vifible and unlimited manifeflations of 
 it, it be fufficient, and one would imagine fhould prove, in 
 fadt, fufficient to filence all cavils, yet difputes about it have been 
 endlefs. — Such has been the prefumption, pride, and perverfe- 
 
 2 nefsj
 
 Of the goodncfs of God. j j i 
 
 nefs of ma/!. He feels the kindly influences of goodnefs every 
 moment, is encompalied, enlivened, and comforted by it, and yet 
 pretends toy^^" it not. Without it, he muft either have been no- 
 thing, or a being abfolutely miferable, but ftill refufes to acknozi- 
 ledge it. He enjoys numberlefs generous, and unmerited, favours, 
 the free communications of the munificent parent of good, and 
 yet raifes and encourages doubts concerning the goodnefs of their 
 author^ and t\\Qjburce from whence they fpring. This arifes from 
 various caufes, not one of which is to the honour of mankind ^ but 
 they are all plain, and flrong, arguments of the depraved and cor- 
 rupt ftate of human nature ; of its diminutive reafon^ its blind pre- 
 pofjejfwns, its confufed coic options , and the force o{ its evil habit:. 
 
 Some, for example, * through an unquiet agitation and peevifh- 
 
 * nefs of temper, are diffatisfied with themfelvesy with nanire^ and 
 
 * with God.' They would have been differently yo ,-7;?^^, or dif- 
 ferently fitiiatedy from what they find they are j and therefore 
 conclude, that fo it ought to have been. They rufli to the conclu- 
 fion at once, prompted and urged by difcontent, without enquir- 
 ing fedately and impartially into the reafons, the ufes, the wife 
 and gracious purpofes, of the prefent confi:itution. They frame 
 wild and i?n aginary fchemes of good, which, they prefume, the 
 father of the univerfe, if abfolute and fupreme in benevolence, was 
 bound to execute. They introduce, by their wrong condud:, 
 anxiety, difappointment, and fhame, and in indulging inflindls of 
 
 fenfe^ and bafe appetite^ make as it were various rafli expert^ 
 ments oi mifery ', and, then, mod infolently blame the creator of 
 the world, becaufe they fuflfer by departing from nature^ and vio- 
 lating its eftablifhed laws : i. e. in other words, ' becaufe they 
 are miferable through their own fault, when he intended they fhould 
 be happy.' 
 
 S 2 Others
 
 132 Of the goodnefs of Got>, 
 
 Others, again, commence cavillers againft the goodnefs of 
 God, which is infcribed all over the external face of nature, and 
 ftrikes their fenfes, every-where, in the /r^w^ aud tendency of the 
 original divi/ie conftitution (though not alike in par t /' cidar oh]e<^s, 
 which may fpring, altogether, from caufes wi?iatiiral) they ob- 
 je6t, I lay, againft the goodnefs of God, from their ignorance of 
 ' the ijit'ws of providence in /ingle facfs^ and of the tendency of 
 
 * particulars feemingly difagrecable, after a vaft fcene of interven- 
 
 * ing eifeds of various afpeds, to produce gooJ^ and the greateji 
 
 * good' 
 
 But how fliould man be capable of thoroughly underftanding, 
 and tracing, this chain through every linh^ when, perhaps, the 
 -greateft part of it is hid in dark futurity, beyond his.utmoil pene- 
 tration and compafs of enquiry ; and which his faculties could 
 not poflibly comprehend, in their entire fcope and connexion, even 
 though we Ihould allow (which is a fuppoiition quite prodigious) 
 that every fmgle fa6l, conflituting the order of this immenfe go- 
 vernment, might be prefented to his view. For, even then, it 
 mull be by a gradual train ^.nd faccejjion of ideas, the moil capa- 
 cious human underftanding being of too narrow and difproportion- 
 cd limits, to furvey all at oiice. Before the laji part, therefore, is 
 revealed to him, he will neceffarily lofe all notion of xh^jirft ; his 
 mind can only be filled with imperfed: traces ; and the images be- 
 ing crouded, and promifcuoufly blended together, within the ex- 
 tent of fo fcanty a capacity, what can be the refult, but ignorance 
 and utter confufion ? What clear and certain judgment, can we 
 imagine, will be formed ? Can the operations oi perfeB, and ««- 
 bounded^ reafon be completely fcanned by the Jirjl fketches, the 
 firji irradiations, the loivejl meafures of reafon ? It is in nature as 
 
 I abfurdj
 
 Of the goodnefs of Goj^, 133 
 
 abfurd, as it would be to aflert, that where the abilities for un- 
 derftanding are infinitely unequal^ there may, ftill, be equal 
 knowledge. 
 
 * Man, Indeed, has faculties fuited to his r^;?^, and perfed: in 
 
 * their /I'/Vz,/.* He can find out enough of the ways of God, to di- 
 rect and lead to him j to inflrudhlm in God's effcntial attributes j 
 ju^cknt for his perfection, and to fill up his own proper fphere 
 both of duty, and happinefs. — And what would he more ? Would 
 he ftart out beyond his prefcribed, ai:id appointed, line of being ? 
 Would he examine, would he judge, and determine, beyond the 
 utmoft r:ach of his powers ? Inftead of being contented with hti- 
 man knowledge, would he, by arrogant imagination, and bev/il- 
 dered dark conjecftures, fupply the want of angelical F Would he 
 afpire even to the divine f — Thus he a(5ts, when he pretends, in 
 this way, to cenfure any of the works that God has wrought ; in 
 the way, I mean, * of fubfifting, In the room of feveral parts of 
 
 * exifting nature, a wifer and more effeBual method of communi- 
 
 * eating the great cjl good upon the whole.' He may difcern^ in- 
 deed, what general methods of condud: are equal, and good, or 
 unjuft, and unbenevolent. This is faying no more, than that he is 
 capable of forming ^^w^r^j?/ /V(?^5 both of 7 ///^/V^", 2Lnd goodnefs^ as to 
 which, he is, in the holy fcriptures, more than once appealed to ; 
 but never whether a particular appointment, in the model of crea- 
 tion, be the Jiiteji med-ium of conveying, and eflablilhing, univer^ 
 fal good. 
 
 I SHALL only add, to the remarks already made, that the chief 
 and moft prevailing caufe of objecftlons, or fcruples, with refped: 
 to the abfolute goodnefs of the Deity, is this, that the bulk of 
 piankind have formed no diflind: and rational conception oi good- 
 nefs
 
 134 0/ the goochiefs of God. 
 
 pefs itftrlf } but imagine it to be a kind of paflion, a flrong over- 
 bearing uncontroulable impulfe, thattranfports and hurries onto the 
 imparting pkafure, and preventing paiti^ without any deliberation or 
 wifdom : whereas goody blindly and injudicioufly conferred, may, 
 in its confequences, be real evil. And if this be their general idea 
 of goodnefi, what muft be their idea of ahf-Aute goodnejs ? It v/ill, 
 mofb certainly, blot out 'wifdofn altogether, and iwhvQxijuJiice. 
 
 And as they are equally defedive in having clearly fixed, what 
 may properly and fairly be concluded from the infinite benevolence 
 of God, and what 2iTeJpiirlCus and www/z.vW inferences ; this is 
 fufficient to account for all their dcubtSj all their caiilij and, upon 
 the fame foundation, it will be no wonder if they remain, and are 
 multiplied, to eternity. They will imagine fome particular opera- 
 tions to be a^s of goodnefs, and effential illuflratious of it, that 
 would, upon the whole, be cruelty ; and others to argue a defe£i 
 of o-oodnefs, that will be found, in the final refult of nature and 
 providence, to be the mofl glorious difplays of it. They are, there- 
 fore, fundamentally wrong, and deeply intangled in error, and al- 
 moft as incapable in this ftate of mind, this perplexity and confu- 
 fion of thought, to decide upon the point oi fiipreme benevolence^ 
 as if they were naturally deftitute of underftanding. In the fur- 
 ther difcuflion of this great and important fubjed, I fliall endea- 
 vour. 
 
 First, To eflablilh, and afcertain, the general idea oi good- 
 fiefs^ 2Xidi of perfedf goodnefs. 
 
 Secondly, To fliew what evidences and demonflrations there 
 are, from reafon, that God is a being abfolutely good. 
 
 And,
 
 Of the goodnefs of Gon, 135 
 
 And, Thirdly, Toanfwerthechiefoftheo-^Vi^/fl;^.^ that have 
 ever been urged, againft this moil glorious attribute of the Deity. 
 
 The first point, necefTary to be fixed, is — What is i\\Q gene^ 
 ral idea of goodncfi^ and of perfeB goodnefs. ' Good72efs is that 
 V principle, in intelligent natures, by which they are difpofed and 
 
 * prompted to communicate, and diffufe, happinefs' It is ever fup- 
 pofed to be a volun:ayy principle, or, at leaft, to be under the di- 
 redion of reafon as to its exerc'ife. Upon which account, the in- 
 
 JlinBs of mere animals, to tendernefs and beneficent offices, are 
 never reckoned to be fnoral qualities, or excellencies of private cha- 
 racter, as goodnefs is always eftimated : they reprefent to us nothing 
 meritorious in them -, but are adored as difplays of the goodnefs of 
 the Creator, mechanically^ and paffively, exerted in their frame. If 
 goodnefs therefore, be a kind of inftinc!!:, (as fome feem to think) or 
 call it a natural propenfion and difpofition in the Deity, it can be 
 no otherwife laudable^ than as it is with choice and approbation, and 
 under the conduft of wifdom clofely attending it in every ftep, ex- 
 erted. 
 
 So that God's abfolute benevolence being a moral charader, and 
 the very idea of moral character being, in itfelf, abfurd and incon- 
 fiftent, without the exercife and overfight of reafon, the true defini- 
 tion of it can be only this — ' tliat it is, in him, a conftant and im- 
 
 * mutable dijpofition to difpenfe the u^ifcfi zvidjittefl, v/hich is the 
 
 * fame, where there is infinite intelligence, as all poffible good, to 
 
 * xh.Q whole, 2ind to every i7idividual part of the CTCSition.' What 
 that is precifely we cannot comprehend, without being pofiefiTed of 
 boundlefs wifdom ; and therefore ihould, in particular cafes, hovv^- 
 ever intricate, be always modeji and dijident, 
 
 Gojz>
 
 136^ Of the goodffefs of God, 
 
 God is not obliged to treat a/I capacities, rill Improvements In 
 knowledge, and moral recftitude, a/ike : wifdom forbids it 3 equity 
 renounces it j and impartial diflribution of favours, in the governor 
 and judge of the whole univerfe, is utterly inconfiftent tvith it — 
 And it will be hereafter fliewn, that he is not obliged to make all 
 his creatures, in their original formation, equal. 
 
 The goodne/sofGoD, therefore, abfolutely tmlimifed hut by rea- 
 fon and truth, and the unalterable order of things, can, in no other 
 way, be properly difplayed — but * by diftributing good in proportion 
 
 * to the capacity^ and merit, and, confequently, to the 'various ca- 
 « pacities, and different merits, of the dependent beings who are 
 ' the recipients of good ; and by extrading the utmojl good from 
 ' the whole, whatever it be.' 
 
 If the infinite being was not, unalterably bound to create one fpe- 
 cies of beings only (which would have limited the exertions of his 
 goodnefs) there muft of courfe be a diierfity as to the degrees of 
 happinefs. And if we allow of any diveriity at all, where, or how, 
 can it in reafon be bounded ? What other pojjihle limit, can we affix 
 and fet to it, but this — ' that the primitive conjiitution, and the 
 
 * laws ordained for each particular fpecies, fhould have a manifeft 
 
 * tendency to good upon the whole ? ' And if a variety be admitted, 
 as it muft be upon the force of this argument, which, I think, is 
 unanfwerable, the only pofTible happinefs that can be, wijely, diftri- 
 buted, is zfuitable degree of good to all, according to their original 
 powers, their intelledual improvements, and moral qualifxations -, 
 and the communicating more would be againft the adjufled propor- 
 tion of things, and contrary to immut^bif: reafon. So that, upon 
 the whole, the defcription, which I ha v c before given, of the mojl 
 ^ . perfeB
 
 Of the goodnefs of Go'D. 137 
 
 perfe^ goodnefs is the only rational idea of it, that can be enter- 
 tained ; 'VIZ. * that it communicates all the good, not that is in re- 
 ' fped; of natural power ^ but only all that is in ; eafon pofiible ; 
 * /. e. all proper and expedient good.' This thought alone will go 
 a great way, in removing all objedions againft the infinity of the 
 divine benevolence, fo far as moral characters may be denominated 
 infinite : and I defire that it may be particularly noted, and atten- 
 tively confidered, for the fake of the application, which I (liall 
 make of it hereafter. 
 
 Let me add to all this, \S\2XJnjlice and |f<?£?^/7^ are fitly treated 
 as diJiijiB fubjedts, though they differ not fo properly in knid^ as 
 in degree. Jujlice is the communication of good, but it is of a 
 good merited^ and to which there is an abjolute right of dam, 
 Jufiice is, in fome degree, an iiiterejled principle, the right to uni- 
 verfal property, and confequently our own right, depends on the 
 mutual and impartial exercife of it j but true benevolence is a more 
 pure and fiihlitm principle, abflraited from perfonal views, and 
 aims at the happinefs of otliers, from the file 7notive of doi?ig good^ 
 Thus, at leail it muft be, in the original fountain and fource of 
 good, whofe effential and immutable enjoyments are included with- 
 in himfelf. And the higher we raife our benevolence, above all 
 mixtures of felJiJJmefs and private gratification^ the more do we 
 adorn and dignify it, and honour human nature. 
 
 Offices of kindnefs, and compaflionate aflifl:ance, are indeed, 
 in a general way, due from men to men 5 but not, fo precifiely^ from 
 one individual man to another, as that he can certainly fix the obli- 
 gation ; an obligation to himfimgly, and exclu/ive of other objeds. 
 In matters of equity^ he has an immediate demand, and to a cer- 
 tain degree, upon me in perfion > with refped to ofiices of goodnefis. 
 
 Vol. I. T his
 
 138 Of the goodnefs of Gqj), 
 
 his claim is only general , as a partaker in common humanity. 
 This I am at liberty to canvafs, to difpute, to difallow \ rejedling^ 
 /)//77, and preferring other objeds, when it appears, to the unpre- 
 judiced judgment of my own mind, to be moft fubfervient to uni- 
 verjal benei-o!ence. And the diflincftion of thefe two charaders, 
 being founded in nature, muft be equally folid with refpe6t to 
 God, as maii. For how little of what they adtually eiijoy^ and- 
 how much lefs of what they hope for, could his creatures flri^flly 
 demand? Let them exhibit their full claim of equity exaggerated j 
 and amplilicd to the utmoft, and then fee how far yZ or/ it would 
 fall of the liberal, and boundlefs, diffuiions of God's paternal and 
 unfollicited goodnefs. From i\it for fner, ilricTtly coniidered, they 
 have very little jto hope j from the latter ^ there is nothing that is^ 
 truly, and in the judgment of unerring wifdom, good, but what^ 
 in proportion to their capacities, they may reafonably exped:. And. 
 this leads me to 
 
 The second head of inquiry, which was to point out whatevi-^ 
 dences and demonftrations there are, from reafon and the nature of 
 things, that God is a being ahfolutely good. This point, as was 
 obferved before, has been gxeatly darkened by the ignorance and 
 pride, but, chiefly, by the irregularities, and various wild diforders, 
 of mankind, which have infinitely multiplied the train of human 
 miferies, and, thereby, have eclipfcd the beauty and glory of God'^ 
 creation, and thofe (bining marks of benevolence and gracious difpo^ 
 ftiony that would, otherwife, appear in all the parts of it. Let us, 
 how-ever, proceed to confider the evidences of fupreme goodnefs, 
 that are ftill ftrongly ccnclufive and unanfwerable, 
 
 And the first of thefe is of a more abflrad nature, but per- 
 fcdly intelligible to common capacities, of mind, that exert them- 
 
 fclves
 
 Of the goodmfs of God, 139 
 
 felves with any degree of attention. The fubftance of it is as fol- 
 lows — There is a natural, and unalterable, differejjce in aBionSy and 
 charaBers, Right and wrong are, in general, eflentially uiJllnB. 
 Neither human cuftoms, nor prevailing opinions, nor the determi- 
 nation of the Supreme Being himfelf (was it poffible for him to 
 decide fo perverfely) can confound thtiv fepamte natures j or make 
 them miite^ and abfolutely coincide^ in one abftradl unijorm idea, 
 yuji and unjuji, for inftance, benevolence and cruelty ^ in defiance of 
 all will, and all power, will remain eternally different^ eternal 
 contrarieties. They form oppojite charaBers^ immutably oppo- 
 fite. 
 
 * The fame judgment therefore (if it be a tnie and right judg- 
 ' ment) though mtvtXy fpeculative, cannot pofTibly be formed with 
 
 * refped: to both, becaufe they are repugnant to each other ;' and 
 unlefs diredl contradi6lions are equally true, or muft, at leaft, have 
 an equal appearance of truth to all degrees of intelligence : which 
 is, in effed:, reducing the Divine intelligence itfelf, to a ftate of un- 
 illuminated and neceflary error. From whence it undeniably fol- 
 lows, ' that they mufh be ranged under a quite different eflimate 
 
 * by reafon, and efpecially by fupreme reafon, as moral charaBers^ 
 
 And now the whole queftlon being reduced to this fingle point, 
 which is moil eligible — benevolence, or felfiilinefs — mercy, or cru- 
 elty — to be the author of all expedient good, or the caufe of unne- 
 cefjary mifery — it muft, I prefume, be eafily decided, to the uni- 
 verfal conviction of mankind. For is it poffible for us to helitate 
 one moment (when the only controverfy is, which is the moft efli- 
 mable charad:er, to do good, or to do evil) about preferring the be^ 
 fieficent chs.V2i^cr: } Wc feel the preference of pleafure to pain: we 
 know that the one, with refpe6t to all fenftive natures, is to be 
 
 T 2 chofen,
 
 1 40 Of the goodnefs of God, 
 
 chofen before the other. And can we poffibly ftick, at preferring 
 the cominuntcation of pleafure to all our fellow-creatures, when we 
 are fure that it is abfolutely beji ? Reafonable nature could not 
 fcruple it, had it not one implanted inftinB j but was direded 
 purely, and folefy, by an intelleBual influence. 
 
 * For an approhatiGn of a malicious difpoiition and practice, to 
 
 * the dijclaiming and rejeSling its repugnant character of gcodnefsy 
 
 * is as much an error in f peculation ^ as it is contrary to any fup- 
 
 * pofed hiajjes and tendencies of nature : it can, therefore, never 
 ' take place in God, conlidered, merely, as thefupreme and mofl 
 
 * perfe(ft intelligence' The charad:ers, as has been more than 
 once obferved, being irreconcileably oppofite, one of the two muft 
 be cultivated, purfued, and made the ultimate [cope of adlion, or 
 there muft be an everlafting flop put to all divine^ and hitman^ ope- 
 rations : but if beneficence be not, in reafon, the mofl: excellent, 
 God's fupreme perfed:ion, which refults chiefly from his good- 
 nefs, is not an adorable attribute ; nothing more adorable, in the 
 nature of things, than it would have been, had he been, elfentially, 
 the fcourge and plague of the creation. And had mankind 'de- 
 rived, from fuch an evil principle, malevolent injiin5ts and appro- 
 bations, they might as juflly have fallen proflrate, with veneration,, 
 before the throne of cruelty, as they now prefent their mere complc-^ 
 ments of refped, upon the prefent fuppofition, to infinite gocdnefs. 
 
 To fum up the whole argument more concifely, and in a fome-- 
 what different form — ' There is an effential and unalterable di- 
 
 * fiin5ficn, and cppofiiion in nature, between beneficence, and 
 
 * cruelty : The perfectly exad: degrees of difference, and oppoii- 
 
 * tion, in the feveral charad^ers, the infinite author of nature, muft. 
 
 * iafailibly ^^/y^-^r/z : He mull know happinefs to be preferable, 
 
 * upon
 
 Of the gooclnefs of Goj). t^ji 
 
 ^ upon the wbolej to mifer)' ; and, confequently, that the commii* 
 
 * nication of happinefs upon the whole is, in eternal and immu- 
 « table reafon, more eligible than the dijlribution of mifery : He 
 ^ has no dependencies j no feparate intereft from that of the uni^ 
 
 * verfal good : He has, therefore, every pojjible inotiv.e to piirfue 
 
 * it ', he can have 770 motive ^ even, to negleB it : The confcquence 
 
 * of which mufl: be, that \i^does purfueit invariably 3 that, under 
 ' the condud: of fupreme wifdom, he can never ^ in the minutefl 
 ' inftance, deviate from it 3 which is the very fame thing witli 
 ^- afferting, that he is pofiefTed of ahfolute and intmutahk goodnefs' 
 This, I apprehend, to be fuch a complete and manifefi: proof of 
 tlie attribute of the Deity, now under confideration, as nothing 
 can fhake, or invalidate ^ a proof deduced from reafon alone, and- 
 which mufl, therefore, ftand firm for ever. 
 
 But, farther, that there are y^YZ/Zfr^^ communications of good 
 in the univerfe, no man however prejudiced, ordifcontented with 
 the frame of nature, can poffibly deny; That there are even ample 
 proviiions for happinefs, and illuftrious marks of a generous and 
 diifulive benevolence, no moderate fceptic will fcruple to allow. 
 And, from thefe appearances of good^ we may raife an argument, 
 of great weight, for the abfolute goodnefs of the creator. For 
 v/hy fhould he difpenfe any good at all, unlefs it were from the 
 eifential goodnefs, from the approved and voluntary benevolence,, 
 of his nature ? Were the Deity an evil being, -we could in rea- 
 fon expect to find nothing, but appearances of mijery in the world. 
 For, upon this horrid fuppofition, his inclination, his prevailing 
 propenfion of nature, is to communicate evil ; whence then arife 
 thofe difplays of goodnefs, that render human life, in the opinion 
 of almoft all, eligible, nay an object of moft cloje and fond affec- 
 tim F Let the man that contends^ for ihQ malignity of the fupreme 
 
 prills-
 
 14-2 Of the gcod?iefs of Go'D* 
 
 principle, try to folvve this inexplicable problem, and he will find 
 himfelf totally confounded. 
 
 He kas nothing elfe to have recourfe to but this — ' that as the 
 
 * esperience o^ pain gives a quicker and flronger relifi of pleafure, 
 ' (o a flight and fuperficial tajh of good may prove, in the end, 
 ' an enhauncement and aggravation oi evil.' To which it is ob- 
 vious to reply, ' that a preceding fejife of mifery is not abfolutely 
 
 * neceffary to the complete enjoyment of happinefs :' For then it 
 muft be concluded (contrary to what is fuppofed, and allowed, on 
 all fides) that God himfelf is not confummately happy, becaufe 
 he ne^xr was, nor could be, in any degree miferable. All other 
 beings, therefore, might in nature, without including the wife 
 purpofes of moral government, alfo have been happy, though they 
 had never been calamitous : They might, likewife, have been 
 proportionably miferable, without having experienced miy thing, 
 but mifery. Befides the orders of beings, that afcend from mfery 
 to happinefa, are the louseji and moft imperfect : Thofe who are 
 placed among the frji and m.oft exalted, in thefcale of intelligent 
 fpirits, approach ncarejl to the undiflurbed and confummate feli- 
 city of God himfel£ 
 
 * Pain, therefore, is not neceflary in order to the fupreme hap- 
 
 * pinefs of created natures ; but only io fupply deficiencies, to af/iji 
 
 * indigent powers (where a fufficient fund in nature would be, 
 
 * other wife, wanting to aflift) and ftir them up to afpire, more 
 ' ftrongly, after their true felicity, xhelr full perfe5lion oi good* 
 And this conftitution is wholly ordered with a moral view, that 
 happinefs may be the purfuit, the choice, and acquifition of man, 
 ^nd, confequently, be the more exalted and exquifite , as it is, in 
 
 a
 
 Of the goodnefs of God, 143 
 
 a manner, his own produdfion^ his honour^ and the reward of his* 
 ferfinal merit,- 
 
 By an undeniable parity of reafon, ' an experience of ^00^ could 
 ' not be necefTary to the utmoft aggravation oimifery -^ becaufe as 
 God isfupremely happy, becaufe incapable, necelTarily incapable, 
 of the leaft diftrefs 3 thofe muft be ^ fupremely miferable^ who are 
 *' rendered by their iituation, and unalterable circumflances, in- 
 ' capable of the leaft gleam of comfort, the leafl intermixture of 
 * felf-enjoyment.' And though moral piirpofes vn'SLj ho. (QiY^d^ by 
 appointing, in /oie'^'r fcenes of intelligence, evil to be \h.t forerunner 
 and harbinger of good 3 yet nothing of this kind can be pretended 
 * (nor, as it now appears, can any natural reafon be affigned) in 
 the cafe of allotting fcanty and tranfient pleafure, as the prepara- 
 tion for more exteniive and univerfal evil. The fuppofition, there- 
 fore, is not only unworthy the amiable charader of the true 
 Deity; but abfurd even upon the fuppofition of a falfe god, in- 
 tending, upon the whole, the utmoft hurt and mifchief to the 
 creation. 
 
 As additional evidences of the 2iO(o\\xtt goodnefs of the Deity, 
 let me fubjoin — that the univerfal order of nature, when not ob- 
 ilrudted, but allowed to fulfil its appointed and regular courfe; 
 tejids to good ; that no one branch of the efi:ablifhed fyfi:em of 
 things can be fixed upon, which had original'y an evil dired:ion, 
 or which, if not marred and perverted, can pofilbly terminate m 
 evil J that thofe in the human fpecies, and in every fuppofeable 
 order of intelligent fpirits, who are kind, and condefcending, and 
 generous in their difpofitions, are alone happy j and that benevolence 
 is-thtf ring of their moft refined and exalted felicity— Which, it 
 is as much a contradidion to fuppofcj.to be any other than the 
 
 'Confli^-
 
 244 '^f ^'^^ goodjtefs of God, 
 
 conftituflon of a good being, as to imagine a frame, in which order 
 diredtly refulted from confuiion, and evil, abfolute final evil, natu- 
 rally and unavoidably from good. And, particularly, the exube- 
 rance of good upon the whole in thtvifible creation (from whence 
 we may fairly draw the iame inference, as to worlds unknown 
 and invifible) is the cleareft and moft lively proof, that benevolence 
 and mercy are ejjmtial principles, and the chief 2sA moft prevail" 
 ing principles, in the nature of that glorious being, from whom 
 this exuberance of good flows. 
 
 Mankind, in all ages of the world, have been very high and 
 flrong in their prefumptions, but weak in reafon. And this, which 
 is indeed the natural fource of univerfal error in all its various in- 
 confiftencies, has adlually produced both the implicit /^fZ/V'u^r, and 
 the incredulous caviller : the one frequently affenting to he knows 
 not wljaf ; and the other as often objeding, he knows not wby. 
 Fancy, paffion, and certain external ftriking appearances of things, 
 are equally their rule of judgment. And this, in the infidel, ap- 
 pears in nothing more clearly, than in his objediions againft the 
 goodnefs of God, which may all be reduced to this one, the appoi?it- 
 ment^ ox Juffe ranee ^ of evil. For imperfedion of knowledge, and 
 imperfe<5lion of happinefs, are comparative evils, and as truly in- 
 cluded under this general head, as more direSl and pofitive mifery. 
 
 Evil has been commonly divided into two kinds, moral, and 
 natiiraL And thtfrjl of thefc, in particular, is urged as a moft 
 formidable objedlion againft the fuprcme 'wifdoni and goodnefsy and, 
 indeed, againft the very being of a God ^ and how to give a clear 
 and fatisfacflory account of its true original, did, for many ages, 
 confound the reafon of mankind, unaflifted and unenlightened by 
 revelation. But chrifiianity has prefented us with, I think, an eafy 
 
 folution
 
 , Of the goodnefs of Go^D, 145 
 
 folutlon of this difficulty with refpedl to the human race (and the 
 fame may be applied, in fome meafure, to all other inteUige7it be- 
 ingi)hy declaring, that they are rational and free creatures ; and 
 that all moral evil fprings, entirely, from their own corrupt choice^ 
 and voluntary perverfwn of their implanted faculties. 
 
 "Now that this is "the true account, or, in other words, that all 
 thofe wrong determinations and purfuits, which conftitute moral 
 evil J were not originally inherent in it, but are owing to a willful 
 f elf -corruption^ will undeniably appear (if we fet afide the argu- 
 ments from the perfections of God) from taking a fhort viewof 
 hwnan nature itfelf. For what is the true idea of it ? Is it not 
 this ? — ' Reafon at the helm, conducting and governing the infe- 
 ' rior principles ?' And, therefore, when the paffions prevail againfl 
 reafon, muft there not be a perverted and unnatural ftate ? Shall 
 we form our idea of human nature from the brutal part of it, or 
 from the more noble and excellent, the intelleSiual ? — Nature is a . 
 general term, to denote thofe laws by which the Creator governs 
 the univerfe, and the eflablified order of things, Nov/ this order ^ 
 with refpeCt to mankind, is, * that the underftandmg^ and refeSlion, 
 * fhould prefide over appetite and inftin(5t, and regulate all their 
 ' impulfes.' So that whatever, in their temper or conduct, is con- 
 trary to the dictates of the rational and moral principle, whatever 
 is evil and vicious, muft of neceffity be, at all times, ir regular ^ and 
 a contradiction to human nature upon the whole, 
 
 I ONLY defire, it may be obferved further, that I am not obliged, 
 in this part of my difcourfe, to appear as an advocate for iouman 
 i.berty, becaufe zW moral evil neceffarily fuppofes it ; and, upon 
 any other fcheme, is no more than a weaknejs and imperfeBion of 
 nature, that has nothing criminal in it : the account before given 
 
 Vol. I. U muft.
 
 46 Of the goodnefs of Gojy, 
 
 mull, therefore, be the only juft account, if there be indeed any 
 fuch thing as moral evil, or any other befides natural evil in the 
 univerfe. And the following brief remarks will help us to fee in 
 part, how the providence of God may be vindicated, with refpedt 
 to fuch corrupt and degenerate circumftances of mankind. 
 
 In general, the pojfibility of m.oral evil necefTarily follows, from 
 fuppolingyr^^ agents to exift, and that they are left to the uncon- 
 trouled exercife of their natural powers. And lince the latter is no 
 more, than fuffering creatures to ad: agreeably to their frame, and 
 die deiign of their formation ; the whole inquiry is reduced within 
 a narrow compafs, and terminates in tliis fingle point — * Whether 
 * it be confiftent with the perfed:ions of God, to create free agetits.* 
 But nov/ to which of the divine attributes, can it be imagined, 
 that the making beings, endued with a power of choice 2irAjeIf~ 
 direction^ is repugnant ? Not furely tojujiice, becaufe fuch a being 
 may be eafily conceived to be vaftly preferable to abfolute non- 
 exiftence ; nay, it may, in many circumftances, be a very dcfirable 
 and eligible ilate. And, confequently, it is fo far from being in^«r- 
 «f r^/ inconfiftent with the notion, that the great Author and Go- 
 vernor of the univerfe is a juji^ or even a benevolent being, that it 
 may, itjelf^ be a convincing and undeniable demcnftration of it. 
 
 If it be urged, that allowing it may prove goodnefs in general, 
 it is not, hov/ever, the wifefl way of difpenling the greatejl good 
 upon the ivhole : I anfwer, how is it poj/ibky that we Ihouldknow 
 this ? Are we capable of comprehending the vaft fchemes of an in- 
 finite mind ? or can we judge diftindly of all the ujes, that may be 
 anfwered in the iiniverfe, by creating free agents of different powers 
 and capacities for happincfs ? Objedtions of this fort, which are 
 in trutli not levelled againft the goodnefs of God, but againil his 
 
 wifdonii
 
 Of the good^tefs of God. jaj 
 
 wifdom. In taking the moft proper methods to confer the greatefl: 
 good, are attempts to argue where we have no principles to pro> 
 ceed upon ; and mufl, therefore, be extremely rafli and prefump- 
 tuous. So that this fhort view of the cafe is fufficient to prove, 
 that the general notion of free agenc)\ and, in confequence, of the 
 fojjibility of moral evily is neither a reafonable objection, againfl the 
 exijience of a Firft Caufe of all things abfolutely perfedl j nor, 
 againfl the belief of a wife and gracious providence — And, further 
 that an indeterminable variety (fince it has been above fhewn, that 
 there may be a variety, and the abfolute goodnefs of God does not, 
 and cannot, oblige him to make all intelligent beings equal, endued 
 with the higheil degrees of reafon, liberty, and moral perfediion) I 
 fay an indeterminable variety, with refpe6t; to the capacities and cir- 
 cumflances of mankind, can never be /hewn not to be the fitejl 
 and beji upon the whole : fince we have neither knowledge nor ex- 
 perience enough, on which to ground even a plaufible prefumption^ 
 and much lefs z. probable proof, that infinite wifdom, even in pur- 
 fuance of the main end of creation and providence, the univerfal 
 good, is not mofl eminently difplayed in the greateft diverfity of 
 reafonable and free agents. 
 
 As therefore we can have no fure foundation, on which to con- 
 clude, that the lowejl degrees of intelligence and liberty are incon- 
 fiftent with the fupreme wifdom of the Deity, if we only confi- 
 der the reafonable univerfe as one whole, one great conneSied fjiem, 
 compounded of various parts ; nothing further remains, under this, 
 firfl head of moral evil, but to fhew, that what we have fuppofed 
 to be wife Q.rAft, in the general, is doing no real wrong or ijijury 
 to particulars : or, in other words, that thofe rational creatures, 
 who belong to the loweji clafs of free agents, can have no caufe to 
 complain of being arbitrarily and hardly treated. 
 
 U 2 And
 
 148 Of the goodnefs of God. 
 
 And if we will admit this unqueftionable principle of equity, 
 
 * that 7iothing can be expedted from the various orders of intelligent 
 
 * beings, but what is proportioned to their feveral powers, and that 
 
 * thus much will be required of all,' the point is clear beyond all 
 jufl exception. For if, where there are unequal powers, unequal 
 degrees of good be required ; and if the kjjer degrees of poiver be 
 as capable of producing the /(^r degrees oi good, 2s>fupcrior powers 
 are of producing the greater degrees of good; all cafes of this kind', 
 that ever have, or can, happen, are, in refpedl oi jujl and fair 
 treatment, brought to an exad: equality : and the particular diffi- 
 culties, which mankind at prefent labour under, are clearly and 
 fufficiently accounted for. For man is as al?le to yield that fen'ice 
 which is required of him, and exa6lly proportioned to his ftrength, 
 as higher intelligences are, to perform their larger and more exten- 
 five duty. This, I fay, with what went before, fully vindicates 
 the conduct of providence, fo far as the controverfy about moral 
 evil IS concerned. But if reafon, by any unavoidable misfortune, 
 be fo weakened and impaired, that men are not morally intelligent 
 and free 5 this, as in the cafe of idiots, and all the acflions that 
 proceed from it, however wild, and injurious, can only be denomi- 
 nated natural evils. 
 
 Which second clafs may be reduced, either to thofe which 
 are common to a\], as well as abfolutely neceflary from the frame 
 and conftitution of the imiverfe j or to penal evils ; or, elfe, to fuch 
 as are occafioned by beings that cB freely, and are the voluntary in- 
 ftruments of evil to one another. 
 
 And of the latter fort, the fame thing may be faid, that has 
 been already fuggefled in difcourfing of moral evil, viz. that the 
 
 pojjibi^^
 
 Of the goodnefs of Got>, 149 
 
 fojjihility of them certainly follows, on fuppofing free agents to 
 exlil — that the permijjion of thena, as in the other cafe, and for 
 the fame reafon, if God can, as has been fhewn, iscifely form free 
 agents, muft be entirely reconcileable with the molt honourable 
 idea we can entertain of him -, fince it is, in fad, nothing more^ 
 than the leaving them, to the iife of their faculties — and, further, 
 that all the irregularities and mifchiefs, which are thus occafioned 
 by the abufe of natural liberty, may be completely reciijied in an- 
 other ftate, and unfpeakably to the advantage of tlie im^ocent Juf^- 
 ferer,^ 
 
 Again, with refpedl to penal evils^ itfhould be obferved — that 
 they are abfolutely neceffary to check the growth of vice^ and, by 
 that' means, to fecure the rectitude, and fupreme hahpinefs^ of the* 
 moral creation. For if reafonable beings were fuitered to go 011 
 in thofe irregular courfes with impunity^ which are unbecoming the 
 dignity of their natures ; the probable confequence would be, 
 bringing the eternal rules of virtue and righteoufnefs mXo contempt, 
 and introducing extreme d: [order and mijery into the world. If 
 muft be a vaftly lefs evi!^ if it be at all an fw'/ upon the whole, 
 to take fuch feemingly harfh and fevere methods, to the great pah?, 
 or even to the entire deJini5iiony of particular perfons, tha-n to fuf- 
 fer wickednefs to triumph, and give corrupt and mifchievous affec- 
 tions an unlimited fcope, to ^<^ deformation and ruin of the whole 
 intelledlual fyftem. So that penal evJls, denoting not only the />c- 
 ftive pufiijhments which God may inflid: on linners, but all thofe 
 other miferies, which either in this life, or hereaftt r, are the na- 
 tural ef'edis of vicious paflions unreformed 3 penal evih, I fay, 
 which, in this extenfive view, comprehend a very confiderable 
 part of the whole fum of natural evils, appear, for the reafons- 
 above-mentioned^ to be not only confjient with the ivifdom and 
 
 good-'-
 
 1^0 Of the goodnefs of God. 
 
 goodnefs of the fupreme governor of mankind, but to be indeed 
 neceffaryy in the government of an abfolutely perfe<5t being. 
 
 I NOW proceed to make fome obfei'vations, which are not fo 
 confined, but may be apphed to all appearances of natural evil 
 without exception j and are, therefore, a general "j'mdtcation of the 
 fovereign goodnefs of providence, in tlie fettled train and order of 
 tilings. 
 
 And, in the first place, let it beobferved, that nothing isprO" 
 perly an evily which it is inconfiftent with the perfe(^ions of God 
 to permit, or appoint, but what deferves that chara6ler upon the 
 whole. And tliis we cannot pretend to fay of any thing we are ac- 
 quainted with, nor indeed of any natural evils which are of a li- 
 mited duration. It is very pofTible, that they may have a tendency 
 to promote the more folid and durable happinefs of individuals (after 
 feveral intermediate confequences, which we are too fliort-fighted 
 to trace) as well as the general good of the creation. Nor can we 
 demonflrate, or even argue the contrary with any probability, un- 
 lefs we can, likewife, comprehend all the infinite variety of de- 
 figns, that an all-wife being may intend to ferve by particular oc- 
 currences^ and thoroughly underftand the ivhole plan of his go- 
 vernment, the connexion of the feveral parts of it, and their refe- 
 rence and fiibordination to each other. It muft, at leaft, be paii 
 difpute, that what feems wrong, in the prefent flate, may be rec- 
 tified in fome future fcene of exigence ; and the pain, now felt, be 
 vaftly over-balanced by the fucceeding pleafure. And thus the 
 liijdotn and goodnefs of God, notwithftanding fome dark and 
 -gloomy appearances, will in the confummation of his fchemes, be 
 .eminently difplayed in tl>e frame of the world. 
 
 For
 
 Of the goodnefs of Goj^, 
 
 ^51 
 
 For nothing can rationally be efleemed//f/j an evil, as is an ar^ 
 gument either of injujiice, or cruelty, in the perfon who appoints 
 it, which has a natural tendency to produce, or by the fame ap- 
 pointment will h& followed, by a more extenfive and lafling good. 
 And this we may fairly prefume, from the proofs already given of 
 the necellary goodnefs of the Creator, will at lall: be found to hold 
 true, with refpedt to all the imavoidabk evils, that any part of the 
 creation fuffers. 
 
 Let me remark, in the second place, that it is very unfair to 
 argue againft the goodnefs of God, from the miferies that aaually 
 infefl human life. For the queftion is not, whether men have made 
 the ftate of the world worfe than non^extjlejice^hut how God 
 7}iade it, and how he intended it fhould be governed. For the far 
 greater part of the evils of life, which are introduced by ourfelves, 
 againft the manifeft fcheme and defign of the Creator, he is not at 
 all anfwerable ; but they mufl be wholly charged on the vohintary 
 abufe of our faculties, and the unnatural exceffes of our paffions. 
 
 And from hence it follows, that the only fure way to form a 
 right judgment in this cafe is, to confider what the ftate of the 
 world would be, if all its rational inhabitants conftantly followed 
 the order of nature, and the rules prefcribed by the author of it. 
 This will difcover to us God's creation anfwering the plan of it in 
 his infinite mind : Every other is 2.faJfe view, that can give us no 
 idea of his real charaBer ; becaufe it only fhews us the corruption 
 and diforder of his works. 
 
 As therefore it is a certain truth, confirmed by the experience of 
 all ages, that if men were univerfally cautious md prudent, diligent 
 
 and
 
 11^2 Of the goodnefs of God, 
 
 and indu/lriom-^thty would ^xoh2i\Ay fucceed in moft of their rea- 
 fonahle defigns, and be crowned with prcfperity ; that if they were 
 laXX juft 2in& generous y and a6led on the ftridt principles oi probity 
 and honour — refpcB and friendfiip^ peace and harmony^ would flou- 
 riih among them, the moft defirable advantages of civil life would 
 be fecured, and the mif chiefs ariling from treachery, oppreffion, 
 difcord, and violence, would be in a great meafure prevented ; and 
 that if they were all temperate — they muft of neceflity enjoy a vaftly 
 larger proportion of healtl\ of vivacity 2sA flrength of mind, of 
 refolution and inward compofure ; and as this appears, from their 
 very frame, and the eftabliflied tendency of things, to be the courfe 
 cj a5fion, which their creator intended they fliould purfue : Our 
 reafon immediately leads to this conclufion, that the original cm- 
 Jlitution, in tliis lower world, was admirably calculated to promote 
 our h'appinefs^ and, if fleddily adhered to, would render our pre^ 
 fintjituation, upon the whole, very convenient and comfortable, 
 ^nd we ourfelves are, in innumerable inflances, the unhappy in- 
 ..flruments of our own mifery j turning many fruitful parts of the 
 .earth into defirts ; inventing various unnatural fcenes of terror and 
 x:'uelty ', fpreadingy7a"cr?;>' and defolation^ and a melancholy face of 
 diflrefs and ruin^ over the moft flourishing countries j invading each 
 others moft valuable rights and liberties ; and, in a word, perplex- 
 ing our own minds, while we difturb and torment our fellow-crea- 
 tures^ 
 
 These are none of them to be reckoned as the ivorks of God, 
 which his hand hath wrought ; but they are the dreadful monu- 
 ments of human pride, avarice, and luft of power, and other 
 .equally unnatural and pernicious vices. So that the objection raifed, 
 from the vilible appearances of evil..^ is built on a complication of 
 falfefacls^ which are thefe — That the actual condition of man is 
 h;s natural condition — that if mifery really prevails, the frame of 
 
 nature
 
 Of the goodnefs of Gov>, 153 
 
 nature could not have been def.gned at fir ft ^ nor lalfely adapt ed^, to 
 promote happinef 5—2x16. that God is not only anfwerable for his owti 
 purpofes and operations, but for the wilfull irregularities and dif- 
 orders of his creatures. I (hall only add, that this objedion, which 
 has been fhewn to involve fo many abfurdities in it, is v^^holely 
 founded on a groundlefs and improbable prefumption, viz. that 
 the prefent is an entire ^ independent y unconneSied fcene, that has no 
 relation to 2irkj future ftate of being ; a prefumption that does not 
 at all fuit with the morale active^ and vaftly irnprcueable faculties of 
 the mind of man, ner, confequently, with true philofophy. It 
 fhould therefore be rejed:ed, as equally ignorant and illiterate m the 
 principles of human nature, and the fcience of human life j as it 
 is repugnant to the duties of piety, and fubverfive of the grand 
 fences of virtue. 
 
 I THINK I may venture to afTert, in the third place, that the 
 origin of evil, as it flands in the prefent argument to be difculled, 
 can in no other way be accounted for, than by fuppoling it to be 
 either the appointment, or at leaft the permifjion, of a good being. 
 This perhaps may wear the face of a paradox, or a very abfurd and 
 extravagant poiition : and it may be afked by fome — What ! can 
 evil only derive itfelf from good ? Is benevolence the dired: and ^ro~ 
 ipevfource of it ? And (hall we, upon the fame principles of rea- 
 foning, afcribe happinefs to malice^ as the natural fountain from 
 whence it fprings, and ought to be expecfted ? Shall we thus con- 
 found reafon and nature, caufes and effeds, and all imaginable dif- 
 ferences of things ? 
 
 I ANSWER, that we may, indeed, run into this abfolute confu- 
 fion of right and wrong, for want of underftanding, or, which is 
 in its confequences the fame, from not attending to, the true ftate 
 
 Vol, L X of
 
 154 ^f ^^^ goodnefs of Gov^, 
 
 of the argument : but when my meaning is explained, there will, 
 I apprehend, be no danger, and fcarce a pofiibility, of fuch con- 
 fufed ideas — I do not aflert, that real and abfclute ceil may be 
 afcribed to goodnefs, as its proper caufe, but ovAy ficmitig, 7i.it ^^ 
 gated, evil j the evils complained cf in human life, the evils ohjcdled 
 to by difcontent, or aihe'ipn ; conlidered in tlieir original appoini- 
 menfy their e^id, their u/es, their manifefl teudeiKy to a vifible and 
 extenfive good. And of thefe I will again affirm, and undertake 
 tindeniably to prove, that they could never take place, but under 
 the government and order of fupreine bene^ooknce. 
 
 A malevolent principle could not be the caufe of them, becaule 
 thefe are evils with a preponderance of good. — h. capricious being, 
 alternately actuated by^co^and ^lvV difpolitions, cannot be the cauie 
 of this evil, becaufe it has been one imvaried operation, in all 
 ages : which is the mark of uniform and fteddy defign ; whereas 
 wanton humour is blind and roving, and liable to infinite unac- 
 countable flart?, and diverfities. And, for tlie fame reafon, it can- 
 not poffibly be afcribed to chance^ which is equally incapable of ob- 
 ferving regular proportions, equally inconfiflent and indeterminate, 
 and ever varying from itfelf. Fate on the other hand, being ri- 
 gid and inflexible, m.uft maintain as to individuals, as well as upon 
 ibe whole, the fame preciie aBual fcene of happinefs, or extreme 
 of miferyi contrary to univerfal experience. There, therefore, 
 only now remains the Manichean doftrine of tiio principles, to 
 account for the origin and rife of evil. And this can by neither 
 party be admitted, becaufe both deny, that the exadl proportions 
 of good and evil, in the univerfe, are equal : which could be the 
 9nly ground of an united operation, between tv/o beings of equal 
 wifdom and power, but of diredtly contrary difpofitions. And if 
 all thefe fchemes fail, as, I perfuade myfelf, they muft appear to 
 
 2 be
 
 Of the gcrjd7icfs of God, 155 
 
 be moft egregioufly abfurd j if neither t'wo oppofite and independent 
 power s^ if neither yiz/^ nor chance , if neither a maJevoJerit, nor a 
 capricious. Deity could be the caufe of the univ^rfe, as it fiow 
 exifls : there being fio otter pojjible caufe^ in nature, to be aiSgned, 
 its origin muft be imputed to a being of abfdute ber.e^colence^ defti- 
 tute of the leail mixture of any contrarious and oppofing principle. 
 This feems, to me, to carry with it a force almofl irrefulible. 
 
 Let us now proceed one ftep farther, and fee, whether, iicm 
 the chnracfer of e^jil itfelf, there are not plain indications of the 
 benevolence and gracioufnefs of the firll caufe. £1// follows from 
 thr.fe la\zs of nature, which are mofl ufefuJ, and moll mcefjary : 
 and thus far, of itfelf, it plainly lliews us, that it was not defign- 
 ed 2i%mijcbief\rpon theivhole -, but that it is only an accidental cor^^ 
 fequetjce of a conflitution, wilely framed for the greater general 
 good. E'vihdccQ, again, in innumerable mftanceSy fneJicinal -, fuch 
 as ' remorfe of confcience, and the natural calamitous effects of 
 ^ \'ice ;' and, conlequently, they reprefent to us thtfrierJzndpky- 
 fidan^ and not the determined y:<?, of mankind, and the corrupter 
 of their happinefs — Thev are frequently the Wr^r-'.of happinefs, by 
 human nature not other^'ile atiamable, or, at lead, of exalting the 
 tafre and rehfh of iis plealures. Even the moil ingenuous, lau- 
 dable, and godlike affections of human namre muft al^i^^ys fup- 
 pofe a pojjibiiity of pai?i ziA fuffering^ when they are oppofed and 
 controuled \ and however adapted to fenx the noblell: purpcfes, by 
 being falje and mi [placed affections, they may multiply the caufes 
 of our ir.ifery. Refentmerit^ the namral repeller of injuries, and 
 provider for immediate felf-defence, may be aggravated into re-jenge 
 and malice : emulation ^ the chief fpur to great purfuits, may fwell 
 into exorbitant and defrructive ambition : but thcfource was origi- 
 
 X 2 nallv
 
 156 Of the goodnefs of God. 
 
 nally good, and the luxuriant excrefcencies could only fprlng from 
 2. generous root. 
 
 And let us examine any other inftances, and we fhall find, that 
 the intention and view of the God of nature was k}7id and gra- 
 cious in them all. There is not a fingle exception that can be 
 named ; not one cafe, which can be fhewn to have a different di- 
 rediion ; not one, even the moft minute, circumftance of iinnecef- 
 fary evil -, no one feeming evil however trivial, and thought be- 
 low the Jceptic's notice, but what was defigned in the end to ter- 
 minate in good» 
 
 But I am aware, that it will be objected to what has been al- 
 ready offered : that, indeed, the evils which we now behold, or 
 ourfelves endure, may be a means of procuring for us a greater 
 good, and exceedingly overbalanced by fucceeding pleafures in a fu- 
 ture life J that many natural evils may be ufeful, and even necef- 
 fary, in the prefent fiate, and while mankind continue to be as 
 tliey are, partly intelligent, and partly animal j and that, upon the 
 fuppofition of ynoral evil, penal is fit and reafonable. But all this, 
 though it be true, will not reach the main difficulty. 
 
 * For what need was there, that fuch an imperfeB fyftem of 
 creatures fhould be brought into being ? What need of mere ani- 
 mals, with flrong ungoverned inftindts, frequently tormenting to 
 themfelves, and injurious, nay deftrudlive, to others ; even to ra- 
 tional beings of a fuperior order ; who in their turn tyrannize 
 over, opprefs, and are neceffitated to deflroy, the brute creatures ? 
 What need of fuch a diminutive race of intelligent agents as men 
 are, imprifoned in bodies, that are a conftant check to the vigo^ 
 rous operations of reafcn, and expofe them to numberlefs wanti 
 2 and
 
 Of the gGodmfs of Go-D. 157 
 
 and miferies j creatures of fuch limited moral powers, fuch flrong 
 paflions, prejudices, and contrary inclinations ; who, by their 
 *viceSy may bring the evil of punifiment on themfelves, and be the 
 occafions of infinite calamities to each other ? Could not the all- 
 wife, and almighty, author of the univerfe have made all his in- 
 telligent creatures ioperfeSl.^ as that it fliould be utterly imprcbabk^. 
 that they would debafe and corrupt their own natures, or make 
 their own exiftence, or that of their fellow-creatures, in any de- 
 gree miferable .? Might not the inanimate material world have been 
 fo framed, or at leaft fo governed, as not to caufe necefjary and un- 
 avoidable evil to any of its rational inhabitants ? And though the 
 prefent fcene of things fhould be allowed to be confijient with the 
 general notion of goodnefs ; would it not have been more worthy 
 fupreme and infinite goodnefs, to have communicated to all beings 
 the higheft meafures of happinefs : or, at leaft, never to have fuf- 
 fered fuch moving objeds of difirefs, as common humanity teaches 
 us to prevent^ or, if that be beyond our power, always ftrongly 
 inclines us to relieve V Thefe queries, in which the whole force 
 of the objections, relating both to moral and natural evil, is col- 
 led:ed, may feem very fpecious and plaufible : but, I hope, they 
 will be thought of no great moment, when the following things 
 are confidered. 
 
 First, That the pollibility of ?7^2'^r<7/ m/, mfi/ine degree ^nt- 
 cefiarily refults from fuppoling any fi?2ite beings at all to exift, 
 though of the moft excellent fuperior order. For even fuch ex- 
 alted creatures as thefe, through imperjedi ov falfe views, to which 
 every finite underftanding is liable, may be perplexed and tineafy 
 themfelves, and the occafions of trouble and pain to others. So that 
 the communicating a being, from whence there is a pojfibility that 
 evil fhould arife^ is not,, in the general confideration of it, incon- 
 
 fiflent
 
 1^8 Of the goodnefs of God. 
 
 fiilcnt with the univerfal goodnefs of the Deity : if it be, tiiere 
 mull: be no creation at all. However, it will ftill be faid, tha*: there 
 iliould be as little evil and imper.fe^ion as can be. And ti;c: efore 
 I add. 
 
 In the second place, that it has been already fliewn, in the 
 former part of this difcourfe, that God is not obliged to create no 
 beings, but fuch as are of the highefi order pojfible, and endued 
 with the hiojheft: degrees of undej-fianding and moral excellence ; but 
 that, without any blemifli to his charadler, there may b:^ for any 
 tiling we can prove to the contrary, an infinite 'variety ; not only 
 creatures of the lowefl rank of intelligents, but mere animals of 
 vaftly different claffes in the fenfitive life ; and, confequently, ex- 
 aflly fuch an iini'-oerfe as really exifts. Nay, it is, I think, almoft 
 demonftrable, that a conflitution fo diver fified may yield, upon the 
 whole f the greatefi good j and be, therefore, moil worthy a being 
 fupremely benevolent. 
 
 For it is pojjible, that there may now he as many of the higheft 
 order of intelligences, as there li-ould have been, if only that fingle 
 order had been created. The number could not then have been, 
 flridly fpeaking, infinite j fince there can be no point of duration, 
 in which the Deity, if not divefted of his infinite wifdom and 
 power, cannot create other beings ^ poiTefTed of the fame capacities 
 and excellencies. Or if the number could be infinite^ what I have 
 alTerted will ftill hold true, 'u/;?;. that it \s pof/ible^ that there wj^ 
 now be as many of the highefi order of intelligences, as there would 
 have been^ if only \h^\. fingle order had been created. And fhould 
 this which may be^ adlually be, the cafe with refpedt to the highefi 
 order ; all the other clafies of rational beings (in which we may 
 fairly prefume, upon the whole and taken together, that there is a 
 
 mucli
 
 Of the goodnefs of Got>. jcq 
 
 much greater proportion of happ'mefs than 77iifery) will be an ad- 
 dition to the fum total of good. Nay, if we fuppofe (which is 
 furely 2ipojjible cafe likcwife) that there are not only in the higheft^ 
 but in every other, rank of beings, rifnig in a regular gradation 
 one above another, as many creatures as there would have been, if 
 each af thefe orders had exifted alone, the leaving out any fpecies of 
 mere a?2i?nals, whofe pleafures exceed their /v?/;2j, muf!: fubflrad:/?^ 
 fo much from the univerfal tappinefs. 
 
 If there was really but one, and that the highefl, order of beings 
 only in the univerfe, this would leave fuch a prodigious chafin in na- 
 ture, as reafon muil be aftoniflied at, and could never juftly ac- 
 count for : nay benevolence itjelf, as well as reafon, mufl be fhock- 
 ed, and flart at the thought of it. Or if the chain of being was 
 maintained, in every link, quite down to the race of man, why 
 fliould he be excluded ? — Is his nature incapable of happinefs, or 
 unfit for the enjoyment of it ? Was there not happinefs originally 
 defgfied for it, adapted to its powers ? Are not its capacities of plea- 
 fure, of refined moral pleafure, very large and extenfrce"^ And 
 will not the father of human fpirits allov/ their faculties, to take 
 all pnjjihle [cope this way, without chaining them down to ufelefs and 
 arbitrary mifery ? Why then, I afk again, fliould man, in particular, 
 be omitted in the fcale of being ? 
 
 I SHALL only add, that the detraders from God's fovereign 
 goodnefs, upon account of the evils of human life, for the moft 
 part mifreprefented and monfirouily aggravated, are not themfelves 
 agreed, in particular inftances, uhat are evils : one commending, 
 or at leaft (lightly taxing, what another moil feverely and bitterly 
 exclaims againft. The obfcure and more illuilrious, the laborious 
 and indolent, tlie public and retired, the contemplative and adlive 
 
 life^
 
 i6o Of the goodmfs of God» 
 
 life, have httn fever ally reprefented 2.% great misfortunes, burdens, 
 mfances ; as a finglilar temper, or habit of mind, has in each the 
 afcendent. In thefe cafes, therefore, they cannot fo properly be 
 faid to judge of happinefs, or mifery, of good, or evil, as to take 
 their notions of both n^on fancy : and we may reafonably prefume 
 the fame, in moll other inftances. So that, upon the whole, thefe 
 perfons ought not to exped:, that their ohje£fio?is fliould be allowed 
 much weight, " till they difcard imagination, and adhere to folid 
 and uncorrupted reafon as their guide : and the number of fueh 
 kind of oppofers, of important and fundamental principles, jQiould 
 beget no prejudice in favour of their infidelity. 
 
 Thus have I, as I hope, fully confuted feveral niaeak and unju/i 
 coticlufions, that have been drawn from the idea of fupreme good- 
 7icfs : but I think it proper to add, further, a particular inftance or 
 two of things, that may, or may not, be juftly and fairly inferred 
 from it. 
 
 And we may, I think, certainly infer from \ht perfeB and ne- 
 ceffary benevolence of the firft and fupreme principle of being, ' that 
 
 * he defires the happinefs of his ijohole creation, throughout all its 
 
 * numberlefs varieties, and, in the moft eminent fenfe, the happi- 
 
 * nefs of that part of it, which is moral 2ind rational.' For it is fo 
 far from being fuppofeable, that a being of pure and unbounded 
 "oodnefs can have produced creatures of the loivefi rank, and moft 
 defpicable appearance, even in fenfitive life, with a view to make 
 them miferable, that it is next to a denwnftratioH, that the chief 
 defign he had, in their particular frame and conftitution, muft be 
 the communication of good : fcanty indeed, if compared with 
 other higher difplays and manifeftations of his munificence, but 
 always liberal, in proportion to their refpedive capacities for enjoy- 
 ment.
 
 Of the goodnefs of God. i6i 
 
 ment. Mufl: he not then be always defirous, that this great end 
 of univerfal being fliould be anfwered, and, confequently, that 
 all his creatures fliould aSfiially attain that happinefs, for v/hich he 
 originally intended, and fo wifely fitted, their feveral natures. 
 
 But, above all, mufl he be fuppofed to defire the happinefs of 
 xh<& intelligent and moral world; becaufe they are his noblefl, his 
 excelling, workmanfliip, much more elaborately formed than all 
 animal beings j and with a vaftly fuperior importance and dignity 
 of nature. From whence it inevitably follows, * that he has cre- 
 ' ated their natures in their kind, and fo as to unite and conned: 
 ' the whole fcale of being, perfect ; and that he has hitherto pur- 
 
 * fued, and will ever continue to purfue, all the wifefl methods of 
 
 * operation which are necefTary to complete their happinefs, agree- 
 ' ably to their implanted faculties, and confiflently with his own 
 
 * abfolute perfc6lion. It is impofUble, they fbould fuffer any un- 
 
 * merited evil, through the wantonnefs of his abfolute and irrever- 
 ' fible decree : It is impoflible, that he fliould throw wifurmotint- 
 ' able difficulties in their way, or fnares by which they cannot avoid 
 ' being entangled -, or fet himfelf to count eraSi their reafonable and 
 
 * virtuous endeavours, to advance their fupreme perfection and fe- 
 
 * licity.' So far the conclufion is entirely obvious, and natural. 
 
 But how much further will it go, without leading us into a 
 maze, by means of overflrained or falfe deductions ? We have 
 clearly marked out the limits of truth, which always lie, when 
 rightly drawn, near the borders of error. And thus it mofl evi- 
 dently is in the prefent cafe. For can it be prefumed, becaufe 
 God is defirous of a creature's happinefs, ' that he will afcertain 
 
 * the event J and bring it about in a way contrary to its nature ? 
 
 * When he had formed beings capable, by their own fauh, of ren- 
 
 VoL. I. Y derinff
 
 1 52 Of the gcochtefs of GoT>, 
 
 * dering themfelves miferable, can it be the leafl difhonour to his 
 « infinite goodnefs, after they have chofen and afted fo perverfely, 
 « to leave them/o ?* No : till tlieir choice is altered, and as long as 
 ' fupreme goodnefs thinks fit to continue their being, their mifaj 
 < ought not to be altered/ It is againfl general rcafon, againft the 
 particular conftitution of theii" own nature^ and the eq^ual diftribu- 
 tions of juftice. 
 
