in

power

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we truft him. The least attention will fa- SERM. tisfy us, that the knowledge of all these qualifications in the agent is neceffary to lay a foundation for our confidence. If a perfon is ill disposed towards us, we dread him in proportion to the apprehenfions we have of his power; if he is indifferent, there may be fear, but very little hope; if we are fecure of any one's good will, but believe him to be weak or ignorant, this may give fome pleasure, yet no expectation of advantage; but kindness in conjunction with ability and wisdom make the complete character which is the object of confidence. Now all these properties belong to the Deity in an infinite degree of perfection. As with the Lord Jehovah is everlasting ftrength, a power extending to the utmost bounds of poffibility, to do in heaven and earth whatsoever pleases him; and unlimited knowledge comprehending all things, with all their circumstances and relations, nay, and all future events; fo he is good to all, and his tender mercies are over all bis works. That variety of happinefs which there is in the world, and can be attributed to no other cause than his good pleasure, abundantly prove this. There is provifion made for all the kinds of living creatures which we see in the earth, the air, and

the

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SER M.the waters; their infinitely various neceffities are fupplied, and they have enjoyments fuitable to their several capacities and defires: The human conftitution carries the plainest marks of its author's goodness, and fo does the daily care which providence takes of mankind. These things muft convince every confiderate mind that the maker and difpofer of all things is a most benevolent Being, indeed, deferves to be called fupreme goodnefs itself. This being the general and most evidently demonstrated character of the Deity, it must be manifefted towards every proper object; that is, all who need and are capable of receiving any good from him. For it is utterly unworthy of, and inconfiftent with fupreme goodness, to be partial or capricious in its exercise, to be beneficent to one, or to fome, and not to others, who are in parallel circumstances of want, and equally capable of receiving. Every man who seriously reflects on the whole of his own ftate, will find himself such a monument of the divine liberality and paternal care, that he will be thereby encouraged to depend on the bounty of providence for the future. The Apoftle Peter therefore, juftly exhorts christians in a fuffering condition, * to commit the keeping of

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ef their fouls to God as unto a faithful creator. S ER M. His having made us, not we ourselves, to which nothing can be fupposed to have moved him but his own goodness, is a reasonable foundation of hope in him, for he has a defire to the work of his hands.

But the goodness of God extending to all his creatures, and being fo exercised towards every one as not to neglect any, the whole system is at once the object of his care; which comprehending a vast variety of individuals, the good of many, and indeed of the whole, may be attended with particular inconve→ niencies to fome. This, we know, is in fact the case of human governments; the end of which being the benefit of intire societies put under their care, and of every single subject fo far only as it is confiftent with that, they neceffarily and laudably pursue the measures which tend to the common fafety, though the interfering interefts of a few may fuffer by them. Who would reproach a prince for destroying the properties or the lives of a few fubjects, fuppofe rebels or traitors, when the interest of the whole kingdom indispensably requires it? This is fo far from being any just ground of impeaching his goodness, that goodness itself, directed by wisdom, is the very motive to it. From this low and imVOL. II. B b perfect

SERM. perfect image we may take our rife to the XI. confideration of the divine univerfal govern

ment, the true character whereof is fupreme goodness, which being conducted by the most perfect wisdom, fteddily and constantly pursues as its end the good of the whole, that is, the universal happiness of intelligent beings; though in a perfect confiftency with that, nay, as abfolutely neceffary to it, fome individuals may fuffer. It is impoffible indeed for a finite understanding to difcern all the relations of things, and to see their remotest issues, which are fully known to infinite wisdom; and therefore it is impoffible for us to comprehend the whole of the divine administration, and to discern the goodness of it in fome particular inftances which to our narrow minds may have a contrary appearance, when fome of his creatures fuffer by his appointment. But this does not proceed from a defect of benevolence towards any of them, but from the abundance of it towards the whole, which always intends, and being joined with infinite power and wisdom, irresistibly effects the most extensive good. For I think it must appear a most evident truth, that a Being who is infinitely good, at the fame time fo powerful as to do whatever he pleases, (nothing can resist him,)

and

and fo wife as to have all poffible connexions, SER M. dependencies, and events of things at once in his view, that, I fay, fuch a being always does what is beft in the whole.

This is the first principle upon which our trusting in God refts, that he is infinitely good, wife, and powerful; and his whole conduct is fuitable to that character, that is, he always pursues, as the end of his actions, the greatest abfolute good; and the fentiments and difpofitions agreeable to it which our confidence in him imports, are, that our minds should be fully fatisfied with the divine administration, and make that good which is its ultimate end, the matter of our joyful hope. It is true, this does not ascertain to us the fulfilling and gratifying our own particular defires; nor is the object of hope, in this view, private happiness, as separated from the order of the world and the common good of intelligent beings; yet this, the greatest good, is the fit object of earnest defire, and the profpect of it gives pleasure, with a high efteem of the perfon by whom it is accomplished, which are the principal affections included in truft, as we are now confidering it. Would not a wife and good man earnestly defire, and joyfully hope for the common fafety and happiBb 2 nefs

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