F* IP* I Library of Ithe theological Seminary PRINCETON • NEW JERSEY PRESENTED BY Miss Sarah Stockton v.2. DISCOURSES O N VARIOUS SUBJECTS, By the late Reverend JOHN LELAND, D. D. THE SECOND VOLUME. LONDON: .Printed for W. Johnston, in Ludgate-Streei i a|n d J. Dodsley, i'rh Pall-Mall* M DCC LXVlii, * CONTENTS O F T H E SECOND VOLUME. DISCOURSE I. The Proofs of a Divine Providence. Romans xi. 36. Of Mm, and through him, and to him, are all Things: to whom be Glory for ever. Amen. P^ge *• DISCOURSE II. The World preferved by Divine Provi- dence. Nehemiah ix. 6. Thou prefervejl them all, p. 1* a 3 The CONTENT S, DISCOURSE III. On God's Government of the World : And firft, of his Dominion over the inanimate Creation. PSAL. CXXXV. 6. Whatfoever the Lord p leafed, that did he in Heaven, and in Earth, in the Seas, and in all deep Places. P. 37 v DISCOURSE IV, God's Government and Care as extending to the fenlitive Brute Animals. Matt. x. 29. Are not two Sparrows fold for a Farthing f And one of them fhall not fall to the Ground without your Father. P. 59. DISCOURSE V. On God's providential Government with regard to his reafonable Creatures, mo- ral Agents. Psalm ciii. 19. The Lord hath prepared his Throne in the Heavens 5 and his Kingdom ruleth over all. P,8j, The CONTENTS. DISCOURSE VI. On God's providential Government to- wards good and evil Angels. Psalm ciii. 19. The Lord hath prepared his Throne in the Heavens, and his Kingdom rideth over all. P. 101. DISCOURSE VII. General Obfervations concerning God's providential Government towards Man- kind. Psalm ciii. 19. The Lord hath prepared his Throne in the Heavens-, and his Kingdom ruleth over all. P. 121. DISCOURSE VIII. Concerning God's providential Govern- ment as refpecting large Communities. Psalm xxii. 28. •9 He is the Governor among the Nations, p. 145. The CONTENT S. DISCOURSE IX. God's providential Government with re- gard to particular Perfons coniidered : And firft, as extending to their Hearts and Thoughts. Psalm xxxiii. 15. He fafiioneth their Hearts alike, P. 173. DISCOURSE X. On God's Infpe&ion and Government of human Actions. Prov. v. 21. 'The Ways of Man are before the Ryes of the Lord, and he ponder eth all his Goings. P. 201. DISCOURSE XL On God's Government and Difpofal of the Events which befall us. Matt. x. 30. tfhe very Hairs of your Head are all num- bered* P. 225. The CONTENTS. DISCOURSE XII. Concerning the Wifdom of Divine Provi- dence. Isaiah xxviii. 29. Sfifctr alfo cometh from the Lord of Hcjfs, who is wonderful in Counfel, and excellent in Working. P. 249. DISCOUPvSE XIII. On the Goodnefs of Divine Providence. Psalm cxlv. 9. 'The Lord is good to all, arid his tender Mercies are over all his Works. P. 277. DISCOURSE XIV. Objections againft the Gocdnefs of Provi- dence confidered. Psalm cxlv. 9. The Lord is good to all, and his tender Mer- cies are over all his Works. P. 303. The CONTENTS. DISCOURSE XV. On the Righteoufnefs of Divine Provi- dence. Psalm cxlv. 17. The Lord is righteous in ail his Ways, and holy in all his Works. P. 327. DISCOURSE XVI. Objections againffc the Righteoufnefs of Providence confidered. Psalm cxlv. 17. The Lord is righteous in all his Ways, and holy in all his Works. P. 347. DISCOURSE XVII, XVIII. Concerning a future Judgment and State of final Retributions, when the Admi- nistrations of Providence towards Man- kind mall be compleated. Eccles. iii. 17. 1 /aid in mine Hearty God fiall judge the righteous and the wicked: for there is a cIrme therefor every Pwpofe and for every Work. P. 365. The CONTENTS. DISCOURSE XIX, XX, XXI, XXII, XXIII. On the Univerfal Deluge. 2 Peter ii. 5. And /pared not the old World, but faved Noah the eighth Perfon, a Preacher of Righteoufne/s, bringing in the Flood upon the World of the ungodly. P. 407. DISCOURSE XXIV, XXV. On the General Conflagration. 2 Peter iii. 10, 1 1. Tie Day of the Lord will come as a Thief in the Night, in which the Heavens Jhall pafs away with a great Noi/e, and the Elements fiall melt with fervent Heat -, the Earth alfo, and the Works that are therein, flail be burnt up. Seeing then that all thefe Things Jhall be difbhed, what Manner of Perfons ought ye to be in all holy Converjution and Godlinefs / P. 485. Tie "The Proofs of a Divine Providence. DISCOURSE I. Romans xi. 36, Of him, a?id through him, and to him, are all Things ; to whom be Glory for ever. Amen* TH E Do&rine of Divine Pro- vidence, which comprehendeth God's Prefervation and Government of the World, is of the highefl Importance. If we mould profefs to believe never fo firmly, that there is a God who gave Being to the World -, yet if we mould at the fame Time believe, that he doth not concern him- felf about his Creatures after he hath made them, and, .particularly, that he taketh no Vol. I. B Care 2 DISCOURSE I. Care of Men or their Affairs, this would be to all the Purpoies of Religion as if we did not acknowledge a God at all. It may be juftly faid, therefore, that the Belief of the Providence of God is no lefs neceflary than the Belief of his Exiftence. And if the Matter be rightly confidered, it will be found that the one of thefe is infeparably connected with the other : For if there be a fupreme, original, eternal Caufe, a God that made this vaft Univerfe, and all Things that are therein, he muft be poffefTed of in- finite Perfections, of almighty Power, of unfearchable Wifdom, and boundlefs Good- nefs. And how can it be reconciled with thefe Perfections, to make fuch a World as this, and then to abandon it, and throw afide all Care and Concern about it ? And efpecially to make reafonable Beings, moral Agents, capable of being go- verned by Laws, and endued with a Senfe of Good and Evil, and yet be utterly regard- lefs how they behave, and whether Virtue or Vice, Order or Confufion, Happinefs or Mifery, prevails among them ? Whatever Reafons induced him to create the World, which may be fuppofed to have been for the Exercife and Difplay of his own Perfec- tions, the Manifestation of his Glory, and the Communications of his Goodnefs, muft equally induce him to preferve and govern it when DISCOURSE I. 3 when made. To lay out fuch a Profufion of Glory and Excellency in the Formation of this vaft, beautiful, and well-ordered Syftem, and then leave it to Chance and Confufion, would be to act. fo capricious, fo unaccountable a Part, as no wife Man would be guilty of, and which cannot, without great Abfurdity, be afcribed to the abfolutely perfect Being. And fuch a Conduct would be as in con- fident with his Goodnefs as with his Wif* dom. That he mould make numberlefs Orders of Beings, and afterwards take no farther Care of them, as if he were abfo- lutely indifferent what became of them, would be in no wife reconcileable to the Character of the beneficent Parent of the Univerfe. Thefe Things are fo evident and obvi- ous to the common Senfe and Reafon of Mankind, that all thofe who believe that the Formation of the World was owing to a fu- preme intelligent Caufe, mull, if they be confident with themfelves, believe, that the fame infinitely wife, good, and powerful Mind governs the World when made, and exercifeth a conftant Care over it. And ac- cordingly, the Epicureans, who denied a Providence, did alfo deny that the World was made by God, and attributed the For- mation of it, not to the Wifdom and Power of an intelligent Caufe, but to Chance, or B 2 a for- 4 DISCOURSE I. a fortuitous Concourfe and Jumble of Atoms. And fo far their Scheme, however falfe and abfurd, was confiftent with itfelf: For they could find no effectual Way to exclude God from the Government of the World, which was what they wanted to get rid of, but by excluding him from the making of it too. But if the fuppofing this stupendous Syftem, which beareth fo many illuftrious Characters of the moft amazing Skill and Contrivance, and the various Orders of rea- fonable and intelligent Beings it contains, to have been produced by a blind unde- figning Chance, or by any unintelligent Caufe or Nature, be, as it certainly is, the moft abfurd and ridiculous Conceit that ever en- tered into the Mind of Man ; if there be infinitely greater Reafon to believe, that the World was contrived and formed by a moil wife, as well as powerful Being, than there is to believe that any the moft. exquifite Productions of human Skill and Genius are the Effects of Contrivance and Defign ; then we are almoft irrefiftibly led to conclude, that the fame infinite Power and Wifdom, which gave Exiftence to the World, ftill main- taineth and prefideth over the univerfal Frame in all its Parts. It is with the greateft Pro- priety that the Apoftle Paul declares con- cerning God, that of 'him, and through him, and to him, are all 'Things. As all Things are of God, DISCOURSE I. 5 God, as the fupreme original Caufe, mod powerful, wife, and good, from whom this vaft Univerfe, and all the Orders of Be- ings in it, derived their Exiftence; fo through him are all Things, i. e. on him all Things continually depend, by him they are all maintained, difpofed, and governed, and are under his conftant Direction and Superintendency, who, as the fame Apoftle fpeaks, worketh all Things according to the Counfel of his own Will. Eph. i. 1 1 . And then it follows, that to him are all Things : they are all for him, and to him, as their fupreme and ultimate End. And who- foever believes this, will readily join in the apoftolical Doxology, To him be Glory for ever. Amen. That, if there be a God who made the World, there muft be a Providence, may be farther argued thus. If God doth not ex- ercife a providential Care over his Crea- tures, it muft be either becaufe he cannot, or becaufe he will not do it. To pretend that he cannot do it were to the laft de- gree abfurd. For why fhould he not be as able to preferve and govern the World as he was to create it ? He could not have made the World, if he had not been porTeffed of infinite Wifdom and almighty Power ; and the fame divine Underftanding and Power would equally qualify him to preferve and govern the World when B 3 he 6 DISCOURSE I. he had formed it. And it would be no lefs irrational and abfurd to pretend that he will not do it. For upon what Foundation can this be alledged ? Is it that he thinks it beneath him ? But furely it cannot be un- worthy of his divine Majefty, to take care of thofe Things which he did not think it beneath him to create. On the contrary, to neglect them would be much more unworthy and unbecoming him. Or is it that he will not be at the Trouble of looking after them? As if the Happi- nefs of the Supreme Being confifted in an eternal unactive Indolence ; or as if it could be any Trouble or Difficulty to an al- mighty and infinite Mind, who is effential Life and Activity, and who is every where prefent, and knoweth all Things, to pre- ferve and govern every Part of the World which he himfelf created, and to which he is always prefent. Or mall we fuppofe that the kind Parent of the Univerfe, who hath implanted in all Creatures a natural Love to their own Offspring, and hath caufed them to approve fuch a Temper as is proper and becoming, doth yet himfelf caft off all Re- gard and Affection towards his Creatures, the Productions of his own Power and Good- nefs ? If therefore it cannot be pretended either that God cannot, or that he will not take care of the World which he hath made, we DISCOURSE * I. / we have the higheft Reafon to ac- knowledge that he actually doth take care of it, and doth preferve and go- vern it. And indeed this may be juft- ly concluded from the beautiful Order which is ilill maintained in this univerfal Syftem. The Frame of Nature, fo grand and ftupendous, and confifting of fuch numberlefs Parts, continueth to be pre- ferved and conducted with fuch a fteady and wonderful Regularity, as manifeftly fhews the conftant Superintendency of a moil: wife and powerful prefiding Mind. Some indeed, by a ftrange Way of Reafoning, have endeavoured to draw a contrary Conclufion from this. Ob- ferving that Things generally go on in a fettled Courfe, and according to ftated Laws, agree- ably to what is called the Nature of Things, they have imagined that this is owing to a blind Neceffity and Fate, and to a ne- cefTary Connection of natural Caufes, inde- pendent on the Will of a fupreme Gover- nor. But this is highly abfurd. It is in effect: to fay, that becaufe Order prevails, and Things are conducted by wife and fteady Rules, therefore they are not under the Direction of Wifdom and Intelligence, when on the contrary, this is one of the ftrongefr. Proofs of it. And if Things were otherwife, it would look as if they were not wifely directed, but were left to an B 4 uncer- 8 DISCOURSE I. uncertain giddy Chance. When inanimate Nature proceedeth in a regular fixed Way, this cannot be owing to itielf; for blind un- intelligent Nature is not properly capable either of prefcribing or following Rules. It muft therefore be afcribed to a wife and powerful Intelligence, which appointed what is called the Courfe of Nature, and continu- ally directeth and prefideth over it. Rational and moral Agents, which, by the Condition of their Natures, have a Power of determining their own Actions, cannot be fuppofed to be governed in the fame manner as the material and inanimate World. There muft be Allowance made for the Exercife of their Liberty, as free Agents, yet ftill under the conftant Superin- tendency of the fuperior Being w}io firft formed them, and on whom they con- tinually depend. And, with refpecl to them likewife, there are general Rules, according to which Providence ordinarily proceedeth in the Government of the mo- ral World, and which manifeft a prevail- ing wife and righteous Administration; as I (hall have Occafion to fhew in the farther Profecution of this Subject. There are alfo many particular Incidents and Ap- pearances in the Courfe of human Affairs, which naturally lead confidering Minds to the Acknowledgment of a wife and So- vereign DISCOURSE I. 9 vereign Providence : fuch as, That the mofl important Events are fometimes brought about by the feemingly fmalleft and moft unlikely Means: That Things are conducted, as by a fuperior invifjble Agen- cy, through many intricate Turns, to pro- duce Events contrary to all human Expecta- tion -, and Actions are over-ruled to Effects and Iffues quite contrary to the Intentions of the Actors : That hidden Things, and the darker!: Defigns, are often ftrangely brought to Light, and thereby great Mif- chiefs prevented, and the mofl artful Schemes of human Policy baffled and dis- appointed: That furprifing Changes are wrought upon the Spirits of Men, and Re- ftraints laid upon their Paffions, in a man- ner that can fcarce be accounted for, and upon which great Events have depended. Many fuch Things have happened in all Ages and Nations. And any one that is ac- quainted with the Hiftory of Mankind, or who hath made wife and juft Reflections upon Events, will eafilyobferve many Things, not only in the Affairs of Nations, but of particular Perfons, yea, and relating to himfelf and his own Concernments, which can fcarce be reafonably attributed to any Thing but an over-ruling Providence, both in a Way of Mercy and of Judgment. The io DISCOURSE I. The Infpeclion and Superin tendency of Divine Providence may be farther argued from previous Significations of future Events, which no human Sagacity could forefee ; Infbances of which may be met with in the mofl credible Accounts of Antiquity, but no where fo fully as in the Holy Scrip- tures. There we have many exprefs Pre- dictions recorded, relating to the State of the World and of Mankind, the Rifeand Fall of Empires, furprifing public Revolutions, and national Blemngs or Calamities, as well as many remarkable Incidents with regard to particular Perfons, fome of them fore- told many Ages before they came to pafs. This mews that there is a moft wife and comprehenfive Mind which fu peri n ten deth the Affairs of Men. The fame Thing may be concluded from feveral Things that have been done from Time to Time out of the natural and ordinary Courfe, for wife and excellent Purpofes : of fome of which we have as much Reafon to be afTured, as of any Facfts whatfoever; fince they come to us with an Evidence that can fcarce be rejected, without rejecting and deflroying all hiflori- cal Evidence. Finally, What a miferable World would this be without a Providence ! If a King- dom, a City, or Family, without a Head or Director, is apt to fall into Confufion ; what DISCOURSE I. ii what ftrange Diforder would enfue, if this vaft Univerfe, confiding of fuch unconceiv- able Variety of Parts, were without a fu- preme Director ! What could keep together the wonderful Frame ? Or, what Security- could we have, but that fome fudden wild Chance would overturn all? This were a moft (hocking and unnatural State of Things, which a good Man could fcarce think of without Horror. It muft therefore be a bad Mind that can cherifh or take Pleafure in fuch a Thought. The Pfalmift obferves that the Fool hath f aid in his Hearty 'There is no God. Pfal. xiv. i. The word Elohim, there ufed to lignify God, is that which is particularly deligned to denote him as a Governor and Judge; fo that it is as if it had been faid, the Fool hath faid in his Heart, There is no God that governeth and will judge the World; i. e. there is no Pro- vidence. And this is certainly an Argu- ment of great Folly as well as Corruption of Heart. Upon the whole, it may be juftly con- cluded, that there is the fame Reafon to be- lieve, that God in his Providence preferveth and governeth the World, that there is to believe, that there is a God who gave Being to the World. And accordingly, fome No- tion of a Divine Providence feems to have ob- tained almoft univerfally among Mankind. All 12 DISCOURSE I. All the Prayer which have been offered, the Vows that have been made, the Oaths and folemn Appeals to Heaven, fo ufual in all Ages, fuppofe a Providence. Yea, every Man may in effect be faid to have a Witnefs for Providence in his own Breafl. Confci- ence is a kind of perpetual Monitor, and as it were God's Vicegerent in the Soul, telling Men, whether they will or no, that there is a fupreme Governor and Judge, who con- tinually obferves them, and to whom they muft be accountable. And there have been few who have been able fo entirely to ex- tinguiih and filence its Remonftrances and Admonitions, but that fome Fears and Ap- prehenfions of this have ftill remained. But no where is the Doctrine of Divine Providence fo fully and itrongly inculcated as in the facred Writings. And it muft certainly be a peculiar Satisfaction and Ad- vantage to be allured in the Name, and by the Word of God himfelf, of the Care he condefcendeth to exercife towards all his Creatures, particularly towards Mankind. To have this plainly and exprefsly declared to us in a well-attefted divine Revelation, hath a happy Tendency to remove the Doubts and Sufpicions which might be apt to arife in our Minds, from the Confideration of God's fupereminent Majefty and Glory, and our own Meannefs and Unworthinefs. i We DISCOURSE I. 13 We are every where directed in holy Writ, to confider ourfelves and all Things as under the conftant Infpection and Government of the Supreme Being, to regard his Hand in all the Events which befal us, in every good Thing we receive, and in every Affliction we meet with. The hiftorical Part of Scripture containeth an Account of remarkable Acts of Providence carried down from the Begin- ning of the World, through along Succeffi- on of Ages; and the moral and doctrinal Parts every where fuppofe it and build upon it, and it is frequently defcribed in the mofl lively and {hiking Manner. Nor is it with- out good Reafon that this is fo much infix- ed upon in Writings defigned for the Direc- tion and Regulation of our Faith and Prac- tice. For, if the Belief of a Providence were banimed from among Men, there would" be no fuch Thing as Religion, or the Fear and Love of God : no Place would be left for Trufi: in him, or Dependence upon him. Who would think themfelves obliged to ferve and wormip a God that gives himfelf no Concern about them, and takes no Notice of their Actions or Affairs ? To whatpurpofe would it be to pray to him for the good Things they ftand in need of, or to praife and blefs him for the Benefits they enjoy? Every Man would then be left to do what is right in his own Eyes, and a wide Door would be opened i* DISCOURSE 1. opened for all manner of Licentioufnefs. Accordingly, it is often reprefented in Scrip- ture as an Ingredient in the Character of the worft and wickedeft of Men, that they en- deavour to perfuade themfelves that there is no Providence, or that God doth not ob- ferve, nor concern himfelf about the Actions of Men, or the Events which befal them. Thus, after the Pfalmift had defcribed, in ftrong Terms, a Man that abandoneth him- felf to all manner of Wickednefs, and es- pecially to Injuftice, Infolence, and Oppref- fionj he reprefenteth him as faying in his Heart, God hath forgotten, he hideth his Face, he will never fee it. Pfal. x. it. See to the fame Purpofe, Pfal. lxxiii. 1 1. — xciv. j. So alfo, it is obferved concerning the Men that were fettled on their Lees, i. e. who were fecure and hardened in their evil Courfes, and were for making themfelves eafy in their Vices, that they faid in their Hearts, The Lord will not do Good, neither ivill he do Evil. Zeph. i. 12. There are few indeed that will openly declare this in plain Words, but there are many that fay in their Hearts, i. e. who would be glad to have it fo, and would fain argue themfelves into a Belief that fo it is. Or if they can- not bring themfelves abfolutely to believe that there is no Providence, yet they indulge Doubts and Sufpicions about it, they fix DISCOURSE I. Jc their Views wholly on fecond Caufes, and overlook the Providence of God, and for the moft part confider it as little as if there were no fuch Thing, or as if it had no Con- cernment with human Affairs. But there is no oneThing of greater Con- fequence to a Life of Piety and Virtue, than to get our Hearts poffeffed with a firm Per- fuafion of God's all-governing and all- difpofing Providence, and to have a con- ftant Regard to it in our whole Courfe. Our Belief of this mould not be a cold wavering Affent, which will have but fmall Influence; it mult be ftrong and vigorous, deeply rooted in our Hearts, and eftablimed on folid Evidence. Nor muft we fuffer it to lie as a fpeculative dormant Principle, but muft endeavour frequently to exercife it, and then it can fcarce fail to have an hap- py Influence upon our whole Temper and Conduct. How folicitous, how earneftly defirous would this make us to approve ourfelves to God in our general Practice, to walk always as in his Sight, and to commit ourfelves and all our Concernments to him with a meek Refignation and fteady Dependance! How afraid mould we be of offending him ! It would be the moft ef- fectual Prefervative againft Impatience and Difcontent and an immoderate Dejection un- der Adverfity, as well as againft Infolence and Abufe i6 DISCOURSE I. Abufe of Profperity ; and would make us careful to fill up every Station and Relation with the proper Duties of it. And finally, it would be a Source of Satisfaction and Comfort amidft. all the Fluctuations and Commotions of this prefent World. There is no Confideration fo fitted to produce an inward folid Peace and Joy of Heart as this, that all Things are under the Di- rection and Government of the moft. per- fect Wifdom and Goodnefs. All Nature then puts on a pleafing Afpect, and every thing appears to the Mind in a fair and amiable Light, and Order and Harmony are fpread through the whole. Nothing therefore could be worfe founded than the Boafts of Epicurus and his Fol- lowers, who entertained an high Opinion of themfelves, and expected to be ap- plauded by others, as the Friends and Bene- nefactors of Mankind, on the Account of their Endeavours to deliver them from the Apprehenfions of a Providence. This might indeed be fome Relief to very bad Men, and tend to make them eafy in their Sins ; but was an Attempt to rob good Men of that which is the chief Support and Comfort of their Lives, and the moll: powerful Encouragement to the fteady uniform Prac- tice of Virtue. It is true, that the Doctrine of DISCOURSE I. 17 of Providence has been mifreprefented and abufed. Men have been apt to lay the Blame of their own Faults and Follies upon Providence : And among many of the Heathens, their Notions of Providence were like thofe they form- ed of their Deities, whom they reprefent- ed as capricious, envious, and revenge- ful, actuated by human Paffions and Pre^ judices. But the Belief of Providence rightly underftood, is the moffc ufeful and delightful Thing in the World, and is fo far from leading to Superftition, that it is the beft and mod effectual Prefer- vative againfl: it. Accordingly, this is what I propofe difUnctly to confider, and {hall endea- vour in feveral Difcourfes to explain the Doctrine of Divine Providence, by which I underftand the Doctrine of an all-perfect Mind, preferring and governing this van: Univerfe, guiding the Courfe of Nature, prefiding over all the Creatures, efpeci- ally rational moral Agents, and fliperintend- ing and ordering the Events which be- fal them, in the befl and fitteft Manner, with infinite Wifdom, Righteoufnefs, and Equity. I fhall endeavour to direct you to a right Ufe and Improvement of this important Doctrine, and to obviate ibme Vol. I. C of 18 DISCOURSE I. of the principal Difficulties and Objecti- ons which are raifed againft it. And, I think, I can hardly propofe any Subject that is of greater Confequence, or which may be of more fignal Advantage. Ihc The World preferved by Divine Providence, DISCOURSE II, Nehemiah ix. 6. Thou preferveft them all. N my former Difcourfe, fome Obfer- vations were made concerning the Pro- vidence of God in general. It was fhewn by feveral Arguments that there is a Providence, or that this vaft World, and every Thing in it, is under the conftant Care and Superintendency of that mofl wife, and benign, and powerful Being that created it. Let us now proceed to a more diftinct Confideration of this im- portant Subject. C 2 The 20 DISCOURSE II. The Providence of God may be regard- ed as exercifed either in the Prefervation of the World, or in the Government of it, to which two main Heads all the Acts of Divine Providence are reducible. Firft, That which comes nrft to be confi- dered, is God's Prefervation of the World. In that admirable Addrefs that is made to God in the Name of the Jewi/h Church, after celebrating him as the great Creator of the Univerfe in thofe no- ble Expreffions, Thou, even thou, art Lord alone; thou hajl made Heaven •, the Heaven of Heavens, with all their Hoft, the Earth, and all Things that are therein-, it is added, and thou preferve/l them all. Where it is iigni- fied, that the preferving this van: Frame of Nature, and all Things that are there- in, is owing to the fame omnipotent Be- ing that created them. As by creating them he brought them into Exiftence when they had none before, and endued them with fuch and fuch Faculties and Powers ; fo by his preferving them, we are to un- derftand his upholding them in that Exif- tence, and in the Ufe of thofe Faculties and Powers which he hath given them. We mud not imagine that Things, when once put into Being, continue to exift indepen- dently of him that firft created them. For, an independent Exiflence is not compati- ble DISCOURSE II. 21 b!e with the Nature or Condition of Creatures, which owe their Existence wholly to the Will and Power of a fu- perior Caufe. It is eaiily conceivable that the felf-exiftent Jehovah, who exifted ne- cefTarily from everlafting, muft certainly exift to everlafting, by the intrinfic Excel- lency of his own mod perfect Nature, But the Cafe is otherwife as to contingent Beings, who have the Source and Bafis of their Exiftence without them. As they did not exift originally and necerTarily of them - felves, but merely by the Will of the Crea- tor, who willed that they mould exift, and they exifted accordingly ; fo neither do they continue to exift of themfelves, and by the mere Force and Virtue of their own Nature, but by the powerful Will of the fupreme original Caufe that gave them Be- ing. It is true, that Machines which were contrived and formed by human Art, may fubfift for a Time independently of the Man that formed them : Nor is this to be wondered at, fince the Matter o: Subftance out of which they were form- ed exifted before, and did not owe its Be- ing to the Artificer. But no Confequence can be drawn from this, to prove that, therefore, Things which owe their very Exiftence and Subftance entirely to thi Will and Power of the firft Caufe, may C 3 afterwards 22 DISCOURSE II. afterwards continue to exift independently of the firft Caufe. The Works of Mens Hands may fubfift at a Diftance from the Hands which fafhioned them: But the Creatures can never exift in an abfolute Se- paration from God, who is always mod intimately and effentially prefent with his own Works ; fo that it may be faid with the greater!: Propriety, that in him they have their Being, as St. Paul exprefleth it, Atts xvii. 28. or, as he elfewhere fpeaks by him, or as it might be rendered, in him all 'Things conjift. Col. i. 17. That we may treat this Subject more diftinctly, we may confider this Prefervati- on of all Things, which is an eminent Act of Divine Providence, as extending, Firft, To the whole inanimate Creation : Secondly, To all Things that have Life in their different Degrees, both to the inferior Brute Animals, and to the higher Orders of rational intellectual Beings. Firft, God, by his conftant powerful In- fluence, upholdeth the inanimate Creation, this huge material Syftem, in all its. Parts. As at the firft Formation of it, he put Things into a certain Order, fo it is by his Power and Wifdom that this Order and Conftitution of Things is maintained ac- cording to the firft Eftablifhment. Not only the greater heavenly Bodies are pre- ferved DISCOURSE II. 23 ferved in their appointed Courfes or Stati- ons, but with regard to the leffer Bodies and Particles of Matter, the Laws of Mo- tion and Gravitation, to which, by the di- vine Ordination, they are fubje£t, conti- nue the fame that they were from the Be- ginning, and produce the fame Effects in the fame Circumftances. Thus all Things in the material World proceed accordinp- to a fettled Rule or Method : This we are apt to pafs over, with a flight Regard, as a Thing of Courfe; whereas, it ought to engage our Admiration, and lead us to the Acknowledgment of a conftant fuperin- tending Providence. To this it is owing, that the Sun ftill fervethy^r a Light by Day, and the Ordinances of the Moon and Stars for a Light by Night. Jer. xxxi, 35. and that the orderly Returns of Seafons are maintain- ed, fo that Seed-time and Harveji, and Cold and Heat, and Summer and Winter, and Day and Night, do not ceafe. Gen. viii. 22. It is God that, by his powerful Influence, fuf- taineth this huge terreftrial Globe which we inhabit, which hangeth upon nothing, as fob expreffeth it, fob xxvi. j. By his Power, and according to his fettled Order it is, that the Earth ftill preferveth its Fertility, that the Minerals continue to be generated and ripened in its Bowels, and that the vege- C 4 table 24 DISCOURSE II. table Kingdom flourimeth in all its Glory. As God laid at the fir ft Creation, Let the Earth bring forth Grafs, the Herb yielding Seed, and the Fruit-tree yielding Fruit after his Kind, whfe Seed is in itfelf upon the Earth. Gen. i. 11. fo, by his providen- tial Concourfe, and according to his Ap- pointment, the Plants, the Herbs, the Trees, the Flowers in all their Tribes, and the various Kinds of Grain, fpring up from their feveral Seeds, and gradually grow up into Maturity. The Species of them are ftill continued and kept diftincl:, and they uniformly preferve their feveral Virtues, their diftincl; Forms and Appear- ances, and bring forth their feveral Pro- ductions in the appointed Seafons. When we thus behold the regular Courfe of Things in the World about us, we mould raife our Thoughts to God, to whofe conftant Care and Influence this is owing. If left to themfelves without a preliding Mind, we could have no Security for their continuing in Being, much lefs for their be- ing maintained in their regular Order. It is the Power, Wifdom, and Influence of the fir ft Caufe ever prefent with his own Work, and leaving nothing to Chance or Caprice, that is the Foundation of all our Hopes. It is this that giveth us any Securitv, DISCOURSE II. 25 Security that the Sun or Moon fhall continue to mine, that the Stars fhall main- tain their Courfes or Stations, that the Air, the Sea, the Earth, and the Things which are therein, (hall preferve their Natures and proper Situations, and produce the feveral Effe&s, and anfwer the Ufes, to which they were originally deiigned. Secondly, God preferveth the Beings that have Life and Senfe, with their feveral Powers, Capacities, and Inftincls. He up- holdeth them by his providential Concourfe in that kind of Life, which according to his own Appointment, and the Order fettled by himfelf in the Beginning, belongeth to them. And this holdeth good both of the inferior Brute Animals, and the higher Order of rational and intellectual Beings. And to this probably the Words of the Text have a fpecial Reference ; for what we render, thou preferveji them all, might be rendered, thou quickenefl them all, or, main- taineth them all in Life. Firft, God preferveth and upholdeth the inferior Brute Animals in their feveral Spe- cies, which by a wonderful Provilion are fucceffively propagated according to efta- blifhed Laws, and continue to be furnimed in all Ages with the fame Organs, Powers, and Appetites, and the fame admirable Inflinds. By 26 DISCOURSE II. By thefe they are enabled to exercife the various Functions of the fenfitive Life, and are directed to what is mort proper for their Nourifhment, their Defence, and their Pleafure. To his Providence it is owing, that even the feveral Tribes of Infects are preferved, and go through their orderly Tranfmutations, and come forth in their proper Seafons in numberlefs Swarms, and in all the Beauty of Colours. To this it is to be afcribed that the Ants continue in all Ages to be the fame provident and in- dustrious Tribe, and fo dexteroufly manage the Affairs of their little Commonwealth -, that the Bees fo artfully build their waxen Cells, and make their Honey, and main- tain their well-ordered Polity ; that the Silk-worm undergoeth its feveral won- derful Changes, is provided in its Seafon with proper Food, and fpinneth fo pre- cious a Thread out of its Bowels ; that the Waters ftill bring forth abundantly after their Kind, and the Rivers, Lakes, and Seas continue to be plentifully ftored with innumerable Quantities of Fimes, in their various Forms, from the huge Whales to the fmalleft living Creatures which in- habit the watery Element : To which may be added the feveral Species of Birds, which with great Agility wing the airy Region, DISCOURSE II. 27 Region. The Hawk is faid to fly by his Wifdom ; the Ragle monnteth up at his Com- mand, and maketh her Nefi on high ; jrom whence fie feeketh her Prey, and her Eyes be- hold it afar off. Job xxxix. 