 Again, though the goodnefs of God may reafonably lead us 
 to conclude, ' that he will reward all, who are truly virtuous, 
 ' with fome diftinguifhed and fignal tokens of his favour j and, 
 
 * farther, that he v/ill be ?nerc}ful to our invincible infirmities, and' 
 ' make condefcending and gracious allowances for the imperfedion 
 
 * and frailty of human nature, and that his punifiments of fuch, 
 
 * as have incurred guilt, will not be arbitrary^ but diredted by 
 
 * reafon and juftice / and though we may be ahnoft as fure of all 
 thefe dedudions, as we are of the very attribute of goodfief;, from 
 which they are naturally inferred— yet Vv'e cannot, from the fame 
 nrinciple, fairly conclude, 'that t\\c ficnijhnents, hereafter to be in- 
 » Aided on obflinate and incorrigible finuers, will not be fomething 
 
 * vtiy fevere ^nd. terrible ; or that they will not be adjudged to 
 
 * fuffer various meafures of mifery, as they have federally difho- 
 ' noured God, and violated his eternal law of reafon,' 
 
 For if it be confident with the fupreme goodnefs, of the great 
 Governor of the world, to punifh for fin at all, which lias been 
 already proved in general 3 the allotting different degrees o^ punijh- 
 ment, to different degrees of vice, feems necefiarily to derive itfelf 
 from the rules of eouity and proportion. And no reafonable man 
 can imagine, that a being of abfolute benevolence, aiid all other mo- 
 ral perfedions, will treat in exadly the fame manner, and with 
 
 ts!qual:
 
 Of the goodmfs of Gov^* 163 
 
 equal feverlty, perfons whofe crimes differ, both in number, and 
 aggravation : or that a timorous, referved, irrefolute offender, v/ho 
 is afraid of great tranfgreffions, and a flave, perhaps, only to one dar- 
 ling and intoxicating paffion, will be rendered as miferable by the 
 righteous and compaffionate judge of mankind, as a cool, delibe- 
 rate, and hardned finner, who has extinguifhed his natural fenfe of 
 good and evil, glories in the ihame of his nature, and gives the loofe 
 reins to an abandoned and delperate impiety. Both in the fentence 
 of equal juftice, and even mercy preliding, may deferve punifiment ; 
 bur each his own diftindl and appropriate punifhment. Whatever 
 is beyond that is both injuffice, and cruelty. 
 
 I SHALL conclude this chapter with obferving, that this attribute 
 of the Deity is the natural fubjed of mofl: Yiydy praife, fpringing 
 from a liberal and ingenuous difpofition. And the fublimer the 
 nature, as the marks of goodnefs will, of confequence, appear 
 more clear and refplendent, the pra'ife will alfo be more exalted and 
 ardent. Accordingly, the moft wife and knowing, and the beff, 
 part of mankind have always affociated themfelves with fpirits of a 
 higher order, in thankful adorations of the infinite goodnefs of the 
 univerfal parent of being j and have ever conceived of him as, up- 
 on that account, infinitely loijely and amiable. 
 
 Again, the charader of God's abfolute goodnefs demands our 
 reverence, as well as our love and praiie : and, hence, that expref- 
 live and emphatical phrafe of holy fcripture — to fear /i^f Lord and 
 his goodnefs. For we have one of the moil engaging motives in 
 tlie world, that of gratitude (than which none works more power- 
 fully in generous fpirits) to make us concerned to pleafe, and cau- 
 tious of offending him. 
 
 y 2 Ingra-
 
 1 54- Of the goodfisfs of God. 
 
 Ingratitude, towards a common benefador, is a crime 
 fliocking to human nature. Let one of our own fpecics, eminent 
 for public uiefulnefs, be difregarded and undervalued, and treated 
 with fcorn and ignominy : let an upright beneficent prince, the fa- 
 ther of his people, and the protector and guardian of their liber- 
 ties, have the hard fate to meet with undutlful and rebellious fub- 
 jeds : let a faithful friend, and kind benefador, be repaid with ill- 
 oflices : and there is fcarce any man, but will declare his abhorrence 
 of fuch bafe proceedings. Ingratitude, therefore, when committed 
 againft the father and benefador of men, and of all rational beings, 
 as it is a crime unfpeakably more aggravated, will naturally excite 
 a proportionably greater horror, in every refleding and coniiderate 
 mind. 
 
 Finally, Aigoochiefi is the molt illuftriousof all moral excel- 
 lencies, let us endeavour to recommend ourfelves to the complacen- 
 tial favour, and peculiar mercy, of God, by cultivating, to the 
 utmoft, this divine qualify, in our own minds. Let us flrive to 
 trajjfcend the charader of the merely righteous, and rife above it, 
 to that of the good man, tender-hearted^ fympathifing, and univer- 
 fiilly benevolent -, to the character of the patriot, the true lover of his 
 country, the friend of all mankind : with a foul fo enlarged and 
 diffufed, as to comprehend, within the fcope of its good ivifies at 
 leaft, all beings capable of happinef. Such a fpirit as this has the 
 eonftantT^^"^, of refrelliing //•j>7^/////{)' andy/jy, within; and, by feel- 
 ing that it is raifed and elevated, is always prompted to mount ftill 
 higher; till it finds itfelf more clofely, and for ever, united to the 
 God of love, from whomallperfedion and happinefs flow. 
 
 CHAP.
 
 [ ^65 ] 
 
 CHAP. VII. 
 Of the Power and Providence of QOY). 
 
 '"^ HE Gmnipotence of God, which is now the point to be ex- 
 plained and proved, is, in a ftrider fenfe than any other of 
 the glorious perfe6tions of his nature, moft juflly afcribed to him, . 
 the fource and caufc of being ; of the flupendous magnificence, har- 
 monious ufes, andexquiiite beauty of the creation ; and the imme- 
 diate fupport and prop of its vaftly extended, and complicated, frame. 
 An eternal inaSiive being, though pofleiTed of perfed intelligence 
 (if fuch a contradidion to nature could be fuppofed to exift) mufl 
 be exactly the fame in every refpe(5t, belides his ov/n bare exigence,, 
 as if there was an immenfe void, utterly deftitute of all being : 
 as he had exifted from eternity alone ^ he muft have continued in the 
 fame ftate of infigniiicant and uidtis fciitude for ever; without any 
 exertions of wifdom, or dtfplays of moral cliaradter, or liberal and 
 diffufive communications of good. And if he might be imagined, 
 in this fituation, to have any real felf-enjoyment, it could, one 
 would think, rife but little higher than the fiiillnefs, and as it v/ere 
 dead repofe, of an undifturbed immutable indolence ; without aliy 
 of the fublime inconceivable felicities of acliv.eV)Y.\i:Y^ of a fa- 
 ther, an almighty protestor, a munificent and gracious fovereign, 
 the fountain of life, and of innumerable comforts, difperfed among 
 his creatures, children, and fubjed:s. 
 
 Or let us make another fuppofition fomewhat different from 
 this, and that is, that God, the firil and only fource of derived 
 and dependent being, had a principle of aSfi'uity^ as well as of in- 
 
 telUgencey,
 
 1 66 Of the pGU'er and frovtdence of God. 
 
 telligenCi\ eilentially inherent in his nature, but of circuwfcrihed 
 and limited force ; the confequence in this cafe muft be a defeSfive 
 conftitution, and narrow extent of being, as it was, in the other, 
 m abfokite impoflibility that any effeBs fliould be produced. Let 
 it be allowed, here again, tliat there is an omnifcient mind, clearly 
 and infallibly difcerning the highefl poflible fitnefs, and ufes, and 
 wonders of fliillful compofition, in every fyftem of created things; 
 and a liijdom capable of defigning, with eafe, what is abfolutely 
 befl upon the whole, and to the utmoft perfedion of grandeur and 
 regularity, and harmonious tendency to the univerfal good j yet. 
 Hill, if the effcSling power be not equal to the executio?i of that 
 plan, which a fuperior wifdom h^s formed, the univerfe moil cu- 
 rioufly and exadly finilhed, ^o the heigh th of the model of omni- 
 fcience, muft exifl for ever in idea only, and could have no a^ual 
 place in nature. 
 
 By all which we are unavoidably led to this conclufion, that the 
 omnipotence of God is a principle of the highejft importance in na- 
 tural religion \ and that, without it, all his other attributes would 
 be reftrained in their operations, and in a great meafure deprived of 
 their beneF.cial efficacy. For the innate and propenfe ^co^/.vr/; that 
 dictates, and the wifdom that contrives, the bcft frame of things, 
 are only remote caufes ; but power is the direSlfprifig from whence 
 it flows, and derives its character of being real and fubftantial good. 
 The goodnefs difpofing, the wifdom ordaining and regulating, and 
 the power ultimately effeding, muft indeed all unite their influ- 
 ence ; and therefore, in what I have now offered, I would not be 
 underftood to intend the exalting the omtiipotence of God, fo as in 
 the leaft to detrad: from the honour, and humble praife and vene- 
 ration, of his other attributes ; but only to fhew, that this is of equal 
 jieeeflTity to be admitted, for the purpofes of creation and univerfal 
 
 providence,
 
 Of the power and providence of G od. i 6 ^^ 
 
 providence, and, confequently, for the fupport of religion, with 
 the unbounded extent of his t?jtelllge?2cc, or the abfolute perfedtion 
 of his wifdom and moral excellence.- 
 
 If indeed theje three, which are equally eiTential properties of the 
 original caufe and fupreme governor of the univerfe, and funda- 
 mental principles of all natural piety, if, I fay, thefe three were ilrid- 
 ly weighed, and diflindly charadlerifed, as to their intrinfic worth ; 
 they might perhaps, with the greatefl appearance of truth and juf- 
 tice, be thus defcribed—Th.2X power is the moft awful attribute 
 wifdom the moil venerable, and goodnefs the moft eliimable of all, 
 and fmgly amiable. In pov/er, abfolutely confidered, there is no 
 right ground of ejleem. In wifdom, as it denotes only curiou.s 
 contrivance, and adapting the beft means to the befl ends, withoivt 
 a moral benevolent principle aduating and direding the whole, there 
 is no folid foundation, on which to raife a charader that is truly 
 amiable,. But if wifdom be fuppofcd to include in it a principle of 
 inoralit)\ as well as the right application of fpeculative knowledge 
 in outward pradice j if the choice of the beft end proceeds from 
 an approved difpofition and habit of goodnefs, a habit deliberately 
 preferred, and with care eftablifhed, and the choice of the moff 
 proper fubfervient 772eans be not for oftentation of fkill, but from 
 aaefteem of right conduB, and a fixed refolution to adhere invari- 
 ably to it in all inflances ; it will then perfectly coincide, or be ar 
 leaft infeparably conneded, with the charaSler of goodnefs, and de- 
 ferve the fame general denomination. However, this is not always 
 the cafe j the ideas,, as they have been before explained, are in na- 
 ture diflind, and in example freq^uently difiind. And it is, in tliis 
 appropriate and fingle view of each, that I make power tJie lowefl 
 attribute of intelligent being, and wlfdcm 2ifecondary quality, and 
 ihbfervient to goodnefs 3 as th^ flrfl moll naturally excites the Jni-. 
 
 jreilion..
 
 1 68 Of the po'joer and provtde7Jce of Qot>. 
 
 preifion of ilrcad, the next veneration, and the A/; Doth reverence 
 and love. I'he amiable charadter inipires much more deHght, and 
 llronger degrees of confidence, than the merely venerable -, and 
 the vsucrah'Cy we can contemplate witli more calmnefs and feclate 
 compofure of mind, than the great and majeftic j which, being 
 cloathed with pomp and folemnity, infpii'es diftance and fear. And 
 this laft is the abfolute notion of abfiraSfed power — Our Lord is 
 great, becaufe of the greatnefs of his viigbt j but he is excellent 
 in his kving-kindnefs. 
 
 There is indeed no perfedion of the Deity, that mankind 
 in general appear to liave fo llrongly remarked, and to have given 
 fiich conftant attention to, as that of his power. The Almighty 
 has therefore been his moft common and diilinguifl^ed character, 
 in all ages. And of this there muft be fome as univerfal a caufe, 
 either in the original nature, or acquired fentiments, or moft gene- 
 ral pafiions of man. In his nature there is no feed implanted, 
 from whence it could dired:lv fpring ; becaufe there are other pro- 
 perties in God more delightful, more attradtive of contemplation, 
 and, in themfelves, more reafonable and ingenuous motives to all 
 religious duties. From man's acquired notions much, from his 
 pajjiom more, of this eftedl may fpring. Mankind by education, 
 by habitual train of thought, by afcendent pride and vanity, are 
 devoted to the idol of power, as the fovereign pitch of glory and 
 perfedion. They fee that all bow down, and offer the incenfe of 
 adulation at leafl, and a fawning ceremonious refpedt, before its 
 flirine. Princes contend for it ; nations court it : while wijdom re- 
 pines in filence, and goodnefs is defpifed. Mankind are all fond of 
 being diitinguiflicd, even in the meancfl offices and occupations" of 
 life. If they have any inferiors, they feem to think it becoming 
 their diminutive, and by others fcarce perceptible, rank of prehe- 
 
 minence,
 
 Of the power and providence of God. iGq 
 
 minence, to make them feel the weight of their fubjeaion. They 
 are apt to be in temper arbitrary, and in pradice high and rigorous. 
 — * What then, in this perverted fl:ate of things, can ftrike, can 
 < command attention, like power? Wliat can engage, and adapt 
 « itfelf fo completely to, mens common depraved opinions, deluded 
 ' fancies, and intoxicated paffions, as fovereign^ infinite^ uncon^ 
 ' trouiable power f This they immediately convert into the moft 
 
 * fublime attribute of Deity, the file rule and meafure of his 
 « government, in v^hich his w^hole moral charader is abfolutely 
 
 * fwallow^ed up and loft.' 
 
 It may be further obferved, that the generality, being more 
 cafily led by animal impulfes than the refined did:ates of reafon, will 
 of confequence be fwayed more by mercenary, than by fublime 
 and generous, motives. Servility and fear, therefore, will have a 
 more forcible and univerfal influence, than gratitude and love, or 
 the efTential differences of things. * And the obje(St oi fear the 
 
 * over-ruling pafTion, and o? ferviUty the predominant temper, be- 
 
 * ing power J bare unregulated ilUmitabk power ; this, of confe- 
 
 * (juence, muft make the deepcft imprellion upon the mind, and 
 
 * become the chief cki^tQioi adoration.' 
 
 But as thefe, which have been already affigned, are reafons dif- 
 paraging and debafing to human nature, I /liall (to do it as much 
 juftice and honour, as notorious and undeniable fad: will allow) 
 produce another reafon, why the />(jw^r of the Deity is generally 
 admitted to have more demonftrative proofs, and is of more com- 
 mon and extenfive energy, than his other attributes -, and that is, 
 
 * that, upon a fuperficial furvey of the works of nature, the in- 
 
 * fcriptions and marks of power are t\\Qfoo?ieJi traced ^ and prefent 
 ^ themfelves, with undeniable evidence, to thtfrji notices oifenfe* 
 A man need but open his eyes, and look around him, to fee moll 
 
 Vol. I. Z majeftic
 
 1 70 Of the power and providence of God; 
 
 majeftic and wonderful fignatures of omnipotence difplayed : but it 
 requires a meafure of refledtion to trace the footfteps of wijdom, 
 and goodnefs is not always defcribed, in legible chai-acfters, upon 
 the furface and outlines of nature. But, however, it mufl at 
 leaft be allowed, that the wifdom and goodnefs of the Creator 
 are gradually learned -, and thofe who inquire and fearch the deep- 
 eft, with humility and an honeft temper of mind, will entertain 
 the moft worthy and enlarged ideas of each of thefe perfedlionG; 
 Whereas the fcene of power is, in a manner, opened all at once; 
 ajid \i\itjirji view exhibits fo much of it, as leaves but little room; 
 for furprize and aftonifhment, upon any future neiv difquifitions. 
 
 The magnificent orbs of heaven, the fun that ruleth by day, and 
 the moon, with. a bon'owed and reflected fplendor, by night; the 
 earth, and feas, ftocked with innumerable living inhabitants ^ the 
 huge bulk of fome parts of nature, the vaft compafs, the various 
 and regular order, of the whole ; the preferving every ipecies dif- 
 tin<ft, and marking the boundaries of each fo precifely, that where 
 one clafs of being ends, anodier, without leaving a chaim, inftantly 
 commences .J and the maintaining thefe diftindlions even in the ex- 
 treme points, upon the whole, fo invariably, that nature wears but 
 very feldom even the face of diforder, and heterogeneous compo- 
 fition ; and the making ev^ry part confpire, fteddily, in a tendency 
 to fome degrees of good and common ufe : Thefe things, I fay, 
 with many others that might be readily enumerated, are fenfible and 
 moft undoubted illuftrations of the great and unbounded extent of. 
 the divine power* 
 
 If we fearch deeper into the more abftrufe receftes of nature^ 
 that lie remote from fenfe and univerfal obfervation, we fhall, in* 
 deed, find different fubjeds for wonder and praife : an univerfe^ as 
 
 it
 
 Of the fower and providence of God* 171 
 
 it were, in miniature j numberlefs indeterminable worlds of ani- 
 mals, imperceptible to fejife^ included in objed:s, that are them- 
 felves vifible. And here without doubt, in the firft heat of our 
 aflonifhment at thefe new and unexpeSied difcoveries, we fhall be di- 
 rectly prompted to afk our minds, and inward reflecting powers, 
 this queflion — Who hath created thefe things ? ' What ftupendous 
 
 * and incomprehenfible power has, thus, included worlds within 
 
 * worlds, and made fome of the miniiteji parts of the univerfe an 
 < aBuated fcene, a region of injiindlive life ? And the general and 
 
 * moft reafonable anfwer to this queftion will be, that nothing can 
 ' be fo juftly fuppofed to have formed this complex and curious 
 ' fabric, in which wonders are involved in wonders, even to the 
 
 * center of created things, as abfolufe ofnnipotence.* From hence, 
 therefore, it muft be allowed, that we have a clear ground for a 
 prefumption, at leaft, of the unbounded power of God. 
 
 But though the inftances of power are multiplied by fuch phi- 
 lofophical difcoveries, are not the evidences fufficient^ and almofl 
 equaly which refult from obfervations o^ fenfe^ and are equally fla- 
 grant to the more illiterate and unpoliflied nations ? The proofs de- 
 iigned, not to confirm the faith of the philofopher, but adapted 
 for the convidiion of the human underltanding in general ? Un- 
 deniably they are : for, moft furely, the fmall and diminutive 
 conftitution of a mite cannot require the exertion oi greater power 
 to produce it, than that of the vaft orbit of the fun, which is of fo 
 much greater confequence in the creation of God. And, there- 
 fore, though the illuftrations of wifdom may derive additional y^r^^, 
 from the variety of the inftances produced, the proofs of power 
 ure, in ^//examples of material being, much the y^/;;^. Or if there 
 be any difference, the vifible inftances, and thofe which are univer- 
 fally known, muft, I think, be allowed to be the ftrongeft 3 becaufe 
 
 Z 2 the
 
 172 Of the power and providence <?/* God. 
 
 the, frame of fuch a vaft luminous body, as the fun, muft require a 
 more wide and exti7ided operation, than the ccnjlmdfton of lefTer 
 bodies J and of thofe efpecially, which are reduced within the moft 
 fcanty dimenfions of fpace. ' And as intelligent being tranfcends, 
 
 * in dignity of rank and nature, the merely material and i?7ipercep' 
 
 * tivey a more enlarged and perfect power (if any dlftincftion is at 
 
 * all to be made, with refped; to the communication of exijience) 
 
 * muft be neceffary to tlie produdlion of it.' 
 
 But ftlll it will be faid, that this is only arguing in general, and 
 chiefly from prefumptlons j and that reafons ought to be produced 
 more diredly, and in a more regular form, for the omnipotence of 
 God, as a neccifary article, and one of the principal fupports, of 
 natural religion. I allow, that this may of right be demanded by 
 the atheift ; and defired by the believer in God, for his firmer efta- 
 blifhment In this fundamental principle of religious truth. I fhall, 
 therefore, attempt a more particular and full explication of this 
 important fubjed: : only premifing, that by the power of God I 
 mean, not a mere injlin5iive impulfc, not an widefgning and mecha- 
 nical force, that produces its effeds necejjarily ; but an intelligent 
 and voluntary aBivity, entirely under the command of the agent, 
 and exerted, limited, or reftralned, by his free and wife determi- 
 nation. The evidences of fuch a power, eflential to the Deity, 
 I now proceed to offer in an orderly method, as the objedlon re- 
 quires i and fliall endeavour to (hew. 
 
 That it muft extend to all things, that can ever aHually ex if — 
 That it reaches to whatever is, in abftracft rational idea or concep- 
 tion, /'o/f/'A— That the moft glorious, fupreme, Deity muft be 
 able to perform all his operations with enfe, and without the leaft 
 lalour or tn^lefation—hnd that he can execute and finifh all his 
 
 works
 
 Of the power and providence of Gq-d, 1^3 
 
 %vorh at Quce^ iiiftantaneoufly, and without a gradual procefs. 
 Thefe heads comprehend the whole of the fubjed: in its utmoil 
 fcope : a few brief remarks will be fufficiqnt for each 5 and, after 
 what has been already obferved, and the inconteftable, and almoll 
 univerfally admitted, evidences of the point in queftion, a large dlf- 
 courfe upon it can fcarce avoid being cenfured, as needlefsly prolix 
 and trifling. 
 
 The first propofition afTerted is, that \kiQ po^wer of the Firfl 
 Caufe and Supreme Governor of univerfal nature extends to all 
 tlmigs, that Jo, or ever can, aSlually exift. And this is in a man- 
 ner felf-evident : becaufe, his being the highejl and moft ahjbluie 
 power in real nature, every thing that he is unable to produce muft, 
 in reality, be an impojfible production -, every thing that he is unable 
 to regulate muft be, for ever, incapable of any a5lual regulation. 
 In him is included xh^fum and completiony and total poffikility, of 
 fxifting power 5 it muft, therefore, be the flrid meafure of every 
 pojjible method and order of creation, of every po/Jible direction and 
 chain of events, and form of government. And to fuppofe effeds, 
 where there is no adequate caufe, is the very fame abfurdity, as fup- 
 pofing effeds without a caufe ; a mofl: manifest contradiction to all 
 the principles and dictates of human reafon. 
 
 The next point afTerted is, that the diviiie power reaches to 
 whatever is, in abftrad rational idea or conception, pojjible. There 
 is a plain difference between this, and the preceding, topic of in- 
 quiry ; becaufe if the fource of univerfal being was a principle of 
 limited adlivity, many things might be conceived, that could never 
 adlually be. And the fubjeds of immenfe and moil unlimited 
 power are juflly reduced to things, that are, in their natures, pof- 
 fible 3 becaufe every thing elfe is a mere chimera, that can never 
 
 have
 
 174 ^f ^^^ power and providence of Gq'd, 
 
 have any thing more than a romantic exigence, and is not capable 
 of being raifed even to that imaginary fubftantiality, but by a WM 
 and diftradled fancy. 
 
 Who will pretend to aflert, that any power can make twice two 
 to be three J and not four, the fun to be a luminous, and at the very 
 fame inftant, in itfelf, an opague and dark body ; that any power can 
 make a thing fo be, and, at the very fame individual moment of its 
 htm^fo me thing, to be mthing ? Thefe are inconfiftencies that de- 
 stroy themfelves ; and, therefore, no power can give them a real be^ 
 ing, becaufe they are, in truth, nothing elfe but eternal and immU" 
 table no7t''exiJle?icies. And as in every propolition of this kind, it 
 is equally ce7'tain that a thing ii not, as that // is, if the divine 
 fower could extend itfelf to thefe, it muft annihilate, at the very 
 fame inflant that it created them. 
 
 But how does it appear, which is the dired point In view, that 
 the agency of Cjod reaches to all things, that are in rational idea 
 pojf^le ? — ^Why thus : that no greater a5i of poiver can be con- 
 ceived, by the human mind, than that of creation j that if we ad- 
 mit of the creation of any tnaterial fyjiem, we can have no folid 
 reafon to hefitate, about any pcffib'e cojiflitution of matter -, that if 
 we admit of inteUige72t effeSis, we can, upon no principles of rea- 
 fon, fet bounds to the order and degree of derived intelligence j that 
 admitting the uni'verfal produBion of beings to be pofTible, the ut^ 
 ter extinBion of being, by the fame power, and the making all 
 fuppofeable changes in the original fyflem (entirely under the con- 
 troul of the firft artificer) muft be equally poffible : and that crea^ 
 iion in its wideft extent, annihilation, and all the changes in creat- 
 ed nature, comprehend the utmoft of the pfjibilities of things. 
 
 I HAVE
 
 Of the power and providence of God. 1^5; 
 
 I HAVE omitted to mention among the impoflibilitles, by which 
 the power of God is defined, his not being able to dejiroy his own 
 beings becaufe this is moft evidently implied in his necejfary and 
 immutable exigence ; and, therefore, fcarce deferved the notice of 
 fo many great and celebrated writers. And as to his power's 
 not extending to adions irrational, or of moral turpitude, I fliall 
 at prefent pafs by this likewife altogether (though it be a general 
 topic of argument, under the head of t\iQ power of God) becaufe 
 the impoffibility, here, entirely fprings from its being a contradic- 
 tion to his moral attributes^ and not from any limitation of his na- 
 tural efficiency -y which is, at prefent, the only matter of our in- 
 quiry. To proceed, therefore, in the regular courfe of our argu- 
 ment, let it be confidered. 
 
 Thirdly, That the Divine prijtciple of life and unlverfal go- 
 vernment muft, of neceffity, perform all his operations with eafe, 
 becaufe being pure intelligence, and perfed: life, he can have no 
 fluggifh or relucftant principles within him 5 having not a limited 
 prefence, his activity of nature cannot be confined 3 being fuprem.e 
 in power, he can meet with no external impediments 3 but muft be 
 able, with equal eafe, to fufpend or deftfoy all oppofing derived 
 powers, as he could at firfc communicate, their -exiftence.- 
 
 And, finally, That the Deity can execute and finifh all 
 his works at once, without a flow and gradual procefs, mufl likewife 
 undeniably follow from his omniprefence and eternal activity j be- 
 caufe, being by means of thefe perfections capable of operating, at 
 the fame injlanf, in every part of /pace, no pofiible effed: of his 
 eflential activity can be impeded, or reftrained, but by his own will i 
 and, therefore, fhould he ever will to exert the whole extent of his 
 
 j)owei:
 
 176 Of the power attd providence of Goi>. 
 
 power (fo far as it is capable of being comprehended in one finglc 
 ac^) the effect muft immediately and neceffarily follow. I have 
 put in thefe words, as far as it is capable of being comprehended in 
 one a£f ^ becaiife it is abfurd to fuppofe, that omnipotence fliould 
 ever be exhaujied, rendered incapable of creating new worlds (which 
 may be muUiplied to infinity) and reduced to a ftate of abfolute 
 rejl and ina^ion. 
 
 From treating of the Divine omnipotence^ I naturally proceed 
 to illuftrate the dodlrine of God's univerfal providence, and govern- 
 ment : the fubftance of which is in general this— that as he takes 
 in the ivboie fcheme of things, with their minuteft circumftances, 
 by the infinite penetration of his all-difcerning mind ; and as he 
 holds together the vaji and complicatedfabric of the world (in which 
 the diforder of any part might impair the beauty and harmony of 
 the whole, and create great confufion) by his almighty power ^ fo 
 he diredfs, and regulates, all events, throughout the entire fcope of 
 created being — The ground of the argument for a fupporter, direC" 
 ter, and governour, is much the fame, with that for a creator and 
 former of the univerfe ; viz. that any other fcheme, befides that 
 of a conftant and univerfal providence, muft run us into the grollell 
 abfurdities. 
 
 For fhall we, for inftance, afcribe the continued order of the 
 world, and the 'whole courfe of events, Xofate ? What is that ? — 
 is it a real principle, is it a proper efficient caufe ? So far from it, 
 that, upon clofe examination, we fliall find it to be, in the prefent 
 .argument, juft nothing at all, i. e. to be ;70 reafon of the exiflenct 
 of any thing, nor capable of affording a folid and fatisfadory aC'- 
 count of the mofl mhute and trivial event in nature. 
 
 For
 
 Of the power and providence of God. i yy 
 
 For when it is faid that all things exift, and that the fabric of 
 the world is upheld and maintained, hy fate, this can have no other 
 meaning ' than that the univerfe exifls ncce[]aril)\ and that it is ab- 
 ^ foliitely wjpoffible, that we ourfelves, or any other the moil: incon- 
 
 * fiderable part of it, fhould not ha've exi/hd-y and that, not from 
 
 * confiderations of wifdoin, and the greater good upon the whole 
 ' but from fome principles ejjential to it, and inherent in its very 
 
 * nature.' But is it indeed a contradiction, abjolutely a. contradic- 
 tion, to aflert, that this eartb, for example, might never have ex- 
 ifted ; or that it might have been placed in a different part of /pace-, 
 or that it may be entirely annihilated ? Nay, is it a contradidion 
 to fuppofe, that the meanefl infe^ might either not have been, or 
 may ceafe to be ? What principle of reafon is it, that this may be 
 faid to contradid: ? We all know that there is none at all ; and even 
 the fatalijl himfelf mufl be convinced of this, if he would con- 
 fult'and examine his own ideas. 
 
 Again, if a thing '".xifls necejfarify, fome precipe mode of its 
 exiilence muft be, alfo, neceffary. If we aifert the contrary, this 
 is, in effed:, the fame with faying, ' that it is not neceifary, that it 
 * fhould exifh in any way, and yet that it is neceflary, it lliould exift 
 ' in fome way ;' or, if fome particular mode of being be abfolutely 
 necejjary, as it muft furely be, where the exijlence itfelf is necellary, 
 how fhall we account for it — that mofl parts of the univerfe, which 
 are expofed to our obfervation, are in a continual jlux f How fhall 
 we account for the innumerable changes, and variations^ to which 
 the conflitution of nature is fubjed: ? This, then, feems to be a very 
 blind and bewildered fcheme. 
 
 Vol. I, A a Let
 
 1^8 Of the power and provjde?7ce of Goi>, 
 
 Let us now try, whether It will be at all mended y with refpe£t 
 to the cont'iJiued order ^ any more than with refpe6l to th^frji ori~ 
 gin, of things, by having rccourfe to <:/'i7;z<:£'. And the anfwermuft 
 be— not in the leaft. For if there be any adequate caufe of the con- 
 tinued exigence, and order of the world, fubfifting, we are able,. 
 from hence, to give a certain and determinate reafm of its conti- 
 nued exiftence, and order ; and, of confequence, it cannot be up- 
 held by chcincey nor can the affairs and concerns of it be diredted, 
 and regulated, by chance. But, on the contrary, if all this be en- 
 tirely fortuitous^ it as undeniably follows, that the univerfe, in all 
 fucceffive ages, has been nothing elfe, * but a feries of effects with- 
 out a caiife, or \v\\}i\Q\iX: -sx^j propor tlonate po'iver^ exifting in natiu-e, 
 to produce thefe effects.' It muft be owing to chance ^ that fuch an 
 infinite number of different effeds confpire in their defign^ and uje, 
 and that, but rarely, any irregular and monfirous produdions ap- 
 pear in the univerfe ; that we are entertained with the profpedt of 
 o-eneral beauty and harnmiy ; that a conftant fcene of wonders, of 
 incomparable art and^^///, is exhibited to our view -, and, to fum 
 up all, that we fee, in the whole fyflem of creation, nothing elle 
 but marks of moft accurate andrtupcndous workmanfliip, and not 
 the leafl refemblance of an accidental and fortuitous production . 
 Whoever can fo far impofe upon his underflanding, as to admit 
 thefe abfurd conclufions, is, in my opinion, qualified for being an 
 infidel in every thing. The juft inference, therefore, to be drawn 
 from the whole, is this, that iince neither y^/^, nor chance , can 
 govern^ any more than they could fnake, the world, there mufl:, of 
 neceffity, be an intelligent and a^ive principle, who fupports its 
 frame, and is the direthr and difpofer of all events. 
 
 And
 
 Of the power and providence of Go "q, lyg 
 
 And as it may juftly be fuppofed, that this intelligent and adive 
 principle can be no other, than th.t Jirji caufe of all things ; fo rea- 
 fon teaches us to believe, that the author of the univerfe muft al- 
 ways be inclined to take care of^ and govern^ the creatures which he 
 has made. For it is very abfurd to imagine, that, when he has 
 formed a beautiful and orderly world, he (hould leave it to fiift 
 for itfelf, and, for want of his wife and ^owQxiiA fuperiiitendency, 
 to run into irregularity and confufion, 
 
 I NEED only to add, that for the government, which I am now 
 arguing for, the great Deity muft be compleatly qualified. For, 
 as he is the author of nature, he muft have a perfe5i knowledge of 
 its powers, motions, and operations -, and of all the affairs and con- 
 cerns of the world. And, upon this account, what we call acciden- 
 tal effeds, which frequently difconcert the beft-laid human fchemes, 
 can create no diforder in the plan of his government, nor hinder 
 the execution of any of his deligns : becaufe, with refped; to the 
 fupreme mind (which comprehends, at one view, the whole courfe 
 of things, and perfectly ujiderftands the force and efficacy of all na- 
 tural caufes) nothing can h^ fortuitous and cafual j but what are, 
 commonly ftiled, accidents muft be as entirely fubjed: to his di- 
 redion and controul, as any other necejfary efi'ecls of neceffary caufes. 
 — Again, as the Deitv is confummate miDiJdom^ he has alfo in- 
 finite power -J and is, confequently, qualified in this refped, like- 
 wife, to exercife an univerfal providence. He that gave being to 
 the univerfe muft be ahle^ with equal eafe, to regulate all the affairs 
 of it : efpecially if we confider, that his power \% fiipreme and irre- 
 fiftible ; becaufe all other pov;ers are derived from it, dependent u^- 
 on it, and infinitely inferior to it. — Finally, to his boundlefs wif- 
 dom^ and uncontroulable /'i?'w:?drr, we may add, what has, alfo, been 
 
 A a 2 before
 
 i8o Of the power and providence ^ God. 
 
 before proved, viz, that he is poflefled of all thofe moral perfec- 
 tions^ jvhich arc mcefj'ary to the right government of the world. 
 He is a being of incorruptible y/^/.T, and unlimited gcodnefs, and 
 can, therefore, never do any thing that is cruel and tyrannical; but 
 muft make t\\Q-happiitefs of his creatures, upon the whole, the 
 general end of his providential adminiftration. So that as, on the 
 one hand, the government of the world cannot be a tafk too diji~ 
 cult for infinite wifdom and omnipotence to manage ; fo, on the 
 other, we have tlie utmoil reafon to conclude, that nothing will 
 be thought beneath his notice, that tends to illuftrate the glory of 
 his moral excellencies; and efpecially the amiable glory of his ^co^- 
 nef>^ which is the chief perfection even of a fupremely intelligent, 
 and infinite, nature. 
 
 Thus have I endeavoured, in as clear and comprehenfive a man- 
 ner as I was able, to give a fliort abftrad of the general reafonings, 
 on which we build our belief of a providence. If it be afked far- 
 ther, in what way, it may be mofl juft for us to conceive, that 
 \^\\% providence is ixercifed; or, in what fenfe, all the good and evil 
 events, that happen in the world, may be properly rfcrtbed to it ? 
 I anfwer— First, That we plainly fee, that a great deal of iintural 
 good, and evil, is the refult of thofe ejlablijled la%vs, by which the 
 Creator governs the univerfe ; and as he at ^i^ fixed, and ftill con^ 
 tinueSy that fcheme and conftitution from whence they diredly 
 proceed, they may, without doubt, be confidered as parts of his 
 govern-nent. Men are apt, indeed, becaufe the grounds of thefe 
 things appear, in nature, to overlook the hand of that great and 
 almighty Being, who fleers and direSls the whole courfe of events. 
 Whereas nature, flricftly fpeaking, is nothing elfe but the order of 
 providence, or t\\e.Jiated general courfe of the divine operation ; and 
 ' is, in all its various appearances, carried on, by the infinite wijdom 
 
 of
 
 Of the power and providence of Qo'd* i8i 
 
 of the Supreme Being, in fuch a manner^ as will h^^Jubferve the 
 great ends of his government. 
 
 But befides the events, whether good or evil, which immedi- 
 ately fpring from neceffary caufes, many may, likewife, be occa- 
 fioned by beings that 2idi freely ^ and are the 'voluntary injlniments of 
 good, or evil, to each other. And, accordingly, we find in fa6t, 
 that many of the pleafures and advantages, and alfo of the incon- 
 'ueniencies and calamities, that accrue both to particular perfons, 
 and public focieties, are owing to the various capacities, paffions, 
 interefls, or to the particular virtues, or vices, of men. And it 
 may be afked, how far it may rationally be fuppofed, that the pro- 
 vidence of God is concer?2ed in fuch cafes ? To this I anfwer, that 
 the 7ea/l that can be allowed is, that nothing of this kind can hap- 
 pen without his permifjion : for if he who is perfedlly wife, and has 
 all nature at his command, difapproves of any of the defip-ns of 
 his creatures, he can, with the utmofl eafe, hinder the execution of 
 them. And this permiffim of events, by God, muft not be con- 
 fidered as the indolence and carelefnefs of one, who is unconcerned 
 about the ftate of the univerfe, and the courfe of its affairs -, but in 
 this light : viz. ' as his fufering things to go on in fuch, or fuch, - 
 * a particular channel, becaufe it is, upon the whole, wife and ft,. 
 ' and agrees vs^ith the general fcheme of his government.' So that 
 
 even thefe events may juftly be attributed to his providence not 
 
 only becaufe this is one law, by which he governs tlie world, that 
 free agents fliould, at leaft in all common cafes, be left to the full 
 exercife of their natural liberty -, but, alfo, becaufe he permits them^ 
 and direS'ls them to a good cnd^ and they are abfolutely/z//^V^ to 
 his power and controuL 
 
 But
 
 1 82 Of the power and provide7tce of God. 
 
 But is this al\^ it may flill be faid, that is, or ought to be, in- 
 cluded in our idea of 2l providence y Is it the utmoft compafi^ and 
 extent^ of its operation — thus to maintain, and carry on, the fame 
 o-eneral courfe, the fame unvaried train and order of events ? Was 
 the conftitution of nature formed fo perfcB^ at/'r/?, as to ftand in 
 need of no fuccejjive regulation ? Was it endued with intrinjic 
 powers to produce all the effecfls, which the creator ever i?ite?idcd it 
 fhould produce ? Or, rather, may it not be juftly fuppofed, that the 
 Supreme Being, upon fpccial occafions, direBs and over-rules the 
 courfe of events, both in the natural and moral world, by an /w- 
 7nediate infiuence, to anfwer the great defigns of his univerfal go- 
 vernment ? This laft, I own, appears to me highly proper to be 
 admitted for the following reafons. 
 
 First, That no fuppofition is, in general, fo honourable to the 
 perfed: wifdom and recftitude of the Deity, as this — that upon all 
 .occalions, which require it, he regulates, and guides, the courfe of 
 nature in fuch a manner, as to make \\. fubfervient to the moil be^ 
 nejicial purpofes. 
 
 Nor, Secondly, will this introduce any appearance of confu^ 
 fon into the univerfe ; becaufe we can eafily imagine, that the all- 
 perfed: author of it can fufpend, ?noderate, or mix, the influence 
 of natural caufes, without making any vijible alteration in the or- 
 der of nature, or its eftablifhed laws. What are the Jprirgs of the 
 moft common events we know not ; in numberlefs cafes, at leafl, 
 they are abfolutely imperceptible by us : and, therefore, we can 
 never difcover, when they are touched and managed by the fupreme 
 difpofmg mind j it is out of our power, on fuch occalions as thefe, 
 to perceive any thing irregular, or any thing uncommon. 
 
 Again,
 
 Of the power and providence of Gojy. 183 
 
 Again, It may be queftloned, whether any fuch laws could be 
 originally fixed in the univerfe, as, without an immediate diredion 
 and interpofition of the Deity in (omt fpecial c2Sts, can poffibly 
 anfwer all the ends oi government, with refpedt to mankind in this 
 Fife ; confidered both as in a flate of trial, and as united together in 
 focietles. For how a certain and necejfary courfe of things can be 
 completely, and minutely, adapted to the infinitely 'various and 
 uncertain pafiions, defigns, and purfuits of free agents, is extremely 
 hard to be conceived. 
 
 But, farther fiill, we find, that the Creator of the world 
 has put it even in the power of men, by a proper application and 
 conjunciion of feveral natural caufes, to produce very furprifing, 
 very beneficial, effects : which would not have been produced, if 
 thefe caufes had remained diJlinB, as they lie in the original con- 
 flitution, without the interpofition of hianan art, and indujlr'^. Is 
 it not then an abfurd limitation of the wifdom, and omnipotence, of 
 the Deity (which can bring about infinitely more important events, 
 by 2.Juitable combination of various caufes) to difpute againfi; fuch in- 
 ter pofitions as thefe (which are all ^^/^^^j oi 2i particular providence^ 
 when we ourfelves can eafily conceive, that the government of the 
 world may, upon this fuppofition, be more wijely condud:cd, and 
 anfwer many more valuable purpofes, than it can otherwife do ? 
 A concurrence of caufes, united by a fkilful dirediion (but for 
 which ufiion, without that fkilful diredlion, there is, perhaps, no 
 provifwn made in nature) may be the means of effedling unexpe(5l" 
 ed and great revolutions, for the good of fcciety, and of mankind 
 in general. And as. thefe revolutions, and the benefits refultiisg 
 firom them, would, in all probability, not have taken place, were 
 it- not for the exercife of 2i particular providence 3 this demonflrates, 
 
 not-
 
 184 Of the power and providence of God, 
 
 not only how reafonable it is for us to admit it heny but to prefume 
 the fame in many other cafes, where it may be equally necejfar)\ 
 tho' that necellity lies more remote, from our dark and limited 
 conceptions. 
 
 And as for the contrary fcheme of thofe, who are intirely, and 
 exclujively, for a general providence, it is impoffible to prove, from 
 any principles of rcafon, that this is tlie aBiialJiate of things : Since 
 we can never know, that the moft common events fpring ixovs\ pro- 
 per ties 2indi powers, fixed and inherent in the conflitittion itfelf, with- 
 out being acquainted with its internal frame, and with the proper 
 neceffary effecfts of ^//natural caufes. Or if we fliould admit, that 
 it is really the general Hate of the cafe, it would be impoffible to 
 prove, that it is the whole of the cafe, unlefs we were fure, that the 
 fupreme governor of the world could have no wife ends, ov piirpofes, 
 to ferve, but what are perfectly provided for, in the original difpo- 
 fition and frame @f nature. — Which obfervations muft render every 
 probability, that has been, or can be, urged for the doctrine of a 
 particular providence, fo much the more flrong and confiderable. 
 
 But there is one topic more, that deferves to be very diftindly 
 noted, and that is, nhtparticidar interpofition of the Supreme Be- 
 ing, as it may dire(ftly, and immediately, refpe(fl nwral agents : 
 Which, though it conftitutes 2l particular providence of vaft extent, 
 thofe who have oppofed this opinion, have almoft univerfally over- 
 looked. 
 
 That the Infinite Being may have an immediate and eafy ac^ 
 eefs to the human mind, whenever he pleafes, is beyond all reafon- 
 able contradidion. As he originally formed it, he mufl be tho- 
 roughly acquainted with its internal frame -, with thtflrength and 
 
 extent
 
 Of the power and providence of Govi. 185 
 
 extent of its facidties in each individual 5 with all the different 
 ivaysy in which it is capable of being impreffed j and with what 
 'variety^ and degree o^ force, impreffions may be excited, and fixed, 
 in it, confiftently with the natural and regular exercife of its moral 
 powers, and its defign and ufe in the creation. And whatever his 
 infinite wifdom knows to be pojjible^ whatever it fees, in any fup- 
 pofeable circumftance, to be 7?/ and expedient^ his boundlefs power 
 muft enable him to effe^. There is not, therefore, the leaft diffi- 
 culty in admitting, that the firft caufe of all things can influence 
 the minds of men -, but whether he ever will, whether he ever 
 does, a6t in this manner, thefe are the only queflions. Now, on 
 the fide of allowing this influence, there appear to me to be feve- 
 ral clear and weighty probabilities ; fome of which are thofe that 
 follow. 
 
 First, That many wife purpofes may be ferved by fuch an in- 
 ■fiuence. For the mijid, being the fpring of all human atStions, 
 whatever influences iX.?, judgment 5, counfels, and determinations, mufl, 
 proportionably, influence the7?^^<f of human affairs ; and may, in 
 fome inflances, dired: and regulate the greateji and moft important 
 events. By God's interpofing, in particular cafes, to moderate and 
 govern the views, difpofitions, and pafilons of mankind, the courfe 
 of the world may, in many refpe<5ls, be 'uaftly different from what 
 it would, otherwife, have been : great evils may be prevented j sx- 
 tenfive and lafting benefits procured ; and a variety of ufful ends 
 may be anfwered, with refpedt to particular moral agents, and public 
 communities. And every wife end, that may, upon the whole, be 
 promoted by fuch a particular providence, mufi:, in the neceffary 
 nature of things, be a reajon, why it fhould aBually take place : 
 fince if God governs the moral world at all, he mufl do it in the 
 . mofl perfcB manner. 
 
 Vol. I. B b Again,
 
 86 Of the power and providejice of Govt, 
 
 Again, it will, I make no doubt, be eafily admitted, that the 
 government of God is properly /W/iy/ to the natures of thofe be- 
 ings, who are ihcfiibje^s of it, and adr.ptcJ to their peculiar exi- 
 ge7icies. But it is certain in general, that the affairs oi mankind^ in 
 which there are, and it is highly probable ever will be, infinite va^ 
 riiitions and inequalities, which, witliout deftroying their free 
 agency, cannot be abfolutely fixed : the affairs of mankind, I lay, can- 
 not, for this reafon, he regulated by the fame /7/7t/ of effabliflied 
 laws, as obtain in the material 'world. And, conlequently, with 
 refpecft to thefe, an immediate interpofition feems to be extremely 
 7iatural, if not, upon fome occafions, neceffary to be fuppofed. 
 
 Add fa all this, what has been more than once obferved before, 
 that a veiy confiderable part of the good and evil, that happens in 
 the world, is evidently caufcd by the determinations and adtions of 
 men. And as this good and ^ivV is the refult of free agency, \y^ 
 Can have no conception, how it is poiTlble for i\\Q proportions of 
 b:th to be rightly balanced, with©ut introducing, upon fome occa- 
 fions, the exercije of a fpecial and immediate infiience -, how it is 
 poirible, that they fliould be balanced in fuch a manner, not only 
 as the good of fccieties, but even as a proper ff ate of moral dfci- 
 pline, may require. And as the chief end,, of the divine admini- 
 llration, can juftly be imagined to be nothing elfe, but the reEli^ 
 tude and happi fiefs of the moral world ; this ffrongly confirms all 
 our otter reafonings, for 2i particular diredion and regulation of 
 their principles, difpofitions, and purfuits. 
 
 Besides, nothing can h^fofuitable to the characfter of God, as 
 a being abfolutely perfed:, the creator, governor, father, and friend 
 of manliind, nothing yi exactly agrees with his concern for the hapr- 
 
 pinefs
 
 Of the power aitd provldeftce of God. 187 
 
 pine-fs of his creatures, and peculiar delight and complacency in 
 virtue, as that fckeme, which fuppofes him, by a gentle and gra- 
 cious ccmmimicaticn with the 7nmd, to aiTill: penitent finners in re- 
 forming their evil habits ; to ftrengthen the refolution of the good 
 and virtuous, and render their duty eafy and delightful ; to fupply 
 inward ilreagth for extraordinary trials, and inward fupport and 
 comfort in fpecial exigencies 5 to lay redraints on intemperate paf- 
 fion, and divert from hurtful purpofes. And all this may be done, 
 by fuggefting proper thoughts to the mind, in a c.'ear 2ind Jlrong 
 light ; and only with that degree and force of imprejjion^ which 
 is naturally adapted to counterbalance contrary prejudices, and excite 
 and^x the attention. 
 
 From whence it follows, that it is entirely analagom to what we 
 know to be the common courfe of things, in the njifible conftitution 
 of nature ; in which, it was originally intended^ and provided, that 
 mankind fhould mutually offer arguments, fuggefl powerful and 
 determining motives, inform, convince, and perfuade each other; 
 nay, in which it was originally provided, that fuch occurrences 
 fliould frequently happen, as will, notwithftanding our utmoft re- 
 luctance and averfion to it, engage our attention, and almoft con- 
 Jlrain 2ind force us to reflet. So that, inftead of being, in the 
 leaft, inconfiftent v/ith the eflahlijhed laws of nature, it may itjt}f\ 
 for all that we are capable of advancing to the contrary, be one of 
 its fettled y^rr^/ laws; i. e. as much the general, regular courfe of 
 God' J operation upon mind, as the laws of gravity are, with rc- 
 fped: to matter. 
 
 I SHALL only obferve farther, under this head, that this imvard 
 operation alone (exclufive of all immediate influences on neceiTary 
 caufes, and the laws fixed in the material world) will form a par- 
 ticular providence of prodigious extent, and of furprifing effecl. It 
 
 B b 2 raay
 
 1 88 Of the power and providence of God. 
 
 may have a great fliare, infixing the fiate of om fel/ow-creatures ; 
 the temper of whofe minds, the forming of their manners, their 
 fuccefs, profperity, and honour, may very much depend on cur re^ 
 folutions and courfe of aSlion. And an influence^ that is, at firft^ 
 entirely perfonal, and where the fubjed of it too is of an ohfcure 
 charader, may not only expand^ and dilate itfelf to great multitudes^ 
 but fettle at laft, after feveral intermediate events impoflible to he 
 traced, in flagrant and grand events, that are of the higheft con- 
 cern to lihole focieties. Farther, imprejjions made on feveral dif- 
 ferent minds, at one jun6lure, may produce effeds neither intended^ 
 nor forefeen, by either of the immediate agents, but, yet, effe(5ts 
 that are critical, and, in the utmoft degree, momentcus and iijefuL 
 And all may be owing to their being introduced at proper feafonSy 
 and uniting their influence ; and if the interpofition had failed but 
 in one of thefe infhances, the whole defign might have been ren- 
 dered abortive. — To conclude, a proper and feafonable addrefs to 
 the minds of princes efpecially, and fuch as have the conduct of 
 public affairs, may decide \}[itfate of nations, and eflabliih liberty y 
 or fiavery. Such an influence, and at a certain period too, may 
 promote and fecure a lafting tranquility ; and the want of. it intro- 
 duce the defolations and horrors of ivar ; which may be fucceeded 
 by a gradual declenfion, and, at length, by the utter defiruSiion, of 
 the mofl flouriihing flates and empires. So that it appears, that it 
 may reach to the principal affairs of the prefent life, and extend it- 
 felf to an eternal duration. 
 
 And now, having mentioned flates and kingdoms, it is natu- 
 ral for me to remark, what reafon we have to believe, that the care 
 and wife government of God is efpecially concerned about thefe 
 public focieties — becaufe they are, as it were, abflraBs of the 'whole 
 race of mankind 3 and confulting the good, of onefociety, is pro- 
 viding
 
 Of the power and providence of God, 189 
 
 viding for a va,^ nuivber oiindhi duals j and in fuch a way too, as is 
 moil confident with the external conftitution of fociety, and thtjuft 
 Juhordination of its feveral ranks — And becaufe, 2i^ particular ciiil 
 commvnities flourilh, or are oppreiTed and reduced, liberty^ jujtice, 
 and religion y will be proper tionably afFeded, 2.ndijlavery^ ijiiquity^ 
 and vile fuperftitioUj be diffufed and propagated. 
 
 The external ftate of the world, and the juft outward circum- 
 fiances of every inhabitant in it, will in general be completely regu- 
 lated, by over-ruling the affairs of /.'^//"owi. This therefore, if we 
 confine our views to the prefent world, feems to be the more im- 
 mediate^ and tho, principal, concern of providence. And as it is not 
 fit, that any n>an's private concerns fhould be other wife purfued by 
 himfelfy than in conneBion with ^Si'^ public iceljare 3 with this, which 
 is the fettled rule of human duty, we have reafon to believe, that 
 the providence of God does, in general, correfpond. 
 
 To which we may add, that kingdoms, and bodies politic, can 
 only be rewarded, or punifhed, 2.^ fuch, in th^ prefent life. Every 
 particular perfon in the community is, indeed, accountable to God, 
 not only for his more private condud, but for his behaviour as a 
 member of the community j and, yet, there are wife reafons, why 
 providence fhould dftinguifh public communities in the prefent 
 world : all which reafons are included in this one, the good of fo^ 
 ciety. For the happinefs of focieties, as fuch, being only prefent 
 good, they are to be confidered in a quite different light, from the 
 feveral members in their private capacity : and, therefore, God may 
 render to Xhdtfmgly, according to every man's work, hereafter -, 
 and yet it may be necefiary, to preferve the external order and hap- 
 pinefs of the world, to give them, in the main, equal retribution, 
 as collediive todies here. i 
 
 The
 
 1 90 Of the power and providence of Govt, 
 
 TuE'/ocicil happlnefs of mankind is fufficiently fecured, hy out- 
 ward pence and harmony^ by ^n&. faith and bo'wur, and the prac- 
 tice of mutual and rehtrce duties j and, for this reafon, civil hr-vs 
 extend only to fuch immoral actions, as aie inconfiflent with the 
 pub'.ic welfare and tranquility, and not to the principles and habits 
 of the mind. There may, therefore, be a mofl wife and important 
 ^;2ianfwered (if providence interpofes in the concerns o^ ftates and 
 kingdoms) quite diftinui from the reafom of future rewards and pu- 
 nifliments ; which chiefly refpedt confciencCy and the integrity^ or 
 corruption^ of the heart. 
 
 Besides, God has given lansoi to nations^ without which they 
 could not fubfift, nor their mutual interefls be rightly adjufled ; 
 and /jTX'j, without the fanSliom of reward and punifliment, are ab- 
 folutely ineffe(flual, to promote the ends of government. From all 
 which we may, with the greateft probability, conclude, that natio^ 
 nal 2.x\di political tvtni?. are under a peculiar infuence and direHion 
 of providence ; that righteoufnefs is the ftated means^ as by its natu- 
 ral tendency, fo by recommending a civil community to the favour 
 of almighty God, to raife its grandeur, and eftablifh its proj per ity : 
 but that, when the manners of a people are depraved, and idlenefs, 
 luxury, fenfuality, fraud, and a general diflblutenefs of living, pre- 
 vail, they are expofed to the. judicial difpleafure of the great fove- 
 reign of the world, and in the dired way to be weakened and de^ 
 Jtroyed, 
 
 And the holy fcriptures fpeak of all the topics, which I have 
 now infifted oni in great and lofty phrafe. T^he kingdom^ i. e. the 
 empire of the world, is the Lord'j *, in which he reigns as abfo- 
 
 ♦ V{. xxii. 28. 
 
 lute
 
 Of the power and proviciefice of God, igi 
 
 lute monarch, and has the whole at his difpofal : T/j^Lord /:i?th 
 prepared bi^ thi one in the heave?2S 3 and his kingdun ruleth ever all^ : 
 The hiigheft orders, of intelligent beings, have the honour to act 
 as his miniilers, to execute his wiA; and gracious counfels ; for he 
 maketh Lis angels fpirits, and his minijiers a jijme of fire ^ : With 
 refpedt to this globe, his providence is in a particular manner con- 
 cerned about mankind j ftrid:iy regarding the evil and the good^ in 
 order to give to every one according to his ways^ and according io 
 the fruit of h'.s doings ^ : It is not, however, confined to them, 
 but extends to every part, even, of the fenfitive and inanimate cre- 
 ation : for he o^eneth his handy and fatisfieth the defire of every liv- 
 ing thing ^j not 2i fparrcw falls to the ground without yciir father ; 
 and even the very hairs of your head are all numbered^. Vv'e are 
 farther informed, that in his hand our breath is, and his are all our 
 nimys f : That he is the governor among the nations : That the pre- 
 parations of the heart in man ^ and the anfwer oj the tongue ^ is from 
 the Lord s : That even the king's heart is in the hand of thel^oR'Dy 
 as the rivers of ivater j he turneth it uhitherfiever he will ^ % 
 That the Lord increafeth the nations ^ and defiroyeth them 3 he en- 
 largeth the nations^ and ftraiineth them again ^ : and that he doth, 
 according to his v/ill, in heaven^ and in the earthy in the feas^ and 
 in all deep places ^. This is the ftrong and exprefhve flile oifcrip- 
 ture^ in all which, and in various other paiTages of the fame im- 
 port, it only confirms (as we have before feen) and renders more 
 authoritative, the fenfe and voice of reajon* 
 
 I SHALL only add, for the conclufion of this chapter, that the 
 dodlrine, of an univerfal over-ruling providence^ is of the highefl 
 
 a Pf. ciii. ig. bPf. civ. 4. compared with Heb, i. 7. <^ Jer, xxxii. 19. 
 
 ^ Pf. cxlv. 16. ' Matt. X. 29, 30. ^ Dan. v. 23. ^ Prov. xvi. i. 
 
 ** Prov. xxi. I. ' Job xii, 23. ^ PCcxxxv. 6» 
 
 3 importanoe
 
 192 Of the power and providence of God. 
 
 importance to the peace of mens minds, and the happinefs of the 
 world. In general, it mufl be infinitely more eligible y that all 
 things fliould be ordered and conducted by fome wife principle, 
 than that they fhould happen, without any certain and determinate 
 ends for the good of the creation, for want of a fteddy and experi- 
 enced hand to hold the reins of government, and manage the af- 
 fairs of the world. When f a mi lies and ki?2gdoms are without a 
 head, or under a weak and infufficient condud:, how difmal is the 
 face of things ! how liable are they to be troubled and perplexed, 
 how fubjed: to wild diforder, and to innumerable fliocks and con- 
 vullions ! And if we fuppofe that there is no rule, no government 
 of the uni'verfe, in which there is an almoft infinite variety of con- 
 cerns, that require a wife regulation and difpofal j what can reafon- 
 ably be expected but abfolute and endlefs confufion ! The univerfe 
 needs a wife government, infinitely more than the largefi: empires, 
 and political focieties among mankind.; and therefore if, in thefe 
 lejjer bodies , anarchy be naturally followed firfl: by confufion, and 
 then by an utter difiblution, how much rather may it be imagined, 
 that this would be the unavoidable confequence of it, with refpedl 
 to the far greater, and almoft itn?nenfe, fyftem of the world ! What 
 would become of the fecurity and happinefs of public focieties, if 
 it was entirely fubjedled to the infinite varieties, and inconfifi:encies, 
 of a blind and random chance ? Or if irreverfibley^/^ decided the 
 ftate of human affairs, moft frightful confequences would follow 
 from it. One great event, or a concurrence of events, might make 
 the diftrefs and ruin of a nation inevitable. For it is in vain to op- 
 pofe the moft formidable force, or the higheft refinements of po- 
 licy, to the laws of uecejjity, which are ftubborn and inflexible. 
 
 And, with refpe<5l to particular perfons, the cafe muft be equally 
 deplorable. For nothing can occafion more melancholy reflexions, 
 
 in
 
 Of the power and providence of Go^» 193 
 
 in a judicious and conliderate mind, than to have his happinefs lie 
 at the mercy of ten thoufand accidents^ which he can neither fore- 
 fee, nor prevent. The thought, that he has innumerable wants, 
 which he cannot y?/^//y, and is expofed to infinite dangers, which 
 he cannot aiioidy that his wifefl fchemes may be deflroyed in an 
 inftant, and his beft enjoyments blafted, notwithftanding his utmofl 
 prudence and circumfpedtion, and, in fliort, that he is blind and 
 helplefs in himfelf, and has no fuperior imjdom to guide, nor power 
 to aflift and fupport him -, this thought, I fay, fpreads darknefs 
 over the foul, and has a tendency to imbitter all its pleafures. But 
 when we are affured, that no evil can happen to us but by hi^per- 
 mijjiony who does always what is bell, this difplays to our view a 
 mofl agreeable and delightful fcene j becaufe it is the very thing 
 that every wife man would chufe fliould be, and think vaftly pre- 
 ferable to having the abfolute management of his affairs, in his own 
 power. And, further, it is adapted to produce a becoming ^rw;2d'/i 
 and conftancy of mind, to prevent our being infolent in profperity, 
 or dejeSfed^ or defponding^ under adverfe and unfortunate occurren- 
 ces } as it teaches us, that the great governor of the world can, by 
 many accidents unknown to us, and impofiible to be guarded a- 
 gainft, deprive us of all our riches, power, and grandeur, when- 
 ever he pleafes ; and that there is no dijlrefi fo intricate, ]io cir- 
 cumftance of mifery, to human appearance fo defperate, but he 
 can ealily recover us out of it : and, in the mean time, we may be 
 affured, that all his adminiftrations are wife, 2in6.juji, and calcu- 
 lated to advance the general good of the creation. We and all 
 mankind have, therefore, the higheft caufe to join with the royal 
 Pfalmij^, and fay — The Lord reigneth j let the earth rejoice *. 
 
 * Pfalm xvii. i . 
 
 Vol, I. C c C H A R
 
 [ ^94 I 
 
 C H A P. VIII. 
 
 Of the Mercy, or Placability, of QOY). 
 
