SERMON X.

The principal Properties of the Divine Goodness.

PSALM CXXXvi. 1.

O give thanks unto the Lord, for he is good; for his mercy endureth forever.

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CCORDING to the plan laid down in the beginning of thefe difcourfes, we have explained the nature of the Divine Goodness, have confidered the evidences, which reafon and revelation furnish of this important truth, and given a view of this most amiable perfection, as difplaying itself in the works of creation, providence, and redemption. We are now,

IV. To take a view of its principal properties, which will convince us, that this perfection will fupport our firmest trust,

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and deferves our moft exalted praises. The text read celebrates one property of the Divine Benevolence, which renders it infinitely interesting to beings made for eternity, that it endureth forever. This the pious king mentions as a reason, why all fucceffive generations fhould with pleasure trace all their enjoyments, up to this everflowing fountain of good; and while they gratefully own their obligations for numberlefs benefits, and excite a concern to behave worthy of them, fhould rejoice, that the goodness from whence they proceed is inexhauftible by infinite communications of good, and will endure the fame forever.

The following are principal properties of the Divine Benevolence, and render it the worthieft object of our meditations and praises.

1. The goodness of God is directed by his wisdom, and free in its exercife; and does not proceed from a neceffity of nature, or from a blind inflinct. Did the Divine Benevolence arife out of the fame neceffity of nature as his omniprefence, the exercife of

his

his benevolence would not then be the object of his choice; and although it would become us to venerate him on account of it, we could not properly thank or love him for being univerfally beneficent, any more than for his being univerfally prefent. The effects and inftances of his goodness would alfo be the fame every where. Absolute neceffity muft operate every where alike; and it must be ascribed to wifdom and choice, if a being exerts itself more at fome times, and in fome cafes, than in others. Did the divine beneficence spring from a natural neceffity, all the creatures of God would be of the fame order, and poffefs the highest degrees of perfection and happiness poffible. As bodies, which according to a phyfical neceffity tend towards the center of the earth, tend thither uniformly, and without variation. The variety of creatures which the Almighty hath made, and the various degrees of perfection which he hath communicated to them, abundantly prove him to be free in the exercifes of his goodness; fince he hath evidently exerted it in fome cafes more, in others lefs.

Farther, the divine benevolence is not a blind inftinet, but prompted and directed by wisdom. There is in men both an instinctive and a rational benevolence, and these often prompt them to contrary actions. Inftinctive benevolence is naturally averfe to the inflicting, or permitting any kind of pain or evil upon the objects of it. Whereas a rational benevolence often chufes to inflict leffer pains or evils, when they will prove inftrumental of greater good. Thus the instinctive fondness of parents gives them pain, if their children fuffer any evil; when at the fame time a rational benevolence determines them to inflict the lefs evil of pain, by way of correction, if it be a likely mean of preventing the greater evil of an establifhed vicious difpofition.

There are beyond queftion in the world an abundance of natural evils, and thefe appointed and difpofed by God. 'Tis plain therefore his benevolence cannot be inftinctive; because that is averfe to any kind of evil, and being poffeft of all power would prevent it. For on this fuppofition, the miferies which are in the world would give

pain to the Deity, and make him lefs happy; as parents fuffer greatly in the fufferings and wretchedness of their children. But to fuppofe the Deity to fuffer, or be unhappy in any degree, especially when it is always in his power to prevent it, is contrary to all rational ideas of his nature and perfections. The divine benevolence therefore is the refult of his perfect wifdom; which directs the infliction of leffer evils, when they are proper means for producing a greater good, and is free in its exercife.

'Tis by this principle that we can account for God's not placing his rational creatures in the immediate poffeffion of compleat happiness, but determining it as best; that creatures capable of approving their love to him, and to that which is right and amiable in conduct, fhould thus approve it; and not be established in happinefs, until they have been tried and approved. 'Tis this wife benevolence of our Creator which determines him, by every proper method, and even by the punishment and final deftruction of the incurably wicked, to maintain among his rational