26, 27, 29. The Stork in the Heaven knoweth her appointed Times; and the Turtle, the Crane, and the Swallow, and other Birds of PafTage, obferve the Time of their coming. Jer. viii. 7. And the^ feveral Sorts of iinging Birds chaunt forth their melodious Notes, and fing among the Branches. To the Care of his powerful Providence it is to be afcribed that the feveral Kinds of Cattle are pre- ferved, and provided with their proper Suf- tenance ; that the Dogs retain their Saga- city and wonderful Inftin&s, and the Horfe his Strength and Swiftnefs, for the Ufe and Delight of Mankind. Yea, to this it is owing that the wild Beads of the Defarts are provided for. As it manifestly tended to the Beauty and Perfection of the ani- mal Creation, that there mould be fuch Creatures formed, and endued with extra- ordinary Degrees of Fiercenefs, Strength, and Courage, fo there is the fame Reafon for continuing, that there was for creating them. Thus are the feveral Species of Brute Animals maintained and kept dif- tinct, and are provided for fuitably to their refpedtive Natures and Circuniftances, and 1 the 28 DISCOURSE II. the Individuals of each Species preferve their feveral Shapes and Forms, Organs and Appetites, and when they go off leave others to fucceed them, fo that the admi- rable Scheme is ftill carried on. The con- tinuing Things in fuch an eftabli fried Courfe and Order, which we behold without Afto- nimment, becaufe we are accuftomed to it, exhibiteth a manifeft Proof of a wife and powerful Providence conftantly preferving and watching over the various kinds of fenlitive Beings. We may therefore on this Occafion juftly apply thofe Words of fob : AJk now the Beajls, and they jhall teach thee ; and the Fowls of the Air, and they Jloall tell thee ; and the Fifes of the Sea Jhall declare unto thee. Who knoweth not in all thefe, that the Hand of the Lord bath wrought this? Job xii. 7, 8, 9. But fecondly, Let us efpecially confider God's Providence as exercifed in the Prefer - vation of the higher Orders of rational and intellectual Beings. It is he that pre- ferveth the Angels in their feveral De- grees. None of them have an inde- pendent Exigence. Strong and mighty as they are, they cannot uphold themfeives in Being, merely by the Force of their own excellentNatures, but are maintained in that noble and fublime Life which he hath given them, and in the Ufe and Exercife of their admi- DISCOURSE II. 29 admirable Faculties and Powers, by the conftant fuftaining Power and Influence of the Almighty. But what we are mod nearly concerned to confider, is the Care of Divine Providence in preferving Man. This is what St. Paul iignifieth, when in his excellent Difcourfe to the Athenians, ABs xvii. he declareth that God giveth to all, (/. e. to all Men,) Life, and Breath, and all 'Things. Ver. 25. and that in him we live, and move, and have our Being. Ver. 28 In him we exift or have our Be- ing. As he gave us our Exiftence at firft, and made us of fuch a particular Order of Beings, fo by him we are conti- nued in Exiftence, and in that kind of Ex- igence which belongeth to us as Creatures of fuch a Species. To his Providence it is to be afcribed, that one Generation of Men rifeth up after another in the Manner and according to the Laws wifely eftablifhed by him in the Beginning; that the curious Structure of the human Body is preferved and maintained in it3 proper Form, and with all its admirable Organs ; and that the human Soul continueth to retain its noble Faculties. In God we not only exift or have our Being, but in him we live. As it was he that firft eftablimed the wonderful vital Union 3o DISCOURSE II. Union between Soul and Body in Man, fo it is by his Care and Influence that it fub- fifteth. To this it is owing that our Food nourifheth and refrefheth us, that the vi- tal Functions are carried on, and that we are enabled to exercife our feveral Senfations. Juftly, therefore, doth the Pfalmift call him the God of his Life. Pfal. xlii. 8. and Job declareth, that in his Hand is the Soul of every living Thing, and the Breath, or Life, of all Mankind. Job xii. 10. And again, Thou hajl granted me Life and Fa- vour, faith he, and thy Vifitation hath pre- ferved my Spirit. Ch. x. 12. And as it is in God that we exift and live, fo it is in or by him that we move. It was he that originally gave us the Power of Motion, and Organs admirably fitted for carrying it on, and it is through him that we are continued in the Ufe and Ex- ercife of thofe Organs ; fo that it may be juftly faid, that we cannot move a Foot, or lift up a Hand without him. And this holdeth equally with regard to the Opera- tions of our Souls, as the Motions of our Bodies. As he hath endued our Souls with the admirable Faculties of Under- ftanding, Will, Memory, free Agency, and hath implanted in us Affections of various Kinds, fo by his providential Concourfe, and Support of our Faculties, we apprehend, JudSe» DISCOURSE IL 31 judge, reafon, remember, and freely determine our own Actions. It is he that upholdeth the Powers which he gave us, and enableth us to exert thofe Powers, and put them forth to Action. And this he doeth not only when we do Good, but when we em- ploy our Powers in acting wickedly. A id yet this doth not derive the leaft Stain of Guilt upon God, or make him the Author of our Sins. The natural active Power, and the Ufe of it, which is in itfelf good, is from God ; the Abufe of it to linful Purpofes is wholly owing to ourfelves, and to the Corruption of our Wills. God fuftaineth the Sinner in Being, and in the Exercife of his natural Powers, whilft he is committing the linful Action, but the Obliquity of the Action is wholly from the Sinner himfelf. And indeed, on Sup- polition that God hath created reafonable Beings capable of acting freely, and of do- ing Good and Evil, it is proper that he mould uphold them in Being, and in the Ufe and Exercife of their natural Powers, even whilft they do evil Actions as well as good. For if he fhould withdraw his fuf- taining Influence from them the Moment they attempt to abufe their natural Powers, this would be abfolutely to hinder them to exercife their Liberty, nor could they in that Cafe be accounted free Agents at all. As 32 DISCOURSE II. As the God of Nature, he ordinarily up- holdeth or continueth them in Being, and in the Ufe of their natural Powers, in what Manner- fbever they act; and then after- wards, as the moral Governor, he will call them to* an Account for their Actions, and will, reward, or punifh them accord- ingly. < ■ I mail' conclude with fome fuitable R.e- flections. Firft,Whenwe confider the univerfal De- pendence of the whole Creation upon God, what admiring Thoughts mould it caufe us to entertain of God, and what dimi- nifhing Thoughts of ourfelves, and all created Beings ! Who would not adore the great Jehovah, whofe everlafting Existence is the folid Balis and Support of the Ex- igence of all other Beings whatfoever ? Should not we be even as nothing in our own Eyes, whilft God is all in all ? Let us with the profoundefl Veneration proftrate ourfelves before his Divine Majefty, who is the great I am, the Fountain of Being and Perfection, and be ready to fay, Wor- thy art thou to receive Honour, and Glory, and Blejjing ; jor thou haft created all Things, and for thy T* leaf are they are, and were created! And not only fo, but thou prefervert them all ; thou upholdeft them by thy moft powerful DISCOURSE If. 33 powerful Word ; and in and by thee all Things confift. ! Secondly, We may hence fee, what a jud Propriety and Dominion God hath in and over us, fince it is he that both gave us our Being, and all our Powers and Facul- ties, and who upholdeth us in Life, and in the Ufe and Exercife of thofe Powers. Thefe two taken together, his Creation and Prefervation of us, certainly give him the mofl: full and abfolute Property in us, and in all our Services, that can be conceiv- ed; a Property and Dominion infinitely ex- ceeding what one Creature can poflibly have over another. He made us, and not we our- felves; he preferveth and fuftaineth us in Be- ing, and not we ourfelves ; and therefore it is mofl: fit and reafonable, that we mould live unto him, and not unto ourfelves ; and that we mould employ our Powers and Facul- ties according to his Will, and for fuch Purpofes as he prefcribeth. Nor can any Thing be more unjuft, than to turn the Beings we derive from him to his Difho- nour -, to ufe thofe bodily Members he hath furnifhed us with, and which he continu- ally upholdeth, as the Inftruments of Un- righteoufnefs unto Sin, inftead of ufing them as Inftruments of Righteoufnefs unto God ; and to employ thofe reafoning thinking Powers, and that Gift of Speech which he hath beftowed upon us, to Purpofes quite Vol. I. D different 34 DISCOURSE II. different from thofe which he gave them to us for. This certainly involveth in it a very heinous Guilt, and is a facrilegious Alienation of ourfelves from his Service, to whom we do of Right belong. That is a heavy Charge which Daniel bringeth againft Beljkazzar, "J he God in whofe Hand thy Breath is, and whofe are all thy Ways, Im'l thou not glorified. Dan. v. 23. Thirdly, Another Reflection that is pro- per to be made on this Occaiion is this, that iince God preferveth us every Moment, fmce we cannot move a Limb, nor think a Thought without him, he muft needs be perfectly acquainted with all our Thoughts, Words, and Actions, and all the Events which befal us. Juftly may every one of us fay with the devout Pfalmilt, Lord, thou knoweft my Down-fitting and mi?te Up- rifing, thou under jlamUJl my Thoughts afar of'. Thou comfajfcft my Path, and my Lying-? down, and art acquainted with all my Ways. For there is not a Word in my Tongue, but lo, 0 Lord, thou knowejl it altogether. Pfal. cxxxix. 2, 3, 4. God knoweth every the lealt good Action we perform, and every good Motion which arifeth in our Hearts. Nor, on the other Hand, can any of our moft fecret Sins pombly efcape his No- tice. For it is by his Influence that we are upheld in Being, even whilil we are committing DISCOURSE II. 35 committing thofe Sins againft him. Our being able to commit them, our being pre- ferved in Life whilft we do fo, is a Proof that he is prefent with us, and, confe- quently, that he muft know whatfoever we are doing in every Circumftance. Fourthly, How ftrange and inexcufable will our Conduct be, if we allow ourfelves in an habitual Neglect and Forgetfulnefs of the Deity ! Shall we be unmindful of him, without whom we cannot fubfift a Mo- ment, by whom we are conftantly upheld in Being, and in the Ufe of all our reafon- ing and active Powers ? As foon ought we to forget that we ourfelves exift. And yet fo it is, that a great Part of Mankind go on from Day to Day, without ever think- ing of that God to whom they owe it that they are able to think; and without fpeaking of him who gave, and continueth to them, the Faculty and Ufe of Speech. They act in too many Inftances, as if there were no fuch Being at all, though with- out him they could not be. Amazing Per- verfenefs! What a flrange Depravation of a reafonable thinking Mind doth this argue! Let us carefully guard againft it, and often realize God to our Minds, endeavouring: to maintain a conftant Senfe of our abfo- lute Dependence upon him, fo as to ftand in Awe of his Power, to be thankful to D 2 him 36 DISCOURSE II. him for his great Goodnefs, and to be defi- rous above all Things of his Favour. For how great muft his Power be which con- flantly upholdeth this vaft univerfal Frame, and all the numberlefs Orders of Beings in it ! What Folly therefore would it be, for fuch Creatures as we are to dare to offend him, and provoke his juft Difplea- fure ! How eafily could he deftroy us in a Moment, and put an utter End to our Exiftence ! Or, if he doth not think fit to do fo, as not being confident with the De- figns of his mofl wife and righteous Provi- dence, he can continue and uphold us in Being under thofe Punifhments and Mife- ries we had brought upon ourfelves by our Difobedience. The laft Reflection I would make upon this Subject is this, That fince God conti- nually preferveth us, he hath an undoubted Right to govern us. And this leadeth to the other main Work of Divine Providence," m. The Government of the World, which is what I propofe next to confider. On On God's Government of the World : And firft) of his Dominion over the inanimate Creation, DISCOURSE III. PSAL. CXXXV. 6. Whatfoever the Lord pleafed, that did he in Heaven, and in Earth, in the Seas, and in all deep Places. A V I N G confidered the Providence of God as exercifed in the Prefer- vation of the World, let us now proceed to that which deferveth to be confidered more at large, viz. His governing that World which he hath made, and which he con- tinually upholdeth. And this providential Government of God may be regarded as D 3 extending 38 DISCOURSE III. extending to every Part of this vafl Uni- verfe, and all the Orders of Beings in it. The feveral Kinds of Beings in the Crea- tion, as far as they come under our Ob- fervation and Notice, may be diftributed into three great Ranks, the inanimate, the fenfitive, and the rational or moral. The Government of Providence, in the proper- eft Senfe, is to be underftood of God's Administrations towards reafonable Crea- tures, moral Agents. But it may be alfo applied to his Dominion over the merely fenfitive or Brute Animals ; and in a ftill lefs proper Senfe to his Dominion over the inanimate Creation, which is always fub- ject to his Will, and ordered by him as feemeth moil: fit to his infinite Wifdom. All thefe muft be joined if we would form a juft Notion of the Dominion and Sovereignty of the great Lord of the Uni- verfe, Firft, I mail begin with confidering the Government of God as extending to the inanimate Creation. \ As by his fuilaining Influence he preferveth and maintaineth this vaft material Syftem in all its Parts, fo by his Government of it, I here underftand his directing and regulating the natural Caufes and Effects of Things, fo as to ap- ply them to the wife Purpofes of his Pro- vidence. How a Spirit or immaterial Be- ing 5 DISCOURSE III. 39 ing operate th upon Matter, we are not able diftinctly to conceive or explain. But the Thing itfelf is pad: all Doubt. An Image of God's Government of the ma- terial World we have in our own Souls governing our Bodies, that little World, or material Syflem, to which we are more immediately related. We only will, and it is done, an Arm, a Leg, the Tongue is moved in an Inftant. We have alio a Power over feveral Parts of the World a- bout us, though not in fo immediate a Way; a Power of moving, combining, feparating the Parts of Matter, and ap- plying them to various Ufes, for anfwering our Neceiiity, Convenience, or Pleafure. Man can, in many Inftances, exert a won- derful Power in producing Effects in the material World. He can dig into the Bowels of the Earth, and extract Metals and Minerals ; he can blow up Rocks, and turn afide the Channels of Rivers. And we may reafonably fuppofe that there are other created Beings fuperior to Man, that have a much greater and more ex- tenfive Power over the material World than any Man, or all the Men upon Earth. So the Scriptures lead us to think concern- ing the Angels good or bad. And there is no Abfurdity in fuppoiing that a created Spirit might be made fo powerful as to be D 4 able 4o DISCOURSE HI. able to wield this whole earthly Globe, or any Part of it, by only willing to do fo, with as much Eafe as we move our Bodies, or any Limb of them. But ftill there muft be an infinite Difference between the Power of any created, derivative, dependent Being, in ordering and governing the material World, and that of the fupreme, felf-exiftent, in- dependent Jehovah, who is infinite, origi- nal, effential Life, Activity, and Intelli- gence. We find, in fact, with regard to the inanimate World about us, that it is fub- ject to our Direction and Management on- ly in a certain Proportion, and within a li- mited Sphere ; and that even our own Bo- dies, which are more immediately under our Power, are fubject to us no farther than according to the Laws which the Creator hath appointed. And as our Power, fo that of every Creature, with refpect to the material World, is limited \ but the Power of God hath no Bounds or Li- mits. Matter hath fome Influence upon us, and we are fubject to Imprefiions from it, pleafant or painful ; but the infinite Mind moveth, actuateth, and govern- eth the whole Mafs of Matter, without being himfelf impreffed and affected by it ; he governeth it, not as a Soul the Bo- dy to which it is vitally united, but as the abfolute Lord of his own Work, which he at firft created, and which continually de- pendeth DISCOURSE III. 41 pendeth upon him for its Existence. What Ufe it may pleafe him to make of in- ferior Spirits in moving and governing the material Syftem, we cannot tell ; but this we are fure of, that they all act in Subor- dination to him, and under his fovereign Direction, and that he ftill hath the whole in his own Hands, and is as immediately prefent to every Part of it, as if he made ufe of no Inftrament at all. This abfolute Dominion of God over the material and inanimate World, and his making ufe of it to anfwer his mofr. wife Purpofes, is frequently reprefented in Scrip- ture in a flrong and noble Manner of Ex- preflion. This is what the Pfalmifl ligni- neth in the Words which I have chofen for the Subject: of this Difcourfe, Whatfoever the Lord p leafed, that did he in Heaven, and in Earth, in the Seas, and in ail deep Places. And then it follows : He caufeth the Va- pours to afce?id from the "Ends of the Earth ; he maketh Lightnings for the Rain ; he bringeth the Wind out of his 'Treafuries. Pfal. cxix. 91. fpeaking of the Frame of Heaven and Earth, he faith, They continue this Day according to thine Ordinances : for all are thy Servants, i. e. all Things in the World ferve thy Purpofes, and execute thy Pieafure. Hence God is reprefented as if- fuing out his Word and Commandment even to the inanimate Creation. Pfal. cxlvii. 42 DISCOURSE III. I i;. He fendeth forth his Commandment up- on Earth ; his Word runneth very fwiftly. And then it is added : He giveth Snow like Wool; he fcattereth the Hoar-frojl like Afes. Or, as Elihu expreffeth it, He faith to the Snow, Be thou upon the Earth ; likewife tothefmall Rain, and to the great Rain of his Strength. Job xxxvii. 6. And Ver. 12, 13. the Cloud is faid to be turned about by his Counfels, that they, i. e. the Snow, Rain, Meteors of which he had been fpeaking, may do whafoever he commandeih them upon the Face of the World in the Earth ; He caufeth it to come, whether for Correffiien, or for his Land, or for Mercy. The inanimate Creation is itfelf inca- pable of Perception and Enjoyment. It cannot, therefore, be fuppofed to be or- dained merely for its own Sake, but to ferve the Ufes of fenfitive, perceptive Be- ings ; and efpecially to anfwer the Pur- pofes of God's moral Administration to- wards reafonable Creatures, particularly to- wards Mankind. It is in this Light that we are chiefly to confider God's Govern- ment of the inanimate material World, and to this it is that the Scripture principally directeth our Views. As God perfectly knew from the Begin- ning all the Caufes and Effects of Things in the natural World; fo, upon Suppolition of his alfo fore-knowing the free Actions of DISCOURSE III. 43 of moral Agents, which Reafon, as well as Scripture, leads us to acknowledge, it was not difficult for him to adjufr. the one to the other, fo as to make up one great and univerfal Plan of Government, which is fucceffively executed in the proper Sea- fons ; and indeed none could exercife a perfect Government over the moral Part of the Creation, but one who had alio the material Syftem under his Direction and Influence, and could manage it according to his Will. Whilft Man continued in his State of Innocence, God in his Providence fuited the ConfHtution of Things in the natural World to that State; which ConfHtution would no doubt have continued, if Man had continued in his original Purity. But when he fell, and Sin entered into the World, God ordered it fo in his mofr, wife governing Providence, that the State of Things in the natural World, the ConfH- tution of the Earth and Air, as well as Body of Man, fuffered an Alteration which bore the Tokens of the divine Difpleafure againft Sin. And yet, as Man is flill con- tinued here on Earth in a State of Trial and Difcipline, there are many Things in the ordinary Courfe that plainly mew God's great Goodnefs and Patience, and Forbearance towards him ; the Defign of which is to train him up in a Meetnefs for 44 DISCOURSE III. for a better World, where the whole Face of Nature fhall be fo ordered, as to be fuit- ed to a State of confummate Holinefs and Virtue. When all Flefh had corrupted his Way, and the Earth was full of Wickednefs and Violence, God in his Providence fo dif- pofed Things in the natural World, as to bring in the Flood upon that ungodly Race. And at another Time, as the Lord of Nature, he poured forth a fiery Tem- per!: from Heaven upon Sodom and Go- morrah , and the neighbouring Cities, which kindling the combuftible Materials which abounded in that fulphureous Soil, brought a dreadful Ruin upon them, as a juft Pu- nifhment for their abominable Wickednefs. And not only in fuch extraordinary Cafes, but when Things feem to go on in their ufaal Way, God in his Providence fo go- verneth the natural World, and difpofeth the Courfe of material Caufes, as to cor- refpond with, and fulfil his Intentions to- wards Mankind, whether of Judgment or of Mercy. According to the Scripture, all thcle Things execute the Orders of his Providence. The Lightnings are repre- fented, by a noble Figure, as faying unto him, Here ive are, i. e. as offering them- felves like Servants to wait his Directions, and fulfil his Commands. "Job xxxviii. 35. When thofe nitrous, fulphureous Particles are DISCOURSE III. 45 are gathered together in the Air, which, ac- cording to the Courfe of Things which God hath eftablifhed, produce the dreadful Roar of Thunder, and Blaze of Light- nings, they are fo governed as to ferve the Ends of his Providence, and to produce thofe Effects which it is his Intention they mould produce. Stormy Wind is faid to fulfil his Word. Pfal. cxlviii. 8. The Winds are for the molt part fo ordered by Divine Providence, as to be of great Ufe and Be- nefit; but they are fometimes made to blow in furious Tempefts, and are Inftru- ments in the Hand of God for executing his righteous Judgments upon Men. In like Manner, when God feeth fit to order it fo, the Materials which are prepared in the Bowels of the Earth meet together in fuch a Manner as to produce violent Con- cuffions and Earthquakes there. They fometimes break forth into dreadful Erup- tions, which fpread Defolation far and wide ; at other Times they are fo govern- ed as to do little more than threaten and terrify. Of this were the alarming Shocks that were felt in the neighbouring Kingdom, which, if carried to an higher Degree, might have produced the mod difmal Effects, but were happily fo moderated, that they feem to have been defigned only to ferve for Warnings to awaken us to ferious Re- flections, 46 DISCOURSE III. flections, and to ftrike us with an Awe of the divine Power. God fo ordereth the Seafons in their general Courfe, that there is iufficient Proviiion made for Man and Bealt; and he frequently fendeth great Plenty, fo as to produce that Appearance of Things which the Pfalmift fo beautifully defcrib- eth, Pfal. lxv. 9, 11, 12, 13. 'Thou vifiteft the Earthy and water eft it ; thou greatly en- richeji it with the River of God, which is full of Water ; thou prepareft them Corn, when thou haft fo provided for it. — Thou crow?ieft the Tear with thy Good?iefs ; and thy Paths drop Fatnefs. They drop upon the Pafiures of the Wilder nefs ; and the little Hills rejoice on every Side. The Pafturcs are clothed with Flocks -, the Vallies alfo are covered with Corn ; they fiout for Joy, they alfo Jing. But fome- times it is fo ordered, that there are great Droughts and Dearth. The Heaven is as Iron, and the Earth Brafs, and the Ram of the Land is as Powder and Diift , fo that the Land doth not give her Encreaje, neither do the Trees of the Land yield their Fruit, Lev. xxvi. 19, 20. Deut. xxviii. 23, 24. In like Manner, there are frequently very healthful Seafons : At other Times there is a fickly Conftitution of the Air, venemous Exhalations arife, or peftilential Contagions fpread a mortal Influence. In all thefe Cafes fecond DISCOURSE III. 47 fecond Caufes may well be admitted -, but thefe Caufes are under the Government of a fovereign Providence, which difpofeth and applieth them to wife and righteous Purpofes. And accordingly thefe Things are actually made the Matter of the divine Promifes and Threatnings to the Ifraelites in the Law of Mofes : See efpecially the 26th Chapter of Leviticus t and the 28th Chapter of Deuteronomy, And it appeareth, from the Accounts given us in Scripture of the Hiftory of that People, that thefe Promifes and Threatnings were actually accomplimed to them in the Event ; and that the Courfe of natural Caufes was fo directed and over-ruled by Providence, as to reward them for their Obedience, and punifh them for their Difobedience to the divine Laws. And fo it hath often been in God's Dealings with other Nations. And both Reafon and Religion teach us, in Things of this Nature, to raife our Views to the fupreme Difpofer, and to ac- knowledge and reverence a divine Agency. In order to our having a right Notion of God's Government of the inanimate Crea- tion, it is proper to obferve, Firit, That he ordinarily maketh ufeof it for anfwering his Purpofes, without at all altering the ufual Courfe of Things. And this 48 DISCOURSE IH. this is a manifcft Proof of his great Wifdom, when we cannot fay that any Thing hath happened but what is natural, /. e. agree- able to the ordinary Powers and Properties of Things ; yet the Time and Circum- flances are fo conducted, as to produce great Events, and anfwer particular impor- tant Purpofes. Thus the Winds have been fo ordered, that mighty Fleets have been fcattered, or detained in Port ; im- portant Expeditions or Invafions have been prevented or forwarded; upon which, E- vents of great Confequence, and even the Fates of Kingdoms have depended. Innu- merable Cafes happen, both of a public and a more private Nature, in which, though there is nothing in them that can be faid to be contrary to the Order of Nature, yet they are directed and over-ruled to efpe- cial wife and important Ends. And the adjufting thefe Things to one another is not to be looked upon as a mere Contin- gency, or the Effect: of Chance, but as the Work of a fovereign fuperin ten ding Provi- dence. Secondly, Sometimes God may over- rule natural Caufes contrary to their ftated Courfe, as in the Cafe of what are called Miracles. Thus the Fire had no Power over the Bodies of Sbadracby Meftacb, and AbednegOy nor finged fo much as an Hair DISCOURSE III. 49 Hair of their Heads, though it immediate- ly confumed thofe that caft them into the Furnace. Dan. iii. 22, 27. The Waters of the Sea flood upright as an Heap, whilft the Ifraelites pafTed, and were a Wall unto them on their right Hand, and on their left, but foon returned to their natural Courfe, and overwhelmed the Hoft of the Egyptians. Exod. xiv. 22, 28. xv. 8. But however extraordinary thefe Things may appear to us, they carry no greater Difficulty in them to the divine Power, than the continuing Things in their ordinary Courfe. It is indeed high- ly proper, that what are ufually called the Laws of Nature, and which are really the Ordinances of Divine Providence, mould be generally maintained. Without fuch flated Rules, and an eftablifhed Courfe of Things, there could be no regular Study or Knowledge of Nature; no Men could tell what to do or what to expect, or how to make a Progrefs in any Art or Science, or in the Conduct of Life : nor would there be any Advantage of Experi- ence ; fince the fame Things might pro- duce one Effect this Day, and, the next, a quite contrary one in the fame Cir- cumftances. And yet, on the other Hand, there is no Neceffity of fuppofing that thefe Laws are fo constantly and in *ari- Vol. I. E ably 5o DISCOURSE III. ably obferved and executed, and the na- tural Courfe of Things fo fixed, as never in any Inftance to be fufpended, or admit any the leaft Deviation. It is fufficient that thefe Laws, or this Courfe of Things, ge- nerally take Place. For this layeth a Foundation for an high Probability; and we may juftly act and form Schemes upon fuch a Probability, though not amounting to an abfolute Certainty. It is a fufficient Security that we have an ArTurance that this Courfe mail always take Effect, ex- cept where infinite Wifdom feeth fit for valuable Purpofes to order it otherwife. But it would be an inexcufable Prefump- tion to affirm, that God, having eftablifh- ed thofe Laws, and this Courfe of Nature, hath bound himfelf never to acl: otherwife than according to thofe Laws. There may be very good Reafons worthy of his great Wifdom, for his acting fometimes contrary to the ufual Order of Things ; and, even in that Cafe, it may be juftly faid that thofe Things which appear moft unufual and anomalous to us, are all comprehended within the general Plan of his univerfal Providence, They are not to be looked upon as mere fudden Expedients, unfore- feen, and unthought of before, but are to be regarded as Parts of the original Scheme. The fame Wifdom which appointed or efta- DISCOURSE III. 51 eftablifhed thofe natural Laws, appointed the Deviations from them, or that they mould be over-ruled on fuch certain particular Oc- cafions, whether brought about by the im- mediate Power of God, or by the Power of fubordinate Agents, which are Inftruments in the Hand of God for this Purpofe. Jf Things were always to go on without the leaft Variation in the ftated Courfe, Men would be apt to overlook or queftion a wife governing Providence, and to afcribe Things to a fixed immutable Fate, or blind Ne- ceffity, which they call Nature. So the Scoffers, mentioned 2 Pet. iii. 4. were rea- dy to conclude, that the Earth and the prefent State of Things would continue for ever without Alteration, becaufe, as they pretend- ed, Jince the Fathers feila/leep, all Things con- tinue as they were from the Beginning of the Creation. Whereas fuch Changes and extra- ordinary Operations and Appearances, tend to awaken in Mankind a Senfe of a fu- preme Difpofer and Governor of the World, and may anfwer important Ends, for difplaying God's Mercy and Juftice, and for giving an Atteftation to the divine MifTion of thofe whom he feeth fit to fend on extraordinary Errands, for in- structing and reforming Mankind. This Subject may furnifh feveral ufe- ful Reflections. E 2 Firft 52 DISCOURSE III. Firft, What an awful Idea mould this give us of the Greatnefs and Majefty of God, confidered as the Lord of Nature ! The vaft inanimate material World, the Extent of which no human Imagination is able to conceive, is under his Direction, and he employeth every Part of this unwieldy Mafs, as it pleafeth him, to fubferve the wife Purpofes of his Providence. How huge a Body is this terraqueous Globe; compared with which, the loftieft and moil extended Mountains, the View of which is apt to ftrike us with Aftonimment, are fmall and inconiiderable Things! And yet this Earth is but a very minute Part of this ftupend- ous material Syftem, all of which is under the conrlant Influence of the almighty uni- verfal Sovereign, moved, actuated, and guided according to his Will. He can, with the fame Eafe, continue Things in the fettled Courfe and Order, or alter and change the whole Frame of Nature, or any Part of it. This is often reprefented in Scripture in the ftrongefl and moil magnificent Expreffions, the more effectually to imprefs our Hearts with a facred Awe and Veneration of his infinite Majefty. He is wife in Hearty and mighty in Strength : who hath hardened hitn- fcff againfi him, and hath profpered? Which removeth the Moimtains, and they h:ow not ; which overturneth them in his Anger : Which psaketh DISCOURSE III. 53 foaketh the Earth out of her Place, and the Pillars thereof tremble : Which commandeth the Sun, and it rifetb not -, andfeakth up the Stars : Which alone fpreadeth out the Hea- vens, and treadeth upon the Waves of the Sea. Job ix. 4, 5, 6, 7, 8. He looketh to the Ends of the Earth, and feet h under the "whole Heaven, to make the Weight for the Winds ; and he weigheth the Waters by Mea- fure : And hath made a Decree for the Rain, and a Way for the Lightning of the Thunder. Chap, xxviii. 24, 25, 26. The Sea, that boifterous Element, is defcribed, by a noble Figure, as in the Hand of God like an In- fant bound in fwaddlingBands. Chap, xxxviii. 8, 9. He is reprefented as having meted out Heaven with a Span, and co?nprehended the Duf of the Earth in a Meafnre, and weigh- ed the Mountains in Scales, and the Hills in a Balance. If. xl. 12. The Lord hath his Way in the Whirlwind, and in the Storm -, and the Clouds are the Duf of his Feet. He rebuketh the Sea, and maketh it dry, and dryeth up the Rivers : Bafhan languifijcth, and Carmel, and the Flower of Lebanon lan- guifheth. The Mountains quake at him, and the Hills melt. Nah. i. 3, 4, 5. He it is that commandeth the Morning, and caufeth the Day-fpring to know his Place. He can bind the fweet Influences of Pleiades, and loofe the Bands of Orion -, and can bring forth Maz- E 3 zarcth 54- DISCOURSE III. zarotb in his Seafon, and guide Ar Slur us with his Sons: For he hath appointed the Ordi- nances of Heaven, and Jet the Dominion thereof in the Earth. Jobxxxviii. 12, 31,32, 33. This prefent Courfe of Things de- pendeth wholly upon his Will, and (hall continue while he feeth fit, and no longer ; and then, when it hath anfwered the De- figns of his Providence, this vaft Frame, or at leaft that Part of it to which we are more nearly related, fhall be taken down. For the Day of the Lord cometh, in the which the Heavens Jkall pafs away with a great Noife, and the Elements Jhaff melt with fer- vent Heat, the Earth alfo, and the Works that are therein, Jhall be burnt up. And this great Cataftrophe of Nature (hall be fucceed- ed by a new Face of Things, a new Heaven, and a new Earth, wherein dwelleth Righte- oufnefs. 