 THE point, which I intend in this chapter to explain and 
 prove, is xh^t placability of God. jT/j/j I apprehend to be. 
 an elTential and immutable charad:er of the Deity, his moft ami- 
 able excellence, and fupreme glory — ' that he is not a being fur- 
 
 * rounded with inacceffible terrors^ and breathing nothing but 
 ' eternal vengeance and deJiriiSfion to all, who have been fo unhappy 
 
 * as to deviate, from the law and order of their nature, into paths 
 
 * of vice and extravagance ; but one that commiferates their er- 
 
 * rors, is defirous they fliould return from their backflidings, and 
 
 * ever ready to extend his pardoning mercy to his degenerate crea- 
 
 * tures, upon thtivfincere repentance and reformation -, not indeed' 
 
 * a merely external or partial reformation ; but one that includes in 
 
 * it the temper of virtue, and habits of purity, in fome degree, at. 
 
 * Icaft, eftablifhed in the foul, as well as outward rectitude of life.' 
 And this with refped: to mankind^ as their fituation, and the flate. 
 of their moral cliaradler, fland at prefent, is equally a firft prin- 
 ciple of all religion, with the being and providence of God them- 
 felves. 
 
 If it was poflible, that, without admitting this truth, offices of 
 religion mighty?/// fubiift among beings perfectly i72nocent^ it muft 
 be a religion, as the ultimate objedt of it is fuppofed to be fo rigidly 
 fevere, and void of mercy, of a very dark and gkomy tindure ; 
 and the fervice, which it naturally didlatcd, would fpring chiefly 
 from fear^ and not from the refined and generous motives of an 
 a^e(5tionat€ ejieem^ and gratitude. 
 
 But
 
 Of the 7nercy^ or placability^ of Gon, 195 
 
 But what ground can there be for a6ls of devotion, if the wor- 
 (hlppers are all finners, when they know that their moft contrite 
 and lowly fupplications for forgivenefs are to no purpofe, that their 
 offended fovereign and judge is averfe to all terms of reconciliation^ 
 and his favour J once forfeited, is irrecoverably loft for ever. The 
 forlorn wretched iinner is, by this thought, firft rendered ^ejpe^ 
 rafCj and, in confequence of that, incorrigible. 
 
 Besides, * if it be not a principle o£ natural religion ^ that was, 
 ' at all times, highly probable to human reafon duly exercifed^ that 
 
 * the government of God h favourable 2indi propitious to penitents, 
 
 * all the nations J that have been deflitute of the light of revelation, 
 
 * /. e. the far greater part of the world, in every fucceffive gene- 
 « ration of mankind, muft have been rendered incapable, by the 
 ' rigour of their ill fate and their unavoidable unhappy circum- 
 
 * fiances, of any religion, befides the mere anxious and torment- 
 ' ing dread of an uncontroulable ungracious power ; to whom, they 
 « would reckon it their utmofl poflible mifery, to be fubjed:.' But 
 the authority of true religion is eternal, it is an univerfal tie on hu- 
 man nature, as well as on all rational natures ; the foregoing, there- 
 fore, mufl be a falfe and injurious reprefentatlon of it ; and it can 
 only be founded on the contrary principle, of Goo's condefccnding 
 icadi. for giving mercy ^ which I am now attempting to illuilrate. 
 
 I PROCEED, therefore, to a diflind: and thorough examination of 
 the whole of this important argument, by confidering, '■ what 
 
 * clear and unqueflionable evidences there are, from the 7iatural 
 
 * light of reafon, that God is placable, and will receive his guilty 
 ' creatures into favour, upon fincere repentance :' /. e, in truth, 
 what ground there is for maintaining and cultivating, any of^ces of 
 
 C c 2 religion,.
 
 196 Of the mercy ^ or placahllky^ ^ God. 
 
 religion, r.mong{l imperfedl and finful creatures, where revelation is 
 unknown, or whether religion, generous, joyful, acceptable reli- 
 gion, be confined to Jc^i-^s and Chrifiiam only, or be as extenfive 
 as human nature itfelf. The proofs of the latter of thefe, as de- 
 rived from the divine placability, and to be derived from that alone y 
 are various j whidi I fliall endeavour to produce in fuch an order, 
 that they may rife, gradually, as near to a demonftration, as the 
 nature of the argument will admit. 
 
 And let us, here, begin with a reflecStion that is moft obvious, 
 and adapted to ftrike and convince all mankind, and that is, what 
 are juftly efteemed a<fls of goodnefs, and excellencies of moral cha- 
 ra&er amongft ourfelves j and carrying our reafonings up, from 
 thence, to the father and governor of all intelligent and moral na- 
 tures. It is in this way only, that we are capable, in general, of 
 afcending and deducing the moral perfections of the fupreme Be- 
 ing ; and of forming a diflindt idea of the particular attributes^ 
 that are necellary to be afcribed to liim. 
 
 Now the univerfal reafon of men has concurred in this judgment,, 
 that jiiftice and gocdnefs are real excellencies 3 and, therefore, it has 
 ever acknowledged the Deity to beabfolutely and univerfally/v//, 
 tindgood: mercy, it has always looked upon, as an effential branch 
 of goodnefs j and, upon that account, has celebrated his moft glo- 
 rious nature as fupremely mercijnl : * To be inclined to forgi-ve is 
 
 * included in the general idea, of a benevolent and gracious difpo- 
 
 * fition ; to be unpropitious and injiexible is fligmatized, and ab- 
 
 * horred, as the charadler of malice and cruelty." Th^Jirft of thefe, 
 therefore, it mull of neceffity, and following the order of its own 
 reafonings in all other cafes, fuppofe to be the a6lual difpojiiion of 
 tlie Deity, if he be indeed a merciful fovereign j and the latter 
 
 cannot
 
 Of the mercy ^ or placability^ of God, 197 
 
 cannot poJ^6iy belong to him, unlefs he be of a ftern and arbitrary 
 nature. 
 
 And when mens general abftradi notions, of moral properties 
 and charaders, are fo clear ^rAjuft, and, upon the ijohole, fo iini^ 
 form, that they fhould feem to have no certain ideas at all, when 
 they come to fpeak of the di'uine charadler -, this is fuch a degree 
 of inconfiftency, as muft either argue the capricioufnefs and weak- 
 nefs of their reafon, or the prodigious force ©f prejudice. In all 
 other examples, of the like kind, their apprehenfions are fixed j 
 they can decide without the leaft diffidence or helitation ; they a^^ree 
 in one fentiment ; they are prompted by nature, and the common 
 notions of right and wrong, thus to agree -, and is it not extremely 
 flrange, that they fhould not follow the fame guide, and adhere to 
 the fame rule of judgment, in e'^oery parallel cafe without excep- 
 tion ? This, however, is the true fource of their doubts and errors ; 
 by which they fo often limit the tender compa[fions, 2ividfree mer- 
 cies, of God, and cloud their glory— and efpecially in the inflancC;, 
 that is, at prefent, to be confidered. For, 
 
 Put the cafe of an inexorable father, who refufes to pardon the 
 difobedience and extravagance of his children, though moft un- 
 feignedly and hwrnhXy penitent ; thdXfpurns at their fubmiffion, and 
 treats them with equal rigour when they are reformed, as while 
 they were abandoned to fenfuality and riot, ^.ndijtubhorn in their vi- 
 cious follies. Or imagine a cafe of more indifference, where there 
 are not fuch fpecial affinities and clofe ties of nature ; the cafe not 
 of father 2in&fon, but of man and man. The injurious perfon re- 
 lents ; is ftruck with deep compuuBion and remorfe ; acknowledges his 
 ill condu(5t,, with all its aggravations ; implores forgivenefs for it ^ 
 endeavours, by all the methods that are in his power, to repair the 
 
 wrong 3
 
 198 Of the mercy ^ or placability^ of Got>, 
 
 wrong ; is obfequious, and conftant, in yielding Miging znd friendly 
 offices to him, whom he had, before, treated unworthily; and gives 
 the ftrongeft proofs of a thorough change in his inward temper, as 
 well as in the courfe of his external condud— Would not every 
 one immediately deteji thQ father, as hard-hearted and unnatural, 
 and the /nan, as in a manner alienated from humanity, and averfe 
 to true goodnefs ? And why ! not, furely, upon this account alone, 
 becaufe it is the behaviour of a frail, imperfed:, and mutually de- 
 pendent fpecies of creatures, one towards another ; but becaufe it 
 is iinrea(onable, baje, and iv'/t? in itfelf. Such a condudt would be 
 cenfured, as obdurate pride and cruelty, not only in human, but in 
 angelica], natures. 
 
 And * fliall the glorious majefly of heaven be dehafed, fhall his 
 
 * boundlefs benevolence htftained, by fuch grofs and foul impu- 
 
 * tations ? Shall what is fo notorioufly inconfiftent, with iiiferior 
 
 * and limited^ be afcribed to infinite goodnefs ? Shall God be re- 
 
 * prefented as the obfiinate refenfut father, the fever e unrelenting 
 
 * governor, the reve?7geful and implacable enemy, that among men 
 ' are hated, and marked with uncommon ignominy ?' This is 
 quite fliocking, and horrid to all rational thought. 
 
 Again, implacable mercy feems to carry in It little lefs of 
 a contradidion, than immerciful benevolence. Relief and par- 
 don are the proper, the natural, effeds of mercy j and there- 
 fore the ?ni/'erable, tlie truly penitent, muft be the dired and 
 moft fuitable obieds of mercy : but chief y the penitent, not 
 only as fit, in their own immediate character, to be favourably re- 
 garded J but, as they mufl otherwife be left involved in the mofl 
 dreadful irretrievable mifery, that can befal human nature. * If 
 f tbefe^ therefore, when they may be ralfed to happinefs, when 
 
 * they
 
 Of the mercy ^ or plac ability ^ of God, 199 
 
 * they afpire after it, and would vigoroufly purfue it, are difcou- 
 
 * raged in their worthy emulation, cramped in their endeavours, 
 
 * and left to peri/Jj i is not this dethroning mercy, and placing fe^ 
 
 * 'Verity in the fupreme feat of government ?' 
 
 No, it may be faid, mercy may be manifefled in fome ether 
 way^ than- in abfolutely forgiving penitents, and receiving them in- 
 to the favour of their offended father and judge ; and, particularly, 
 by a mildnefs, and moderation, in pimifiing. To which I anfwer, 
 that it might doubtlefs be more illuftrioufly, and amiably, difplayed. 
 by both thefe methods ; and by taking away ihcjirfl, the moft noble,: 
 the mofl: generous, the mofl extenfive in the communication of 
 good, this adorable attribute of the Deity muilftill be, in a great 
 meafure, defaced. 
 
 " Besides, * not to rife to thtjirivf meafure of juflice, in ptmifi- 
 
 * ingy is a degree oi forgivenejs.' For if v/hen 710 punifofnent at 
 all is inflidied, the offender is abfolutely forgiven ; according to the 
 degree, in which a deferved punilliment is remitted, is iin prcpor- 
 tionably forgiven. Foygivcnefs, therefore., even upon the foot of 
 this objed:ion, is not abfolutely inconfiilent with i\\tjiftice of the 
 Deity ; not even with that y^;z^/W attribute of juftice, which has 
 been fet up in oppoiition to mercy, and allowed to over-rule and 
 fufpend its exercife. — Why then fhould it hQ limited? Why fliould. 
 it be partial'? Why not univerfal? ' Why fliould it remit any 
 ' thing, where there is no worthitief in the objed:, as in punifhing, 
 
 * even obftinate and incorrigible offenders, lefs than their iniqui- 
 
 * ties deferve j and why not remit all, when the o\i]Q.Ct.\.?> renovated^ 
 
 * and changed to a better purpofe and courfe of lifej' and confe- 
 quently, as will hereafter be more particularly ihewn, when the 
 caufe of all wife and jufl difpleafure ceafes f 
 
 Suffer
 
 ?oo Of the mercy y cr placahtUty^ of Gc.'d^ 
 
 Suffer me to add, that by confining the w^r^/W of God which 
 are fnpreme, and the fcope of hxsjorgivenefs^ we obftrud: the courfe 
 of hitmmi mercy. For to be merciful as God h merciful^ as it is 
 the prefcribed rule of revealed religion, is all, likewife, that nature 
 and reafon can require. Hu example is, and mud be, the ftandsrd, 
 the great, the unerring, the invariable pattern, to be propofed for 
 univerfal imitation. As wilfully to fall below it, or deviate from 
 it, will convid us of cruelfy j fo, to endeavour to excel it muft be 
 infolence and rafinefs. ' If, therefore it be improbable in nature^ 
 
 * that God will exprefs any mercy to penitents, man ought, alfo, 
 
 * to be abfolutely implacable in his refentments. If it be doubtful^ 
 
 * in the fame degree man fliould doubt and heiitate, ^nd fifpend and 
 
 * check the generous motions, and kind relentings, of his benevo- 
 ' lence. If God's mercy be partialy that of the creature fhould 
 
 * be, at lead, equally imperjeci' We now talk of mercy ^ not 
 where the circumftances are different ^ but to be exercifed upon one 
 uniform reafon, that of true repentance j where the original ground 
 of inflicting punifliment is removed, and the qualities of the fub- 
 \tQi are entirely altered : and if this be, ever, a right motive iojor- 
 give, it mufl operate, in the fronge/I manner, in a being incapable 
 of paffion, and of pure and unconfined benevolence. 
 
 The rule tlierefore, which I have juft laid down, as to the pro- 
 portion, which the placability of man ought to bear to that of the 
 Supreme Mind, is certain and unalterable. And, from hence, it 
 unavoidably follows, that the fuppofing God, in the difplays of «^- 
 ture's light, not to be at all propitious, mufl, in the opinion of the 
 majority of mankind, who are unacquainted with the wifer and 
 more gentle doftrine of revelation, give a fandion to revenge and 
 cruelty 5 and that the eclipfing his mercy, in any degree, weakens 
 
 the
 
 Of the mercy ^ or placability^ of Goi>, 201 
 
 the chief and immutable principles of focial humanity, and happi- 
 nefs. And what is calculated to produce fuch ill effeds, in the na- 
 tural ftate of mankind, we muft have the utmoft reafon to rejed: as 
 a fal{hood ; becaufe it interferes with the univerfally acknowledged 
 duties of that flate j and with obligatio?ts quite independent on any 
 new difcoveries of revealed religion.— Whenever our imita'.ion of 
 the Deity would deprave our morals, inftead of exalting and re- 
 fining them to the utmoft pitch, we may be infallibly fure, that 
 the charaBer, which in fuch cafes we are perfuaded to copy after, 
 is framed hy fuperjliti on and prejudice^ and not by reafon. 
 
 Again, the mod probable end, which God could have in view 
 both in creation and providence, is the communication and diffu- 
 fion of good. This neceffarily infers, * that he will hinder the en- 
 
 * joyment of no good, of which the intelligent creature is a// fub- 
 ' jed ; none^ which it is morally qualified for the enjoy mei2t of, and 
 
 * to improve to the producing greater good.' But the penitent^ 
 when thoroughly reformed, and raifed to virtuous relifhes and vir- 
 tuous habits, has as much the temper^ wdiich is naturally adapted 
 to happinefs^ as it would have had (with the fame ftrength and ex- 
 tent of virtuous difpofitions) had it never been grofsly corrupted, 
 and degenerate from the reditude of its original frame. And, 
 therefore, whatever difference may be made, between penitence and 
 
 jleady unperverted integrity^ with refped to the pofitive difiribu- 
 tion of rewards (which revelation plainly enforces, and reafon can 
 never invalidate) yet if thtfacidty be alike in both, the itatural 
 plea fur es of the penitent cannot be diminip^ed^ * without a volun- 
 
 * tary prevention of gcod^ and of ^fui table good upon the whole/ 
 
 To put the fame general argument In a fomewhat different light 
 
 —Does God in truth defire, that his reafonable creatures fhould be 
 
 Vou I. D d happy f
 
 202 Of the mercy ^ or placability^ of God. 
 
 happy ? And is virtue the iz^ay to happinefs ? Is it the temper of 
 happinefs ? Is it the oSii^i qualification for the enjoyment of it, and the 
 firil ingredient in it ? If God is not willing that mankind (hould be 
 happy, he is neither \\\€\x father ^ no^ friend. Ifvit tue is not the dii-ed: 
 path, the high road, to liappinefs, rational beings can have no poffi- 
 bility of being ever happy y with refpedt to their peculiar and more 
 exalted powers ; htczu^t fenfual gratifications are only fuited to the 
 low inftindls of animal life -folly is tlieir fliame, and vice their ne- 
 ceflary mifery. ' Repentance tlicn, by introducing an abhorrence of 
 
 * moral evil, and the oppoiite habits of virtue, muft of neceflity 
 
 * open an agreeable and bright fcene of happinefs,un\c{s darkened by 
 ' fome malevolent power. For can we fuppofe, that any good power 
 
 * will voluntarily intervene, to hinder real virtue^ by what means 
 
 * foever introduced and eftablifhed, from inheriting its appointed 
 
 * and fixed rewai'd ? Can it be the 2i(X of the Supreme Power unli^ 
 
 * mi ted in gocdnefs f No : this is, and muft be, impoihble for ever. 
 
 I NOW proceed to argue, the iame mod important point, fronv 
 other topics— and, particularly, from the ultimate end of piinijh^ 
 ments^ in the ceconomy and order of the fupreme government of 
 God ; from the only rational and immutable ground of his dif-- 
 pleafure againft fin ; and the necefiary co?2fequences of that change, 
 in the difpofitions and flate of human nature, which is introduced! 
 by true repentance. 
 
 If indeed the petialties, which the infinite ruler of the world, 
 has annexed to a wilful contempt of his facred laws, fprang from: 
 a cruel and vindiBive temper j. it might juflly be feared, * that re~ 
 *■ pentance would be of little avail, either to prevent their being 
 ' infi:Sied, or mitigate the terror of their complete diudfull execu- 
 * tion' For who. could hope to make ftern cruelty, relent, or to 
 
 appeafe
 
 Of the mercy y cr placability^ of Goh, 203 
 
 appeafe -evenge, which is naturally barbarous and infatiable ? Or if 
 they were the refult of wild inJlinEi, or of furious and tranfport- 
 ing pajion j the confequence would, upon the whole, be much 
 the^/^wf, ' notwithftanding the mo'^fincere and thorough re forma- 
 
 * tion of the offender.' For paffion not only over-rules all didates of 
 reafon, and fupprelTes all fentiments of benevolence and commifera- 
 tion, but pays no regard to ju/lice itfelf It is neither wife, impartial, 
 nor generous, and whatever appearances of either of thefe may, infome 
 inftances, be intermingled and blended with its exceffes, they are en- 
 tirely ft arts and deviatio?2s from its native temper j they are always 
 the effeSfs of calmer and better principles, which, though it has in a 
 great meafure clouded and weakned, it has not been able wholly to 
 extinguilh. PaJJion therefore cannot, in the Deity, be fuppofed 
 to be the fpring of pu?iifiment, without effacing his wijiiom-, nor re- 
 venge^ without quite expunging his mercy. 
 
 But if i^c pimip^menfs appointed for vice, by the iirft and fo- 
 vereign power, have their foundation in wjfdom, and reSfitude of 
 nature, and are intended to anfwer beneficial and falutary purpofes, 
 if their principal end be to reflrain licentious pafHons, and infpire a 
 horror of all wickednefs, and voluntary corruption of our moral fa- . 
 culties, from a view of its tremendous and fatal confequences j 
 
 * this end is mofl completely /^rz/r^^, by the repentance and refor- 
 
 * mation of the finner.' If punijlmients are in their defign medici- 
 nal — when the diflemper of the mind is cured -, when it is purged 
 of all its evil difpofitions, and inveterate wrong habits ; and reco- 
 vered to the foundnefs and health of virtue, and to its true life ; 
 the medicine has produced its natural effeSl^ and therefore, with 
 refpedto that particular fubjedl, there can be no farther w^^^ of it. 
 And, to aflert the contrary, is really to fuppofe, that the almighty, 
 and (as he is univerfally declared to be) mofl wife and gracious 
 
 D d 2 ruler
 
 204 Q/" ^^^ mercy ^ or placability^ of Go'o, 
 
 ruler of the world choofes rather, * that punifhments fliould be 
 
 * d filially executed^ i. e» in other words, that the original and true 
 
 * defign of them, in all well conftituted and equal governments, 
 
 * fhould not be obtained j than that the offender fhould rectify his 
 ' errors, revert to his duty, and the right purfuit of his own hap- 
 
 * pinefs, and, thereby, render the punifliment ufehfsj 
 
 Whenever therefore we hear or read of punitive, or, as it is 
 fbmetimes ftiled, vindifiive^ juftice as an attribute of the fovereign 
 all-governing mind, effentially and immutably inherent in his na- 
 ture, thefe expreffions are capable of no other reafonable, no other 
 pious fenfe but this ; that it is neceffaiy for the Deity to punifi 
 upon all occafw7iSy where punifliments are proper and expedient, 
 and fubfervient to the univerfal good : /. e. to puniflj the ilub- 
 born guilty, both by way of juft corredtion to themfehcs, and 
 terror to others j that they may fland in humble awe, and dread 
 the thought of being corrupt and degenerate. If they denote 
 any thing either of deliberate rigour, or of tumultuous wrath 
 and fury in God, which no humiliations, no endea^^ours of his 
 creatures and fubjeds, can affuage and pacify, they really repre- 
 fent him, according to the coolefl and wifefl fentiments of nature, 
 as an eviljpirit inverted with univerfal empire ; and are not more 
 repugnant to demonftrations of reafon, than to the concurrent ftrain 
 and tenor of revelation: in which he is defcribed as one,, to whom 
 judgment is zji range work — avcrfc from his ftated unchangeable 
 difpofition, unlefs urged to it by neceffary maxims of wijdom and 
 goodnefsj as one in v^hom. fury refideth not, zsjlcw to anger , and. 
 abundant in mercy. 
 
 Again, if God is not propitious to p'enitents, * the vicious {eem 
 
 * to. be left v/ithout a fufficient encouragement, without, indeed, a 
 
 * jnotiv£
 
 Of the mercy ^ or placahility^ of Go-d, 205 
 
 * motive (fufficient to controul appetite and habit) to a reformation 
 < of their evil manners.' And yet is it not reafonable to fuppofe, 
 that the government of God fhould fupply ^-u^ry juft motive^ every 
 proper e7icourageme7it^ to promote the great purpofe,which itfelf has 
 in view, the red:itude and confequent happinefs of the moral cre- 
 ation ? ' Creatures once corrupted, and by the error of their own 
 
 * choice degenerate, may not be, in nature^ irrecoverably loft.' But 
 how fhall they be reclaimed, in oppoiition to prefent temper, and 
 the ftrong importunate follicitations of habitual appetite, if they are 
 perfuaded that they fliall never ht forgiven ? They want all pof- 
 lible influence on the fide of virtue ; and can we imagine, that the 
 fupreme friend and patron of virtue will afford them but a flight 
 and unavailing influence ? * Are intelligent beings^ whether for a 
 
 * longer or fhorter fpace erroneous, to be abfolutely abandoned to 
 
 * remedilefs mifery ! By the wife and good God abandoned ! Are 
 
 * penitents to be thus abandoned^ though they are reduced from 
 ' their errors T 
 
 Let me add to ail that has been already faid, that, upon the very- 
 fame principles of reafon, and conflderations of wifdom^ that God 
 is difpleafed with, and determined to punifli, the incorrigibly vi~ 
 ciouSj he ihould, one would think, pardon and favour the penitent. 
 Vice is an oppofition to his own moft excellent and perfect nature ; 
 repentance introduces habits of virtue, which are a corfonnity to it : 
 and can he abhorr the contrariety^ without taking a pleafure, equal 
 to that abhorrence, in the refemblance of his moral perfetftions ? 
 Exactly, in the proportion, that vice is horrid, and merits punilli- 
 ment, virtue is lovely, and the proper fubjedt of reward. Peni- 
 tence therefore coven^ * guilt, by introducing a ftate of mind right 
 m. itfelf, and a natural recommendation to the favour of the Sti- 
 
 *■ Pfalm xxxii. i'. 
 
 preme
 
 2o6 Of the mercy y or placability^ of Got>, 
 
 preme Governor. When a finner is reformeu, he is, in his own 
 intrinfic coNiplexiofi of m'md, am'iahJe : if corrupt proper lions are 
 fubdued^ and good difpofitions acquired^ he is as amiable, V) the ex- 
 tent of his good temper, as virtue itfelf is amiable — But can he be 
 amiable in reafon^ without appearing fo to the divine m'md ? Can 
 he be amiable to the divine mind, without htm^ favoured? Can he 
 •be favoured, and yet rendered tnijerahle upon the whole 1 Can ge- 
 neral approbation and diflike, love and hate, be exercifed, at once, 
 towards the fame objed ? Tlien all contradidiions may be true, and 
 ^ there is an abfolute fubverfion of reafon. 
 
 I NOW pafs on to another obfervation, viz. that the frefent con- 
 dition of human nature is, and is generally underftood to be, a Hate 
 of probation and difcipline. But if this be a juft idea of it, it muft 
 belong to it entirely^ and throughout^ as long as it is capablt of be- 
 ing a flatc of trial', and, confequently, till it is abfolutely impof-- 
 fihle, for t\ic probationary beings mcXwditd in it, to be raifed to fen- 
 timents and habits of virtue. Befides, 2, general ftate of probation 
 evidently implies in it, that it is intended to difcover, how the mo- 
 ral qualifications and merits, of the perfons concerned, will turn 
 out upon the ivhok\ in the conjummation of the fcene ; and, confe- 
 quently, that thofe who are, in tlie final refult, truly virtuous^ will 
 be happy upon the whole, and the vicious miferable. The penitent 
 virtuous, therefore, mufl have a juft ground to hope for happinefs, 
 upon the moft exad and worthy eftimate that we can frame of hu- 
 man life ; and a ftate of future mifery, upon the whole, is only re- 
 ferved for the obftinate and irreclaimable. 
 
 I SHALL only add, under this head of dire6i arguments for the 
 placability or propitious nature of God, that confidering the prefent 
 frail and weak condition of mankind, the innumerable obilrud:ions, 
 
 they
 
 Of the mercy ^ or placability^ of Govt, 207 
 
 they meet with, to the due clearnefs and force of reafon ; their in- 
 fenfible prejudices ; their many flrong, and, oftentimes, impetuous 
 paffions, derived fi'om nature j their avocations from moral think- 
 ing, by the employments and cares of life ; abundant temptations 
 exciting, and numberlefs examples patronizing, and, in every iitu- 
 ation and fphere of influence, giving a fan(5tion to ill condudl ; it 
 is fcarce pojjibky they (hould never offend : it is hardly probable^ 
 they will hutfeldom offend. I mention thefe things, not to dimi- 
 nifh the guilt of their realimlful crimes, but only as what may be 
 admitted as a plea for mercy, wlien errors are lincerely repented oj\ 
 and carefully relinquiped. And this it undeniably is, or the fate 
 of mankind is deplorably hard, and rigorous. 
 
 But if mercy be at ^//proper to be ihev/n, how fliall it be con^ 
 fined f Th^firft offence mufl not abfolutely prevent the cxcrcife of 
 it, with refped: to a race cf creatures fo imperfed: in their make, 
 and from the unalterable circumfl:ances of their being, fo liable to 
 error. Ths^fecond offence, likewife, can never be allowed to be 
 an mfalUble bar to the divine favour ; becaufe, then, all mankind, 
 are unavoidably doomed to mifery. Tlie fame holds true, if we 
 proceed farther, with refpedl to the greater part of the fpecies, who^ 
 without ^forgiving and reco?2ciIeab/e Deit v ^ are irretrievably loR 
 for ever. I defire, therefore, to be informed, as forgivenefs mufl o/h'/i 
 he grantedy where it will of neceflityy?!?/'' ; or where the abfolutely 
 unpardonable flage of human follies, and excelTes, commences. This 
 the objector, agalnft the propitioufnefs and condefcending mercy of 
 God,, to his obnoxious guilty creatures humbly repentingy2xAfm- 
 cerely reformed, can never fix: and^ therefore, his objedlions feein 
 to be, in the main, groundlefs, nay, farther, a heap of abfurd and 
 iaconfiflent CQntradi(5tions. 
 
 Let
 
 20 8 Of the mercy ^ or placability^ of God » 
 
 Let us, however, briefly examine the particular objediions, that 
 have been made to this fundamental article both of natural, and 
 revealed, religion, 
 
 Ir is urged, in the first place, that repentance is not an a- 
 tonement for paft mircondu6t. This is allowed : * but is it not a na- 
 ' iural qualification for the enjoyment of moral happinefs f Is it 
 ' not a uwrthy •AxAfuitable recoimnendation to mercy V 
 
 Again, repentaiice^ it is faid, does not merit forgivenefs — *Nor 
 ' does innocence it/elf, in flrifl reafon, merit a reward ; much Icfs 
 
 * an eternal reward, and of the moil confummate felicity, that 
 ^ human nature is capable of. But it may be beco7ning infinite 
 
 * goodjiefs^ to confer favours, that cannot, in equity^ be claimed ; 
 
 * or there is no room left for the exercife of mercy! 
 
 But penitence, though it alters the temper of thefinner's mind^ 
 and his ?noral qualities^ is, in many inftances, no reparation of the 
 mifchievous confequences of his former diforders; efpecially, of thofe 
 that relate to his fellow-creatures, and the general interefts of hu- 
 man fociety. — To which I anfwer, * that it prevents the repetition 
 
 * of them, and that any conftitution, founded on the ititervention 
 ^ of a fuperior nature, can do no more : for the death of Chrifi^ 
 
 * which is reprefented, in the gofpel, as the ground oi forgivetiefs, 
 
 * or rather, perhaps, as a folemn memorial o( God's placability to 
 ' mankind, ?io more re^lfies the prefent irregular and mifchievous 
 
 * effed:s of vice, than bare repentance can do without it.' 
 
 And whereas it has been objedled, that repentance does not rec- 
 tify the natural miferies^ which are confequent upon vice in this 
 
 world.
 
 Of the 7nercy^ or placability^ of Govi. 209 
 
 world, zs pimiJJjmeJits to the finner himfelf ; and that, therefore, it 
 may not hinder their taking place^ likewiie, in the future, the 
 everlafting, ftate of man's being. — It will be immediately fuggell- 
 ed, in reply to this apprehended difficulty j Jirfty that this is only 
 alleging what is merely pojjible, againft all the rcafons that have 
 been before urged, with the greateil and flrongeft degree of prsba- 
 bilityy and, therefore, ought to weigh no more, than as barely pof- 
 fible againft tnoji highly probable^ which, if in the opinion of judi- 
 cious and conliderate men it be any thing at all, is, however, next 
 to noth'mg. Secondly^ that the prefent, and future, ftates of hu- 
 man nature are elTentially different j the one being a ftate of mino- 
 rity and initiation, the other of confirmation and reward. And, 
 'thirdly^ that all xh.^ permanent evil confequences of vice refult, in 
 this life, from the animal frame ; which ceafwg to be a clog and 
 incumbrance, to virtuous fouls, hereafter, its weaknefTcs and evil 
 appetites muft, alfo, cenfe of courfe. 
 
 Thus have I, largely, proved the gracious and flacable charadler 
 of the Supreme Father and Governor of mankind, from principles 
 of (as I apprehend) univerfal and eternal reafcn. And thefe argu- 
 ings are fo far from being invalidated, or rendered in the leaft de- 
 gree doubtful, that they arejuftified, and confirmed, by the whole 
 do(5lrine of revealed religion ; which fuppofes what I am now ar- 
 guing for, as well as the being and moral government of God, to 
 be the didate and voice of nature. That the Almighty Sovereign 
 and Ruler of the world is aBiially propitious, re^uelaticn clearly 
 teaches. Nay, it is generally thought to be one of its chief and 
 moft important ufes, that it eftabliilies this great truth. 
 
 And does not this necellarily lead us to conclude, that Gor i- 
 hy nature y propitious ? Can we believe him to be now dii'pofed l :; 
 Vol. I. E e pardc :
 
 210 Of the mercy ^ or placability^ of God. 
 
 pardon penitents, without admitting at the fame time, that this is 
 his efentiaUnd imchangeable difpofition ? Is he capable of acquir- 
 ing \iew habits, of altering, and correding, his original propen- 
 fions ? Is it poffible for him to adl in contradiBion to himfelf 5 to 
 introduce new orders and ai'bitraiy rules of government j * to pub- 
 ' liHi declaraticm of mercy, exceeding his unalterable difpcfitiom to 
 
 * mercy ?' 
 
 If it be true, that God has, in the holy Scriptures, reprefented 
 himfelf as a gracious and placable being ; * this could cn!y be, be- 
 
 * caufe it was//, becaufe it was lirfcji and bejl upon the whole, that 
 
 * for gill enefs of fin fliould be granted upon the humble repentance 
 
 * and fincere reformation of the offender/ For the firft all-perfed:* 
 mind, as has been already obferved, cannot be influenced by ca^ 
 price, or pafjion, by uncertain indeterminate flarts of good, or ///, 
 humour j but the whole plan of his government, and all his ope- 
 rations, refult from neceffary reBitude, and be?ievolence : he can 
 therefore purfue no courfe of adminillration, nor fix any order of 
 dfpenfing his mercy,, but wliat is, and from no other principle but 
 becaufe it is, the moil complete in its kind. And if, as from hence 
 it unavoidably follows, it be abfolutely befi upon the whole, that 
 true penitents fhould be received mto favour ; this muft be an tmi- 
 verfal truth, an eternal truth, and as undoubtedly a maxim of 71a- 
 tural, as it is of revealed, religion. 
 
 Besides, the general fcheme of revelation not only fuppofes 
 that God is placable, but various pafTages, in it, contain the cleared: 
 and flrongeft intimations of this important truth. There is one 
 alone, that is fully fufficient to decide the whole controverfy : in 
 which, the name of God [/. e, the real character, by which he is 
 to be knovrn, and celebrated in all ages] is proclaimed to be — The 
 
 Lord.
 
 Of the mercy ^ or plac ability^ ^ God. 211 
 
 Lord, //6^Lord God, graciciis and merciful^ for givmg iniquity^ 
 and tranfgrejjion, and fin *. This is declared, not to be the name 
 of a national and feleded Deity, not of the Goo of the Jew^ 
 only, but of Jehovah, the felf-exiflent, the parent of nature, and 
 the God of the whole univerfe. 
 
 In other places, which have a more immediate connexion with 
 the interefts of the Hebrew nation, he is charaderifed as the God 
 of Abraham y of ifaac^ and of Jacob -, but in this, only as the eter- 
 7ial unoriginated being. Every thing therefore, inferced here, muft 
 be confidered as the abfolute charaSler of the Supreme Being, as a 
 branch of the immutable idea of him ; and, confequently, as admit- 
 ting of no 'variation in any age, nor with refpedl to any nation. Be- 
 fides, 2i particular character ^ which God had been pleafed to aiTume 
 for fpecial ve^ifons, could not, with any propriety, be ftiled the name 
 of the Lord j fince it is what, upon the prefent fuppofition, he 
 could not be known or dijiijiguijhed by, except by a veiy fmall, and, 
 v/ith refped: to the whole community, a very inconfiderable and 
 trifling part of mankind. To this let it be added, that all the other 
 attributes, mentioned in the pafTage above referred to, of felf- 
 exiftence, univerfal fovereignty, mercy, long-fufFering, and an in- 
 variable difpoHtion, for the fupport of moral government, to pu- 
 nifh the incorrigible guilty, are ejfential properties of God's all- 
 perfecl nature ; this therefore, of his readinefs to pardon upon re^ 
 pentance, being inferted in a catalogue of infeparable properties, can, 
 by no rules of equal and fair interpretation, be affigned to a diffe- 
 rent clafs, againft the mofl: weighty prefumptions and probabilities 
 of reafon. 
 
 * Expd, xxxiy. 5, 6, 7, 
 
 E e 2 And
 
 2 12 Of the mercy ^ or placahility^ of G o Dv 
 
 And it can be no difhonour to Cbnflianityj that this point may 
 be traced by reofon'i hght; becaufe if it was a5iually obfcured and 
 doubted of, and mankind had no rational conceptions concerning 
 it, the merit of the gofpel in afcertaining it, and fixing it on its right 
 balls, would be exa(flly the fame, as if, by the mere guidance and 
 direction of nature, it was abfolutely undifioverable — Would any 
 man difpute, whether it was afwocur, whether it was of greet 
 vfe, to enlighten and guide the blind^ till he was convinced, whe-^ 
 ther tliey were naturally blind^ or accidentally blind ? 
 
 Again, if it be an advancement of the excellence and honour 
 of Chrijlianity^ that it teaches" principles which reaf.n could not 
 di<5tate j it will then unavoidably follow, that if reafon couid dif- 
 cover «^ truths at all, relating to the Deity, this utter darknejs^ 
 of the human underftanding, muft redound, fo much the more^ to 
 the credit and exaltation of the Chriftian fcheme. But does any 
 fober man think it a difparagement to the Scripture accounts of 
 God, that reafon can demonftrate xhi^ being of a God 5 or to thofe 
 of the conducft and order of his prcvidencej that nature teaches not 
 only the real ty, but the ivifdoniy reBitude, and gcodnefs of provi- 
 dence ? \i no notion of God could be traced out, by the original 
 light of reafon, the very idea of a revelation from God muft be 
 abfurd, and could fcarce gain admittance into the human mind. It 
 muft be a mere fuperilrudture of fancy and wild chimera, without 
 any vifible foundation, on which to raife it. Itspretenfions would 
 not appear to be fufficiently recommended to, and could indeed 
 fcarce claim, a folemn examination* And if the narro'cer the bot- 
 tom of revelation is in nature^ and univerfal idea, it muft, of ne- 
 ceffity, be a more fufpeSled fcheme ; the more it is ext ended j or 
 the more its dodlrines correfpond with common principles of rea~ 
 
 fon.
 
 Of the mercy ^ or placability^ <?/* God. 213 
 
 fon, the more forcibly mufl it demand imiverjal reverence and 
 efteenu 
 
 To which I may add, that the evidence of revealed truth (which 
 is of 2l diftinB kind) joined with natural probabilities, are allowed 
 to increafe the prcf upon the whole. They are, indeed, the fame 
 as tivo different credible teftimonies, mutually illuftrating and en- 
 forcing each other j and, therefore, to fubflradt cither, and, of con- 
 fequence, the teliimony of reafon, muil impair and lejjeii the evi- 
 dence upon the whole. So that fuch an attempt does not, at all, 
 more weaken nature, than it hurts, and obflruds, the influence of 
 all true revelation : they mufl both. Jiand, ovjad, together. And 
 eternal reafon being the. fir ft, \h.t fupreme, ftandard, by wliicli all 
 pretended revelations mufl be tried, as nothing can be admitted by 
 men, without renouncing their intelligent character, as an article 
 of revealed truth, which is manifeftly repi>gnant to principles of 
 reafon -, fo, the clearer and stronger the iwprejjioas of tliis original 
 light are, v/hich it beai's upon it, the more it muft always have of 
 ^zi-Jiternal fiamp, and chura5ler, of divin':f\\. 
 
 We fee then, upon the whole, notwithflanding the vilible marks- 
 of God's propitioufnefs, 2.nd forgiving wercy, that appear in nature, 
 the excellency of the Chrijiian revelation, and its eminent ufe, worthy 
 the extraordinary interpofition of the all-governing mind, and de- 
 manding eternal gratitude from thofe nations, which are favoured 
 with the light of it. And this will appear in a yet clearer view, if 
 it be confidered, that though right reafon be iinifoi'm, and, in itfelf, 
 thtfame, yet mens aBual reafonings, even on fubjetfls of thehlghefl 
 importance, are vallly different -, occafioned by their different ca- 
 pacities, tempers, circumflances, habits, converfation, and ufuai 
 train of thinking : and, confequently, it can hardly be expected, 
 
 that
 
 214- Of the mercy ^ or placability^ of God, 
 
 that they will receive fuch umvzvMjatisfaSiion in this way, as they 
 may by a particular and exprefs revelation, acknowledged to be a 
 decifive and ultimate authority. 
 
 Besides, a fenfe of guilt hurries and diftraSis the mind, and 
 darkens the illuminations of natural reafon. It creates perplexing, 
 though oh^ntim&s groimdiefs J fufpicions, and alarms with yi?^.? ter- 
 rors. And, accordingly, we find in fa6t, that the gefierality, in all 
 ao-es, have been confujcd in their arguments about the extent of 
 God's goodnefs, and uncertain not^vithfl:anding the clearnefs and 
 ftrensth of nature's diftates : and have therefore fled, in order to 
 fupply deficiencies, to little trivial expedients, that their bewildered 
 imaginations fuggeflied might be proper, and even had recourfe to 
 external penances, j-idicidous to common fenfe, to rites of abomi- 
 nable, and dov/nright barbarous, fuperftition. 
 
 But let us fuppofe, that the world, by the light of reafon, not 
 only fnay (as has indeed been unanfwerably demonftrated) but ac- 
 tuaHy do, entertain a general notion, that God is propitious, they 
 may, notwithftanding, labour under very uneaiy doubts, about the 
 extent of forgivenefs. For it may perhaps be allowed, by the flight 
 thinker, the timerous, the confufed, and diflradted guilty, that 
 God will overlook little failings, and the more incident infirmities of 
 human nature, but it might not, perhaps, appear fo plain to thera, 
 that he would pardon grofs and enormous crimes ; or that when 
 perfons have mifpent, and wafled, the greateft part of their lives in 
 vicious and inordinate purfuits, to the extreme depravation of their 
 own nature, and injury of their fellow-creatures, he will accept of 
 a late repentance, in their advanced and declining years. Let it be 
 jidmitted, that there are flrong probable proofs even of this (as I 
 makeno doubt there are) upon the foundation of original and un- 
 
 affifled
 
 Of the power and providence of Govt. 2i^ 
 
 afiifted reafofij if men will give themfelves time to deliberate, and 
 argue ftriBly and calmly about it j yet confidering, how prone the 
 generality have always been to fuperftition, and how naturall};' a 
 fenfe of guilt leads to gloomy and diftrufljul ideas of God, and to 
 reprefent every thing in the moft inaufpicious and iinfavoiirabk 
 hght J it is from hence, I fay, very unlikely, that the matter would 
 be as well fettled, and adjujied Xjq general I atisfaci ion, by leaving eacli 
 individual to the imperfedion and anxious confuhon of his own 
 private reafon (or, as it will rather be in innumerable inflances, to 
 his pajjions, \ivs> fears, his enjlaving prejudices) as by a dired: and 
 pofitive revelation. 
 
 Add to this, that though reajon, unawed and unperverted rea- 
 fon, teaches us to expert, v/ithout any hefitation, that our iniqui- 
 ties will h^ forgiven upon unfeigned r^'^^;?/^??^^', yet it can give us 
 very little, if any, alTurance, that it will be eternally rewarded. It 
 may lead us to hope, that we may be placed in another Jiate of 
 trial, a flate, not attended with fo many inconveniencies and diji- 
 culties as the prefent ; and, that if we linifh that courfe likewife, 
 with improvement and ftronger habits of virtue, we may be ad- 
 vanced to a yet higher fation ; and thus afcend gradually, in the 
 fcale, and towards the perfeSlion of moral life : This, I fay, the 
 light of nature may unqueflionably dictate to us, and it feems to 
 be the utmofl length,- that it can, with certainty, carry us. But. 
 that we fliall be placed in an indef edible ftate of immortal purity 
 and happinefs, feems to be quite beyond our natural difcoverie:^.. 
 And thefe circumftances alone prove, beyond difpute, the great 
 ufefulnefs of the Chriflian revelation, viz. that it is calculated to 
 give equal fatisfa&ion about forgive/ine/'s oi fin, a point of eternal 
 moment, to men of all capacities, and of very unequal talents for 
 clofe thinking j that it removes the obfcurity and diftrefs, that pri- 
 vate
 
 i6 Of the mercy y cr placability y of Got>» 
 
 vatc reafoii is liable to, through various impediments of its clear 
 mid free operation, in particular fubjedts; and not only aflures us 
 ofpardony or a deliverance from that puni [Jdment , which our fins 
 have deferved, but of an inexprcliibly glorious and an eternal re- 
 ward. 
 
 And, now, what a foundation is here laid, for the mofl exalt- 
 ed, fervent, joyful pra'fes^ to the everlafting /^//rr^ and father of 
 mercies ! And how can we teftify our affectionate fenfe, of the in- 
 eflimable favour which is fliewn us, by the fovereign power that 
 rules over univerial nature, but by endeavouring after a refinement 
 of the temper of our minds, and fuch a regulation of outward con- 
 duel, as is conformable to his excellent example, and righteous 
 precepts ! Gratitude obliges us to this, and fo does interefl : and 
 our iiitereft, which vifibly appears in it, and is fo infeparably con- 
 nected with the reafon and fitnefs of the thing itfelf, fir eJigt hens the 
 obligations we are under to gratitude. For, furely, we muft al- 
 ways think, with the utmoft love and veneration, of that mofl 
 gracious and compaffionate being, who infillis on nothing as a qua- 
 lification^ for the forgivenefs of our numerous and provoking of- 
 fences, but that we fincerely endeavour after that reBifude of 
 mind, and pure orderly conduBy which are unalterably effential to 
 the happinefs of all intelligent creatures. — Let the wicked, therefore, 
 for fake his way^ and the unrighteous man his thoughts ; a?7d let him 
 return unto the Lord, who will fo liberally extend his mercy to 
 him, and to our God, who will thus abundantly pardon *. The 
 difpleajure of our maker includes, in it, the utmofl diftrefs and in- 
 famy ; and \\i^ favour every thing great, good, and honourable. 
 
 * Ifn. Iv. 7. 
 
 We
 
 Of the mercy ^ or placability^ <?/ God. 
 
 21 
 
 We moft humbly befeech thee, therefore, O thou common pa- 
 rent of all tntelltgent beings, thou ever gracious and compaffionate 
 father, and friend, of manki^id, to infpire us with a deep uncon- 
 querable horror of vice, and to cherijh and eftabliJJj all our vir- 
 tuous purpofes. Let the favourable difpofitions of thy providence; 
 -and the gentle purifying influences of thy fpirit, prevent our being, 
 ever, grofsly degenerate from the reaifude and dignity of our na- 
 ture, and extinguijl:ing our hope of immortal glory, by the low in- 
 dulgencies of fenfe and appetite. But, if we fliould unhappily err 
 from thy facred prefcribed paths of purity, from thine immutable 
 laws of nature ^n^ providence, rejiore us fpeedily, O thou God oj 
 our fahation and hope, who art not willing, that any part of thy 
 reasonable creation Jhould per ifi. Let us not long wander on the 
 brink of a mofl rueful and tremendous />rm>/^^, with mifery and 
 ruin beneatL But let us repent in any method, that is mofl proper 
 and adapted to our condition, and, if it be necelTary, with the bit- 
 tereft agonies and horrors of mind 3 that we may reajfume our rank 
 m the creation, our rank of honour, our due ftation of happinefs, 
 and be favourably regarded by thee, who art the univerfal, and 
 only, fource o£ true life and comfort. 
 
 Vol. I. F f 
 
 CHAP.
 
 [2l8] 
 
 CHAP. IX. 
 
 Of a Future State of Rewards and Punifliments^ 
 
 BEFORE I enter dlre<5lly upon the proof of this great point, 
 which is the ftrongefl enforcement of all religion and virtue, 
 I fhall endeavour to flate, clearly, the true ground of the argument 
 itfelf for a future ftate j that, the foundation being rightly laid, we 
 may proceed with the greater exadtnefs and certainty. And there is 
 the more need of this, becaufe men are too apt to deflroy, in a 
 great meafure, the force of their own arguments, by pufhing mat- 
 ters to extremes j and, particularly, fomething of this inconfiftency 
 too plainly appears, in the reafonings of mankind concerning the 
 7iatural ?ei.cards of virtue, and pimifiments of vice, in this life, 
 upon which the chief ftrefs of the evidence, for a future ftate, is 
 founded. And, by this means, either the caufe of virtue itfelf is 
 injudicioully expofed, or the moral evidences of a ftate of complete, 
 retribution j hereafter, are obfcured and diminiflied. 
 
 Thus we find, that if the point, to be proved, be the immut- 
 able dijUncliofi between moral good and evil ; if the profefied de- 
 ficrn be to evince, and difplay, the efTential and inti-infic excellency 
 of the former, and malignity of the latter j then the reafoner is 
 apt to expatiate, without a fufficient guard, on the prefent rewards 
 of moral retflitude, and puniJJjments of fin and impiety, as if both 
 the one and the other were, in moft infl:ances at leaft, real, con- 
 flant, and unavoidable. A proper diftindtion is not made between- 
 the tendency of virtue, and the aBiial confequences of virtue. Vir- 
 tue is incautioufly reprefented, as if it was, infaB^ its own re- 
 2 wardj^
 
 Of a future flate of rewards and punijh?wits. 2 1 9, 
 
 ward, and vice, as if it was, mfa^^ its own punilhment. And, 
 by fuch miftakes and confufed mifreprefentations as thefe, the 
 true condition of human Hfe is confiderably difguifed ; it has 
 few marks left of its being an initiatory fcenc^ a flate of pro- 
 bation and difcipliiie ; and much more of the appearance of a flate 
 of recompcnce^ and complete fcheme oj moral goverjiment. * For the 
 
 * more clearly we can trace rewards and punilliments, aBuaUy an- 
 
 * nexed to virtue and vice here, it will probably be imagined, that 
 ' there is, in proportion, the kfs ground to exped the dilbibutiou 
 
 * of them hereafter' 
 
 But there Is another error, the oppofite extreme to what I have 
 now been difcourfing of, which is more common, and that is ag- 
 gravating the mij'eries of good men, and defcribing the circum- 
 ftances of virtue and piety as quite difconfolate, and forlorn, in this 
 life ; in order to fhow, in a flronger light, the neceflity there is of 
 fuppofing it introduBory to another. It is going a prodigious length, 
 indeed, even to fuppofe, that the pleafures of virtue and vice are 
 equal 'j and that, if we exclude the confideration of futurity, the 
 pious man has 110 advantage above the prcfa?ie, nor the bencvolefit 
 man above the malicious and cruel, nor he who carefully governs 
 his temper, and enjoys the blefTing of cool and regular pallions, 
 above the dilTolute and uncontrouled libertine : This, I fay, itfelf 
 is going a prodigious length. For as virtue and vice are, and mufl 
 be, an eternal oppojition to each other ; and, confequently, as the 
 pleafures, which immediately flow from fuch repugnant and incon- 
 fiflent principles, mufl, of neceflity, be not only of a difllndi, but 
 of a contrary kind : from hence it certainly follows, that if the one 
 deferves to be purfued, the other ought, for the fame reafon, to be 
 negleSied and flounned-, if the one be 72obk and excellent, the other 
 mufl be bafe and defpicablc. 
 
 F f 2 Others,
 
 2 20 Of a Jiate of future rewards and ptmifhments. 
 
 Others, therefore, being fenfible, perhaps, of this error, and 
 yet fearing that the yielding the argument, in point of natural hap- 
 pinefsy to tlie caufe of virtue ^ will invalidclte their reafonings for a 
 future ftate of retribution, have avoided the inconfJie?ic)\ but by in- 
 creafing the abfurdity—By afferting, ' that if the term of man's ex- 
 
 * iftence is confined to the prejent life, the virtiiciis are in general, 
 
 * and excepting a h\N fingiilar and eminent cafes, of all perfons the 
 
 * moil unhuppy.' A ftrange pofition, that, one would think, none 
 who had ever known, what it was to gratify an irregular palTion, 
 on the one hand, or who had tajied the refined and fubllantial plca- 
 fures of virtue, on the other, could be capable of advancing and 
 defending. 
 
 For if it be true, that moral and religious men, without the hope 
 and expedtation o£ futurity, ^vq more miferable than the immoral and 
 impious i and that, not merely in fome fA"^r^!?r^iWr)' cafes, but in 
 the common and regular courfe of human life -, if this, I fay, be 
 true, it can only be on fuch principles, as will render thofe, who 
 are devoted to the purfult of virtue, 7nore miferable than even the 
 M/.Vj themfelves : becaufe no other principles can poffibly juftify 
 fo firanee an afiertion, but thofe which follow— That fenfual ex- 
 cefibs, if there be no lije hereafter, yield a more ma7-ily 2x\d.folid 
 happinefs, than fubmltting to the reftraints of reafon and religion j, 
 that a fecret and fuccefsful fraud is the fource of truer pleafure, 
 than a ftri6t adherence to the rules of equity and honour ; and a 
 mean degenerate felfifhnefs, than generofity and univerfal benevo- 
 lence. And if tills, again, be true, it undeniably follows, that the 
 pkafures ct fnfe, upon the fuppofition that there is no other life, 
 muft be preferable to intelleBual and moral enjoyments j the lefs 
 noble, to thofe of the more excellent and fublime part in our com- 
 
 pofition.
 
 Of a Jl ate of future rewards and punipments. 22 r 
 
 pofition. And if fo, ^ fenjithe gratiiications muft be ahvays pre- 
 
 * ferable to thofe of a jnoral nature. For if a life of reafojj and 
 
 * virtue, to eternity, be more eligible than a life oi jenfe, it mufi: 
 
 * be fo, in itfelf, m every part and period of our duration ; and, 
 ' on the contrary, if ^fe?2fitive happinefs be in itfelj\ or excepting 
 
 * a few rare extraordinary inftances, more vahiabie than a rational 
 
 * and moral happinefs, in any part of duration, it muft, ofneceffity, 
 < be fo in every part of duration, /. e, to all eternity.' 
 
 Besides, this injnri ens reprefentation of human life not only in- 
 volves in it all thefe abfurdities, confidered as a/peci/lative error, but 
 is attended with m.oft pernicious confeqiiences— it weakens the prin- 
 cipal argument, by which we can pretend to prove, jolidly, the drj- 
 ference of moral good and evil ; which argument is, the natural 
 tendency of th^ former^ at all times, to happinefs, and of the latter 
 to mifery. It gives an unbounded fcobe to immorality and vice, 
 where men are fo unhappy, as not to believe another fate of exill- 
 ence hereafter^ And, finally, it lefTens even the argument for a 
 future fate, which it is intended to illuftratc, and dlfplay in a 
 ftronger light. 
 
 For it is, principally, from what we know of the nature of 
 things in this life, that we can drawjuft conch fioris, with reference 
 to their defign upon the_ whole. ' Becaufe virtue, in what we fee 
 
 * of it here, appears to have a tendency to happinefs, we fairly pre- 
 
 * fume, that it was originally defigned for happinefs. But if we 
 
 * had no proof, from our experience and obfervation on fadts, that 
 « virtue was appointed to be the fource of human happinefs, or, 
 
 * which amounts to much the fame, that the ideas of virtue and 
 
 * happinefs have, in nature, a connexion with each other; we 
 ' fhould have much lefs reafon to hope, than we have at prefent, 
 
 * that
 
 2 2 2 Of a fiate of future rewards aiid puntfhments, 
 
 * that the Maker of the world intended it for happinefs in ansfcenf 
 ' .of our exiltence. And if it was from ttfelj\ and from the ori- 
 
 * ginal laws of the whole conftitution^ more miferable than vice 
 ^ bere^ I can fee no clear medium, by which to demonftrate, that 
 ' it would not be miferable for ever,' 
 
 Thus have I flaewn, how the account, of the reward of virtue 
 in this life, has been aggravated, in order to demonftrate its in- 
 trinfic excellence, and how far it has been diminijhcd^ together 
 with the pi-efnt piwfinent of vice, to heighten the natural evi- 
 dences of ^future retribution. But the true fate of the argument 
 will, I believe, be comprehended under tlie following heads — 
 First, That virtue, in general, tends to the happinfs, and vice to 
 ihe mifcry, of mankind. Secondly, That the happinefs, arifing 
 from virtue, is of a ?iobler kind, and more durable in its 7iature, 
 than any that can fpring fi'om ungoverned excelTes. 
 
 From whence it plainly follows. In the third place, that fo 
 far as the natural confequences, of virtue and vice, are permitted 
 aBually to take place, the balaiice of happinefs will undeniably lie 
 on the fide of virtue : fo far, I mean, as it refults properly, and 
 folely, from thefe two different methods of condud:, and is ab- 
 fl:rad:ed from all extraneous and foreign conliderations. To this, 
 therefore, I may add by way of corollary, that if we fuppofe the 
 natural advantages of health, fortune, and the like, to be exadtly 
 equal, the pJeafures of the good man, even here, may juftly, upon 
 the wlrJe, claim the pre-eminence. 
 
 Besides all this, virtue is undeniably neceffary to the good o£ 
 vianki/?d in general, confidered as a community, a fifem of crea« 
 t.ures, linked together hy fecial cffe^ions, and one univerfalintereft -, 
 
 and.
 
 Of a Jiate of future rewards and punipmients, 2 21 
 and, confequently, it muft tend to advance the happinefs of coery 
 individua], in Yn^ facial character, which is a v^ry confiderM.znd,, 
 indeed, a c/j/f/'part of theprefe/U happinefs of man. 
 
 So that, in the last place, we may fairiy lay down this, as the 
 Turn and refult of the whole, that if there were no future life, it 
 would flill, in the common and regular courfe of things, be the: 
 inter eft of all mankind to. be virtuous. And, even in extreme exi^ 
 gencies, the cafe is not fo much altered, as may be generally ima- 
 gined. For if a man fecures his e/iate, or preferves his life, by 
 fmful and cowardly compliances, ihtfiame,. of having aded with 
 fo much meannefs and dilhonour, may, to an ingenuous mind, be 
 more intolerable than tortures ^nd death. There may be fuch bit- 
 ter and flinging ^7/5;^^,. where there is T/a/^^r o^ pwiifiment, arif- 
 ing from a reflexion on the bafenefs of adtions in themfelves, as 
 may render even an infidel fubftantially and exceffively mijerable.. 
 And, in this cafe, I will venture to pronounce, that it would have 
 been his y6^////?f/} to be inflexibly /;<?;/^, though reproach, poverty, 
 and, even, the /c/i of life, were the certain and unavoidable confe^ 
 quence. , 
 
 To what has been hitherto fald, It maybe proper for me to fub- 
 join, in this place, thefe two obfervations. First, That the evils 
 and miferies, to which ^//good men are expofed, from the common 
 frailty of human nature, and general imperfedion of the.world, are 
 fufficiently 7iumerous, to prevent their hdng completely happy-, not- 
 withflanding it be allowed, that tht pleafures, refulting from' inte^ 
 grity, ^XQv^i^Y Juperior to tho^Qfalfe^ndi polluted pys, which are 
 derived from vice and fenfuality. 
 
 AnDj
 
 2 2 4 Of a future fiate of rswcn^ds and punij]jments. 
 
 And, secondly, As virtue, in this life^ can never, oi itjeif^ 
 conltitute p^'fevl happineis ; fo there are cafes fuppofeahle^ of in- 
 tcnfe pain and fi'ff^rlng^ in which, it can hardly be fuppofed to 
 render ex'ijience here below, vpon the whole eligible ; or if barely 
 eligible, no 7nark^ of the di'i-i72e delight and complacency in virtue, 
 nor what would be thought, by any one, 2ifuitable reward of it. 
 Should it be liere faid, that, in the mofl: melancholy and deplorable 
 circumftances that can be imagined, 'virtue will always make a man 
 7}iore h:ipp\\ or, rather, lefs miferable than its contrary : I anfwer, 
 that this alone is not fufficient ; but it mufi: render him more happy ^ 
 if no other recompence be intended, than "Sice /;, or ever ivill be^ in 
 any pojji'jle circumftances. For if vice be at any time, upon the 
 ivhole, more happy than virtue, the conclujion^ upon comparing the 
 two cafes together whatever they are, can be no other than this, 
 -that '■ virtue is punificd^ and vice rewarded.* 
 
 Having thus cleared the way for a proper difcuffion of the fub- 
 jedt, and given a general ^^rf/6 of the argument for a future Jlate^ 
 I proceed to treat of it more at large — We fee here^ uni'verfally^ 
 z plan oi govQTnmGnt propofed J but not perje^ed -, gefieral tendefi- 
 cies to good, but immature^ and, by various concurring accidents, 
 rendered abortive ; the fcundation laid, and 2ifietch prefented, of a 
 mofl excellent and ^v2udoM^ fcheme for the moral exaltation and hap- 
 pinefs of man, but not likely ^ nor, in the prefent conftitution of 
 things, pojjible to ht fully e:<ecuted. And this, though obftruEted^ 
 • at prefent, by the intervention of human paflions and infirmities, 
 and by innumerable other intermingled caufes (which cannot be 
 hindered from producing their natural effedls, without the conflant 
 .exercife of a miraculous power) we juflly expe(fl will, one time or 
 ,<)ther, be brought to a cofifummation : That this fentence may not 
 
 be
 
 Of a future flate of rewards aitd punijhments. 225 
 
 be paffed upon the iz-hokj that it was only zfpecimen of what the 
 Creator fnight, of what, judging from his moral charader, he 
 ought to have done, but would not do. 
 
