SERM, It is true, it may be faid, "That these 11. proceed flowly and infenfibly, while moral diforders infect at once, and rufh like a torrent over the fair bofom of Creation."

The thing perhaps is too true: but the inference is unjuft. This difference is not to be ascribed to a contrary conduct in the Governor, but to the contrary natures of the fubjects.

Paffive Matter being totally inert, its refiftance to the Laws impreffed upon it, must be extremely weak: and confequently the disorders arifing from that resistance, proportionably flow and unheeded: while that active self-moving principle, the Mind, flies out at once from the centre of its direction, and can, every moment, deflect from the line of truth and reafon. Hence moral disorders began early, became prefently exceffive, and have continued thro' all ages to disturb the harmony of the System.

Nor are the different methods employed by Providence, for the reform of either syftem, less distinguishable, than the different qualities of Mind and Matter, which occafion fo wide a distance in the progress of

their

their several disorders: as may be feen by SERM. comparing them together. From whence it will appear that the diforder and the reform of that disorder, in either subject, are wifely proportioned to one another.

When the inertnefs of MATTER hath occafioned irregularities in the corporeal system, it hath no ability in itself to redress them. They must go on, tho' flowly, from bad to worse, till disabled nature calls upon the hand of God for an extraordinary reformation.

But MIND, is ever applying remedies to its own diftempers. First, by the check put to them by the ftimulation of oppofite paffions and affections; for the appetites are inceffantly defeating one another's natural tendencies, and perpetually producing contrary effects. So avarice reftrains luxury; self-interest withholds injuftice; and floth quenches ambition: So revenge and hatred procure public juftice; treachery often prevents a national destruction; and and envy and oppofition to power produces a fage and cautious administration.

Thus the jarring interefts of corrupt paffion keep moral evil within moderate bounds,

F 2

II.

SERM. bounds, and give time and opportunity to the mind to recover the government and direction of itself; in the regulation of the appetites and reformation of the will: And this is the second way the mind has of proouring remedies for its own diftempers.

In thefe different methods of reforming either fyftem, the divine goodness is equally displayed; only his power is more visibly exercised in the one, and his wisdom in the other. When blind Matter deviates, as nothing but the conducting hand of God can bring her back into the road of Nature, fo the force attending that reduction is so far from impairing her effential virtue that it heals and restores it. But the like intervention with a rational Agent would impinge upon his freedom. God has therefore fo admirably contrived, in the difpofition of his moral Syftem, that it should be able to restore itself; by making its very diforders contribute to its reform, in the check the vitious paffions give to one another's operations; and in the opportunities with which time fupplies the Mind, to affume its native fovereignty, for the carrying on the reformation.

Thus

11.

Thus we fee God's government in mo-SE R M. rals becomes as confpicuous as in natural things: For, the difpofing causes and effects in fuch a manner as to make vice defeat it's own end, no lefs manifefts the attention of infinite wisdom, than the aiding matter to produce its proper destination, is fitted to difplay infinite

power.

But to perceive the force of what is here faid, we must remember, that moral government confifts of TWO PARTS; The one, a Provifion to prevent evil,and to fupport good; The other, a destination of reward and punishment, affign'd in due proportions to the agents of either: Our fubject concerns the first part only: The fecond is to be explained on other principles; and is not within the limits of this Difcourfe.

To conclude, The fober inquirer will not be displeased to find at length, that the objections to God's moral Government fpring from the weaknefs of our faculties, and the prejudices attending our fituation; joined to a corrupt vanity which makes human reafon the measure of all things: and that this Philofophy, which bears fuch a fhew of inlarged and fuperior knowledge, ftands on the narrow bottom of ignorance, and as it rifes F 3

in

SERM. in vanity, increases in abfurdity.

II.

TO HUMBLE HUMAN REASON is the e work of true Religion, and, if not the end, is always the iffue, of found Philofophy: but to DEBASE HUMAN NATURE is the low aim of impiety, and the darling project of corrupt manners. Providence laid open the knowledge of his works to excite our gratitude, and strengthen our attachment to their Author. What the philofopher faid of the knowledge of ourselves may bé well applied to the knowledge of the univerfe.

"Let

us not imagine it was given merely to humble human arrogance: One great purpose of it was to impress upon our hearts a sense of the divine goodnefs towards* man." To turn this knowledge, therefore, to a brutal debasement of our nature, or a philofophic oblivion of our Lord and Mafter, is the lowest depravity of an intelligent Being. In a word, if reafon and piety have no weight, let natural fhame deter us, when we can never merit this diftinction, at leaft from difhonouring the grace by irreverent cavils at the difpenfation.

= Illud γνῶθι σεαυτὸν noli putare ad arrogantiam minuendam folum effe dictum, verum etiam ut bona noftra norimus. Cic,

SER