2 Pet. iii. 10, 13. Surely when we confider all this, we fhould proftrate our- felves before him, filled with the moft ador- ing Thoughts of his incomprehenfible Ma- jefty. How mould fuch feeble Creatures as as we are be able to refift him, or ftand be- fore him when once he is angry ? Shall not we ftand in Awe of his Power, and dread his Difpleafure, who can wield and manage the whole Courfe of Nature as he pleafeth ? But fecondly, God's fovereign Dominion over the whole material World may alfo let us fee DISCOURSE III. 55 fee what a proper Object he is of our fleady Truft and Dependence. How happy (hall we be if our Help be in the Name of the Lord, who at firft made, and itill governeth Hea- ven and Earth, and hath this vaft univerfal Frame, and every Part of it, under his Direction, and at his Difpofal ! What can we want, or of whom mould we be afraid, if the Lord of Nature be our Friend ? What a comforting Confideration is it to a good Man, that the whole Series of natural Caufes is in the Hand of God, directed and over-ruled by infinite Wifdom, Righteoufnefs, and Goodnefs ! Whofoever coniidereth with Attention the State of Things, may eafily obferve a wife and be- nign Difpofition in the ordering and governing the inanimate material World, for the general Good of the vital, fenfitive, and rational Creation. It is made in num- berlefs Ways fubfervient to the Enjoyments and Happinefs even of the inferior Brute Animals, but efpecially of Mankind. And may we not then juftly conclude, that he will upon the whole over-rule and order the Courfe of Things, for the Benefit of thofe who love and ferve him in Sinceri- ty ? And if, for the prefent, he frequently maketh ufe of thefe Things to chaften them in this State of Trial and Difcipline, yet all mail in the Iflue be fo ordered, as to E 4 contribute 56 DISCOURSE III. contribute unto, and terminate in their great Happinefs. I fhall conclude this Difcourfe with ob^ ferving, that a due Confideration of God's Dominion and Sovereignty over the inani- mate Creation may convince us, that when the Courfe of Things in the natural World is difpofed to our Comfort and Advantage, e. g. when we enjoy healthful and fruitful Seafons, and the like, it is our Duty to give God the Praife. And, on the other Hand, when Things have a contrary Af- pect, we mould reverence his Hand, and humble ourfelves deeply before him. And it is very proper and reafonable for us, in all fuch Cafes, to apply to him by devout Prayer and Supplication. It is the Com- mand of God by the Prophet, A[k ye- of the Lor d Rain in the 'Time of the latter Rain, fo the Lord Jhall make bright Clouds % and give the??i Showers of Rain, to every one Grafs in the Field. Zech. x. i. And in the admirable Prayer which Solomon of- fered up at the Dedication of the Temple, particular Notice is taken of this : When Heaven is jhut up, and there is no Rain, be- caufe they have finned againjl thee ; if they ■pray towards this Place, and confefs thy Name, and turn from their Sin, when thou affliclejl them: Then hear thou in Heaven, and for- give the Sin of thy Servants, and of thy People Ifrael, DISCOURSE III. 57 IfraeJ, that thou teach them the good Way wherein they ftoould walk, and give Rain up- on thy Land, which thou haft given to thy People for an Inheritance. I Kings viii. ^5, 36. And, in the following Words, If there be in the Land Famine or Pejlilence, Blafting or Mildew, they are directed to apply to God by Prayer and Repentance, that thefe Plagues may be removed. There is no- thing in this but what is highly agreer.Me to Reafon, and to the Practice of all Na- tions, among whom any Face of Religion hath been preferved. For though in fuch' Cafes fecond Caufes are not to be excluded, yet they are ftill to be regarded as under the Direction and Superintendency of the fupreme Governor, who fo condudteth and over-ruleth them, as to carry on the De- figns of his moral Administration towards Mankind. When therefore we are taught in Scripture to regard humble Prayer, and a fincere Repentance, as proper Means for procuring Blefiings and averting Calami- ties; it mud be acknowledged, that fuch a Conftitution is worthy of God, and is wifely fitted to keep up a Senfe of Religion, and of their abfolute Dependence upon God, on the Minds of Men. And God's having a gracious Regard to fuch Prayer and Repentance, fo as to confer thofe Blef- fings, and avert thofe Evils on the account of 58 DISCOURSE III. of it, is perfectly agreeable to the Scheme of his wife and righteous Providence, and is a remarkable Inftance of his adj lifting na- tural Good and Evil to the Conftitution of the moral World. Prayer in fuch Cafes Is a very proper Act of Homage to God, and a fignificant Expreffion of our Dependence upon him, as well as tendeth to exercife and improve good and religious Affections and Difpolitions, that pious and devout Temper of Soul which becometh reafona- ble Creatures, towards the great and uni- verfal Lord of the Creation ; to whom be Glory and Dominion for ever and ever. Amen. Gofs God's Government and Care as ex- tending to the fenjitive Brute Animals. DISCOURSE IV. Matt. x. 29. Are not two Sparrows fold for a Farthing f And one of them fhall not fall to the Ground without your Father. AVING confidered the whole in- animate Creation, this vaft material World, as under the conftant Direction and Superintendency of Divine Providence; I fhall now proceed to confider God's provi- dential Care and Government as exercifed towards the Brute Animals, which are en- dued with Life and Senfation, but have not a Prin- 6o DISCOURSE IV. a Principle of Reafon, nor are capable of moral Agency. And thefe are certainly of an higher and more valuable Kind than any Part of the inanimate Creation. Life in its lowed: Notion, as including Self- motion, and even the fmalleft Degree of Senfation, hath fomething in it more won- derful than the whole inanimate materia! World can furnifh. There is an amazing Difplay of the Wifdom and Power of God in the Formation of feniitive Beings, both in the Fabric of their Bodies, which is contrived and formed with a Skill that ex- ceedeth all human Imagination, and in the feveral Powers, Appetites, and Inftincts, which they are furnifhed with. And it is reafonable to believe that he that firft formed them exercifes conitant Care over them. How many different Species there may be of living Creatures which have Senfe and Perception, and yet are not moral Agents, difperfed throughout the feveral Regions of this vaft Univerfe, we cannot tell ; but that there are various Kinds of them here en Earth we well know. The great Au- thor of Nature feems to delight in dif- fering Life every where : The whole Earth is full of Vitality ; it Is as it were one vaft Mafs or Collection of living Creatures -y every Clod fwarms with Inha- bitants. And what a noble Aflonimment (ho ul d DISCOURSE IV. 61 mould poflefs our Minds, to regard all thefe various Kinds of living fenfitive Beings, from the greater!; to the leaft and meaneft of them, as under the Inflection and Go- vernment of the univerfal Parent, and Lord of all ! The Government of Divine Providence, as exercifed towards inferior fenfitive Beings, or the irrational Brute | Animals, may be confidered either as more immediately re- fpecting themfelves and their own Benefit. As they are all of them, through the Good- nefs of Divine Providence, furnifhed with Organs and i^ppetites fuited to the different Kinds of Life for which thev are deiiened ; fo the very loweft and mean eft of them are in their Degree capable of an Happineis and Enjoyment, which is as truly fitted and accommodated to them, as higher Enjoy- ments are to Creatures of a higher Kind, and of more enlarged Capacities and Powers. And even with regard to thofe of them that appear to be moft minute and inconfiderable, and whofe Lives are of the fhorteft'Duration, it muft be confidered that their fliort Lives may be as well proportion- ed to them, as a much longer Life to Crea- tures of a greater Bulk. There may, for ought we know, be Creatures of fuch a Kind, that a Day may be to them a fufficient Time of Exiftence, and yield them as full Enjoyment as 62 DISCOURSE IV. as their Natures are capable of. And the ihorter their Lives are, there is a more quick Succemon of Individuals. And con- cerning the lea.fl of them it muft be owned , that their vital Exiftence and Enjoyment, fhort as it may feem to be, is certainly bet- ter than Non-exiftence, or than an inani- mate unperceptive Exiftence, deftitute of Life and Senfation. With regard to all thofe Animals which we are beft acquainted with, the Care of Divine Providence over them manifeftly ap- peareth in the Proviiion that is made for maintaining their fenfitive Life, for grati- fying their Appetites, and fcr enabling them to attain to the End for which they are de- figned. They are all carried by ftrong In- ftincls to ufe the propereft Methods for preferving Life, and to . fhun whatever is deftruftive to it, to feek after and to take that Kind of Food which is moft fuited to their Nature, to provide themfelves conve- nient Habitations, to propagate their Kind, and to take Care of their young in the fitteft Manner, whilft that Care is necef- fary, and no longer. Thefe feveral In- ftin DISCOURSE IV. the contrary is denounced againft them in Cafe of their Difobedience. Ver. 18. It is mentioned as a great Inftance of national Profperity, when their Sheep bring forth Thoi/fands, and their Oxen are fir on g to la- bour. Pial. cxliv. 13, 14. And on the contrary, it is juftly looked upon as a grievous Judgment upon Mankind, when the Beajls groan, and the Herds of Cattle are perplexed, becaufe there is no Tafiure ; yea, the Flocks oj Sheep are made dcfolate, Joel i. 18. In thefe Cafes the Hand of God muff be acknowledged governing and difpoling the Events that immediately relate to the Brute Creation, fo as to turn to the Benefit or Punifh- ment of Men. How often has it hap- pened that a contagious Diflemper among the Cattle has proved a very heavy Ca- lamity upon a Nation. This ought to awaken ferious Reflections. Divine Pro- vidence mould be awfully reverenced in fuch Difpenfations. And if Care be not taken to improve them, it may pro- voke a righteous Gcd to inflict ftill fe<- verer Judgments. Among the Things threatened in the Law of Mofes againff. the Jfraelites, as Punifhments to be inflicted upon them for their Idolatry and Wickednefs 5 one was, that they Ihould be infeiled by wild Beafts, of DISCOURSE IV. 7r of which there were great Numbers in the Deflirts adjoining to the Land of Canaan. I will fend wild Beafls among you, which Jhall rob you of your Children, and dejiroy your Cattle, and make you few in Number ; and your Highways Jhall be de folate. Lev. xxvi. 22. And in fuch Cafes it mufr. be faid that the wild Beads acted according to their Nature; but the Direction of them at fuch a Time, to this or that Part of the Country, and to fuch particular Per- fons, was the Work of Providence for ex- ecuting its wife and juft Purpofes : On the contrary, it is promifed, that if they walked in his Statutes, he would rid evil Beajls out of the hand. Ver. 6. God can, when he feeth fit, reftram their Fury, and over-rule their natural Inftin&s and Ap- petites. So the hungry Lions, contrary to their Nature, were restrained from hurting Daniel, for God fent his Angel and Jhut their Mouths, as it is expreffed, Dan. vi. 22. Yet, immediately after, when his Accufers, with their Wives and Children, were caff into the Den, the Lions fell upon them with the utmofl Fury, and brake all their Bones in Pieces before they came at the Bottom of the Den. Ver. 24. The Plagues of Egypt fitrnifh remarkable Inftances of God's making ufe of divers Kinds of living Creatures for executing his Judgments. F 4 And 72 DISCOURSE IV. And the Prophet Joel fpeaking of the Lo- cufts, the Caterpillars, and other devouring Infects, reprefenteth them as a mighty Army fent by God in his righteous Judgments to lay wafte the Land. See the firft and fecond Chapters of Joel. It were eafy to produce Inftances from the moft credible Hiftorians, of great Devaluations commit- ted by the moft inconfiderable Creatures, which have been Inftruments in the Hand of God for chaftifing Nations*. With re- gard to particular Perfons, even in Cafes that are ufually called Accidents, it may pleafe God to make ufe of Brute Creatures for executing the Purpofes of his Provi- dence. Thus, e. g. if a Man be bitten by a Dog, or gored by a Bull, or thrown and killed by an Horfe, though there is nothing in fuch Inftances but what is agreeable to the Courfe and Order of natural Caufes, yet the applying them at that Time, and to that particular Perfon, is to be regarded as under the Direction of God's moft wife Providence, who hath all the Creatures at his Difpofah I mall conclude with a few Reflections. Firft, What an amiable Idea Ihould it give us of the Goodnefs and Benignity, the * See feveral Inftances of this kind colle&ed by Becbart Hieroz : Par. I, lib. 3. cap, 32, 34. 5 Kindnefs DISCOURSE IV. 73 Kindnefs and Condefcenfion of the fupreme univerfal Lord, that he exercifeth a con- usant Care over the various Orders of the brutal Kind, the meaneft not excepted ! He who humbleth himfelf in beholding the Things which are done in Heaven, doth not defpife or overlook the leaft, the feemingly moft defpicable of all feniitive Beings : He fo ordereth the inanimate World, that every Part of it affordeth Food, Habitation, or Entertainment, to fome Beings that have Life. And if we had but 3 diftant View of all the innumerable Kinds of fenfitive Beings, and knew the Provifion made for them all according to their feveral Capacities, furely it would fill us with Aftonifhment, to confider the inexhauftible Benignity df the kind Pa- rent of the Univerfe, who every where fpreadeth Life and Enjoyment in uncon- ceivably various Degrees. The wife Man obferves, that the righteous Man regardeth the Life of his Beaft. Prov. xii. 10. He is not for treating even the lower Orders of living Creatures with unnecefTary Harfh- nefs and Cruelty. And in this he is an Image of the fupreme Goodnefs. God is introduced as declaring, Every Beaji of the Forejl is mine, and the Cattle upon a thoufand Hills : I know all the Fowls of the Mountains-, and the wild Beajls of the Field are mine. Pfal. 74 DISCOURSE IV. Pfal. 1. 10, ii. They are all, even to the leaft of them, under his benign Care ; and all this without Diffraction or Con- fufion. And he ordereth it fo, that they have fuitable Relifhes of fenlitive Happinefs, and are carried by the Attractions of Plea- flire to perform thofe Actions which are moft necerTary for the Support of their Be- ings, for fupplying themfelves with Food, for continuing their Kind, and taking Care of their Young : And, whether their Lives be longer or fhorter, they are furnifhed with Enjoyments proper for them whilft they live, and have not a Forefight of Death to make them uneaiy , fo that, upon the whole, their Exiflence is an Ad- vantage to them : And if fome of them prove Food to other Animals, there is nothing in this Conftitution that can juflly be found fault with. For in this Cafe it mud be faid, that as during the Time of their Lives, they have Enjoy- ments fuited to their Natures ; fo the Kind of Death they iliffer, is generally lefs grie- vous and lingering, than if they died of themfelves in the natural Way; and at the fame Time is rendered fubfervient to the maintaining the Lives of other Ani- mals, and contributes to their Pleafure and Enjoyment. How mould we, when we cpiifider thefe Things, call upon the whole Creation DISCOURSE IV. 75 Creation around us, to adore and blefs the univerfal Lord, and fupreme Governor of the World ! And fince the Brute Crea- tures are unable to do it of themfelves, let us offer up a Tribute of Praife on their Account as well as our own, and lend them a Voice and Songs ; a noble Speci- men of which we have in the rapturous Strains of the devout Pfalmift in the 148th Pfalm, where he calls upon Beafts and all Cattle, creeping Things and flying Fowl, to praife the Lord. Secondly, Another Reflection which may be made upon this Subject is, that if God governs and takes Care even of the in- ferior Brute Animals, this ought to ftreng- then our Faith with Relation to the Care he exercifeth towards Mankind, and fhould convince us, that all our Concernments and Affairs are, in a particular Manner, under the Superintendency of Divine Pro- vidence. This is what our Saviour hath efpecially in View, when he declares to his Difciples concerning the Sparrows, not one of them falleth to the Ground without your Father; or is forgotten before God : For he adds, Fear ?tot thereforey ye are of more Value than many Sparrows. Mat. x. 29, 3 1 . And to the fame Purpofe, in his admirable Difcourfe again (I anxious tor- menting Cares and Solicitude, Mat. vi. Behold, faith he, the Fowls of the Air ; for 76 DIS COURSE IV. for they fow not, neither do they reap, tier gather into Bams ; yet your heavenly Father feedeth them. Are ye not much better than they ? Ver. 26. The Argument is clear and ftrong, that if the Care of God's Provi- dence extendeth even to the irrational Brute Creatures, we may be fure he will not neglect the rational and much no- bler Part of his Creation. This is not to be underftood, as if we were not to fbw or reap any more than the Brute Animals, who are incapable of doing this ; but the Meaning is, that as he provideth for the Brutes in a Way fuited to their Na~ tures, fo he will much more provide for Men in a Way fuited %o the rational Na- ture he hath given them, which requireth, that they mould apply themfelves to the Ufe of all proper Means according to their Ability. If they do this, they may, with- out anxious Solicitude, commit themfelves to Divine Providence, depending^ upon it, that he who negleð not the inferior fenfitive Beings, will take Care of the hu- man Race, efpecially thofe of them that exercife a regular Trufl: in him, and will grant what he feeth to be really good and needful for them. Thirdly, From what hath been offered concerning the Dqminion and Sovereignty of Divine Providence over both the in- animate DISCOURSE IV. 77 animate and Brute Creation, we may fee how careful we mould be to pleafe and ferve God, and how much it concerneth us to fecure an Intereft in his Favour. We live in a World where every Thing above, beneath, on every Side of us, is in the Hand of God, and under his Direction. If we be rebellious and difobedient to his Voice, he can arm all the Creatures againft us. He can caufe the Earth we tread upon to (hake under us, and fwallow us up ; he can point his awful Thunder at our Heads, or can taint the Air we breath in with a poifonous Influence ; he can commiflion the Water to overwhelm us, or the Fire to confume us ; or he can make the Brute Beafts the Inftruments of our Puniihment. And that he doth not fo, is only owing to his wonderful Patience and Forbearance, becaufe he is not willing that any mould pe- riih, but that all mould come to Repentance. On the other Hand, if we lay hold of his offered Mercy upon the moil gracious and reafonable Terms of his Covenant, and are careful to walk before him unto all pleafing, he can make the whole Creation to be as it were in a Covenant of Friend- ship with us, and to fubferve his own kind and gracious Intentions towards us. This is beautifully expreffed by Elipbazt when he exhorteth Job to return to God, and y8 DISCOURSE IV. and be at Peace with him : Thou Jljalt be in League, faith he, with the Stones cf the Field-, and the Beafis of the Field, faith he, flail be at Peace with thee: And thou flalt know that thy Tabernacle jhall be in Peace ; and thou flak vijit thy Habitation, and flalt not Jin. Job. v. 23, 24. And to the fame Purpofe, Hof. ii. 18. God is introduced as declaring con- cerning his People, In that Day will I make a Covenant for them with the Beajls of the Field, and with the Fowls of Heaven, and with the creeping 'Things of the Ground, And Ver. 21, 22. And it flail come to pajs in that Day, I will hear? faith the Lord, I will hear the Heavens, and they Jhall hear the Earth : And the Earth Jhall hear the Corn, and the Wine, and the Oil, and they flail hear JezreeL Where there is held forth to us a wonderful Concatenation of fecond Caufes, all co-operating, under the Direction and Influence of God, the fu- preme Difpofer, for the Good of his People. Let us, therefore, learn to yield a willing and entire Subjection to the great Lord of the Univerfe. Let us make him our Friend, and all Things mall work toge- ther for our Good. Either none of the Creatures mall be fuffered to hurt us, or, if they do, we may be fure this is ordered for wife Ends, and mail be over-ruled for 2 our DISCOURSE IV. 79 our greater Benefit. For they can do no more to us than he feeth proper to per- mit. Him, therefore, let us reverence and adore ; on him let us place our Confidence, and not be afraid what any Creature can do unto us. And to this bleffed and only Potentate, the Sovereign Lord of the Crea- tion, who doth whatfoever he wills in Heaven and in Earth, be Glory and Do- minion for ever and ever. Amen. On On GocTs providential Government with regard to his reafonable Crea- tures > moral Agents. DISCOURSE V. Psalm ciii. io> The Lord hath prepared his Throne in the Heavens ; and his Kingdom ruleth over all. rip H E Dominion and Government of Divine Providence hath been con- iidered as extending to the inanimate Crea- tion, or the material World, and alfo as extending to the fenfitive Part of the Crea- tion, or the Brute Animals : Let us now take a View of it as exercifed towards rea- fonable Beings, moral Agents, which are undoubtedly the nobleft and moil excel- Vol.I. G lent 82 DISCOURSE V. lent of God's Creatures. The material Syftem, whatever Order or Beauty may be found in it, is not itfelf confcious of that Beauty and Order; nor are mere fen- iitive Beings capable of making proper Re- flections upon it, or of admiring, obeying, adoring the great Parent and Lord of the Univerfe. This is the fole Privilege of ra- tional, intelligent Beings. If therefore the Providence of God extendeth to any Crea- tures at all, we may be lure that he exer- cifeth a fpecial Care over his reafonable Creatures; and, lince he hath given them fuch noble Faculties and Powers, will go- vern them in a Way fuitable to thofe Facul- ties and Powers. And this certainly is the moll admirable Part of the divine Admini- strations. For to govern numberlefs Millions of active intelligent Beings, fo unconceivably various in their Thoughts, Inclinations, and Counfels, and who have each of them a Will of their own, and a Power of deter- mining their own Actions ; to exercife a conftant Superintendency over them, and direct and order the Events relating to them, and to difpenfe to them proper Re- tributions, not only according to their out- ward Conduct, but the inward Thoughts and Diiporitions of their Flearts; I fay, thus to govern them without infringing the Liberty which belongeth to them as moral DISCOURSE V. 83 moral Agents, muft needs argue a Wifdom as well as Power, that exceed eth our Compreheniion, and which can only be found in the infinite Mind. It is God's Government of reafonable Creatures, which the Pfalmift appears to have principally in View, when he faith that the Lord hath prepared, or, as it might be rendered, hath eftablifhed his throne in the Heavens ; and his Kingdom ruleth over all. Heaven is the rnofc magnificent Part of his Dominion; there he exhibiteth the brighteft Difplays of his Majefty and Glo- ry j and therefore it is reprefented in Scrip- ture under the glorious Epithet of the Throne of God, and his Dwelling-place. There he reigneth over all the Hofts of Angels in their feveral bright Orders and Degrees. And accordingly the Pfalmift, in the Words immediately following, calleth upon the Angels to blefs and adore the great univerfal Sovereign : Blefs the Lord, ye his Angels, that excel in Strength, that do his Commandments, hearkening to the Voice of his Word. But though God reigneth moft illuftrioufly in Heaven, yet his Pre- fence and Dominion is not confined there. His Kingdom ruleth over all. This vaft Univerfe is his Empire, the Extent of which tranfeendeth all human Imagination. How many different Orders of reafonable G 2 Beings 84 DISCOURSE V. Beings there may be, which inhabit the feveral Parts of this ftupendous Frame, we cannot tell ; but whatever they be, they are all under the Government of God, from the higheft of them to the meaneft. But efpecially he ruleth over all Mankind, of whatfoever Tribe or Tongue, or Family or Nation : They are all equally the Subjects of his Kingdom. Before I enter into a diftincl: Considera- tion of the Kingdom or Government of God, with regard to the rational moral Part of the Creation, it may be proper to premife fome general Obfervations con- cerning it. Firft, God hath an indifputable Right to the Dominion or Government over all reafonable Beings throughout the Univerfe, in as much as they are all his Creatures, who to him owe their Exiftence, and by him are continually upheld in Life. He made them what they are, and hath af- figned them the Rank they hold in the Creation. He gave them their admirable Faculties and Powers, and maintaineth them in the Ufe of thofe Faculties and Powers; and- therefore he is by neceffary Right their abfolute Proprietor and {ove~ reign Lord, who hath the mod juft Claim to their higheft Love, Reverence, Subjec- tion, and Obedience. His Dominion over them, DISCOURSE V. 85 them, and Right to rale and govern them, is not derived merely from any Compact or Covenant with them, nor doth it de- pend upon their own Confent, but is founded in the Nature of Things, and can never be alienated. As they are all the Creatures of his Power, fo they are all the Subjects of his Government, whether they will or no : And in this refpect, his Domi- nion is of a peculiar and unequalled Kind, the like of which cannot poffibly be found in any created Beings with regard to one another. Secondly, It flrengtheneth this farther, when we confider how well qualified he is for the Government of the rational mo- ral World, by the infinite Perfection of his Nature. As his Creation and Prefer- vation of all Things giveth him an un- doubted Right to rule them, fo his infinite Excellency rendereth it fit and reafonable that he mould rule. Yea, it may be faid to give him an additional Right to it, fince it is, in the Nature of Things, fit that the moft perfect and excellent of Beings mould prefide over Beings that are infinitely in- ferior. So that if we mould, by an im- pofiible Suppofition, put the Cafe, that this World, and the Things of it, had come into Being by Chance, yet when once they did exift, the abfolutely perfect Being G 3 would 86 DISCOURSE V. would have a Right to govern and order them, on the Account of the tranfcendent Excellency of his Nature; and no other could be fit, or have a Right to do it : Forajmuch as there is none like unto thee, O Lord, faith the Prophet, thou art great, and thy Name is great in Might : Who would not fear thee, thou King of 'Nations f For to thee doth it appertain: Forafmuch as among all the wife Men of the Nations, and in all their Kingdoms, there is none like unto thee. Jer. x. 6, 7. Becaufe there is none like unto God in Might and Wifdom, therefore to him doth the Dominion appertain. He, and he alone, hath almighty Power, whereby he can do whatfoever he willeth, and is every Way able to execute all the Purpofes of his Government. And his Underftand- ing and Wifdom is infinite, whereby he knoweth, in every pomble Inftance, what is belt and fitted: to be done ; and hath a perfect Knowledge, not only of all the Ac- tions of all reafonable Beings, but of the mod: fecret Counfels and Intents of their Hearts, without which' he might commit Miftakes in Government, and reward or puniiri Perfons or Actions that did not deferve it. The Eyes of the Lord are in every Place, be- holding the Evil and the Good. Prov. xv. 3. He is prefent to the whole Creation, and is therefore capable of feeing and ordering every DISCOURSE V. 87 every Thing with his own. Eyes : Add to this, ' that he is of boundlefs Goodnefs and Benignity, and delighteth in the Happinefs of his Creatures. The Lord is good to all ; and his tender Mercies are over all his Works, Pial. cxlv. 9. He is alio a Being of im- partial Righteoufnefs and fpotlefs Purity. Right eoufnefs and Judgment are the Habita- tion, or, as it is rendered in the Margin, the Eftablifhment of his Throne. Pfal xcvii. 2. Taking all thefe Things in Conjuncti- on, it appeareth, that God, and he alone, is qualified for the Government of the World; Co that if we were to wifh for ourfelves, for our own Happinefs, and that of all the Orders of Beings throughout the vaft Univerfe, we mould be defirous that the univerfalAdminiftration of Thines mould be in the Hands of God. And there could not be a more unnatural or monftrous Thought, nothing that could poffibly argue greater Folly, as well as Depravity of Heart, than to wifh that there were no Providence, or that God did not rule. If we could fuppofe it to be left, to the free Vote and Ele&ion of all intelligent Beings, they muft all concur in this as their una- nimous Defire, if they followed the Dic- tates of Reafon and Nature, that God mould govern the World, and all Things that are therein, becaufe it is for the uni- G 4 verfal 88 DISCOURSE V. verfal Good that it fhould be fo, and be- caufe no other is fit to govern it but he alone. Thirdly, As to the Nature of God's Government of the World, it is, in the ftrkleft and propereft Senfe, independent, fupreme, and abiblute, though at the fame Time moft juft and righteous. This ap- peareth, if we confider what hath been al- ready obferved, that his Right to Govern- ment dependeth, not upon the Confent of his Creatures, or upon any original Com- pacl:, but upon his Creation and Preferva- tion of all Things ; in confequence of which, he hath an entire and abfolute Property and Dominion over them : and that he is alfo pofTeifed of infinite Power and Perfection; and infinite Power and Perfec- tion muft, in the Nature of Things* have abiblute Sovereignty. He hath no Supe- rior to control him, or give him Laws j no Counfellor to guide him : For who hath direBed the Spirit of the Lord} or being his Counfellor hath taught bimf I fa. xl. 13, Nor is there any Tribunal to which he can be accountable. And that Power, above which there is no other, and beyond which there can be no Appeal, muft be truly and properly abfolute. This cannot be faid of any created Beings, however exalted they may appear to be. There is a Power aboye DISCOURSE V. 89 above them, and infinitely greater than theirs, that is able to limit and control them, and an higher Tribunal to which they are accountable. Hence the wife Man mentioneth it as a Conlideration which fhculd fupport us againft the Op- prerlion of earthly Princes or Magistrates, that he that is higher than the hightjl, re~ gardeth, and there be higher than they. Eccl. v. 8. God is faid to be the King of Kings, and Lord of Lords. 1 Tim. vi. 15. and to be a great King above all Gods. Pfal. xcv. 3. The mightieft earthly Monarchs cannot be faid to be ftrictly abfolute and in- dependent : For, as they all depend upon God, fo they all have fome Dependence upon their Fellow-creatures, and even upon their own Subjects ; they need the Aififtance of their Inferiors ; nor can they properly govern or execute their Laws by themfelves. But God's Dominion and Sovereignty is independent as his Exiftence. His Authority is felf-derived, and centring in himfelf alone. As he is all -fufficient and felf- fufficient, fo he needeth no exter- nal Affiftance or Support for any Thin? without him to maintain and eftablifh his Government. And if he ufeth Inftru- ments in the Management or Admini- stration of it, it is not that he ftandeth in {he leaft need of their Counfel or Affift- ance. go DISCOURSE V. ance. Juftly therefore is he called, not only the bleffed, but the only Potentate, i Tim vi. 15. becaufe there is no other that is properly lupreme, and an abfolute Potentate, but he alone. This abfolute Sovereignty of God and of his Government, is frequently and ftrongly defcribed in the holy Scriptures, and feem- eth to be one Thing particularly intended here, when it is faid that the Lord hath eflablifhed his 'Throne in the Heavens. To the fame Purpofe it is declared, Pfal. cxv. 3. Our God is in Heaven, he hath done whatfoever he pleafed. We are allured, that all things were created not only by him, but for him. Col. i. 16. and that for his Pleafure they are, and were created. Rev. iv. 1 1 . And as his good Pleafure was the Caufe of their being made, fo according to his good Pleafure they are difpofed and governed : He is faid to work all Things according to the Counfel of his own Will. Eph. i. 1 1. He doeth all Things according to his own Will; but it is called the Coun- fel of his Will, to fignify, that though it is fovereign abfolute Will, it is not mere ar- bitrary unreafonable Will, but proceedeth upon the wifefl Reafons, always known to himfelf, though often hidden from us. Nebuchadnezzar, that haughty Monarch, was brought to fuch a Senfe of God's abfo- 3 lute DISCOURSE V. 91 lute Dominion and Sovereignty, that he made that noble Acknowledgment, All the Inhabitants of the Earth are reputed as no- thing , and he doeth according to his Will in the Army of Heaven, and among the Inhabi- tants of the Earth ; and none can Jlay his Hand, or fay unto him, What docjl thou? Dan. iv. 35. His Power over us is com- pared to that of the Potter over his Clay. Jer. xviii. 