 The proper inference, to be drawn, is moil: certainly the re- 
 I'erfe of this, viz. that the prificiples of government, fnarked 
 out, and publicly declared^ in the original frame and order of na- 
 ture, were intended to be the everlafting fiandard and rule^ and 
 the ultimate yZo/>^ of the divine government ; and, of confequence, 
 we are dired:ly led to the belief and expedation of a future exig- 
 ence ^ in which, ah?ie, this great end can be accomplified -, and 
 when, ahie, it can be made to appear, agreeably to the models 
 firft expreffed and fixed in nature, that virtue is the chief happi- 
 nefsy and vice the determined and ultimate mifery^ of every intelli- 
 gent being. 
 
 The reafonings made ufe of, for a future fate ^ are drawn from 
 various topics. And in general, or with refpe(5l to the greater 
 part of them, we can pretend to nothing more, than high pro- 
 bability. But when this is all that the nature of the cafe will ad- 
 mit of, every thinking man will be determined by it in religion, 
 as well as in the common affairs of life -, and it muft be unreafon- 
 able to the laft degree, to infift on demonf ration and fri^ certain- 
 ty. The next thing, then, to be fettled is, what muft pafs for 
 probability \ which is the more neceilary to be confidered, be- 
 caufe mens not fixing the true nature of it, and blending proofs 
 of a different kind, partly probable y and partly demonfrative, 
 (even where demonftration cannot fairly be expected) feems to 
 have occafioned moll of the obfcurity and confufion, in their fpe- 
 culations on this fubjed:. 
 
 Vol. I. Gtr The
 
 2 26 Of afiiture Jiate of rewards and punifhmentt,, 
 
 The chief ground of all our arguments, for Tifutiire Jlatc, are 
 
 the ?noral perfeolions of God j and thefe are, generally, fuppofed 
 
 to be ccvt2.\n principles y that reafon can demonftrate. Now if this 
 
 be allowed, I am not at all obliged, when I am only forming a 
 
 probable concluiion, to (liow that any particular principle is 7iecef- 
 
 farily inferred from thefe perfe<5lions j becaufe, then, it will not be 
 
 barely probable, but certainly true : Nor, that the contrary is ab-- 
 
 folutely incorjijlent with them ; for, if fo, it will not be probably ^ 
 
 but ceriaimy falfe. All that I am concerned to prove is, that what 
 
 i maintain is mofi agreeable to the ideas of divine rectitude and 
 
 goodnefs. And this muftbe allowed to be /to ^^/^/t' evidence, though 
 
 I cannot reduce the other opinion to a diredf abfurdity^ox^ elfe, pro- 
 
 babiiity will be the fame with demonftration. 
 
 Again, in our reafonlngs about probability, we muft judge upon 
 what appears to us j and notfufpend our belief, becaufe we cannot 
 comprehend all the circufnjiances of things, or all the ends, that an 
 infinitely perfeft being may have in his view. For probabilities 
 fubfifl in their fuliyor^;^, and will infuence the condu<fl of every 
 wife and confiderate man, notwithftanding pojjibilities to the con- 
 trary. They are, indeed, the chief fpring of human adlions, /«- 
 ' fluence all the affairs of the world, and dire5f in cafes of the lafl 
 importance, to private perfons, families, and civil focieties. And 
 there mufl b.e allowed to be a great probability, in the argument 
 now before us, ' if the notion, of a future Jiate, be fhewn to be 
 ^ 7noft agreeable to the ccnfiitntion of man, to the moral attributes 
 
 * of God his fupreme governor, and to the prefent condition and 
 
 * circumjlances of human nature. ' I beg Leave to add, that where- 
 as I have faid, that the reafonings on this point are, in general, 
 anly probable^ the form of the expreffion itfelf plainly denotes, and 
 
 1 was
 
 Of a future fate of rewards and pumjhments. 227 
 was intended to denote, that they are not to be thm confined, in 
 every inftance without exception : ¥or fome there are, that, if the 
 behig, and moral char aSfer, of the firfl: fovereign mind are capable 
 of being demonft rated miift, I think, rife to an equal clearnefs and 
 force of demonftration. Bat to enter, diredtly, upon the argu- 
 ment itfelf 
 
 First, if we confider the nature o? mankind, we fliall find, 
 that they are reafonable beings, capable of difcerning the difference 
 between good and evil, and of underftanding th2.t particular law, 
 whatever it be, by which they are to be governed^ and the weight 
 and importance of the feveral motives, which urge to the obferva- 
 tion of it— that they are likewife voluntary agents, who are nei- 
 ther by their internal frame, nor by ^.ny fuperior impulfe, necef- 
 farily determined to virtue or vice; and, confequently, moraUv,^ 
 accountable, capable of being governed by /^z£;j, 2Xid. rewarded, or 
 punijhed, for their behaviour. 
 
 The next thing to be confidered, then, is, whether God, their 
 fupreme governor, has aaually given them a law, by which to di- 
 red and regulate their condud:. And, in general, it is highly 
 probable, that there mufl be fome law of intelligent natures, as 
 there are in the animal and material world. And the difference 
 only lies here, that whereas matter is governed by neceffary laws, 
 or, necefjarily determined to produce its effeds -, rational and free 
 beings are capable of direBingthtiv own behaviour, either in con- 
 formity, or oppofition, to the law of their trial: which, as I ob^ 
 ferved before, v^ndtrs them accountable iovth^\xcond\xa, and/r^- 
 perfubje^s of reward, ov punijhment. 
 
 G 
 
 g 2 The
 
 2 2 8 Of a future Jiate of rewards and pumfldmeftts. 
 
 The general laiv, which men are under, is in fliort this — Ta 
 dc whatever is fui table to their i7tfelligent ?iature, agreeable to the 
 relations in which they are placed, and to their j-ank and fiatjon in 
 the world j and what will bed anfwer the end of their being, fo far 
 as it refpedls tbemfelvcs, or the whole cGmmunity of mankind, of 
 which they are members : And, confequently, to fubje(5tall the in- 
 ferior appetites and pa/Jions, to the condudl of rcafon^ which is the 
 nobler and more perfedl principle — to do nothing, but what becomes 
 the dignity of their frame, nothing, that will diponour middebaje 
 it — to pra(5life reverence, love, fubmiffion, and gratitude to God, 
 and imitate his moral charadcr by the exercife of juftice, meek- 
 nefs, univerfal benevolence, fidelity, and all other focial virtues, 
 on which the order and happinefs of the world depend.— And this 
 I C2.\l a I^w, which God has given to mankind 3 becaufe what- 
 ever appears to be a rtrey arifing from the eftabliflied conftitution 
 of things, with reference to the aBions of the creature ^ can be no 
 other than -J /jtc, in the intention of the creator. 
 
 Upon thefe moft plain and unqueflionabk premifes, we build 
 our argument thus— The great delign of God, in all his dealings 
 with men, is to promote their bappinejs. He has given tliem 
 laws, the obfervation of which has not only a certain tendency to 
 their happinefs, but is necejjary in order to it. It is, therefore, 
 reafonable to be fuppofed, that he will take the moft effeBual ?ne- 
 thods, to fecure xht general pur pofe he has in view, which is the 
 good of his creatures. This cannot be obtained,, without a con- 
 formity to the laws^ which he has given them. Thefe laws will 
 not probably be obeyed, unlefs they are itiforced by the, janBions of 
 fuitid)le rewards^ and punifiments. And, therefore, the wifdom 
 of his government absolutely requires, that he fliould make ufe of 
 
 theje^
 
 Of a fixture Jl ate of rewards a7td punifloments, 229 
 
 theje^ iince they are the rjioll proper mmm to anfwer his end. So 
 that reivards and pimijhmcnti appear to have xht fame reafon, and 
 foundation, with government itfelf-y viz. to prevent that moral 
 evily u^hich all good law> are chiefly intended to reftrain^ and 
 which is directly oppofite to, and mconjijlent witli, thefupremc hap- 
 pinefs of mankind. 
 
 A moral government^ therefore, without laxv^^ and law^ with- 
 out fufficient enforcing fan€tiom, being repugnant and contradic- 
 tory, even to common fenfe ; as much fo, as a father without 
 children^ ov 2. governor withoMtfubjeBs ', it neceflarily follows, that 
 we have very near as clear evidence of rewards, and punifimentSy 
 in general, as we can have, that God is the ruler of the world. — ■ 
 So that the only thing, that remains to be examined, is, whether 
 fiiihfan^ionSy as the prefent argument requires, are annexed to the 
 divine law /^ifrd" : For if ?20t, the inference is not barely probable, 
 but necelTary, that they muft be introduced, and take place here^ 
 after. 
 
 And, if we confine our views to this world, the only JanBiorts 
 of the moral government, and univerfal law, of God are — the re^ 
 wards, and punijl.ments, determined by civil conjlitutions -, and 
 the naturcd ccnfequences of virtue, and vice. — As to the appoint- 
 ments, and determinations, o^ political laws, it may be juftly af- 
 ferted, that there are a vaft number pi good, and bad, adtions, to 
 which they cannot poilibly be extended.— Thsit they enforce only 
 thofe virtues, wliich are abfolutely necellary to hold foci e ties toge- 
 ther, in an orderly ftate j and which will be found, upon enquiry, 
 to be the lowejt of all the human and moral virtues. — But greatnefs 
 of mind, generolity, patience, fortitude, conlidered as excelienciei 
 of private character^ they neither do^ nor can^ diftinguifli : no- 
 thing
 
 230 Of a future fiate of rewards and punifhments, 
 
 thinc' at all, indeed, as it is dignity and perfonal merit of the man, 
 but, merely, for its cxter?ial influence on the public frame of govern- 
 ment, and the peace and order of the world. On the contrar)% 
 ingratitude, and feveral other vices, that argue the utmofi: bafenejs 
 and corruption of nature, are not pimijhed. 
 
 And as to the natural rewards, zndi punifiments, of moral good 
 •and evil, fo far as they are uniformly y and unalterably, diftributed 
 here, the defeB is, in a great meafure, the fame — They are frequent- 
 ly obJiruSfed and evaded -^ in all which inftances, there is, properly 
 fpeaking, no reward, nor punijhment ,2it all — They arc neither fo im- 
 portant, nor fo remarkable, as to counterbalance powerful propen- 
 iities and temptations to ill ; or, if the common dijiculties in oppofing 
 pafTion, and habit, not, however, the unexpeBed and unnatural op- 
 prejjions, and perfecutiofis, of virtue — What there is, of retribution, 
 is n^jeen ; and cannot, therefore, poffibly anfwerthe ultimate end of 
 rewards and punifhments — The greateft encouragement ,2Xidi comfort, 
 of the virtuous fprings from their belief, and expectation, of immor- 
 tality And thefe natural confequences do, generally, follo'w upon 
 
 outward a5ls ; and are not annexed to inward difpofltions, which, 
 alone, conftitute perfonal virtue and vice. 
 
 The only exception from this remark is, the approbation and 
 cenfure of the mind upon its own views, and condud: : which, in 
 the former cafe, a fufpicious, or melancholly, temper, a weak 
 judgment, a gloomy turn to fuperilition — and, in the other, edu- 
 cation, example, cuftom, a natural prefumption and elatednefs of 
 heart — will either intirely ob/iru5t, or fo far abate; as that the 
 good man fhall rife no higher, than barely to the not condemning 
 himfelf, and t\\Qfin?i:r fink no lower, than the mean o^ neither ap- 
 proving, nor condemning, by being, with refpecft to all moral be- 
 liaviour, flupid and infe?jfible. 
 
 These
 
 Of a future ft ate of rewards and punifljments. 231 
 
 These therefore, upon the whole, are vtvy inad''q"(\te fanSfions 
 of the hnmutablc laws of virtue. *A man, who is moft corrupt 
 in diftofitlon^ if he be tolerably temperate in vicious adiion^ incon- 
 fiderate, and pnfieft of high fpirits, may almoft intirely efcope the 
 pimijhmcn' ; the moji depraved, the far greater number of wicked ' 
 men, in every age of the world, may efcape it. And, on the 
 other hand, the temperate, by a bad conftitution, may be deprived 
 of the advantages refulting from, fobriety -y and the ftridily chafte, 
 and regular, may /uffer the mofl fevere evil co7tjequenccs oiinconti- 
 neiice and excefs. They may tn'Js, through a concurrence of un- 
 happy circumftances, even of felf-ejleem, and feJf-app^obatiuii^ and. 
 live, and die, upon the whole, more miferable, than many of the. 
 vileji and moil wor thief s part of mankind.. 
 
 So that, notwithftanding the provijion of lejjer rewards, and; 
 pimifiments, in this life,yQt if they are not continued, and difpenfed 
 more regularly, and equitably, in a future (late, the moft virtuous 
 men will, oftentimes, be the leaft rewarded, and the moft vicious 
 the lea/i puwjhed. Thofe, who have fo effedtually fupprefled 
 their natural confcience of good and evil, as to be abandoned of all 
 fldame, and remorfe, avoid the woril, and moft dreadful, punifi- 
 ment of their vices here, by being fenfelefs and hardened -, and are 
 much lefs miserable, if there be :.o futurity, than finners of the very 
 hisoeft degree of guilt, who are fubjedl to the anxious horrors of an. 
 alarmed and troubled confcience. And, on the contrary, the ge- 
 nerous fu^erer for truth, and for the welfare of mankind, is lefs 
 rewarded upon the whole, than another of fO/T.w<5/i, aiid fzx infe- 
 rior^ virtue, who has not been expofed to fuch vigorous and fe- 
 vere trials. 
 
 But
 
 232 Of a future Jl ate of rewards and funifhments. 
 
 But can thefe things poffibly be, while there is a God ! a ivife^ 
 and^(j^i7, and all-commanding God ! Or, while there is govern- 
 tnmt, and o- det\ maintained in the univerfe ! Do they not necef- 
 farily lead us to conclude, that as the notion of a Deity, without 
 zprovidencCy is utterly inlignificant, as to all purpofes of religion 
 and morality ; that as a providence, with refpedt to mankind, is 
 nothing, without moral government j nor government without laws ; 
 nor laiijs without univcrfal, certain^ and vijlule fcmSlions ; fandlions 
 adapted to the e7itire cafe^ i.e. to the capacities, fituations, diffi- 
 culties, and weaknelTes of the fubjed:s, their reludtance to obe- 
 dience, their inward, whether natural or acquired, bialTes, and 
 their external temptations to deviate from the rule of government : 
 
 nothing of which is here fidy and adequately provided for Is 
 
 not, I fay, from hence, this conclufion in a manner forced upon 
 ourreafon, by the irrefiflible evidence of its truth, that xh^ future 
 Hie is wholly refer ved for the diftinSiion of moral characters, and 
 for exadl and full retribution j and this a probationary ftate only, 
 intended for inftitution and difcipUne, and for the greater improve- 
 ment of mankind ? Which muft, in order to anfwer its principal 
 defign, be 2, promifluous fcene^ upon the whole of irregular and 
 r(?;z/^^t'J' appearance, wlih. ijidijiincf^ and imperje^^ traces o^ dijtri- 
 butive juftice : i e. wkhfuch evidence of wifdom and juftice, in 
 the fupreme governing principle, as will not fuffcr, an attentive 
 and ferious mind, to negledt the due confideration of futurity ; but, 
 at the fame time, attended with fuch defedls^ as will, by no means, 
 allow it to terminate its exiflence, and all its expedations and prof- 
 pedls, here. 
 
 So that this account, which I have now given, anfwers, at once, 
 the two great purpofes-*^f vindicating the ivijdowj rectitude, and 
 
 honour
 
 Of a future flate of rewards and punifb^nents. 233 
 
 honour of God's providence, in the trcfcnt arrangement of the va- 
 rious fcenes, and ciicumftances of human Hfe — And of making it 
 appear, in the flrongefl light of probabiUty, to be but the begin- 
 nings the firfi jlep towards a more exalted and perfect being, the 
 introduBion and path to immortality. Otherwife, * how Utile, bv 
 « his vaftly precarious tenure of life, is man advanced above the 
 
 * Jioivers of a day, or the infBs and animals of a few months, or 
 
 * years, growth, and alternate vicijjitudes of pleafure and pain ? 
 « What a trifle is his dignity of nature ! How diminutive his impor- 
 
 * tance and rank in the creation !' 
 
 And now having fettled the true ground oi the whole argument, 
 from reafon^ for a future ftate, by fliowing what is the general 
 idea^ which we ought to frame of human life, and the fum of the 
 conclujiojis, to be fairly drawn, from the prefent confequences of 
 virtue and vice ; and having given, likewife, the moil important 
 and convincing /»;c^} of this univerfal, and neceflary, enforcement 
 of all religion : I proceed to confirm the whole of what has been 
 already offered, by feveral collateral evidences, v/hich, though 
 not, perhaps, fLridtly decifive in themfelves, yet, when called in as 
 auxiliaries to the main argument, are of unqueflionable moment 
 and ufe. After which, I fhall endeavour to eftablifh the great 
 principle of the liberty of human aSlions ; which is the foundation 
 of all moral char adler, -^ivA judicial retribution. 
 
 If we look abroad into the world, we find honefty unfuccefsj'ul^ 
 and repining, and fraud triumphant ; tyranny, violence, and in- 
 juftice exalted, and virtue infulted, and opprejjed. We fee the ene- 
 mies of God, ofreafon, of human nature, courted^ flattered, and 
 almoft adored ; and the moft worthy and amiable part of the hu- 
 man race thriift down^ and tra??ipled upon^ as the bafeft and moH 
 
 Vol. I. H h infignifi-
 
 234 ^f ^ ftitw^e Jiate of rewards and pwupment^, 
 
 iniignificant part of the creation. And can this be the ultimate ap- 
 pointment and conftitution of the Deity, if he be polTefTed of any 
 degree of wifdom, of any moral perfe(5lion ? Can it be his final 
 d^terminatio'?^ if we fuppofe him to be infinitely wife, and the 
 confummate pattern of all moral excellence ? 
 
 Again, good men are by eftablillied laws, and the unfruftrable 
 fcope and tendency of nature's operation, involved in the fame com- 
 mon fufferings, and calamities, with the wicked -, the moft exa^ 
 and perfeofy in moral reditude, with the moft obftinately perverfe. 
 and degenera'e. And can this, if there be any wife order, any fu- 
 preme difpofition and government of the univerfe, be xhtfi^fiy and 
 lafiy the eternal uncorreSicd flate of mankind ? Multitudes ai'e, 
 by their very hirth^ cut off from all improvements of reafon, and,, 
 in a manner, abandoned to inevitable nnfcry. Others are deprived 
 of thdr natural Iii?erty, and /old to imperious and cruel tyrants^ 
 their equals in degree and rank of being. They are, oftentimes, 
 Ju^k far below even many mere irrational and ^///w^/ creatures, in 
 the ignominious employments and offices of their fervitude ; and 
 rendered fo much the more tniferabley as their capacities and de-^ 
 fires were more fublime, and their original proJpeBs^ and expeSfa- 
 tionHy ofhappinefi> were more enlarged and generous. And this, as 
 it happens, not at all, in conficqunice of their good or evil difpoli- 
 tions, can be no part of moral rule ; but is, intirely, the unhappy 
 fate of their nature, a heavy had and burden impofed upon them by 
 a fupsrior ixrefiilible power, which many of them would willingly 
 {ret rid of, if they were affurcd, that no kinder method of deliver- 
 ance was provided, with the utter lofs of exifience . And if there 
 be no future fiate, can the contriver of fuch afcene of irregularity 
 and total confufion of right and wrongs be a jufi:, a good, or even 
 a reafonable being — While accidents^ evidently refulting from -ne- 
 
 cefi'ary
 
 Of a future flate of rewards and punijhments. 235 
 
 cejjary caufes, prevent the advantages^ and ilifle the pkdfures, that 
 ought to flow from the perjonal virtues of the unhappy fufFerer ; 
 and hinder the inconveniencies^ and miferies^ from adually taking 
 place, which are the natural confequence, and juft punifhment, of 
 uncontrouled and prefumptuous wickednefs. Moil furely, all the 
 eternal principles of equity^ all wife ends of government^ ftrongly 
 excite to the making a remarkable and exacl diftinilion in fuch 
 cafes as thefe, and even human juflice^ and benevolence ^ could hard- 
 ly be Jatisfed without it. 
 
 If we fubjoin, to all this, the vaflly large (and by us, here^ fo 
 limited in our exercifes of reafon, and unable to form an adequate 
 idea of the utmoft fcope of its operations) inconceivable capacities 
 of the mind of man ; and, at the fame time, what little itnprove^ 
 ment and perfeBion^ it adually attains to ; and what innumerable 
 impediments, the very conftitution of nature throws in the way, to 
 its proper refinement and dignity j this, likewife, muft afford a 
 ftrong prefumption, tliat there is a future exfience, in which the 
 defign of the God of nature may be perfected, Becaufe abfolute 
 goodnefs prompting, and fupreme wifdom defigning, nothing can be 
 imagined to be created in vain ; or, in other words, nothing can 
 be fuppofed fo abfurdly framed, as muft neceffarily defeat, upon 
 the whole, the ufe and e7id of its own implanted powers. I fhould 
 nowfinifh and difcharge the argument entirely, if I did not think it 
 neceflary to fuggefl: a few things, in fupport of what is, indeed, 
 the neceffary foundation of the whole, and that is, that mankind 
 2LXQfree agents : For, without the eflabliihment of this firft prin- 
 ciple, government, laws, and a future judgment are, in rqv opi- 
 nion, inconfiflent and felf-contradidlory ideas. 
 
 H h 2 By
 
 236 Of a future ft ate of rewards and punifhments. 
 
 By the freed'.vJ of all liuman, moral, determinations and actions, 
 I mean — that mankind ai'c neither d.ter mined io judge, rejohe, or 
 (i5l, by any foreign conjlraining and necejjitating power • nor by 
 an internal imuije ; nor by any motives, prefented to the under- 
 ilanding. The notion, indeed, of a brute animal impulfe is now, 
 generally, dil'carded, and v/e are not fuppofed to be mecharnLal'y 
 forced, as material caiifes are to produce their neceflaiy effeds ; but 
 the cowpu'fon pafTes under the name of rccijonable, and moral. We 
 are faid to be neceflarily determined by nwti-ves y by which, how- 
 ever, the influence is allowed to be altogether as ir.evitiihle, as if it 
 was the effedl of pure mechaniftn. To clear this argument a little, 
 which has been fo much darkened, to the confufion of all private 
 moral charader, and perplexing all our notions of virtue and vice 
 /// general -, let it be obferved, 
 
 In the First place, that the qucfllon — Whether man is free — 
 is not about a point oi obflraB fpeculation, but about a matter cf 
 fa£l. And thus it ought always to have been treated, and proved 
 in the fame way, as all other Ja^s of 2.f/ni/ar nature; in the fame 
 nvay, in which we would attempt to prove, that man was original- 
 ly endued with reafon and confciotfnefs, or is a being capable of mo- 
 tion. The leaving this kind of proof (which alone is jufl and na- 
 tural) for abftrufe bewildered metaphyfus, which has no fure prin- 
 ciples to proceed upon, has been the principal caufe of all the em- 
 baraflment, and contrariety of fentiment, that have appeared upon 
 this fubjed. 
 
 The next inquiry is, how matters offiB, fuch as thefe, are 
 to be evidenced. Now this can only be, by comparing our experience 
 of what palTes within ourfelves, with (bat of the re/l of mankind -, 
 
 1 and.
 
 Of a future fiat e of rewards and punifhments, 2jj 
 
 and by remarking on the general cpprchenfion-^ dicfaies, and r^«- 
 o''/<//(?«i of human nature. Everyman, looking into himfelf, will 
 find, xhzt. htis free 2ii\dijelf-di'terf?ii?iing, as undeniably, as that he 
 \\'2i^ perception and reafon. Elfe why does he upbraid^ and con- 
 demn., himfelf for immoral difpofitions, fchcmes, and manners, 
 and barely lament, without inward upbraiding and felf-condemna- 
 tion, the unavoidable lois of health, and of fortune, or any other 
 external and acc'ide7ital oA^mW^j} ' If both are equally inevitable., ^ 
 
 * both ought to be refented alike ; that is, to be deplored only as 
 
 * misfortunes^ hutnot c en fur ed d^sf aid: s. Bui^y^.t^^o immoralities 
 ' univerfally are, and will be : No art, no fophiftry, not even efpouf- 
 
 * ing the fcheme oifatalifn itfelf, can prevent it ; on the contrary, 
 *■ unchofen evils never are, nor ought to be. And this muft be a 
 
 * demonftration, that it was in our poiz-er to have prevented the 
 
 * one, but not the other ; or, elfe, human nature will appear to be 
 
 * a wild, arbitrary, and inconfiftent frame.' 
 
 Again, livmx^md.yNtx^neceffarily determined to a(5i:, hy mo- 
 tives, or by any other caufe, there mufl: be a gxtzitv apparent uni- 
 formity, in the general courfe of their ad:ions, than is to be difcern- 
 ed at prefent; and the capricioifnefs, and undeterminable variety,, 
 of their behaviour cannot, otherwife, be accowitedjcr, than from 
 an abfohite freedom oid cice, and voluntary refolution, ' The exter- 
 
 * naif ate of the world is juft, wkit it might be expeSied to be, if 
 
 * men were really /re'^ agents-, but quite an intricate and inexpli- 
 
 * cable fcene (with their powers, and circumfiances, fo much upon 
 
 * a level, and the fame motives neceffarily operating) as their deter- 
 
 * minations and manners are fo intirely difcordant, and contrary to 
 
 * each other,' 
 
 BESIDESg,
 
 238 Of a future flate of rewards and punifhments. 
 
 Besides, * there is no one particular motive, that can be fup- 
 
 * pofed to influence necejfa iiy, becaufe we know, that they are ^//, 
 \ in their turn, cppfd and over-ruled ; and to imagine, that mo- 
 
 * tive'^ in general, have a neiejfitating force, when it is demon- 
 ' ftrable, that they have, at different times, been co?npUed witl\ 
 ' and rejected, by the fame pe -fons, and had various effedis on in- 
 
 # dividuals, in the fame Jh nation, and, as far as we can judge from 
 
 * the moll: exadl obfen^ation, with the fame temperaynent of body, 
 
 * 2sA faculties of mind — This, I fay, is rejed:ing probabiUties, 
 
 * built on experience, for conceited and groundlefs prefumptions.' 
 
 If it be faid, that the motive, which aSlii dly determines, necef- 
 /sr/7v determines; and that it is pretended of n^ other , this may 
 have a very fallacious and delufive meaning. It may only fignify, 
 that what is cnce a5ied, in confequence of a final refolution of the 
 mind, cannot but be ; i. e. when // realh i , it ca'inot tut b. . * But 
 ' thoii'5"h the act, when it is, cannot but be, and the determination, 
 < when it is made, cannot but be ffiade j and to affert the contrary, 
 ' would be the lame as to affirm, that it is, and is n-A, at the 
 ' lame time : yet it by no means follows, that the moii-ce, ulti- 
 ' mately complied with, necefjarily caufed it to be as it is ; or that 
 
 * it mighi not have bee fi^ like innumerable other motives, which are 
 ' prefented to the mind, quite inefeSiual* 
 
 But to prove^ further, that men are not necelTarily determined 
 by motives, I beg leave to add another remark, viz. that they 
 Ibmetimes a(ft, or may at leafl ad, without any determinate mo- 
 tive at all. Thus, for example, ')S.two things which occur to our 
 thoughts, in order to the executing any particular fcheme, are ex- 
 actly equal, or, in our cpinion, equal \ if we prefer cither, though 
 
 there
 
 Of a ft ate of future rewards and ptmi/hmenfs. 239 
 
 there was a general jiiotive to a^^ there can be no fpecial jnotlve to 
 the ad:, itfelf, oi prefeience. And this, I take to be a fliort and 
 clear confutation of the fcheme oifatalijm ^ * becaufe whatever be- 
 * ing can, in any injiance, a5i -ivithouf a motycc^ cannot be always^ 
 ^ and necejanly, determined by motives. ' 
 
 Thus have I finiflied, what I intended to offer, concerning the 
 7iatural evidences of a future ftate. And it would be mere trifling 
 with the reader's time and patience, to attempt to prove, that the 
 gofptl of ChriJ}, herein, ftridly concurs with the fentiments and 
 dictates of reafon ; iince its whole dodrine is evidently founded 
 upon, and throughout connedVed with, this elTential principle of 
 religion. It will be much more ufeful for me, to conclude this 
 chapter, with a fliort account of the general nature of future re- 
 nvards and punifiments^ colled:ed from the writings of the new 
 teftament. — And to begin with the reward of pious and virtuous 
 men hereafter— It is defcribed to us a-sthe perfection oi intelkBual^ 
 morale focial^ life, and as adapted to the a5iive and improveable 
 nature of the mind of man. I fhall treat of it didtindly, under each 
 of theie four heads. 
 
 In the first place, the cbriflian revelation direds us to con- 
 fider it as th.Q peffe5Iion oi intelleSfual life^ fuited to, and glorioully 
 exalting, thofe internal rational faculties, by means of which our 
 nature appears cloathed with fuch confpicuous dignity above that 
 of mere animal creatures — The reafon of mankind even in the pre- 
 fent flate, limited and imperfed: as it is, is capable of making very 
 conliderable difcoveries. It can furnifh us with a great deal of ufe- 
 ful knowledge, with refpedt to God the author of the univerfe, to 
 the wonders and curiofities of nature, and the general fcheme and 
 operations ©f providence. But notv/ithflanding all that may be faid 
 
 4 • in.
 
 2 40 Of a future flate of 7*ewards and pumfhme?tts. * 
 
 in favour of its natural ftrength and excellence, and the extraordl^ 
 7rrtn' improvements of it in fome particular minds, of a more ele- 
 vated genius and unwearied application, it muft be owned, in ge- 
 neral, to be but obfcure and confufed in points of high import- 
 ance, where more clear, dillind:, and adequate conceptions ot 
 things are extremely delirable. The animal part of our conflitu- 
 tion is a clog and an incumberance upon the mind ; car?ial fajjiom 
 darken it, and obilrudt its operations 5 prjiidices of educati07i per- 
 vert it J popular opiniojis enllave it j objects of fehfe, and trijliug 
 (imufemcnt^^ engrofs our attention, and the cares of life diftract us. 
 And to inftance, particularly in our knowledge of God, how lame 
 and defed:lve is it ! How divided, inconfiftent, and childifli, are 
 the fcntiments of mankind even about the fupreme and infinite be- 
 ing, the object of their adoration, and the fpring of their happincfs ! 
 The greateft mailers of reafon are perplexed in their notions of his 
 felf-exijlence and immmfit)\ and lofe themfelves in metaphyseal 
 fubtleties, and blind difputes. Others being guided by tradition, 
 or v/ild through enthuliafm, or forming their ideas of the all-per- 
 itOi Being, by their own paiTions and prejudices, entertain wrong 
 conceptions even of his moral charauier ; imagining him to be a 
 capricious arbitraiy fovereign, a partial, fl:ern, inexorable judge : 
 and by fuch dark and g'oomy fancies they not only derogate from 
 his abiblute perfedlion, but torment themfelves with fuperftitious 
 fears, deflrudtive of the peace and comfort, of their minds. 
 
 But in th.Q future life^ the fenfitive nature being purged and re* 
 fined, we muft, of confequence, be much better difpofed for i7iteU 
 leBual purfuits j and it may be juftly fuppofed, that even the rea- 
 fon'mg faculty itfelf will be enlarged m\djlrengtbcncd. — And what a 
 vaft privilege muft it be to have the underftanding always clear and 
 vigorous J and the "decifions of reafon that are now flow and labo- 
 rious.
 
 Of a future Jl ate of rewards and punijhments, 241 
 
 rious, and built, oftentimes, on groundlefs prefumptions and eon- 
 jedlures, ea/y, qiiick^ and certain 3 to be ellabliflied in true and 
 worthy apprehenfions of God, without that confufion which at- 
 tends our prefent inquiries, or any mixtures of dangerous error ; 
 and difcern diftincTtly, in proportion to the capacity of our finite, 
 though perfected, nature, the confummate and moft amiable beau- 
 ties of his moral charader r — What inexpreffibk pleafure muft it be 
 to be able to account for many my ft cries in providence, which now 
 oflFend and puzzle human reafon ; to fee how the feeming irregu^ 
 larities of the creation all confpire to anfwer fome grand defign j 
 and that what appear^ intricate and evil to our contracted under- 
 ftandings, to our prefumption and felf-conceit, is, upon the whole, 
 perfedly harmonious and well ordered, and a demonftration of the 
 boundlefs wifdom, andfupremely adoreable goodnefs, of the Maker 
 and Governor of the world ? — What exalted delight muft it yield 
 to contemplate the works of God in their immenfity, variety, ini- 
 mitable T^rwfJ^z^rf, admirable ufes, and thdv fiibferviency, even in 
 the minutejl parts, to the regularity and order of the whole natural 
 fyftem, and the general good of the moral world ? An examination 
 of the works of nature^ all, who have any experience that way, 
 will allow to be a mofl agreeable employment ; and the farther we 
 carry our inquiries, every different cbjeSl affording new matter of 
 wonder and curiofity, the more highly we are entertained : How 
 then fliall we be tranfported, when nature, in its inmoft receffes, 
 is more thoroughly expofed to our view, and we difcover innumer- 
 able beauties, innumerable ftrokes of exquiiite divine workmanfliip, 
 which are beyond the reach of our prefent faculties .^ The fight 
 of a Jiew country^ of a new face 3.nd fcene of things, is apt to give 
 us very pleafing fenfations : what then muft we feel when we fur- 
 vey new worlds^ each particularly fitted to receive and fupport the 
 race of creatures that inhabit it 5 all the intelligent fubjed: to one 
 Vol. I. li uni-
 
 2^2 Of a future flaic of reiscards and puiiifjjments, 
 
 uiiivcrfal law of reafon ; and where there are any n7ere animals , 
 thefe ai^laated by infl:in(5ts, fuited to their peculiar conftitution and 
 circumftance ? — The very imaginaticji reprefents to our thouglits 
 an idea of pleafure, ariling from a conjund:ion of objed's wzr, 
 g'cat^ and b:aiitiful^ from an admiration, reverence, and love of 
 our Maker, on tracing the footfteps of his wifdom, power and 
 goodnefs, as is not to be defcribed j a pleafure, that, in the prof- 
 pedlof it, fills and enlarges the mind, and gives it confcioufnefs of 
 its high original^ and fuperior dignity. 
 
 Now that this more perfeSi knowledge of the frame of nature, 
 and the condu(5l and operations of providence, and, confequently, 
 of the Author and Governor of univerfal nature, is one part of the 
 happinefs of the upright in the future ftate^ may very fairly be 
 prefumed, becaufe it is the noblcft exercife of reafon^ and one of 
 the moft fuitable branches of happinefs that an intelligent creature 
 can enjoy : and, befides, it is ftrongly intimated in thefe words of 
 
 St. Paul Now we fee through a glafs darkly ^ but then Jace to 
 
 face J now I know in part, but then fall I know even as I alfo am 
 kn'jwn *. For though he who formed the mind of man mud al- 
 ways have an cafy accfs to it, and can communicate, im?nediately\ 
 all that knowledge of his perfedions, which we are capable of at- 
 taining to by our own application and ftudy of his works j yet, 
 tliat it fhould be acquired, at leaft in a great meafure, in the natu- 
 ral way, which is the proper employment and higheft improvement 
 of ojr rational powers, is moft conformable to the methods of his 
 p ovidence i.i all oth':r csSq^ '. and fuch knowledge being more 
 ilridlly our owr., of native growth and culture, and, of confequence, 
 more praife-worthy and honourable, muft, of neceffity, yield us 
 greater fatisfadtion, than if we received it paiTively by a fupernatu- 
 
 2 taX 
 
 • I Cor. xiii. iz,
 
 Of a future Jlate of rewards and puniflmients, 243 
 
 ral revelation. I fhall only add, that the knowledge I have been 
 fpeaking of, as confhituting one branch of our future felicity, will 
 not be matter of mere a?nufcment, of mere furprifing and delio-htful 
 /beailation, but attended with the moft fubftantial advantages ; as 
 it will conftantly maintain in us fuch a reverence of God, fuch an 
 efteem of, and delight in, him as the original, and grand exemplar 
 of all moral excellence, as will effed:ually engage us to the love of 
 virtue and univerfal goodnefs, and to afplre after the highefl de- 
 grees of it, in imitation of his perfed: charader. Which leads me. 
 
 Secondly, To take a fliort view of the future reward of good 
 men, as it is the perfeBion not of intelledual only, but alfo of 
 moral life. Thus conlidered, it rifes as much, in refped; of real 
 inherent worth, above inlelleBual perfedion fimply and abftraded- 
 ly confidered, as 7'e5fitude of temper h vciov^ honourable in itfelf, 
 and the fource of more folid happinefs, than mere exa6f?2efs of judge- 
 ment, andjuft fpeculation.—Pofitive duties indeed, "which are fuit- 
 ed to the weaknefs and imperfedion of the prefent Jlate ^ will here- 
 after ceafe of courfe, becaufe the reafons of their inllitution will be 
 intirely fuperfeded : but works of moral and intrinfic righteoiiffiefs 
 are of immutable obligation, and muft, for ever^ be the chief rec- 
 titude and glory, and the fupreme fatisfadion of all reafonable be- 
 ings. Accordingly, St. Paul * informs us, that charity never 
 faileth -, and the fame, by a parity of reafon, muft hold true as to 
 all other moral qualities, which are equally founded on the una'- 
 terable nature of things. But there is this comfortable difference in 
 the ftate of the faithful, when inverted with immortahtx, from 
 what it is at prefent, that all their virtues will be more pure and 
 refined, their love to God more ardent and uninterrupted, their 
 zeal and devotion more unmechanical and rational, and at the fame 
 
 I i 2 time 
 
 ♦ 1 Cor. xiii. 8.
 
 n 
 
 44 Of a future Jrate of rewards and punijhme?tis, 
 
 time more lively and tranfporting, and their benevolence to their 
 fellow-creatures more fublime, Itrong, and extenfive. They will 
 then feel none of thefe mixtures of weaknefs, and of irregular and 
 (inful affections, which now corrupt and deprave their beft fervices, 
 and retard their progrefs towards perfeBion. — And, furely, this 
 mufl give us a veiy exalted idea of their happinefs, if our minds 
 are not ftrangely perverted by prejudice^ or debafed by Jenjuality. 
 For the pleafures o^^ pure and regular nature are as much prefer- 
 able to the enjoyments of fenfe, and the gratifications of a wantori 
 diftempered appetite, as the fcul is fuperior to the i?ody, reafon to 
 pajjion, and the life of a ?nan to that of a brute : nay, they are of 
 xhsfame kitid with thofe of the ever-blelTed God himfelf, and all 
 intelligent fpirits above us. And if the exercife of true goodnefs, 
 though attended with many defedts, yields the fincerejl delight we 
 are capable of in this life j how vallly muft o\xv fatisfaSiioji be im- 
 prpved, when our virtue is unalloyed and perfect, and we are 
 thoroughly conformed, according to the capacity and degree of our 
 nature, to the moral excellencies of the mfinite being ? 
 
 To what has been already faid, "we may add 
 
 In the third place, that the happinefs of the future Aate, is 
 the perfeStioriy likewife, of foetal life, Man is evidently formed 
 for fociety, and endued with particular afFedtions and inftinds^ 
 which ftrongly prompt and dired him to it. So that, as he is now 
 conflltuted, was he a folitary, he mufl, of courfe, be a mifer- 
 able being, and the mofl warm and vigorous principles and ten- 
 dencies in his nature would be rendered quite ufelefs. Upon 
 which account we have the utmoft reafon to conclude, that the 
 future immortal glory of the faithful will be enjoyed in fociety ; 
 fince there is no more certain rule than the nature of things, by 
 
 2. which
 
 Of a future flate of rewards and punifhments, 245 
 
 which to judge of the defign of the great Creator in forming them. 
 Befides, this grofs abfurdity follows upon admitting the contrary 
 fcheme, viz. that we fliall be deprived, in the mod perfecl fcene 
 of our exiilence, of the pleafures of benevolence and friendfliip, 
 the mofi: generous and refined of all our pleafures. 
 
 Indeed the happlnefs o? fociety depends, in a great meafur^ 
 on the principles and difpofitions of thofe with whom weconverfe, 
 and is, in the prefent life, frequently interrupted by feliilhnefs and 
 pride, peeviflmefs and ill-nature, by the gloominefs and referved 
 temper of fome, and the unguarded freedoms of others; by in fa- 
 ience on the one hand, and too quick a refentment on the oppofite 
 fide ; by a variety of little accidents, and a multiplicity of turbu- 
 lent and unfriendly pafliojis. Friendfhips are haftily contradred, 
 and as abruptly diflblved ; fancy and prejudice are, in numberlefs 
 inftances, the only directors both of our affedtion and diflike ; and 
 an imaginary affront fhall controul every foft impreffion of huma- 
 nity, and cancel all the obligations of juftice and gratitude. Thus 
 are we ourfelves the authors of our own mifery 3 and for the fake 
 of indulging a fingular humour, an irregular appetite, an ambi- 
 tious purpofe, or the tranfports of an impetuous and unenlightened 
 zeal, will not fuffer human life to be fo eafy and agreeable a fltua- 
 tion as the gracious author of nature deligned it to be. But if we 
 made onefciety with all the wife and good that have lived from the 
 beginning of the world, men of the mofl: fubllme views, the moft 
 amiable and generous difpofitions, the moft exad and confirmed 
 virtue ; if we were joined in joctety with perfons of the mofl ex- 
 alted underflandings, and the greatefl compafs of fubflantial and 
 ufeful knowledge 3 with none but luch as refembled God in purity, 
 truth, and righteoufnefs j witli none but mild and benevolent fpi- 
 rits, v/ho delighted in the happincfs of each other 3 if, as an addi- 
 tion
 
 246 Of a future flat e of rcvoards and piin'ifhments. 
 
 tion to all this, we were admitted to converfe witli fiiperior /;/A7//- 
 genceny and had the advantage of their larger improvements both 
 to afTift our realbn, and exalt our morals : Could we imagine any 
 tiling more de/ireable? Would it not be the wcrj perfeSlion of fo- 
 cial happinefs ? — But thus it will be, when we fhall be united here- 
 after according to the exprefs dod:rine of the chriftian religion, to 
 the glorious and triumphant aflembly oi the fpiriti of the jiiji 7/iade 
 perJeSly to an innumerable company of angels ^ to Jefus the mediator 
 of the new covenant^ and to God the Creator, Lord, and yudge of 
 all*, the inexhauftible fource of light, life, and bleflednefs. No- 
 thing indeed fo greatly inhances the value of this perfect eternal 
 life, as this laft confideration, that it will be enjoyed amidli the 
 bright eft difplap of God's more immediate pre fence, under his 
 pecidiar fuperintending care, and tlie influences of his Jpecial fa- 
 vour. For from hence we are aiTured, that it will not be fubje(5t 
 to interruption or decay, and that it cannot be in the power of any 
 malevolent beings, who may repine at our happinefs, to deprive us 
 of it. And, perhaps, the gracious author of this confummate fe- 
 licity may communicate to the mind pleafures of various kinds, 
 befides what diredily refult from tho, perfe^icn of its natural facu^^ 
 ties. For as he framed, and muft, of confequence, be intimately 
 and thoroughly acquainted with human nature, he can certainly 
 affedt it with pleafure or pain, by an infinite variety of methods, 
 to us incomprehenfible. And from fuch a pure, harmonious, and 
 happy fociety as has been above defcribed, over which God him- 
 felf is pleafed graciouily to prefide, all uneafy doubts, all inward 
 darknefs and terror, all the dreadful effecfts of envy, revenge, and 
 fenfual extravagance, together with cenforioufnefs and unfriendly 
 jealoufies, with the oppreffion of tyrants, and the cruel rage of 
 relentlefs perfecutors, muft be for ever baniflied. 
 
 This, 
 
 * Heb. xii. 22, 23, 24.
 
 Of a future ft ate of rewards a7id punifhments. 2 4. 7 
 
 This, which has been given, is a {hoxtjketch of the perfccl life 
 of the fpirit, the nobler and divine principle in man, in its future 
 ftate of exalted and tranfcendent dignity. — The chriftian religion 
 alTures us further, that the body will be reunited to it, in order to 
 extend and complete its happinefs. But v/hereas it is now 2. feeble 
 and decay i?ig frame, and has in it innumerable feeds and principles 
 of corruption and death ; it will be raifed an incorruptible fub- 
 fiance, and flourifh in immortal ftrength and vigour. Whereas the 
 weight of th^fenfitive part of our compofition oppreiTes the rational 
 nature, and oftentimes overfpreads the mind with confufed and tne- 
 lancholy terrors ; it will hereafter be refined from all grofs and dl- 
 fturbing paffions, and adapted to the improveable and adive na- 
 ture of its animating fpirit. And, finally, whereas the prefent body 
 is conflituted of "oile and coarfe materials, and frequently polluted 
 and wafted by diftempers, which deface its beauty and majefly ; at 
 the refurred;ion it will affume fuch a glorious form, as will render 
 ftridl piety and perfevering patient virtue highly illuftricus in the 
 fight of angels, and men : then, as our blelled Saviour exprelTes it, 
 P:all the righteous fune forth as the fun in the kingdom of their fa- 
 ther * — They fhail be crowned with honours inexpreffibly fuperior 
 to the utmoft pomp and magnificence of all mortal glories, ad- 
 vanced to a higher rank and order, in the intelligent and moral 
 creation, than the prefent condition of human nature can pofTibly 
 admit of, and be made like unto the angels of God in heaven "f-. 
 They fhall bear a part in the employment and felicity of angels, and 
 refemble them in their holinefs^ and immortality. 
 
 Should it be thought a little improbable, that the very ?2ext 
 fiep from human life, deprejfed as it now is, will be an elevation 
 
 * Matth. xxii, 30, f Chap. xiii. 43.
 
 2 4 B Of a future Jiate of rewards and funifhmentsi 
 
 of holy and inflexibly upright fpirits to fuch an eminent dignity, 
 and to a fxed unaltei-ahle ftate of moral perfedlion and happinefs, 
 I delire it may be conlidered, that though this fecms to be be)ond 
 the 7iatural intimations and difcoveries of our reafon^ yet when it 
 is propofed to us, as it is in gofpel promifcs, upon the authority of 
 a revelation clearly and ftrongly attefled, reajon can make no n:a- 
 terial chjcoilon to deflroy or invalidate this evidence. For notliing 
 can be more agreeable to owvwifefi apprehenlions of God's perfec- 
 tions and government, than that the rewards which he is p!eafed to 
 confer lliou'd exceed the fervices of his creatures, and bear fome 
 proportion to his own boundlefs munificence. Nothing is more 
 worthy the infinite Creator and Father of ail, tlian to advance to 
 moil difiinguijl:ed glory his humb'e and obedient children^ in order 
 to difplay his oivn fupreme and abfolute moral reditude, and his 
 complacency and delight in their virtues. — And, perhaps, as man- 
 kind, in their frefent fituation, are expofed to fuch a variety of 
 . unhappy prejudices, and obliged to controul the influence of fuch 
 ilrong paflions ; as they are Hable to be corrupted, to a very great 
 degree, from a wrong education and the force of evil examples, and 
 even to contrad:, from thefe caufes, vitious habits, before they ar- 
 rive to a fufficient maturity and ftrength of underllanding to difcern 
 and repel the contagion ; as they are furrounded with fnares and 
 dangers in more advanced life, forced to encounter with powerful 
 temptations to vice, and ftruggle with many difcouragements, and 
 opprefling difficulties, in order to preferve a clear and untainted in- 
 tegrity : upon thefe accounts, perhaps, it may be, that the wif- 
 dom of God has ordained— that their reward hereafter fliall be fo 
 remarkably great, and attended with this pleafing circumflance in 
 particular, ' that their virtue and happinefs (liali not be fubjed to 
 * any future hazard.' — That there is any other race of intelligent 
 creatures in the univerfe, who labour under the fame difadvan- 
 
 tages.
 
 Of a future fate of rewards and punifljments. 249 
 
 tages, and are clogged with equal difficulties as mankind mofl cer- 
 tainly are, we cannot pretend to fay. One thing we are plainly 
 told in the chriftian revelation, viz, that this was not the original 
 c©ndition of human nature. 
 
 However, I offer this only as a plaufible account (which the 
 light of nature does not oppofe) of ^that fupreme inflance of the 
 grace of the gofpel, thtpromife made to all the perfevering faithful, 
 that in the future glorious world, to which they fo ardently afpire, 
 they (kzWJin, z.n6. fufer, and die no more *, but be confirmed \i\ 
 the perfedion of their nature, and in the enjoyment of immortality, 
 and of blifs unutterable. 
 
 As to the account, which the Chriftian revelation gives, of the 
 future punijhmenfs, which are appointed by God, the fupreme go- 
 vernor and judge of mankind, for obftinate vice and impenitence, 
 I fhall, at prefent, fay but little. Only, in general, it is neceiTary 
 for me to remark, that as it ought to be, fo it really is, intirely con- 
 fonant to the dictates of right reafon. Thefe punifliments, I have 
 before fuppofed, to have a medicinal defign, to corredl the moral 
 diforders of men ; and, confequently, that they have not their foun- 
 dation in anger, nor in any thing like a defire of revenge, but in the 
 wifdom of the Deit y ; becaufe they are proper to check the growth 
 of vice, and maintain the authority of his laws and government. 
 And from hence it feems plainly to follow, that they mufl be of 
 fuch a nature and degree, as, it may reafonably be expeded, will 
 coimterbalance, in fome meafure, the flrength of the animal paf- 
 fions, and the weight of worldly temptations. And as thefe 
 temptations have a very powerful influence, and irregular pafTions 
 
 Vol. I. Kk are 
 
 * Luke XX. 36.
 
 2^0 Of a future fiaU of rewards and punljljments. 
 
 are violent and impetuous (efpecially in thofe, who have fuffered 
 themfelves to be fo far corrupted, as to contrad: vicious habits) that 
 can be nothing lefs, than fome punifliment that is very great and 
 important ; and adapted to ftrike the mind with dread and terror^ 
 at the apprehenlion of it. Punifliments lofe much of their weight, by 
 being ii?2jce?2 Tind future 'y and, therefore, if that, which is annexed 
 to a wilful and prefumptuous violation of the laws of God, were 
 fometliing fmall and trifling, this, together with the fcene of it be- 
 ing at a diftance, and what we have no dired: notion of, would 
 quite deftroy the iviprejjion^ that all wife punifliments are defigned 
 to have upon the mind, for the reformation of the offender : and, 
 confequently, the ivijdom of God, and Ynsgoodnefs too (which muft 
 be greatly concerned in an event, that is fo effential to the happinefs 
 of the moral world) muft difpofe him to appoint pimiihment, for 
 perverfe and untradlable wickednefs, fo terrible and fhocking to the 
 imagination, as may be fufiicient to convince men of the folly and 
 madnefi of it, under its mofl deluding appearances, and furrounded 
 with all its mofl defired and applauded advantages. 
 
 And, agreeably hereto, and mofl wifely, the ch rift tan do^rine 
 reprefents the punifliments of the life to come by fuch wiages^ as 
 have a natural tendency, by flrongly alarming our fears, to make 
 us relinquifli all our vices with the utmofl averfio^i^ and engage y^"- 
 rioufly in a virtuous courfe. Some of thefe defcriptions are plainly^ 
 figurative -y but others, I apprehend, are more jiri6i and literal r 
 particularly that of everlafling defiruBiojt,. from th prefeuce of tbe- 
 Lord, and from the glory of his power *.. And this mufl, at 
 leafl, include in it, befides remorfe of confcience, bitter refledions- 
 on our folly and guilt, and other natural evil confequences of vice — 
 
 the 
 * 2 ThefT. i. g,
 
 Of a future fate of rewards and punl foments. 255 
 
 the lofi of God's favour j bani/hment from the manfions of the blef- 
 fed J and the being deprived of the moil exalted honours, and feli- 
 cities, of human nature j which, if any man can contemplate 
 without horror, he muft be of a ft range make of mind indeed, loft 
 to every fentiment of reafon, and hardened againft all fenfe of in- 
 tereft. 
 
 K k 2: The
 
 [ «52 ] 
 
 The CONCLUSION. 
 
 AN D now, having, I hope, fully proved, under the feveral 
 preceding heads of difcourfe, that the chriftiaii religion 
 gives us the mofl worthy and fublime notions of the Deity -, I 
 fhall endeavour to fhew further, (as a new, intrinfic mark, of its 
 divinity and ufefulnefs) that the fentiments, which it inipires, are 
 not only perfedlly conformable to the dictates of right reafon, but 
 were particularly adapted to redify the fuperftitions, and preju- 
 dices, and depraved fentiments of mankind, at the time of our Sa- 
 viour's appearance. 'Tis well known, how wofully, and almofl 
 
 univerfally, corrupted the Gentile world were, and how over-run 
 with polytheifm and idolatry. This was the cafe, not only in coun- 
 tries barbarous and uncultivated, and Grangers to philofophy and 
 the liberal fciences, but in the more refined nations of Greece and 
 R.mey which were renowned for learning and politenefs. Even at 
 AtberiSy where the antient philofophy was improved to its higheft 
 pitch, there was an altar publickly eredted to the unknown God *»^ 
 And St. Paulas defcription, of the idolatry of the heatlens, is exacftly 
 agreeable to the accounts we have, in all other authentic and cre- 
 dible hiilories ; "uiz. that when they knew God [or might have 
 been led, to the right knowledge of him, by his works of nature] 
 they glorified him not as God — hut became vain in their imagina-^ 
 f-Qrts — proje/fing the77if elves to be wife, they became fools : and changed 
 the glory of the incorruptible God, into an image made like to 
 corruptible many and to birds y and four-fcotedbeaftsy and creeping 
 
 things^ 
 
 • A£l& xvii. 23^
 
 'The conclujton, 25;? 
 
 tbingi *. They did ferv'ice unto them, that hy nature were no 
 gods "*, [or to mere imaginary beings, that had no real exiftence] 
 and were alienated frcm the life cf God, through the ignorance 
 that was in them^ becaufe of the b!ind?iefs of their hearts *^. 
 
 There were, indeed, a few, who, by theflrength of theiry?.-- 
 perior genius, faw through the ilupidity of the general fuperilii;iori, 
 and feem, in their private opinions, to have held but one Supreme 
 author and governor of the univerfe j but they either thought it in 
 'uain, or elle had not courage enough, to oppofe the vulgar preju- 
 dices : fo that there was fcarce any thing done, or likely to be done, 
 in this ftate of things, towards a reformation of this grofs corruption. 
 — Now in circumftances fo depraved, nothing could he more expc- 
 dientj or morofui table to the necefjities of mankind, than a revela- 
 tion from heaven, to teach them the knowledge and worfhip of 
 the one true God, from which they had fo fhamefully revolted. 
 And, therefore, to accomplifh this great end, Chrifi was fent into 
 the world : and the unity of God, the firft didate of natural reli- 
 gion is, likewife, \}[iQ jundamental principle of his divine dodlrine 
 
 T^his is life eternal (fays he in his prayer to the Supreme father and 
 God of the univerfe) to know thee the only true God ^. And the 
 
 language of his apoftles was conftantly in the fame ftrain We 
 
 preach unto you, that ye Jhould turn from thefe vanities u?Jto the 
 living God ' — who made theizorld, and all things therein — and hath 
 made of one blood, all nations of men, to dwell upon all the face of the 
 earth ^. 
 
 But, farther, as the heathens erred greatly concerning the 
 unity, fo likewife in their notions of the nature,, of God. The 
 
 ienti- 
 »Rom. i. 21, 22, 23. ^Gal. iv. 8. •= Ephef. iv. 18. "John 
 
 xvii. 3. ^Adsxiv. 15. ^ Ads xvii. 24. 26.
 
 254- ^^ conclujion* 
 
 fentlments, generally entertained concerning their deities^ were ex- 
 tremely abfurd and irrational j and the aids of philofophy were ei- 
 ther not applied to the cure of this diforder, or i^rowtdjruitlefs and 
 ineff'eSlual. At this critical feafony when fo great a part of his ra- 
 tional creation was loft in darknefs and confufion, amidft a multi- 
 plicity of Jirange and fidlitious objeds of worfhip, the father of 
 mercies gracioufly condefcended to interj)ofe ; and, by his only be- 
 gotten Son, not only inftrudted them in the exiflence oi one eternal 
 and infinite mind, the author and governor of all things, but com- 
 municated juft and worthy apprehenfions of his attributes j and 
 rectified the numerous errors that were fo widely difperfed^ and had 
 {o long prevailed, to the difhonour of his own perfidlions, and the 
 reproach of human nature. For whereas it was a part of the ejia^ 
 blified and lu/gar fuperflition, that the gods frequently aflumed a 
 corporeal fubftance, and that their prefence and favourable in- 
 fluence were, in a great meafure, confined to their temples ; the re- 
 ligion of our blefied Saviour informs us, that the true God is in 
 every place alike, and fupports and animates all his creatures, by 
 his univerfal ejicacious providence — That the Lord o/* heaven and 
 earth dwelleth not in temples made with hands ; ?ieither is he wor- 
 flipped with mens hands, as though he needed any things feeing he 
 giveth to all life and breath, and all things — That he is not far from 
 every one xfus ; for in him we live, and move, and have our being— 
 That as we are all the offspring cfGoD, we ought not to think, that 
 the Godhead (from whence we derive all our intelligence and aBi- 
 vity, and which muft, therefore, be ?{/^^ pofiefTed of infinitely 
 higher degrees of ic'//^o;?; and /)(jw^r J is like wito gold, or/liver^ or 
 JioJie^ graven by art and mans device *. 
 
 Again, 
 
 * Aclsxvii. 24, 25, 27, 28, zg.
 
 T^e conclujion* 255 
 
 AgaiU, the Gentiles attributed to their gods^ not only natural 
 *weaknejjes and imperfeSlions, but the moll infamous enormities^ 
 wars and thefts, rapine and murder, jealoufy and revenge; by 
 which their own minds muil be vitiated and debauched to a great 
 degree, and prepared for all manner of vice and licentioufnefs. But 
 the chriftian dodrine, concerning the Supreme being, is, that he 
 is a fpotlefs example of all moral excelleijce , abfolutely juft and 
 
 faithful, benevolent and merciful Nor, by the accounts given 
 
 in the new teftament, are there are any minijiers attendi?jg on his 
 glorious throne, or honoured by him, the great monarch of the 
 world, with offices either of truji^ or government^ but, who are 
 alfo moft pure^ refined^ benevolent fpirits, perfeSf in goodnefsy 
 within the degree and limit of their nature. 
 
 And whereas the heathens feem to have conceived of their dei^ 
 ties, as cruel and inexorabkyand not to be prevailed upon to receive 
 prayers, or fhew any mercy to degenerate creatures, till their ven- 
 geance was fully glutted with the blood oi facrijices (which ran to 
 fuch a height of barbarity in fome places, as to be a no lefs precious 
 offering, than the blood oimen, particularly oijlaves and captives 
 taken in war) our Saviour has reprefented the Divine Being, under 
 the moil fhining and perfed characters of goodnefs and mercy; 
 kind unlo the unthankful, and rhe evil; and infers, from thence, 
 the obligation we are under to prad:ife the moil generous of all 
 virtues, love and good will to our enemies *. The gofpel Ipeaks 
 of ih.QfacriJice ofChriJi, only as the way in which God chofe, for 
 wife reafons, to difpenfe his mercy ; and not as the argument, or 
 motive, inducing him to be merciful; on the contrary, it lays 
 
 4: down 
 
 * Lukevi". 35,
 
 256 The conclujion, 
 
 down this as the fundamental point of all religion (and, confe- 
 quently, as a principle, which natural reafon might have argued 
 witli great probability) that be is the rcucarder of them that cili- 
 gently feck him^ j and fuppofes, that the goodnefs which he has dif- 
 played, in the general conftitution of things and courfe of provi- 
 dence, was a rational encouragement to the Gentile world, to fervc 
 and worfh.ip him, with hopes of acceptance and favour. And 
 particular care is taken, in the whole new teftament, to afcribe 
 the mediation of Oirill intirely to the lo^ce of God j to his free, 
 unconftrained, nay unfdlicited goodnefs. He is defcribed as the ori- 
 ginal contriver and author of our redemption, prompted by no- 
 thing, but his efTential unchangeable bencuolence j and Chrifl as 
 having aded only by his direBion^ and according to the plan, 
 which his infinite wifdom had formed. So that it is not more 
 plainly, nor fo frequently, inculcated, that we are bound thafik^ 
 fully to acknowlege the condefcenfion of our bleiTed Saviour^ in the 
 part he fuftained, as that our ultimate obligations of love and gra- 
 titude are to Gop, the father ^ the God of grace and conjolation ; 
 who hath bleffed us with all fpi ritual bleffmgs through him •\. Upon 
 the whole, then, it appears, that our Saviour communicated to the 
 world fucha revelation, relating to the unity and perfedions of the 
 true God, as was particularly adapted to the circumftances of the 
 idolatrous Gentiles^ and was, indeed, almoft abfolutely neceffdry^ 
 confidering the deplorable flate of ignorance and error, into which 
 they were funk, 
 
 The Jews^ it muil be owned, were right in their fentiments 
 with refped to xht unity of God : for they acknowledged but one 
 fupreniej eternal, felf cxiitent Being, the Creator and Lord of all. 
 
