dependant, precarious power, and a mifgiv- SER M. ing fear of harm from others, whom their paf- VIII. fions reprefent as formidable enemies, put, them upon exerting their utmoft ability, in executing their wrath without delay. But he who is fecure in his unchangeable All-sufficiency, abfolutely independant, and therefore incapable of fear from any adverse powany other paffion which terminates in felf-defence, can never be tempted to act otherwise than according to the most perfect wifdom, rectitude and goodness.

er, or of

To form in us a right temper towards God, and that affectionate practical regard to him, which is our principal duty, we should carefully endeavour to have just notions concerning his government (I mean that which is most strictly and properly fo called) over rational and moral agents. The sole foundation of it cannot be the natural attribute of Power, for that alone can never produce fuch obedience, as the voice of our own reason will pronounce truly good, and acceptable to the Deity. So the human mind is constituted, as neceffarily to difcern the difference between moral good and evil, and be directed to form its conduct by a regard to that difference, otherwise it cannot enjoy inward tranquillity with felf-approbation. If this be the inva

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SERM. riable law of our nature, the declared will of VIII. any being, how powerful foever, cannot be the rule of our actions, inconfiftently with our original moral fentiments, nor indeed any farther than as it appears agreeable to them. The true foundation therefore of God's moral government is, not his abfolute power to difpofe of the creatures as he pleases, but the unchangeable rectitude and goodness of his nature, manifefted in that moral human conftitution, of which he is the Author: Tho' the confideration of his natural dominion powerfully enforces our obedience, as containing motives that rationally work upon our hopes and fears, which are not indeed the original springs of morality, but of great use, especially in this imperfect ftate of trial, to fupport the mind against temptations, and answer objections taken from the feèming oppofition of virtue to our intereft.

Again, we naturally confider all just government over intelligent agents as intended for their good; fo that 'tis fcarcely poffible, any power or authority over men should appear to the human mind amiable, which does not pursue this end. The fame is the great ruling principle of action in every good member of society as fuch, and he ftudies according to his station and capacity, to promote

the

the public benefit in the best manner he can. SER M. If the true interest of a community were uni- VIII. verfally known, and all the members fincerely difpofed to purfue it uniformly, there would be no occafion for laws; but therefore they are neceffary, because many of the fubjects are ignorant of their duty to the public, or may be diverted from attending to it by their private irregular affections and paffions. Human civil conftitutions provide against these inconveniencies as well as they can, tho' ftill but imperfectly. Those forms of government are the best, which most effectually preserve the power of legislation from the influence of human paffion, caprice and corruption, and fecure its continuance in perfons of the greatest reputation for wisdom and integrity: For these are the characters of highest authority among rational beings, and which only are regarded by ingenuous minds. Penalties added to Laws, which derive all their force from mere power, cannot produce a willing and reasonable obedience; and, as St. Paul justly says, * fuch laws with fanctions, were made, not for the righteous, but for the disobedient and the lawless.

But the Divine moral government, as the obligation it lays upon us cannot be fatisfied otherwise than by an intelligent and affecS 2 tionate

I Tim, i. 9.

SERM. tionate obedience, fo every part of its exercise VIII. carries the cleareft evidence of wifdom, equi

ty and goodness, the ftable foundations of authority which reafon cannot refift. Whatever God requires of us, he at the fame time fhews to be good, perfectly agreeable to the cool dictates of our own understandings; either what appears intrinsically good at first view, fuch as the love of himself and our fellow-creatures, or what, upon calm reflection, we must difcern to have a neceffary connexion with thofe principal duties, as plain confequences from them, or as proper means in order to our performing them. 'Tis true, that for the purposes of morality as well as of civil government, every subject has not fufficient knowledge to discover the best means; and therefore God may condefcend: to interpofe, (as he actually has interpofed where he has granted a revelation to men,) for promot ing true moral piety and virtue, to establish certain positive inftitutions, which are only to be confidered as means of religion; but even thofe pofitive inftitutions, at leaft in Chriftianity, may be difcerned, by attentive minds, to be eminently useful to the moral ends for which they are appointed, and fo far they ftand upon a moral foundation: And where the usefulness of such pofitive appointments

cannot

cannot be clearly difcerned, our obligation to SER M. the obfervance of them does not arife from VIII. God's abfolute fupremacy and natural dominion over us, which cannot produce a reafonable and liberal fervice, but from a firm persuasion of his immutable rectitude and goodnefs, and of his unerring wisdom. Tho' we do not at first view fee the propriety and expediency of every such inftitution in particular, yet deference to the perfect wisdom and goodness of our Ruler, who appointed it for our advantage, does rationally determine us to use it with diligence and the best application of our thinking powers, that we may obtain the benefit by it which he graciously intended.

Thefe, I think, are the beft and moft becoming fentiments we can have of God's moral government. It is founded, not on his fovereign irrefiftible power and natural dominion, but on his abfolutely perfect purity, wif dom and goodness: The end of it is the most abfolute universal good and happiness of the rational creation: Its laws are perfect truth and righteousness, which every proper subject, that is, every intelligent creature may see, and thereby be induced to yield a reasonable and willing obedience, which alone is real religion, and only pleafing to him. His power in the administration of this government is exercifed,

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