6. O Houfe of Ifrael, cannot I do with you as this Potter ? faith the Lord. Behold, as the Clay is in the Potters Hands, Jo are ye in mine Hand, O Houfe of Ifrael. And Ifa. xlv. 9. Wo unto him that f rivet h with his Maker : Let the PotJJjerd ftrive with the Potfierds of the Earth : Shall the Clay fay unto him that fajlnoneth it, What makejl thou ? or thy Work, He hath no Hands f God hath a Right to do many Things towards his Creatures, which they have no Right to do towards one another. Earthly Princes are of the fame Kind of Beings with their Subjects, Flefli and Blood as well as they; and as they did not give them Exigence, fo they have not a proper abfolute Right over their Lives, to take them away at their own Pleafure. But God is the abfolute Lord of the Lives and Properties of his Creatures, and can difpofe of them as feemeth fit to his infi- nite 92 DISCOURSE V. nite Wifdom. The Lord killeth, and mak- eth alive ; he bringeth down to the Grave, and bringeth up. The Lord maketh poor, and maketh rich ; he bringeth low, and lift- eth up. i Sam. ii. 6, 7. As the Creature de- riveth all from his Will and Pleafure, and abfolutely dependeth upon him, fo no Creature can have a proper Claim againft him, either for Life or Property, which it is in his Power to withdraw or to conti- nue, as beft anfwereth the Ends of his Pro- vidence. And in this he tranfgrerTeth no Rule of Juftice : For he is not bound by the Laws made for fecuring Mens Lives and Properties againft one another. The Juftice of God's Government and Provir dence is of a tranfcendent Nature, and is not tied down to our fcanty Rules; but is meafured by a much fuperior Rule, the Reafon of his all-comprehending Mind, which will ever carry him to do what is, all Things confidered, beft and fitteft upon the whole, and what becometh his own glorious Perfections, and the Relations he fuftaineth towards his Creatures. From this abfolute and independent Do- minion and Sovereignty of God, it fol- loweth, that there muft needs be many Things in the Courfe of his Adminiftra- tions, which are above our Reach, and of which we cannot pretend to be competent Judges, DISCOURSE V. 93 judges. Even with regard to earthly So^ vereigns, it would be juftly looked upon as contrary to the Duty of good Subjects, and to the Reverence they owe to Authori- ty, to find Fault with every Thing in the Princes Actings they do not know the Reafon of, and to expect to be let into all the Secrets of Government. Many Cafes there are, in which it would be account- ed highly arrogant to demand a Reafon from an earthly Prince or Matter, for his acting after this or that Manner in Matters that depend upon his own Prerogative and free Pleafure. And much more inex- cufably infolcnt would it be for fuch Crea- tures as we are, or for any created Beings, to pretend to demand a Reafon for all God's Proceedings, as if we had a Right to cen- fure every Thing in the Courfe of his Difpenfations which we cannot precifely account for. Why doft thou Jlrive againjl him f (faith E/ihu) for he giveth not an Ac- count of any of his Matters. Job xxxiii. 13. Who can fearch the Depths of his facred Counfels, or undertake exactly to define what he> in his infinite Wifdom and abfo- lute Sovereignty, may rightfully ordain and appoint ? If we would but allow God the Rights of a Sovereign, in the free Diftribu-" tion of his Favours, in ordering the Times, Seafons, Manner, Degrees of conferring I Benefits, 94 DISCOURSE V. Benefits, or of forbearing, delaying, inflict- ing Corrections and Punifhments, and in talcing thofe Meafures which he judgeth to be the fitted and beft, it would prevent many of the Objections that are made againft his Providence and Government. He hath undoubtedly (as was hinted be- fore) wife and good Reafons for acting as he doth, even in Things which feem to depend upon mere Prerogative and fove- reien Will and Pleafure; but we have not the leaf! Right to demand to know thofe Reafons. Or, if he mould fee fit at fome Time or other to let us into the Reafons of his Proceedings, yet he may not think it proper to difcover them to us at prefent, becaufe we cannot be rightly capable of judging of them till the whole Scheme mall be compleated. Fourthly, The laft general Obfervation I would make concerning God's Govern- ment towards reafonable and moral Agents, is, that the great End of it is to promote their real Happinefs, in a Way worthy of himfelf, and fuited to their rational Na- tures. The principal End of all good hu- man Governments, is the public Happi- nefs, or the Good of the governed. And Reafon and Juftice require that it mould be fb. For, fince thofe that govern, are them- felves of the fame Species of Beings with thofe DISCOURSE V. 95 thofe that are governed by them, it is manifeft that the Good of the whole Com- munity is, in the Nature of the Thing, of greater Worth and Advantage than the Will and Pleafure, or Intereft of a fingle Perfon, or of a few. This, indeed, can- not properly be faid with regard to God and his Government. As he himfelf is the Fountain of all Perfection, infinitely fuperior to the whole rational Creation, and hath infinitely greater Worth and Ex- , cellency than they altogether, fa it cannot be faid that he is under an Obligation to promote the univerfal Good of the rational . Creation, on the Account of his being inferior to the whole, or comprehended in it. But though he is not, on that Ac- count, obliged to purfue the general Good of the rational Creatures, which are the Subjects of his Government, yet he is de- termined to it by his own infinite Goodnefs and Benevolence. That Goodnefs which inclined him to create them, and to give them all their excellent Faculties and Ca- pacities for Happinefs, will alfo incline him to govern them fo as to promote their Happinefs in a Way fuited to the Natures he hath given them, /. e. in a Way fuited to moral Agency. This, therefore, may be regarded as the great End to which all his Adminiitrations towards them are uni- formly g6 DISCOURSE V. formly directed, to promote the Happinefs of the whole rational Creation, and that of particular Beings in Subordination to, and as far as is confiftent with the univer^ fal Good j not to make them happy in whatever Way they behave, and however they act, but to make them happy in the right Ufe of their rational moral Powers, and to train them up by juft Degrees, and a proper Difcipline, to the true Perfection of their Natures. And God's thus having the univerfal Good and Happinefs in View* is no way inconfiftent with his inflicting grievous Punifhments upon fuch of his reafonable Creatures as violate the Laws which he hath given them ; fince even the general Good of the whole moral World requireth that the divine Laws mould be enforced with proper Sanctions* and that juft Punifhment mould be inflict^ ed on the obftinately wicked and impeni- tent : And to iuffer fuch Perfons to tranf- grefs the divine Laws with Impunity* would be a Defect in governing Wifdom* and in Goodnefs too, as that fignifieth the promoting the general Happinefs. Upon this View of the Nature and Ends of God's Government of the ratio- nal moral Part of the Creation, we may fee that the abfolute independent Power ' and DISCOURSE V. 97 and Sovereignty of the divine Dominion hath not any Thing in it, if it be rightly confidered, that mould be Matter of Ter- ror and Difcouragement, but rather layeth a Foundation for the moft folid Confidence and Joy; No Being is properly qualified for abfolute Sovereignty, but one of infallible Wifdom* and of infinite Righteoufnefs and Goodnefs, becaufe fuch an One can never abufe his Power : And this is unqueftiona- bly true of God, and of him only. Though therefore his Power and Dominion be really, and in the ftricteft Senfe> abfolute and unlimited, without any external Law to guide or bind him, this mould give us no Uneafinefs, for the Perfection and Excel- lency of his own Nature may be faid to be an eternal Law to him, which he can never counteract without denying himfelf. Abfolute Power and Sovereignty, when in Conjunction with the moft perfect Wif- dom, Holinefs, and Goodnefs, is the moft comfortable Thing in the World. The more abfolute it is in that Cafe the bet- ter, and the greater is our Security, He that is pofTeiled of a Power that is truly and properly independent and infinite, and to which no other Power is fuperior or equal, can have no poffible Temptation to do Wrong, and is raifed by his own tran- II fcendent 98 DISCOURSE V. fcendent Excellency, above all narrow, felfifh, malevolent Affections and Views. He muff needs be porTefied of an infinite Generality of Temper, and muft be ever exercifed in doing the greater!: Good, which is the nobleft Act of abfblute Power and Dominion. Far be it from God that hejhoulddo 7Vkkednefsy and from the Ahnighty that he fiould commit Iniquity. Job xxxiv. 10, Beings that have a Mixture of Weak- nefs may be wicked, cruel, or unjuft ; but he who is abfolutely fupreme, al- mighty, and all-fufficient, cannot be rea- fonably fuppofed to be capable of doing a cruel or unjuft Thing. For what mould induce him to do fo, who hath no Advan- tage to procure to himfelf, no Evil to guard againit, no Competitor to fear, no private Interefts to fecure ? So that the very abfo- lutenefs of his Dominion, as it is in Con- junction with infinite Perfection, is a Ground of the higheft Confidence and Af- furance. Let us therefore rejoice in this, that the Lord reigneth. Infinite Wifdom, Righ- teoufr.efs, and Goodnefs reigneth. Let the Heavens rejoice, and let the Earth be g1 id. Let all rational Beings, in every Part of this vail Univerfe, form one uri- verial DISCOURSE V. 99 verfal Confort, and break forth into ringing. To this glorious univerfal Lord let us yield a willing and abiblute SutijriHSionj As there are no Limits to his Authority, there muft be no Bounds to our Obedi- ence. We do not obey him as God, and acknowledge him to be what he is, the fupreme and abfolute Sovereign Lord, if we do not endeavour to obey all his Laws without Referve, fo as not to allow ourfelves in the habitual Needed. or Violation of any of them. And as we muft yield an unreferved Obedience to all his Commands, fo we muft yield an entire Resignation to his difpoling Will in all Things. For fince he is our abfolute Sovereign and Lord, he hath not only an indifputable Right to give us what Laws he thinks proper, but to order and appoint our Condition and Circumftances as he pleafeth. We muft never, therefore, in any In fiance, allow ourfelves to murmur or repine at his Difpofals, but muft refolve to ac- quieice in whatever Lot it (hall feem fit to him to appoint us ; ftill carrying this along with us, that whatever his pre- fent Difpenfations may appear to be, yet all Things {hall be ordered for the be ft LI 2 upon ioo DISCOURSE V. upon the whole, fo as in the final IfTue to turn to the greater Benefit of thofe who fincerely love and obey him. For though he be an abfolute Sovereign, yet he is infinitely holy, wife, and good, and never doeth any Thing but with the mod wife and benevolent Views, worthy of himfelf, and of his own infinite Per- fection. On On God's providential Government towards good and evil Angels. DISCOURSE VI. Psalm ciii. 19. The Lord hath prepared his Throne in the Heavens-, and his Kingdom ruleth over all. ' I s H E R E is fcarce any Thing of great- er Importance to us, than to endea- vour to getjuft Notions of God's Government of the rational moral Part of the Creation : Some general Obfervations were made con- cerning it in our former Difcourfe. It is proper now to coniider it more diftinct- ly, as exercifed towards the feveral Orders pf reafonable Beings, the moll remarkable H 3 of 102 DISCOURSE VI. of which, as far as they come under our Notice, are Angels and Men. I (hall besrin with confiderine the Go- o o vernment of Divine Providence towards the Angels. Whoibever duly confidereth what im- perfect Creatures we are, will be naturally led to conclude, that we are not of the hig-heft Order in the Scale of created Be- i~£s. Mm is of a middle Nature, a Com- pound of Fleih and Spirit; and, as there are inferior Animals, that have Life and Senfation, and Bodies of Fleih, as we have, but are not endued with rational and in- tellectual Souls, fo it is congruous to Rea- fon, and the juft Order of Things to fup- pofe, that there are Spirits and Intelligen- cies, which either are not united to Bo- dies at all, or are not encumbered with fuch grof- corruptible Bodies as ours. Since this lower Earth is replenished with fuch a Variety of living Creatures, can it reafonably be imagined, that all the other Parts ' of this vaft Univerfe are deftitute of Inhabitants ? And of thefe there may be various Orders and Degrees, many of which are probably of an higher and more ex- cellent Kind than any that dwell in the inferior Regions. And accordingly, fome Notion of fuch Kind of Beings hath obtain- ed in all Nations and Ages, almoft as uni- verfally DISCOURSE VI. 103 verfally as the Belief of a God and a Pro- vidence. The holy Scriptures are very clear and exprefs to this Purpofe. There we are informed of great Numbers of An- gels, or fpiritual intellectual Beings fupe- rior to Man, many of whom are holy and happy, employing their vail Capacities in doing Good, and are called the elect An- gels, and holy Angels ; others of them, by wilful Difobedience, and an Abufe of their noble Powers, have fallen from their ori- ginal Purity and Glory, and are reprefent- ed as evil and malevolent Beings, Put both the one and the other are under the Dominion of God, and the Government of his Providence. Firft, God exercifeth a fovereign Rule over the good Angels; this is one Thing the Pfalmift feems to have efpecially in View, when he here declares, that the Lord hath prepared his 'Throne in the Heavens ; and his Kingdom ruleth over all. For he im- mediately adds, Blefs the Lord ye his Angels, that excel in Strength, that do his Command- ments, hearkening to the Voice of his Word. Blefs the Lord, all ye bis Hofis, ye Minijlers of his that do his Pleafure. They are faid to excel in Strength, and are elfewhere called mighty Angels, tofignify that they are of great Power and Activity, compared with whom, the Sons of Men that dwell in Houfes of Clay, are weak and feeble Beings. They H 4 are 104 DISCOURSE VI. are alfo represented as doing his Commands ments, hearkening to the Voice of his Word, to Signify that they are ever obe- dient to the Will of God, whom they ferve with a perfevering Conftancy, and with an unwearied Alacrity and Diligence. They are of great Splendor and Glory, and are reprefented as the immediate Attendants of the divine Majefty, employed by him in frequent Services and Miniftrations, and are therefore called the Holts of God, liis Minifters that do his Pleafure. They are probably of different Orders and De- grees : This feems to be intimated by the different Names and Titles by which they are defcribed, viz. Angels, Archangels, Thrones, Dominions, Principalities, Pow- ers, &c. As to the Nature of that celeftial Polity, the Methods of God?s Government towards the feveral Orders of bleffed Angels, and the Laws and Constitutions they are under, we rauft be content to be in a great Meafure ignorant of them, till we arrive to the heavenly World. But it is reafonable to believe, that thefe glorious Beings are fre- quently employed as the Inftruments of Divine Providence in feveral Parts of this vail: Univerfe. For God, who can do all Things immediately by himfelf, as being always intimately preient to every Part of the Creation, yet choofeth ordinarily to i wprl> DISCOURSE VI. 105 work by intermediate fecond Caufes and In- ftruments, of which the Angels are the no- bleft. How far it pleafeth him to make ufe cf them in ordering and governing the Mo- tions of the inanimate material Syftem, we cannot tell ; but that they are employed for carrying on the Deiignsof his Providence to- wards Mankind, is evident from many exprefs Teftimonies of holy Writ. Angels were made ufe of in that amazing Manifestation of the divine Glory, when the Law was delivered at Mount Sinai. This is fignified by the Pfalmift, when he faith, The Chariots of God are 'Twenty Tboufand, even Thou- fands of Angels, the Lord is among them as in Sinai, in the holy Mount. Pfal, lxviii. 17. The Law is called the Word fpoken by An- gels. Heb. ii. 2. And St. Stephen faith, it was given by the Di/poftion of Angels, a- mong Troops or Ranks of Angels, as fome render the Words. Affis vii. ^> There are Inflances recorded, both in the Old Teftament and the New, of Angels appear- ing here on Earth in a vifible confpicuous Form and Splendor. But there are not many Inftances of this Kind through folong a Succeffion of Ages. It is wifely ordered that their Miniftrations towards us mould ordinarily be in a Way of invifible Agency. They are capable, in this Way, of doing us all the Services and good Offices that we io6 DISCOURSE VI. we ftand in need of from them, without thofe Inconveniences which their vifible Appearance would bring along with it, which we could not well bear in this pre- fent State of Frailty. The Angels are faid to be miniftering Spirits fent forth to be Mi-» nifters for them who Jhall be Heirs of Salva- tion. Heb. i. 14. They are helpful to us in a thoufand Ways which we do not now diftinctly know. We have Reafon to believe that they are often made ufe of in preventing Dangers which we do not forefee, or in de- fending and carrying us fafe through them, and disappointing the Rage and Malice of Devils and wicked Men. Many a Deliver- ance, which we perhaps attribute to a lucky Chance or Accident, is owing, under God, to the vigilant Care of thofe holy and power- ful Guardians which invifibly watch around us. The Angel of 'the Lord, faith the Pfal- mift, encampeth round about them that fear him, and deliver eth them. Pfal. xxxiv. 7. The fame Thing is fignined in thofe re- markable Words, Pfal. xci. 10, 11, 12. There fiall no Evil befal thee, neither Jloall any. Plague come nigh thy Dwelling. For he fiall give his Angels Charge over thee, to keep thee in all thy Ways. They fiall bear thee up in their Hands, lejl thou dajh thy Foot again ft a Stone. The Angels may alfo be fuppofed to be inftrumental on feveral Oc- cafions, DISCOURSE VI. 107 cations, in fuggefting good Thoughts and falutary Counfels ; for fpi ritual Beings may have a near Accefs to our Souls, and many Ways of operating upon them, which we are not able diftinclly to explain. And fi- nally, they minifter to good Men imme- diately at, and after their Death, in con- veying their departed Spirits to the heaven- ly Manlions. Thus our Saviour reprei the Soul of Lazarus, after his Death, as carried by the Angels into Abrahams . font. Luke xvi. 22. And he allures us that, at the End of the World the Angels jhall come fort hi and fiall fever the wicked from a??io?ig the juft. Matt. xiii. 49, 50. God's thus making ufe of Angels in his Adminiflra- tions towards Mankind, is fuited to the admirable Oeconomy of his Providence, whereby he ordinarily maketh ufe of the Creatures as Inftruments in executing his Defigns towards one another. And it is wifely fo ordered, that the better Founda- tion may be laid for cultivating a facred Amity between Angels and Men, which mall be compleated in the heavenly World, where they mail be for ever united in ho- ly Love and Concord. And what a n Idea doth this give us of the Extent d Order of the divine Government ! This is one Inflance among many, where by ip- pears how much the Gofpel enlarge [ 1 our Views, io8 DISCOURSE VI. Views. It teacheth us to regard ourfelves as nearly allied to the blelTed Angels, and as all belonging to the fame glorious uni- verfal Family of God. It lets us fee that there is a Correfpondence and Intercourfe continually carried on and maintained be- tween the invifible World and this Earth of ours; and that it is the Will of God that there mould be a happy Harmo- ny between the feveral Parts of his intel- lectual Syftem. With what Pleafure mould we raife our Views to that nobleft. Part of the rational Creation! How mould our Hearts flow towards them in Love, when we confider them as united to us in the facred Bonds of a pure and difinterefted Friendfhip, and join with them in bleffing and adoring the univerfal Sovereign ! But fecondly, Let us confider the Go- vernment of God as extending to the evil Angels. Thefe, as the Scripture informs us, kept not their firft Eftate, but left their own Habitation; though, what were the particular Occafions and Circumstan- ces of their Fall, is not diftinctly revealed to us. They are reprefented as of great Power and Sagacity, full of Malice and Envy, Falfhood and Deceit. Some No- tion of fuch malevolent Beings fuperior to Man, has generally obtained in the World; and there have been, from Time to Time, Facts DISCOURSE VI. 109 Facts and Events of an extraordinary Nature, which can fcarce be accounted for upon any other Suppofition. But though they are in a State of Difobedience and Apoftacy from God, yet they are ftill fub- ject to his Dominion, and under his fb- vereign Cognizance and Control. They are faid to be referved unto Judgment ; they are even now under the penal Effects of the divine Difpleafure : but there is a farther Punifhment prepared for them; and, in the mean Time, God fuffereth them to acl: according to their Nature, only that he fetteth Bounds to their Rage, and over- ruleth their Defigns and Attempts to the wife Purpofes of his Government. And if we had a diftinct View of this Part of the divine Adminiftration, it would un- doubtedly open a moft furprifing Scene. What can be more admirable, than to con- sider vail Numbers of evil Spirits, of great Might, Subtilty, and Induftry, who, if left to themfelves, would fpread Ruin and Mifery far and wide, yet all under the Control of the fupreme univerfal Lord, who, by a Wifdom which exceeds all Com- prehension, defeateth their Malice, and confoundeth their Devices ; and often or- dereth it fo, that they really execute his Will, whilft they think only of gratifying their own corrupt Inclinations. It no DISCOURSE VI. It appears from Scripture, that evil Spi- rits are made ufe of as Inftruments for ferving the Ends of the divine Govern- ment. Remarkable to this Purpofe is that parabolical Virion of the Prophet Micaiah ; i Kings xxii. 19 — 23. in which God is re- prefented as on a Throne feated in awful Majefty, and that a Spirit prefented himfelf before him, offering to be a lying Spirit in the Mouth of A/jab's Prophets, to perfuade him to go up to Ramoth-Giiead, and was allowed to do it accordingly. The feveral Circumftances in this Reprefentation are not to be ftridily urged, or taken in a literal Senfe. But the general Defign of it is manifeft -, which is to lignify, that God, as the righ- teous Governor of the World, did, in his juft Judgment, fufFer Ahab to. be deceived by a lying Spirit in the Mouth of his falfe Prophets; in confequence of which he went up to Ramotb-Gilead, where Providence ordered it f6, that he was flain by the Sy- rians, as a juft Punifhment for his great Wickednefs. And yet it is to be obferved, that in this Cafe Ahab was not laid under a Neceffity of being deceived, nor would have been fo, if it had not been his own Fault. For he was faithfully warned of it by one whom he knew to be a true Pro- phet of the Lord, though he hated him for telling him ungrateful Truths. But he 3 rejected DISCOURSE VI. in rejected the Warning which was given him, and gave himfelf up to the Deluiions of the falfe Prophets, whom he himfelf maintain- ed to footh and flatter him ; becaufe what they fpake, and the Advice they gave, was agreeable to his own Inclinations andViews. It may reafonably be fuppofed, that God makes ufe of evil Angels in fome of thofe Plagues and Calamities, which are from Time to Time laid upon the human Race, and efpecially in inflicting Punimments upon the wicked. Thus particularly with re- gard to the Egyptians we are told, that he cafi upon them the Fiercenefs of his Anger, Wrath and Indignation and "Trouble, by j end- ing evil Angels among them. Pfal. lxxviii. 49. And they are alfo fufFered to affault and harafs good Men, which they do fe- veral Ways ; though God, in his wife Pro- vidence, over-rules their pernicious Coun- fels and Attempts to the real Advantage of his chofen. Any one that is acquainted with the facred Writings both of the Old Teftament and the New, mufl be fenfible, that evil Spirits are frequently reprefented there as tempting, moving, and inciting Men to Sin. Thus it is obferved concerning Judas Ifcariot, that the Devil put it into his Heart to betray Jefus. John xiii 2. And concerning Ananias and Sapphira3 that Sa- tan ii2 DISCOURSE VI. tan filled their Hearts, that they mould lie again ft the Holy Ghoft. AJs v. 3. This is not to be underftood as if the one or the other were compelled by Satan to do what they did. It was really and properly their own Fault, and was originally owing to their covetous Difpofition ; and Satan took Advantage from it to urge them forward for executing his malicious Purpofes. Yet Providence ordered it fo, that Good was brought out of thefe Evils. For, in the Cafe of Ananias and Sapphira, their Sin* and the Punifhment inflicted on them for it, was over-ruled to the better Eftablifhment of the Gofpel, and the procuring a greater Reverence and Sanction to the apoftolical Authority, which was of mighty Importance at the firft founding of the Chriftian Church : And, in the other Cafe, Satan's Malice and Subtilty in tempting Judas to betray JeJiiSj was over-ruled, contrary to his Intention, to the Overthrow of his Kingdom, and to the promoting the Salvation of Mankind. It hath been frequently urged as an Ob* jedlion againft the holy Scriptures, that the weak and helplefs human Race is there reprefented as expofed a Prey to evil Spi- rits, Adverfaries mighty and powerful, fubtile and malicious, ever feeking to de- flroy ; and that this can fcarce be reconcil- ed to the Notion of a wife and good Provi- dence, DISCOURSE VI. 113 dence, prefiding over the World, and mull needs give a ftrange Idea of God, and fill the Minds of Men with continual Anxieties and Terrors. But if the Matter be fairly coniidered, it will appear that there is no juft Foundation for fuch an Objection, and the Clamours which have been raifed upon it. That there are Spirits of a fuperior Or- der to Man, not tied down to fuch grofs flefhly Bodies as ours are, is, as hath been already hinted, agreeable to Reafon and to the common Sentiments of Mankind. And that fome of thefe Angels or Spirits are evil and wicked, is as fuppofable, as that by an Abufe of their Liberty many of the hu- man Race are fo. And fuppoling that there are fuch evil Angels or Spirits, it may be expected that they will exert their bad Difpofitions in fuitable Actions; and that if they have Accefs and Intercourfe with our World, they will endeavour to employ their Powers and Abilities in doing what Mifchief they can among Mankind. Nor is it any more inconfiftent with the Wifdom andGoodnefs of God to permit fuch evil Spirits to act according to their wicked Purpofes and Inclinations in endeavouring to tempt Men to fin, than it is inconfiftent with his Wifdom and Goodnefs, to fuffer wicked Men to tempt, harafs, perfecute their Fellow-creatures in this State of Vol. I. I Trial; ii4 DISCOURSE VI. Trial; provided that he ftill takes Care, that thofe evil Spirits be not fuffered to tempt Men above what the human Nature is able to bear; and that there are fuffi- cient Helps afforded, by which, if duly improved, they may be enabled to refift their Temptations. Now this is the Re- prefentation which is given us in the holy Scriptures. It is there plainly fignified, that thofe evil Spirits, however formidable in themfelves, are all under the fovereign Control of the wife and almighty God and Father of Mankind, and cannot tempt or affault farther than for wife Ends he feeth fit to permit. We are there likewife affured, that he is ever ready to commu- nicate his Holy Spirit, with his divine In- fluences and Aids, to affift and ftrengthen us; and that there are alfo Numbers of good Angels that minifter to good Men, and who are equal or fuperior to the evil Angels in Power and Sagacity, and are as full of Love and beneficent Goodnefs, as the others are of Malice and Envy. And laftly, it is to be confidered, that Satan can only tempt, or endeavour to feduce us to fin, but is not fuffered to compel or neceflitate us; nor can he deftroy us but by our own Confent. We are furnifhed with fufficient Means and Helps for repel- ling his AiTaults, if it be not our own 2 Fault. DISCOURSE VI. 115 Fault. Hence we are exhorted to re- Jift the Devil, ftedfaft in the Faith. 1 Pet. v. 9. and are affured, that if we rejift him, he will flee from us. James iv. 7. It appears then, that there is nothing in the Doctrine of the holy Scriptures, on this Head, that is contrary to Reafon, and in- confiftent with the Conduct of a wife and good Providence. On the contrary, this Part of the divine Administrations anfwer- eth many valuable Ends, and the Coniidera^ tion of it may be of no fmall Ufe to Man- kind. It giveth us an enlarged View of the Divine Providence, as permitting evil Angels, as well as wicked Men, to act ac^ cording to their Natures ; and, at the fame Time, over-ruling their Subtilty and Ma- lice in a Subferviency to the wife Defigns of his Government. It reprefenteth the Chriftian Life in a noble Light, as an im- portant Warfare, carried on not merely againfl Flefh and Blood, but againfl the Powers of Darknefs, and lets us fee what great Need we have of exercifing a conflant Vigilance and Care over ourfelves, and of applying to God for the Aids of his Spirit, which, in that Cafe, he is always ready to bellow. And, in the Iflue, it will contri- bute very much to the Honour and Advan-* tage of good Men, and will render their Reward more glorious, as well as mightily I z heighten n6 DISCOURSE VI. heighten their Love and Gratitude to God, through whofe gracious Affiftances they were enabled to overcome fuch formidable Adverfaries. What a glorious Scene will open, when in the great Day of final Re- tributions, they fhall celebrate a joyful Triumph over the Devil and his Angels, who fhall then receive the juft Punifhment of their Crimes, and mail never have it in their Power to tempt or difturb God's faith- ful Servants any more. Thefe general Hints may fuffice, with regard to the Administrations of Divine Providence towards good and evil Angels. So much is revealed to us concerning this Matter as may be of Ufe to our Conduct in this prefent State ; and this is all that is neceffary for us now to know. I fhall conclude with a few Reflections-. And firft, How awful and glorious is God the univerfal Sovereign, as extending his mighty Sway over all the angelic Orders, the moft eminent and powerful of created Beings ! It would be too mean and narrow a Notion of the divine Dominion, to regard Men as the only or principal Sub- jects of his Empire. Thoufmds of An- gels ftand before him, and Ten Thoufand Times Ten Thoufand minifter unto him; compared v/ith whom, the mightieft earth- ly Potentates, and all the Force of their dreaded DISCOURSE VI. 117 dreaded Armies, are mean and defpicable Things. With what deep Veneration and SubmifTion mould we proftrate ourfelves before his infinite Majefty, who doeth whatfoever he willeth, not only among the Inhabitants of the Earth, but among the Ar- mies of Heaven, whom the Thrones and Dominions, the Principalities and Powers in heavenly Places, with the profoundeft Reverence adore, and before whom the Devils themfelves do tremble ! How great muft he be who giveth Laws to the vafl World of Spirits, and governeth them in all their Claries and Degrees, and accord- ing to their various Circumftances and Ca- pacities ! And what inexcufable Folly and Prefumption would it be in fuch Creatures as we are, that dwell in Houfes of Clay, whofe Foundation is in the Duft, to op- pofe ourfelves to his rightful Authority, who hath all the Hofts of Angels under his Direction and Command ! Secondly, Since the holy Angels in their feveral Degrees are under the Dominion and Government of God, let us rejoice in them as our Fellow-fervants, Subjects with us of the fame glorious Lord ; we muft not adore them, but join with them in adoring the great God and Father of all. Tranfr ported with a divine Ardor of Spirit, let us with the devout Pfalmift call upon the I 3 Angels, n8 DISCOURSE VI. Angels, the moft eminent Part of the rati- onal Creation, to blefs the Lord, and endea- vour to awaken in our Souls the holy Affec- tions of Love, Joy, and Admiration, to the great Sovereign and Benefactor of the Uni- verfe. How mould we exult to think that we are under his happy Government, to whom numberlefs Myriads of holy and glorious Spirits pay their glad united Homage. We mould not only as far as we are able join our Praifes to theirs, and bear our Part in the glorious Confort, but mould endea- vour to imitate and refemble them more and more in their perfect Loyalty and Submiffion, and their chearful active Obe- dience to the divine Will. They readily apply themfelves to whatever Services he puts them upon, and eft.ee m it their Glory to be thus employed, even when fent to minifler to us of the human Race, who are Creatures of an inferior Order. And mall we think it beneath us to minifter to thofe of our own Blood, and who are Partakers of the fame Nature with ourfelves ? Like the blefTed Angels, let us engage with Alacrity and Delight in whatfoever Ser- vices God requireth of us, endeavouring to do his Will on Earth, as it is done in Heaven. By fuch a Temper and Con- duct we fhall cultivate a Harmonv with thofe glorious Spirits, and fhall have them to DISCOURSE VI. n9 to afTifr. and befriend us here on Earth, and be fitted for the heavenly 'Jerufalem, the City of the living God, where we mall be affociated to an innumerable Company of Angels, and mall be Sharers with them in the fame blifsful Exercifes and Enjoy- ments for ever. Thirdly, This Subject may be improved for fupporting and fortifying our Hearts againfl the flavifh Fears of evil Spirits. Some there are who, through Fear of this Kind, are all their Life-time fubjedt to Bondage. But the befh Prefervative againfl this, is a fteady Belief of God's univerfal Government as extending to the evil An- gels themfelves. They are all under the Check and Control of his wife and righ- teous Providence, and can do no more than he permitteth. Let us therefore place our Confidence in him, and endeavour to fecure an Intereft in his Favour, and then we need not fear what all the Powers of Hell can do againfr. us. Laflly, Let us take Warning from the Fall and Punifhment of the evil Angels. In them we may fee, that no Eminences of Power, Abilities, or Splendor, can fecure any Creatures againfl: the Wrath of God, or can hinder them from being miferable if they allow themfelves in a Courfe of wil- I 4 frl 120 DISCOURSE VI. ful Sin and Difobedience. Let us not there- fore be high-minded but fear, and make it our continual Care and Endeavour to pleafe and ferve the great Lord of the Uni- verfe, the blefTed , and only Potentate, to whom be Honour and Power everlafting. Amen. General General Obfervations concerning God's providential Government towards Mankind* DISCOURSE VII. Psalm ciii. 19. The Lord hath prepared his Throne in the Heavens-, and his Kingdom ruleth over alL THESE Words of the Pfalmift make a noble Reprefentation of the Greatnefs and univerfal Extent of the di- vine Dominion ; but they feem to have a fpecial Reference to God's Government of the rational moral Part of the Creation. The principal of thefe, as far as we have any 122 DISCOURSE VII. any