 This 
 * Heb. xi. 6. f Ephef, i. 3. 3
 
 T'he C07Klitfi07i, 257 
 
 This was the firfl principle of their religion. And notwithflanding 
 the many r£"U(3/w//(?;75of tlieir flate, i\\z\v captivities in foreign coun- 
 tries, and, above all, their frequent revoliings from the God of 
 IJraeJ, and his pure worlliip, to fuperflition and idolatry, it was 
 firmly adhered to by their whole nation, at the time QiChriJfs ap- 
 pearing. Thus much mufl be faid to their honour, though, in 
 fome other inftances, their opinions were very corrupt and erro- 
 neous. For it is evident, that they thought their temple not only 
 to be erected by the appGintmeiit of God, but to have this peculiar 
 prerogative, that in it ahne, the maker of the world could be ferv- 
 ed in an acceptable manner. They entertained likewife weak and 
 childifh notions of him, as if he could be pleafed with ? itual ob- 
 fervances, with a ^/(f;?^/^^^^ devotion, and the outward />o;7;/> and 
 decorations of piety ; and that thefe were of fufficient merit to pro- 
 cure his approbation, without integrity of heart, or the pradice of 
 the indifpenfible duties of morality. To which we may add, that 
 they had formed a very low and contemptible idea of his goodnefs, 
 confining it in a great meafure to thenifelves. 
 
 But now chriftianify gives us becoming fentiments of the 
 Deity, in all thefe refpedls. It reprefents to us—that he is not the 
 God of the Jews only, but of the Gentiles afo *, i. e. the God and 
 father of all mankind : that his mercies are unreftrained and bounds 
 lefs : that he is no refpedier ofperfons : but ifi every fiation he that 
 feareth him, and worketh right eoifnefs, is accepted with him -)-. It 
 afferts, that as he is an omniprefent fpirit, he can pay no regard to 
 circumftances of time and place, and the trifles of external fiow 
 and ceremony ; but only to rational devotion, and folid ufeful virtue : 
 and that, therefore, though fomething of this kind was proper to 
 be indidged-i to a people of a low genius^ fond oi pagiantry, to keep 
 
 Vol. I. LI them 
 
 * Rom. iii. 29. t Ads x. 34, s^,.
 
 258 ithe conclufion* 
 
 them feparate from idolaters^ and prevent an imitation of their fu- 
 perflitious cuftoms j under the goj'pcly which is the lafl and moll 
 perfedt fcheme of revealed rehgion, all places are upon a level. 
 The tmiverfe itft'lf is, now, the temple of Gob j and the only con- 
 fecration ^ndfan^ity Tcquirtd, is that of the heart, and manners, 
 of the worlhiper. Diredt to '^this purpofe, and ever memorable, 
 are the words of our Lord himfelf, in his conference with the wo- 
 man of Samaria ; with which I fliall conclude this head : Our fa- 
 thers (faid fhe) 'worfiiped in this mountain [mount Ger/zim] and 
 ye fay, that in Jerufalem is the place, where men ought to wor/hip, 
 Jefus anfwered, Woman, belie've 7ne, the hour comet h, when ye fiall 
 neither in this mountain, nor yet at Jerufalem, worjhipthe Father — 
 But the hour cometh, and now is, when the true worjloipers Jhall 
 worJlAp the Father in fpirif and in truth : for the Father feeketh 
 fuch to worJl:ip him *, 
 
 Whence, then, does It arile, that. In n2^:iom profejing Chri- 
 Jlianity, fuch great multitudes are funk into moft deplorable igno- 
 ranee of God ^ and form fuch abfurd and difhonourable ideas of 
 his perfections and providence, as were fcarce exceeded by the 
 pagan world, who were entirely deftitute of the light of revelation? 
 Of this ftrange event, various caufes may be afligned. 
 
 And, first, one great reafon of this is, that the bulk of the 
 
 world are too apt to form their notions of God, from what they 
 
 feel in themfehes -, from their own paflions, and prejudices, and mif- 
 
 taken ideas of perfe(3:ion. The things they moft affeB, they haftily 
 
 conclude muft be agreeable to him j and whatever it be, that, for 
 
 its grandeur or excellence, is the chief obje<fl of their admiration^ 
 
 they think they do him honcur, by making it a part of his charac- 
 
 ^ ter, 
 * Johniv. 20, 2 1,. 22, 23,
 
 The conchiflon, 259 
 
 ter. So that their fentiraents of the Deity are, in a great mea- 
 fure, conjlitutiofial, or the effed:s of a deluded fancy -, inftead of 
 being built on deliberate and impartial refleBion : and their natu- 
 ral temper, the courfe of their own inclinations, and private views, 
 influence y and give a tinSfure, to all their reafonings j and put them 
 upon afcribing, to the infinite and moil perfect being, the very 
 blemifl^es of human nature. 
 
 Indeed, were we to judge only from the gtn^x2\profeflions of 
 mankind, they entertain the moft magnificent and exalted ideas of 
 the Creator, and governor, of the univerfe ; they compliment him 
 with the higheft titles of dignity and refpe6t ; and reprefent him as 
 the abfolute pattern both of natural, and moral, excellence. But, 
 notwithftanding thefe folemn and pompous declarations, we fhall 
 find, that their apprehen/ions of him fink very /c^w, when we come 
 to examine particular inftances ; and that partiality, intereft, and 
 felf-concelt, have abufed and perverted their judgment^ and led 
 them into very grofs mi flakes, in oppofition to the plain nature and 
 truth of things. 
 
 I MIGHT illuftrate this by a variety of examples ; but Ihall con- 
 tent myfelf with mentioning two, that are diredly to the point, 
 and an undeniable demonftration of it to every one, that has made 
 juft obfervations on mankind. — If any are haughty and imperious, 
 defirous of efteem and popularity; if they keep their Inferiors and 
 dependents at an unreafonable diftance, expedt extraordinary tokens 
 of honour, and that their favour be purchafed by cringing and flat- 
 tery ; it is eafy to be conceived, how fuch perfons as thefe, 
 milled and blinded by their pride, may imagine, that the great 
 God, likeivife, is pleafed with fuppliant poftures, and faimiing 
 fubmifiionSj and difervile dread of his omnipotence : and that his 
 
 L 1 2 appro-
 
 26o The condujton, 
 approbation, or diflike, are as fickle and 'variable as their own j 
 and determined by our being JiicCy or defe5fi've, in trifling puncti- 
 lios of ceremony. And, again, gloomy and fufpicious tempers, 
 
 which are prone to entertain groundlefs jealoufies, and doubt of the 
 friendlhip and kind intentions of their fellow- creatures, lead to 
 dark and uncomfortable notions of the Creator bimfelj; to reprc- 
 fent him as fuUen, morofc, and revengeful ; and to difquiet thje 
 mind with anxious diftrading fears, that even the brightefl dif- 
 plays of his univerfal goodnefs, throughout the whole fcope of na- 
 ture and providence, fliall not be able to dijpeh. 
 
 Secondly, another ground of falfe and injurious apprehcnfior/s 
 of God, very different from the foregoing, is this, that though 
 men too commonly frame their opinions of the Deity, from 
 their own paffious and frailties, they do not take the fame me- 
 thod, in judging af what are real perfe5ilons-y but fuppofe juftice 
 and goodnefs, in the Creator, to be quite different from what they 
 are in his creatures y and, upon this principle, afcribe fometimes 
 fuch defigns and adions to him, as contradid; all our natural fen- 
 timents of equity and mercy. How this comes to pafs, fince the 
 contrary might be expeded, not only from the reafon of the 
 thing, but from mens fondfiefs for themfelves, and their condu5i in 
 other cafes, is not my bufinefs, at prefent, to inquire. The 
 matter of fad is unqueflionable : And, therefore, it is fufficient 
 to fay, that though truth be, and mufl be, fliewn to be uniform^ we 
 are not obliged to account for the incovffiencies of falfliood. Now 
 the immediate tendency, of this notion, to corrupt and darken 
 our apprehenfions concerning the Deity, will appear upon a 
 very little refledion. For whoever believes, that the general prin- 
 ciples of juflice and goodnefs are diftind in God, from what they 
 are in Man j and yet does not pretend to fix, and determine pre- 
 
 3 ^^i^^iy^.
 
 The conclujion, 261 
 
 cifely, wherein this difference confifls j but ufes it only for the 
 folution of difficulties, that are, upon common principles, unan- 
 Jwerabie -, whoever believes this (to fay the lead) can have no 
 idea at all of God's moral characfler, which is the grand founda- 
 tion and fupport of all religion* 
 
 Indeed, p^irticukr anions may be agreeable to the flricfleil 
 right and equity, in the Proprietor and fovereign difpofer of all 
 things, which would be unjufl in the condud: of fnen tov/ard 
 each other. God, for inftance, the Lord and ginjer of ///>, the 
 original yoK/-^^ of all beings and of every good, canput a period to 
 our prefent exifte?Ke whenever he pleafes ; though the jfian^ who 
 attempts the life of his brother, his equal, over whom the com- 
 mon creator has given him no fuch authority^ violates the facred 
 law oi juftice. But if we go farther, and fuppofe, that the Su- 
 preme being may, without being unjufl^ determine the final and 
 remedilefs mifery of great numbers of his reafonable creatures, 
 merely for the ofientation of his fovereign and irreiiftible p'.wer ; 
 fuch a defcription of him is the utmoft reproach, that can be 
 fixed, on his moral excellence, and, at the fame time, utterly 
 confounds all difi:in<fl:ion between good and eviL. 
 
 In the third place, even the high veneration and reverence^ 
 which men conceive for God, may be, fometimes, the occafion 
 of their forming irrational notions of his attributes, and the opera- 
 tions of his providence. Thus, in countries where Topery is 
 eftablifhedj that mafler-piece of all abfurdities, the dod:rine of 
 tranfubjiantiation, is- fupported by this principle, that the power 
 of God extends even to thofe things, which are contradidlions to 
 nature, and to the common fenfe and reafon of mankind. This, 
 in the diredors and managers of the publick faith, may perhaps 
 
 be
 
 262 T^he coftclujion.' 
 
 be nothing but artifice ; but tliere are, I make no doubt, many 
 perfons of integrity^ who heartily efpoufe this opinion, influenced 
 chiefly by this plaufible pretence, that it gives them a more grand 
 and elevated idea of the divine omnipotence. 
 
 Again, charity obliges us to believe, that it fprings from the 
 fame foundation, 'vlz, a fmcere defire to exalt the glory ^ and fu- 
 preme majefiy of God, that his fovereign and abfolute authority, 
 to difpofe of the happinefs and mifery of his creatures, without 
 any regard to their feveral qualifications^ has been reprefented in 
 fuch a high and unaccountable ftrain ; and that it is to raife him, 
 at the greatefl poffible difiance from all finite natures, that his 
 adions are exempted from thofe general rules, which all intelli- 
 gent beings muft be for ever bound to obferve. 
 
 And, to mention but one inftance more, it proceeds from the 
 fame principle, that fo many fet themfelves to magnify the grace 
 of God, by enfeebling and deftroying the powers of human na- 
 ture ; by reprefenting it as impotent to good, and having an over- 
 rulings if not a necejjitating, biafs to vice and wickednefs, and, 
 confequently, afcribing the whole of our converjion, and progrefs 
 in true religion and virtue, to a divi7ie efficacious operation. — By 
 which the liberty of human ad:ions is deflroyed, and all moral 
 government diifolved. 
 
 Again, falfe notions of God are propagated, like moft other 
 errors, by tradition, and received implicitly. — And, indeed, con- 
 fidering, how averfe the generality of mankind are to impartial 
 inquiry^ how apt to be captivated by general prejudices, how 
 eafily frightened by the reproach oi fingularity, with what dif- 
 ficulty they get rid of their more early imprejfions, when their 
 
 fears.
 
 The conduJto7t, 26 
 
 fears^ perhaps, were fo fti'ongly alarmed, at the danger of defert- 
 ing old principles, as to beget a kind oi Jiiperfiitlous panic ever 
 afterwards : It is no wonder at all, I fay, if we confider all thefe 
 things, that the fentiments of mankind, about the Author and 
 governor of the univerfe, have been fo difhonourable to his fu- 
 preme glory and excellence, and fo fatal to religion, and the peace 
 of their own minds. To which we may add, that crafty impof- 
 tors, taking advantage of the credulity of the people, have ufed 
 all their art and intereft, to fupport and eftablifl:i fiich falje prin- 
 ciples, by which, alone, their jpiritual tyranny can be maintain- 
 ed J and the bafe views of ambition and luxury promoted. For 
 jujl notions of God, and a plain rational religion, without pomp 
 or ceremony, will yield hut fmall profit 5 nor are, confequently, fit- 
 ed to ferve the purpofes of worldly power and policy^ in compa- 
 rifon with ignorance, enthufiafm, and fuperftition. 
 
 Most of the caufes, hitherto mentioned, of erroneous and de- 
 grading thoughts of God, have been common in all ages ; but it 
 may be proper, in the last place, to mention one that is peculiar 
 to Chriflians ; viz, mi/applications and per ver pons of fcripiure. 
 Revelation has indeed guarded, in the moft effectual manner pof- 
 fible, againft all grofs abufes oi figurative and poetical defcrip- 
 tions, by giving in innumerable paffages, the fenfe of which is 
 clear and determinate^ the moft rational and noble fentiments of 
 the nature, and perfections, of the Deity : We may, therefore, 
 juftly be furprized, that any fhould be led afiray by that very ruky 
 which was defigned on purpofe, and is indeed admirably calculated, 
 to rectify all errors of this kind. — ^For when fuch adions are at- 
 tributed to the Supreme being, as are inconfiftent with the plain 
 account of his perfections, which revelation always inculcates, as 
 well as with the notices that reafon fuggefts, the literal fenfe is 
 3 evidently
 
 264 TX^ conclufion. 
 
 evidently unnatural. So that the miftakes, which pcrfons fall 
 into, by perverting paflages o^ Jcripture, is not owning to any de- 
 fed: in the rule itjelf] but to indolence, or prejudice : And, if they 
 would but follow the natural and eafy method, of comparing one 
 ^art of revelation with another^ and interpret ftrong figures and 
 vietaJ-horSj by the coimnon principles of reafon ; it is impoffible 
 they fliould debafe their maker, by fuch groveling and unworthy 
 apprehenfions, or miftake, in any important points, the general 
 nature of true religion. 
 
 It will now be natural to enquire What rules are proper to be 
 
 obferved, in order to obtain a right knowledge of God, and pre- 
 vent thofe hurtful errors, which fruftrate the very defign of chrif- 
 
 Uanih\ and are indeed, fubverfive of all religion ? And first, 
 
 in general, we muft remove from him every thing that implies 
 limitation or weahiefs j every appearance both of natural and mc- 
 ral dejedi j and attribute to him all real perfecfions, in their highefl 
 degree : Conceiving of him, as the eternal firft caufe of all things, 
 felf-exiftent, and independent, of unbounded power, unfathom- 
 able wifdom, inflexible juftice, univerfal and infinite goodnefs ; 
 and as a being, whofe perfe(5tion and happinefs are immutable. 
 This rule is fo obvious, that it needs but little illuftration. I fliall 
 therefore only obferve, that the chief error, we are capable of 
 committing here, is afcribing to him imperfeBions and blemijhes^ 
 under the notion of excellencies ; for the fake of exalting his power 
 and domimon^ reprefenting him as arbitrary j for the glory of 
 Ynsjufiice^ making him fever e and rigorous j and giving fuch ac- 
 counts of his goodnefs^ as are a reproach to his ivtfdom, by their 
 incouraging vice^ and, confequently, fubverting the main end of 
 
 his
 
 ^The conclujion, 265: 
 
 his moral government. But this leads me to another rule, which 
 is more particular 5 and that is, 
 
 In the second place, that we endeavour to get a jifjl and di- 
 ftin5l idea of the feveral perfe^ions of the Divine nature. There 
 may, perhaps, he fome general idea, to which all the moral aUri- 
 butes of God, efpecially, are reducible. However, a particular 
 confideration of them may be of great ufe, not only to help our con- 
 ceptions', but that we may judge, with more certainty, what prin- 
 ciples 2iXQ fairly inferred, from the wifdom,juflice, or goodnefs of 
 
 God, and when we carry our reafonings too far. Thefe three 
 
 perfections are the Jldndard, to which we muft have recourfe on 
 all occafions, to judge aright of the general methods of God's pro- 
 vidential government : for a defedt in dominion, or defpotic autho- 
 rity, would not obfcure and eclipfe the glory of the divine na- 
 ture, in any degree, like ac^ts of injujiice and cruelty. 
 
 But we are ftill to proceed one ftep farther, and confider all 
 the divine perfeSiions as infeparably united, and in a necejjdry har- 
 mony with each other. For, if we imagine our Maker to have 
 only a regard to JlriB equity, and to be deftitute of benevolence and 
 goodnefs j or fuppofe, that he is fevere in punifliing, to the very 
 extreme point of juftice, without any compafjionate and merciful 
 allowances ; we very much weaken the foundation of thofe exalted 
 and amiable conceptions of him, which wife and thinking men, 
 in all ages, have entertained. We fhould, in like manner, never 
 confider the infinite power of God, but as it is conduced by con- 
 fummate wifdom and equity. And, then, inftead of htm^ formi- 
 dable, and exciting diflike and averfion, it will be an aweful indeed, 
 but at the fame time a mofl delightful, objed: of contemplation. 
 
 Vol; I. Mm Thus
 
 266 l*he conclujton. 
 
 Thus does the dijlingiiified, and unrivalled glory of the divine 
 perfed:ions arife from their united lujlrey and co?jfpirh2g to one com- 
 mon end. 
 
 To conclude, if we proceed on the principles which have now 
 been laid down, and avoid the caufes of error which have been par- 
 ticularly fpecified, we are likely to be fixed and confirmed in juft, 
 honourable, and comfortable notions of the nature, attributes, and 
 providence of God, and to build on thefe a rational fcheme of re- 
 ligion J and fliall have the ftrongefi: motives, that both reafon and 
 revelation can fuggeft, to an exad: imitation of his moral excel- 
 lencies, in which confifi: our fupreme dignity and happinefs. This 
 laft, indeed, is the ultimate ufe of all our reflecflions on this great 
 and important fubjc(fl. — Be ye therefore perfect evin as your Father 
 who is in heaven isperfeB *. 
 
 But why, perhaps fome may ftill afk, are we only inftrudted in 
 the principles of the religion of?iature? I anfwer in general, that it 
 mult be evident to all, that this queflion is not rightly ftated j be- 
 
 caufe, as I have treated thefe fubje6:s, they are, throughout, the 
 principles of the religion o? nature, with the chrijtian comment and 
 illuftration. And to Vl\q\y more fully, that there is no ground for 
 any reafonable objection upon this account, I would only defire, that 
 the following things may be candidly and impartially confidered. 
 
 First, that all the efi^ential principles of the religion of nature ^ 
 and the moral duties connedled with, and obviouily refulting from 
 it, muft alfo be included in the religion of the gcfpe\ as moil im- 
 portant and efiential branches of that likewife ; becaufe it is abfo- 
 lutely impofiible, that there fhould be any religion at all, but what 
 
 .5 ^-^ 
 
 * Matt. V. 48.
 
 The conclujion. 267 
 
 is founded on thefe original truths and obligations j there can in 
 nature be no other ground for the authority of God over rational 
 creatures, nor for any homage and duty to be paid him. And, 
 accordingly, it is undeniable, that Chrifi^ and his apoftles conflant- 
 ly urged and inculcated thefe necelTary foundations, and unalterable 
 branches, of all pure and uncorrupted piety, under the precife cha- 
 raBer, by which they diftinguijhed themfelves — of perfons extraor- 
 dinarily commiffioned and authorized from above. 
 
 Again, there is not one of the peculiar dodirineSy which our 
 blefled Saviour taught, but what either immediately, or in its final 
 fcope and intention, is adapted to illuftrate, confirm, and enforce, 
 the eflential articles of fpeculative truth, and eternal morality, which 
 are plainly comprehended within the juft extent of natural reli- 
 gion. — And can points of fuch high rank and moment, to explain 
 and ejlablijld which, is the ultimate end of the Chrijiian inliitution^ 
 be reprefented, with the leaft colour of reafon, as not ejfentially be- 
 longing to that inftitution? Can difcoveries made, pofitive duties 
 required, or privileges propofed, merely with a view to promote 
 this great end (and which themfelves, therefore, muft be confider- 
 ed as having the energy and ufe of means only) be, without the ut- 
 moft abfurdity, accounted the chief fiihjiance of the difpenfation 
 and fcheme of the gofpel ? Can that be a wife fyftem of religion, 
 which confifts of all means, and no end-, or which advances means 
 above ends ? On the other hand, does not the reafon of eveiy man's 
 mind plainly inform him, that the end mufl, in the natural train 
 and arrangement of our ideas, be \h& principal 2l\\^ iwovojiibjiantial 
 part, and the other the lower 2in.di Jubordinate part ? 
 
 M m 2 But
 
 268 ^^ conclufion* 
 
 But there are other confequences, from the fuppofition which 
 I now argue againft, that are rather more abfurd, than thofe al- 
 ready mentioned. — For, if the vci2Sii fuhjlar,ce of the, gcfpelhG really- 
 con fined to thofe peculiar doBrines^ which are entirely revealed 
 truths, that reajon could not difcover (in exclufmn of thofe iiatural 
 /r«/Z'i relating to God, and thofe «^/ar^/ /^wi of God, which are 
 the mofl: weighty and facred branches of all true religion) it muft 
 tlien, inftead of being the completion of all fchemes, fall vaftly 
 port of what the light of nature itfelf teaches j and be, compara- 
 tively fpeaking, a low and defedive inftitution : nay, it will be 
 abfolutely impoifible, upon the plan and model oi chrijlianity alone 
 -(in this limited and excluji've confideration of it) for any man to ob- 
 tain favour and acceptance with God j becaufe this glorious and 
 ineftimable privilege can never be fecured, by any expedient, while 
 the government of God continues to be holy, and wife, and con- 
 Jijlent icith it/elf, as well as gracious and bountiful, without the 
 fincere pradice of that univerfal virtue and goodnefs, to which fia- 
 tural religion obliges all mankind.— The fam and elTence of the 
 gofpel, therefore, cannot be fuppofed to ly in its new ^indifingular 
 difcover ies, without derogating from its heavenly dignity, and 
 Gaining its honour ; and giving occafion to thofe, who are already 
 too deeply and unhappily prejudiced, to entertain a more diminu- 
 tive and degrading notion of it : but the certain principles, and 
 plain duties, of the /r/? and U7tiverfal religion, which are difcover- 
 able by the light of reafon, and fpring from the nature of man, and 
 his inviolable relation to the Deity, muft alfo be allowed to con- 
 flitute a part of it ; and if any, moft furely, as was hinted before, 
 a very ccnfderable, a ftridily efjential, nay the fupreme part j to 
 which each diftind dodrine, of the whole fcheme of mere reve- 
 
 lation, mufl ever be fubfervient. 
 
 r And
 
 Tlje conciufion» 269 
 
 And thus, I think, I have fully vindicated, agalnft alljufl ex- 
 ceptions, my attempt to illuftrate and confirm the chief articles of 
 natural religion, I have aimed in it, ultimately, at the advance- 
 ment of the ^/ory o/' Christ, and the exaltation of his divine reli- 
 gion. It is my firm opinion, that, upon no other foundation but 
 this, it can h^folidly fupported. All other methods of defending 
 chrijiianit)\ I take to be, in reality, raifing a fuperftruSlure with- 
 out a foundation. And I take this opportunity to declare, in an 
 age in w\i\ch fcepticifm prevails to a high degree, that I efleem it an 
 honour to be a firm believer^ and, from devotednefs of mind, a 
 preacher^ and public advocate for the chrijlian inftitution ; and 
 think all thofe, juftly chargeable vv^ith great bafenefs, pufiUani- 
 mity, and hypocrify, wYio either preach it, or profefs it, for the 
 fake oi popularity^ or any worldly confideration whatfoever, without 
 being themfelves real and hearty Chrijiiam, 
 
 A DDI-
 
 ADDITIONAL 
 
 DISCOURSES 
 
 AND 
 
 SERMONS. 
 
 Disc. I. On moral liberty. 
 
 II. Of the darknefs of hu- 
 
 man reafon j and the 
 corruptions o/Chriili- 
 anity. 
 
 III. Of the nature, andtruQ 
 
 principle, of honour. 
 
 IV. j^n eftimate, i:nd de- 
 
 fence, of hu?nan lije. 
 
 V. 0/ felf-government; ^;/^ 
 
 the duty f/felf- denial. 
 
 Serm. I. (y catholic communion; 
 
 n. Tl^e reafons of Chrift's 
 requiring faith, in or- 
 der to his miraculous 
 cures. 
 
 III. Of the number of tbofe 
 that fall be faved. 
 
 jy. Of the true guard of 
 innocence ; and the 
 natural progrefs of 
 vice.
 
 [ 273 ] 
 
 DISCOURSE I, 
 
 On moral liberty. 
 
 I HAVE often thought, in what a mean and dilagreeable light 
 the bulk of mankind muft appear, if fome fuperior fpirit, oi 
 more fublime and inlarged intelligence, fhould fet himfelf to 
 furvey their conduB ; and confider the manner, in which 
 their apprehenfions are formed, the objedts, by which their affec- 
 tions are engaged, and the motives, which influence their moil im- 
 portant purfuits. The reflediion itfelf is natural, and muft unde- 
 niably be of confiderable ufe, if it was often entertained, to infpire 
 ingenuity, check our prefumption in a wrong courfe, and redVify in- 
 numerable />r^W/V^5, to which we are unhappily fubjed. For 
 one of the firft remarks, that fuch a wife and impartial obferver 
 muft make, would be this ; that in thofe points, where a juft judg- 
 ment might be moft certainly and eafily acquired, and wher£ no 
 labour, no ft rain of thought, is neceflary (fcarce any thing more, 
 indeed, than that the underftanding be open and attentive) in fuch 
 cafes as thefe, I fay, he would find, that the generality are moft 
 liable to err; and in points too, th.2.t 2iXt xht groufid^work oi ^W 
 right reafonings, and foundation-principles of wifdom, honour, 
 and folid felicity. 
 
 Vol. I. N n And
 
 :y4» On moral Ithertj. 
 
 And this melancholy deluiion, if the above-fuppofed judicious 
 inlpedor into the ill-concerted fcene of human life was to trace it 
 flirther, would appear to arife, in a great meafure, from hence j 
 that men, inftead of being fblicitous to obtain realities^ are amufed 
 and betrayed hy fpecious appearances, and the foYce of founds, that 
 have no reafonable meaning. So that both the happinefs they pro- 
 pofe tofecure, and the liberty they boaft of, are merely nominal -, 
 having no place in nature^ but only a chimerical exiflence, in fancy 
 and perverted opinion. While their notions are fo clouded and 
 confufed, that, without difcerning their f elf -flattery, they can in- 
 dulge themfelves with the words liberty and happinefs (in this 
 cafe, to allude to St. Peters phrafe, words of mere pomp and 
 vanity) they are ftupidly content to be fubflantially miferabky and 
 reduced to the moft ignominious y}ri;//«^(f* 
 
 True liberty, indeed, is m iff elf an ineilimable privilege y 
 the prerogative of the human nature only in this part of the crea- 
 tion of God ; and a fublime noble reward of all its generous ef- 
 forts, to improve and exalt its faculties. The term therefore, 
 whether from a natural inwrought fenfe, or from the prevalence 
 oicujlom 2ndi habit, is in a manner become [acred-, and held in a 
 kind of fuperflitious veneration, by all ranks and degrees of men. 
 I fay, fuperflitious veneration, with refped to many at leafl: ; ' be- 
 ' caufe though all applaud, there are but few that underfland it.* 
 The iirfl; thing therefore, that we are led to enquire into, in 
 order to the jufl explanation of this fubjed:, is, wherein confifts 
 the nature of that liberty, which is, in itfelf, the glory and per- 
 fection of a reafonable being, and the fource of its moll pure and 
 elevated happinefs. 
 
 And,
 
 On moral liberty, 27^ 
 
 And, in general, * ///5f r/y is a fort of w/W/^ point, between the 
 ' two extremes of Jlavery and Ucejitioiifnefs ; and though it may 
 * feem to incline rather to the latter^ is, in reality, equally dijlant 
 ' from both. For to be licentious^ in a ;7?(?rj/ fenfe, is to be, ex- 
 ' adly in the fame proportion, enJlavedJ And in every poflible 
 idea, which we can form of licentioufnefs^ it deftroys that order, 
 which is always infeparable from true liberty ; and by breaking 
 through ih.Qfei2ces and barriers, that are neceiTary for its preferva- 
 tioa and fecurity, prepares the way for the introdudlion of tyranny 
 and opprejjion. On the other hand, if, in civil focieties, the fub- 
 je6ls are kept in a flate oifervitudey and deprived of the common 
 unalienable rights of men, there muft, of neceflity, be a licentlouj-- 
 nefs oi power in thofe that govern, repugnant to natural^equity. And 
 here likewife, in a moral eftimate, no man can be faid to be a 
 Jlave, but fo far as he adls irregularly, or allows himfelf in the 
 gratification of fome /«(?ri/;/^/^ ^n& lawlefs paflion.— So that the 
 two extremes above mentioned, always go together ; and muft, of 
 confequence, be abfolutely and equally inconjijlent with all rational 
 and defirable liberty. 
 
 But it is neceflary for us, to enter into a more particular exami- 
 nation and difcuffion of the fubjed: ; and, therefore, I would ob- 
 ferve further, that the liberty, of which I am now treating, is in- 
 tirely inward. It does not immediately refer either to what is 
 called ci'uil liberty, or to the unmolefled enjoyment of the rights of 
 conjcience (though both thefe are exceedingly valuable, and vaftly 
 to be preferred to all the fplendor and gratifications of ilavifh pomp 
 and luxury) but to the freedom of a man, confidcred as a conjiitu- 
 tion, fyftem^ or governme?it, entire within himfelf. The feat of 
 this liberty is reafon and confcience, and the affeSlions and defires of 
 
 N n 2 the
 
 276 On m'oral liberty. 
 
 the mind. So that, in this view, * the fubjedf, or member of a 
 « political community, and the profejjor of religion, may be free, 
 
 * while the man is held in chains,' On the contrary, * human na- 
 
 * ture may afTert and maintain that freedom, that is moil intimate 
 
 * and effential to itfelf, and triumph in the iincontrouled exercife of 
 
 * it, in fpite of all the infolent ufurpatiom and incroacktnents of an 
 
 * unrighteous and arbitrary power/ 
 
 And what now does the natural light, afforded to the human 
 mind, dired us to fix upon as the liberty of a man within himfef 
 
 and in his own proper frame and compofition ? Why, in the 
 
 FIRST place, the frame of a man is that of an intelligent being 5 
 and, therefore, it isdiredly impoffible, * that it fhould include in 
 *- it a liberty to ad unreafonably, and as if he was utterly deftitute 
 
 * of intelligence :' For this is to fuppofe nature to be. a contradic- 
 tion, and the author of it abfiird. 
 
 Again, it is the liberty of one, in whom there is placed "a pre— 
 fiding and authoritative moral principfe, to regulate animal propen- 
 fion, and controul appetite ; ' it cannot, therefore, imply in it a 
 ' liberty, in any iingle inftance, to fupport the animal nature, fo as 
 
 * to deprefs and fubjugate the moral, or to exalt appetite to the feat 
 ^ of command and yft'/^^^t'w^ influence :' Becaufe this muft quite 
 efface ih^ original /^ww^?rconflitution, and throw the whole fabric 
 into confufwn ; and muft introduce a fcene, altogether as irregular 
 and monftrous, as it would be, ' if thefituation of things and the 
 
 * order of government could be fo totally inverted, in the external 
 
 * vifible world, as that brute creatures fliould obtain, and exer- 
 *- dfe, dominion over men J. 
 
 W£..
 
 On moral liberty, ' 277 
 
 We are led one ftep farther, by the general principles from 
 which we have hitherto argued, and brought fairly and unexcep- 
 tionably on to the great point of all, and that is, after having de- 
 monflrated what the proper freedom oi a man h not^ and cannot be^ 
 to fix and afcertain what it really is. For if it be the liberty of a rf^- 
 pnable and moral frame, there is but this one account that can be 
 given of it, 'viz, ' that it confifls in reafon^ and the moral fa- 
 
 * culty called confcience, exerting itfelf freely, diclating freely, and 
 
 * goi:erning freely j that all lower and oppofite principles be fo far 
 
 * fubdued, as not to interfere with, and cramp, this inivard ruhy 
 
 * or obftrudl its authority : fo that human nature may proceed, 
 
 * readily and regularly , in difcharging all the offices, which are ne - 
 
 * cefiary to its right order and perfection j and purfue^ furmount- 
 
 * ing all Dppofitiony the ultimate and great end, which the creator 
 
 * had in view, in its formation, of its moral red:itude and happi- 
 '■ nefs.' 
 
 To illuftrate this argument yet more fully, it will not be im- 
 proper to confider, how the cafe ftands with refpecft to the fupreme 
 
 bsing^. He is pofTeiTed of the mofl excellent and perfeB liberty 
 
 But bow is he free ? And wherein lies the tranfcendent and fu- 
 preme perfection of that liberty, . which the firft and greateft of all 
 beings enjoys 1 It cannot, furely, ly here, ' that he allows of no 
 ' unalterable meajures of right and wrong ; or admits no rules oi his 
 
 * condud, but what his own uvV/, and boundlefsj^t^zcr/-, may an- 
 
 * null at pleafure :' For this would reprefent him as capricious and 
 mutable; and is, befides, a fiat contradidion to the known and 
 eccperienced courfe of his proceedings y in which, tracing him 
 throughout all nature^ and the order oi mora! admimfiraiion in tl^e 
 
 uni--
 
 2jS On moral liberty. 
 
 univerfe, not wantonnefs oi power ^ but the eternal rule of right, 
 appears to be the invariable ftandard; 
 
 - The freedom therefore of the Deity, and his fole incoinmuni- 
 cable glory, confifts in this, ' that he is always determined^ by his 
 ' infinite i^Z/tte, to exercifejuftice and truth; to delight in benefi- 
 
 * cence and mercy ; and on account of his felf-fufficiency and in- 
 
 * dependent happinefs, joined with his infinite knowledge of what 
 
 * is fit and proper to be done in all circumftances, can have no 
 
 * bidfs or temptation to do evil.' So that, without any the leaft 
 obftruBion or impediment, he ads fuitably to the moft illuftrious 
 and adoreable part of his fupreme charadler, as the firfi: moral be- 
 ing in the univerfe ; xht parent of all others, the fource and pattern 
 of every thing amiable and excellent. Though he is under no 
 thyfical necejjity of preferring righteoufnefs, fidelity, and clemency, 
 to falfhood and tyrannical rigours of government ; yet there is no 
 motive, either fi-om within or without, that can injluence his will, 
 to refolve upon the leail adt of injuftice or cruelty. 
 
 And the \efs refiftance, any other beings find, in imitating the 
 moral chara<^er of the infinite and eternal father of all, they muft, 
 of confequence, in the moft generous fenfe of the term, hepropor^ 
 tionably free, Thofe in the human race, therefore, are advanced 
 to the higheft ftate of liberty, * who can purfue, with the leaft of 
 ' wrong difpofition, and irregular tendency, iiiterrupting or retard- 
 *■ ing their progrefs, the utmoft pitch of human knowledge and 
 
 * morality/ 
 
 Upon the whole of what has been offered, the following pro- 
 pofitions remain, I hope, undeniable. That by the liberty of a 
 man^ cannot be meant z freedom from moralties, unlefs man could 
 
 alfo
 
 On moral liberty. 279 
 
 alfo divell himfelf of his moral capacities — That it cannot denote 
 a ftate of abjolute indifference to virtue and vice ; becaufe it is ut- 
 terly unbecoming, and indeed impoffible (unlefs it be in romantic 
 theory) that the inclination to both thefe fhould be the fame^ or 
 the wo if /'u^j to both appear, to a reafonable mind, ih^fame^ if ei- 
 ther virtue has the preference, or vice the preference ^ and becaufe 
 they are diametrically oppofite both in their nature and effed:s j andj 
 to mention no more, becaufe if there w^as this abfolute indi^erence^ 
 and equality of determination^ neither could poilibly be purfued as 
 a courfe, or habit^ of life. This therefore is a mere vifionary 
 fcheme.— But from hence it neceifarily follov^s, lince liberty can- 
 not mean this perfed: indifference of inclination as to moral good 
 and evil, from hence, I fay, it neceflarily folio v^s, * that it can 
 
 * only denote the power of follow^ing, without cojitroul^ the law 
 
 * and bent of nature ; of reafoning juftly, without having the un- 
 
 * derflanding awed by groundlefs terrors, or amufed by gay imagi- 
 ' nations, or darkened by fuperftition ; m€ power oi determining^ 
 ' according to the prefcriptions of a fedate and enlightned under- 
 
 * ilanding, and of executing all the wife and juil purpofes of the 
 
 * mind — So that, to fum up all, when we ad as intelligence and 
 
 * found wifdom dired, we commence fnanly, and are partakers of 
 ' god-like,, liberty.' 
 
 And what an honour is this, for thofe who are ambitious of" 
 glory to afpire to ! What an uncorrupted and fruitful fource is here 
 of real fatisfadion and joy, to engage the purfuit of thofe, who are 
 addided to the love of pleajure I He, that is in pofTeffion of this 
 liberty, muft always feel its invigorating influence, as a fpring of 
 'mw2ixA dignity -cindfelf -approbation. He finds much more delight 
 in converfing with himfelf, than the moil warm and zealous advo- 
 cate for a 'u^//^^r/y can poiTibly feel, fuppolinghimtobein themofl 
 
 2 extenlive
 
 2So On moral liberty. 
 
 extenfive enjoyment of it, when, in the higheft ardour and exulta- 
 tion of his fpirits, he compares the advantages of his own outward 
 condition, with that of the bafeft r.nd moft mifcrable fervitudc. 
 And to fliow the prebcmi?:ence, which God himfeif has llamped on 
 this Icind of Hbcrty, above ail others, we need no more than this 
 fingle refle(5tion, "j/s;. — ' that v/nereas he has ordained a mutual 
 
 * dependance of men upon one another, with refpedl to their com- 
 ' mon inter efts ; and whereas the fettlement of things is fo contrived 
 
 * and adjufted, that we may be deprived of every branch of exter- 
 
 * 7ial liberty^ without our ovonjaud, and without having any pof- 
 ' fible means to prevent this misfortune from befalling us -, the 
 ^ freedom of vn^riy in \he.fyftem and government of human nature 
 
 * itfelf, is abfolutely in their ciL-n keepings becaufe their perfonal 
 
 * honour, and the red:itude and happinefs of each individualy are 
 ^ elTentially conneBed with it.' I ihall only add, that there is fo 
 i^rid: and indifToluble a connexion between the ftvtv^X faculties of 
 $he human mind, tlwt if the underjianding be fo enflaved, as not 
 to be able to exert itfelf, free from confufion, and perverfe biafles, 
 in the difcovery of truth j the icv//, and all the affe^ions of the foul, 
 will be in the fame degree limited and controulted. So that in- 
 telleSlual and moral liberty are clofely linked together, and, in the 
 reafon of things, can fcarce be feparated. 
 
 D I S-
 
 ( 28r ) 
 
 I S C O U R S E 11. 
 
 Of the darknefs of human reafon ; and the 
 corruptions of chriftianity. 
 
 f" H "^ HE wife and merciful creator of mankind, having in- 
 
 B tended them for moral agents^ capable of a 'voluntary 
 
 i§ fubjed:ion to his government, and accountable for their 
 
 behaviour, has indued them with reafon to be the light 
 
 of their minds, and the rule and guide of their adions. Had 
 
 they been formed dejiitute of this intelleSfual light, they muft 
 
 have been ranked with other mere animah : And though they 
 
 might, perhaps, have been furnifhed with higher degrees oi faga- 
 
 city, and ad:ed by different infiinSis, that bore a ftronger refem- 
 
 blance of reafon j yet, they would have been equally incapable, by 
 
 the imperfedtion of their very frame, of tracing out the obligations 
 
 of religion, and of all the exalted pleafures of 'virtue, and rnvra- 
 
 lity. 
 
 And from hence it follows, by moft evident and neceflary con- 
 fequence, that if the judgment be corrupted, and the underftand- 
 ing quite darkened, with refped: to religious principles, and moral 
 truths, which concern the redlitude, and juft condudl, and true 
 happinefs of intelligent and free beings i if this, I fay, be the cafe — 
 
 Vol. I.' O o from
 
 282 Of the darhufs of human reafon^ 
 
 from whatever cai:je it fprings, and by whatever fneans it proceed* 
 to this fatal extreme^ it may then be affirmed, that a man is really 
 in as ur.hapty a fituation, and as much without any gii'ide^ for the 
 prefent, that can lead and direft him right ; as if he had been form- 
 ed with a natural mcapacity of reafoning, iinahle to difcern the pro- 
 per difference of adtions and characters, and the neceffaiy duties of 
 his ftation. Nay, in every fuch inftanee, he is much more wretched, 
 than he could have been, if he wanted entirely an inward principle 
 of judgment, and felf-determination ; becaufe he is impofed upon 
 hy fa If e lights, and milled by a deceitful -^.nd. erroneous guide -, and, 
 oftentimes, without hdn^ fcnfible of his folly or danger. 
 
 Religion is vjhoWy founded in reafon, and direBed by it : And, 
 tlierefore, when this light, give me leave to fay this facred, this di- 
 vine light, is not attended to -, when imagination, and paffon, and 
 prejudice, and falfe conceptions, ufurp the place, and are allowed 
 all the authority and influence, which only belong to truth, and 
 the dictates of a fober and well-informed judgment j it mufl: un- 
 avoidably follow, either that religion will be openly infulted by 
 impiety and vice, or defaced and jullicd by unnatural mixtures of 
 extravagance, and enthuHafm. 
 
 TnE faculty of reafon may ftill remain, and the natural capacity 
 of judging rightly ; but reajon cannot, furely, be filled a light, as 
 long as it is perverted, and entertains falfe principles with refped 
 to the elTentials of religion, and the regulation of life and man- 
 ners. No : while it continues in this fl:ate, the utmofl: that can 
 be affirmed of it is, ' that it may, one time or other, become a light, 
 * but is, at prefent, clouded and ol/fcured'' For the light of rea- 
 fon, being a metaphorical expreffion, can mean nothing more than 
 the dijCQverics it makes, its jujl not mis, and true dfcernment of 
 
 things :
 
 and the corruptions of chrijlianity, 283 
 
 things : and, therefore, while it lays down ahfurd and hurtful prin- 
 cip'es, 2iS fundamental ^omis in arguing, and adts upon the wrong 
 confeqiiences^ which naturally refult from fuch principles, the un- 
 derftandlng is, fo far^ overfpread with thick and deplorable dark- 
 nefs. But as this fubjed: is of the utmofl importance, fince it is a 
 ftriking at the root of that ignorance^ and thofe vicious excejjes 
 which have ever been lamented by the wife and good j at the root 
 of atheijm and impiety j and the more dangerous attacks that have 
 been made upon religion, under the name^ and {^zqiqm's, pretence , 
 of religion ; it muftj upon thefe accounts, deferve a more parti- 
 cular difcuffion. I fliall therefore begin — with pointing out, 
 briefly, fome of the mod confderable and ge?ieral caifcs^ by which 
 the light of reafon is ohfcurcd^ and the judgment perverted and 
 inflaved'y caufes, that have been the moft prevailing in all ages \ 
 and which, as long as they are allowed to fubfifl:, will, in all future 
 times, have the fame uniform 2in& fatal pfficacy. 
 
 And the first of thefe, that will immediately prefent itfelf to 
 the moft fuperficial obferver (as being, indeed, the epidemical di- 
 ftemper of mankind) is indolence and inattention. Eveiy one muft 
 acknowledge, who knows any thing of human nature, what I have 
 before taken notice of, viz. that it is not the vcicxo. faculty of rea- 
 fon, that illuminates the mind ; but the right exercife, and careful 
 improvement of it, by frequent refledtion, and impartial enquiry. 
 For a man of the moft ftrong and extenfive natural abilities, who 
 never th'mks^ and never examines^ cannot be exped:ed (iince it is 
 indeed an impoftibility in nature) to make Z^^^ the proficiency in 
 divine knowledge, as a more deliberate and ingenuous inquirer, of a 
 much inferior underftanding. Nay, his judgment may be as weak 
 and coffufed, for want of proper care to inform it aright, and 
 through a ftiameful negligence, arifing from indifference and ftupi- 
 
 O o 2 dity
 
 284 Of the darhiefs of human reafon^ 
 
 dity of mind ; his reafon may be as ^vo^y fallacious , and his prin- 
 ciples as extravagant even to common fenle ; as a?7y that can be 
 fuppofed to find admittance, where human reafon is in its loTcJi 
 and moft imperfeB flate. So tliat incIole?ici\ and, which are the 
 neceffary confequences of it, lazinefs, and fuperjicial examinaticn^ 
 are the certain foundation of error, and intellecflual darknefs. To a 
 kecdlef inconjidcrafe temper, which takes no pains to diflingnifc^ 
 and ajlertcin the real differences of things, all ohje^s mufl: appear 
 in confiijlon ; truth and falfehood may pafs promifcuoufly crowded 
 and blended together; or, at leaft, faifehcod may be eafily impofed, 
 when it i^platifibly recommended, and adorned and fet off with ar- 
 t'ficial colourings : of confequence, therefore, an iincoitcerncd and 
 I'ftlefi frame of mind, that will not fubmit to the fatigue of think- 
 ing, nor allow tiiJie for acquiring folid and well-digefted notions, 
 is a natural inlet to the moft extreme malignity and corruption of 
 principles^ and the worff irregularities in practice. 
 
 But, secondly, another common catfe of inward darknefs is 
 prejudice ; which throws a miji before the underffaading, and hin- 
 ders it from di<cerning, clearly, the evidences, and beauties, and ad- 
 vantao-es of truth. It gives the judgment a particular and ffrong 
 biafs towards one fit of principles, which, of confequence, are 
 readily admitted as the befl and moft rational j and the contrary 
 truths, though of the moft momentous kind, are as naturally dif- 
 cr edited and vilified : the arguments^ by which they are recom- 
 mended, are diminiflied, and reduced to mere trifles ; but the ob- 
 jeSiions againft them magnified, as decifive and unanfwerable. Thus 
 wiW p'^ejudice, though of the moft grofs and malignant kind, i'n- 
 grofs all the fairnefs, candour, and fkill in argument, to ife/f and 
 paint, on the fide of truth and reafon, nothing but fuperficial 
 knowledge, and narrownefs of mind.— The prejudices, by which 
 
 manldnd
 
 and the corruptions of chrifianity. 285 
 
 mankind are influenced, are various, but have, aU, the fame i?:- 
 fafuating and blinding quahty : for whether it be the prejudice of 
 education, or the prejudice of inter efl, or the prejudice of impHcit 
 veneration for great names, and fubmiflion to human author ity ; 
 which foever of thefe, I fay, bears the principal fway, it has al- 
 ways tended to the fame point and the eifea: of it has been this, 
 
 tlie making men conceited of their ignorance, and ohfiinate in error. 
 
 Again, fenfuality is a never-failing means oi darkening ivAper- 
 verting the judgment ; and mufl always produce the fame confe- 
 quence hereafter, according to the fixed and unalterable courfe of 
 things. For, by inflaming the p^jftons, it indifpofcs the mind for 
 the calm contemplation, and furfwt, of truth in general. It de- 
 frejjes the very faculty of reajon, and renders it unfit for fublime 
 occupations. It fuppofes the appetites to ht impetLOus, fierce, and 
 u7igovcrned', and, of confequence, that the inward ftate of the foul 
 is unquiet and tumultuous. It introduces a falfe tafte, and deflroys 
 our relifi of mental pleafures. For fenfe, an(i reapm, are fuch 
 contrary principles, that if the gratification of the firf be pur fu- 
 preme and mofl; favoured entertainment, we ihall regard the la'- 
 ter, fo much the lefs in proportion ; and, perhaps, contract an ut- 
 ter averfionto its, employments and exercifes. But, in an uncommon- 
 degree, does fenjuallty unfit for an impartial ftudy of religious and 
 m'.ral truth -, againft which it infpires a prejudice, of which it mufl 
 needs entertain fome kind g£ horror, as of a reprover, a condemner, 
 an awakener of guilty fufpicions, and 2ifccurge of lawlefs excefix^s. 
 To v/hat a fad condition mufl that man be reduced, whofe difpofi- 
 tions and condud:, in a manner, force him to dread, and y^y from 
 thinking, that he may be the more quietly andfe7'enely miferable ! 
 
 And
 
 2 86 Of th^ darhnefs of human reafony 
 
 And in the fourth place, next to fenjualit)\ the moft uni- 
 verfal corrupter of good principles, and extingiii/Jjer of reafon's 
 Hght, is fuperftition. It alarms With, panic terrors, and makes a 
 man afraid of free enquiry i as if honefiy and ingenuity of mind, 
 which are the very efTence, and genuine fpirit, of an acceptable 
 virtue and piety ^ were crimes that deferved damnation ; and an ab- 
 jedl flavifli credulity^ which is a reproach to the chara6ter of a 
 fnan^ was, however, the chief excellence and duty of rcligiony 
 and the fureft recommendation to the eftcem and favour of the 
 Deity. Superftition always fprings from iveaknefs of mmd.: it 
 fuppofes the iinderftanding to be difturbed, ^.xA fancy, ^ndifear, 
 or prefuwption, to have the afcendent : and as thefe prevail far- 
 ther, the judgment will be more and more dehafed, and the intel- 
 led:ual darknefs proportionably increafed. And when, once, a man 
 has brought himfelf to believe, in earnefb, that the great God of 
 the univerfe is a ijoeak capricious being, pleafed and offended with 
 trifiei — That xh^foHies of his creatures will attone for their immo- 
 ralities — That the dilhonouring human reafon by fubftituting forms, 
 bodily geftures, or penances, in the room of the reformation of evil 
 habits, and inward recftitude ; and pradifing little tricks of devotion, 
 equally abfurd and ufelefs — is the way in which he choofes to be 
 ferved and wordiipped : when once, I fay, a man has brought him- 
 felf really to believe, that thefe are great and important points, in 
 which the moffc fubftantial part of religion confifts, he feems to 
 have loft the common principles of reafon. And it is no wonder to 
 find, thatf/perjlition, which abounds in infinite inftances of a like 
 kind, is loft in confufion, and goes on, from one degree of folly 
 and extravagance to another ; till, in the end, it quite obliterates all 
 rational fenfe of God, and of his worfhip, and the very natural 
 confcience oi ^QoA and evil. Falje notions of God, the bafis and 
 
 I fup-
 
 ait d the corruptidns of chrijlianity. 287 
 
 fupport of fuperflition, are fundamental errors ; which deflroy 
 the ground-work of all true judgment about virtue and piety ; and 
 on which no fuperjiru&ure can be raifed, fuited to tht foundation, 
 that has any thing in it but weaknefs and falfliood : and, therefore, 
 while fuch errors are unhappily entertained, it is fcarce poffible in 
 nature, that any other confequenee fliould follow, but this — that, 
 with refped to religion, the grand concern of life, the light, that 
 is in us, will be total darknefs. 
 
 If, then, we would fliew ourfelves to be both wife mm, and 
 good chrifiians, let us be concerned only for truth j and, in order 
 to find it out, confider calmly, and examine ifnpartially. Let not 
 indolence enervate and flupify our minds : Let not prejudice cap- 
 tivate and inflave us : Let not fenjliality unfit us for intelledual 
 exercifes, and, by giving the command to appetite, dethrone the 
 underftanding, and engage it on the fide of vice : Let not fuper- 
 ftition make us weak and childifh, and taint all our principles, 
 with refped to the very eilentials of religion, and the immutable 
 obligations of virtue. On the contrary, let us cultivate an houcfl 
 and candid temper, and accuftom ourfelves, in all cafes, to make 
 right reafon the ground, and teji, of our religion : For, by fre- 
 quent exercife reafon v/ill be improved and exalted ; the more \Ve 
 co?2fult it, its light will fnine the brighter; point out, more ilrong- 
 ly, the path that leads to happinefs, and deted dangerous error, 
 tho' lurking under the moll fmooth and fpecious difguifes. 
 
 Whereas, if we fuffer this original light to be extinguifhed, 
 we are, in the Jirfi place, plainly guilty of heinous ihgrafitude 
 againft God ; by treating, with an infolent and contemptuous in- 
 dignity, tiie xnoik. noble and ufeful of all his gifts to mankind, 
 the mo ft eminent prerogative and advantage of their nature. We 
 
 are.
 
 2 88 Of the darhtefs of human reafon^ 
 
 are, likewife, the 'voluntary inftruments of our own depraiatioKy 
 fiame^ and mi fen. Wc are funk down to ^Jhr did animal temper, 
 to a mere jciill'i'-oe life 5 and incur the mofl terrible of all evils, to 
 every being endued with rational and moral capacities, viz. the 
 utter dellrudion of the life of reafon^ the life of purity and in- 
 ternal rcc}itudt\ the life of God in man. Thus have I fl^iewn 
 what have been, in all ages, the moft confiderable and general 
 caiifss^ by which the internal I^glt of reafon has been obfcured, 
 and tnz judgment corrupted and inilaved. I now proceed 
 
 To give a fliort account of the corruptions of cbriftianity^ which 
 was defigned to aid and improve our natural light ; and of the 
 7neanSy by which they have been introduced, and eftablifned. — 
 CkrijHanity, as it was at firfi propofed to the world, was un- 
 deniably a plain ^ ifitelligib^e^ and moft excel ent inftitution j di- 
 redly calcu'ated for the honour of God's moral government, and 
 to promote the true dignity and welfare of mankind. It was 
 therefore, indeed, an nftjul, becaufe it w^as z plain inftitution ; fuited 
 to all capacities ; and defigned to extend, its reforming and falu- 
 tary influence, to all ranks and chara^ers. And thus it ftill con- 
 tinues, with refpect to thofe important principles, that properly 
 belong to the effential fcheme and conjiitution of the gofpel ; though 
 length of time, ignorance of ancient cuftoms, references to un- 
 certain fads and the peculiar idiom of a language, in many re- 
 fpeds very different from thofe of modern ages, have created, in 
 more remote points^ fome incidental and immaterial obfcurities. 
 
 But as reafon teaches that chrijlianity^ if it be of divine origi- 
 nal, muft, in all the great branches of it, be a fcheme eafy to be 
 comprehended, and explained j fo hifiory^ on the other hand, in- 
 forms us, that ftrange corruptions and wild pretenfions were very 
 
 fcon
 
 Of the darknefs of human reafoity 289 
 
 foon grafted upon it, which rofe, by degrees, to an enormous 
 height oi fuperjiition and tyranny. The true fpirit of papal ufur- 
 pation began to appear, in fome inftances, almoft in the injancv 
 of the church j z^vo'^tv foundation was laid, on which to eredl, at a 
 more convenient feafon, that fuperjirublure of fplendid pride and 
 oppreflion ; and many errors and foreign innovations were ftre- 
 nuoully fupported, and blended with the common faith of chrif- 
 tians. 
 
 Nor is this fo much to be wondered at, becaufe fome difcard- 
 ing and renouncing reafon, which is the only fure guide in the ex- 
 planation of fcriptiire, and abfolutely necelTary to fettle the con- 
 nexion^ and train of argument, and foften figurative exprefTions, 
 by reducing them to a moderate and confiflent fenfe — when thefe, I 
 fay, adhered clofely in all cafes to the letter of the text, ftraincd 
 to its utmoft rigour — whilfl others corrupted the native fimplicity 
 of the gofpel, by endeavouring to adapt it to their fever al fchemes 
 of philofophy-^2Xi^ a third fort, of a different turn from each of 
 thefe, were fond of turning not only principles^ but faBs them- 
 felves, into allegory ; by which they made a fort oi fabulous chri- 
 flianity^ of a pretended refined and myflic fenfe, left to be digefted 
 by every man's ^viwdX^ prepoffefiion, and ftrength of fancy. 
 
 After this, by the converfion of the Roman emperors, wealth 
 and power were brought into the church : and then ftarted up im- 
 perioujhefs and fiaSlion. Parties were formed, all eagerly grafping 
 at dominion y and extremely virulent in their opfofition to each 
 other. Thefe expected to rife, in dignity and fplendor, by means 
 of different creeds 3 v/hich were ufed as the engines of ambition, 
 and mutual oppreflion. And, amidfh fuch violent controverfies, 
 many flagrant errors mufl of neceffity have taken place; and 
 
 Vol. L P P irutby
 
 290 Of the darhiefs of human reafoTty 
 
 truths or falfehood, were alternately ejlablijkedy as the fecular 
 ponver declared itfelf. Nay, farther, cr?eds were contrived and 
 framed, not (o much with a view to afcertain the genuine and 
 primitive faith of chriflians., as, to oppofe the creeds, of tlie con- 
 trary faftion : And, thereupon, refinements and fubtleties were 
 invented, and tininteUigible and barbarous phrafes introduced, as 
 the ilandard of orthodox belief ; by which fcandals and divifions 
 were increafed ; and religion aflumed a new and firange face, ut- 
 terly unknown to Chrifi and his apofiks. 
 
 After this, again, when the Iearni?ig of the times was no- 
 thing elfe, but metaphyfical evaiion and intricacy, the whole of 
 chrijlianitVy likewife, became a mere jargon of idle diftindions^ 
 and fcholaflic terms, without a meaning. It was wrapped up in 
 clouds and darknefs impenetrable. The chief ftudy was, how ta 
 confound the iirft principles of reafiin^ to render error venerable by 
 a pomp of falfe learning, and reconcile the moll flagrant contra- 
 di5iiom. And when the underilandings of the people were blind- 
 ed and inflaved, recourfe was had to pretended and fiBitious mi- 
 racles^ to fupport the prevailing fcheme of fuperftition and im- 
 pofture : and thefe were ufed to eftablifli an adulterate and fpu- 
 ricus chrifhianity in dired: oppofition to that original y beneficent, 
 holy, and divine dodrine, which was inforced by the authority of 
 real and unquefiionable miracles,. 
 
 Thus the cafe ftood at the reformation. — But though, at that 
 time, xhQ foundations were fomewhat cleared, and feveral foul er- 
 rors, and fcandalous inftances of fuperjlition, were wifely and 
 jpioufly rejeded by thofe focieties, which, then, feparated from the 
 communion of the antichrijlian Romifd church j yet the pure reli- 
 giou of the gofpel continued ftiil to. be too. much disfigured by hu- 
 
 maa
 
 and the corruptions of chrijllanhy, 291 
 
 i^an additions, and clogged with abfurd and incredible doSfriness 
 fome of which are impoffible to be reconciled with the unity of 
 God, that firft principle both o£ natural and revealed truth ; others 
 are manifeftly inconfiftent with his univerfal goodnefi^ and defire 
 of the happinefs of all mankind j and others highly difhonourabie 
 to the whole moral char a5ler of the Deity, depreciating the im- 
 mutable obligations of vij-tue and eternal right, and vifibly tend- 
 ing to an uncontrouled licentiaifnefs. So that chriflians, in a^moft 
 every age, have been fo furprifingly infatuated, as, according to 
 the predidion of St. Faul, not to endure found do5lrine : Thouo-h 
 it is not improbable, that they have been milled, in part, by thefe 
 very terms ; which, being metaphorical^ muft be capable of all 
 the extravagant latitude of interpretation, that a luxuriant or fen- 
 fual imagination can fuggefl, unlefs the true ground, and reajon^ 
 of the metaphor be juftly ftated and explained. Rational doc- 
 trines, 2ind fcriptural dodinnes, are terms which, at prefent, are 
 not fo apt to deceive— and yet, in truth, the other phrafe amounts 
 to juft the fame with thefe j becaufe neither incomprehenfible 
 7n)jieries, where nothing is in reality revealed, nor irrational doc- 
 trines, nor immoral doftrines, can, with any poffible propriety, be 
 reprefented 2iS found doOinnQS : fince the two lafl muft of neceflity 
 be depraved and mifchievous j and the firft are harmlefs indeed, as 
 they are not capable of being underjiood, nor, confequently, of 
 having any influence at all upon praciice, but they are, for the 
 fame reafon, utterly infignijicant and unprofitable^ — He alone, who 
 has 2, clear and well-infonned, can be faid to be a man oi?i found, 
 under jiandlrig : He alone, who draws right conclufions fromfoUd 
 principles, is a man of 2i found judg??2ent : He only, who is ho/ief, 
 
 impartial, and open to convidion, is a perfon of a found heart . 
 
 And fo, likewife, none but they, who confent to wholefome word', 
 
 P P 2 that
 
 292 Of the darknefs of human reafon^ &c. 
 
 that have a diredl tendency to relin'^. and perfed the reajon of a 
 man, and improve 'virtue, which is the health, and life, and %^i- 
 gour of the human foul, can, with any appearance of truth or 
 juftice, alTume to themfelves the character of being found in the 
 faith. 
 
