God is wifer than we; and to believe, that as he clearly difcerns what would be beft, his goodness will appoint it. In many cases wherein we complain, how happy should we think ourselves, if our condition were abfolutely in the difpofal of a prudent and affectionate parent or friend, and if they could do for us what they thought to be best, either removing thofe evils of which we complain, or fupplying what we defire as good? Would not the grant of such a privilege make us quite eafy? And are not our affairs really in much better hands for us? Is the kindness of our heavenly Father lefs to be trufted than that of an earthly parent; or are his wisdom and power lefs to be depended upon for effecting what is beft?

'Tis true God may prefer our real good, and our happiness upon the whole, to the gratification of our paffions. He may fee fit to allot poverty, pain, or fickness, and to continue these for exercifing and improving our faith and fubmiffion, for mortifying us to the world, or establishing in us a heavenly temper; for curing a growing pride or fenfuality and the like; when an earthly parent

parent or friend would rather gratify our inclinations, and give us ease and abundance. But would any perfon, who wifely loves himself, for fuch reafons take himself out of the hand of God? Would he after calm confideration, prefer the indulgence of his paffions, before the perfection of his rational nature, and his happiness for eternity?: Would he not rather fay, "I am in the "hand of God, and I would be there. "Thou Lord knoweft certainly what is best "for me. Thy goodness has no bounds, "and thy compaffions fail not. Thou doft not

willingly grieve or afflict the children of 6c men. I therefore fubmit willingly, know"ing that whom the Lord loveth be chaften

eth. And that although no affliction for "the present be joyous but grievous, yet af"terward it will produce the peaceable fruits

of righteousness." Are there truths more evident and confolatory than these; that God governs the world, and directs all events, even the smallest; and that infinite wisdom and goodness, employing almighty power, will always do what is beft? And that no child hath reafon to repine, if his parent

* Hebrews xii. 6:

parent orders all for his good; but to be refigned and thankful, although poverty, afflictions and death, may be allotted him by his heavenly Father?

Some other practical reflections, which this subject will supply, fhall be reserved for the concluding discourse.

SERMON

SERMON XVI.

Practical Inferences from the Divine Goodness.

MATTHEW vii. 11.

If ye then being evil, know how to give good gifts unto your children; how much more Shall your Father who is in heaven, give good things to them that afk him?

IN

N the preceding discourse I treated the four following practical inferences from the Divine Goodnefs.

1. Is God good, infinitely good; let us endeavour anfwerably to love and praise him.

2. Let us endeavour above all things, to obtain a special and certain intereft in this Goodness.

3.

How cheerful fhould our obedience be to the Divine Commands, which are the dictates of alwife and unbounded Goodness: and particularly how free and cheerful should our devotions be.

4. How ready and intire fhould our refignation be to the difpenfations of Divine providence, and our fubmiffion to the Divine corrections!

I would now close this infinitely important fubject, with recommending to your ferious attention fome other practical reflections, which with great ftrength it prefents to the mind.

5. Let us all, according to our measure and abilities, imitate the Divine Benevolence. You have feen, that to communicate good is the glory and happiness of the Deity. He is infinitely happy, because he is infinitely beneficent. And can we, whom he hath made capable of difcerning the worth of this difpofition, and of refembling him in it, do better, than to conform unto this excellent

pattern,