Notion of them, are Angels and Men. Some Obfervations have been made upon the Government of Divine Providence with regard to the Angels. Let us now confider the Government of God as exer- cifed towards Mankind, which is that Part of the divine Adminiftration in which we are more immediately concerned, and which it moll nearly importeth us to know. Man is undoubtedly the moft excellent of all God's Works in this lower vifible Part of the Creation -, the only Being here on Earth capable of knowing and contem- plating his Maker, of obeying and adoring him, and rejoicing in a Senfe of his Fa- vour and Approbation. The Wifdom, Power, and Goodnefs of God is eminently confpicuous in the wonderful Frame of his Body, but efpecially in the noble Faculties of his Soul, whereby he is vaftly fuperior to the Brutes, and is capable of rifing in his Affections and Views beyond Things prefent, and fenfible to Things fpiritual and eternal, to the fupreme, the infinite Good -, which fhews that he was defigned for a fublime Felicity. And can it then be thought, that Providence, which extendeth its Care even to the inferior Animals, neg- ledteth Man, the principal Inhabitant of this lower World, and to whom all the other DISCOURSE VII. 123 t)ther Claffes of Beings here on Earth are fubfervient and fubordinate ? Surely we have great Reafon to think that the moft wife and powerful and benevolent Lord and Parent of the Univerfe, whofe King- dom ruleth over all, doth in a fpecial Manner exercife his Government and Care towards the human Race. I mail firft make fome general Obferva- tions concerning the Nature and Methods of God's providential Adminiftrations to- wards Mankind : And then lhall proceed more diftinctly to confider the Influence and Agency of Divine Providence as ex- tending both to Communities and to parti- cular Perfons, to the Hearts and Thoughts of all Men, to their outward Actions, and to the Events which befal them. With regard to the Nature and Me- thods of God's providential Adminiftrations towards Mankind, it is proper to obferve in general, Firft, That as Men are moral Agents, Co God governeth them as fuch, and confe- quently hath given them a Law to be the Rule of their Conduct. That Man is a ' moral Agent is as evident as it is that he is a reafonable Creature, or that he is capa- ble of Virtue and Vice, of Praife and Blame. And whatever fome Perfons may ■difpute in Speculation, moral or free A- gency 124 DISCOURSE VII. gency is what all Men are intimately con- icious of. The felf-condemning and felf- approving Reflections of every Man's own Heart and Confcience plainly ftiew it to be fb. God hath not only given Man a Body, and animal Perceptions, whereby he is nearly connected with the material World, and is capable of fenfitive Delights, but he hath given him a higher Principle of Reafon and Underftanding to direct him what is right and fit to be done, a felf- determining, and felf- reflecting Power, whereby he is capable of governing his Ap- petites and Paflions, of chooiing and act- ing for himfelf, and of pafling a Judgment upon his own Actions. The human Con- stitution is an admirable Effect of the divine Wifdom ; and God's having made Men Creatures of fuch a Kind, /. e. moral A- gents, is a demonftrative Proof that he will govern them in fuch a Way as is fit for moral Agents to be governed, viz. by giving them Laws enforced by proper Mo- tives, to direct and engage them to their Duty, in fuch a Manner as is confident with Liberty and Free-agency. That there is a Law which all Man- kind are placed under, a little Reflection may convince us. This is ufually called the Law of Nature, and hath a real Foun- dation in the very Nature and Relations of Things, DISCOURSE VII. 125 Things. Thus if we coniider the Nature of God,and the Relation between him and us, it is manifeft that we owe him the higheii Love, Reverence, Affiance, Adoration, and Obedience. From the kind and focial Af- fections implanted in our Hearts, and the Relation we bear to one another, it may- be fairly concluded, that we are defigned to exercife Juftice, Charity, Benevolence, and Fidelity. And if we duly coniider the Conilitution of our own Nature, as conlifting of FlefTi and Spirit, it mould make us fenfible that we are obliged to fhun all Intemperance and Excefs, and by the Exercife of Patience, Temperance, Prudence, and Fortitude, to keep our Ap- petites and Paffions in a regular Subjection to the Government of right Reafon ; and that it is our Duty to afpire after pro- greffive Improvements in Knowledge and Virtue, as that in which the true Per- fection of our Nature doth confift. There is nothing in all this but what will ap- pear to a Mind that is not corrupted and depraved with vicious Prejudices, to be fit and right, and founded in the very Nature of Things : and whatfoever clearly appeareth from the Nature and Relations of Things to be fit and right for reafon- able Creatures to perform, we may be fure it is the Will of God they mould per- form : 126 DISCOURSE VII. form , fince by thus conftituting the Na- ture of Things, and placing them in fuch Relations, he hath conftituted their Duty, and fhewed that it is his Will that they mould act fuitably to thofe Natures and Relations. And when it is thus confidered as the Will of the fupreme Lord, it be- cometh a Law to them in the ftricteft and properefl Senfe of the Word. But God hath not left Men merely to find out their Duty by the Deductions of Reafon in confidering and comparing the Natures of Things ; he hath alfo im- planted in the Heart of Man a kind of confcious Perception of Right and Wrong, an inward Senfe of Good and Evil, and of the moral Differences of Things, fome Re- mains of which continue in the human Mind even in its moft degenerate State, and can fcarce ever be utterly erafed. Who would bear the Man that would pretend ferioufly to affirm, that there is no real Difference at all between Affections and Actions ; and that no one of them is more blamable or praife-worthy than another ? That there is no Evil in Injuftice, Cruelty, Falfhood, Perfidy, Ingratitude , and that Piety, Gratitude, Generofity, Benevolence, Sincerity, hath no Beauty or Amiablenefs in it ? That to hate and blafpheme the Deity is as proper and becoming a rea- fon able DISCOURSE VII. 127 fonable Creature, as to love, to reverence, and adore him ? That to envy and calum- niate our Neighbours, to wound, or even kill them without Caufe, is as good an Action, as to do them friendly Offices, and affift them in their Need ? That it is as honourable and praife- worthy for a Man to be falfe to his Word, Promifes, and En- gagements, as to have a flrict and firm Re- gard to Truth and Fidelity ; to betray his Country, as to fave and deliver it -, to neg- lect and defpife his Parents, as to treat them with Kindnefs and Refpect ; to re- turn an Injury for a Benefit, as to recom- pence one Benefit with another ? With re- gard to thefe and other Cafes that might be mentioned, the Mind of Man is fo confli- tuted that it can fcarce help approving fome Affections and Actions, and difapproving the contrary. From whence it appeareth, that there is in the Minds of Men a com- mon Senfe of Right and Wrong, of moral Beauty and Deformity, of Duty and Ob- ligation, which it is fcarce poffible en- tirely to make off. There are few but have had Experience of an inward Satis- faction or Remorfe, and the Workings of a confcious Principle within, paffing a Judgment on their Actions, and acquitting or condemning them according as they have 128 DISCOURSE VII. have been fenfible of their having per- formed their Duty or the contrary. Taking all thefe Confiderations together, it is manifeft that Mankind are placed un- der a Law •, which the Brutes are not, as being deftitute of a confcious Principle, and incapable of a Senfe of moral Obliga- tion. And it is one of the clearer!: Princi- ples of Reafon, that if God hath given Men a Law, it mull: be his Will that his Law mould be obeyed ; and as a moral Go- vernor he will deal with Men according to their Obedience or Difobedience to the Laws which he hath given them. Ac- cordingly we find in fact that as Mankind in all Ages and Nations have had fome Senfe of a Deity, fo they have had fome Notions of their being accountable to him as their fupreme Governor and Judge for their Conduct. St. Paul obferveth con- cerning the Heathens who had not the Ad- vantage of extraordinary Revelation, that they had the Work of the Law written in their Hearts, their Confciences alfo bearing Witnefsy and their 'Thoughts the mean while accufmg or elfe excufing one another. Rom. ii. 15. And Ipeaking of fome of the mofr. profligate among them, who perpetrated great Acts of Wickednefs, he reprefenteth them as knowing the Judgment of God, 5 that DISCOURSE VII. 129 that they which do fuch 'Things are worthy of Death. Rom. i. 32. But fecondly, As God hath given Men a Law to be the Rule of their Conduct, fo the great and principal Defign of his pro- vidential Adminiftrations towards Man- kind is, that by Obedience to his Law, and by the Practice of Holinefs and Vir- tue, they may attain to the true Perfec- tion and Happinefs of their Natures. This will appear, whether we coniider the ordinary ftated Conftitution of Things as ordered by his Providence, or his more extraordinary Difpenfations towards Man- kind from the Beginning. Firft, In the ordinary Courfe and Con- ftitution of Things as eftablifhed and car- ried on by Divine Providence, it is fo or- dered that a good and virtuous Conduct hath many Advantages attending it, and that the Practice of Vice and Wickednefs fubjecteth Men to many Evils ; fo that it may be juftly laid, that God hath made onr prefent Welfare to depend in a con- fiderable Degree upon our Obedience to his Law, and Performance of the Duties it bindeth upon us ; and that there is a Con- nection eftablifhed between Virtue and Happinefs, Vice and Mifery, even in the prefent Conftitution of Things, as far as is fuitable to a State of Trial and Dif- Vol. I. K. cipime. i3o DISCOURSE VII. cipline. For that this prefent State is to be regarded in this View, and as prepara- tory to a State of final Retributions, I fhall afterwards have Occafion diftinctly to fhew, and is what we muft always bear in Mind in order to our forming a juft Notion of the divine Administrations. We are fo confti- tuted, that a truly pious and devout Tem- per of Mind towards God, and the Ex- ercife of holy and good Affections, and the doing virtuous and benevolent Actions, hath an inward confcious Satisfaction at- tending it, a real Self-approbation and Self- enjoyment. This layeth a folid Founda- tion for an habitual Chearfulnefs and Peace of Mind, which will greatly contribute to render a Man eafy and contented in the various Circumftances and Conditions of Life. And even with regard to the exter- nal Bleflings of Providence, the Practice of Religion and Virtue both tendeth to pro- cure them in a proper Degree, and to give a jufler Relifh and Enjoyment of them. The Exercife of Juflice, Fidelity, and ge- nerous Honefty, Charity and Benevolence, Sobriety and prudent Induftry," hath a Ten- dency in the ordinary Courfe of Things to promote the bodily Health, to prolong Life, to eilablim a Man's Credit and Re- putation which contributeth not a little to the Succefs of his Affairs, to procure him t; the DISCOURSE VH. i3r the Efteem of his Fellow-creatures, and, in general, to caufe a Man to pafs through Life more fafely and inoffennvely, more honourably and creditably, with greater Eafe to himfelf, as well as Ufefulnefs to others, than he would other wife do. And on the other Hand, a vicious and finful Courfe not only is attended with in- ward Diffatisfaction and Remorfe, with the Stings and Agonies of a Man's own guilty Mind, than which, where it is in any great Degree, nothing can have a greater Tendency to render a Man miferable here on Earth ; but it frequently expofeth him to outward Evils and Troubles. Pride and Envy, Malice and Revenge, Cruelty and Injuftice, Idlenefs and Debauchery, and DiiTolutenefs of Manners, tend to deflroy the bodily Health, to wafte the worldly Subftance, to hurt a Man's Credit, to ex- pofe him to Poverty and Indigence, to Shame and Contempt, to many Conten- tions and Vexations, and frequently bring great Evils and Mifchiefs, not only upon himfelf, but upon his Family and Chil- dren too. Such is the prefent Constitution of Things. The Proverbs of Solomon abound with wife Obfervations to this Pur- pofe, drawn from Experience, concerning the good Effects of Wifdom and Virtue, and the pernicious Confequences of Vice K 2 and 132 DISCOURSE Vir. and Wickednefs in this prefent State. And this holdeth not only with refped: to parti- cular Perfons, but to large Communities, and may be juftly regarded as the Appoint- ment and Conftitution of the great Ruler of the World, who hath thereby given a fenfible Proof to confidering Minds of his Approbation of Righteoufnefs and Virtue, and his juft Difpleafure againft Vice and Wickednefs ; that he is the Re warder of the one, and Punifher of the other. As to the contrary Appearances arifing from the Sufferings of the righteous, and the Prof- perity of the wicked, this mall be fully confidered afterwards, when we come to anfwer the Objections that are urged againft the Goodnefs and Righteoufnefs of Divine Providence. But fecondly, Befides this ordinary ftated Courfe and Conftitution of Things, which mews that we are under a wife and righ- teous Government, let us take a brief View of fome of the more extraordinary Difpen- fations of Providence towards Mankind from Time to Time, whereby it will appear that from the Beginning of the World various Methods have been taken, in the Courfe of the divine Administrations, for promoting Religion and moral Improve- ment among Men. The Views which the Scriptures give us of God's various Diipen- 3 fations DISCOURSE VII. i33 lations towards Mankind from the Begin- ning, furnifh convincing Proofs of his Con- cern for human Happinefs, and that he hath done a great deal to inftruct and di- rect Men in the Knowledge and Practice of their Duty, to maintain a Senfe of Re- ligion and Virtue in the World, and to difcourage and reftrain Vice and Wicked - nefs. It appeareth from the Accounts there given us, that the nrft Parents of the hu- man Race were brought into the World, not in an helplefs infant State, but in a State of Maturity, and were placed in an happy Situation, and in advantageous Cir- cumftances for preferving their Purity and Innocence ; that to fupply their Want of Obfervation and Experience, God vouch- fafed to admit them to a near Intercourfe with him, and gave them extraordinary Notices of his Will and of their Duty : that when they violated the particular Com- mand given them for a Trial of their Obe- dience, and Sin entered into the World, it pleafed him to make fome Alterations in their Circumftances, fuited to their lapfed State, and fitted to reclaim, to exercife, and difcipline them : and that, as he gave awful Indications of his jiift Difpleafure againfl Sin, fo he mewed his Readinefs to receive them to Favour upon their Re- pentance, and gave them encouraging Inti- K 3 mations i34 DISCOURSE VII. mations of his gracious Defigns for reco- vering them from their fallen State. The Knowledge of thefe Things, as well as of God's Creation of the World, and of his Formation of the firft human Pair, might be eafily tranfmitted and preferved freih and uncorrupted in thofe early Ages of the World, and tended to furnifri great Advantages for Religion, additional to the common Light of Nature and Reafon. To which were added, the fetting apart the feventh Day to facred Purpofes ; the Infti- tution of Sacrifices, both in Acknowledg- ment of the divine Dominion, and as a Rite of Atonement, for keeping alive upon the Minds of Men a Senfe of God's Juf- tice, and of their own Guilt, and of his Reconcileablenefs to penitent Sinners ; the open Declaration God was pleafed to make of his Acceptance of righteous y^^/and his Offering, and his rejecting Cain and his Oblation -, the diftinguifhed Piety of Enoch, and the rewarding him by tranflating him from Earth to Heaven, which exhibited an illuftrious Proof of a future State; and finally, the railing up eminent Perfons to be Preachers of Righteoufnefs : All thefe Things, which are plainly intimated in the ihort Account given us in Scripture of the divine Administrations during that firft Period of the World, had a manifeft Ten- dency DISCOURSE VII. 135 dency to maintain a Senfe of God and his Providence, and of the Importance of religious and moral Obligations on the Minds of Men. When, notwithstanding thefe Advan- tages, all Flefh had corrupted his Way, and Mankind in general were funk into an amazing Degree of Vice and Wicked- nefs, beyond any Hope of being reclaimed by ordinary Methods, it pleafed God to fend a deftrudtive univerfal Deluge to fweep away that whole wicked Race from off the Face of the Earth ; which fignal Act of Vengeance made a moil awful Difplay of God's righteous Providence, and his Deteftation againfl Vice and Wickednefs, and was defigned for the Benefit of Man- kind in all fucceeding Generations to the End of the World. And at the fame Time he gave a moft remarkable Proof of his diflinguifhing Regard to Piety and Virtue in the Prefervation of Noah and his Family, to be the Seed of a new Genera- tion of Men. The Remembrance of this great Event, fome Traditions of which have fpread almoft univerfally among the Nations, the renewed Revelations of the divine Will, and the Publication of the Law of God in its main Principles, which was then made to this fecond Father of Mankind, and in him to the whole hu- K 4 man 136 DISCOURSE VII. man Race ; together with the former Traditions concerning the Creation, the Fall, the original Promife, &c. all which Noa.b was well acquainted with ; and the farther Alterations made in the Face of the Earth by the Deluge, and the fhortening the Lives of Men, the Length of which had through their Abufe of it probably contributed to that great Corruption of Manners in the old World ; all thefe Things manifeftly tended to revive and maintain a religious Senfe of the Deity, and a juft Regard to his wife and holy Providence. And in this State of Things, it cannot be denied, that enough was done on God's Part in his Difpenfations towards Men, to keep up the Knowledge and Practice of Religion and Virtue in the World. And if he had done no more in an ordinary Way for Mankind, but had after this left them wholly to the Light of Nature and Reafon, ftrengthened with thefe traditional Helps, none could reafonably have found fault. It is probable, that when Mankind came to be fcattered abroad, fome Time af- ter the Flood, all over the Face of the Earth, the Heads of the Families carried the main principles of the patriarchal Religion, which they had received by Tradition, and which were alfo highly agreeable to Rea- fon, with them into the feveral Places of their DISCOURSE VII. 137 their Difperfion. And there is Reafon to think that confiderable Remains of it were for a long Time preferved among the Na- tions. This may be gathered from the beft Accounts that are given us of the ancient Perfians and Arabians, and other People of the Eaft. And the fame would proba- bly appear concerning many other Nations, if we were better acquainted with the an- cient Hiftory of Mankind. Even among the Greeks there had been old Traditions relating to the Providence of God, the Immortality of the Soul, and other Things probably derived from the firft. Ages, as appeareth from the Teftimony of fome of their own moft celebrated Writers. It was in Chaldea, Canaan, Egypt, and the neigh- bouring Countries. And accordingly it pleafed God in his wife and good Provi- dence to take proper Methods for putting an early Check to the growing Corruption, even in thofe Parts of the World where it chiefly prevailed. For this Purpofe he called Abraham, and made extraordinary Difcoveries of his Will to him, who was a Perfon of great Eminence, and an if- luftrious Example of Faith, of Piety, and Goodnefs. He fojourned in Chaldea, in Egypt, and above all in Canaan, where at that Time alfo was Melchifedek and others, among whom the primitive patriarchal Re- ligion 138 DISCOURSE VII. ligion was ilrill preferred. About the fame Time, the extraordinary Judgment inflicted upon Sodom and Gomorrah for their great Wickednefs had a manifest Tendency to awaken in Men, and particularly in the Inhabitants of Canaan, and the neighbour- ing Countries, a juft and affecting Senfe of God's holy and righteous Providence, and of his Debellation againlt Vice and Wick- ednefs. From Abraham by Hagar and Ke- turah proceeded feveral great Nations ; among whom the Knowledge and Practice of Religion derived from their great An- ceftor, who was very careful to initruct his Children and his Houfhold after him, Gen. xviii. 19. was probably continued for a confiderable Time ; of which there are noble Specimens in the Book of Job. But efpecially particular Care was taken to preferve the true Religion in the Line by Ifaac, who was the Heir of Abraham's Faith, from whom came Efau and Jacob, and their numerous Defcen dents. The Advancement of Jqfeph in Egypt, and the fettling Jacob and his Family there, who foon were remarkably bleifed, and grew up into a Nation, and among whom, though many of them degenerated, the true ancient Religion was in a great Meafure preferved, ought to have had a gtfbd fiffeft upon the Egyptians, to recover them DISCOURSE VII. 139 ihem from their growing Corruption and Idolatry. And when all this proved ineffectual, the bringing the Jfraelites out of Egypt with fuch amazing Difplays of the divine Power, and the dreadful Plagues and Judgments inflicted upon the Egyp- tians, and their Gods, which was a vifible Triumph over Idolatry in the principal Seat of it; thefe Things had certainly a great Tendency, where-ever the Knowledge of them reached (and no Country feems then to have been better known than Egypt) to awaken Mankind, and reclaim them from the Prevalence of Vice and Ido- latry, to the true Fear and Worfhip and Obedience of the Deity. This alfo was one principal Defign of Providence, in the erecting the Ifraelites into a peculiar Polity, the fundamental Principle of which was the Acknowledgment and pure Adoration of the only true God, and in the giving them a Body of fuch holy and excellent Laws, in which the main Duties of Religion and Morality, which, through the Corruption of Mankind had been very much defaced, were plainly laid down in clear and exprefs Precepts. All this was defigned, not merely for the Benefit of that particular Nation, to whom thefe Laws were imme- diately delivered, but to be of extenfive Advantage. And it is very probable, that, as 140 DISCOURSE VII. as fome learned Men have obferved, they were the Original of feveral of the Laws that were afterwards publifhed in other Nations. The fettling the Ifraelites in the Land of Canaan in fuch an extraordinary Manner, the awful Punifhments inflicted upon the Canaanites, and which were ex- prefly declared to be upon the Account of their abominable Wickednefs and Vices of all Kinds, as well as Idolatry ; and God's whole fubfequent Proceedings towards the People of Ifrael; the Profperity and Hap- pinefs they enjoyed according to the Pro- mifes that were made them, whilft they adhered to the true Worfhip of God, and obferved his holy Laws ; and the great Ca- lamities inflicted upon them, when they relapfed into Idolatry and Wickednefs : all thefe Things were vifible amazing Proofs of a mod: wife and righteous Providence, and fhould have had a great Effect, not only upon the Israelites, but upon all the Nations around them, to bring them to the Knowledge and Worfhip of the only true God, and to the Practice of Righte- oufnefs. Their Captivities and Difperiions, which had been foretold in their Law, all tended to the fame End ; and their being fcattered abroad in the latter Times of their State in fuch vail Numbers in Bafy/onia, Perjia, and throughout the Eafl, as well as in the DISCOURSE VII. 141 the feveral Parts of the wide extended Roman Empire, contributed to fpread the Know- ledge of Religion, which had been in a great Meafure loft among, the Nations. And finally, the whole Frame of the Jewift Oeconomy was defigned to prepare the Way for the Chriftian Difpenfation, which was the moft admirable Scheme of Divine Pro- vidence for recovering Mankind from the amazing Corruption into which they were fallen, to the Knowledge, Obedience, and pure Adoration of the Deity, and to the Love and Practice of Holinefs and Virtue. God, in his great Love to Mankind, fent his own Son into the World, a Perfon of unparalleled Dignity and Excellence, to bring a more clear and full Difcovery of his divine Will and Counfels for our Sal- vation, and a more perfect Syftem of pure Morals than ever had been made known to Mankind before ; to exhibit a bright Ex- ample of univerfal Goodnefs and Purity for our Imitation ; to make Atonement for our Sins by his Sufferings and Death ; and to give the fulleft ArTurances of a blerTed Immortality, and a vifible Pledge of it by his own Refurrection from the Dead. This whole Difpenfation exhibiteth the moft glo- rious Difplays of God's marvellous Grace and Goodnefs towards Mankind, and at the fame Time of his perfect Holinefs and Purity, i42 DISCOURSE VIL rity, and is moft excellently fitted to pro- mote real Piety, and the Practice of uni- verfal Righteoufnefs. We have there the moft admirable Directions, the moft power- ful Motives, the moft effectual Helps and Encouragements to a holy Life. This was made known to the World at a Time when it was moft wanted, and when Idolatry and Corruption of all Kinds had arrived to the greateft Height ; and in Circumftances that feemed beft fitted for the univerfal Diffufion and Propagation of it. For it made its firft Appearance in the Roman Empire, which had brought a great Part of the then known World under its Dominion. And it was introduced in a Manner that was very proper for engaging the Attention and Admiration of Mankind, as being at- tended with the moft illuftrious Proofs and Evidences of a divine Power, Prefence, and Glory. This Religion hath fpread very far, and if Chriftians had been as careful both to preferve it in its Purity, and to propagate and recommend it by their Instructions and Example, as they are bound by the ftrongeft Obligations to be, it would have been probably before now diffufed through the Earth. And from the Jeivifi and Chriftian Revelation is derived whatever of Good there is in Mo- hometaniim, which hath been over-ruled by DISCOURSE VII. 143 by Divine Providence for freeing fome Na- tions from grofs Pagan Idolatry. Thus it appeareth, that God hath in the Courfe of his Providence done a great deal for preferving and promot- ing the Knowledge and Practice of Re- ligion and Virtue among Men, and for recovering it when it was in a great Mea- fure loft. And this mould fill our Hearts with a grateful Senfe of his infinite Goodnefs as well as Purity, and of his Concern for human Happinefs. How ma- ny Ways hath he ftriven with the Per- verfenefs of Men ! Of this the Scripture giveth us a noble and affecting View, where we have the beft Account of the various Difpenfations of God towards Mankind. And what farther extraordinary Means it may pleafe God to make Ufe of for dif- fuiing and eftablifhing true Religion in the World, we cannot tell ; but fomething of this Kind we are taught to expect by feveral Pafiages of Scripture, which feeni to refer to a future more general Con-, verfion of the Jews to the ChrifKan Faith, and the bringing in the Fulnefs of the Gentiles. And whenever this mall happen, it will difclofe a furprifing Scene that will fill us with a pleafing Aftonim- ment, and tend mightily to illuftrate the Glory of Divine Providence. In the mean time i44 DISCOURSE VII. time let us be thankful to God for the Advantages we enjoy for religious and mo- ral Improvement, and be careful to make a proper Ufe of them, and to anfwer the End for which they are given us, by de- nying Ungodlinefs and worldly Lufts, and living foberly, righteouily, and godly, in this prefent World. Con- Concerning God's Providential Go- vernment > as refpe&ing large Communities, DISCOURSE VIII. Psalm xxii. 28. — He is the Governor among the Nations. TH E univerfal Adminiflration of Di- vine Providence, as extending to the whole Creation, furnifheth a noble Subject for our Thoughts. But that which is of neareft Concernment to us is God's providential Government as exercifed to- wards Mankind. Some general Considera- tions were offered concerning it in our laft Difcourfe. Let us now proceed to confider it more diftinctly, as extending both to Communities, and to particular Perfons, to the Hearts and Thoughts of Vol. I. L all 146 DISCOURSE VIII. all Men, to their Actions, and to the E- vents that befal them. Firft, Let us coniider the Providence of God as refpecting Communities. I chufe to begin with this, becaufe, if Providence concerneth itfelf about Mankind at all, it mufl be fuppofed to fuperintend the Affairs of Communities and Nations ; the Events relating to which are of confide- rable Importance, and upon which the Welfare and good Order of the World very much depends. And with regard to this I would firft obferve in general, that the Formation and Eflablifhment of human Societies muft be considered as the Work and Appointment of Divine Providence. God, as the Au- thor of Nature, hath implanted in us, not only the Principles of Self-love and Self- prefervation, but the kind and focial or public Affections, whereby we are carried to ferve and affift one another in mutual good Offices, and to love our Friends, our Neighbours, and our Country. So ftrong is the Inclination that Man naturally hath to Society, that he cannot be happy without it. A great Part of the choicer! Pleafures of Life arife from focial Affections and En- joyments. And this natural Inclination which is in all Men to Society, is very much Strengthened by the mutual Need they DISCOURSE Vlir. 147 they ftand in of each others Affiftance. Nothing is plainer than that Men are . formed and defigned to be helpful to one another, and that it is but a fmall Part of the Bleffings and Advantages of Life which can be obtained, and but a fmall Progrefs that can be made in valuable Improvements and Accomplimments, with- out focial xA-fTiftances. So that it is evi- dent, that he that made us defigned and fitted us for Society. Families and fmaller Societies were firfl formed ; from the Combination of which, and for their mutual Security and Benefit, larger Societies and Commu- nities arofe. And for the preferving Or- der among them, it is agreeable to the Will of God the fupreme Ruler, that there mould be Government and Magi- flracy eftablifhed, and that Men mould be Jubjeft to the higher Powers. Thefe Powers are faid to be ordained of God, or- dained for the Punijh?nent of evil Doers, and the Praife of them that do well." Rom. xiii. 1, 3, 4. 