 I SHALL conclude with obferving, that there is not only a flrong 
 obligation upon us to avoid the caufa of intellectual darknefs, and 
 the errors, above mentioned, not only as we are the reafo?jabIe 
 creatures of God; not only as we are chrifliafu, to whom the doc- 
 trines, and duties, of true religion are more clearly and fully made 
 known ; but from the regard which we ought to bear to pofterity : 
 becaufe the fentiments which prevail in one age, be they right or 
 wrono-, ufeful or mifchievous, are naturally transferred to another. 
 The opinions of the generality, are found by experience, to be 
 adapted, for the moft part, to thofe of their immediate ancejiors. 
 One dark age is almoft always, in the hiftory of the world, fol- 
 lowed by another equal to, if not exceeding it in darknefs. And, 
 in more private life, the errors of parents too certainly defcend to 
 their children. On the other hand, when knowledge, and inge- 
 nuitv, and honefi free difquifition, begin to fpread themfelves, the 
 next generation is likely to be more wife and inquiftive. l( there- 
 fore we are careful to improve, in our own mind, the light of rea- 
 I'cn, and the light ol chnftianity, we may fairly expedt, judging by 
 what has hitherto been the adual courfe of things, that our good 
 ■principles will be conveyed, as a fort of an inheritance, to thofe 
 who direBIyfucceedus ; and, perhaps, have an influence on more 
 ranote and d'ljlant times. 
 
 D I S-
 
 [ 293 ] 
 
 DISCOURSE III. 
 
 Of the nature, and true principle, of 
 
 honour. 
 
 HERE is nothing of greater importance, towards the 
 right conduct of life, than fixing true prtnciplei of 
 adtion, and thoroughly underftanding their nature^ and 
 extent J and yet nothing, in which mankind are more 
 grofly and univerfally defedtive. This is the foundation of mofl 
 of their errors in pradtice; of an ahfurd and inconfijient behaviour 5 
 a partial unjleady virtue ; and, too frequently, of the greatell irre- 
 gularities and di [orders. And as long as they take up their opi- 
 nions, juft as cujlom, and the chance of the times diredt ; if, inflead 
 of confulting their reafon, fancy 2iU.6. pajpon are fuifered to have the 
 chief influence, even in fettling the ftandard of right and wrong, 
 and fixing their moft facred principles — how can it be otherwife ? 
 What can be expected, but a whim/teal unconneSled fcheme of mo- 
 rals, and, confequently, the utmoft confufion ? 
 
 While bafe and vicious principles, oiily^ are entertained, the 
 mind mull be intirely corrupted -, and the abufe of good ones will 
 
 necef-
 
 294 0/ ^^^ nature^ and true frmctpky of honour. 
 
 necefTarily prevent their natural effedt, in proportion as they are 
 perverted ; and may lead men into moft extravagant and dangerous 
 purfuits, of pernicious confequence to themfelves, and extremely 
 injurious to fociety. 
 
 This is in nothing more vifible, than in the notion of honour y 
 which, in itfelf, is a truly fubli??ie and generous principle, and one 
 of the fureft guards of virtue, and of the liberty and happinefs of 
 mankind : But when it is debafed into a mere namCy into a fan- 
 tiijlical and arbitrary thing ; when it is confidered as difiinB from 
 probity, juftice, and benevolence ; when it is not an uniform prin- 
 ciple, influencing, equally, to ei-ery branch of a worthy, and truly 
 honourable, behaviour : What good can be expedied from it ? 
 Nay, what mi f chiefs has it not, in all ages, occafioned ? And we 
 have reafon to apprehend, judging by the natural tendencies of 
 things, the fame di [orders from it, in all future times. For as 
 certainly as true honour infpires great and noble dcfigns, fupports 
 our charaders as men, ftrengthens the obligations of fecial virtue, 
 and reflrains from mean and unwarrantable anions j falfe honour 
 will firll: cloud and then totally extinguiili, our fenfe of good and 
 evil, and betray us into fuch methods of condudl, as are not bare- 
 ly inconfiflent w4th all gzod morals^ but vile and infamous. 
 
 What then, it will be alked, is the true 7iotlon of honour ? 
 In order to ftate this aright, we mufl fix on fome rale, by which 
 it may be certainly known, when particular actions, or a courfe 
 of adion, are honourable, or the contrary. For if Vve have no 
 Jiandard of honour, the word muft be an amufing empty found, 
 to which we have no idea ; and if it be arbitrary, uncertain and 
 'variable, we ihall be altogether at as gi-eat a lofs about it 3 becaufe 
 
 3 ^ ^^
 
 Of the 7tature^ and true principle^ of honour. 295 
 
 the notion of it will be different as often as cuftoms, opinions, 
 and fancies alter : And the very ikme things may be honourable in 
 one age, and country, and difnwnourable in ajiother-. Since, there- 
 fore, true honour muft have its foundation in nature^ and, in or- 
 der to its being a wife and rational^ be, like wife, a jieady and 
 immutable principle ; the queflion juftly returns, viz. What is the 
 rule J by which we are to judge of it ? 
 
 I ANSWER in general, that a being ad:s honourably^ when its 
 conduct is fuch, in all the various fcenes of its exifhence, as is be- 
 coming its nature, and character in the univerfe, and perfe6live of 
 its nobleft faculties. And in every inftance, in which it adts coj2- 
 trary to the efid of its creation, and beneath what may reafonably 
 be exped:ed from it, it fmks and debafes its true worth, and ren- 
 ders itfelf, proportionably, mean and ignominious. This may be 
 applied, to every order of intelligent beings. * And, with refpedt 
 
 * to mankind particularly, true honour is nothing elfe, but a(5ling 
 
 * up to the importance and dignity of human nature j and they 
 
 * bring a reproach upon it, and leffen its value in themfelves, 
 
 * whenever they fall fhort of this ; and, confequently, a(fl: in fuch 
 *■ a manner, as men ought to be ajl:amed of. The difference of the 
 ' circumfiances will make no alteration ^ at all, in this general rule. 
 ' For we are only to coniider, in every Jlation^ and under every 
 
 * difference of charaBer and advantages^ how it is fit and proper 
 
 * for men to behave, and what are their peculiar obhgations and. 
 
 * duties : And if they fulfill thefe, they fupport the homur of 
 
 * their nature, fecure the approbation of their own minds, and. 
 
 * merit the applaufe of their fellow creatures; if the contrary, 
 
 * they a(5t meanly and difionourably,^ 
 
 It
 
 296 Of the nature, and true frmcifle, of honour. 
 
 It is abfolutely neceflary, therefore, in order to maintain a jufl 
 and confiftent fenfe of honour, that we be convinced of the ex- 
 cellency of human nature, and conceive of it, as fomething >^- 
 llme and generous. This will bear us up above all little fordid 
 views, and lead to great and god-like anions. Whereas if we 
 entertain low and co?itemptible notions of it, and reprefent it as 
 having nothing atniable and worthy in it, and as a compound of 
 mean-fpiritednefs, ill-nature, treachery, and of narrow felfifli paf- 
 fions J we deftroy all the feeds of honour, and every motive and in- 
 citement to it. 
 
 But this account may, perhaps, be thought too general. Let 
 us therefore examine, more particularly, wherein the ^ig?7ity of hu- 
 man nature confifts, that we may form a more clear and determinate 
 idea of a praife-worthy, and honourable behaviour. Human na- 
 ture then, is compofed of two principles, the rational, and the 
 fejifitive s or, in other words, of reafon as the governing principle, 
 and of various affeBions, inftindls and pajjions, all planted in it for 
 wife and ufeful purpofes, but which are apt to be irregular, and 
 create 2;reat conffion in the world, if they are not retrained and 
 controulcd. As reafon, therefore, is the chief prerogative of 
 our nature, and what exalts us, highly, above the rank of mere 
 animals ; it muft be the chief glory of mankind to ad in all cafes 
 reafonahly, and keep the inferior principles in due fubord'. nation ; 
 and in proportion as reafon is depreffed, human nature is difl:^~ 
 noured, and degraded. Thus much, then, is undeniable, that it is 
 impoflible for any man to have the leaft true fenfe of honour^ who, 
 inftead of cidtiveting the rational part, is a fiave to brutifli and 
 diforderly appetites. And, on the contrary, it is as impoffible for 
 Hm to mifs of it, if he follows tlie conduct of reafon ; ' which 
 
 recora-
 
 Of the nature^ and true pfinciple^ of honour* 297 
 
 *, recommends, and approves of, nothing, but what is honour able y 
 ' to his nature, to his particular character, honourable in all flates 
 
 * and circumflances ; and diredls to every thing that is great and 
 [ heroicaly in its utmoU: perfed:ion.' 
 
 We may proceed one flep farther, and add to what has been 
 already faid, that true honour conlifts only in 'virtue. The brightefl 
 natural endowments are only fo far ornamental^ as they are fub- 
 fervient to this. The moft exalted under ft anding^ the greateft 
 flrength of judgment and eloquence^ Jirmnefs and intrepidity of 
 mind, may appear ftngly, and fometimes all-together^ in characters 
 that are, upon the whole, fiameful, and detejiahle. ' And why ? — 
 
 * Becaufe there is wanting that principal ingredient ^ to conftitute 
 ' true honour J probity of heart and rectitude of manners.' But 
 there is not one branch of virtue, that has not a nati'oe etscellency 
 in it, which all the confiderate part of the world elleem and cele- 
 brate ; and not a iingle inflance of 'vice can be named, but what 
 Jlains and blef?jijljes our ra?ik as men in every JIation and order of 
 
 human life. 
 
 While violent and tyrannous paffions bear fway, the v/hole 
 human frame is deforfjied and out of order j all its original beauty 
 is loft ; all the lively traces and fignatures of the admirable wif- 
 dom, and goodjiefs, of its maker are, in a great meafure obfcurcd, 
 ' And could we fuppofe a nation, ever fo much polified in out- 
 ' -wzxd. forms y and that had cultivated the liberal arts to their ut- 
 > moft ferfeuiion, but yet were ignorant of God, and regardlefs 
 
 * of the honour and duty which they owed to him ; or, diffolved 
 
 * in luxury ; or, faithlefs and opprefTive j in a word, of loofe and 
 ' profligate morals ; we muft confider them, but as a kind of 
 
 * civilized barbarians.' And the fame may be faid with refped: 
 Vol. I. Q_q to
 
 29^ Of the nature y and true principle y of honour, 
 
 to particular perfons. For it is virtue alone, that refines humar» 
 life ; it is this alone, that can fupport the honour of high fiations 
 and charaSfers ; it is this alone, that renders both our natural ac- 
 compliihments, and external advantages, truly worthy and orm- 
 mentah 
 
 But there are fome 'virtues, that have a peculiar beauty and 
 7:oblcnefs attending them; and which are, therefore, juftly efteem- 
 ed the highejl pitch of honour , that human nature is capable of — 
 
 * Such, for inftance, are all a(5ls of difinterefied benevdencc ; a 
 
 * man facrificing his life, rather than fubmitting to any thing, 
 
 * that has the appearance of meannefs and ifijamy ; daring to be 
 
 * /angularly good, in times of general corruption and degeneracy, 
 
 * againft authority, cuftom, intereft, all on the fide of vice -, and 
 
 * every inftance of behaving v^^ell in nice and critical circum- 
 
 * ftances, where there are the flrongeft temptations to ad wicked- 
 
 * ly, and nothing refirains but the love of virtue for itfelf, and a 
 
 * high fenfe of its intrinfic merit and dignity.' 
 
 These are, all, certain indications of a great mind ; and if we 
 compare, with them, the contrary vices, they muft of neceffity 
 appear loiv and infamous. Compare,, for example, co'vetoufnefs 
 with a diffufive charity, that fpreads relief and happinefs aH 
 around it ; a narroiv 7nerccnary difpofition, with an ardent and 
 generous zeal for the public w cifare ; how bafe and fordid a thing 
 is it, and how muft it fink us, in the opinion of all mankind ? 
 What a little figure do we make, when the fear of reproach, or 
 an apprehenfion of fome threatning danger, fo breaks our fpirits, 
 that we have not rtfAution enough to aifert the honour of our 
 maker, and the immutable ties of reafon and religion ; in com- 
 parifoa of him, who fieadily adheres to the iacred caufe of truth 
 
 and
 
 Of the nature^ nnd true principle^ of honour. ^99 
 
 and virtue, amidfl the greateft difficulties ? This all, even the dif- 
 honourable guilty, feem to be aware of; and, therefore, indeavour 
 to fcreen themfelves under fomething, that makes a move plaufible 
 and creditable appearance. Avarice muft pafs for frugality^ and 
 cowardice for prndefice. For thefe vices are fuch undoubted evi- 
 dences of an abjedl groveling fpirit, that without putting falfe cu^ 
 hars upon them, and difguijing their natural bafenefs and igno- 
 miny, it is hardly poffible, befides the contempt we {hall meet 
 with from others^ but we mufl alfo be afliamed, and out of con- 
 ceit with ourfelves. 
 
 We fee then, upon the whole, ' that as lirtue^ and amiable- 
 
 * nej\ and beauty of adion, fo virtue^ and honour are always in- 
 
 * feparable.' And, indeed, unlefs we allow what I have now 
 offered, to be the true notion of honour^ it muft be a thing intirely 
 
 fantafiicaL And if this be the cafe ; if the humour of the times 
 nay, perhaps, vice itfelf be left to fettle the ftandard of it ; it 
 mufl: be utterly unworthy any man's regard, but for his own pri- 
 vate convenience, and interefl And is not this now a worthy 
 
 idea of honour ^ which many perfons are fo fond of to the dif- 
 paragement of 'virtue itfelf, to refolve it wholly into opinion^ pre- 
 judice^ and arbitrary determination ? Is it not, in reality, a fliame- 
 ful and melancholy abufe of one of the moft fublime and ufeful 
 motives, by which mankind can be influenced ? — Now from the 
 foregoing account it appears, 
 
 First, that true honour is an univerfal principle. * It is not 
 
 * confined to any particular crder^ or charadfer ; but what the 
 ^ whole /pedes are concerned in.' Indeed, perfons of high birth, 
 and of a liberal polite education, and thofe, whofe ftations place 
 them in an eminent and confpicuous point of view, may well be 
 
 Q^q^ 2 expert-
 
 300 Of the nature^ and true f'rhKtple^ of honour,^ 
 
 expedcd to have a greater delicacy of tajlc, and nicer fentinient^ 
 of honour than the rude uncultivated multitude. Their fuperior 
 rank in life fhould give their minds an elevated turn, and make 
 them defpifi all low and fordid views. And if perfons, fo dif- 
 ii7io-inJJ:ed, ad meanly and ungeneroufly ; they become, in the 
 opinion of all wife men, much more dejpicable than the bafeft of 
 their debcjidents. ' But the miatter is carried much too far, v/hen 
 * they ingrofs all honour to themfelves, and fuppofe the reft of the 
 < world to be iiicapahle of it : Bccaufe the firft and moft facred 
 « tie of h-mour is, a regard to the dignity of human nature j 
 ' which is an univerfal obligation.' And the encouraging and 
 promoting it in all, who are endued with ratioiial faculties, muft 
 be of the preateft fervice to virtue ; while the contrary method of 
 proceeding has a dired tendency, to fmk the inferior part of man-^ 
 kind yet loucr, and tie them down to mean and groveling concep- 
 tions ; and, confequently, is not only wijujl, but a piece of ill-po- 
 licy too, that will be avoided by all wife focieties, which have a 
 true notion of their own intereft. Particular circumftances and 
 ftations may indeed, as has been already hinted, afford fpecial 
 incentives to honour, but the principle itfelf ' belongs to human na- 
 ture : And though a man be ftripjped of his titles, and of eveiy 
 mark of outward dijVmSlion, yet, if he retains the Jirmtiefs and 
 conjlancy, the great nefs and generojity, of his mind, he is ftill as 
 honourable as ever j and the more Jo, for preferving a dignity and 
 lupsricrity of fpirit in the cha?ige of \i\^ fortune, and under all his 
 d' [graces. Nay, the hiftory of every age has afforded foi7ie ex- 
 amples of this heroic virtue, in very low life ; of a fcrupulous and. 
 inflexible jujiice, of generous gratitude, and friendjljip, of an in- 
 tegrity, that no temptations could corrupt. * And, in the judg- 
 * ment of impartial reafon^ thefe are the perfons of ?ioble difpofiti^ 
 
 ons,
 
 Of the nature^ and true prmcipk^ of honour, 30 
 
 * ons, and of the moft JiriSi and dehcate honour ; and all who 
 
 * 2.VQoi proud, infolent, mercenary^ and ^^;^nV/oz^5 tempers, what- 
 ' ever their prefe7'meftts, and enfigns of external dignity may be, 
 
 * are vile, and, to the lad degree, contemptible: But, 
 
 Secondly, As true honour is an iiniverfal, it appears Hkewife, 
 from the account v/hich has been given of it, that it is an umjorin 
 principle : ' I mean, that it will not be confined to fome particular 
 
 * branches of a right and uvrthy behaviour ; but carry us on to 
 
 * everything, that is really ^r^*^/, ^n^ generous, 2.\\A honourable to 
 ' human nature.' For inftance, if jujlice, a flrid: obfervance of 
 our promifes and engagements^ if patriotifm, or an ardent concern 
 and zeal for the public good, if benevolence, be honourable in j/ry (?;/f, 
 they muftbe fo in ^w/;y cafe, v/ithout exception. So that he, who 
 is extremely pundual in paying, what he imagines to be, debts of 
 honour^ but wilfully and oppreffively detains, from his more h:nejl 
 and indujlrious neighhours, what is their undoubted right both by 
 law and equity ; and he, who fcruples to invade his neighbour's 
 
 fubjlance, but violates the honour of his bed-, who is faithful to his 
 friend, but a traitor to his country (and the fame muft be true, of 
 every other inftance of like partial and inconfiilent condu<5t) fuch 
 perfons, I fay, can have no ju ft fenfe of what is worthy and excel- 
 lent, nor fcarce a fpark of true honour fubfifting in their minds. 
 What they call their honour is a loofe, undetermined, variable 
 thing ; that, in cafes of exigency, cannot be depended on, nor truft- 
 ed to» 
 
 And, indeed, men of this tafle feem to be confcious o£ a failure 
 in the more folid parts ; and are, therefore, apt to place their chief 
 merit in a noble defcent, or allianccj, in the antiqiiity of their fami- 
 
 lies^.,
 
 302 Of the nature^ and true principle^ of honour. 
 
 lies, or in their //V/^;. And I would, by no means, be thought to 
 difcourage the appointing outward honour s^ and emblems of dijUnc^ 
 tioriy as reivards of brave qualities, and public virtue. But, furely, 
 thefe alone do not conflitute true dignify. On the contrary, when 
 the worthlefs and undeferving are loaded with honour s^ they ferve 
 but to ex[>ofey in a ftronger light, their dement and infamy. And 
 the titles that defcend, from brave and illujinous anceftors, to one 
 that has loft their inrtiie, and has no tindlure of their heroic fpirit^ 
 are a burden upon him^ and render his imperfed:ions more glaring- 
 ly ridiculous. —But it may perhaps be thought a point of decency^ 
 not to infifl more particularly on this ; and, befides, it is intirely 
 needlefs in itfelf ; fincc I am perfuaded, that there is fcarce any 
 one, of a found underftanding, but will readily allow, that no- 
 thino- can properly fupport the grandeur of any charadter, where 
 there arc wanting noble difpfitions of mind, and a life of true and 
 ftrid honour. 
 
 I SHALL only add, that it is the fame kind oifalfe honour ^ which 
 has fixed it as a mark of politenefs, for men not only to aSf worfe 
 than beftial diforders ; but to affe£i the reputation of vices, which 
 they never committed — Which has determined private affronts to 
 be capital crimes, not to be expiated but by the blood of the offender 
 — that has dared to reprefent pride and revenge as heroic virtues ; 
 and, having thus injlamed thefe mercilefs paffions, has made num- 
 bers of difconfolate widows, and helplefs orphans, ruined particular 
 families, and oftentimes diftreffed the public— 2Lnd that by referring 
 it to private y«/^V^y, to r^^r{/} their own grievances, and both to 
 judge and punifj offences, tends to the utter fubverfion of all^o'y^r/f- 
 ment, of all order, and civil Jociety.—And, finally, it is this mofl 
 pernicious and unnatural principle, that has produced the fpurious 
 
 Z hateful
 
 Of the nature^ and true principle^ of honour, 30 j 
 
 hateful brood oi tyrants^ opprejjors, perfecutors, and mad inoknt 
 heroes j who are eternal enemies to liberty, and to the peace of the 
 world J and plunder and dejiroy their fellow- creatures, in defiance 
 of juftice and humanity. Thefe indeed, through the unaccount- 
 able prejudice of the world, are frequently celebrated as great cha- 
 radlers : But for what are they eminent — unlefs it be for the greats 
 fiefs, the e?iormous fize of their guilt and infamy ? If trophies of 
 honour may be raifed upon fo bafe and deteftable a foundation, ho- 
 nour muft be an enemy to human nature j and at irreconcilable 
 'variance with every thing that is amiable, praife-worthy, and 
 ufefuL 
 
 D I S-
 
 [ 30+ ] 
 
 DISCOURSE IV. 
 
 An eftimate, ^//^ defence, of human life. 
 
 KNow thyfelf-~\\'-\% of old, a celebrated leiTon of phi- 
 lofophy^ received and enforced as a divine oracle. And 
 there is, undoubtedly, a fenfe in which it might be 
 fo filled with propriety, viz. as it is a didate of natu- 
 ral and undepraved rcafin^ the original law of God ; and a fimda- 
 me?ital znd moft important principle, in the ftudy and pradice of 
 morality. 
 
 But then, in order to render it thus eminently ufeful, wemuft 
 extend and inlarge its meaning beyond the more obvious midjiri^ 
 fignification of the words, and what, perhaps, is commonly thought 
 to be included in them ; we mufl not confine this noble maxim to 
 a bare acquaintance with a man's own perjonal chara5fer, but take 
 in the ftudy of human iiature itfelf, and of Inman life. Thus to 
 know thyfelf, with refpedt to thy rank, importance, and dignity, as 
 a man ; the excellence and advantages of thy peculiar frame ; the 
 ultimate defign of thy creation j the circumjiances in which thou 
 art placed ; the views with which thou art to ad: ; and, in a word, 
 the Jiature and proper duties of thy prefent fituation, and the juf 
 
 grounds
 
 Anejlimatey aTid defence^ of human life. 305 
 
 grounds of thine expeaations, with refped: to a future exigence : 
 this is the fource and fpring of all moral knowledge, and, in a great 
 Dieafure, of all divine knowledge too. For the notions we enter- 
 tain of God, of his effential attributes, and original plan of crea- 
 tion and moral government, will naturally correfpond v/ith the 
 ideas, we frame, of our own fiate and ckara^er. And, accord- 
 ingly, we fhall either honour him. as a father ; or dread him as a 
 tyrant 'y we fliall either yield 2Si ingenuous 2Xid, chear Jul homage to 
 him, from a fineere veneration, and lively fenfe of gratitude ; or 
 lerve him- with a^ reltiBant fullen temper, and a fuperftitious. 
 horror. 
 
 But though right fentiments, as to this great point, be fo high~- 
 ly defirable, and of the utmoft confequence to virtue, religion, and-: 
 die true happinefs of mankinds yet, as if thefe objears were too. 
 near us, to be diJiinSlly and clearly difcerned,. v^e are, in fcarce any 
 thing more fuperficial and confufed, than in our -dews and concet- 
 tkns oihmwm nature. We enter, but feldom, into a particular 
 examination oi our make,. 2Xi^ xht flate in which we are.. We fel- 
 dom confider what the difficulties 2.n.6.inconveniencies of it are ;. how- 
 they m.ay be avoided, or IJlmed, or, by what methods, our ad-. 
 twit ages may be improved. Here locfe and indigefled notions fuf-^ , 
 ficeus.— Or,, elfe, our judgment is in a great degree conjlitutional^^ 
 ©r fprings from />r^W/V^,. and intemperance of paffion.— And hence 
 proceed the. various and contradidoiy defcriptions, which are fo^ 
 often given of the prefent fcene of things : fome approving, and; 
 Gdiers condemning it;, fom.e praifing the author of it, and. others.. 
 blafpheming\im\ ', or reproaching hi^wiJdGm md goodnefs, by their.' 
 impatience and difcontent. 
 
 Vol. L;, R rr 
 
 AnD!)
 
 3o6 An ejlimate^ and defence^ of human life. 
 
 And yet moft certainly there /j, and miift he (we may fairly 
 prefume, from what we fee of the exquilite contrivance and uni- 
 verfil goodnefs of the Creator, that there is and mufl bi) fome ge- 
 neral precife idea and charaBer to which all the dtjIinSiions and 
 orders, that obtain in human life, may be properly reduced -, fome 
 idea that is common to it, throughout all its diverfities of rank and 
 clrcumftance ; with which the high and low, the defpifed and ho- 
 nourable, the bright and dark, fcenes of it have an evident ccw^^r- 
 ti:n ; and help indeed to fill it up, and make it a cciijijleut idea, 
 or a fcheme' li'cr/^^ of infinite wifdom. But we plainly fee, that 
 it cannot be filled, univerfally, a happy, or a miferakle, life ; not 
 abfolutely, a flate of moral improvement, nor of defcSIion and de- 
 ^eneracs. It does not appear to be a iliate adequate to tlie natural 
 ficuities of mankind, and yielding \S\q fublimefl employments and 
 pleaiures, of which they are, by their fuperior conftitution, ca^ 
 table ; nor, confequently, to be a flate, that is e/ifire within itfelf, 
 and without any relation to futurity. 
 
 How then fliall we form a right eftimate of it ? Why the brief 
 account, that has been already given, of what it /; not, affords 
 fome ll?ht to us, by which we may fix what it really is. And if 
 wc carry our reflexions further, the evidence will gradually increafe, 
 till it rifes to as high a degree of probability, as, from the nature of 
 the thing itfelf, can be defired. 
 
 For that mankind are endued with reafonahk and moral powers, 
 and, confequently, capable of being gcverticd by laws -, that they 
 iire, from their creation, dependent beings, and Immutably y?//^/^^ ^^ 
 the authority of God j that they have one unalterable, and univer- 
 
 fal.
 
 An ejlbnate^ and defence^ of human life, 307 
 
 fal, law of their nature ; that the njoifdom of the divine go'vernmeni 
 requires in general, the diflribution of rewards and fiinijhments, 
 upon the fame foundation, on which they are admitted in all other 
 governments; and, yet, that there is no fuch recompencCyW^, con^ 
 ftant, and vifble m this life ; or proportioned to the feveral different 
 degrees of mens virtue and vice, as natural equity and the e?ids of 
 government demand 3 but, on the contrary, that there are innu- 
 merable inftances, in which integrity and gcodftefs are infulted and 
 degraded, and loaded with heavy calamities, while iniquity and 
 oppreffion exult and triumph j nay, numberlefs inftances, where 
 the moft vicious are, to outward appearance, lefs miferable, than 
 perfons of much inferior guilt, and the ftioji virtuous lefs happyj 
 than others of far inferior virtue j and, to fum up all, that there 
 are even cafes, where i;/V^ is mofl honoured, v/hen it is moik in- ■ 
 famous^ and virtue treated with greater difgrace and indignity, be- 
 caufe it \^ generous and inflexible j in diredl oppofition, li finally per- 
 mitted by any government, to every poffible maxim of 'wifdovi^ 
 juficey and benevolence -, the whole of this, I fay, is undeniable 
 truth, evident to the common reafon of men, or undeniable /^'t,?; 
 confirmed by the experience of all ages. And from this chain of 
 propofitions, what is the dired: and fair conclufion, but that hu-, 
 man life is a prcbationa^-y fcene, and the prefent world a ftate of 
 dfcipline^ framed for the exercife, growth, and refinement of our; 
 virtues ! — It looks not, in any refped:, like the confummation of 
 human life, but, in all, like a fcheme for initiation, advancement; 
 and confirmation in moral rediitude. And, accordingly, things are 
 fo adjufted, and maintained in an unvaried courfe, that, by reafon . 
 of the different relations, orders, and dependencies, and a vaft variety 
 oi incidents 2x\^ changes, which frequently occur, there is full fcops: 
 for tha trial of every temper 3 and for all divine, focial^ and himian 
 
 R r 2 virtues.^
 
 3o8 An eJiimatCy and defence ^ of human life, 
 
 virtues, to difplay themfelves in their utmoft dignity and ludre. 
 Thus then we have found an idea of human life, that is truly, and 
 ftridlly, charaBeriftical; and the only one, that is fo : fince no 
 other general idea correfponds to it iiniverjally ; nor equally and 
 uniformly fuits all degrees and conditions in it i nor defcribes the 
 defign of it throughout. 
 
 But this general knowledge, alone, is notfufficient, to filencc 
 the cavils of Jcepticifm, or the peeviili murmurs of di [content. 
 Men are ftill inclined to complain of their fituation, and arraign 
 the condud of providence. They feem to £hink it hard, tliat 
 their virtue mud be improved by laborious exercife ; that there 
 is need of vigilance, and circumfpcolion ; that there are diji- 
 culties to be encountered ; ftrong pajfions to be controuled 3 and 
 fo many temptations, of various kinds, foliciting to vice and 
 diforder. In a v^ord, they are for a fort of eafy indolent good- 
 nefs, that will grow and thrive of itfelf; and think themfelves /// 
 ufed, in not being permitted to enjoy all the rewards annexed to 
 virtue, without its being tried, whether they are virtuous from 
 the happi?iejs of their conftitution, and the want of temptations 
 to a contrary condud, or from their own deliberate choice, and 
 refolution. 
 
 And, in this humour of finding fault, every difcouragmenf is 
 exaggerated to the utmoft pitch : No diftinftion is made between 
 the natural hardfhips, and unavoidable temptations, which attend 
 human life j and thofe which ill-cuftom, and a voluntary corrupt 
 tion of manners, have introduced ; in diredl oppofition to the iirll 
 cftablilhed order of things. Let the caufes of them be what they 
 will, they have but little influence in determining our general 
 
 judg.
 
 An ejtimate^ and defence^ of human life, 309 
 
 judgment : We forget to enquire into the real fprings and occa- 
 fions of vice j to examine ourfelves, and cenfure our own errors ; 
 but throw the reproach and blame of all upon the almighty. 
 
 But let us fuppofe, that any one of us had been formed, at 
 Jirfly with all the mental powers of a man, in what we may call 
 a ftate of perfe6fion -, i. e. mature in iinderjlanding and with au 
 judgmejit as clear and as folid, as if it had been corrected, and 
 improved, by a long courfe of impartial and juft refiexioJt. Let 
 this perfon who, (we may likewife fuppofe, to render the cafe 
 more pertinent and inftru6tive) is difjattsfied with the fcheme of 
 providence, in the prefent order and difpofition of human life ; let 
 him, I fay, have been confulted, about the future condition of 
 his own exiftence j and told that the ftate, intended for him, wa« 
 not one of abfolute fecurity and ejlablijhment in goodnefs, but of 
 trials in which, his virtue would be entirely owing to his own free 
 choice^ and acquire degrees of Jirength and Jl ability^ only in pro- 
 portion to his care and diligence ; that the confequence of ahnfmg 
 his rational powers, and corrupting the temper of his mind by 
 vicious habits, would be a very fevere punifiment in another life, 
 commenfurate to the demerit of his offences j but, that if he be- 
 haved well^ becoming his nature^ and the particular fiation afiigned 
 him, he would be raifed to an immortal life of complete re3fiiude, 
 and happinefs : Let us fuppofe him to have been informed further, 
 that his Jlate of trial might be, in a great meafure, moderated and 
 fixed by himfelf^ fo as to fJjorten the courfe of labour and confiSf, 
 and remove many of the difficulties that would otherwife attend it -, 
 to render the ways of virtue more fmooth and pie af ant, and the 
 temptations to vice lefs powerful^ and dangerous ; and to make it 
 highly probable^ even to his own judgment, that he would triumph, 
 
 4 at
 
 3 1 o A?i ejllmate^ and defence^ of htima?i life, 
 
 at length, over all Oj-pofition — If the matter had been thus flated 
 and propofed, even to one of a ^critical and capticus temper, be- 
 fore the ftate of his being was unavoidably determined, •wh.2tt judg- 
 ment, do we think, he would have paiTcd upon the tchole? Would 
 he not have been inclined to look upon it, as an eligible ftate, a 
 fair and promifuig profpedl of happinefs ? And is it not an exadi 
 and true piBure of human life ? It certainly is, in the moft 7na^ 
 ferial Jketches of it : And every, man that ever had, by the wife 
 appointment of providence, his lituation afligned him in the pre- 
 fent world, has had it in his power, depending upon himjelf in a 
 very confiderable degree, to frame and adjujl his own circum- 
 ftances, with refped: both to inward prope?fities, and the external 
 probabilities of virtue and vice — Which the following brief ob- 
 fervations will, I believe, unanfwerably prove,. 
 
 First, that thoie, who, from their ^ry? entrance upon intel'i^ 
 gent and moral life, have condudled themfelves with, fedate thought ^ 
 and managed with deliberation and prudence, muft, ' of neceffity, 
 be delivered from in numerable /w^r^i and hazards, which perfons 
 oi .2i contrary charadler, are, from the fettled conilitution of the 
 v/orld, and the natural courfe of human affairs, expofed to. And 
 their probationary ftate muft, of confequence, . be vaftly altered 
 from what it either would, or could, have been, had they been of 
 a blind, giddy, roving difpolition ; and, in all their mealures, rajh 
 and incautious. And the advantages for the.purfuit and attainment 
 of i;/r/z/^, refulting i'iom. \!i\\% change (which is principally to 
 be afcribed to their own wifdom, and f elf-determination) muft be 
 greatly fuperior to what the the otlier can enjoy ; as the. exercifc 
 of difcretion tends to procure eafe in outward circumftances, and 
 freedom and compofure of mind : which render, all mankind bettcK 
 
 ftud
 
 Aft ejlimatey and defence^ of human life. 311 
 
 fitted iox: calm conlideration, and facilitate the conquefl of licen- 
 tious pallions. 
 
 Again, a habit of iitdujlry^ and frugality^ will render the 
 probationary condition of man, in many inftances, intirely dif- 
 ferent from what it muffc otherwife be^ if he was abandoned to 
 foth and prodigality. He will, by this means, enjoy more op~ 
 portunities for cultivating, and exerting, fome of th.Q Jiiblimeji and 
 moft generous virtues ; and meet with feuer difficulties^ to opprefs 
 his fpirits, and enervate his inward conflitutioa j diud fewer temp- 
 tations (which are generally found, in the unhappy circumflances 
 of the flothful and the prodigal^ to have too prevailing and total 
 an influence) to bafenefs and injufiice. 
 
 Add to this, that an early habit of rcfolution will leffen the 
 difficulty of our ftate of tryal upon the whole, by fortifying the 
 temper j infpiring vigour and adiivity ; and diminifhing the appre- 
 henfions of danger^ which frequently fo enfave and i?2timidate^ as 
 to make us yield ourfelves up as vanquij]:edy before we have fuf- 
 ficiently proved our ftrength. And, accordingly, we know from 
 experience, that, by an eflablifhed and lively refoliition^ fuch dif- 
 ficulties are with t-^^Q furmoiinted, as to weak 2sAflu^uati7ig minds, 
 are, generally fpeaking, ififuperable. 
 
 The last remark, which I fhall make, is, that as it is in our 
 power, by the methods already mentioned, to alter and amend 
 this our probationary fcate j fo, likewife, by acquiring early habits 
 of piety and univerfal virtue, to f: or ten I had almoU: faid, the 
 term and duration^ but, I may at leafl fay, tYi^f verity and rigour 
 of it. So that we may juftly make this inference from the v/hole, 
 
 that
 
 312 An eftimate^ a7id defence^ of human life. 
 
 that the warm exclamations, which th(^e who have no true no* 
 tion of themfclves, nor reverence of their makei', are apt to vent 
 a^ainft human life in general— as a grievous and opprefive fcene, 
 cloo-ed with incumberances and planted thick with dangers, and 
 rendering the attainment of happinefs next to itnpra5ficable—o\\^\t 
 to be regarded, as the over-flowings of Jpleen 2,\\6. pajfion only, and 
 not as the language of nature and truth. 
 
 D I S-
 
 ( 3^3 ) 
 
 DISCOURSE V. 
 
 Of felf-government ; and the duty of felf- 
 
 denial. 
 
 TH E duty, which I now treat of, is the necejjary founda^ 
 tion of a virtuous pradtice, and of all private and publick 
 happinefs — For unlefs we have fome command over our- 
 felves, and hold our appetites and paffions under a pro- 
 per regiddtion, it is abfolutely impoffible, that we /hould purfue 
 the perfediion of our reafonable nature; or difcharge thofe ne- 
 celTary duties^ ariiing from the eternal reafon of things, which we 
 owe to God, and to one another. From a defeB in this point, 
 fpring almoft all the errors and misfortunes of private life j and 
 infinite injuries accrue likewife to fcieties, and the civil interefs of 
 mankind. Nor is it pollible in nature that it jfhould be other wife, 
 it being equally abfurd to exped:, while men are carelefs about 
 their inward temper, and corrupt and mifchievous dijpofitiom are 
 indulged and cherifhed in the heart, a virtuous, honourable, or 
 beneficent conduct ; as that order fhould dircBly fpring from con- 
 fufion, or good from evil. 
 
 Now the main fubftance of a regular felf-government confifls 
 in this, that we maintain a conftant watch over our thoughts, that 
 they may be alv/ays rightly imployed with refpett to external ob- 
 
 VoL. L S s je<fls,
 
 314 Offelf-governmeftt^ and the duty of f elf -denial, 
 
 je6ls, and the various occurrences of life 5 and take care, that the 
 padions be kept in ^\\q juhordination, and all the affe6l:ions/>z/rr and 
 ivelUd'Jaf.lncd : This, I fay, is the principal part of that inward 
 go-jenment^ which religion directs to, becaufe it is the bafis and 
 foundation of all the reftj and where it is wanting, we can neither 
 expe(ft a clear underftanding, nor a found heart, or that regard will 
 be paid to the facred didates of reafon, hcfiour, or anjcience. 
 
 It is abfolutely necelTary, as the fundamental point of all, that 
 our pajjions be directed towards proper objects : * That we lo've only 
 * what is truly lovely y and defire nothing, but what is really dejire^ 
 « able, nor hate any thing, but what is a juft objed: of averjion! 
 For the imaginary notions, which men frame of good and evil, 
 are one chief occafion of falfe hpes^ and fears, of unreafonable 
 fondnejjes and groundlefs averfiom ; and, in fhort, of all the ivild- 
 nefs and extravagancy of the affedlons, and \htjhame and mifery, 
 which they fuffer in confequence of it. Thus it c&mes to pafs, that 
 pomp and temporal honour, equipage, riches, and fenfual pleafures, 
 which, at beft, are but fuperfuities, or mere exterior decorations 
 of life (but frequently unnatural and hurtful excrefcencies that re- 
 ouire pruning, to preferve the health and vigour of the mind) 
 inftead of being regarded under their proper charaders, engage 
 our whole attention and purjuit. From the fame wrong judg- 
 ment, men are led to dread, and confequently to fy from, po- 
 verty, contempt, and worldly reproach, as the worll of evils ; 
 and Hick not even at vicious pradices, to avoid what they are 
 thus immoderately frighted at the profped of, to the fliame of 
 tlieir reafon, and the forfeiture of their 'mw3iX^ peace. So that no- 
 thin? is more intimately connedcd with the true government of 
 the pajficns, as a necelfary means of preferving rctlitude and probity 
 t)f heart, than forming an exud and impartial eflimate of the na- 
 tural
 
 Of felf-government^ a?id the duty of f elf -denial, 31?; 
 
 tural value and differences of things.— This will prevent their 
 being fixed on iinfui table and unworthy objects ; and, which is a 
 point that equally demands our care, their being cxccjfive either in 
 degree or duration. We fliall neither fubjlitute inferior enjoy- 
 ments in the place of \he, fupr erne good ; nor be betrayed by ima- 
 ginary, bafe,- inilaving errors^ to violate our duty, and the obe- 
 dience we owe to the fupreme governor of mankind. We fliall 
 neither fuffer a falfe p:ame to difpirit and baffle our refolution ; 
 nor allov/ ourfelves to indulge refentment beyond the real demerit 
 of the offence and injury, that is offered us. Our pafHons will 
 not be permitted to rife to fuch a height^ or tranfport fo iiolentl)\ 
 as to deflroy the calmnefs and compofure of our temper, and fettle 
 in an habitual rage and perturbation of fpirit : Nor fhall we be fo 
 far immerjed in fenfual exceffes, as to debafe and ^weaken our more 
 noble faculties, or incroach on thofe fublime contemplations and 
 exercifes, which properly belong to us as reafonable beings. 
 
 We are not, indeed, obliged entirely to extirpate the paflions; 
 for this is impojjible : Since they are interwoven with our very 
 frame andconflitution. Nay, fuch an attempt would be impious ', 
 as it reproaches the wifdom of the creator, in having made them 
 fo effential a part of human nature. On the contrary, it is as 
 much our duty to follow the regular movement of thofe appetites 
 and affections, which the great God hath implanted within us, 
 as our fatdt to indulge them to excefs. So that v;e can only be 
 bound to regulate them, in the manner above mentioned 3 to preferve 
 the ballance even between reafon and appetite j that the latter may 
 be indulged no farther, than the necejjities, and regular impuJJes, 
 of nature require, and in a flrid fubferviency to the integrity and 
 peace of our minds, and the order and happinefs of the w^orld. 
 When this is the cafe, man appears in his proper excellence 3 and 
 
 S s 2 is
 
 3 1 6 Of felf -government^ and the duty of felf -denial. 
 
 is as much dijlinguip:ed from the animal creation, as his prefent 
 mixed compofition will allow of. This is a fcheme o^ f elf -com- 
 mand, that is rational, unperplexed^ and praEiicabk ; the truth, 
 and eminent advantages, of it may be eafily and clearly per- 
 ceived : V/hereas, if w^e extend the matter further, and aim at 
 the total fiipprejjion of the paffions, we do not govern, but offer 
 violence to ourfelves ; we make religion a force upon m.-t-ire, and 
 ■ -2. contradiBion to the def.gn of the God of nature; and, con- 
 fequently, expofe it to the contempt of its adverfaries, as juper^ 
 Ji:tious rant, and extravagance. 
 
 But, befides, v/hat has been already fjggefted in general, there 
 are feveral more particular in fiances of ivatchfulnefs and care re- 
 quired, in order to the right gcvernmer t of ourfelves — We muli 
 avoid every thing, that has a tendency either to excite, or 
 fircnithen, corrupt difpofitions in us. This is, efpecially, ne- 
 cellary in fome />£'a///^r complexions, but highly expedient in all-, 
 becaufe the force of animal propenfions and appetites is fo great, 
 that, upon a little provocation, they will get head and, with an 
 impetuous irreftible violence, bear down all reafon and rejleSiion 
 before them : And, in fuch cafes, where there is no regular ex- 
 ercife of the under [landing, and the only principle of ad:ion is 
 wild, inconfiderate, brutal iranffort, the conlequence is highly to 
 be dreaded ; as it can probably be nothing lefs, than the utmoft 
 irregularity and confuiion. 
 
 Again, we cannot keep our minds in any tolerable order, un- 
 lefs we watch the firfi motions of licentious defire, and apply our- 
 felves to moderate and coniroul them. For we may ealily crufh 
 that in its infancy, in its ^x^ feeble and languid efforts, which, by 
 being fuffered to ^2i\n Jtrength, may rife to fuch a degree of power 
 
 and
 
 Oj felf -government y and the duty of felf-deniat. 317 
 
 and influence, as to be unfur mount able. That this is the cafe with 
 refpe(St to unruly pa//!ons, the woful experience of mankind fuf- 
 ficiently teftifies : And it is indeed the diredt courfe of nature. 
 For as it is impoffible, that two contrary principles fhould prevail 
 at once^ if reafon^ according to the wife plan of the maker of the 
 world, has its due i^eight^ pnjjion will be refirained and limited j 
 and, by the fame unalterable tendency of things, if the appetites 
 have the afcendeht^ and maintain an uncontrouled /u'j)', rcajbti 
 muft be darS-ened and depre[]ed — And, confequently, exadily in 
 the proportion in which they are indulged to excefs^ the difficulty 
 muft always be the greater, of reducing them to their original re- 
 gular ftate. 
 
 The duty, which I am now explaining and urging, implies in 
 it beyond all this, that we diligently cultivate that virtuous tem- 
 per, which is dired:ly cppofite to thofe inordinate^ tmfchievous paf- 
 fions, to which we are moft ftrongly addiSled ; and from whence, 
 we have reafon to apprehend, peculiar danger — That the man, 
 whofe prevailing paffion is anger, make it his particular ftudy to 
 acquire a meek, calm, and patient difpofition ^ the ambitious, to 
 improve in humility^ in generojity and true great nefs of mind^ 
 and that he, in whom the love of pleafure is the predominant 
 vice, inure himfelf to fobriety, abjlinence, and rational exercifes : 
 for, by this means, they will eflfec^lually gain the viclory over their 
 refpedive corrupt inclinations — Becaufe Unce, as it was hinted 
 above, it is impoffible that two contrary principles fliould both pre- 
 dominate, in proportion as the virtuous temper is fixed and con- 
 firmed in us, thofe criminal affcSiions, which are intirely repugnant 
 to it, muft neceflarily be weakened, till, at length, they are to- 
 tally fubdued. 
 
 3 And
 
 '^^ 1 8 Of felf-govsrnment^ and the duty of felf-dei^tah 
 
 An d to thefe means, for preferving integrity of heart, eradi- 
 cating depraved difpofitions, and planting, in the room of them, 
 habits of moderation, and goodnefs, let us add fincere and frequent 
 prayer. For, by this, we Ihall fecure all neceflary ajjj/iances from 
 God who is ever inclined to contribute, whatever is confident 
 with the perfedtions of his nature, and the wifdom of his provi- 
 dence towards the moral reBitude of his reafonable creatures. 
 And, moreover, fuch exercifes of piety have an immediate ten- 
 dencv, to cure the diforders and excejjes of the pafTions. Y or Jerious 
 addrefjes to the Supreme Being, under becoming impreffions of his 
 glorious excellence, of his confummate fpotlefs purity, and of the 
 neceflity, and intrinfic beaut)^ of virtue, naturally infpire a gene- 
 rous contempt of low and vain pleafures; fublimity of thought; a 
 noblenefs of mind, fnperio*- to the little accidents and revolutions, to 
 which worldly affairs are fubje(fl j and transform the devout wor- 
 fliipper to a di'\:ine temper and life. 
 
 And now that \\\\% felf-government is our indifpenfable duty, 
 founded both in reajon and interefi, is undeniable from hence, that 
 the temper of the heart is the fpring of a^i.n; or, in other words, 
 the external behaviour is generally direSfed, influenced, and deter- 
 mined by the inward difpofitions. If the prevailing principles of our 
 minds are corrupt and vicious, it is, in the nature of things, Rext 
 to impoffible, that our pradice fliould be virtuous and ngular. 
 Evil pri?icip'es of adion, as long as they are entertained and in- 
 dulged, as direaiy produce a W' eked life, as any other caujes do 
 their natural and immediate effedis. -And, therefore, till thefe are 
 corrected and altered, it is vain to exped a reformation in life or 
 manners. 
 
 That
 
 Of f elf -governments and the duty of f elf -denial 319 
 
 That this isnotmeer loofe declamation, will be unanfwerably 
 demonflrated, by examining into the great caujh, from whence all 
 the wickednefs, and moral diforders, of the world proceed. They 
 plainly arife from pride, ambition, covetoufnefs, and inordinate 
 inclination to fenfual pleafure, and the like : and if thefe Li/Is were 
 mortified, temptations to vice would lofe their infmuating, bewitch- 
 ing, and fatal prevalence ; and become har?nle/}, becaufe imfuc- 
 cefsful. — Let us afk ourfelves impartially— would riches prove a 
 fnare to any, or engage them to ad: agalnfl their conjcicnces ; 
 would mankind violate the eternal facred law oi jujlice^ and purfue 
 bafe and dijl^onoiirable methods to obtain a great elliatej if they were 
 not carried away by 2, for did cove ton fnefi^ over-ruling the didates 
 of reafon, choaking all feeds of ingenuity, blinding the under- 
 ftanding, and hindering them from confidering, wherein eve a 
 their true interejl lies ? — Would any facrifice religion, and virtue, 
 and the dignity and perfedion of their intelligent nature, to world- 
 ly honour, and the deceitful glare oi outward greatnefs -, if, inftead 
 of being devoted to 2ifalfe and irregular ambition, they were intent 
 on the cultivation and refinement of their minds in amiable and ope- 
 ner ous qualities, which alone is true grandeur^ and afpired after 
 that immortal honour, which comethfrom God only F 
 
 And how dull and infipid, how infignificant and imaffeSlin^y 
 would be the charms of lawlefs pleafure, and 2mm'2X grat'^Jicatiom ;. 
 if the rational part preferved its due ^.'/i?or//y over the /en/it ive, 
 and did not indulge it beyond the calls of nature, and the direBlom 
 of cool judgment and difcretion ?— So that thofe corrupt appetites^ 
 which we ourfelves have fuffered to fpri?ig up, and be predominant, 
 may fairly be reckoned the proper and immediate fources of vice 
 and wickednefs ; becaufe they give all temptations, that arife from 
 
 exter-
 
 20 Of felf 'government^ and the duty of felf-denial, 
 
 external objedts, their weight and efficacy ; and, having controuled^ 
 the friendly dictates of the underftanding, and of natural confci- 
 ence, enable them, with infallible fuccefs, to domineer over, to 
 in feeble, to captivate and enjlave the foul. And nothing, furely, 
 can be a ftronger motive than this, to engage us to ufe our utmoft 
 care, that no irregular inclination, no unnatural paflion, may 
 reign within us. 
 
 But it is not only true, that when the paffions are perverted, 
 when they are wild, headftrong, and ungovernable, they muft, in 
 the nature of things, deftroy our regard to religion, and fubvert 
 the moil important obligations of morality j and that, while the 
 inward Jiate of the foul is in fuch diforder, it is abfurd to expect 
 any true fentiments o? piety, or any ftated moderation, righteoiif- 
 nef', and beneficence, in outward life ; this, I fay, is not only unde- 
 niable truth, confirmed by our beft reafon, and by univerfal expe- 
 rience ; but it will, \ moreover, be found upon refledion, that the 
 whole of religion is little elfe, befides the right conduB and govern- 
 ment of the afi'eBions, If thefe are "-dell-regulated, the natural con- 
 fequence will be piety, order, bapiinefs : and, in every cafe, the 
 manner, in which they are allowed to operate, determines the cha- 
 rader to be either virturjus, or vicious. 
 
 Thus, for inflance, if our fupreme love be placed on what is 
 mod: excellent and amiuble, and has the greatefl intrinfic merit to 
 recommend it ; it muft, of neceflity, center in God, a being of 
 all poiTible perfedion, the fpringof life and joy, the original, and 
 ■ever-flowing fountain of good : and from hence, v/ill refult a warm 
 and lively devotion, and a chearful difcharge of all the duties of re- 
 ligion. On the contrary, if it be fixed on richer, as its ultimate ob- 
 jedt, it degenerates into the vile paflion of covefoujhefs -, if on worldly 
 
 honour.
 
 Of felf-governmenty and the dtdy of felf-deniaL 321 
 
 honour, it is the vice we call ambit io7z ; if on pleafure, we fhall quit 
 ail thofe exalted purfuits, whiv:h refine and dignify our natures, 
 and be abandoned to luxury and mtemperajice, — In like manner, if 
 Jhame, fear, and averfton, be juftly exercifed, we fhall be chiefly 
 influenced by what is in itfelf reproachful, a real and eternal dif 
 grace to our reafon, and moral powers ; and not fo much by the 
 falfe fentimefits and cujioms of the world, and arbitrary notions of 
 honour, and difionour j and mufl: look upon fuch purfuits, as are 
 a necejdry Jburce of confniion, remorfe, and mifery, to intelligent 
 beings, and on the dif^leafure of the infinite and almighty gover- 
 nor of the world, as the greaieji of all evils : or, in other words, 
 we ihall be guided, in all our adions, by a conftant humble re- 
 verence of the Deity, and a fl:rong abhorrence oi vice. So that 
 the love, and the fear of God, which are the ihhikznct of true 
 piety, the foundation, and fupport, of a regular, uniform, in- 
 flexible virtue, appear to be nothing more, than lh.Q proper manage- 
 ment and condiiEi of our affcBiom : and this proves undeniably, that 
 we ought to regard this as a frjl, effential, point, on which all 
 religion depends. This argument will receive vaflly greater force, 
 if we confider, 
 
 Secondly, H^h-M regular pajions are abfolutely neceiTary to our 
 happi}iefs, and the only foundation of a caltn, ferene, peaceful 
 life. This, indeed, neceflarily follows from what was faid, under 
 the former head, of their being the only fpring of good and virtucus 
 adions : but I fhall purfue the argument a little more particularly, 
 by (liewing the viifrable condition of thofe, who are faves to vile 
 imperious appetites. Let the appetite ht of th.&fenfual kind, and • 
 fuppofe a man to have an opportunity of enjoying all the gratifica- 
 tions, that a mofl; licentious and unbounded imagination can prompt 
 him to defire : add to this, that he may indulge his inclinations 
 
 Vol. L Tt with
 
 32 2 Of f elf -government^ and the duty of felf-deniaL 
 
 with the \\X.mo^ fecrecy without danger to his reputation, or tem- 
 poral i?iterejl : and that he has no uneafy reJJeBions (being either 
 qiutQ Jliipi/lt'Jy or abandoned to atbei/lical delufions) arifing from a 
 confcience of good and evil, or they^^r of divijie difpleafure : ad- 
 mit all this, I fay (which is the moft favourable fuppofition that 
 can be made, even in ideay on the lide of vice, aiid what fcarce 
 ever happened in real life) the purfuit of fenlitive pleafure, as its 
 ultimate end, muft be vaflly to the di [advantage of an intelligent 
 being ; becaufe, for the fake of fuch mean fatisfadtions, which it 
 has in common with mere animals, it indifpofes itfelf for pleafures 
 of an infinitely y///^r/or kind, pleafures which entertain zxA felici- 
 tate tlie higheft beings in the univerfe, and which are only not re~ 
 lijhed, becaufe they are not rightly underjlood. It may, it is true, 
 Iiave all that it defer es^ and have no notion of any nobler happinefs ; 
 but will any one pretend to fay, that this depraved tafte deflroys 
 thereat difference of things; and that the godlike pleafures of r^^z- 
 fon and virtue, which enlarge and exalt human nature, are not 
 vaftly preferable to thofe grofs enjoyments oi fenfe, which are un- 
 fuitable to its faculties, and a reproach to its native, worth and ex- 
 cellence ? 
 
 But this, as was hinted before, is putting the cafe, as much 
 as can be, to the advantage of irregular indulgencies. For we 
 muft all have obferved, that they impair the health, ruin the repu- 
 tation, confume the fuhftance, darken the underftanding, and 
 create inward tumult and confufion, being a diftorted and unnatural 
 ftate; and where there is a notion of a Deity and a providence, 
 which, with all their inclination and art, wicked men cannot get 
 intirely rid of, fill the mind with perplexing anguijh and difconfo- 
 lation : and, confequently, they are not only inconfiftent with the 
 true happinefs of intelligent beings, that fublime happinefs which 
 
 they
 
 Of felf-government^ and the duty of felf-deniai, 323 
 
 they were originally defigned, and are peculiarly fitted for, but muft, 
 in the nature of things, necefTarily tend to their mifery. But, 
 
 In the third place, which is the moft important confideration 
 of all, that inward order ^ and purity of mind, which I am 
 now recommending, is the only thing that will fecure the favour 
 of God, and the glorious rewards and bleffings oi eternity. It is 
 this alone, that conftitutes the real goodnefs and virtue of adtions ; 
 which are only fo far valuable, and acceptable to God, as they pro- 
 ceed from good principles and difpofitions. A man may perform 
 an outward aSi of piety, juflice, or beneficence ; and, yet, if he 
 does it from fuch motives, in which religion and virtue are not 
 concerned, it will not be a virtuous action ; nay, it may be done 
 to ferve fome ill defign, and, then, it will be a wicked adion : he 
 may be temperate with refpedl to carnal pleafures, and mortified 
 againfl the impulfes oifome irregular pafiions, to ferve the purposes 
 o^ others, that are more intimate, and better reliJJjed; and, in fuch 
 cafes, even his temperance and mortification muft be offenjive to 
 the Supreme Being, who judges of mens charad:ers not by outward 
 appearances, which may be artificial, firained, and unnatural, 
 but by the honejly, or corruption, of the heart. 
 
 To which we may add, that the reafonable part, in man, is 
 placed in a pofl: oi government and authority : and what are \\s,jub- 
 jeSts ? The various appetites, affeSiions, and infiinSls of the ani- 
 mal nature. To thefe it is ordained to give laws, to confult their 
 ufes, dired: to their proper exercife, to keep them within the ftated 
 hounds, and controul them when they grow impetuous and extrava- 
 gant. And this government is a great and mofl important trufi, 
 fince the beauty, or deformity^ the hap^inefs, or mifery, of the 
 whole moral world depend upon the right adminifiration of it. 
 
 T t 2 For
 
 324 Of felf -government^ and the duty of Jelf- denial. 
 
 For unruly pajfiom as naturally create confujion and anarchy in the 
 moral fyftem, as tumults raifed, by the members of any particular 
 fociety, againft lawful powers, and not quelled and fuppreffed, 
 do in the / o//V/V<7/. So that men are, in reafon, 2i's, accountable to 
 the Supreme Ruler, from whom all authority is derived, for the 
 right ufe^ or abufe^ of their power i in point 0I fdf -government ^ as 
 thofe are, or can be, who are deputed by him to any other fpecies 
 o^ government. And we have the utmoft reafon to believe, that 
 he will call them to 2ijlriB account ; fince it cannot be Indifferent 
 to the infinitely wife governor of mankind, whether they difcharge 
 their truft well, or ill. And, therefore, it is our wifdom and in- 
 tereft to be watchful, at all times, over the thoughts and motions of 
 our hearts, and to keep our appetites in due order j not only, as we 
 fhall thereby purfue the defign of that nature^ which he has given 
 us, but from the awe of his righteous and im^irtAsXjudgmcJit. 
 
 In that great and moft folemn day, when we fliall all appear be- 
 fore the eternal God, our almighty, omnifcient, and incorruptible 
 judge, it will be in vain to plead the Jlrength of ungoverned appe- 
 tites, in defence of a vicious and diffolute pradice. For it may be 
 afked — How our paffions came to be fo ftrong and ungov^med ? — 
 Why reafon did not moderate and controul them ? — And whether 
 we are not juflly anfwerable for this voluntary corruption of our 
 nature, and abufe of its excellent capacities j and for all the bad 
 cojifequence.-, that flow from it ? Should it be pleaded further, by 
 thofe who are addidted to immoderate hijt, or anger, that they 
 follow the dirc5fion and impulfe of their natural paffions ; paffions, 
 which God himfelf made ^ j!>/2r/ of their conftitution, and there- 
 fore defigned fhould be indulged : it may be anfwered, that licen- 
 tious, exceffivc, hurtful paffions are of mens own raif.ng j and not 
 what God originally planted in human nature j and that the per- 
 5 mitting
 
 Of felf -government y and the duty of f elf-denial, 32c 
 
 mitting them, to take fuch fcope and influence^ is diredlly repug- 
 nant to the law of our nature ; which is this, the underftanding 
 at the helm^ to fteer and guide the inferior and bafer principles. — 
 Befides, our being placed in a flate of trial fuppofes, that our nc.~ 
 tural delires are apt to be irregular^ and fo may prove a tempta- 
 tion and a fnare to us j and, confequently, that we are bound to 
 watch and rejlrain their excefles. 
 
 Strictly connected with felf-government, is the duty of 
 felf -denial, of which it is, indeed, no other than one necelTary 
 part ; and, upon that account, very proper to be explained, in an 
 age fo devoted to felf-grat'fcation.—ThQ word felf-denial, itmuft 
 be confeiTed, founds harfh and ungrateful. Enthufiafm has fpread 
 darknefs all around it. The fevere and rigidly reclufe, have made 
 it 2i^^^2X fright fill. But the queftion is not, what a monfter error 
 has reprefented it to be ; but what it really is in itfelf Separated 
 from its imaginary and unnatural attendants of pennance and fa- 
 mine, melancholy gloominefs and folitude, ' it will be found to 
 
 * be nothing elfe to the found mind but what temperance is to the 
 
 * body J and the only infallible means of reftoring health and quiet ^ 
 
 * to a difordered and troubled mind. It may be cloathed m purple^ 
 ' as well as in fackcloth ; and be cultivated in the mofl dfttnguified 
 
 * and afiuenty as well as in mean and fcanty circumstances : nay, 
 
 * its vi6tory and triumph will be the more complete in stations of 
 
 * dignity, wea:th, and honour, if it repels luxury, infolence, and 
 
 * tyranny ; than they can be, in a lower and more limited fphere 
 
 * of adion, where there are much fewer temptations to excefJ It 
 is, in fhort, nothing more, but the retrenching extravagance, 
 avoiding unkunded and hurtful indiilgencies of pleafure, and main- 
 taining an unblemifhed and fteady integrity, in all conditions and 
 ranks of human life. It muft, therefore, ever conilitute a reafon- 
 
 able
 
 326 Of felf 'government^ and the duty of felf-demah 
 
 able and worthy charader ; it muft be ttfeful, and fiecejjary, at all 
 times. There can, not only, be no true chriftianity^ but no religion^ 
 no virtue ^ without it. 
 
