SERM.den. A conqueft over moral infirmities yields I. it the most fenfible pleasure, and is matter of fecret felf-applauding triumph; and it enjoys its growing liberty with fincere delight. The natural fruit of this difpofition will be a refolved abstaining from fin in practice; for no man can be fuppofed frequently, and of choice, to do what he fincerely hates. Therefore nothing can be more vain than a pretence of holiness in heart, and an abhorrence of fin, which is not juftified by a regular converfation.

Tho' it is not to be expected we should attain to the perfection of innocence in this world, yet it is the difpofition of those who follow God as dear children, and keep his purity always in view as their pattern, to contend for it with ardent defire and conftant endeavour, preffing on unwearied in the paths of virtue, and zealously oppofing every kind of evil which they are tempted to. Again, the imitation of the divine rectitude will direct us to an abhorrence of all vicious characters, and to an high esteem of all good men. An univerfal benevolence to mankind, even the worst of them, and a difpofition to do them kind offices, such as their condition requires, or renders them capable of, is a God-like temper; but fo is a peculiar distinguishing esteem

for

I.

for good men, according to the measure ofSER M. their goodness, and an impartial averfion to obftinate irreclaimable iniquity, wherever it appears. As the righteous Lord loveth righteousness, and is angry with the wicked every day, fo his fincere worshippers follow his example, for in their eyes a vile perfon is contemned, but they honour them that fear the Lord.

SER

SERM.
II.

SERMON II.

The Goodness of GOD, proved from his Works.

Mark x. 18.

There is none good but one, that is God.

AR

S goodness, in general, is a most amiable fubject of meditation, it is impoffible for the human heart defignedly and deliberately to think of it without pleasure. The goodness of the Deity is in a peculiar manner, above his other perfections, attractive of our highest esteem and delight. They are all excellent in themselves, abfolute, independent of any other being, neceffary as his existence, and infinite: But beneficence finishes his character, which is the juft object of our adoration our reverence and love, the foundation of our hope and confidence in him, and moft worthy to be imitated by us, as far as our limited capacity and the frailty of our nature will allow. The confideration of eternity and immenfity, of

power

II.

power and wisdom, nay, and of holiness and SER M. justice, abstracting from love and kindness, may ftrike the mind with admiration and awe; but the bounty of God to all fenfitive, and especially rational creatures, his opening his hand liberally, and giving them that which is convenient for them, fuitable to their feveral natures,―This infpires the heart of man with hope and joy, excites the best affections, and makes all the rest of the divine attributes appear most lovely.

I intend afterwards more particularly to explain this fubject. My prefent design is to prove that God is good. Some have endeavoured to prove all his moral attributes, and particularly his goodness, from his natural perfections; and their reasoning feems to be very strong. As morality has a neceffary foundation in the nature and reason of things, independently on, and antecedently to all will, and pofitive appointment; (for the effences of things being different, there must be different relations, an agreeablenefs and difagreeableness of fome to others, and particularly a fuitablenefs of certain conditions and circumstances to certain perfons, or their characters and qualifications;) So this neceffarily appears to the human understanding; and we cannot help thinking it appears to every unVOL. II. derstanding

D

II.

SER M. derstanding, more or lefs clearly, according to the measure of its perfection; and every intelligent agent muft of neceffity, (not natural but moral, confiftent with the most perfect freedom,) direct his actions by that diftinction of fit and unfit, so far as it is known to him, unless he be hindered by impotence or wrong affection. Now the fupreme cause of all things being abfolutely perfect, selfexistent, independent, and unchangeable, his understanding infinite, his power almighty; as he difcerns all the relations and even poffibilities of things; no reafon can poffibly be imagined why he should not always act according to these invariable refpects, which he has made every intelligent creature capable of feeing, and thereby capable of approving and praifing his administration. He can never mistake evil for good, or fail in diftinguishing the true limits of fit and unfit. There is no fuperior power to controul or reftrain him in doing what he thinks most reafonable to be done. He is infinitely above all indigence, or want of any thing to make him perfectly easy and happy; and therefore his mind cannot be biaffed by any selfish or partial affections, which are in other agents the fources of offence against the eternal rule of right. In particular, the fupreme Being muft

be