1 Pet. ii. 13, 14. The Au- thority they are inverted with, is properly and originally derived from God the Foun- tain of all Power, but not ordinarily in an immediate Way, but mediately by the Choice, Confent, or Submiffion of the People. And it may be juftly regarded as L 2 owing 148 DISCOURSE VIII. owing to the Influence of Divine Provi- dence, that fuch a Number of boifterous unruly Spirits are made willing to live, in Subjection to the Government of a few. It is alfo to be afcribed to a wife Provi- dence, that there is fuch a Variety of na- tural Genius's or Inclinations obfervable among Mankind, whereby they are difpofed and qualified for acting different Parts, and filling different Stations and Offices in the Community. All are not Heroes, or Statefmen, or Philofophers, endued with great political or intellectual Abilities. Some are ffrongly inclined to the Purfuits of Learning and Science : others have a turn for Bufinefs ; and thofe again are of various Kinds : fome inclined and fitted to one Sort of Employment, fome to another. Some are for Confultation, fome1 for Ac- tion : fome have cool Spirits, flow and de- liberate ; others are quick, fervent, and active. And it is fo ordered, that the Ge- nerality of Mankind are of moderate Ge- nius and Abilities, fitted for the common Affairs of Life, and they are all capable in their different Ways of being ferviceable to the Community. And from hence arif- eth focial Dependence, and mutual Ufeful- nefs, by which Societies are cemented toge- ther, and without which the Order and Har- mony of them could not well be maintained. i Secondlv, DISCOURSE VIII. 149 Secondly, Another Thing which I would obferve here, is, that all Bleffings and Calamities of a public Nature, and the Revolutions of Kingdoms and States, are to be regarded as under the fpecial Direction and Superintendency of Divine Providence. That Providence hath a particular Con- cernment in public Revolutions, the Rife and Fall of Empires, the flourishing and declining of Cities and Nations, can fcarce be denied by any one that believeth a Pro- vidence at all. It is what Reafon and Ob- fervation will lead a confidering Mind to ac- knowledge ; and it is very exprefsly afTerted in the holy Scriptures. We are told, that God increafetb the Nations, and defiroyeth them, he enlargeth the Nations, and Jirai- teiieth them again. Job. xii. 23. Sometimes he bleffeth them, Jo that they are multiplied greatly, again ^ they are minified and brought low through OppreJJion, Affliffiion, and Sor- row. Pfal. cvii. 38, 39. He changeth the 'Times and the Seafons ; he removeth Kings, and fetteth up Kings. Dan. ii. 21. And in general, the Interpofition of Providence muft be acknowledged, both in all Bleffings, and in all Evils and Calamities, of a pub- lic Nature. All the Bleffings and Advantages which are bellowed upon Societies, mufl be thank- L 3 fully ijo DISCOURSE VIII. fully afcribed to Divine Providence. If Arts and Sciences flouriiTi among a People, and they are furnifhed with valuable Means of Improvement in ufeful Knowledge; if they have Peace and Plenty, and are free from foreign Invafions and domeftic Con- fpiracies and Tumults, or have Succefs in juft and necerTary Wars ; if they be blefied with a good Constitution of Government, and have the Advantage of wife and honeft Governors to rule over them; if they be preferved in the Enjoyment of their Liber- ties and Privileges civil and religious; if they have healthful and fruitful Seafons, and other Inftances of public Profperity; in all thefe and the like Cafes the Goodnefs of Divine Providence is to be acknowledo-- o ed, not excluding fecond Caufes, but over- ruling and directing them; and devout and grateful Minds will find abundant Matter of Thankfulnefs. To which it may be add- ed, that Providence hath eminently ap- peared in railing up, from Time to Time, Perfons of extraordinary Abilities, and rare Qualifications, who have been infpired with great Wifdom, Fortitude, and Zeal for the public Good; whereby they have been rendered fignally infrrumental for doing great Service to the Community, for deli- vering oppreffed Nations, and reftoring the difordered State of Things, And though in DISCOURSE VIIL 15 1 in fuch Cafes we ought to have a jufl Senfe of our Obligations to the worthy Inflruments, yet we mould principally carry our Views to a moll wife fuperintending Providence, and give God the Glory of all. On the other Hand, the Divine Provi- dence is alfo to be feriouily confidered in all public Evils and Calamities. It hath often happened that there have been vifi- ble Marks of God's Difpleafure againfl a People. Their Counfels have been infatu- ated, or their Forces enfeebled and difpi- rited ; their foreign Enemies have been fuffered to prevail againft them, or they have been given up to domeftic Tyrants and Oppreffors, or they have been rent afunder by Tumults and Commotions, and have been abandoned to the leading of am- bitious and factious Men, who have contri- buted to the Ruin of their Country, whilft they pretended a great Zeal for its Intereits. The Hand of God is to be acknowledged in thefe Things, as well as when a Peo- ple fuffer by Famine, Peftilence, Earth- quakes, inclement Seafons, epidemical Dif- tempers, &c. which are ufually regarded as the more immediate Work of Provi- dence. This leads me to obferve, Thirdly, That in all thefe Cafes of pub- lic Bleffings and Calamities, or of natio- L 4 nal i52 DISCOURSE VIII. nal Revolutions, Providence proceedeth not merely in a Way of arbitrary Sove- reignty, but according to fteady and righ- teous Rules, and for wife Ends and Pur- pofes. It may be juftly faid, that the Ad- miniftrations of Divine Providence in dif- penfing Rewards and Punifhments towards Nations or large Communities, are gene- rally more conftant and uniform than the Diftributions of outward Rewards and Pu- nifhments towards particular Perfons in this Life. The Reafon is, that particular Perfons mail receive their principal Re- wards and Punifhments in a future State -y whereas, if Communities or Nations as fuch be rewarded or punifhed at all, it muft be in this prefent State in which alone they fubfift:. The Promifes of tem- poral Bleffings made to the Ifraelites in the Law of Mofesm cafe of their Obedience to the divine Commandments, and the Threatenings of temporal Evils denounc- ed againfl: them in cafe of their Difobe- dience. Lev. xxvi. and Deut. xxviii. re- lated chiefly to them as a Community. For they did not always hold with regard to particular Perfons, as is evident from the Complaints made by good Men under that Difpenfation concerning the Afflictions of the righteous, and Profperity of the wicked. But with regard to the Public, they DISCOURSE VIII. 153 they never failed of being accomplished. When Religion and Virtue flourifhed among them, and they walked in Obedi- ence to the divine Laws, they were raifed to a high Degree of Glory and Reputa- tion, they were fuccefsful in their Wars, and had great Plenty and Affluence, and every Thing that could contribute to the public Profperity and Happinefs. And on the contrary, when they revolted from God, and fell into a great and general Depra- vity and Corruption, they became abject, defpifed, miferable, and were a Prey to the neighbouring Nations. And in general it may be faid, that whenever any public Calamities were inflicted upon them, whe- ther by the more immediate Hand of Hea- ven, as Famine, Drought, Peftilence, &c. or by the Hands of their Enemies and Op- preffors ; it was always as a juft Punish- ment for their national Iniquities, their Idolatry, Impiety, and abounding Wick- ednefs and Corruption of Manners. And upon their Repentance and Reformation thefe Calamities were removed, and their Profperity reflored. ' This was the general Courfe of God's providential Difpenfations towards them, as is manifeft from the whole Hiftory of that Nation. Nor was this peculiar to the Jews. The Hated Rule of the divine Procedure towards Nations 154 DISCOURSE VIII. Nations is laid down, Jer. xviii. 7, 8, 9, 10. At what Lift ant IJloallfpeak concerning a Na- tion, and concerning a Kingdom, to pluck up, and to pull down, and to dejlroy it, if that Nation againjl whom I have pronounced, turn from their Evil, I will repent of the Evil that 1 thought to do unto them; and at what ^time I fiall fpeak concerning a King- dom, to build, and to plant it, if it do Evil hi my Sight, that it obey not my Voice, then 1 will repent of the Good wherewith I faid I would benefit them. It is an Obfervation which hath generally held in all Nations and Ages, that Right eoufnefs exalteth a Na- tion, but Sin, i. e. abounding Vice and Wickednefs, is a Reproach to any People. It bringeth Difgrace and Mifery upon them, Prov. xiv. 34. If we confult the Hiftory of Mankind, we fhall find that it hath ufually happened, that when a People have been remarkable for Juftice, Temperance, Induftry, and a Zeal for the public Good, they have preferved their Liberties, they have profpered in their Undertakings, and have been in high Reputation and Efteem. Nor can «any Inflance be brought of a Nation's being given up to exterminat- ing Plagues and Calamities, whilfl Reli- gion, Probity? and Virtue fiourifhed among them. But when they have degenerated from their national Virtue, when Falfhood c and DISCOURSE VIII. i5S and Perfidy, Injuftice and Violence, Lux- ury and Debauchery, and a Diffolutenefs of Manners, with a Contempt of Religion, have generally prevailed among them, they have fallen into many Calamities, they have been cafl down from their Profperity and Glory, and have been deprived of thofe Advantages they fo much abufed. God may indeed, in his great Wifdom and Pa- tience, long bear with a finful degenerate People. He may naffer them to enjoy great Profperity for a while, and may pour forth many Bleffings upon them, even when they are in a corrupt State. For the Methods of Providence towards Societies are generally flow though fure ; and the Punifhments that are inflicted up- on -Nations feldom come in a fudden and extraordinary Way, but are for the moft part fo ordered, as to appear to be the proper Effects of their own Conduct. The Corruption ufually cometh on by Degrees, and doth not become univerfal at once. And there is often a Remnant of good Men ftill continued among them, even in a Time of great and general Depravity, and for their Sakes Judgment may be de- ferred. God firil ufually fen deth leffer monitory Judgments upon a People, and if they are not reclaimed by thefe, he meweth his Juftice and Righteoumefs by 156 DISCOURSE VIII. by fending more grievous and dreadful Calamities, and fometimes by utterly fub- verting their State and Polity : And it is obfervable, that in fuch Cafes God is re- prefented in Scripture as having a Refpect to the Sins of former Generations as well as the prefent ; fince it is the fame Nation or Body politic which ftill fubfifteth in thefe different Generations ; and when the Iniquities of that Body are grown up to fuch a Height, and have continued fo long, that he doth not fee fit to bear with them any longer, the Meafure of their Iniqui- ties is faid to be Jul/, the Time is come for executing a fevere Vengeance upon them, and the Punifhment falls the heavier for having been fo long delayed. It doth not at all call: a Reflection upon the Righteoufnefs of God, that it frequent - ly happeneth, that thofe whom he maketh ufe of for executing his Judgments upon guilty Nations, are themfelves chargeable with InjufKce and Cruelty, and have no- thing in View but the gratifying their own Ambition, Avarice, and Lufl: of Power. This doth not hinder, but that thofe Evils and Calamities which they are the Inftru- ments of infli&ing, are juft and right, as proceeding from the fupreme Governor of the World. And it is ufually fo ordered, that they who have been Inftruments in punifhing DISCOURSE VIII. i57 punifhing others, are afterwards, at that Time which appeareth fittefb to infinite Wiidom, juftly punifhed in their Turn for their Vices, their Pride, their Violence and Injufiice. Thus God threatens, that after the Aflyrian, whom he calls the Rod of his Anger, had performed his whole Work upon Mount Zion, a?id on ferufakm, he would pvi fh the Fruit of the flout Heart of the King of Affyria, and the Glory of his high Looks. Ifa. x. 5, 6, 7, 8, 12. And this was fignally verified in the Event ; firft, in the fudden Ruin of Sennacherib's mighty Army, and afterwards in the utter Deft-ruction of that haughty Empire, and laying wafte Nineveh^ the Seat of it. The fame Obfervation holdeth concerning Babvlon, which for a while triumphed over all Oppofition, and erected a mod potent and wide extended Monarchy, but at length paid dear for her Infolence, Oppreffion, and Violence. Her Foundations are fallen (faith the Prophet fe- remiah) her IV alls are thrown down ; for it is the Vengeance of the Lord: T^ake Vengeance on her-, as Jhe hath done, do unto her. Jer. 1. 15. This Vengeance began to be executed up- on Babylon, by Cyrus the Founder of the Perfian Empire. And when afterwards the Per/ians became infamous for their Pride, Oppreffion, Luxury, and all manner of Diffolutenefs, their Empire was, through the 158 DISCOURSE VIII. the righteous Judgment of God, totally fubverted by Alexander the Great. And that mighty Conqueror himfelf was foon after cut off in the midfr. of his Years and of his ambitious Projects; and his Empire was divided by furious Contenders, and at length the feveral Parts of it fwallowed up by the Power of the Romans. This Peo- ple by their Juftice, Fortitude, and Tem- perance, their Contempt of Luxury, and Zeal for the public Good, had rifen, through the favourable Interpofition of Di- vine Providence, from very fmall Begin- nings, till they formed the mightieit. Empire that ever was upon Earth. But when they fell from thefe Virtues, and became un- juft, perfidious, oppreffive, and abandoned to DifTolutenefs and Corruption of all Kinds, they were nrft, through the juff. Judgment of God, torn afunder by bloody inteftine Wars; and afterwards deprived of their boafled Liberties by domeflic Tyrants; and at length their Empire, which feemed to be fo ftrongly cftabliih- ed, that nothing could overturn it, was fubverted by an Inundation of barbarous Nations, who were the Inftruments in the Hands of God for executing his Judg- ments upon them for the Wickednefs, the Vices, the Cruelties, and Oppreflions of fo many Ages. What DISCOURSE VIII. 159 What hath been hitherto offered, re- lateth chiefly to civil Communities. Many Obfervations might like wife be made con- cerning God's providential Dealings to- wards Churches, or religious facred Socie- ties. I mall content myfelf with a few general Hints on this Subject. It was a mod fignal Ad; of Divine Pro- vidence, and which I had Occalion to take fome Notice of before, that when the pri- mitive patriarchal Religion, or the true Worfhip of God which had been derived from the Beginning, was in Danger of being loft among Men, and the World became generally involved in the groffeft Superftition and Idolatry, it pleafed him to fingle out a whole Nation from the reft of Mankind, and to erect them into a fa- cred Polity, fet apart by their fundamen- tal Constitution for the Profeffion and Worfhip, the Faith and Obedience of the one true God, and him only, in Oppofi- tion both to the worfhipping Idols or falfe Deities, and to the worshipping the true God by Images, or in an idolatrous Way. The more effectually to awaken the Attention of Mankind, and to give the more illuf- trious Confirmation to that Church-confti- tution, it was wifely ordered, that in the founding and eflablifhing of it there were many fignal and amazing Exertions of the divine Power. And the whole of that Dif- penfation 160 DISCOURSE VIII. penfation was admirably fo contrived, as to prepare the Way for a more fpiritual and perfect State of the Church, which was tofuc- ceed it, and was to be more univerfally dif- fufed; in the founding of which, Providence interpofed in a yet more remarkable Man- ner, by a Series of the moft marvellous and extraordinary Events that ever the World faw. And not only in the firfr, Erection and Eftablifhment of the Jewijh and Chriftian Church, but in God's fubfequent Dealings towards them, a confiderate Mind may obferve and trace the remarkable Foot- ileps of a moft wife Providence. The Providence of God hath been often manifefted in engaging the Powers of this World, and even thofe who feemed to be in a great Meafure Strangers to true Re- ligion, to befriend his Church. Inftances of which we have in what was done by Cyrus, Darius, and Artaxerxes^ towards re-effcablifhing the Jewijh Worfhip and Po- lity. But efpecially it hath eminently ap- peared in the Deliverances vouchfafed to his Church and People, even when their Cafe feemed to be defperate, and there fcarce remained any Hope of Deliverance : As in the bringing back the Jews from the Babylonijh Captivity, and in the wonder- ful Restoration of that Church, when it feemed to be utterly fubverted by Antiochus JLpip banes. DISCOURSE VIII. 161 Epiphanes. Through the over-ruling In- fluence of a wife Providence, Events that Were defigned for the Deftruction of the Church have been made fubfervient to its better Eftablifhment. Thus Hamaris Plot, which threatened the utter Ruin of the Jewijh Nation and Religion, was wonder- fully over-ruled to contribute to the Confir- mation of it. Divine Providence hath been alfo remarkable in railing up faithful Wit- nefTes for the Truth, and preferving a pi- ous Remnant in Times of a general De- fection from the Purity of Faith and Practice, and fometimes in bringing about a Reformation of long eftablifhed Errors and Corruptions, by very unlikely Inflru- ments, and even over-ruling the Lufts and Paffions of Men for contributing to the abolifhing of the falfe Religion, and efta- bliming the true. Finally, What was obferved with regard to the divinejudgments towards Nations that have fallen into a very corrupt and degenerate State, may be alfo applied in a great Meafure to degenerate backfliding Churches. God declared to the Jews by the Prophet Ames, Tou only have I known of all the Families of the Earthy therefore I will punijh you for all your Iniquities. Amos iii. 2. He had di- stinguished them above other Nations, by granting them many valuable Privileges, Vol. L M and 162 DISCOURSE VIII. and erecting his vifible Church among them, and therefore he punifhed them in a remarkable Manner for their Revolts and Backfliding. Plis Dealings towards them might feem to be fometimes fevere, but were always unexceptionably juft and righ- teous; and have left this great and ufeful LerTon to all Ages, that no external Pro- ferlion of Religion, or vifible fpecial Re- lation to God as their God in Covenant, will intitle any Church or People to the divine Favour, or fecure them from his awful Judgments, if they be deftitute of real Virtue and Godlinefs, and become generally abandoned to Vice and Wicked- nefs : On the contrary, as their Privileges and Advantages aggravate their Crime, fb they will be expofed to a more grievous Punifhment. The fame holdeth good with reipect to Churches profeffing ChrifHanity. Some Churches which feemed once to be in a flourifhing Condition, now lie defolate ; their Candleftick is removed, and the Light that fhone in them feems to be extin- guished. Others which are not utterly de- prived of their Privileges yet have been ex- pofed to fore Perfecutions. And nothing can be more juft than that God fhould in his holy Providence manifeft his righteous Difpleafure againft backfliding Churches, DISCOURSE VIII. 163 Churches, that have fallen from the Purity and Power of Religion into a State of great Corruption and Degeneracy. The Perfecutions they have been exercifed with, however grievous they may appear, often anfwer very valuable Ends. The Church is not always really in the beft Eftate when it feemeth to be outwardly mod flonriuhing, nor in the worft Eftate when it is outwardly oppreffed and perfecuted. In Times of long external Peace and Prof- perity, there are often great Corruptions in Doctrine, Worfhip, and Practice. The Spirit of this World prevaileth, and Reli- gion degenerateth into Form and Shew, fo that though the Church may appear to be outwardly in profperous Circumftances, yet it hath little more than a Name to live, and is really ready to die. And on the other Hand, it frequently happeneth that in Times of Perfecution, though the Church hath fewer ProfefTors, it hath better Mem- bers. The Faith and Patience of the Saints is more exercifed and difplayed, their Zeal and Piety is more eminent, and the divine Power of Religion doth more glorioufly appear. And then in due Time be raifeth his Church, when fitted for it, from their afflicted State, and executath j uft Vengeance upon their Adverfaries and Perfecutors. Thus Babylon of old was pu- M 2 nifhed 164 DISCOURSE VIII. nifhed for her Cruelty and Oppreffion of the Jewift Church. And fo fhall it alfo be in the Cafe of myfHcal Babylon, which, after having been long furTered to prevail, and to make War with the Saints, (hall have a dreadful Downfal, wherein the Vengeance and Juftice of God fhall be illuftrioufly difplayed ; of which we have a lively De- fcription in the 18th Chapter of the Reve- lation of St. John. This Subject may furnifh feveral ufeful Reflections. And firft, We may hence fee how much it is the Wifdom and Duty of all the People of the Earth to fear before God, and to render him a religious Homage and Obedience as their fupreme univerfal King and Lord. For the greateft and moft powerful Nations are under his Domi- nion, and he ordereth the Events re- lating to them according to the Counfel of his Will. From him the mightieft earthly Potentates hold their Crowns and Sceptres. Their Empires and even their Lives are at his Difpofal. By him Kings reign, and Princes decree Jujlice : by him Princes rule, and Nobles, and all the Judges of the Earth., All Kings mould therefore fall down before him, and all Nations (houldferve him. For as much as there is none like unto thee, O Lord, and thy Name is great in Might, who would DISCOURSE VIII. 165 would not fear thee, O King of Nations ? for unto thee doth it appertain. Jer. x. 6, 7. Secondly, It mould help greatly to calm and compofe our Minds, when Darknefs and Confunon feem to be upon the Face of public Affairs, to reflect that all Things are under the Direction and Superinten- dency of a moft. wife Providence. There is nothing which is more apt to fill the Heart of a good Man with deep Concern, than the Calamities that threaten large Communities, Nations or Churches ; thofe efpecially to which he is moft nearly re- lated. Sometimes the AfpecT: of Things with regard to Church and State is fo black and difmal, that we are ready even to fink into Defpondency, and can fee no Refource, no Way of Deliverance or Efcape. But in fuch Cafes, when Things feem to be at the worft, and have the moft difaftrous Appearance, there is no Confide- ration fo proper to comfort us as this, that God reigneth, who will certainly order Things for the bell: upon the whole, and whofe Prerogative it is to bring Good out of Evil, and Order out of Confunon. When the Floods lift up their Waves, how mould we rejoice to think that the Lord on High is mightier than the Noife of many Waters. Pfal. xciii. 3, 4. He Jlilleth the M 3 ' Noife 1 66 DISCOURSE VIIL Noife of the Seas, the Noife of their Waves, and the Tu?nults of the People. Pfal. lxv. 7. Let us therefore check each defponding Thought, and place our Confidence in God alone. When all worldly Supports fail us, we mould reft fatisfied in this, that Things are not left to a blind Chance. The King- dom is the Lord's, and he is the Governor among the Nations. The Lord Jhall reign for ever, even thy God, O Zion, unto all Generations. Pfal. cxlvi. 10. The Heathens may rage, and the People may imagine a vain Thing ; the Kings of the Earth may take Counfel together again ft the Lord, and again!l his Chrift ; but he that ftteth in the Heavens fiaU laugh, and the Lord jhall have them in Deri/ion. Though he may feem to forfake his Church for a Time, he will take Care that the Gates of Hell Jhall not finally prevail againji it. Thirdly, In all Events of a public Na- ture, whether profperous or adverfe, wc mould fix our Views not merely or princi- pally upon fecond Caufes, but mould look above them to God, and endeavour to comply with the Defigns of infinite Wif- dom and Righteoufnefs. With regard to national Affairs, Men are very apt to con- fine their whole Attention to fecond Caufes, and to overlook or neglect the Agency of Divine Providence. When they obferve 2 that DISCOURSE VIII. 167 that Prudence and Ability in Counfel, that Courage and Skill in War, are crowned with Succefs ; that the more powerful Na- tions prove too hard for the weaker ; that great and well-difciplined Armies under able Generals prove victorious -, they are apt to look no farther, as if Men had wholly the Management of Affairs in their own Hands. But this is a very wrong Way of judging. It is no Argument at all, that becaufe thefe Events are ufually conducted according to the ordinary Courfe of fecond Caufes, therefore they are not under the Direction and Superintendency of Divine Providence. For it is Providence that hath wifely appointed that this (hall be the ge- neral Courfe of Things, and that Events fhall ordinarily happen in this Way, that Men may be put upon the Ufe of all pro- per Means, without which there could be no Exercife of human Prudence or Induftry. But ftill it mufl be coniidered, that a fove- reign Providence prefideth over all thefe Events, and over-ruleth them to anfwerits own wife Purpofes ; and according as it hath Defigns of Mercy or Judgment, can fo order the Circumftances of Things, and the Courfe of fecond Caufes, as to pro- mote the national Profperity, or the con- trary. God can, when he feeth fit, give or withhold a Spirit of Wifdom and Courage, M 4 or j68 DISCOURSE VIII. or he can caufe Things to turn out con- trary to all Appearances, of which the Hiftories of all Nations furnifh many In- stances. How often have mighty Armies been ftrangely and unaccountably defeated, and the wifefi Politicians baffled and con- founded in their beft laid Schemes, by un- forefeen Incidents ! It is therefore a Prin- ciple which we mould get deeply fixed upon our Minds, that the Continuance of the public national Profperity dependeth upon the Appointment of the great Go- vernor of the World, the King of Na- tions, who always proceedeth in all his Adminiftrations upon the wifeft and fitteft: Reafons ; and that it is a vain Thing for any People to place their Confidence in their own Wealth, or Power, or Policy, in the Wifdom of their Counfels, or in the Strength of their Fleets or Armies, or in any outward fleihly Refources. For how many Ways hath God of contending with guilty Nations, and how eafily can he cad them down from the Height of their Profperity and Glory ! To apply this to the Cafe of the Na- tions to which we belong. We have long been continued in the PorTeflion and En- joyment of valuable Bleffings and Advan- tages both civil and religious, which ought to be thankfully afcribed to the Wifdom of Divine DISCOURSE VIII. 169 Divine Providence. We have alfo from Time to Time met with Corrections and Rebukes of a public Nature. And in thefe alfo the fovereign Agency of a righ- teous Providence is to be carefully obferved and acknowledged. We mould in all fuch Cafes humble ourfelves under the mighty Hand of God, and mould hear the Rod, and who hath appointed it. In what Way it may pleafe God further to deal with us we do not know. But whofoever ob- ferveth the declining State of practical Godlinefs among us, and the abounding of Vice and Profanenefs, and all Manner of Corruption and Diflblutenefs of Manners, together with a growing IndirTerency to all Religion, and even a Contempt of it, muft be fenfible, that according to the or- dinary Methods of the divine Procedure towards Nations and Churches, there is too much Reafon to apprehend God's righteous Judgments. Many are the Pro- jects which may be formed for procuring national Advantages, and promoting the public Good j but all other Expedients to make a People flourifh, without Reforma- tion * of Manners, and endeavouring to promote Religion and public Virtue, will in the IfTue prove ineffectual and vain. Without this, let a Nation appear at pre- fent in never fuch profperous Circum- fiances, i7o DISCOURSE VIII. ftances, there can be no Security that it ihall long continue fo. We muft not nat- ter ourfelves that becaufe God hath often remarkably diftinguifhed us with his Be- nefits and Deliverances, that therefore he will continue to fpare and favour us. For if we do not walk anfwerably to our Pro- femons and Advantages, this will only prove an Aggravation of our Guilt, and fet our Difobedience and Ingratitude in a Itronger Light. If therefore we are de- li rous in the beft Manner to fhew our Love to our Country, and draw down Bleffings upon it, let us do our Part towards a Re- formation by fetting ourfelves heartily to rectify and reform whatfoever is amifs in our own Temper and Conduct, and by en- deavouring to promote, as far as in us lieth, the Practice of Piety and Virtue among others too. The moft proper and effectual Way we can take to preferve our valuable Privileges, and to promote the national Profperity, is not merely to exprefs a cla- morous Zeal for Liberty, at the fame Time that we abufe it to Licentioufnefs, than which nothing hath a greater Tendency both through the righteous Judgment of God, and in the Nature of the Thing, to deprive us of our Liberties ; but it is to endeavour to make a juft and wife Improvement of our Advantages, to maintain a ftridl Re- gard DISCOURSE VIII. 171 gard to Religion, Probity, and Purity of Manners, and to guard againft Vice, Li- bertinifm, Profanenefs, and Debauchery. This and this alone will make and pre- ferve us a flouriming, a free, and happy People. God grant that this may be the Bleffing of thefe Nations to the lateft Pof- terity. Amen. Goto God's providential Government with regard to particular Perfons con- Jidered : And firfi^ as< extending to their Hearts and Thoughts. DISCOURSE IX. Psalm xxxlii. 15. He faJJjio?ietb their Hearts alike. IT is of great Importance in Religion to have our Minds eftablilhed in the firm Belief of the Providence of God, efpeci- ally as exercifed towards Mankind, whether lingly or collectively confidered. Some Confederations have been offered concerning God's providential Government, as refpect- ing Communities. Let us now proceed to confider it as extending to particular 3 Perfons. i74 DISCOURSE IX. Perfons. This hath a near Connection with the former ; for there could be no proper Care taken of collective Bodies, if the particular Perfons of which they are compofed were abfolutely neglected. To pretend that Providence doth not concern itfelf about Individuals, about their Ac- tions, or the Events which befall them, would be to all the Purpofes of Religion the fame Thing as to deny that there is a Providence at all ; fince in that Cafe every Man would be left to do what is right in his own Eyes, without the Dread of a fu- preme Governor and Judge. All the Ar- guments which have been brought to de- monstrate a Providence in general, do alfo, if rightly confidered, prove that it extend- eth its Care to particular Perfons. And indeed it is hard to conceive a Providence reflecting reafonable Creatures, and yet not concerning itfelf with particular Perfons, Cafes, and Circumftances. And though it muft be acknowledged to be an amazing Scheme, to make Provilion for all parti- cular Perfons and Cafes, without infringing the general Laws of Nature, or the Free- dom of moral Agents, yet who will under- take to prove that this is impoffible, or even difficult, to an infinite Mind ? That immcnfe Being, whofe EfTence pofTerTeth every Part of this vail Univerfe, is prefent to DISCOURSE IX. 175 to every Individual of the human Race. It is in him that we all, from the higheft to the meaneft, live and move, and have our Being. And if that mod wife, holy, and abfolutely perfect Being, the great Ruler of the World, be always prefent to every Individual of the human Race, then every Individual of the human Race, and whatfoever relateth to each Individual, mull be under his Infpection and Superinten- dency. And as his infinite Understanding hath a perfect Knowledge of all Things before they come to pafs, it can be no Dif- ficulty to him to form a Scheme of Things in his all-comprehending Mind, which mall take in all the Cafes and Circum- ftances of particular Perfons, in fuch a Manner as is perfectly confident with the true Exercife of their rational and active Powers. And our not being able dif- tinctly to explain how this is done, is no juft Objection at all againft it. The Government of Divine Providence with regard to particular Perfons, may be conlidered as extending to their Hearts and Thoughts, to their outward Actions, and to the Events which befall them. I mail diftinctly confider each of thefe. Firft, Let us confider God's providential Government as extending to the Hearts of Men. This 176 DISCOURSE IX. This is what the Pfalmift fignifies, when having declared that God looketh upon all the Inhabitants of the Earth, he adds, He fajhioneth their Hearts alike. He hath equally formed the Hearts of all Men, of one as well as another, of high and low, rich and poor, and therefore the Hearts of all Men are known to him, and in his Power. They are all equally fuhject to his Jurifdiction. He both exercifeth a con- flant Infpection over them, and can dif- pofe, incline, and govern them which Way he pleafeth. Firil, God exercifeth a conftant Infpec- tion over the Hearts of all Men, and hath a perfect Knowledge of their moll fecret Thoughts, Purpofes, and Difpofitions. It is but reafonable to believe, that he who is acquainted with the inward EfTences of Things, who formed the Spirits of Men, and gave them their thinking Powers, and who is ever intimately prefent with them, and fupporteth thofe Powers in Exercife, muft needs know every Thing that pafTeth in their Minds. All the Springs of Thought, all the Motions and Tendencies of the Heart lie open to his all-penetrating Eye, and are known to him with much greater Eafe and Certainty than outward Actions are to us. Without this he could not carry on his Adminiftrations towards Mankind DISCOURSE IX. 177 Mankind in a proper Manner. If he were not acquainted with the Hearts of Men, it were to little Purpofe to give them Laws for governing and regulating their inward Thoughts and Affections, iince in that Cafe he could not certainly know, whether his Laws were obferved or not. It is the Heart that denominateth Men good or bad, fo that if God did not know the Heart, he could not form a certain Judgment con- cerning their real Characters, nor reward or puniih them accordingly ; and thus might great Miftakes be committed in the Government of the World. The Scrip- tures, therefore, are very clear and full in arTerting the perfect Knowledge God hath of the Hearts of all Men. Solomon in his admirable Prayer addrefleth himfelf thus to God ; Do and give to every Man accord* ing to his TVays, whofe Heart thou knowejl ; for thou, even thou only, knoweft the Hearts of all the Children of Men, 1 Kings viii. 39. That is a remarkable PaiTage which we have Jer. xvii. 9. "The Heart is de- ceitful above all Things, and defperately ivicked ', who can know it ? i. e. What Man, what Angel, what Creature can perfectly ^know it ? And then it follows : / the Lord fearch the Heart, I try the Reins, even to give every Man according to his Ways, and according to the Fruit of his Doings. To Vol. I. N th 7. O AJJyrian, the Rod of mine Anger, and the Staff' in their Hand is DISCOURSE X. 2i i is ??iine Indignation, I will fend him againfl an hypocritical Nation, and againfl the People cf my Wrath will I give hi?n a Charge to take the Spoil, and to take the Prey, and to tread them down like the Mire of the Streets. Howbeit^ he meaneth not Jo, neither doth his Heart think Jo, hut it is in his Heart to de- Jlroy and cut off Nations not a few. And as God often makes ufe of the evil Actions of wicked Men to punifh the Wickedncfs of other bad Men, fo he alfo over- rules them for chaftifing his own Children on the Account of their Iniquities and Backflidinss. A remarkable Inftance of this we have in the Punimments inflicted upon David for the Sins he had committed. For though he had fmcerely repented of them, yet it was proper that Crimes of fo heinous a Nature, and which had caufed fo great Scandal, mould be followed with public open Marks of the divine Difplea- fure. Hence it was that Abfalom was fuf- fered to carry his Rebellion to fo great a Height, to defile his Father's Wives, to drive him from his capital Citv, and reduce him to the utmoft Danger and Diftrefs. The true immediate Caufe of all this was Abfalom's Wickednefs, who freely followed the Dictates of his own Ambition, and the Bent of his corrupt and vicious Inclinations, And God in his righteous Providence fo or- P 2 dered ai2 DISCOURSE X. dercd it, that he had an Opportunity given him of gratifying thefe his wicked Incli- nations, and ambitious Views. This was permitted as a juft Punifhment for the Crimes David had been guilty of; as ap- pears from the Threatnings which had been denounced againft him on this Ac- count by the Prophet in the Name of God. 2 Sam. xii. 10, 1 1, 12. The like Obfervation may be made with regard to Shimeis curling David. When Abifoai would have killed him, David faid, So let him curfe, becanfe the Lord hath faid unto him, Curfe David, Who Jhall then fay ; Wherefore haft thou done fo ? This is not to be underftood as if God had ex- prefsly commanded Shimei to curfe David, or had put that Malice and Wickednefs into his Heart, or moved his Tongue to utter thofe opprobious Expremons. But Circumftances were fo difpofed, that Shi- mei had a favourable Opportunity given him to vent the Malice, the Envy and Rancour which had been hidden in his Heart, in bitter envenomed Reproaches againft David. And that Prince wifely carried his Views to the over-ruling Provi- dence of God, who had permitted and go- verned this for his Correction, and who would not have furTered thefe feveral Evils to have befallen him, or have given an Op- 3 portunity DISCOURSE X. 213 portunity to thofe wicked Perfons to treat him in fo injurious a Manner if he had not deferved thofe heavy Judgments and Calamities. On this Account wicked Men may be called God's Sword, and his Hand, as they are by the Pfalmift. Pfal. xvii. 13, 14. And indeed, if good Men muft be cor- rected, and fuffer for their Faults, as it is often neceffary they mould, the wicked are the readiefl Instruments for fuch ungrateful Work, and need only be left to their own Inclinations, and to have an Opportunity given them for that Purpofe. And in every fuch Cafe, it becometh the Sufferers with David to look beyond the immediate In- struments, by whofe Malice, Injustice, or Cruelty they fuffer, and to adore the Hand of God, and acknowledge and fubmit to his righteous Judgments. It may be farther obferved, that evil Ac- tions are often over-ruled to the Punifh- ment of the Actors themfelves. The Pfalmift mentioneth it to the Glory of Di- vine Providence, that the Wicked is friar ed in the Work of his own Hands. Pfal. ix. 16. It frequently happens, that thofe Councils and Actions which bad Men de- fign to the Prejudice or Ruin of others, become the Occafion of their own. They fall into the Pit which they have digged, and P 3 in 214 DISCOURSE X. in the Snare which they have laid is their own Foot taken. Ver. 15. Thus God may, and often doth make the Sinner's own Wickednefs prove his Punifhment. And whilfl he fufrereth him to perpetrate the Evil he feemed moft intent upon, ordereth it fo that this very Thing bringeth fuch Mifchiefs upon him as ferve to punifli him both for that and other Crimes he hath been guilty of. I would obferve in the lad: Place, that God frequently fo governeth the wicked Actions of Men as to bring Good out of them. This indeed is far from diminifh- ing the real Evil of thofe Actions. For Sin of itfelf, and in its own Nature, hath only a Tendency to Evil ; but fuch is the fovereign and admirable Wifdom of Divine Providence, that it caufeth Good to arife but of that Evil. A memorable Xnftance of this we have in one of the worff. Ac- tions that was ever done in the World, viz. the betraying and crucifying the holy ft fits. St. Peter in his excellent Difcourfe to the Jews on the Day of Pentecoft, ex- prefieth himfelf thus ; Him, i. e. Jefus, being delivered by the determinate Counfcl and 'Foreknowledge of God, ye have taken, and by wicked Hands crucified and JIain. Acts l\. 