 * Difficulty always enhances our ejllmation of virtue.' But 
 where there is no occafion for the exercife of f elf -denial y there can 
 be no difficulty, no confliSl at all ; and, confequently, fcarce any 
 virtm at all : where there is but little need of felf-denial, there 
 can be no excellence , or diJlinBion, of virtuous charadler. Intirely, 
 therefore, to fuperfede the obligation of this duty would be, utterly 
 to cancel all human virtues. Excellence of nature might flill re- 
 main, as in the unchangeable Deity, who can?iot be tempted with 
 evil, but a rewardable moral' ty there could not be ; and, confe- 
 quently, the prefent probationary ftate muft be a fcene of utter 
 impertinence^ and wholly unadapted to the chief purpofe, for 
 which it was originally defigned. And it is, likewife, an unavoid- 
 able conclufion from the above indifputable premifes, that the 
 more various the inftances of felf-denial are, which now occur to 
 mankind, the larger fcope there is left, for their rifing to fignal 
 eminencies of glory and happinefs hereafter, and for difplays of the 
 divine favour and munificence. 
 
 Th e nature y and fituation, of man are fuch, that his moral 
 'qualities muft acquire their refinement, their ftrength, and ftabili- 
 ty, chiefly by exercife. His original temperament , 2sAfacidtiei of 
 reafon, will fcarce admit of his making an undfturbed and eafy 
 progrefs, to any exemplary and lliining height of perfedion But 
 a habit of felfcontroid, in all inftances of ungoverned licenfe and 
 excefs, the having experienced the enlarging and animating plea- 
 fures of viBory, after various hard conjlicisy will produce a force 
 ^nd conjiaiicy of virtue, ani a/rfr/7//y in the pradlice of it, like what 
 
 is
 
 Of felf -governments and the duty of felf-deniaL 327 
 
 is found in {zx fuperior natures ; and, by putting man continually 
 upon his guard, may render him, in a confiderable degree, in this 
 v/orld, what he hopes to be more completely in a ftate of con- 
 firmation and triumph hereafter, like unto the an gels of God. 
 
 But all the advantages, that can poffibly refult from the exer- 
 cife offelf-demalj muft fpring froni its being rightly underftood. 
 I now, then, proceed to a brief explication of it ; and ihall pur- 
 pofely purfue fuch a method, and take fuch latitude in difcourfing 
 upon it ', as will lead me to redify the principal miftakes, that 
 have arifen concerning it, at the fame time that I undertake to de- 
 fcribe its fixed, genuine, and unalterable nature. Now the utmoft 
 fcope, that the fubjedl is, in itfelf, capable of is — to confidery^^, 
 the thing to be corrected, retrained, and limited, as reafonable^ 
 moraly animal', or, as it may fland to denote an individual, di- 
 flindl from the [pedes, or univerfal community of mankind. 
 
 And, first, as to reafinable felf—'' thsit csm. never be defiied, 
 
 * while it continues reafonable, without utterly difclaiming reafon, 
 
 * and making felf-denial a thing quite unnatural^ We can never 
 be obliged to defpife, and vilify, this ray of the Divinity within us, 
 this fuperior glory of our nature, by reprefenting it as abfolutely 
 blind, and unable to judge m matters oi religion ; nor by believing, 
 implicitly, abfurdities, and contradiBions, under the pretence of 
 a facred reverence for divine myjleries, and for exaltingy^///? above 
 reafon. Nor can we ever be required to admit, that xhtfeiifes can. 
 yield no fufficient or valid evidence in controverfies oi faith : be- 
 caufe the evidence oifenfe is grtdXXy fuperior to that of 2.ny fait h^. 
 which is built on a mere traditional tefiimony (as that of all chri- 
 ftians is at prefent) and becaufe the ({vongt^ proofs, of the truth of 
 our holy religion, were originally appeals to fetife. And to adhere 
 
 4 to
 
 2 8 Of felf -government^ and the duty of felf-deitlal. 
 
 to it in 07ie inftance, and rejed it in another^ v/here it is equally ca- 
 pable of judging, muft abfolutely deftroy the ground oi all faith. 
 
 But reafon may flill be prefumptuous ; and upon the fame prin- 
 ciples, on which I think it my duty to aflert its due honours^ I 
 would not mollify, or excufe, its excejjes. In the vaft fcheme of 
 nature and providence, infinitely exceeding its contracted fcopeof 
 apprehenfion, if it will believe nothing, merely becaufe it does not 
 minutely iinderflafid every thing j if, having pofitive and irrefiflible 
 proofs of his ivifdom and goodnefs^ it has no degree oiimplicit faith 
 even in God, as to the beji manner of operation, of which it is 
 little more a fit and adequate yWg-^, than the blind are oi colours, or 
 the deafoixht harmony oi mufc -, if becaufe, dark and groveling 
 as it is, it will allow nothing to be true, unlefs it can trace, parti- 
 cularly, all the precife reafons and ufes of it : it can be no more, 
 than a bold confident affedtation and mimickry of reafon, which 
 reajon itfelf muft, for its own honour, difclaim. 
 
 Again, as to moral f elf— ^ it is a contradiction to fuppofe, that 
 
 * it can fpeak contemptuoujly of moral right eoufnefs ;' as if our beft 
 
 and higheft attainments, in virtue, were abfolutely infignificajit in 
 
 the fio'ht of God, and could have no fhare in owrjujif cation at his 
 
 tribunal. It can never ftrain fcripture jnetaphois, which were only 
 
 ufed to depreciate ceremonial righteoufnefs, when fubftituted in the 
 
 place of moral, to render true piety and goodnefs defpicable. It 
 
 ought not to imagine, that becaufe virtue does not properly merit a 
 
 j-e^a^j-d — that it has therefore ^o lovelinefs, no intrinfic excellence 
 
 in it, to render it 2. fit 2a\&fuitahle objedt of the divine complacency. 
 
 On the contrary, it muft allow, that if there be any ivorthinefs, 
 
 any juft ground of praife, in us. It muft fpring, intirely, from our 
 
 own virtuous difpofitions. 
 
 And
 
 Of felf -government^ andthedutyoffelf-dentaL 329 
 
 And with refpcd to individual f elf ^ confidered as diftind: from 
 th&fpecies of mankind ; and antmalfelj \ the chief and whole ftrefs 
 oicontroul^ and oppofition, lies in the following particulars, viz. 
 ' in keeping all the paffions calm and regular, and avoiding the 
 
 * exceJU'es of unlawful pleafure, which debafe human nature, and 
 
 * necefTarily introduce confujion and mifery j in checking all ten- 
 
 * dencies to vice, and maintaining, conftantly, a refined fenfe of 
 
 * things, and a relifi:) for inlelkSiual and moral delights j in enter- 
 
 * taining views beyond our own private advantage, in cultivating 
 
 * fentiments oifriendfiip, and public-fpiritednefs, and the principles 
 
 * of dilinterefted benevolence, and compajfion -, and in renouncinff 
 
 * temporal good of all kinds, the moft alluring profpedls oi honour 
 
 * and carnal gratification, out of regard to the duty we owe to 
 « God, the facred dictates of confciencCy^ and the common good of 
 ' our fellow-creatures.' 
 
 And this leads me juil to mention the mo{): fever e and critical 
 ad c^i f elf -denial, that we can ever be called to exercife ; and that 
 
 is fuffering for the caufe o? virtue and true i^ligion. ' And I 
 
 ' would here afk, what reafon can be affigned why any man fhould 
 ' even die for the good of his country, if not for the facred prin- 
 
 * ciples of virtue, and the greatefi good of mankind ? The con- 
 
 * fideration of our country is a far inferior motive -, if the one 
 
 * therefore be applauded as the perfeBion of human generofify (as 
 
 * it is, by all the profefled admirers of heathen morality) the other 
 
 * muft be, comparatively fpeaklng, the virtue of an angel" To 
 what extreme contempt, then, muil this fubjedt the pa Jive fpirit, 
 the indolent and ungenerom principles of the many, in every a^e, 
 who have cotJiplied with all outward forms, and fuhfcribed to all 
 articles of faith, that have happened to be efiablifljed in particular 
 
 Vol. L U u coun-
 
 330 Off elf -government y and the duty of felf dental 
 
 countries ; and who, of confequence, would have been papifts at 
 Rome, prvtejiants in England^ and mahometam in Turkey. — And 
 all this, not only to avoid the, fiery trial', but to procure outward 
 refpeBy 2indxhQYn.QVQ complete accommodations oifenfitive life. By 
 which. 
 
 In the first place, * they throw r^^rojr^ upon all reformat 
 
 * tions in religion, and even upon our happy refcue from the yoke 
 
 * of Romifi tyranny and fervitude j which could never have been 
 
 * effedled, upon their tame, grovelling, and ina5iive principles' 
 No good to mankind, in times of corruption and danger^ can pof- 
 fibly fpring from fuch a fiavijh 2xA pufillanimous fpirit. — It tends, 
 in the second place, * to deflroy all true religion, by leaving it, 
 ' intircly, to the difcretion and judgment of the civil magifirate ; 
 
 * which, if the majority of voices are confulted, muft introduce 
 
 * either paganifm, or the impofture of Mahomet, or popery.' — 
 Thirdly, it tends * to the utter conflifion 6^ common honefty, by 
 ' leaving no diftindtion between truth zn&faljhood' — And it muft 
 likewife, in the end, ' extirpate common fenfe, by leaving mankind 
 ' no defence, no guard, againfl the incroachments of univerfal igno^ 
 [ ranee znd fuper/lition,* 
 
 S E R-
 
 C 331 ] 
 
 SERMON L 
 
 Of catholic communioiu 
 
 r Cor. x. 17. 
 
 For wey Being manyy are one hready and one body r 
 for we are aU partakers of that one bread. 
 
 WHOEVER attentively coniiders the excellency and 
 perfe5fion of the chrijiian religion, its fuitablenefs ta 
 the depraved ftate of mankind, and v^^hat a diredt ten- 
 dency the obfervation of its precepts has, to promote: 
 the true dignity and happinefs, of human nature, muil be deeply 
 concerned, to fee the delign of it in fo great a meafure defeated, 
 by bigotry 21A party zeal. It muft, to 2. generous mind, be mat- 
 ter of very uneafy reflediion, that thofe excellent rules of juflice, 
 truth, and mercy, which are eternal laws of nature^ and fo ftrong- 
 ly inculcated by the gofpel, {houldbe infringed and violated for the 
 lake of o\xiw2x6. forms, and inlignificant, fubtle, confounding fpe^ 
 culatiom. And it is natural to inquire, how it comes to pais, that 
 the profefTors of a religion,, the genius of which is fo mild and. 
 amiable, and that breathes nothing but moderation, peace, and' 
 
 U u 2 um»~
 
 nr>2 Of Catholic tomnunion, 
 
 univerfal charity, fliould be fo forward to divide into a variety of 
 feds, reviling, and excommunicating, one another.* 
 
 In fame, this feems to be oceafioned by prejudices of education. 
 They have been taAight, that particular fchemes are \ki^ fuhftance of 
 chriftianity ; fundamental truths, upon a belief, or diibelief, of 
 which, their eternal happinefs or mifery depend j and, in confe- 
 quence of this, they are not only tenacious of them, and averfe 
 to a free and impartial enquiry ; but apt to entertain hard thoughts 
 of thofe, who have not, exactly, the fame fentiments of religion 
 with themfelves. In others, it may proceed from felfijh?iefs, and 
 a regard to private inter efi ; which makes them condemn parti- 
 cular a//«/^«i, and the ai^(?//^i of them, as infamous, to fecufe 
 their popularity and infuencc—lvi othei'S^, again, it may fpring 
 from pride, a fruitful root b{ contention, and the caufe of number- 
 lefs irregularities and difcords. Any one, indeed, who is ac- 
 quainted with the powers of human nature, the influence of our 
 pafjions, and the many prejudices to which wfc are fubjed (fome of 
 which are vifiblc, whilft others injenfibly, but at the fame time al- 
 together as efeSludly, hiafs and captivate the mind) fuch a one, I 
 fay, would fcarce believe, that fo great a part of mankind (hould 
 have that extravagant veneration for their own judgments, as to fet 
 them up for a kind oiJla7idard, or tefl of truth. However, fo it; 
 is in fad: : they do not pretend to be ivfalUblc, and yet are never 
 in the wrong ; and if you refufe to pay them the compliment, of^ 
 fubmitting to their wifer opinions, they feem to think themfelves, 
 and religion too, to be infulted and degraded -, and come to thjs' 
 peevifli conclufion, that if you will not take your notions of chri- 
 fiianity from them, you fhall not be allowed to be chrifiians at all. ' 
 Thus, which is indeed very ftrange and unnatural, their vanity, 
 which is really inconfiflent with all religion, prompts them to look' 
 
 upon
 
 Of catholic communion, 2 33 
 
 upon themfelves, and thofe of the fame name and diftin(fbion, as 
 the only true chrijiiam j and they are apt to fay to others, how- 
 ever honefi and confcientious, in the fpirit of a conceited and boaftino- 
 ■ Pharifee-^Stand off, come not near, for we are holier than you. 
 
 In oppolition to fuch narrow principles, it is my defign, from 
 thefe words of St. Paul, to recommend the great duty oi extenjive 
 chrijiian charity, and catholic commumo?t ; a fubjed:, which the 
 condition of the chrijiian church has, in every age, rendered fea- 
 fonable, and which is, withal, of the utmoft importance. For 
 if all chrijiiam could be perfuaded, to confider themfelves as mtYn- 
 htrsoi th^ fame jociety^ intitled to tht fame privileges, and having 
 the fame hope of their calling ; it muft, of courfe, promote mutual 
 efteem, concord, and harmony, and make them regard one another, 
 according to their real merit : by which means, impofttio7is on 
 confcience, violent controver/ies, unfcriptural terms of commu- 
 nion, fchifns, perficutions. Sec, (which have been of fatal confe- 
 quence to religion, and civil fociety) would be intirely prevented. 
 I fliall reduce, what I have to offer, to the three following head*. 
 
 First, That all, who truly belong to the body of Chriji, have 
 a right to the privilege of chrijiian communion. And therefore. 
 
 Secondly, That nothing fhould be required, in order to com- 
 munion, but what is abfolutely neceffary to denominate a man a chri- 
 jiian. And, 
 
 In the THIRD place, that this univerfal brotherly conwiunion of 
 
 all good cbriflians, notwithftanding lelfer differences, as it beft an- 
 
 fwers the end of the inilitutionof the holy /upper, is, alfo, them oft 
 
 5 ; , effedual
 
 334 Of catholic communtm. 
 
 efi^dlual way to advance the honour ^ and interefly of true oi)rU 
 
 flianity. 
 
 The first thing, that I propofed to prove, was, that all, who 
 truly belong to the body of chriji, have a right to the privilege of 
 chrijiian communion. This is plainly implyed in thefe words of the 
 apoftle : For ive, being many^ are one bread, and one body : for 
 we are all partakers of that one bread — The obvious fenfe of 
 which palTage is, that one great defign of appointing this focial 
 branch of cbrijlian worJJjtpy. eating bread and drmking ivine to- 
 gether, in remembrance of Chriji as our faviour, was to be a pubUck 
 evidence and tejiimony^ that we belong to his fpiritual body;^ and 
 that none ought to be debared from partaking of that ordinance, 
 to whom, this charaBer juftly belongs. For if all, who join in 
 this holy communion, are thereby declared to be members of the one 
 body of Chriji •, we naturally infer from hence, that no other 
 qualification is neceffary, than that, they really belong to this body; 
 that we, in effedt, deny this of all without exception, whom we 
 take upon us tQ exclude from chriftian communion; and that fuch 
 exclufion can, on no other principle, be jufiified.— This, then, 
 being the plain dodrine of St. Paul^ we fhall be much fafer in 
 adting agreeably to it ; than we can be, if we proceed on preca, 
 rious and conjectural conclufions of our own, not warranted, and . 
 fupported, by the new Teftament. 
 
 And to render the interpretation, which I have given, more 
 probable, let it be confidered, that it is very much confirmed by 
 the reafon of the thing itfelf ; which, in every view of it, pleads 
 ftrongly for thus enlarging the foundation, on which chriftian fo^ 
 cieties are to be formed, and difclaims all more retrained and pri- 
 vate views. For all, who are true members of Chriji' s body, the 
 1 church:
 
 Of catholic communion* 3^^ 
 
 churchy will, without doubt, be allowed to be under indifpenfable 
 obligations, to obey every exprefs command oi Chrift, which they 
 acknowledge as fuch -, notwithftanding the error of their judg- 
 ment, even in points of confequence : Or, elfe, we muft fuppofe, 
 that an involuntary mijiake^ mjome inftances, will be admitted as a 
 plea for wilful difobediencey or hinder our ferving God acceptably^ 
 in others — Neither of which can, I think, be alTerted, without 
 entertaining very unworthy notions of the wifdom and goodnefs 
 of the fupreme governor of men, and undermining the foundati- 
 on of all religious obedience. And if, as is the cafe upon the 
 chriftian fcheme, there are but two pofitive inflitutions, both of 
 which are intended and adapted to cherilh good purpofes, and 
 promote a virtuous life ; he, who by wrong fentiments confiftent 
 with general integrity, is deprived of the ufeful influence of the 
 one^ has, in reafon, the more need of the affiftance of the other^ 
 to ftrengthen right difpofitions in his mind, and carry his habits 
 of piety to a higher degree of perfed:ion. 
 
 Again, whoever belongs, to the body of Chrljiy has an in- 
 tereft in him as his faviour; and therefore, however erroneous in 
 other refpedts, may, as to his habitual frame and temper, be fit to 
 commemorate his dying love, and the wonderful goodnefs of God 
 the father of all (the original contriver and author of the redemp- 
 tion of mankind) vi\\S\joy and gratitude : Upon which account, 
 it muft be abfolutely unreafonable, to hinder perfons of this cha- 
 rafter from Joining in th.^ folemnityy (which was inflitutedon pur- 
 pofe to perpetuate this thankful commemoration,) without an ex- 
 prefs and particular injundtion of the chriftian lawgiver. 
 
 Finally, as all the real members, of the body of Chrift, are 
 intitled to the tranfcmdcnt and glorious privileges of the kingdom 
 
 of
 
 336 Of catholic communion, 
 
 of heaven hereafter j can it be imagined, that they are unfit to 
 partake of lower and more imperfeSi privileges ? Or can vv^e be 
 excufed in denying them the proper means, to affift and compleat 
 their preparation for the heavenly felicity ? Can we queftion their 
 right to commemorate his amazing condefcenfion, and prefent 
 ftate of exaltation and glory, who dyed for their y/«j, in common 
 with thofe of all other fincere chriftians ; who rofe again for their 
 jicfif cation ; and is gone to provide manfions for them in his fa- 
 thers houfe i The contrary condud, let us examine the matter in 
 every light, will, I am perfuaded, be found to be much more be- 
 coming } viz. that, by allowing them the privilege of chrijiian 
 communion, we treat them as brethren -, not as ftr angers and^c;- 
 reigners^ but fllow citizens with the faints, and of the hotijhold 
 of God. 
 
 The second propofition naturally arlfing from the text, which 
 I propofed to explain and illuftrate, is this — that nothing fliould be 
 required in order to communion, but what is abfolutely necelTary to 
 denominate a man a chrifiian. For if all, who belong to the bo- 
 dy of Chrift, have a right to chrifiian communion j nothing 
 ought to be inffled on in order to communion, but what is an 
 ejfential and indifpenfable part of true chrlftianity. Was it in- 
 deed a communion of particular fe(fts, their di (criminating fenti- 
 ments, and cufloms, would be the proper qualification : But the 
 thing, which St. Faul fpeaks of, is the communion of chrifiians -, 
 and, therefore, whatever determines the chrifiian charaSler, mufl 
 
 alfo determine the right to this communion. And what is this? Is 
 
 it to efpoufe the principles of 2iny foci ety, ox denomination, of chri- 
 ftians? Is it to form ajufl idea oi every part of tlie gofpel-revelation ? 
 Nothing of this kind can be maintained, without cutting off, the 
 far greater part of the world, from all hope oi falvation by Chrifl. 
 
 How
 
 Of catholic communion, 33*7 
 
 How then, fhall we come to a right knov/lcdge, of this gene- 
 ral invariable ground of chriftian communion ? Why by fearching 
 the fcriptures : For however the fentimejits of men, throu^/h 
 weaknefs, prejudice, or intereft, may be confufed and divided, the 
 rule of the gofpel i» exprefs and certain : viz. that whofoever be- 
 lieveth that Jefui is the Chriji, and endeavours to iinderfiajid the 
 revelation which he brought from heaven, and to aB agreeably to 
 it, is a good chriftian, whatever his miftakes may be in matters 
 of lefler moment j and, of confequence, the connedion between 
 thefe two having been already fufficiently proved, is intitled to the 
 charity and fellow/hip of chriftians. And it is neceffary that this 
 rule be ftridly adhered to, for this reafon likewife, becaufe, with- 
 out it, there can be no pojjible center of chriftian unity. All parties, 
 being poflefTed with an high opinion of their d/Jiinguifimg prin- 
 ciples, will probably infift on one, or more, of them as funda- 
 mental principles ; and introduce endlefs fchifms and diforders. If 
 we are contented with the fcripture-rule, we may unite in affec- 
 tion and brotherly communion^ though we cannot in opinion : but if 
 we propofe any terms^ diftiuB from what the gofpel has diredly 
 fixed, as effential to chriftianity, and allow the fame liberty to 
 others, whidi we claim for ourfelves ; in every fueh inftance,y}7;r^y 
 and partiality being our only guides, we muft for ever defpair of 
 harmony and peace. 
 
 Besides, 'to require any thing but 2i prof ef ion of chriftianit}^ 
 
 * demonftrated to be fncere by a regular and virtuous life, in order 
 
 * to communion, is making the thing itfelf impra^licable, which not- 
 
 * withftanding is injoined in the New Teftament as an univerfal 
 duty: for an uniformity either of right, or ler^/?^, .fentiments, in 
 all points of belief and praBice, can never be expeded, whilft mcK 
 
 Vol. I. X X have
 
 338 Of catholic commu7iion» 
 
 have fuch different capacities and advantages^ fuch different edu- 
 cations^ paffions^ and int ere/Is. It cannot be, that they fhould all 
 concur in i\\Q fame explications of fcripture, or that this, which is a 
 thing impQJjlbU\ fliould be inculcated, by the infinite wifdom of 
 God, as a ntQQ^^^ivy preparation for the performance of an imiver- 
 fal duty. 
 
 Or if we carry our thoughts further, and confiderthe ordinance 
 of the Lord's flipper under the notion of a privilege ; what reafon 
 have we to believe, that Chrijl has ordered any of his faithful fer- 
 vants to be debarred from it, for a mere involuntary error in a?io~ 
 ther pointy which has no immediate connection with it, and does 
 not interfere with the peculiar defgn and ufes of it ? If it had been 
 our Saviour's real intention, that other things fhould be regarded 
 as terms of church-communion, befides what are neceffary to confti- 
 tute a true chriflian j without doubt, they would have been parti- 
 cularly fpecified, and declared in fo ftrong and difl:in(5t a manner, 
 like the terms o£ fahation, as not to leave room for wild and end- 
 lefs difputes. Had it been faid, for example, that none but thofe, 
 who fubmit to fuch a particular rite, or believe fuch doSlrines^ fliall 
 be admitted to communion in chriftian focieties, the cafe muft have 
 been beyond controverfy : and, in my opinion, nothing lefs, than 
 fo exprefs znd formal a declaration, can determine either of the two 
 to be neceffary. As, therefore, there is an intire ft nee in this re- 
 fped, as to all the peculiar fijitifnents, and ifages, by which chri- 
 ftians are diftinguiflied from each other ; this is a firong prefump- 
 tion, that the author of our religion did not defign, that any of 
 them fli(juld be infifled on. And the only fure way for us, in order 
 to form a right judgment in particulai- cafes, where the gofpel has 
 not explicitly determined, is to argue from the general nature of 
 
 the
 
 Of catholic €ommu?tion» 339 
 
 the holy communion, and the general fcope and Jirain of chrl- 
 ftianity j both which, as has been already fhewn, direct us to re- 
 ceive true chriftians of all denominations : and, finally, to argue on 
 fuch principles, as are mofl honourable to Our religion, and repre- 
 fent it in a worthy and amiable light j as a religion that infpires 
 peacCy cotidefc en/ton J mutual forbear ance^ and a generous exteJtfive 
 charity, I now proceed to fliow, 
 
 In the third place, that an uni\?'erfal brotherly communion of 
 all good chriftians, notwithftanding lefTer differences, as it beft an- 
 fwers the end of the inftitution of the holy fupper, is alfo the mofl 
 eftedual way to advance the hcnour, and inter eft, of true chriftian- 
 ity. — And, firft, it is honourable to chriftianity, that it lays the 
 chief flrefs on Jincerify, more than on the ]\.\9iQ^ /peculations, and 
 the greatefl exadinefs in external and inftituted duties ; and incul- 
 cates that, as the only necefTary recojnmendation to the efteem and 
 friendfliip of our fellow-creatures, which intitles to the favour of 
 God, and the rewards and bleffings of eternity. — It is more honour- 
 able to chriflianity to fuppofe, that all thofe, who, in the temper 
 and difpolition of their minds, are qualified, to receive in a right 
 manner, the privileges of the gofpel, fhould be allowed to partake 
 of them J than to ailert, that they are excluded, upon no foundation 
 for it in the reafon of the thing, but by a mere arbitrary appoirit- 
 ment. — It is much more hcnourable to our holy religion, that there 
 be a general eafy rule, for the communion of all chriftians ; than 
 to explain It in fuch a manner, as leaves it on uncertain indeter- 
 minable principles, and, confequently, to humour ?^Kvdi prejudice. 
 
 Again, whatever naturally tends to promote concord, zwd. unite 
 chriftians of all denominations, muft give a more worthy and ad- 
 
 Xx 2 va?i-
 
 240 Of catholic communion, 
 
 vantageous idea of the gofpel of Chrijt ; than what has a dire(5l ten- 
 dency to create animofities^ and dhijions. Now the latter, I take 
 to be the confequence, of narrowijig our communion, beyond 
 what a regard to fmcerit\\ and common chrifiianity^ requires. It 
 begets ftynefs and alienation of affedion ; jealoufy^ and diffidence 
 of each other. It begets pajpon, heightens prejudice, and main- 
 tains a fpirit of oppofition j as the refult of which, chriftianity it- 
 lelf is expofed to contempt, and thereby iveakened-, and, on this 
 account likewife, that the profeffors of it, ading on fuch prin- 
 ciples, inflead of confidering themfelves as united by one common 
 interejiy and bearing one grand charaBer, that ought to fwallow 
 up all lower diftincfim^, will be apt to purfue feparate views, and 
 fupport /anions againft each other : but, chiefly, as the general 
 cauje of religion and virtue is likely to Jujer by this condudl, by 
 having lefs efteem and regard paid to it, than to comparatively 
 nfekfi peculiarities-, which, at befl, are but appendages ^ fences ^ 
 and helps to true, religion. 
 
 And, finally, I cannot but be of opinion, that an univerfal 
 friendly communion, of all fincere chriftians, will, more effedually 
 propagate the knowledge of chriftian principles, than the contrary 
 contraBed fcheme. Accidents, indeed, may happen, which may 
 feem to make againfi this j but they are to be allowed no weight, 
 againft the natural tendency of things. Whatever, there is of this 
 kind, may be owing to indolence, and the want of due care and 
 application, to reBify the fentiments of thofe who are erroneous. 
 And it will be fufficient to my prefent purpofe, if it be allowed, 
 that we have much better opportunities, if we improve our ad- 
 vantages aright, of convincing thofe, who are in the fame com- 
 munion with us, and, confequently, with w^hom we have an im- 
 mediate concern j than others, that we have but very feiv and 
 
 flight
 
 Of catholic commtmion. 341 
 
 Jlight occafiom to converfe with— Belides, that a condefcending 
 charitable behaviour will conciliate their affedlion, and induce 
 them to confider, what we have to offer, with calmnefs and im- 
 partiality 3 whereas if we keep them at a difiancCy and treat them 
 as perfons unqualijied for chrifiian communion^ they will think 
 themfelves injured, and contradl a prejudice againfl: us j and, per- 
 haps, receive all our arguments with indifference, if not with co?2- 
 iempt. 
 
 If it be dbjeded to what has been faid, that, by allowing a 
 promifcuous communion of all fincere chriflians, of different de- 
 nominations, the true primitive chrifiian principles, and pra5fice, 
 may, in the end, be loji in fome important points — I anfwer, that 
 if this proves any thing, it lays a fure foundation for all manner of 
 impofition. For the primitive chrifiian principles^ and chrifiian 
 practice, are jufl of that importance to particular perfons, and fo- 
 cieties, as they apprehend them to be. If, therefore, the focietj, 
 to which I belong, have a right to make their principles, from 
 the opinion which they have of their importance, Jiated terms of 
 chrifiian communion, fo hare another, if they judge theirs to 
 be equal moment, though their principles are direftly oppofite j 
 fo has every fociety, be the dodtrines it efpoufes true or falfe, lio- 
 
 nourable to chriflianity, or fubverfive of its interefls And can 
 
 any thing like order upon the whole, any real fupport of religion, 
 refult from hence ? No : Nothing but, inconjijient tertns of com- 
 munion ; nothing but breaches of peace -, nothing but injury and 
 opprejjion ; the greatefl part of which will fall on tender and fcru- 
 pulous confciences, on men of the mofl jieady and inflexible vir- 
 tue* 
 
 The
 
 3^2 Of catholic communion. 
 
 The pernicious confequences, of narrowing the foundations of 
 chriftian communion, never appeared in To ftrong and glaring a 
 light, as in the church of Rome ; which, afluming to itfelf the 
 name of the catholic churchy and treating all of a different per- 
 fuafion as here ticks and reprobates^ has maintained, for feveral 
 ages, ^faBion againft common chrijiianity, and the natural rights 
 of mankind ; and fupported it by fuch deteftable methods of ty- 
 ranny and perficution, as are an infinite fcandal to religion ^ and a 
 reproach even to hu77ian nature, I might inftance in the barbari- 
 ties, executed on our poor brethren abroad^ in feveral parts of 
 Europe ; and, particularly in that refinement ^ and horrid tnonfier^ 
 of cruelty the court of inquifition. But we need not feek iov fo- 
 reign inftances, fince the hiftory of our own nation will furnifli 
 undeniable proofs, that this afttichriftian church, for promoting 
 its inter eftSy and the extirpation of herej]\ has not fcrupled to con- 
 secrate treafon and murder, and comm it fuch vil e enormities, as we may 
 defy atheifin itfelf to exceed: and which, if they were really dic- 
 tated by the chrillian fpirit, would render our now excellent reli- 
 gion a wicked deftruBive fcheme, and juflly expofe it to the 
 fcorn and ijidignation of mankind. The reprefenting thefe things 
 in their natural colours, without artificial and fludied aggravations, 
 mufl be fufiicient to raile a flrong detefiation of the contradled and 
 fiavifi principles, from whence they proceed, where there are any 
 feeds of ingenuity^ any remains of tender nejs and compafiion. 
 
 But I choofe rather, at prefent, to draw a veil over fuch fcenes 
 of horror y and turn your minds to more pleafing reflexions, to fen- 
 timents oi joy and gratitude ; gratitude to > the fovereign difpofer of 
 all things, fox hsiVin^ delivered us from the fear of our enemies, dif- 
 appointed their repeated attempts, to bring us again under an infup- 
 
 portable
 
 Of catholic communion. 343 
 
 portable ^'0/^^ of bondage^ to banifh true chrijlianity^ and impofe 
 their own religion upon us— A religion, the fundamental principle 
 of which is ignorance^ and implicit faith ; a religion, which is a 
 contradi<5lion to reafon, its do(5trines incredible, and its worship 
 the very dregs of pagan fuperftition and enthufiafm ; a religion, 
 which, by its compenfations for moral guilt, by its ridiculous and 
 flight penances, fooths and encourages the licentious paffions of hu- 
 man nature ; a religion, intirely calculated for the advancement of 
 prieftly power and grandeur j a religion founded in fraud and im- 
 poftion, and propagated by ^violence and blood. 
 
 Let us, my brethren, to fhew us chriflians, be careful to pur- 
 fue quite oppofite meafures of condudt. Let us root out of our 
 minds all narrownefs of temper, all the feeds of cenforioufnefs and 
 of bitter uncharitable zeal. Let us cultivate an efleem of all our 
 brethren, and an ardent concern for their welfare. Let us beaj: 
 with their errors, and treat their weaknejfes with tendernefs and 
 condefcenfion. Let us encourage and comfort their minds, and, 
 by our moderation and candour, affift their progrefs in the chriftian 
 life. Let us exprefs no contempt of them for their inferior attain- 
 ments, and carefully avoid arrogance, and contentious emulation. 
 Let not our kind regards be confined to the particular fociety, of 
 which we ourfelves are members, but extend to the u-hole houfiold 
 oj faith ; that, in the exercife of that univerfal charity, whicli 
 our holy religion recommends, we may have a flrong zeal for the 
 general caufe of chriflianity j a compafiionate fenfe of the oppref- 
 lions and injuries, which our brethren, in any part of the world, 
 groan under ; and behave towards them, in all refpedts, as perfons 
 who make up, with us, one Jpiritual community, under Chrijl the 
 univerfal head. 
 
 K Such
 
 '^4-4 ^f catholic communion. 
 
 Such dilpofitlons, and fuch a behaviour, are abfolutely necef- 
 fary in order to our receiving, in a right manner, the memoriah of 
 the body and blood of the Lord, without which, our remembering 
 liis death at his table ever fo conftantly, and with the greatefl feem- 
 ing devotion, and thinking of him, as our Saviour, with the mofl 
 warm and vigorous affedtions, will by no means anfwer fome of 
 the chief and higheft ptirpofes of this holy inftitution. For we 
 cannot demonflrate our gratitude to God, our heavenly father, nor 
 to Cbri/l, the gracious and adoreable Saviour of our fouls, in any 
 other way, than by keeping his commajtdmentSy and, efpecially, by 
 lovinfr one another, as he hath given us commandment ; by walking 
 worthy of the vocation, wherewith we are called, with all loidinefs 
 and meeknefs, with long- fuffering, forbearing one another in love ; 
 and indcavouring to keep the unity of the Spirit, in the bond of 
 
 peace. And may the God of patience, and conflation, grant you 
 
 to he like-minded, one towards another, according to Chrift Jefus ; 
 that ye may, with one mind and ofie mouth ^glorify God, even the fa- 
 ther of our Lord Jefus Chrift. Wherefore receive ye one another ; 
 as Chrift alfo received us, with all our weakneffes and involuntary 
 errors, to the glory of the wifdom, and mercy of God. 
 
 S E R.
 
 ( 345 
 
 SERMON II. 
 
 ^he reafons of Chrift'^ requiring faith, in 
 order to his miraculous cures. 
 
 Luke viii. 48. 
 
 And he f aid unto her^ Daughter^ be of good comfort \ 
 thy faith hath made thee whole : Go in peace. 
 
 H AT is here faid of the woman, that was cured of 
 a bloody flux, by only touching the hem of our Sa- 
 viour's garment, is frequently aflerted by him upon 
 other occafions : viz. that the miraculous cure, which 
 he performed, was owing to the patient's faith. We find, like- 
 wife, Xh2it faith was adually required, fometimes, of the perfons 
 themfelves, who were to ht healed , at other times, ofthofewho 
 interceded for them, and were to atteft the truth of the miracle. 
 This is a point of confiderable difficulty. And a fubtile oppofer 
 of chriftianity, of a forward genius, and lively talents for mifre- 
 prefentation and ridicule, will eafily work up thefe circumftances 
 into a fufpicion of fraud ; and make them pafs upon fhallow 
 thinkers, and fuch as arc inclined to cavil (whenever it may look 
 Vol, L y y fa-
 
 34-6' I'he reafojts of ChriJPs requtri?tg faithy &c. 
 
 favourably on the fide of infidelity) for more than a bare fufpiclon, 
 even a dire5i and/z^// proof oi qxz.{\. and impoflure. There is not 
 fo much need of {training and torturing here, in order to make 
 the ob]e(!l;ion appear plaujible, as is proper in many other inflances ; 
 where the abufe is fo obvious, and the turn given to principles and 
 fads, at firfl fight, fo unnatural, that it will hardly pafs with the 
 moft prejudiced. 
 
 For let a man, no matter how, come to a fixed perfuafion, 
 that the chriftian religion hfalfe-, and, in confequence of this, let 
 us fuppofe, that Jie reads the hijiory of the iniracles and doBrines 
 of Chrijl, only to find exceptions againft it, and to trace out, in 
 every part of it, the art and cunning management of an impojlor j 
 and it will be immediately fuggefted to him, what ufe he muft 
 make of that part of our Saviour's condud, which we are now 
 confidering. It will be rcprefented, * that he chofe none but per- 
 
 * {ons of weak judgments, and Jlrong i?nagi72atio?is, to exercife his 
 
 * niiraculous power of healing upon j and thzt fancy alone wrought 
 
 * the cure :' Or, elfe, * that he knew, how to make a right ufe of 
 
 * the ignorance and enthufafn of the multitude ; and having firfl 
 
 * raifed, in their minds, -iftrong conceit of his being able to do ex- 
 
 * traor dinar y things, and heal all manner of difafes (before he 
 
 * pitched upon any of them, to be the witnefjes of his miracles^ 
 
 * their enthufiafm made them think, that mighty wonders were 
 
 * really wrought j and to perfift obllinately in that opinion, notwith- 
 
 * flanding all the rational or forceable methods, that were taken 
 
 * to reclaim them.' By which means, many of the more rude 
 
 and illiterate part of the people v^txtjeduced, and added to the 
 number of Curx^t'^ followers. And, to give the greater credit to 
 this reafoning, the effeBs of enthufiafm, and the prodigious force 
 of a warm imagination, are w^^»/;?f^to the utmofl. Or, finally, 
 
 the
 
 "The reafons of Chriji's requiring faith^ 6cc. 34.7 
 
 the fad will be reprefented in this view, that the miracles of 
 Chrift were only trufted with thofe of his own party ; perfons that 
 wtVQ acquainted with his fecret views, and confederates, with him, 
 in his wicked defign of impofing upon the world. So that, take it 
 which way you pleafe, their atteftation can be of no weight-^ 
 fince it amounts to no more, than the teftimony either of wild 
 and fanciful eiithufiafts ; or, of abandoned and defperate impoftors. 
 My bufinefs, in the remaining part of this difcourfe, fliall be, 
 
 First, To fliow the weaknefs of this caiJil. And then. 
 
 Secondly, To give the true account of this part of our bl'eiTed 
 Saviour's condudl, * his requiringy^///:>, in order to healing, and 
 * attributing the miraculous cures, which he performed, to faith -/ 
 from whence it will appear, that it was not, in the leail, fujpicious 
 and artfid, but wife and rational, and highly becoming the cha- 
 ra(5ler he affumed, as the mefjenger and prophet of God. 
 
 First, I am to conlider the cavils, that may be raifed againfl 
 this part of the facred hiftory, and fhow the weaknefs of them. 
 And there is one circumftance, that is, of itfelf, a fufficient anfwer 
 to all thefe objeBions (which I fliall have occafion to fpeak further 
 of hereafter) viz. * That our Saviour performed feveral miracles, 
 
 * where faith was not at all required -, juik as real objeds of diftrefs 
 
 * accidentally prefented themfelves before him.' In every cafe of 
 this kind, as far as appears from the gofpel-hiftory, the cure was 
 a mere voluntary ad: of benevolence and compafjion, granted with- 
 out follicitation ; without infilling upon any condition ; and, very 
 probably, to objeds who had little or no knowledge of him. This 
 fingle remark, I fay, intirely deilroys the force of all the above- 
 mentioned objedlions. For it is felf-evident. * that, in all fuch 
 
 Y y 2 * in-
 
 34^ The reafojts of Chriji's requiring faith^ &c, 
 
 * Iiiftances, he could make no advantage oi fancy and enthujiafm j 
 ' and the perfons, on whom the miracles were wrought, being 
 
 * fuch as he lighted upon by chance, there is no poiiibility of a 
 
 * concert edfr and. ^ Every renfon, that could induce him, in any 
 one cafe, to ad; in confederacy, and pra6tife on the ig?iora7ice and 
 credulity of the people, muft have determined him to take the 
 fame method, in all cafes 5 but as it is undeniable, on the con- 
 trary, that he exerted his miraculous power on the moft fuddcn 
 and cafual emergencies, and upon all forts of objedls indifcrimi- 
 nateiy ; this is as flrong a prejiwiption, as we can have of the truth 
 of any fa5i whatever, that, when he required faith, it was not for 
 the fake of engaging, on his fide, a ftrong imagination, or work- 
 ing up the people to an enthuliaftic perfuafv.n of his po^iver to do 
 miracles ; or that he might have a plaufible pretence to confine, 
 the true fecret of his forged miracles, to his own party j but for 
 other reafons, perfedly confident with the truth and honour of his 
 prophetic character — which, under the next head, will be more 
 particularly explained. I might fafely reft the matter here ; but 
 fhall, however, fay a few things to each of the charges diftindly : 
 only premifing, that as 07u of the charges fuppofes the perfons, 
 with whom our Saviour aded in the affair of his miracles, to be 
 whimfical enthufajis-, 2016. a?20t her, that they were wilful impoftors -, 
 one of the two muft be given up : becaufe they are inconfiftent 
 ideas, and neceffarily deftroy each other. ' If they were enthu- 
 
 * fiafts, they muft themfelves have been deceived, and have reaJy 
 
 * imagined a divijie interpofition and influence j if cunning im- 
 
 * pojiors, they muft have known, that God was not at all concern- 
 
 * ed in the caufe of chijlianity, but that it was intlrely 2.faljchood 
 
 * of their own contriving, Enthufiafts believe, that they are in 
 
 * the right -, but it is included in the very notion of a defigning 
 
 * impoftor, that he certainly knows himfelf to be in the wrong/ 
 
 And
 
 iToereafons of Chrijl'^s requiring faith ^ 6cc. 349 
 
 And yet thefe two things, of which, if the one be true, the other 
 mufl: necelTarily be falfe, are urged, as the occajion feems moft plau- 
 fible for either, as confident topics of argument. But not to infifl 
 longer on this, it will be eafy to fhew, with refpedt to the cafe now 
 before us, that both the charges are weak and groufidlefs. 
 
 If it be urged, in the first place, that Chrijl chofe only per- 
 fons of weak imderjlandings^ and firong imaginations^ to exercife 
 his power of healing upon ^ and attejl the truth of his miracles — I 
 would afk, of ivhat fervice could that be to him ? Let this queftion 
 be maturely weighed, and deliberately anfwered, according to the 
 dictates of right reafon, and not the fuggeflions of prejudice -, 
 which is never at a lofs for eva/ionSj and, the more, it is oppofed, 
 is always the more unreafoftable and objlinate. The miracles^ which 
 our Saviour performed, were fuch, as the utfno/i force oi fancy 
 could not reach. For when did it ever do fuch mighty wonders, 
 as raijing the dead^ and reftoringy^^Z?/ to the blind? When did it 
 ever work fiidd en and injiantaneoiis cures of inveterate and malign- 
 ant diilempers ? It may fometimes, perhaps, ajjift the operation 
 of proper means ; but can it be proved, that, in any one difficult 
 and dangerous cafe, it has cured without means ? The bare men- 
 tioning thefe things is fufficient, to make the objed:ion ridiculous. 
 
 But we may go much farther than this. * A ftrong imaglna- 
 
 * tion may be the caufe of more chearful and lively jpirits, and, 
 
 * confequently, of great ufe in fome diflempers, where the, fpirits 
 
 * are chiefly afcBed j and this, if the patient was prepared with 
 
 * an expedation of fomewhat extraordinary, he may, perhaps, be 
 
 * perfuaded to look upon as a miracle. But no man's fancy, if 
 
 * he was born blind, let it be as unbounded and vigorous as you 
 
 ' pleafe.
 
 350 The reafons of Chrifl's requiring faith ^ &c. 
 
 * pleafe, can make himy^^ objeds ever fo indiJiifiBly and confufed- 
 
 < ly i nor, confequently, remove the leaft part of his diforder. So 
 
 * that he muft certainly know, that the perfon who pretended to 
 
 * cure liifii, if the cure be not adually performed, is an impoftor ; 
 
 < nor is it poffible for the ftrongeft imagination, joined with the 
 
 * utm oil force of enthufiafm, to deceive him.' 
 
 However, if we fliould allow the irW^rj, that are attributed 
 to the ftrength of the patient's ownfaitby ' how fhall we account 
 
 * for thofe inftances, in the gofpels, in which the cure is faid to be 
 
 * wroucrht, on account of another man s faith?' To fuppofe, that 
 even the imagination of the diftempered perfon himfelf can effed: 
 fuch prodigies (with a view, to deftroy the credit of our Saviour's 
 miracles) is, in truth, to fuppofe things altogether as f range as 
 they, and as much beyond the known powers and laws of nature ; 
 and that they happen in a natural way too ; which makes the ab- 
 furdity mofl grolly palpable : * But that a man fliould recover from 
 ' a dangerous ficknefs, have the ufe of his limbs, nay of his reafon^ 
 
 * rellored to him, and gain a new fenfe, by the ftrength of ano- 
 
 * ther man's faith, exceeds not only all meafures of credibility, but 
 
 * tvtnpojjibility itfelf.' 
 
 It will therefore be urged, secondly, that this was required 
 with another view, viz. to work up the enthufiafm, and credulity, 
 of the people to a proper pitch ; that they might them/elves believe, 
 and ret)ort confidently to others, miracles, that were never adually 
 'performed. To which I anfwer, that there is not the leaft reafon, 
 for charging any of thofe perfons with enthufiafm, but their believ- 
 ing the miracles of Chrijl, which is taking the very thing, in dif- 
 pute, for granted. Fancy, and enthufafm, are terms commonly 
 
 ufed ;
 
 The reafons of Chrijfs requiring faith^ &c. 3 i;i 
 
 ufed 5 but, I fear, very often without ideas. When men can 
 prove nothing direBly^ thefe words are of gxcsitfervice to them, to 
 amufe and miflead the vulgar. And I am apt to fufped, that the 
 word enthufiafm is ufed, in this way, mtht prefenf obje&iony be- 
 caufe it has, really, nothing oi reafo7i or commoji fenfe in it. 'For 
 < could enthufiafm, with all its magic powers, make thofe, who 
 
 * brought the paralitic to our Saviour, imagine that there was a 
 
 * perfeSi cure wrought upon him, if they faw him ly quite as i?n- 
 
 * pote7it and helplefs as before ?' We have had pretences to pro- 
 phecy in our own age ; and, within the memory of many now livine, 
 one, of the leaders of thaty^^^, undertook to foretell his own rijifirr 
 from the dead^ at a certain determinate time j ' but though his /c/- 
 ' lowers had a ftrong expeSlation of this, could e?itkijiafjn get the 
 
 * better of their fenfes, and make them imagine that they faw^ 
 
 * what they /zi^' not .? Nothing of this kind was pretended. Why, 
 
 * then, fhould we fuppofe that Marfs faith, or, in the infidel 
 
 * ftile, efithufiafm, had this effedt, in the hiflory of the refurrec- 
 
 * tion of Lazarus V I might mention other of our Saviour's mi- 
 racles, that cannot be afcribed to any force of enthufiafm, v/ithout 
 dellroying the evidence oifenfe. But I now proceed to the 
 
 Second thing propofed, viz. to give the true account of this 
 part of our Saviour's condud:, his requiring /^/V/j in order to heal- 
 ing, and attributing the miraculous cures, which he performed, to 
 faith J from whence it will appear, that it had nothing in it of the 
 art, and cunning jnanagernent of an impoftor, but was ivife and 
 rational, and highly becoming the charader he affumed, as the 
 meJJ'enger and prophet of God. Whoever confiders the matter a-u- 
 tentively will find, that there is a wife view, in almoft every cir- 
 cumjlanccj relating to moft of our Saviour's miracles j each of which 
 
 wad
 
 2S^ 7/5^ reafons of ChrijTs requiring faith ^ &c. 
 
 was fo ordered, as to anfwer, in the moft eflfedtual manner, the 
 gi'eat ^«i for 'which they were wrought, confirming zxAJup fort- 
 incr the truth of his million. For this reafon it was, that he chofe 
 to do fo many generous, beneficent, and ujeful miracles, which car- 
 ried, in them, plain inarkiTvo\. only of the fuperiory>^//iand/?i)'Z£.'^r, 
 but of the gcodnejl of their author j and could not, without the 
 greateft abfurdity and moft manifefl contradiction to the nature of 
 thiiigs, be looked upon as the operations of evil fpirits. Though, 
 by the way, ' it is not ftridly ejfential to the notion of a di'uine 
 ' miracle, that it be, in itfelf, an a6l of beneficence and goodnefs ; 
 
 * for if it be a demonftration of a power, fuperior to that of the 
 ' immediate and vilible agent, it muft be allowed to be a fufficient 
 ' proof of the authority of any religion that is worthy of God, and 
 
 * agreeable to the principles oi natural reafon* However, the ufe- 
 fulnefs of a miracle, though not abfolutely necellary, is without 
 
 doubt a corroborating circumftance, and renders the proof, upon 
 the whole, more clear and incontefiable. 
 
 Again, another rule, obferved by our Saviour, was this, not, 
 generally, to feek for occ a/ions to work miracles, but to take them, 
 juft as they fell in his way accidentally. For the immediate end, 
 of his coming into the world, was not to amufe and aftoniflo man- 
 kind, nor even to heal difeafes ; but to exert his miraculous power, 
 as an eiidence and teftimony to the truth of his religion : and confe- 
 quently next, and in fubordination to this, which was his principal 
 and ultimate view, we muft fuppofe, that he would aim to adt in 
 that way, in which his miracles would be moft unexceptionable ; 
 and not liable to the leaft imputation of collufwn ^nd fraud -, which 
 could not fo well be avoided, as by their being occafional, and 
 wrought o\\ fudden and unexpected emergencies. And, I conceive, 
 
 3 't
 
 Ithe re^fons of Chriji's requiring faith ^ 8tc. 353 
 
 it was upon the fame account, that he required faith in order to 
 his exerting his miraculous power of healings namely, * becaufe it 
 
 * was the mofl likely method to fecure the particular defign of his 
 
 * miracles, which was to propagate the ^^//(/^ of his dodlrine.' If 
 this can be fhewn, this part of his condudl will be fo far from be- 
 ing ajuft ground oi objedlion againft him, that it will be an argu- 
 ment of his great wifdom 3 and, confequently, eflablifh his pro- 
 phetic charader. 
 
 Let me only obferve, before I proceed to the diredl proof of 
 this, * that the faitby inlifted on, was not a belief of his beijig the 
 ' MeJJiahy but only of his ability to perform the particular miracle^ 
 
 * in order to which it was required ; and, moreover, that it does 
 
 * not always mean 2l fixe d^iA full per fuafion even of this, but, fome- 
 
 * times, only a general expeBation of receiving relief from him j 
 
 * which was accepted (where perfons had not had opportunities, of 
 
 * attaining a jironger degree Q>i faith) though accompanied witk 
 
 * conliderable mixtures of doubting and uncertainty' This ap- 
 pears to have been the cafe, particularly, with relped: to the man, 
 of whom we have an account in the ninth chapter of St. Mark% 
 gofpel ; who, upon our Saviour's faying to him — if thou canft be- 
 lievCy all things arepojjible to him that believeth ^ returned this an- 
 fwer, Lordy I believe : but that his faith was not a full convio^ion, 
 but unjlable and wavering, and attended with doubts and fujpicions^ 
 is very naturally inferred from the words, which immediately fol- 
 low — Help thou my unbelief*. This being premifed, itmuft be 
 confidered, 
 
 * Ver. 23. 24, 
 Vol. I. Z 2 fe
 
 354 ^^ reafons of Chriji's requiring faithy &c. 
 
 In the first place, * That as ^//, or t\it greatejl part of thofe, 
 
 * of whom faith was required, came to our Saviour vohmtarily, 
 ' and applied to him for a cure, nothing lefs could be expeded 
 ' from them, than that they had fome general notion of his power 
 
 * to perform it.' This circumftance mufl: be always kept in view, 
 'viz, that thefe perfons, of their own accord, offered themfelves to 
 Chriji i and, therefore, when he put this queftion to any of them, 
 Doji thou believe ? the plain and obvious fenfe of it is no more than 
 this, ' Art thou come with an honefi intention, with fincere and 
 
 * upright views, really expedling to receive benefit from me; or is 
 
 * it only on a captious errand, with a deiign to enfnare and betray 
 
 * me ?* If thou believeft that I am an artful impoftor, who only 
 make a falfe pretence to miracles, and have not power to do what 
 thou defireft, thy requeft is dipngenucus and hypocritical -, and I 
 think myfelf under no obligation to work miracles^ for the fatis- 
 fadtion of every fceptical caviller, who has a mind to try my power ^ 
 either out of mere curiolity, or from corrupt and finifter views. 
 
 Had any man come to Chrifi, and told him honeftly, * That 
 
 * he had heard much of the fame of his miracles, but had not, him- 
 
 * felf, had any opportunity of being convi?2Ced of the truth of them j 
 ' and then declared, that he could not fay, he adually believed 
 
 * his miraculous />j?it'rr of healing, but only defired, if he had this 
 ' power, he would remove the diforders he laboured under, and 
 
 * thereby do fervice to one, who, though at prefent in a Hate of 
 
 * doiib', was of a fincere mind, and open to ccnviSlion y I fee no ■ 
 reafon to fuppofe, but that Chrift would have granted his requeft, 
 nor is there any thing, in the new teftament, that in the leaft inti- 
 mates the contrary. The affifling fuch a perfon, as this, would 
 have been encouraging a frank, open, and ingenuous temper: but 
 
 I the
 
 75^ reafons of ChriJFs requiring faith ^ &c. 355 
 
 the perfons of whom our Saviour required faith^ came in quite 
 another manner, and diredtly imfhred his aid-, which altered the 
 cafe intirely. For the leafl that could be expedted from the man- 
 ner and circumftances of their addrefs, provided they were fincere^ 
 was what Chriji adlually infifted on ; mz. that they entertained, 
 at leafl:, fome general notion of his being able to relieve them. 
 
 This appears moil ftrong and undeniable, in many of the in- 
 jftances recorded in the facred hiftory ; where the form of appli- 
 cation was. Lord, if thou wilt, thou canfi make me ichole. It would 
 be needlefs to examine every particular cafe -, and, therefore, I fhali 
 confine myfelf to one, which will fet this whole matter in a clear 
 light. St. Matthew informs us of two blind men, who followed 
 our Saviour, crying out, and faying, Son o/' David have mercy on 
 us *. When they were conduced to him, he put this queftion to 
 them (as he certainly might moll reafonably, when they had de- 
 clared themfelves in fuch flrong terms, as implied even their be- 
 lieving him to be the promifed Mejjlah) believe ye, that I am able to 
 do this ? And upon their anfwering that they did believe, he touch- 
 ed their eyes, 2iX\&faid, according to your faith, be it unto you: i.e. 
 < This a6l of mine fhall be the teji of your integrity ; if your pro- 
 * feffion has htQ,nfincere, you fliall be healed, if not, your blind- 
 ' nefs fhall continue,* In this place, then, which may ferve as a 
 key for the right interpretation of other pafiages, it is pail dilpute, 
 that faith was only required for this reafon, as it was a neceffary 
 evidence of a virtuous and bonejl mind. 
 
 And if we examine the particular inilances o^ faith, to which 
 our Saviour attributed other of his miraculous cures, we fhall find, 
 
 * Chap. ix. 27. 28. 2g» 
 
 2 Z 2 that
 
 35^ ^^ r^^;^J of Chriji's requiring faith ^ 8cc. 
 
 that they were not the wild-fights and tranfports of enthufiafm ; 
 huifober and rational, and attended with great marks oi fmcerity. 
 The Centurion?, faith *" was therefult of reafon, and judicious re- 
 Jiedfion^ viz. that, if Chrijl was a true prophet, he could heal his 
 fervant at a dijla?ice ; fince he did every things of this kind, by 
 the power of God, which is eflentially prefent e^ery where. The 
 faith of the woman mentioned in the text, who, we may fuppofe, 
 had feen many of our Saviour's miracles, was an unqueftionable 
 proof of her integrity ; as fhe manifefted fo high, an opinion of 
 his charaBer, and extraordinary power of healing, not only in 
 oppofition to all her national prejudices ; but againft the rulers ^ 
 and men of moft eminent note at that time, and the general opini- 
 on of the people. And, finally, the woman of Canaan'j faith -f- 
 was grounded on the wijejl, and moft wo?'thy, apprehenfions con- 
 cernino- the Deity ; as tht father of the univerfe,^ who defres 
 the happinefs of all his reafonable creatures ; though he may, for 
 valuable purpofes, honour fome with peculiar marks of his favour, 
 and confer upon them extraordinary privileges. In each of 
 thefe cafes, * faith was not an eaf\ unreafonable, credulity, but the 
 * effedt of thought, and ingenuity ; and, confequently, in itfelf, 
 ^ highly commendable^ and deferving to be particularly diftingufh- 
 « ed/ 
 
 From what has been faid, then, it appears upon the whole, 
 that when our Saviour required j^/V^, as the condition of perform- 
 ing miraculous cures, that faith included, in the true notion of 
 it, probity of mind : and can any thing be more becoming the 
 character of a divine prophet, than to order matters fo, as that his 
 miracles, at the fame time that they anfwered their proper ufe of 
 
 ♦ Matt. viii. 9. f Chap. xv. 27, 
 
 atteft-
 
 The reafons of Chrift's requiring faith ^ &c. 35^ 
 
 atteiling the truth of his dodrine, fliould encourage and reward 
 an hgneft, virtuous, difpofition, and, confequently, promote the 
 great end of all religion ? Is there any thing exceptionable in this ? 
 On the contrary, is it not rather a lioife fcheme, that, inftead of 
 weakening adds new ftrength and credit to chrijliantty .? In what 
 manner could Chrifi have adled more worthy of God, and more 
 honourable to his own moral character ? What could be more 
 agreeable to the great end of the divine government, which is to 
 advance the perfed:ion and happinefs of the intelligent creation ? 
 To all which I may add, ' that it makes a beautiful harmony ^ be- 
 
 * tween the extraordinary^ and ordinary, courfe of providence, to 
 
 * fuppofe, that in both, there is one uniform defign purfued ; and 
 ' that the greateft,, nobleft, and mofl ufeful defign, we can pof- 
 
 * fibly conceive of j inz. countenancing and rewarding integrity^ 
 
 * and virtue, and difcouraging corruption and hypocrify* 
 
 But,, secondly, taking the matter, as it has been now ex- 
 plained, our Saviour's requiring faith of thofe, who came to him 
 to be healed, was the moft likely way to fecure the particular end, 
 for which his miracles were performed, and eftablifh the belief of 
 his religion. This faith, we have feen, was only infilled on^. as it 
 was a necefi[ary evidence of an honef mind j and, that he fhould 
 require this qualification, cannot furely appear ftrange to us, if we 
 confider, that none, but perfons of integrity and virtue, would 
 probably be converted by his miracles, or attefi the truth of them, 
 publickly and refolutely, in the face of oppoiition and danger. 
 Men of corrupt and vicious difpofitions would have been likely, as 
 the Scribes and Pharlfees did, to give them a reproachful and 
 malicious turn ; or, however, would have made no fcruple to de^ 
 ny xhj^faSls, when owning them interfered with their worldly in- 
 ierefis^ and expofed them to fufferlng. The method therefore^ 
 
 which.
 
 35 8 The reafons of Chrtft's requiring faith ^ &c; 
 
 which our Saviour took, was the moll proper and effecflual to fe- 
 cuxtfuch witneffes of his mighty works, as would bear a faithful 
 and fteady teftimony ; whereas had he wrought his miracles on 
 captious defigning cavillers, v/ho could not be depended : po?i, nay, 
 who would certainly have contradi5ied the report of his difciples, 
 to ferve the views of their ambition and co-cetQufnefs^ they mufi:, 
 in a great meafure, have loft their ufe. No wife man would 
 throw away common inftniSiions upon the obflinate and incor- 
 rigible ^ or choofe to converfe with fuch, chiefly, upon whom 
 there was fcarce any probability of doing good; * and why fhould 
 
 * any be fo unreafonable, as to expedt the very fajne thing, with 
 « relation to the miracles of Chn/i ; which, being an extraordi-^ 
 ' nary meam of co7ivi5iion, were much lefs to be iifed, where 
 ^ there was not a fair profped of anfwering fome valuable end by 
 ^ them ?* 
 
 Suffer me further to add, that it is a moft idle objedlon, 
 which is fometimcs flarted upon other occafions, 'viz. that we 
 have an account of our Saviour's miracles, only from thofe who 
 were of his own party ; and that this, being the teftimony of in- 
 ter eft ed perfons, is not to be credited j this, I fay, is a mofl idle 
 objedtion : * For from whom would thefe men have the account— 
 
 * from his enemies V Can it be imagined, that thofe, who con- 
 tmued to op^oje chriflianity, would give a teflimony againft them- 
 felves, and proclaim, to the world, the profligate corruption and 
 prejudice of their hearts ? Every one that at t efts the truth of the 
 miracles, by which the religion of Chrifi is confirmed, at the 
 fame time, publiflies his own belief of them ; and, confequently, 
 of tlie do5irine, which they were intended to enforce : Thefe two 
 things have a neceflary connedlion, and cannot be feparated. So 
 that, either, there can be no credible teftimony to the truth of 
 
 thefe
 
 7%e reafons of Chrift^s requiring faith ^ &c. 359 
 
 thefe faSls at all, and the depolitfons of eye-witneffes^ and perfons 
 of moft unquejlionable veracity ^ muft not be admitted ; which is 
 deftroying, at once, the credit and ufe of tefiimony in all cafes : 
 Or, elfe, the miracles muil be allowed, upon the tefiimony of 
 chrijiians themfelvs^—^ who were, indeed, in a fenfe interejled, i. e.. 
 