27. And to the fame Purpoie is the Prayer offeree! up by the Diiciples. Acts iv> 27. DISCOURSE X. 215 27. Of a Truth , againft thy Holy Child Jefus, whom tkou haft anointed, both Herod and Pontius Pilate, with the Gentiles, and the People of If rati, were gathered together for to do whatfoever thy Hand a?id thy Counfel determined before to be done. There were many Things which concurred here : The Avarice and Perfidy of Judas, the bitter Envy and Malice and worldly Policy of the Jeivijh chief Priefts and Rulers, the blind Fury of the People, the Bafenefs and Injuflice of the Roman Governor; all which were really the Faults of the Perfons concerned, and the evil Actions they com- mitted were properly of their own doing. Nor did God exert any pofitive Influence for inclining and engaging them to all their feveral Parts in this deteftable Affair. But he perfectly forefaw all thefe Things, and determined to order Circumfrances fo as to give them an Opportunity of acting ac- cording to their Inclinations, and of exe- cuting their linful Purpofes; and the Event that followed upon all this, viz. the Suf- ferings and Death of Chrifl, was the Ap- pointment of his Providence for the moil wife and excellent Ends, and was ren- dered happily productive of the greatefl Good, for promoting the Glory of God, and the Salvation of Mankind. The fame Obfervation may be applied, in an inferior P 4 Degree, 2i6 DISCOURSE X. Degree, to the felling of Jofepb by his Bre- thren. Their felling him for a Slave, which was intended by them to keep him in perpetual Bondage, and to prevent his having that Superiority over them which his Dreams had feemed to portend, was over-ruled by Divine Providence for open- ing a Way to the eminent Dignity he was afterwards raifed unto, fo much for his own and their Benefit. This he takes Notice of ' to them in a very pathetical Manner. As for, you, 'ye thought Evil aga;nfi me, but the Lord meant it unto Good, to bring to pafs, as it is this Day, to fave much People alive. Gen, 1. 20. The Plot which Haman formed, and was fuffered to carry far for the Deftruction of Mordecai and the whole People of the Jews, proved, by a wife over- ruling Providence, the Oc- cafion of the Advancement of Mordecai to the higheft Honours, and of the Jews be- ing eftablifhed in a more firm and flourim- ing Condition than before. There is no Action or Event in that whole Story, but what fingly and feparately taken is na- tural ; the feveral Perfons concerned acted freely, and fome of them with a very ill Intention, yet the Incidents and Conjunc- tures were fo laid together, as plainly mewed that the whole was under the fu- perior Direction of a mofl wife Providence. How DISCOURSE X. 217 How often has God made grievous and cruel Perfecutions fubfervient to the far- ther fpreading and Diffufion of Religion, and to the Eftablifhment of his Church, which it was deligned to fubvertl St. Paul's Bonds, and the preaching of Chrijl out of Envy and Strife, with a View to add Affliction to his Bonds, was over-ruled to the Furtherance of the Gofpel. Phil. i. 12, 13, 15, 16, 18. And it may be fre- quently obferved in the ordinary Courfe of Things, that God makes ufe of the inju- rious Actions of bad Men for exercifing the Graces and Virtues of his Children, their Faith, their Patience, their Conftancy and Fortitude, their Self-denial and Reiig- nation, their Meeknefs, and Readinefs to forgive Injuries, and to render Good for Evil. Thefe are Difpofitions which tend highly to the Glory of God, and to fhew forth the Beauty of Religion, and the En- ergy of its divine Principles ; and which both furnifh excellent Examples to others, and will upon the whole be of great Ad- vantage to good Men themfelves, to render them more meet for Heaven, and encreafe their future Reward. I mail conclude this Difcourfe with faking Notice of an Objection which hath been often urged againft Divine Providence, drawn from fuffering fo much Sin and Wicked- 218 DISCOURSE X. Wickednefs in the World. If there be a wife and righteous God who governeth the World by his Providence, why doth he not interpofe to put a flop to the abounding Wickednefs of Men ? Since if he be al- mighty he is able to do it, and if he be infinitely holy, he muft be fuppofed to be willing to do it. Several Confiderations might be infifled upon to take off the Force of this Ob- jection. Firft, It ought to be obferved, that God actually doth in his fovereign Providence prevent many bad Actions which would otherwife be committed. And if we had but a full View of all the Evils which are thus prevented, we mould, inftead of al- lowing ourfelves to find Fault, be fenfible of our great Obligations to a wife and good Providence, for retraining and fetting Bounds to the Wickednefs of Men. God often fo ordereth Circumflances, that Men have not an Opportunity given them to bring their finful Purpofes into Act. There are Obftacles laid in their Way, which dis- appoint their Defigns, fo that their Hands cannot execute their Enterprise. Job. v. 12. , and the mifchievous Devices which they have imagined, they are not able to perform. Pfal. >:xi. ir. There are innumerable evil Ac- tions which are as it were flirted in the 2 Birth ; DISCOURSE X. 219 Birth ; and it may be juftly faid, that there is comparatively but a fmali Part of the Wickednefs actually perpetrated in the World, which would be perpetrated, were it not for the over-ruling Agency of Divine Providence. And in many Cafes, where God doth not fee fit wholly to prevent Mens bad Actions, yet he fo limiteth and reftraineth them, that they are not able to effect all the Evil they defigned, or which their Actions had a natural Tendency to produce. He holdeth them as it were in a Chain, fo that they cannot go their utmofl Lengths in doing Mifchief, and faith to them as to the raging Sea, Hi- therto jh alt thou come, and no farther : But fecondly, It muft be confidered, that there is no total preventing of Sin in the prefent State of Mankind, without ab- folutely deftroying the Liberty of human Will and Actions, which would be in no wife confiftent with the Wifdom of God as a moral Governor, or with the Nature of Man as a moral Agent. Sin properly and originally confifteth in the evil Intentions and Difpofitions of the Heart or Mind. For the outward Actions feparated from thefe are not properly Sins. And how could thefe be prevented, except God mould miraculoufly by his Almighty Power fo work upon the Minds of all Men, as to hinder 22o DISCOURSE X. hinder any evil Thoughts or Intentions from rifing there ? And to do this ordina- rily and perpetually, would be inconfiftent with that Freedom of thinking andchoofing, which belongeth to us as we are reafonable moral Agents. And as to the outward Actions it would equally abridge human Liberty, if Men were in all Cafes hin- dered from acting according to their In- tentions. This could not be done without putting a perpetual Conftraint upon Men, and quite altering the Courfe and Order of the World, and the Nature of this State of Trial and Difcipline. Befides, how could Men's evil Intentions appear to be juftly punilhed, if they were never furfered to break forth into Ad: ? The Juftice and Righteoufnefs of God could in that Cafe fcarce be made openly manifeft. Thirdly, It muft be farther confidered, that God hath done all that was proper for him as a moral Governor to hinder Men from committing Sin. For he hath given the mod holy and excellent Laws to direct them in the full Extent of their Duty, and hath enforced thofe Laws by the mo ft powerful and important Sanctions. He hath in his Word both made the mod glo- rious and encouraging Promifes to Holinefs and Obedience, and hath declared in the ftrtongeft Manner his juft Deteilation of Sin, DISCOURSE X. 22t Sin, and denounced the moll: awful Threat- nings againft it, than which nothing can poffibly be better fitted to deter Men from indulging themfelves in a Courfe of pre- fumptuous Sin and Difobedience. He hath fo formed our Natures as in the moil im- portant Inftances to give us an inward Senfe of the Evil of Sin, fo that the Prac- tice of it is followed, in Minds which are not depraved and corrupted with vicious Prejudices and Paffions, with an inward Diffatisfaction and Remorfe ; and Con- icience is placed within us as a Witnefs and J udge, to remonftrate againft the com- mitting of it, and to condemn it when committed. Add to this, that in the ge- neral Courfe of God's providential Deal- ings, there are many Things which are defigned to mew the Evil of Sin, and the pernicious Confequences which attend it. The Scripture teacheth us to regard all the Miferies to which the Nature of Man is now fubject, as the Effects and Punifh- ments of Sin. And befides the Evils brought upon particular Perfons by their Sins, there have been from Time to Time Calamities and Events of an extraordinary Nature, relating to large Communities, which may be looked upon as Tokens of the divine Difpleaiure againft the Sins of Men. Thus doth a wife and holy Pr - dci.ce 222 DISCOURSE X. dence take many Ways to convince Men of the Evil of Sin, and to excite in them a Hatred and Abhorrence of it. And upon the whole it may be faid, that God hath by his Law, and in the Courfe of his Pro- vidence, done as much to encourage Men to Holinefs and Virtue, and to difcourag-e and deter them from Vice and Wickednefs, as is fuitable to this State of Trial, and becom- ing him as a moral Governor in the prefent Circumftances of Mankind. To which it may be added, that God in his holy Providence often over-ruleth Mens nnful Actions to wife and valuable Purpofes. And therefore his permitting Men to commit them is no juft Objection againft his Providence. It hath been fhewn that God frequently over-rules the evil Actions of Men for punifhing their own Wickednefs or that of others, or for cor- recting and chaftening his backfliding Ser- vants -y that in many Inftances he caufeth Good to arife out of them, and turneth them to quite different Purpofes than were intended by the Actors of them ; and that the Permiffion of Sin giveth Occaiion to the exercifing and bringing forth into open Light, fome of the nobleft Affections and Difpofitions of the human Nature, as alfo fome of the divine Attributes, which would not otherwife be fo eminently confpicuous ; fuch DISCOURSE X. 223 fuch as God's impartial Juftiee and Righ- teoufnefs, the Wiidom of his moral Go- vernment, his Patience and Long-fuffering towards Sinners, the Riches of his Grace and Mercy in pardoning the truly penitent, and reftoring them to his Favour. And finally, it hath given Occalion to all the ad- mirable Methods of our Redemption and Salvation by Jefus Chriji, which will lay a Foundation for everlafting Love, Joy, and Praife. And now to conclude, Since it appears that the Sin which is actually committed in the World is far fhort of what would be committed if a wife and holy Providence did not interpofe to prevent it : Since God could not entirely hinder Men from doing evil Actions without laying them under fuch Restraints as are inconfiftent with the Liberty of moral Agents constituted in a State of Trial : Since he hath done all that was proper for him as a moral Governor, to diiTuade and deter Men from the Prac- tice of Sin ; and to engage them to the Practice of Righteoufnefs and true Ho- linefs : And finally, lince in his mod wife and fovereign Providence he over- rules the Sins of Men to anfwer many valuable Pur- pofes, and often brings great Good out of thofe Evils : All thefe Confiderations taken together fully vindicate the Conduct of Divine 224. DISCOURSE X. Divine Providence in permitting Mens finful Actions, and fhew that in this his Wifdom is to be adored, and at the fame Time that the Purity and Holinefs of his Nature and Government is free from the leaft Stain or Blemifh. And this no Doubt would appear to us with a brighter and more convincing Evidence, if we had a more diftincT: and compleat View of the divine Adminiftrations. On On God's Government and Dif- pofal of the Events which befall us* DISCOURSE XI, Matt. x. 30. The very Hairs of your Head are all num- bered* HAVING confidered the Providence of God as extending its Care and Go- vernment both to the Hearts of Men, and to their outward Actions, it remaineth that we now confider it as difpofing and go- verning the Events in which they are con- cerned. Thefe are of various Kinds, re- lating to their Lives, Fortunes, Conditions, Vol. L Q^ and 226 DISCOURSE XL and Circumftances, their Bodies and Souls, their Perfons and Families, and, in a Word, to all the Good and Evil which befalleth them. And it is the conftant Doctrine of the holy Scriptures, that all Events what- foever are under the Superintendency of God's moft wife Providence, and that no- thing happens to us without his Direction or Permiffion. Our Saviour could not more fignificantly exprefs this than by declaring as he doth to his Difciples, The very Hairs of your Head are all numbered. The Expreffion is manifeftly proverbial. When David promifes the Woman of Te- koah that there mould be no Hurt done to her Son, he iignifies it by faying, There fiall not an Hair of thy Son fall to the 'Earth. 2 Sam. xiv. 1 1 . And St. Paul in- tending to affure thofe that were with him in the Ship, that none of them mould come to any Harm, faith, There jhall not an Hair fall from the Head of any of you. Acts xxvii. 34. In like Manner our Saviour tells his Apoftles, The very Hairs of your Head are all numbered. Not one of them fhall fall to the Earth, not the leaft Evil mall befall you, any farther than God in his wife and fovereign Providence fees fit to permit. The Phrafe is very proper to lignify that even the moft inconfiderable Things which relate to us, are under the 3 Care DISCOURSE XL 227 Cafe of Divine Providence ; much more eafy may this be concluded with regard to the more important Events that concern us. That Events are not abfolutely in our own Power a little Reflection and Obfer- vation may convince us. With regard to Life itfelf, which is the Bafis of our pre- fent Enjoyments, and upon which many other Events depend, it is evident that as the Commencement of it did not depend upon our own Pleafure, fo neither is it in our Power to prolong it as wTe think fit. This dependeth upon the Will of the fu-» preme Lord, who can lengthen or fhorten the Term of our Continuance in this State of Trial, as feemeth fit to his infinite Wif- dom. In his Hand, as "fob fpeaks, is the Soul of every living Thing, and the Breath of all Mankind. Job xii. 10. And the Pfalmift addrefling himlelf to God faith, My Times- are in thy Hand, i. e. at thy Difpofal. Pfal. xxxi. 15. * And as our Times, fo the Events of Time are not wholly in our own Power. Many Things happen in the Courfe of human Affairs, which oblige us to acknowledge with the Prophet, / know, O Lord, that the Way of Man is not in himfelf, it is not in him that walketh to direSt his Steps. Jer. x. 23. i. e. it is not in his Power to order the Events of Life as Qji he 228 DISCOURSE XI. he pleafeth. We rauft not imagine that Men are entirely and abfolutely the Matters of their own Fortune, and can affign to themfelves what Lot and Condition in the World they think propereft. The Lord maketb poor, and maketh rich ; he bringeth low, and lifteth up. i Sam. ii. 7. It de- pendeth upon God the fupreme Difpofer, who knoweth what is fitteft with regard to every particular Perfon, to appoint what his outward Circumstances and Opportu- nities mall be, whether he mail be in a high or low Condition, whether his En- deavours mail meet with the defired Suc- cefs or not. There are indeed general Rules of Providence, according to which the Events of Things are ordinarily con- dueled. As there is in the material World what we ufually call the Courfe of Nature, /. e. a ftated Order of Things according to which Providence fees fit to act for pro- ducing certain Effects in a regular Way ; under which general Laws are compre- hended a numberlefs Variety of particular Inftances : fo there are in the Government of reafonable and moral Agents, ftated Rules of Procedure, formed and eftablifhed with great Wifdom, which are generally obferved by Divine Providence in the or- dering and governing Men and the Events relating to them, and which may be called the DISCOURS E XI. 229 the Courfe of Providence in the moral, as the other is in the natural World. With- out this, God's providential Government of his reafonable Creatures, would only be a loofe Heap of fudden arbitrary Expedi- ents, without any certain Method or Con- nection, which would be unworthy of a wife Governor. Nor could any Man in that Cafe know how to ad:, or what to ex- pect, what to hope or to fear ; no Man could underftand the Meaning of the di- vine Adminiftration, or form any Rules of Conduct from it. But then, on the other Hand, God's governing by general Laws muft not be underftood as if he only pre- ferred or appointed fome general Methods of Procedure in the Beginning, and after- wards concerned himfelf no farther. Thefe general Laws and Conftitutions do by no Means exclude the conftant Prefence and Influence of Divine Providence, which ex- tendeth to particular Cafes and Perfons, and ordereth and difpofeth the Circum- ftances and Events relating to them as feemeth mod fit to his fovereign Wifdom ; and that in fuch a Manner as is no way inconfiftent with thofe general Laws, and without diflurbing or confounding the ufual Courfe of Things. Thus e. g. it may be regarded as a ge- neral Law of Providence, which is laid Q^3 down 230 DISCOURSE XI. down by the Wife-man, Prov. x. 4. that the Hand of the diligent maketh rich. But this is not to be underftood, as if God in his Providence only eftablifhed this ge- neral Conftitution, and left the reft wholly to Men themfelves, and put it entirely in their own Power whether they fhall be rich or not. All that can be juftly con- cluded from it is, that Diligence and In- duftry is the moil probable Way, according to the ordinary Ccurfe of Things and Ap- pointment of Divine Providence, for ac- quiring Riches, and without which we cannot r^afonably expect to obtain them. But then it muft ft ill be remembered, and fo this general Rule muft be underftood, that it doth not depend upon a Man's In- duftry alone, but that feveral Circumftances and Opportunities muft concur. And it is evident from common Obfervation and Ex- perience, that it is not abfolutely in Mens own Power to order thofe Circumftances and Opportunities as they pleafe. It de- pendeth upon the Appointment of Divine Providence to order and difpofe Circum- ftances fo for this or that particular Perfon, that his Diligence {hall have the Effect. And another Man may be fo fituated, that though he ufeth equal Diligence, it is not in his Power to acquire Riches. O- ther Inftances might be produced to the fame DISCOURSE XI. 231 fame Purpofe. It is proper that Events mould be ordinarily conducted in fuch a Manner that the Probability of fucceeding in the Ufe of Means may engage Men to a prudent Application and Diligence ; and on the other Hand it is alfo wifely ordered, that Events do not conftantly anfwer Ex- pectations and Appearances, and the Means that have been ufed. The Race is not al- ways to the fwift, nor the Battle to the Jirong. For Men would be apt in that Cafe to forget that they are at the Difpofal of a higher Lord. They would afcribe all to themfelves and to fecond Caufes, and nei- ther look up to God for a Bleffing on their Endeavours, nor be fenfible of their Obli- gations to him for the Succefs they meet with ; and fo would in Time be in Danger of loiing all Regard to his governing and difpofing Providence. Reasonable Beings are capable of having a Senfe of their De- pendance upon Gcd, which the Brutes are not. And therefore it may be juftly fup- pofed, that God expecteth and requireth of them that they mould maintain a due Senfe of this their Dependance ; and that in Tef- timony of their Dependance, they mould apply to him for his Afliltan-e and Bleffing. And it is reafonable to believe, that in many Cafes Deligns may meet with Suc- cefs or not, according to their Performance QL4 or 232 DISCOURSE XL or Neglect of this Condition, purfuant td a Constitution of Divine Providence for that Purpofe. Plaving offered thefe general Confidera- tions concerning God's Difpofal of Events, it may be ufeful to confider this Subject more diftinctly, with regard to profperous and adverfe Events, and even thofe which appear to be cafual and for- tuitous. Firft, All profperous Events and worldly Bleflings are in the Hand of God, and under the Difpofal of his Providence. If we meet with Succefs in our lawful De- figns and Endeavours, if we have a com- petent Portion of thofe outward good Things, which contribute to the Conve- nience of Life, thefe are all to be thankful- ly afcribed to God's good Providence. And when we view them in this Light, it lays a fpecial Obligation upon us to endeavour to ufe them to his Glory, and according to his Will, and mould make us careful not to abufe them, to Pride and Intemperance. Both Riches and Honour come of thee, faith David in his noble Addrefs to God. i Chron. xxix. 12. God brings it as a Charge againfl; Ifrael, She did not know, or confider, that I gave her Corn, and Wine, and Oil, and multiplied her Silver and Gold. Hof. ii. 8. Not only DISCOURSE XL 233 only fpiritual Bleffings, which are of the mofl: excellent Nature, and have the greater!: Influence on our Happinefs, are to be re- garded as coming from God, from whom every good and perfedi Gift doth defend, as St. James expreneth it, but even thofe Bleffings and Advantages which are of a temporal worldly Nature. Thefe are dif- penfed with great Variety, and in different Meafures and Proportions, according to the Will of the fupreme Difpofer, and always for wife Reafons, though in many Inftances we may not be able at prefent to difcern thofe Reafons. It is indeed {till fuppofed, and muft be carefully remembered, that there are Means to be ordinarily ufed on our Parts in order to our obtaining and enjoying thofe Blef- fings, and that it is the Appointment of Providence that it mould be fo. And to ex- pect thofe Bleffings, or to hope for Succefs in our Defigns, without the Ufe of proper Means, is a tempting of God, and a tranf- greffing the Orders of his Providence. But when we have aiked the propereft Means we can, we muft confider the Event as in the Hand of God ; and if the Means we ufe prove effectual, and our lawful Endea- vours are crowned with Succefs, to his wife and good Providence we muft afcribe it. Thus e. g. if we would enjoy the Bleffing of 534 DISCOURSE XI. of Health, we mull expect it in a Courfe of Sobriety and Temperance ; if we would obtain a Competency of worldly Wealth, we muft feek it in a Way of honeft pru- dent Induftry ; if we would acquire and maintain a good Name and Reputation, and the Love and Efteem of others, the beft Way we can take, is to follow the Things that are true, and juft, and pure, and lovely, and "virtuous and praife-worthy ; if we delire to fucceed in any particular Defign which we think to be of Impor- tance to us, we muft take thofe Meaiures which Prudence doth fuggeft, and which in the ufual Courfe of Things are moil likely to accomplish it ; at the fame Time applying to God by Prayer for a Blefting on thefe our honeft Endeavours. And if in confequence of fuch Means and Endea- vours, we meet with the wifhed for Suc- cefs, we muft afcribe it principally not to ourfelves, but to the Diipofal and Ap- pointment of Divine Providence. And indeed whatever Advantages we enjoy by our own Prudence and Induftry, and by a right Ufe of our Abilities and Opportuni- ties, are as really the Effects of God's Providence to which we owe thofe Abili- ties and Opportunities, as if we obtained thofe Advantages from him in a more im- mediate Way, without any Pains or En- deavours DISCOURSE XI. 235 deavours of our own. And in like Man- ner, with refpect to the Benefits we receive from our Fellow-creatures, though we ought to retain and manifeft a grateful Senfe of their Kindnefs, yet we mufl look above them to God the fupreme Benefac- tor, in whofe Hand they are Instruments for doing us Good, and who fo ordereth it, that the Effects of their Kindnefs ex- tend particularly to us. But if after all, we have not fo large a Portion of thefe external Advantages as we perhaps could wifh, we muft confider that it is the Appointment of Providence, that God's faithful Servants, the Objects of his fpecial Love and Favour, have often but a fmall Share of thefe temporal good Things. And this is fo ordered for wife Ends, that they may not look upon fuch Things as thefe to be the principal Rewards of Piety and Virtue, or place too much of their Happinefs and Satisfaction in them, but may raife their Hopes and Views to Blef- fings of a more durable and excellent Na- ture, referved for them in a future State. And if, as is frequently the Cafe, the un- godly pro/per in the World, and increafe in Riches, we ought to be perfuaded that God hath alfo wife Ends in permitting and appointing this : as I lltall have Occafion more diflin&ly to mew, when I come to confider 2-6 DISCOURSE XI. o confider the Objection that is urged from thence againft the Righteoufnefs of Pro- vidence. Secondly, All the evil and adverfe Events which befall us, are under the Govern- ment and Difpofal of Divine Providence. Shall we receive Good at the Hand of God, faith yob, and /hall we not receive Evil? Job. ii. 10. Shall there be Evil in a City, faith the Prophet, and it may be equally faid, Shall there be Evil in a Family, or to a particular Perfon, and the Lord hath not done it ? Amos iii. 6. This is plain- ly to be underflood, not of moral Evil, or the Evil of Sin, but of the Evil of Afflic- tion or Adverlity. In which Senfe alfo God is introduced as declaring, / make Peace, and create Evil. Ifa. xlv. 7. It is a general Appointment of Providence, that through much Tribulation, through many Exercifes and Trials of their Virtues, fhall good Men enter into the Kingdom of God. But we muft not imagine that Providence hath no farther Concernment in their Trials, than by making this general Conftitution or Appointment. The fending, or deter- mining the particular Trials with which this or that Man mail be exercifed, the or- dering the Seafons and Circumftances of thofe Trials, and the continuing or remov- ing them,, is to fee regarded as the Work of DISCOURSE XI. 237 of God's wife and fovereign Providence. Afflictions and Adverfities are reprefented in Scripture as the chafiening of the Lord. They are Inftruments of Correction and Difcipline, and are defigned by him for ex- cellent Ends, viz. to put us upon ferious Reflections on our pad Ways, to embit- ter Sin to us, to exercife our Faith, Pati- ence, and Refignation, to difengage our Affections from this prefent World, and to turn our Thoughts and Views to a bet- ter. Not only are we to conlider Divine Providence as concerning itfelf in thofe ca- lamitous Events, which are in no wife ow- ing to any human Agency, fuch as Pefti- lence, or epidemical Difeafes, Storms, Earthquakes, Inundations, inclement Sea- fons, and the like ; but even in thofe Evils and Afflictions, which are the immediate Effects of our own Folly and ill Conduct, and in thofe which are brought upon us by the Agency of our Fellow-creatures : Such as Injuries and Wrongs, undeferved Calumnies and Reproaches, Perfections, and Acts of Violence, In all thefe Cafes, we mould look beyond fecond Caufes to God the fovereign Difpofer. For though he doth not put Men upon doing evil Ac- tions, which are properly owing to the Corruptions of their own Hearts, yet he fo over-ruleth thofe evil Actions, that the Effects 238 DISCOURSE XI. Effects of them light upon fuch particular Perfons. And we muft ftill take this along with us, that thofe wicked Men could not have done us thofe Injuries and Wrongs, if God had not for wife Ends permitted it, for our Correction or Punifhment, or fot the Exercife of our Virtues. A due Senfe of this would greatly contribute to quiet and compofe our Minds under Afflictions, and would caufe us to reverence the Hand of God in them. It would help to take off ibme of our Refentments againft our Fellow-creatures, and to allay the Bitter- nefs of Revenge. And finally, it would put us upon endeavouring to make a right Ufe and Improvement of Afflictions, that we may comply with the Ends of Provi- dence in fending them upon us. Thirdly, The laft Thing I would ob- ferve with regard to God's Government and Difpofal of Events, is, that even fortuitous or cafual Events are under the Superinten- dency of Divine Providence. Many of the Events that befall us, whether good or evil, are the Effects of Defign in rational Agents, either qurielves or our Fellow- creatures. But there are alfo many Events which are ufually looked upon as fortui- tous, in which either inanimate or Brute Creatures are the Instruments ; or if Men, they happen without any Intention on their Parts, DISCOURSE XL 239 Parts, of producing fuch Events. Now all thefe, which we are apt to afcribe to Chance, and which cannot be attributed to any known defigning Caufe, are under the Difpofal of a moil wife and fovereign Providence. What is ufually regarded more cafual than the cafting of a Lot ? Yet the wife Man obferveth, Prov. xvi. 33. The Lot is caft into the Lap ; but the whole difpojing thereof is of the Lord. If a Man, without knowing or intending it, mould kill another by a Chance-ftroke, e. g. by the flying off of the Head of an Axe when cleaving Wood, or by throwing a Stone at random, without feeing or in- tending to hurt any Perfon ; this would be looked upon as accidental Death ; and it would be really fo with regard to him that was the Occaiion of it, but not with regard to God. For that Hatchet or Stone would not have hit or killed the Perfon that died by it, without the Direction or Permiffion of Divine Providence, which had a Defign in it, though the Man who was the immediate Occaiion of it, had not. And hence, in that Cafe, it is faid, that the Lord delivered him that was thus acci- dentally killed, into the Hand of the Man, who without intending it killed him. If a Man lie not in wait, but God deliver him into his Handy then I will appoifit him a Place 240 DISCOURSE XI. a Place whither he Jhallflee. See Exod. xxL 13. compared with Deut. xix. 5. When a certain Man in the Syrian Hojl drew a Bow at a Venture, and fmote King Ahab, it was Providence directed the Shaft, to accomplish its Purpofes in the Death of that Prince, according to what had been foretold concerning him, though the kill- ing Ahab was accidental, with refpect to the Man that fliot the Arrow. The com- ing of a Meffage to Saul to inform him that the Philiftines had invaded the Land, juft at the Time when he had almoft furround- ed David and his Company, might appear to be accidental ; yet it was fo ordered by Providence, with a View to deliver David from the imminent Danger to which he was expofed. See 1 Sam. xxiii. 