 * (as they knew them to be really performed) engaged by all the 
 
 * regards due to truths honour^ and virtue^ to propagate the belief 
 ' of them ; but, in every other refpedl, they were the mofl difin- 
 
 * terejled witnejjes^ that ever appeared in the fupport of <^z?y r^?//^o' 
 
 Let me juft add, in the third place, that though what has 
 been fo largely confidered appears to be one of the rules, which 
 Chrifi had fixed for his condudt, it was not an uni v erf al rule. For 
 there ^re fever c7l cafes, related in the gofpels, of miraculous cures 
 performed, where, it does not appear, that any qualifications were 
 required j or that our Saviour had any other fnotive, but the real 
 diftrefs of the object. Of this fort, particularly, was the cure of 
 the impotent man, at the pool of Bethefda * ; and of the man that 
 was blind from his birth, related by the fame evangeliji ^. So that, 
 upon laying thefe things together, we may form a pretty exacfl no- 
 tion of our Lord's method of proceeding : ' That whenever a dif-- 
 
 * eafed miferabie objeB, that would naturally excite compaffion in a 
 
 * generous mind, prefnted itfelf before him^ the benevolence and 
 
 * tender nefs of his nature always prompted him to relieve it j but 
 
 * when direB applicatio?i was made to him, and he was exprefly 
 ' defired to perform any particular cure, he required faith in the 
 
 * view, and for the wife reafons, above explained -, but^ perhaps, 
 
 * chiefly, that \\q mi^titcmQ fo me faithful ^Sid feady wi{ncffest<y 
 ^ the truth of his miracles,' 
 
 * John, chap. 5. f Chap. 9.
 
 360 Ihe reafons of Chrifts requiring faith ^ &c. 
 
 And fince it appears, that every circumftance, relating to the 
 vnracles of Chrifts was fo wifely adapted to anfwer the great etid of 
 them; fince the jni'acles, he wrought, were fo numerous^ and 
 evidently above the known poiiers of nature^ or art ; nay, pro- 
 bably, beyond oiy powers communicated, or allowed, to created 
 agents, fuch as raifmg the dead-, public m\r2ic\t^ -, and performed 
 on great multitudes at once ; and on fuddefi occurrences, where 
 there could be no fufpicion of a contrived impofture ; and, generally, 
 moft ujeful and beneficent miracles, which were not mere oftenta- 
 tions of a fuperior intelligence, and power ^ but demonftrated, like- 
 wife, the goodnefs of their author ; and, above all, fince his whole 
 do5frine is the nobleft improvement of reafon, of morality and na- 
 tural religion, and calculated to raife the mind to an exalted height b 
 of virtue, and for the advancement both of public, and private, 
 happinefs (which is the firo?igefi recommendation of it, not except- 
 ing miracles ihcmfelves, to a confiderate and well-difpofed mind) — 
 let all thefe confiderations confirm us in the belief, and profejjion, 
 of chrijlianity. And let us take care, to add, to our faith, fmce- 
 rify, and the pra5f ice of thok great ^nd ujeful virtues, which our 
 holy religion recommends. * For to a^ up to the excellent rules, 
 * which our Saviour, in the name of God, has propofed for our 
 t conduct — is only another phrafe — for advancing the reBitude, 
 ' and honour, and purity of our nature ; nay, our fupreme, mofl 
 ' folid and durable happinefs' 
 
 The following fhort refledtions are naturally grafted, on the 
 foregoing difcourfe. 
 
 First, ^h^atkitxt ^xt no circumftances, attending the propaga" 
 thn of the moft important truths, but what, if they are mifunder- 
 
 I ftood
 
 l*he reafons of Chrijl'' s requiring faith ^ &c. 361 
 
 flood or maliciouily reprefented, will yield, to minds properly 
 
 difpofed, a fpecious and plaufibk objeSlion againfl: the truths them- 
 
 f elves. 'Secondly^ That it is the indifpenfable duty, of all 
 
 fair and honeji inquirers, never to reject the general proofs and evi~ 
 
 dences of religion, in any cafe, on account of remote and incidental 
 
 difficulties. Thirdly ^ That apre'iudice entertained, and cheriJJj- 
 
 edy and which feeks for occa/ions to confirm and fortify itfelf, ar- 
 gues an unnatural difpolition and flate of mind plainly unna- 
 tural to the mind of man, becaufe the love of truth is natural — 
 and as the whole, of this /// condu5i of the underllanding, is a 
 monfirous piece oif elf -deceit ; fince truth is, in itfelf, xh&fame\ and 
 the terror oiXt (if we are ftill refolved, xh.2it\tfljall be terrible: for 
 thatwholely depends Vi^onourfelves)h, and muft be, unchange- 
 ably and for ever, the fame. And now I have touched upon 
 
 the fubjedt, o^ prejudices againfl religion, — let me obferve farther, 
 that there is no bad foil in which they breed fo fafl:, and are fo foon 
 
 rooted, and fixed, as that of vanity, and luxury. In the loft 
 
 place — As ouvfenfe, of the evidences and proofs of true religion is 
 more clear and unclouded', it will always be juftly expedted, both 
 by God and man^ that our virtues fhould fliine in proportion* 
 
 Vol. I. A a a S E R-
 
 [ 362 1 
 
 SERMON III. 
 
 Of the number of thofe that Jhall be faved. 
 
 Luke xiii. 23, 24. 
 
 Then faid one 'unto him^ Lord^ are there few that Jhall 
 hefaved? And he f aid unto ihem^ Strive to enter in 
 at the f trait gate : for many ^ I f^y unto- you ^ will 
 feek to enter in^ andjldall not be able. 
 
 TH E perfon, who propofed this queftion ta our bleiled 
 Saviour, feems neither to have been a imfe^ nor a reli- 
 giouSj man. ■ Not 'wife, becaufe impertinently in- 
 quiiltive about a point of no moment, to the caufe of 
 virtue, and the happinefs oi mankind j and becaufe he attempted 
 to degrade tlie divine inftru5ior, and reformer, of the world, into 
 the low characfter of a revealer oi fee rets, to gratify vain ciirioftty y 
 and either to aflonifli and confound weak minds by contradid:ing, 
 or do them a far greater, and perhaps an irreparable mifchief, by 
 coniirmmg, their imbibed and deeply-rooted prejudices, -yliiQr, in . 
 
 aU.
 
 Of the number of thofe that fh all he faved, 363 
 
 all probability, was he under any ferious imprejjiom of religion ; be- 
 caufe, then, the firjl and moft natural enquiry, that he could be 
 prompted to make, would have been this : What muft 1 do to be 
 faved? What was it to him, whether ^r^^/^r, or f mailer, would 
 be the number upon the whole, if he himfelfwdiS not intitled to 
 falvation ? And yet about the laft, the only thing of importance 
 and ufe to himfelf, he appears not to have been at all fGlicitous : 
 and as to the iirfl, he feemed rather inclined that it fliould be de- 
 cided to the hurt, the mifery, the utter perdition, than to the good, 
 of mankind in general : and therefore cannot be fufpedied of hav- 
 ing negle5led himfelf, from the overflowings and flrong impulfes of 
 univerfal benevolence j but as being defirous only to be refolved in 
 a mere matter oi fpeculation, without a due regard to his own, or 
 to the common final happinefs of the rational creation. 
 
 Our Lord, therefore, confidered him in this light, and treated 
 him as a perfon of infignificance ; of a carelefs unfettled temper, 
 and not eafily reduced to fedate thought, and refolutions of perfo^ 
 nal virtue (which every individual muft have, and diligently cul- 
 tivate, or there is no poflibility, that mankind, upon the whole^ 
 fhould be virtuous) our Lord, I fay, in the reply which he thought 
 fit to make, did not addrefs himfelf, particularly, to the perfon 
 who propofed the queftion, as having very little hope of his itn- 
 provement', but to the people in general, who attended \iim.-—He 
 faid unto them, to his whole audience without diftindlion (fo the 
 evangelift exprefly informs us) flrive to enter in at the fir ait gate : 
 for many, Ifay unto yoUy will feek to enter in^ and fiall not be 
 able. 
 
 It was Chriji'% frequent pradlce, when queftions of mere cu* 
 riofty were propofed to him, to divert the difcourfe to fomething 
 
 A a a 2 that
 
 364 Of the nwnher of thofe that fh all befaved. 
 
 that was folid^ and of real importance. And, by ading thus, he 
 maintained the dignity^ and took the moft effedual method to 
 anfwer the ultimate endy of his divine miffion — which was not to 
 aftonifh the giddy trifling multitude, by refolving intricate que- 
 
 Jlions ; not to feed an infatiate boundlefs humour of impertinence, 
 by unravelling my/lerieSy and revealing dark events, which it is not 
 the bufmefs of mankind to be acquainted with j not to amufe, but 
 to inJlruB and edify, his hearers. He well knew the wide dif- 
 ference that there is, between the /peculation and praBice of reli- 
 gion J that the one may not only fubfiil without the other, but is 
 frequently an ohJlruSlion and a hinderance to it : in fo much, that 
 the 'wantonly and over-folicitoujly inquifitive, is feldom found to be 
 a right moral, temper. It is apt to be prefumptuous, heated, vio- 
 lent, rajh in cenfure ; of confined and partial benevolence 3 a di~ 
 
 Jiurber of the peace of chriftian focieties ; and even a decrier and 
 vilifier oi virtue itfelf (the moft refplendent image of God, and 
 the fupreme glory of angels and men) in comparifon of a mere no- 
 tional orthodoxy, which has not a grain of intrinlic worth in it, nor 
 fuppofes the leaft degree of true merit, in the perfon who is pof- 
 feffed of it. 
 
 For thefe reafons, our blefled Saviour, in various other cafes too 
 tedious to be particularly recited, has obferved the fame rule of con- 
 dud, as in the inftance mentioned in the text — Grafting profitable 
 inflrudions on inquiries, that of themfelves could yield no profit ; 
 and, inftead of giving xhcfanSlion of his facred authority to either 
 fide of the queftion, in abfirufe and puzzling theories (which would 
 have encouraged vanity, the love of novelty, and an unfixed refilefs 
 temper, that delights to rove from one trifie to another) inftead of 
 oppofing, and exprefsly condemning this flrange thirfi after cu- 
 riofities, which might have inRifed ftrong prejudices againft hinv 
 
 1 feif
 
 Of the number of thofe that Jhall be favedl 365 
 
 felf— choofing rather to give it a more tacit and gentle rebuke, by 
 negledling to countenance and indulge it, and endeavouring to en- 
 gage the attention of his hearers, to the immutable obligations of 
 piety in all circumftances, and guard againft thofe errors, and per- 
 nicious vices, to which, he forefaw, from the prefent wrong bent 
 and difpofition of their minds, that they were in a peculiar manner 
 
 expo ea. 
 
 I SHALL only add, by way of introdudion, that what is pro- 
 pofed, by the queriji in the text, as a point to be decided~^2sA 
 what Chrijl^ though it was directly offered to his decifion, did not 
 determine — is reprefented, in thefe remote ages from primitive chri- 
 ftianity, as a fundamental article oi faith. We are not only to be- 
 lieve, as 2ijirji principle, on which the intire conftitution of the gof- 
 pel is formed, that /if'M; will befaved-, but that it is to be afcribed 
 to the fole pofitive appointment of God, that the number is fo 
 fmall— The creator formed them for, the father devoted them to, 
 mifery. But I may have occaiion to ipeak more of this hereafter -, 
 and fhall, therefore, now proceed to propofe the fubjeds of my 
 following difcourie. 
 
 In the first place, then, I would obferve from the text, that 
 it is the wifdom, and ought to he the chief concern y of every man, 
 to mind the things, that immediately relate to his own duty and 
 bappinefs', and not to be anxious about refolving intricate quejlions, 
 not to mifemploy his zeal about ufdefi fpeculationsy that have no 
 connexion with either. 
 
 Secondly, Th'sX prejudices oi education (and the fame maybe 
 faid of any other, that have been fondly cheriihed, and are become 
 deeply fixed) will make a man warmly efpoufe, earneflly contend 
 
 for^
 
 366 Of the number of thofe that pall he faved. 
 
 for and wifli to have it in his power to eftablifh, the truth o£ 
 principles, that are abhorrent to nature^ and which reafon^ and 
 humanity, moft ftrongly prompt him to difclaim. 
 
 Thirdly, From our Saviour's dropping the queflion, propofed 
 in the text, without giving any dired: reply to it, we are naturally 
 led to make this remark, that, if it could be rejbhed, there would 
 be no lift in it ; it could only ferve to dijcourage and terrify, and 
 torment the mind with diflrefliDg doubts, 2ind fufpicic?u j but could 
 afford no one urgent reafo??, no generous motive y to the practice of 
 piety and virtue. 
 
 In the last place, it is clearly intimated in this paflage, tliat 
 to maintain a courfe of uncorrupted ziAfteady virtue, fo as to enjoy 
 ihe natural advantages and comforts of it here, and its glorious re- 
 wards hereafter, is a work of great difficulty » 
 
 The first obfervation, from the next, is this, that it is the 
 iv'ifdom, and ought to be the chief concern, of every man, to mind 
 the things, that immediately relate to his own duty and happinefs ; 
 and not to be anxious about refolving ifitricaie queftiom, not to mif- 
 employ his zeal about vfelefs jpeculatiom, that have no connexion 
 with either. — If he endeavours to learn what his duty is, in all its 
 branches, and difcharges it faithfully, he will fupport the dignity 
 of his moral charader, and fill, with propriety, and honour, his 
 place and ftation in the univerfe. He will adl like one, who 
 confiders himfelf, as ordained to execute a part of the univerfal 
 fcheme oi providence -y by 2i failure in which, its beauty, and har- 
 mony, and admirable order upon the whole, will be blemified 
 and defaced. He will be amiable, and approved of by God and 
 
 man ^
 
 Of the number of thofe that /hall he faved, 367 
 
 man ; and an excellent, and ufeful, member of the univerfal 
 community,. 
 
 And from this right confideration, and diligent performance, 
 of his duty^ his chief happinefs fprings ; fo wife^ and gracious y is 
 the conftitution of nature : nor can pri'vate happinefs be attained, 
 by a regular and ftridt courfe oi per final virtue, without promot- 
 ing, conliderably, the public good. Indeed, the whole Jlcck of 
 common happinefi is fumifhed, by each individual being affiduous, 
 and inflexible, in purfuing his own true happinefi. And as it is a 
 iacred and immutable branch of duty, to every man, it mufl ever 
 be the firfl:, the moil exquifite and tranfporting, of all his pleafiures^ 
 to be beneficent and generous; to overlook the fcanty narrow li- 
 mits, of his own inter efiy and endeavour, to the utmoft of his abi- 
 lity and influence, to make reafonable and manly pleafures and joys 
 circulate j to afliiage the troubles and cares of the affiled, to en- 
 lighten the gloomy benightedy to raife the difcon folate, and aid and 
 fortify the timorous, and irrejolute ipirit : and, as far as its power 
 extends, to banifh all diflrefis, and tnifiery, from both the rational 
 2ccA fienfiti've creation. So that to afl^ert, that it is the wifdom, and 
 fliould be the chief concern, of Gvtxy man, to mind the things, that 
 immediately relate to his own duty and happinefi — is not to recom- 
 mend a mercenary virtue, or the cultivation of any low and fifljijl:) 
 pafllons; but pointing out the fureft path, if each perfon adled his 
 part wifely and confcientioufly, to the univerfal re£litude^ znd \im- 
 v.Qv(2i\ good, of human nature. Extenfrce fchetnes of public ufeful- 
 nefs — magnificent efforts to put all fuch worthy deligns in execu- 
 tion — a noble, communicative, fympathifing, and expanded fipi- 
 rit, oi benevolence, would animate and unite the whole race of 
 -mankind. } 
 
 Tims ;
 
 268 Of the number of thofe that pall be faved. 
 
 Thus employed man appears with dignity ; important^ exalted^ 
 god-like. — But what a mean diminutive figure does he fmk into, 
 how Jhninky and withered^ and Jlripped of all the glories both of 
 his reafon and morality, wheH, inftead of indeavouring to im- 
 prove in the juft knowledge of himfelf\ of \i\s Jelhw-creatures, of 
 God, of the relation he bears to the univerfal fpirit, and the 
 fyflem of created and dependent natures, and the obligations of 
 dutyy neceffarily refulting from thence; he devotes himfelf, chiefly, 
 to the refohition of queftions that are inexplicable, or to the dif- 
 cuiTing fuch idle fpeculations, as are abfolutely infignificant, to all 
 the purpofes of virtue, and human happinefi ! He is now degene- 
 rated into a compofition of mere amufement and vanity j and no 
 wifdom, no honour, no ufefulnefs, can be cxpedted from him. 
 
 Had the generality of mankind been attentive only, or prin- 
 cipally, to the great points of their indifpenfible duty, and fove- 
 reign good, infinite other mifchiefs, befides darknefs and confufion 
 of underftanding, would have been prevented. They would, 
 probably, have united in one fcbeme, as to the e/jential parts of 
 true religion. But curiofity has led them into by-paths, where 
 they have been bewildered and loft in endlefs mazes : An over- 
 confident and heated zeal, for fpeculations, has diverted their at- 
 tention, and regards, from true religion : Has fomented, and pro- 
 pagated, a fpirit of /«/(?/^«^^, and mutual ^o^/^w// : Has occafioned 
 dreadful violations of charity, fhameful neglects of common juf- 
 tice, and, frequently, rendered the moft/>/o«imore wild, and fierce, 
 and hurtful, than th'e prophane and vicious tribe of men ; and the 
 ^hrijiian more blood-thirfty, and a more mercilefs implacable 
 enemy to chr'ijiians, than either the heathen, or the mahometan- — 
 And is it worth our while, thus to dejile our own minds, to lay 
 
 wajlc
 
 Of the number of thofe that Jhall be faved. 369 
 
 wafte all our virtues, and to be the inflruments of fuch deplore- 
 able diftrefs, and confufion, In the world, for fuch a blind wanton 
 fpeculation, as that mentioned in the text -, whether yfi£.', or many^ 
 fiatl be faved ^^ Scarce any debates, which have diflionoured and 
 diftradied the chriftian churchy have been of more importance than 
 this i which, I fhall have occafion to fhew under one, of the fol- 
 lowing heads, is of no manner of importance. 
 
 Let us, therefore, all refolve, how difagreeijjg, and various 
 foever, our apprehenfions may be, in inferii r and more doubtful 
 points, to be harmonious in a ftridly fiioral comhdt, and in the 
 offices of hmnlity and peace, Speculate with diffidence and mo- 
 defty; pradtife with refolution, and an undaunted firmnefs of 
 mind. Let queftions, that are fubtile and merely curious, be ex- 
 amined intireiy as matters of amufemenf, and not as the inijortant 
 bufinefs, the great cojjceniy of human life. Believe with caution, 
 di^er with moderation, he fupreme/y folicitous ^hout the things, by 
 which all may be edi/ied j and refolve, in all events, to be candid 
 and condefcending, and to love one another : for God is love, and 
 he that dwelleth in love, dwelleth in God, and God in him *, I- 
 now proceed to the 
 
 Second obfervation, which is this, th^it prejudices of education- 
 (and the fame may be faid of any other, that have been fondly 
 cherifhed, and are become deeply fixed) will make a man warmly 
 efpoufe, earneftly contend for, and wifh to have it in his power, 
 to eftablifh. the rruth of principles, that are abhorrent to nature,. 
 and which reafon, and humanity, mofl: ftrongly prompt him to dif- 
 claim. — I mention prejudices of education, particularly, not only, 
 
 * 1 John iv. 16. 
 
 Vol. L B b b becaufe.
 
 370 Of thz fiiimber of thofe that JI:all be faved. 
 
 becaufe they are tlie univedal charm^ that, in fome meafure, /;;/^- 
 tuatc^ and ftupifies the human underftanding, and, beyond any 
 thing elfe, arc the parent of enor^ and implicit J aith j but, be- 
 caufe the perfon, who propofcd that impertinent qucfcion to our 
 bicfled Saviour, which is mentioned in the text, did it, in all pro- 
 bability, from the prevalence and force of this early implanted 
 prejudice. As a ^t'lc, his notions ran very bigl\ for the preroga- 
 tive!, of the feed of Abraham : they were not only eminently di- 
 ftinguiflied, above other nations, but the only fart of the rational 
 workmanfliip of God, which he had not abfolutely rejeBedy and 
 abandoned to flaveiy and ruin. This was then the opinion and be- 
 lief of the degenerate of spring oi the father of the faithful -^ ' but 
 * neither th(ifcJ2timent of JiaturCy nor the vcice of God.' 
 
 However, as this few was actually thus deluded and pre- 
 poflefled, his intention in the inquiry which he made, we may rea- 
 fonably prefume, was chiefly, if not only, thisj to have this /r^"//- 
 dice, which was grafted in his mind in his education, confirmed 
 by the exprefsy^/^^iow of one, who pretended to be the prophet 
 and melTenger of God — unlefs we fuppofe, that he defigned it as 
 a captious enfnaring queftion, to deftroy, intirely, the charader 
 and reputation of Chrif with his bigotted countrymen, ' if he 
 ' prefumed to preach the univerfal mercy of God, and the fahable 
 « condition of all mankind,' Here, then, we have the example of 
 a man, who feemed to wifi to have it eftablifhed for a truths 
 that but few of his own /pedes would be faved ; and all the reft, 
 infinitely the greater number, configned over to everlafting and 
 remedilefs mifery. 
 
 * Could reafon didate fuch an unnatural defire ? Could huma^ 
 
 ' \ nity fupport itfelf under the thought, of its being the actual^ 
 
 2 deter-
 
 Of the number of thofe that pall he faved, 371 
 
 ^ determined., and unavailable ftate of things ? Would not God 
 « then appear, in the horrid Ught of a tyrant '? Is not this the 
 
 * moil: dija/irous and tenible taiajirophe^ that can poflibly be pre- ' 
 
 * fented to the human imagination ? If it was a t uth, ^No\}^d 
 
 * not a man of kind a^eciionSj of generous and friendlyj^w'^^^^'^'j 
 
 * choofe, rather than that it iliould be explained and certainly 
 ' made b:o%vn to him, to have it hid and buried in impenetrable 
 « and everlafting darlm.'fs .? Can he be, in the le ift degree, fond of a 
 « dodrine, £0 QxcQ^wdy malevolent? Can he allow himfelf to ^;c/^// 
 
 * in the tyranny of the creator, and the ftupendous rum of his crea- 
 
 * tures ? This is far from being the diredion and biafs of human na- 
 
 * tura, which is always fliocked (while it retains its firji right difpo- 
 ' fltions) when it hears of any gixat wiferie^, which it cannot re- 
 
 * lieve, of any evi's, which it cannot mi 'i gate. But relia-ious 
 
 * prej (dices can reconcile the mind to fuch fcenes of gloominefs 
 
 * and terror. — What evidence oi>i^j^«, then, and what force of 
 
 * nai:ure, muft they not have power, to darken, and controul !' 
 
 The third remark, in the order of difcourfe at firft propofed, 
 was, that from our Saviour s dropping the queflion which was put 
 to him in the text, without giving any dired: reply to it, we natu- 
 rally infer, that if it could be rffolved, there would be no ufe in it ; 
 it could only ferve to dfcowage and terrify^ and torment the mind 
 with diilreffing doubts 2im\ fjpicions ; but could afford no one ur- 
 gent rtafon, or generous motive., to the pradice of piety and virtue. 
 Thedodrine of an abfclute divine pre dejimati on of all events, was 
 it mud be allowed, generally received in the antient eajiern na- 
 tions ; as it crnciniies to be at this day. Whether the Jew, who 
 addreffed himfelf to our Lord in the text, held this opinion, can 
 be determined with no certainty. There is, indeed, no ororabie 
 ground, on v/hich to raife fuch a conjecture ; becaufe, as was ob- 
 
 B b b 2 fervcd
 
 372 Of the number of thofe that fhall he faved* 
 
 ferved before, he might be induced to it by another fentlment, 
 that was undeniably a national Jewifh prejudice, viz. that the 
 eleBioti of grace, the predejiination to fpecial mercy, was Hmited 
 to their branch of Abraham's, family, exclufive of all the r»eft of 
 mankind. 
 
 * Moses, the founder of their religion, could not poffiblyhave 
 < efpoufed this dodtrine of abjolute decrees, fixing the unalterable 
 
 * ftate of each individual in every nation, when he faid to all the 
 
 * Ifraelttes without diftindion— ^/zi 7jo'w I call God to witnefs 
 
 * cgainji you this day, that 1 have jet before you life and death, 
 ■<■ blejfmg and a curfe j therefore choofe life.— For was it in ■ their 
 ' power to choofe life, who were irreverfibly determijied to eternal 
 ' death and mifery ?' The thing itfelf is a contradidion j and the 
 exhortation, confidercd in this light, abfurd even to extravagance. 
 
 But \i predefiinatlon, in general, had really been the univerfal 
 belief of the feijos, in our Saviour's time, and a plain fundamental 
 article in the doSirine of Mofes ; ' it could not have been inferred 
 
 * from this alone, that the greater number 'were devoted to mifery : 
 
 * both the wifdom and goodnefs of God, upon all the principles 
 
 * which the light of nature fuggefts, are ftrongly on the other fde 
 ' of the queftion.' A particular pofitive revelati'm, therefore, was 
 here neceffary ; or there could be no rational faith. Our Lord's 
 declaration, upon another oecafion, th^Xjiratt is the gate, and nar- 
 row is the way that had:th imto life, and few there be that find 
 
 it is no argument, ' that though this was true in peculiar circum- 
 
 ' ftances o{ prejudice, dijirefs, and perfecution, it mull hold like- 
 
 * wife true, with refped to the ultimate fate of mankind in gene- 
 
 * ral, in more eafy and quiet times, and rciovt favourable and pro- 
 
 * pitious to the caufe of virtue :' But the contrary may rather be 
 
 4 PJ^e-
 
 Of the number of thofe that fhall he faved, 373 
 
 prefumed. And we may fafely reft in this rational and juft conclu- 
 fion, * that if but, comparatively, few are faved^ when the caufe 
 
 * of virtue is defer ted, df graced, opprefjed ; many more may attain 
 
 * to this blelTed and defirable privilege, when religion is allowed 
 
 * to take its free fcope, when it is acknowleged to be reafonahle^ 
 
 * amiable, ufefid, necejjliry j and when there is no impediment, to 
 
 * the univerfal cultivation and improvement of it, but what fprings 
 
 * from the inordinate paffions, and voluntary corruption, of human 
 
 * nature.' So that, for any thing that Chrift has aflerted to the 
 contrary (which refers wholly to extraordinary inftances) in the 
 common diftindtion and train of human life, thofe who are fa'V)ed 
 may be xSiz fuperior number. I prefume not to decide, that this is 
 the abfolute truth of the cafe -, but only to lliew, that the contrary 
 cannot be evinced, on the principles either of nature, or revela- 
 tion* 
 
 And if it could, what valuable purpofe would it anfwer ? ' In 
 *■ the opinion of Chrifi, moft certainly none at all, becaufe he 
 
 * thought it beneath him, as a prophet, concerned for the truth of 
 
 * God, and the propagation and advancement of r^%/o;2, to take 
 ' the leaft notice of it. He mufl have done it, had it been an iin- 
 ' porta?if enquiry ; he could not do it, as it was an impertinent one. 
 
 * He did not -, and therefore, if we reverence his wifdom, and 
 ' think ourfelves obliged to pay any deference to his authority, 
 ' neither ought we to concern ourfelves about it. Reafon teaches 
 
 * us, abftrad: from all regards which we owe to Chrifl as a 
 
 * prophet, that we ought not, becaufe the fate of man, and the 
 
 * duty of man, will be unalterably the fame, in whatever manner 
 
 * this queftion is refihed' If it be fill in our power to be 
 
 faved, notwithflanding the operation, , the combined and mofl: effi- 
 cacious operation, of all external caujes, the certain exiftence of 
 
 thefe
 
 374- Q/* ^^^^ number of thofe that pall be faved. 
 
 thefe caufea^ and even the knowledge of the aBual event (could that 
 be obtained) with refpe6l: to particular perfons, can neither dim'mijh^ 
 nor increafe, this power : and our duty mufl be, to exert our- 
 felves in fuch a manner, as if the whole, depended upon ourfehes, 
 
 Ifj on the contrary, Jdhatio?: be not'm our power — oWfchefnes, 
 
 2M efforts J are vain j inaBivity is, , then, out duty ^ zmconcern ^nd 
 Jlupidity^ are our prefent bapphiefs. If but few fhall be favedj 
 merely through a divi?ie decree, it muft be fcarce poffible for us to 
 know, whether Vv^e ourfelves are of that feleSied number j this, 
 therefore, can open to us no other fcene, but that of irremediable 
 defpair and horror. If it could 'be revealed to us, by the infallible 
 prefcience of the Deity J it would, perhaps, damp and intimidate 
 every holy and pious refohiticn 3 uneafy and fufpicious doubts 
 would r/(?g- and retard s\\ the inward fprings of adtion j and the 
 fcdr, of not fiicceeding at lajl, would flacken our very endeavmrs 
 to fucceed. 
 
 ' An affrighted mind is rendered, by means of its inward ter- 
 ' ror, confufed, and impotent : nothing, therefore, can infpire that 
 
 * free and undaunted f^mt (which is the neceffary y///'/'c;Y of an ex- 
 
 * alted and improving virtue) but the firm belief that God would 
 ' have all men to he faved -, without engaging in a fruitlefs difqui- 
 
 * fition, what the number will be upon the whole, but confining 
 
 * our thoughts, intirely, to the indifpenfable terms and anditions 
 
 * of falvation.' And, from hence, it unavoidably follows, that 
 the infffihg upon fuch doBrines as the above-mentioned, about 
 which our Lord, when dire(5lly confulted, would not explain him- 
 felf, can hardly be imagined, by a truly thoughtful and confider- 
 ate man, to be a proper way either to promote the jurpofes of re- 
 ligion in general ; or to anfwer the peculiar defign of the chrifiia?z - 
 
 inliitution. But, 
 
 In
 
 Of the number of thofe that fl:) all he faved, 375 
 
 In the laft place, it is clearly and llrongly intimated in the text — 
 that to maintain a courfe of tmcorrnpted and fteady virtue, fo as to 
 enjoy the natural advantages and comforts of it here, and its glo- 
 rious rewards hereafter, is a w^ork of great difficulty To begi?i a 
 
 comihof re!igW77j when contrary habits have been long eilabliflied, 
 requires the utmoft force of rejolutir.n j becaufe, in this cafe, the 
 fmner is held under fuch heavy fervitude, that he has fcarce a will 
 to attempt a reformation, and, feldom, jleadinep and ccnjiancy of 
 mind, to execute his languid, hafty, extorted purpofes. Demon- 
 ftrate to him the infamy of his irregular courfes ^ and that they 
 tend to impair his healthy confume \m, fubjiayice^ deprefs his under- 
 fianding'y and, of confequence, to bring difqiiietude and mifery on 
 him in this world, and eternal i-uin in the next. — Add, to thefe 
 perfonal inconveniencies, others of a more public nature ^ that they 
 injure the i?2nocent^ diflrefs his /^;;;//)', incroach on his neighbours 
 rights^ and are inconliflent with all good order, and bappinefs, in 
 fociety — and let thefe things be difplayed, and urged, with the ut- 
 moft force of reafon, and all the arts of eloquence and perfuafion — 
 they may, perhaps, raife fome prefent flight emotion, but, in the 
 main, he continues inflexible^ and deaf to all the remonftrances of 
 reafon and interefl. So that the habits^ which he has contracted, 
 in effect deftroy his capacities of thinking and reafoning^ and divell 
 him of his intelligent and moral powers. And this is, not only, an 
 undeniable part of //6^ hiflory of the degenerate wicked world; but 
 fprings from the very nature of things. 
 
 It arifes, in a great meafure, from the general nature of ha^ 
 hits. For it muft require conftant care and application, when the 
 mind has been, for a long time, bent one way, to recover it to its 
 
 original
 
 37^ Of the number of thofe that fhall be faved, 
 
 original biafs, and alter it to a quite different direction. When 
 any incliiiations, though of our own raifing^ are become habitualy 
 they are ingrafted, as it were, into the complexion of the foul -, 
 mixed with its very frame ; and, confequently, as hard to be 
 rooted cut, as thofe which are naturaJ, Befides, habits of vice 
 have this peculiar unhappy circumflance attending them, that they 
 are adapted to the fenfitive part in man, the motions of which 
 are more warm and impulfive, they ilrike more forcibly, and are 
 more uni'verJaUy attended to, than religious and moral confidera- 
 tions J and being, upon that account, diredtly repugnant to the 
 underftanding, they cloud its light, and weaken its authority, and 
 render men averfe to ferious confederation (the only poffible foun- 
 dation of true repentance) becaufe it terrifies the confcience bur- 
 dened with guilt, and looking inward reprefents a hideous pidure 
 of deformity. 
 
 To which we may add, that the very difficulty, of fubduing 
 evil habits, has fo formidable an afpeft, that it difcourages finners 
 from attempting it. The watchfulnefs, inward conflicfl, and 
 mortification, that attend it, entirely baffle their faith, half form- 
 ed, and fluctuating refolutions. So that though they may be 
 fo fully convinced, of the neceffity of a reformation, as to deter- 
 mine, in general, to corre(St what is amifs in their temper and 
 conduct ; they can fcarce acquire fufficient/r^/z^^/j of ipirit, to fet 
 about the immediate execution of it ; but defer it, to fome iin- 
 certain time hereafter : not confidering what is obvious to com- 
 mon fenfe, and confirmed by the univerfal experience of mankind, 
 that, by this means, they render their habits more fluhborn and 
 unconqiierable* 
 
 When
 
 Of the number of ihofs that pall be faved. 377 
 
 When this is the deplorable cafe, men are never likely to be 
 brought to repentance, till fomething or other, o\ an aJarmlng na- 
 tore, happens, that roufes the mind out of its lethargy, and forces 
 it to think. But this is infinitely precarious, and not at all to be 
 depended on : From whence we fee, what foundation there is, for 
 that ftrong pafTage of the prophet Jeremiah, where, in a lofty 
 figurative ftile, he compares the breaking flrong and roottd habits 
 of evil, to things abfolutely impoffible.—^Can, fays he, the Ethiopian 
 change his /kin, and the leopard his fpots ? then may ye alfo do 
 goody who are accuflomed to do eiiil *. 
 
 The following difficulties, with refpecSl to the exercife of an 
 exaSf, uncorrupted, and iiifi^xihle virtue, mufl be allowed with 
 refped to the whole human race ; and, in them, is contained the 
 whole of the moral diftrefs and i^eaknefs of human nature. Its 
 animal pajpons zx^ftrong and turbide?it ; apt to oppofe, and, upon 
 a little indidgence, to over-rule the did:ates of reafo7j. An unhappy 
 confiitution of body is a load, and an opprejjion, upon the mind ; 
 and the various diforders, to which the body is fubjed, cloud, 
 and interrupt, the freedom and livelinefi of its operations. Ob- 
 jedls of fcnfe make powerful impreffions upon it j and it is, every 
 where, furrounded with numberlefs temptations : Evil examples, 
 oftentimes, corrupt it early 5 indolence e?iervates its faculties -, par- 
 tial views, of things, betray it into dangerous errors -, and the avo- 
 cations, and cares, of life diJlraSl it. And, finally, poftdarity is 
 apt to en/lave it j corrupt cujioms to enure it to a habit of vanity 
 and excefs', and evil company to inftil into it dangerous principles, 
 and extirpate its natural jenje of good and evil. 
 
 * Jer. xiii. 23. 
 
 Vol. I. C c c But
 
 378 Of the number of thofe that fiall hefaveJ, 
 
 But let me obferve, for the conclufion of the whole, that the 
 greateft difficulties of religion are, yet, pcfible to be furmounted. 
 This is almofl evident to a demonftration : bscaufe we find, that 
 there are no other averfions, no other difficulties, no other con- 
 firmed and moft inveterate habits^ but what may be altogether 
 controuled 2xA fubdued, by the ardor 2C[A fpirtt of human refolu- 
 Hon : And we cannot furely think, that our nature is fo odct, fo 
 defe5iive, a compofition, that it can conquer e-jery difinclination, 
 furmount e^-cery difficulty, and reform every wrong habit, but what 
 is of a religious kind. It is an incredible fuppofition in itfelf 3 and 
 mofl injurious to the wifdom and goodnefs of our Creator. — 
 Mankind are capable of underftanding their duty, and of imprcjfing^ 
 upon their confciences, an efficacious fenfe^ and conviSfion^ of its 
 infinite importance ; and there is 710 cciufe in nature, that can 7iecef- 
 farily prevent their aBing, according to their inward apprehenfion 
 and judgment of things : zndiXhtJame rcfelutiojj^ with which, we 
 often fee, that they break through other ftubborn habits, and fufiain 
 furprijingy and almoft incredible^ conflidls, muft, according to 
 the courfe of nature, gain them the viBory over any habits what- 
 foever ; and raife them to a pitch, oi fublime and exe?nplary gocd- 
 nefs — Befides that they are taught, by nature^ and exprefsly di- 
 re<fted by the chrijiian revelation, to implore the gracious help of 
 God, who is mofl: affedtionately and tenderly concerned, for the 
 reSlitude, and happinefs, of all his intelligent and moral offspring j 
 and has therefore promifed, to give the holy Spirit^ to them that 
 cjk Urn *. 
 
 * Luke xi, 13. 
 
 S E R-
 
 (379 ) 
 
 S E 
 
 Of the true guard of innocence j and the 
 natural progrefs of vice. 
 
 Matt. xxvL 35. 
 
 VQttr faid unto hiniy though I Jhould die with theCy yet 
 will I not deny thee. 
 
 ^ W"\ HIS, which is recorded in the text, was certainly, in 
 
 I itfelf, a brave and noble refolution ; and if it had been 
 
 J as firmly adhered to, as it was honefily formed, the 
 
 apoftle's charader, in this particular fcene of his life, 
 
 would have been tranfmitted down, with diftinguifhed honour, to 
 
 all fuccecding ages. But the evejit was, in reality, quite different -, 
 
 and affords a flagrant and melancholly proof of the frailty^ and 
 
 inconftancy, of human nature. It fhews it, indeed, to be fo fickle 
 
 and mutable, as that, fometimes, there is but a very yZ'or/ interval 
 
 between refolving well, and doing ill -, and a quick furprifing tran- 
 
 fition, from the mofl folemn profefHons of zeal, and uncommon 
 
 ardour, in the caufe of virtue, to a dired: and public re?2unciation 
 
 of it. Every example of this fort is a flanding leffon of humility, 
 
 C c c 2 and
 
 380 Of the true guard of innocence \ 
 
 and caution^ to the reft of mankind : and the moral caufes of it 
 may, in moft inftances, be difiindly traced ; and have the fame 
 vifiuence in all times. So that we may confider the text, as ex- 
 tending far beyond the per final charader of St. Peter^ and taldng 
 a much v/ider fcope — And difcourfe from it, * as if the depra'^city 
 
 * and difionour oi human nature was t\\t fuhjeB \ and man^i'i, man^ 
 
 * the auditor^ to whom it is properly addrelTed.* 
 
 St. Peter appears, from his whole hiilory, to have been a 
 perfon of a ivcehj and janguine temper. We find him, upon 
 many occafions, profefling, with a peculiar earnejlnejs and warfnil\ 
 his affection and inviolable fidelity to his maRer ; and refenting 
 every thing, which, he apprehended, was injurious to him, or 
 difparaging to his d'gniiy. He could, therefore, hardly bear to be 
 toldj even by Chrifi himfelfi that the ftrengtb of his zeal would 
 ever abate, and much lefs that he would openly deny his Lord 5 
 4)ut, from the forward nefs^ and fome degree of prefumption^ that 
 \^as natural to him, joined with the experience of an honefi uncor- 
 rupted heart, he declared his refolution as in the text (in which, 
 he made no doubt, but he might confide) to die ivith him, rather 
 ]than, through bafe fear and cowardice, to betray and defer t his 
 caufev 
 
 And the very fame circumftances, that account for the ir- 
 hemence and heat of his refolution, v/ill likewife account, in a 
 great meafare, for his inglorious fall. For, prefuming too far, 
 and having no dijirufi of his ov/n firmnefs and fkbility, it is 
 hi-^hly probable, that he flood lefs upon his guards and negleded 
 to w^igh, with that ferloufnefs and deliberation, which the im- 
 portance of it deferved, the feafonable and friendly admonitior?, 
 "which his ma,fter had given him. And, thus, the temptatioa 
 
 aJJ'aiiltcd
 
 and the natural progrefs of vice. 381 
 
 ajjaulted him, over-powered him, and robbed him of his beft 
 treafure, his innocence, before he was duly fenfibk^ though fore- 
 warned of his danger — An error this, that all who are of the 
 fame warm and fanguine difpoiitions, are more peculiarly expofed 
 to, not only in cafes of extraordinary tryal, but in the ccmmon 
 courfe of virtue, and of human life : * Such being, generally, 
 
 * more hafty and eager to refolve, than they are ileady to execute-, 
 
 * and being apt, withal, to entertain too high an opinion of them- 
 
 * felves, and fail in the exercife of that conftant vigilance and cir- 
 
 * cumfpedlion, which are abfolutely necelTary to maintain a life 
 
 * of religion, and ilridl morality.* 
 
 But, to the account of St, Peters heinous diJfimitJation, and apo-- 
 Jlacy from the truth, it is neceifary, to do juftice to his charader, 
 that we add what followed in confequence of it, his humiliatiGn 
 and repentance ^ which were attended with all poffible marks of 
 Jncerity, and ingenuity of mind. For though he />//, and that 
 fully and fhamefuUy too, partly through his prefumption, and 
 partly through the fudden confiernation, by which he was op- 
 prefled, and difpirited, and deprived of the aids and faccours of 
 reafon ; yet the integrity of his heart, which was only controuled^ 
 in its ufual operation, by the prefent violence of the temptation, 
 but had never totally defer ted him, revived upon the firft ferious 
 refled:ion, and difcovered its fuperior influence. He lamented liis 
 error, and correBcd it : His reformation v/as complete and lafllng : 
 He alTerted the truth againfl its numerous and powerful cppofers, 
 undaintedy and unmoved, under the bittereft reproaches and per- 
 fecutions j and facrificed, for the fake of the glorious caufe, v/hich 
 he had deliberately efpoufed, eafe, l.bertyy and life. — His inward 
 goodnefs, now better fortified, and prepared for trials, fhev/ed it- 
 felf to be invincible 'j and he fulfilled the refohition, which he
 
 3^2 Of the true guard of innocence ; 
 
 had before violated, through an unexpeded furprize and terror— 
 The rcfolution or even dying for Chrifty rather than he would 
 confent to deny him. And there are feveral obfervations naturally 
 ariling from this hiflory, that are of univerfal importance and ufe. 
 
 The first of which is this, that there are fome critical fea- 
 fons of danger, that may at once, overfet a very fincere and well 
 eftabliflied virtue. Thefe are, generally, fuch as come upon us 
 by furprize, and, againft which, we have not armed ourfelves 
 with a fufficient ftock of refolution. Thus St. Peter y though he 
 had purpofed in general never to deny Chriji, yet, not having im- 
 prefcd it upon his mind with proper weight, and not expediing the 
 temptation, by which he was encountered, his refolution was not 
 prepared to exert itfelf j and, of confequence, he may juftly be 
 faid to have been difarmed, and wholly unprovided for his own 
 defence, when his integrity was brought to the tefl. The maid- 
 fervant, belonging to the high pT'ieft, charged him with being a 
 difciple of Jefus of ISiazareth, when his thoughts were wholly 
 intent upon another fubjed:. He apprehended himfelf to be in 
 no danger, when his danger was nearefi -, and, upon fuch an un- 
 locked for fhock, dread and terror feized his fpirits, and rendered 
 him incapable of recollection, and of difcovering a becoming pre- 
 fence and ftrength of mind. So that, his courage having forfaken 
 him, and his thoughts being perplexed and confufed, he firfl be- 
 gan to prevaricate, and, in an evafive manner, to deny the ac^ 
 cufation ; and, foon after, being charged again, he again denied, 
 in more direSi and expUcite terms ; and at laft, hi^ fears, and to- 
 gether with them, his emhara[jment and guilt increafing, he pro- 
 ceeded fo far, as to renounce, all relation to Chrijl, and knowledge 
 of him, with falfe oath and profane execrations. 
 
 And
 
 and the natural progrefs of vice. 383 
 
 And critical feafms, of a like nature with this, frequently 
 happen in the courfe of human affairs, 'viz, fudden and unexpeSied 
 events that pufe our virtue to a very fevere and dangerous proofs 
 and call for the immediate exercife of a ftrong unfhaken rcfolution 
 — And yet have a natural tendency to alarm the paffions, and 
 dijjipate reflexion. — Propofals, perhaps, are made to us, before we 
 are aware of the defign, to advance ourfelves by dijjmulation and 
 injiijhce 3 we are flattered with the profpedt of extraordinary ad- 
 'vantages^ to be obtained by methods, that are not fl:ri(5tly honour- 
 able 5 advantages quite above our common views in life, and 
 which we could not reafonably hope for : Or elfe fair oppor- 
 tunities, and powerful incitements, to the gratification of fome 
 criminal pafHon (to which we are by conflitution mofl in- 
 clined) iinexpeoledly prefent themfelves And thus our vir- 
 tue may be oppreffed, and borne down, by the very fame temp- 
 tations, affaulting us in an unguarded hour, which, if they had 
 been forefeen, and maturely deliberated upon, our inttgrity might 
 have enabled us to repel, with a generous fcorn and indignation. 
 In all which cafes, it is not fo properly the temptation itferf, as 
 our being attacked by fiirprife, that fubdues and enflaves us. 
 
 And fuch hazardous fcenes, as thefe, are very Jit to be mixed 
 with other more common trials, in a ftate of moral difcipline : 
 Becaufe, they naturally excite circiimfpeBion, teach experience^ 
 improve rejoJution, and raife our virtue to an eminent degree of 
 jirength and Jiiblimity, And, at, the fame time, that they are fo 
 beneficial in their confequences, if we come off vidorious, and 
 preferve our integrity inviolable, they plainly point out to us, 
 what our duty is, and in what manner we ought to condu<fl our- 
 felves, if we would pafs through life with reditude, and honour, 
 and inward fatisfadtion. But this leads me 
 
 3 To
 
 384 Of the true guard of innocence J 
 
 To ANOTHER remark, fu»gefled by the hiilory to which the 
 text refers, and that is, tliat the beft and fureft way, to maintain 
 our innocence, is to keep the mind calm and u?iiuJPcdy and atteti' 
 five to all events. If we are pofleffed of Tifedate temper, we fliall 
 be able to determine v/ith propriety^ in all cafes that occur to us. 
 If reafon be clear and nndiilurbed, we m.ay always fee our danger, 
 and avoid it: we fliall be furniflied with fufficient motives to infpire 
 ileadinefs and equanimity, and animate our refolution : we are, 
 then, at liberty to iveigb maturely every propofal that is made to 
 us, and may fiim the fatal effeds of a rafli and precipitate con- 
 duct. As long as we hold this rational and noble command of 
 ourfelves, we have but little caufe to fear being furpr /fed, and vio- 
 lently hurried J into immoralities -, and, confequently, have guard- 
 ed the weak fide of human nature. And as for premeditated and 
 determined wickednefs, that has, almofl always, its foundation in 
 indeliberate and heedlefs exceJJ'es j which inflame the paflions, gra- 
 dually blind the under/landing, aud ftupify the natural confcience 
 of good and evil. And Vv'hile the mind is unruffled, and conti- 
 nues to reflect cooly, it is fcarce poffible for it to ccnfider, but 
 with deteftation and horror, fuch an abandoned ftate of deprava- 
 tion and diforder. 
 
 In like manner, if we are duly attentive to all events^ that be - 
 fal us, we fhall probably be prepared, for all events. We fliall 
 form our temper and behaviour in that manner, which is bell 
 adapt :d to them. We fhall examine into their probable confe- 
 quences, and guard againfl thofe that are injurious. We fhall 
 take care not to be betrayed into any pracftices, that are incon- 
 fiflent with integrity, by indeliberate excefles oi pqffion, or an over- 
 confident
 
 and the natural progrefs of vice. 38 
 
 confident prefumption. And our virtue will, by this means, be 
 fb fortified and wifely defended, as to fuftain the mod difficult 
 and laborious confli(5ls, to which it may be expofed ; fo as nei- 
 ther to be fpoted and defiled by criminal compliances, nor fink 
 under the weight of oppreffion. 
 
 Whereas, if we are difturbed and difordered by any in^ 
 temperate paffion, fo as to have our reflexions tumultuous and con- 
 fufed, and to be hindered from attending, regularly and calmly, 
 to our prefent fituation, and the proper duties of it, we can nei- 
 ther have judgment to diredi, nor refolution to aSl with firmnefs 
 and vigour ; but, in all fudden emergencies, fhall be apt to follow 
 Xhtfirfi fentiment, that rifes within us ; and be carried away, by 
 the impulfe of that particular paffion, which happens to have the 
 afcendent, of whatever kind it be : And, confequendy, we muft 
 be in imminent danger of deeply wounding our integrity, and 
 forfeiting, perhaps intirely and irrecoverably, our peace and ho- 
 nour. 
 
 This, which has been diftindly ftated. Is, on both fides, the 
 probable tendency of things, according to the fixed laws of the 
 human conftitution. Perturbation, confufion, and inattention of 
 mind are the Immediate fources of i^ice — And calm reflexion, 
 feafonably and wifely applyed to every event, that happens in the 
 courfe of moral life ; on what conduct is particularly fuited to it 
 and will Infpire inward refolution to purfue it — this, I fay, is the 
 necefTary, the only, and will, by the blefling of God, prove a 
 fure and effedual fupport of reditude of heart, and manners. 
 
 Vol. I. D d d I beg
 
 86 Of the true guard of innocence ; 
 
 I BEG leave to add to all this, that it will be of great ufe to U5 
 ferioufly to confider, how it would be proper for us to ad:, in all 
 the various Jiates and conditioiis of human life -, to imagine, fre- 
 quently, a change in our circumftances, to rsprefent ourfelves, to 
 our own tlioughts, as attended by temptations^ which may never 
 actually befal us, and reduced to a Jituation, that feems at pre- 
 fent remote, and at a great diftance from us. For, by making 
 the virtues, of every Jiation, intimate and familiar to our re- 
 flexions, as well as the fpecial inftances of vigilance and refclu-- 
 ticn, that are required in it, we are never likely to be confounded, 
 or lofe our difcretion and conftancy, under the moft fudden i;/- 
 cijfitudes of this uncertain and variable fcene of our exiftence. 
 We are never likely to be furprized, at being called to ad: a new 
 part, with which we are altogether unacquainted ; but fhall have 
 both the rule of our behaviour, and motives to adhere to it, di- 
 red: and plain before us. 
 
 Indeed, the heat and effort of refolutlon, which fpring from 
 prefent pajjion, and accidental momentary Jits of zeal, are not, as 
 is evident beyond difpute from St. Peter's cafe, a fuffieient /r?/r//y 
 and guard of our innocence. Thefe may be honejl, as his was, 
 and fpring from an inward fenfe oi Jitnefs, gratitude, and i?:^ 
 genuity, tut are not likely to be ferma?2ent and durable. For the 
 effe^s, of a fudden and high raifed tranfport, feldom laft longer, 
 than the tranfport itfelf j and that which may be depended upon, 
 as a fuhjlantial dtfe?ice of our virtue, muft be fomething more 
 deeply fixed, and rooted, in the heart. ' It mufl be a refolution 
 * framed upon comparing all circumjiaiices^ and weighing all con- 
 ^Jcqucnces 3 a refolution often renewed, and urged, with duey^r^^, 
 1 * and
 
 and the natural progrefs of vice, 387 
 
 * and efficacy^ upon the confcience : In a word, a refolution ren- 
 ' dered fo habitual to us, when the danger is remcte^ that it will 
 ' not fail of recolleSling itfelfj and exerting its utmofl injiuence^ 
 
 * when the fame danger is dire6lly impending' 
 
 In the third place, we may obferve from the hiflory now 
 before us, the natural progrefs of fin, from one ftage to another^ 
 till it arrives at a fcandalous height of enormity ; and, that when 
 a man has once ventured beyond the lunits of innocence, he can 
 have no fecurity, that he fhall fiop at the jirji offence, but may 
 be hurried on to fuch wickednefs, as, before, he would fcarce 
 allow himfelf to be capable of. St. Peter, we have feen, firfl 
 began with prevarication, and with returning an ambiguous and 
 evafive anfwer, when he was charged with being orre of Chriffs 
 difciples ; and by this, it is highly probable, he hoped to have 
 delivered himfelf from the dificulty, in which he was involved — 
 And little did he imagine, that his impiety and guilt would have 
 proceeded fo far^ as to a dired: denial of his mafler, and to 
 open prophanenejs and blafphemy. But thus it was in fadl ; and 
 thus it has been, in innumerable other inflances. One aB of 
 vice, one indulgence of irregular pafiion, has not only prepared 
 the way to another, but led to the mofl excejjive and unnatural 
 wickednefs. The examples are various, and the degrees of cor- 
 ruption various 3 but the tredcherous, injlaving, infatuating nature 
 of fin is delineated, in the ftrongefl colours, in them all. 
 
 The mind of man is, by nature, fo flrongly attached to virtue, 
 
 that it cannot become totally corrupted all at once. Some go on 
 
 f after in the paths of vice, than others. But the intire corruption 
 
 of the mind is, for the mofl part, a work oi labour , and flew 
 
 progreffion. Some foftenings mufl be ufed, to make vice appear 
 
 D d d 2 tokr^
 
 388 Of the true guard of innocence j 
 
 tolerable ; fome artful colourmgs^ to difguife, or hide, its native 
 odioiifnefs and deformity : and it requires ti?ney thoroughly tojilence 
 the voice of confcience, zn&fiipprefi all uneafy reflexions. 
 
 The cafe, therefore, generally flands thus — Men begin with 
 reprefenting fin, as a ivcaknefs and infirmity of nature, which a 
 being of infinite goodnefs, who can have no motions of revenge^ 
 and whofe only end in the government of the world is the hap- 
 pinefs of his creatures and fubje6ts, will eafily pardon, or, at leafi:, 
 not rigoroufly pwiiJJj, 7'hen they fet themfclves to invent fahoes, 
 and plaiifible circumfi:ances, to mitigate the guilt of their evil 
 actions. And having, by this means, rendered vice more fa- 
 miliar, and lefi^ened that averfion and horror, which they Before 
 felt in their minds at the thought of it j having thus perverted 
 and enflaved thtiv judgment, and broke through that powerful re- 
 fliraint, the fear of God's difpleafure -, they will naturally proceed 
 to greater degrees of licentioufnefs. The fuccefs of one vicious 
 purfuit, or the pleafure that has attended it, will diipofe them to 
 wijh for, and, confequently, eafily incline them to, a repetition 
 of the offence, till they are hardened beyond all fenfe of the evil 
 of it : The authority of reafon being weakned, and the tyranny 
 of wild paflion increafed, by every irregular gratification. 
 
 One vice v/ill frequently call for another, to palliate and cover 
 it; to render the gain of it more certain ^ or prevent interruption?, 
 and difiurhance, in its falfe fophifiicated pleafures ; or to ftreen 
 from the evil confeqiiences, that, it may be juftly apprehended, will 
 follow upon it. And when men become habitually devoted to 
 the practice of wickednefs, and have no relijh of fublimer exer- 
 cifes and enjoyments ; efpecially, if they have fo far conquered 
 fl:ame, as to commit public and notorious impiety 3 it is no won- 
 \ ^>er_.
 
 and the natural progrefs of vice, 389 
 
 der, if they defend it openly, and ridicule all attempts, to expofe 
 their vices, as the effed: of ignorance and enthufia<m : it is no won- 
 der, if having, for a long time, deferted the paths of virtue, they 
 fee no beauty or agreeablenefs in them ; or that being enjlaved to 
 vice, they ftiould, for their own eafe, endeavour to reprefent this 
 fouleft infamy and fhame of human nature, under f^I/e and delu^ 
 
 five appearances. This is the natwal progrefs of a corrupted 
 
 mind, from the firfi, and fmaller, inflances of its depravation,, 
 till, at length, by offering continual violence to reafon, it is fo 
 ftrangely blinded and flupified, as not to flick at the mofl deteft- 
 able immoralities -, and in the elegant language of the prophet, to 
 
 fut darbiefifor light, and light for darbiefs; bitter for fveet, and 
 
 Jweetfor bitter *. 
 
 Thus it was with David. He began with wanton looks, and 
 indulging to lafcivious defires, and ended with adultery, and the 
 fhedding of innocent and loyal blood. And thus it was with 
 llazael, wh ofe hiftory is mentioned in the fecond book of King^^ 
 and his charader blotted with treafon, the murder of his prince, 
 and other inhuman crimes. Had he been of an humble mind, not 
 fond oi power, and dazzled by the pomp of great nefs ; and had he. 
 poffeffed a tender ^ndfympathifng heart, that was fen/ible of the 
 diflreffes of his fellow- creatures, and open to the impreffions oF 
 humanity ; it is not at all likely, that he would have committed 
 thefe execrable crimes. But having, as is highly probable, in- 
 dulged ajpiring thoughts, and being a man of a vaftfcope of ambi^ 
 tion, thtnearprfpecl, of ^ crown, was a temptation al moil /rr^~ 
 fjltbie ; like a ftrong and glaring light, to a weak diftempered' eye, 
 it confounded his reafon^ and led him to trample on jujlice^ 
 
 * Ifa. V. 20. 
 
 fidelity^.
 
 2 go Of the true guard of innocence ; 
 
 fidelity and honour. And when he had mounted the throne by 
 ufurpation, and blood (by which he evidently demonftrated, that he 
 was of a hard infexible difpofition, that had very little feeling of 
 generofity, and mercy) it is nothing ilrange, to find him giving 
 a loofe to cruelty, and endeavouring to fupport himfelf, in his un- 
 lawful power, by a vigorous and relentlefs opprejjicn* 
 
 Here wc may fee, engraven in legible chara(5lers, the exfra^ 
 ^agant efeSts of ungoverned paiTion, in one Jingle inftance. It 
 drew fuch a black trai?i of evils after it, as, being defcribed to 
 th^fintier himfelf, ftruck him with. Jiirprife and terror *. Nor is 
 this the cafe, only, with refped: to ambitiony but it holds true 
 likewife as to all other irregular appetites : they lead thofe, who 
 are unhappily enllaved to them, into an inextricable labyrinth 
 of error and wickednefs ; and, frequently end in fuch compli- 
 cated and dreadful guilt, that, at the mention of it, even cor- 
 rupt nature is alarmed, and Jlarts back with remorfe and ab- 
 horrence. 
 
 * Avoid therefore as a pejlilential contagion, as poifon and 
 ■^ death to the foul, all the alluring infinuations of vice' Take 
 heed of placing an undue confidence even in your virtues -, en- 
 deavour to infufe, and plant deep within, the feeds of piety, and 
 univerfal chriftian goodnefs. Confider, that the fame tempta- 
 tions, nay, the very fame errors and vicei, may have a very dif- 
 ferent effeB, as the prevailing inward temper is differently form- 
 ed : * That the fall of Feter made him humble and penitent ; that 
 * of Judas rendered him fllen and defperate* But, above all, 
 let it be remembred, * that the ruin of Jbuls, like that of fates 
 
 * 2 Kings viii. 13. 
 
 * and
 
 and the natural progrefs of vice, 391 
 
 ^ and empires^ often fprings from fmall beginnings -, which ope- 
 
 * rate, in a great meafure, imperceptibly^ and feem, at firft, to 
 
 * threaten nothing like fuch a direful and moft tremendous con^ 
 
 * fequence : and, in fhort, that he who is hurried on, by unre- 
 
 * {trained excelTes of paffion, to the utmoft bowtdaries of righf^, 
 
 * and like a man, that ftands upon the edge of a precipice. — He 
 
 * may look down, perhaps, without danger j but the Jirji wrong 
 ^ Jiep, after he has proceeded thus far, wiW precipitate him head- 
 
 * long into fhame and mifery — from which, perhaps, he may 
 
 * never rife again, fo as to appear with comfort, and a dignity be- 
 
 * coming his nature, and his firfl appointed rank in the uni- 
 
 * verfe, among the reafonable and immortal creatures of God,' 
 
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