26, 27, 28. What could feem more accidental than the coming by of the IJhmaelite Merchants at the Time that Jofeph's Brethren thought to put him to Death ? And yet this flight Circumftance was ordered and over-ruled by Divine Providence, for carrying him into Egypt, which laid the Foundation of his future Fortunes. Ahafuerus's not be- ing able to fleep the Night before Haman intended to procure an Order from him for hanging Mordecai ; and his calling for the Book of Records, or Chronicles, to be read before him, and happening to light upon 2 that DISCOURSE XL 241 that Part of the Book which relateth to Mordecai's Services ; all thefe feem to be trifling Circumftances, and what we call purely accidental ', and yet they were wifely ordered and difpofed by Providence for bringing about great Events ; the Advance- ment of Mordecai, the Deftruction of Ha- many and the Deliverance of the JewiJJi Nation. Such Events as thefe, feemingly fo fortuitous, and yet conducted to im- portant Ends, mould awaken in us a lively Senfe of Divine Providence, and mould convince us that God governeth human Affairs, even in Cafes which at firft View appear to be the Effects of Chance. When Perfons in their private Affairs meet with what are regarded as lucky Hits, which are not the Refult of their own or others Contrivance, and yet have a prof- perous Effect; in all thefe Cafes Provi- dence is to be acknowledged. Many In- ftances of this Kind may be frequently obferved with regard to ourfelves and others. The fame Obfervation may be made as to what we ufually call evil and unlucky Accidents, as Cafualties by Fire, fudden unexpected Hurts, &c. When any of thefe Things happen to us, we ought to confider the Hand of God in them, and to regard them as ordered and difpof- ed by his Providence. And when we are Vol, I. R prefer ved 242 DISCOURSE XI. preferved from fitch evil Accidents, and fudden unforefeen Perils, we have great Reafon for Thankfulnefs, and mould ac- knowledge the Care of Providence in watching over us, without which many fuch Things would befall us. Whereas they never happen, but when it feemeth fit to the Divine Providence they mould happen, which hath always wife and juft Ends in permitting or ordering it to be fo. Thus we have confidered the Providence of God as difpofing and governing all Events. Many important Reflections na- turally arife upon this Subject. Firft, What a profound Veneration mould we conceive for the Deity, confidered as the fovereign univerfal Difpofer of all the Events that concern us, and how defirous mould we be to pleafe and ferve him, and to fecure an Intereft in his Favour ! When we regard him as prefiding over Contin- gencies, and amidft. all the endlefs Variations of human Affairs, conducting an amazing Multiplicity of Events without Diftrac- ction or Confufion, and with a proper Re- gard to human Liberty, how glorious mould he be in our Efteem ! And to heigh- ten our Admiration, let us carry our Views farther, and confider him as ordering all Events, not only relating to the Indivi- duals of the human Race, but to all the numberleis DISCOURSE XL 243 numberlefs Orders of Beings throughout this vafl Univerfe, Such Knowledge is too wonderful for us, it exceeds our Com- prehenfion, and that of every other finite Being. Who can duly confider this, and not admire and adore ! But it mould not merely fill us with Admiration, but mould make us follicitous above all Things to fervehim,and approve ourfelves in his Sight. How careful are we generally to make an Intereft with thofe of our Fellow-creatures, on whom we have a Dependence, and who, we think, have it in their Power to do us great Service or Prejudice ! But we mould endeavour to get this fixed upon our Minds, that there is no Creature on whom we have the ten thoufandth Part of the Dependence that we all have upon God. And fhall we not therefore make it our principal Care and Endeavour to ob- tain his Approbation, and to walk before him unto all pleafing ? Efpecially confider- ing, that not only the Events relating to this prefent Life and World, but to thofe of a future eternal State, are in his Hands. Secondly, The Confideration of God's difpofing and governing all Events mould engage us to acquiefce in that Lot and Condition, which it feemeth fit to him in his wife and . fovereign Providence to af- ilgn us. This is not to be underftood, as if, R 2 what* 244 DISCOURSE XL whatever Station or Circumftances we are in, it were unlawful for us to endeavour by proper and prudent Means to get into a more advantageous Situation, and to better our Condition and Circumftances. We muft not cover our own Sloth, and Ne- glect of the Ufe of Means, with a Pretence of acquiefcing in the divine Dilpofals. But if upon ufing all proper and lawful Endeavours, we have no reafonable Pro- fpect of being able to alter our Circumftan- ces to Advantage, we muft acquiefce, and looking upon this as the Lot afligned us by Divine Providence, muft endeavour to act fuitably to it with a chearful and con- tented Mind. We muft neither fret and repine at our own Condition, nor envy at the Succefs and Profperity of others; for this would be in effect to charge God with an unequal Diftribution. And what- ever Station we are in, we mould look up- on it to be the Will of God, that we fhould fulfil the Duties of that Station whilft we are in it. Thirdly, Another Duty we owe to Pro- vidence is to exercife an intire Submiftion and Refignation to God under all the Af- flictions which befall us ; and that not merely of Neceflity becaufe we cannot help it, but from Choice ; from a Senfe both of his abfblute Propriety in us, and Dominion DISCOURSE XI. 245 Dominion over us, and of his Wifdom, Righteoufnefs, and Goodnefs, and that he ordereth all Things in the beft and fitteft Manner : We muft never under our Suf- ferings allow ourfelves to murmur againft God, or to find Fault with his Difpenfa- tions, or give way to bitter Paffions and Refentments, but muft wait patiently for him, trufting that he has wife and holy Ends in laying Afflictions upon us, and that he will either deliver us from them in the fitteft Seafon, or will fupport us un- der them, and caufe them to work toge- ther for our Good. This leads me to obferve, thirdly, that fince all Events are under the Govern- ment and Difpofal of Divine Providence, we mould commit ourfelves and all our Ways unto the Lord, with a firm and fteady Truft and Dependence. This is what is frequently and exprefsly required of us in the holy Scriptures, Caft thy Bur- den upon the Lord, and be Jhall fujlain thee. Pfal. lv. 22. Commit thy Way unto the Lord, truft alfo in him, and he foall bring it to pafs. Pfal. xxxvii. 5. In all thy Ways ac- knowledge him, and he /hall direB thy Paths. Prov. iii. 6. With the diligent Ufe of all proper Means on our Parts, we muft join Prayer to God, which is wifely appointed to preferve a due Senfe of our conftant R 3 Dependence 246 DISCOURSE XI. Dependence upon his Providence, and to put us in mind that We ought not to at- tempt, or defire to obtain any Thing, but what we may fafely commend to God, fo as to look up to him for a Blefiing with it. And when we have ufed our belt Endea- vours, we mufl place our Reliance on the divine Wifdom, Goodnefs, and All-fufii- ciency; by which I do not mean a Confi- dence that God will grant us the par- ticular Thing which we defire, but that he will either do that for Us, or do what is really as good or better, and that he will order all Things in the wifefl and proper- eft Manner. This it is to commit our Way' unto the Lord, and to exercife a regular Trull and Dependence upon him. And it lays a folid Foundation for inward Peace and Satisfaction, and intitleth us to the divine Protection and Blefiing. For God frequently aflureth us in his Word of his fpecial Gare towards thofe who put their Truft in him. Pfal. xxxi. 19. xxxiv. 8. and the whole xci. Pfalm. I fhall conclude with this Obfervation. How vaft is the Advantage of a Man that looketh upon all Events as under the Direction of Divine Providence, above him who doth not confider the Hand of God in them ? All the good Things he enjoys, come to him with a redoubled 2 Sweetnefs DISCOURSE XI. 247 Sweetnefs and Pleafure, when he regards them as the Effects of the divine Favour and Goodnefs ^ and Afflictions appear with a quite different Afpecl: to him, from what they do to the irreligious and profane. It may be juftly laid of him, according to the Obfervation of the Pfalmift, that he JJjall not be afraid of evil Tidings ; his Heart is fixed, trufting in the Lord. Pfal. cxii. 7. He is prepared for all Events, and can never lofe all Hope, or fink into utter Defpon- dency under his Burdens and Preffures. And this lays a folid Foundation for a no- ble Fortitude. And whereas it hath been brought as a Charge againft Religion, that a Dependence on Divine Providence, has a Tendency to make Men neglect the Ufe of Means; this is far from being a fair Re- prefentation of the Cafe. The truly reli- gious Man, who rightly believeth and dependeth upon Divine Providence, is as careful as any Perfon whatfoever in the Ufe of all proper and lawful Means. For he not only ufes them, as others do, as the mod: probable Way of fucceeding in his Defires, but as a Duty laid upon him by the Authority and Will of God, and the ftated Order of his Providence, which hath appointed that Means mould be ufed on our Parts: but then, in this he has a fignal Advantage above other Men, that R 4 if 248 DISCOURSE XL if he meets with a Difappointment, he can calmly acquiefce, becaufe he believes it to be ordered or permitted by the fu- preme Difpofer, for wife and righteous Ends. This mews the great Benefit of Religion. It tends to produce a true Greatnefs of Soul, and directs us to a pro- per Conduct in every Circumftance. It manifestly contributeth to the Eafe and Satisfaction of this prefent Life, as well as to prepare us for eternal Happinefs in a future State. Concerning Concerning the Wifdom of Divine Providence* DISCOURSE XII. Isaiah xxviii. 29. This alfo cometh from the Lord of Hojls, who is wonderful in Counfel, and excellent in wQrking, WE have in feveral Difcourfes taken a general View of the Providence of God as extending to the inanimate, to the brutal and fenfitive, and above all to the rational Part of the Creation, efpecially to Mankind. But befides what has been already offered, there are feveral other Ob- servations relating to this Subject, which will tend to illuftrate the Wifdom, the 3 Good- 250 DISCOURSE XII. Goodnefs and Righteoufnefs of God in his providential Difpenfations, and to obviate fome of the principal Objections that have been urged againlt Divine Providence. Thefe are Things of no fmall Impor- tance, and which defer ve to be distinctly confidered. What I now propofe is to offer fome Confiderations concerning the Wifdom of Providence, with regard to which we may juftly make ufe of thefe Words of the Pro- phet, that he is wonderful in Counfel, and excellent in working. And this, if con- fidered in its moll comprehenfive Notion, would open to us a Subject of vaft Extent. The fame Wifdom which eitablifhed what we call the Courfe of Nature, arid put Things into fuch an admirable Order in the Beginning, ftill continueth to maintain and direct the Courfe and Order of Things. All the general Laws by which the mate- rial Syltem is governed, which, though few and fimple, produce an amazing Variety of Effects, are fo many Handing Proofs of the divine Wifdom. And the molt faga- cious Enquirers into Nature, the farther they have carried their Enquiries into thefe Matters, have been itruck with the greater Admiration and Aftonilhment. What marvellous Wifdom appears in the apt Connections and Correspondencies between the DISCOURSE XII. 251 the feveral Parts of this vaft. univerfal Frame> and in the fteady Order and Regularity which is preferved amidft a numberlefs Multiplicity of Motions and Appearances, feemingly difcordant and oppofite to one another, yet all confpiring, without know- ing it, to carry on the mofl wife Defigns for the Good of the whole. The Wifdom of Providence ftill more remarkably appears in the animal World, in the admirable Powers and Inftincts with which the vari- ous Tribes of vital and fenfitive Beings are furnifhed, and whereby they are enabled to act in certain Cafes with a furprifing Saga- city, and are fitted for the feveral Functions and Enjoyments, which are fuited to that Kind of Life for which they are defigned. It appears alfo in the Provifion that is made for the Continuation of their feveral Spe- cies, not one of which has been entirely loft or extinguimed through fo long* a Suc- ceffion of Ages. But above all, the Wifdom of Provi- dence is moll eminently exercifed towards rational and moral Agents, which are the nobleft Part of the Creation. The human Constitution is a Mafter-piece of the di- vine Power and Skill, whether we confider the Fabric of the Body of Man, which comprifeth a wonderful Variety of Parts in a fmall Compafs, all harmonioufly corre- fponding 252 DISCOURSE XII. iponding to one another, and excellently adapted to their feveral Ends and Ufes, or the fublime Faculties of the human Soul, efpecially its intellectual and moral Powers. And Reafon teacheth us to conclude, that the fame infinite Wifdom which fo won- derfully contrived and modelled the human Frame, ftill prefideth over Mankind, and governeth them in the wifeft and fittefl Manner. And fo undoubtedly it will ap- pear, when the entire Scheme of Divine Providence towards Mankind is compleated, and his Defigns are brought to their final important Iflues. But at prefent we fee only Parts of his Ways, and cannot have a full View of the Wifdom and Beauty of Divine Providence. And yet there are many Things in the prefent Courfe of God's Adminiftrations, with refpect to Mankind, in which a truly religious and thoughtful Mind may eafily difcern the Proofs of a fovereign Wifdom* This is manifeft from feveral of the Obfervations that have been already made in the Profe- cution of this Subject:. How admirable muft that Wifdom be which penetrates into the Secrets of Mens Hearts, and governs their Intentions and Counfels, their Actions and the Events which befall them, whether profperous or ajdverfe, and even thofe which leem to be moficafual and fortuitous ; and thii without DISCOURSE XII. 253 without infringing the Liberty which be- longed! to them as moral Agents, fo that whilft they think only of anfwering their own particular Interefts and Views, they are really contributing to carry on the Scheme of Divine Providence ! But efpe- cially, who can comprehend that Wifdom, whereby God over-ruleth the Sins of Men, of which he is not the Author or the Caufe, for accomplifhing his own excellent De- figns ! And whilfl he permitteth bad Men to act according to their own Inclinations, caufeth Good in numberlefs Inftances to arife out of thofe Evils, and bringeth Light and Order out of Darknefs and Confufion ! The Wifdom of God's Providence might fee alfo illuitrated by a diftincl: Confideration of his moft remarkable Diipenfations to- wards the Church and World from the Beginning, of which we have an excellent Account in the facred Writings, and which ought greatly to recommend them to our Ef~ teem. Some Hints have been already given to this Purpofe ; but to treat this Subject fully and diftinctly would take a large Com- pafs. At prefent I fhall only make a few Obfervations on feveral Things in the di- vine Proceedings towards Mankind, which though at firft View they may feem to have a contrary Appearance, and have been ac- tually found Fault with by Men of nar- row 254 DISCOURSE XII. row or corrupt Minds, yet are really upon the whole conducted with great Wif- dom. Firfl, The Wifdom of God appeafeth in bringing about great Events by the feem- ingly moil inconfiderable and unlikely Means. How often have furprifing Revo- lutions been effected by contemptible In-» flruments, or have had their firfl Rife in what we call Accidents, which appeared at firfl to be of no Confequence, and were flighted as not worth regarding ! Mighty Armies have been overthrown by a weak and defpifed Enemy. Thus Benbadad's numerous Hoflwas vanquifhed and put to a fhameful Rout, by two hundred and fifty of the young Men, i. e. Servants who be- longed to the Princes of the Provinces,. followed by a Handful of the Ifraelites+ whom he thought only of taking alive without any Difficulty, i Kings xx. 15,— 21. It is wifely ordered that fuch Things fhould fometimes happen, that when there is fo great a feeming Difproportion be- tween the Means made Ufe of and the Effects produced by them, Men may more plainly fee, and be brought to acknow- ledge, the fovereign Agency of Divine Pro- vidence in ruling the Affairs of Men. In the firfl Eflabliihment of the Chriftian Church, it pleafed God to make ufe of the DISCOURSE XII. 255 the Miniftry of the Apoftles, who being deftitute of all thofe Advantages and Ac- complishments which are apt to attract the Regards and Admiration of Mankind, feemed the moft unlikely Inflruments that could be pitched upon for converting the Nations. But fo it was appointed that, as St. Paul fpeaks, the Excellency of the Power might be of God, i. e. might appear to be of God, and not of Men. 2 Cor. iv. 7. Not many wife Men after the Flejh, not many mighty, not many noble were called, at the planting of the Gofpel. 1 Cor. i. 26. And yet it foon made an aftonifhing Progrefs, through the divine Power and Blefling ac- companying it. Whereas, if its nrft Pro- pagators or Converts had been Men of great Power, Riches, Eloquence, and Intereil, its Progrefs would not have been looked upon as fo extraordinary ; and there would have been fome Pretence for regarding it as a cunningly devifed Scheme of a wordly Nature and Original. The preaching of Chrijl crucified, which was to the Greeks Foolijhnefs, triumphed over all their boafted Learning and Philofophy. Thus God chofe the foolijh Things of the World to con- found the wife, and the weak Things of the World to confound the Things that are mighty ; and bafe Things of the World, and Things which are defpifed, hath God chofen, yea, 256 DISCOURSE XII. yea, and things which are not, to bring to nought 'Things that are-r-that no F/eJh might glory in his Prefence, but he that glorieth might glory in the Lord. 1 Cor. i. 27, 28, 29, 31. Secondly, Providence often accom- plifheth its Defigns by Means which not only feem fmall and inconfiderable, but contrary to the End propofed, and maketh the Counfels of Men fubfervient to Events quite oppofite to their Intentions and Views. Thus the Decree procured by Haman for the Extirpation of the Jews proved, by the over-ruling Difpofition of Divine Provi- dence, the Means of their better Eftablifh- ment, and of their getting rid of their bittereft Enemies. And the fame Haman $ waiting in the Court with a View to get an Order- for hanging Mordecai, and the Counfel he then gave to the King, and which he intended for his own Honour, be- came the Occafion of procuring the highefl Honours for him whom he above all Men hated and defpifed. Thefe are remarkable Things, which when they happen fill us with Wonder, and mould lead us to confider a mod wife and comprehenfive Mind prefiding over human Affairs. Who had feen Jofeph fold by his Brethren as a Slave, carried as fuch into Egypt, and afterwards caft into Prifon upon the^Ac- cufation DISCOURSE XII. 257 -cufationlaid againfthim by his Matter's Wife would not have thought him absolutely ru- ined beyond Recovery ? and perhaps have been ready to think hardly of Providence, for fullering fo much Innocence and Virtue to be oporerTed ? And yet by a furprifing Turn thefe very adverfe Events opened the Way for his Advancement to the highefr. Dignities. Jacob's quitting Canaan, with his whole Family, and fettling in Egypt, which feemed to be in effect a giving up the Hope of the protnifed Land, prepared the Way, at a long Diftance of Time, for his Poflerity's conquering and taking Pof- feffion of it. The putting Chrifl to Death, which the Jews intended, according to the Maxims of a worldly Policy, to difcourage his Difciples, and fupprefs his Doctrine, and to hinder their Nation's be- ing deftroyed by the Romans, John xi. 47>— 53. both contributed to the fpreading of his Doctrine, and brought on the Deftruc- tion of their Nation and Polity, which they feemed fo defirous to prevent. Thirdly, Another remarkable Proof of the Wifdom of Divine Providence is the admirable Timing of Events, and ordering them in the fitteit Seafon, and in the pro- perefl Manner. Of this we have a fignal Inftance of the Time of Chrifl % coming and Manifeflation in the Flefh. The Vol. I. S ApoiUe 258 DISCOURSE XII. Apoftle obferves, that when the Fulnefs of the Time was come, God fent forth his Son made of a Woman, ?nade under the Law. Gal. iv. 4. The Time was come, which had been determined for that great Event in the divine Counfels, and many Things concurred to render it the fitted and propereft Seafon. Learning, Eloquence, and the liberal Arts, had long flourifhed in the hea- then World to a great Degree. But it ap- peared, that the World, by all their Wifdom, knew not God. It had been fufriciently tried, what Philofophy could do, and it was found ineffectual to recover the Nations from that abfurd and grofs Idolatry and Po- lytheifm, and that amazing Corruption of Manners into which they were fallen, and which about the Time of our Saviour's ap- pearing had arrived to the moft monftrous Height. At the fame Time the Jews, among whom alone the Worfhip of the true God free from Idolatry and Polytheifm was preferved, were fallen in a great Mea- fure from the true Spirit and Deiign of the Oeconomy they were under. They had loft the Subftance of Religion in Forms and Traditions, and were become greatly corrupt in their Practice. The Church had been long enough difciplined under carnal Ordinances, and it was Time for a more fpiritual Difpenfation to fucceed. Add to DISCOURSE XII. 259 to this, that the Way had been prepared for Cbrift's coming by a wonderful Series of Prophecies and Predictions, pointing to the Saviour that was to come, and to the Time of his coming, and to the moft re- markable Parts of his Offices and Charac- ter, and which gave a mighty Force to the other illuftrious Atteftations, whereby his divine Minion was confirmed. The Jews were then fpread in great Numbers through the Nations, and their Scriptures came to be generally known, being tranflated into Greeks the common Language, fo that many were brought to look for the Meffiah, and a general Expectation of the Appearance of an extraordinary Perfon about that Time prevailed. Thus there was a Concurrence of many Things to make it feafonable for the promifed Redeemer to appear, and to introduce a new and more perfect Difpen- fation. To all which it may be added, that the greater!: Part of the then known World was united in a peaceable Subjec- tion to the Roman Dominion, which tended to facilitate the Progrefs of the Gof- pel through the feveral Parts of that wide extended Empire. And therefore inftead of making it an Objection, as hath been often done, that Chrijl came no fooner, we mould regard it as a great Proof of the divine Wifdom as well as Goodnefs, S 2 that 26o DISCOURSE XII. that he appeared when he did, which was on many Accounts the propereft Seafon for his appearing, and when the State and Circumftances of the World moil required it, and were heft fuited to it. Fourthly, The Wifdom of God's Pro- vidence is eminently displayed in humbling and calling down haughty OpprefTors in the Height of their Pride, and in the Fulnefs of their Power, and in delivering his People when reduced to the greater!: Ex- tremity. Thus it was with regard to the bringing forth the Ifraelites out of Egypt. The Power of Pharaoh was at its Height ; he thought none could oppofe him, and therefore, in the Infolence of Prefumption, laid, Who is the Lord that I Jhoztld obey his Voice, and let Ifrael go ? Exod. v. 2. The Ifraelites were reduced to the loweft Dif- trefs ; their Lives were made bitter through heavy Bondage, and they had no Expectation of Deliverance. And then it was that Providence interpofed for hum- bling the Infolence of Pharaoh, and break- ing his Power, and for refcuing the Ifraelites from their long continued Oppreflion and Bondage. It frequently happens, that when the Church and People of God are ready to fay, Hath God forgotten to be gra- cious ? Will he be favourable no more f when they are entangled as helplefs Birds in the Snare of the fowler ; then through a molt fcafon- DISCOURSE XII. 261 feafonable Interpofition of Divine Provi- dence, the Snare is broken, and they efcape ; fo that they fay with Thankfulnefs and a pious Confidence, Our Help is in the Name of the Lord, who made Heaven and 'Earth. Pfal. cxxiv. 7, 8. In fuch Inftances the Wifdom as well as Power of God is very confpicuous. This Way of Proceed- ing tendeth to hide Pride from Men, and to take them off from all Creature-depend- ence, that they may not make Flefli their Arm, but turn their Hopes and Views to God alone. It exercifeth their Faith and Patience, and putteth them upon earnert. Prayers and Supplications, and afterwards giveth a peculiar Accent to their Praifes and Thankfgivings. They are hereby better prepared for receiving and improving the intended Mercy; and it is a Ground of Reliance on God in their future Straits and Difficulties. Whereas if their Deliverance had come fooner, and in the Way they ex- pected, before they were reduced to fuch Extremity, they might have been apt to afcribe too much to fecond Caufes, and in a great Meafure overlook the Providence of God. The 126th Pfalm is remarkable to this Purpofe. When the Lord turned again the Captivity of Ziony we were like them that dream. 'Then was our Mouth filed with Laughter* and our tongue withfng- S 3 ing. 262 DISCOURSE XII. ing. Then f aid they among the Heathen, The Lord hath done great Things for them. The Lord hath done great Things for us, whereof we are glad. Pfal. exxvi. i, 2, 3. Fifthly, The Wifdom of Providence is alfo obfervable in conducting its Defigns through different Paths to the fame admirable IrTue, and caufing a Variety of Things to contri- bute to the fame End. Providence often feemeth to go a great Way about for ac- complifhing its Deligns, fo that we fcarce know whither Things are tending, till at length, when the whole is rinimed, it ap- peareth that every Thing was moft wifely conducted. Some of the Inftances that have been already mentioned are remarkable to this Purpofe. What a Variety of Things concurred to Jofeph's Advancement, fome of which feemed to tend the quite contrary Way, and threatened his Ruin ! By what a long Train of Incidents was the Way pre- pared for erecting the Jewijh Polity, and fettling Jfrael in the Land of Canaan ! But efpecially it deferves to be confidered that as no Event was ever fo important as the coming of our Lord Jefus Chrift, fo never was any Event ufhered in with fo great and folemn Preparation. The glorious Scheme was laid from the Beginning -, Things were difpofmg towards it for many Ages. The calling of Abraham, the choofing the Seed of DISCOURSE XII. 263 of Jacob, and keeping them diftincl: frem the reft of Mankind, the whole Mofaical Oeconomy with its typical Rites and Ordi- nances, containing a Shadow of good Things to come, the railing up a Succeflion of Prophets, by whom God fpake at fun- dry Times and in divers Manners ; all thefe Things, which took up a long Time, were defigned to be fubfervient to this moil il- luftrious Event, this moft. amazing Dif- penfation of Divine Providence. And it was fo ordered, that many Things in the civil State of the World did alfo contribute to the fame End. Sixthly, There are feveral Things relating to the Diftribution of Rewards and Pu- nifhments in this prefent State, which at firft View may have an odd Appearance, and yet, if carefully conlidered, ihew the Wifdom of Divine Providence. It hath been often thought very ftrange, that bad Men mould have temporal worldly Bleffings and Advantages conferred upon them, and that good Men fhould be chaftifed with worldly Evils and Calamities ; and yet up- on an attentive Examination of the Cafe it will appear, that it is very proper it mould be frequently fo in this State of Trial. But not to infift upon this at prefent, which (hall be confidered more at large when we come to vindicate the Righteoufnefs of Di- S 4 vine 264. DISCOURSE XII. vine Providence ; I mail now inftance in two Things with regard to the prefent Diftribution of Rewards and Punifhments, which deferve our Notice. The one is, that the Rewards of Mens good Actions, and the Puniihments of their evil ones, of- ten extend to their Children or Pofterity. The other is, the punifhing Men for their Sins even after they have fincerely repented of them. It cannot be reafonably denied, that the Rewards of Mens good Actions, and the Puniihments of their evil ones, frequently extend in their Effects to their Children or Pofterity. How often may we obferve, that Perfons fare the better for the Piety and Virtue of their Parents and Anceftors, and enjoy Advantages which were origi- nally owing to the Goodnefs of thofe from whom they defcended ! And on the other Hand, the Effects of Mens Wicked- ness often fall heavy upon tfieir Pofterity. They frequently inherit diflempered Bo- dies, Poverty, Difgrace, the Lofs of Ho- nours and worldly Subftance, and other Evils, which were originally brought on by the bap! Conduct of their Parents or Pro- genitors; This indeed never extendeth to the final Retributions of a future State, iince it could not be thought juft or fit, that any Perfons fliould be made happy or miferable DISCOURSE XTI. 265 miferable for ever, for the Virtues or Faults of their Parents or Anceftors. But it is wifely ordered, that it mould be frequently fo with regard to temporal Evils or Bleffings in this State of Trial and Difcipline, in which alone thefe Relations of Fathers and Children do properly fubiift. It tendeth greatly to recommend Piety and Virtue, and to make the Benefits and happy Effects of it more confpicuous, when the Advan- tage of a Man's Virtues and Services over- flows to his Children after him, and con- tributes to derive a Bleffing upon them. And on the other Hand, it rendereth Sin and Vice more odious, and furnifheth pow- erful Diffuarives againft it, to confider that the bad Effects of wicked Actions are not confined to thofe who commit them, but frequently extend to their Children too; fo that a Concern for the Welfare of their Children and Families, as well as their own, mould have a great Influence to engage Perfons to the Practice of Religion and Virtue, and to deter them from vicious and ungodly Courfes. The other Thing I mentioned, and which deferves alfo to be confidered, is, that God often feeth fit to punifh Men for their Sins even after they have fmcerely repented of them. Though he fo far p^rdoneth them that they mall not be condemned, or made miferable 266 DISCOURSE XII. miferable 911 the Account of thofe Sins in a future State, yet he frequently ordereth it fo that they fuffer under the Effects of them in this. A remarkable Inftance of which we have in God's Dealing with Da- vid. Though when he was brought to a deep and ingenuous Repentance for his Sins, the Prophet Nathan was commiffioned to declare to him in the Name of God, The Lord bath put away thy Sin, thou Jhalt not die. 2 Sam. xii. 13. yet many and grie- vous Penalties were inflicted upon him; the moft mocking Calamities were raifed againfl him out of his own Family ; all which were to be regarded as the Judgments of God upon him on the Account of his Sins. And this is certainly a very wife Procedure well fuited to this State of Dif- cipline, the more effectually to imprefs Mens Minds with a deep Senfe of the great Evil of Sin, and God's jufl Difpleafure againffc it ; in that he will not let it go ab- folutely unpunimed, even in thofe who have turned to him with a true Contrition. Let no Man, therefore, prefume to venture upon Sin in the Hope and Expectation of Pardon upon Repentance ; fince even though his Repentance mould be fincere, and of the right Kind, yet many bad Ef- fects of his Sins may ftill continue. How often doth it happen that Perfons, even af- ter DISCOURSE XII. 297 ter Repentance and Reformation, are made to poffefs the Sins of their Youth ! In confequehce of their former Vices they fuf- fer by grievous Pains and Difeafes of Bo- dy, or by Breaches made upon their For- tunes, even after they have heartily re- pented, and forfaken thofe Sins which flrft brought thofe Evils upon them. Seventhly, The Inequality of Mens out- ward Conditions and Circumftances, the Uncertainty and Inftability of human Af- fairs, and the many Viciflitudes to which they are fubject, which have been often urged as Objections againft Providence, do yet, if duly confidered, furnifh manifeft Proofs of the divine Wifdom. It might ealily be fhewn that the remarkable Variety of Mens Conditions and Circumftances in this prefent State is much more wifely or- dered, than if all Men were levelled to the fame Condition. It gives greater Scope for Induftry, and is better fuited to the Variety of Mens Powers and Capacities. It would be as abfurd to expect or require, that all Men in the Community or political Body mould be in the fame Station or Circum- ftances, as that all the Members of the na- tural Body mould be exactly in the fame Situation and Pofition. Different Abilities, Conditions, and Stations, are necelfary to mutual Amftance and Dependence, and to the 268 DISCOURSE XII. the Exercife of focial Virtues, and bind Men more ftrongly together in Society ; all concurring in their feveral Ways to the Service and Advantage of one another, and of the whole. Thofe in an inferior Sta- tion are as ufeful and as necefTary in their Place in Society, as thofe in a higher. And it is manifeilly proper that moil of Man- kind fhould be in a low Condition, and have Tempers and Capacities fitted for it. So that it may be juftly faid, that the Dif- ference of Genius's, Conditions, and Cir- cumflances, tendeth to public Happinefs, and to the greater Good of the whole -, and that without it much of the Beauty, Or- der, and Harmony of Society would be loft.* The Uncertainty of Events, and Infta- bility of human Affairs, is alfo very fuitable to the Nature of a State of Trial and Dis- cipline. It tendeth to humble our Vanity and Self-confidence, and to make us fenfi- ble of our Dependence upon a fuperior Power, as alfo to keep us from fetting too high a Value on earthly Things, or feeking for Reft and Happinefs in them. It fhould both prevent our being haughty and info- lent when pofTerTed of Riches and outward Advantages, and our being immoderately dejected when deprived of them. We are thereby farther intruded that the beft Way we DISCOURSE XII. 269 we can take for our own Security, is to keep clofe to the Rule of Duty, which is a fteady and conftant Thing, and can alone make us uniform in our Conduct. Whereas thofe who without Regard to this, endea- vour, according to the Maxims of a worldly Policy, to accommodate themfelves to the Times, and to the prefent View of Affairs, often meet with miferable Difap- pointments through unforefeen Changes in the Face of Things ; fo that their own Arts turn to their Prejudice. It may be added, that thefe Uncertainties and Fluc- tuations of human Affairs often give an Opportunity to the Exercife of the nobleft Virtues, fuch as Patience, Fortitude, Equa- nimity, and a fteady Confidence in God under the fevereft Trials. The laft Thing I would mention with regard to the Wifdom of Providence, is this, that God often bringeth about his Deligns by hidden Methods which we are unable to fearch out or to comprehend. This hath been frequently made an Objection againft Providence. But whofoever confi- dereth this Matter with Attention will be feniible, that if there be a Providence at all, many of its Methods mull; be unfearch- able, and exceed our Comprehenfion. If it were otherwife, and we could eafily comprehend all the Reafons of the divine Pro- 270 DISCOURSE XII. Proceedings, we fhould be apt to enter- tain too low an Opinion of God's Wifdom, and too high an one of our own. It would look as if his Wifdom were finite and li- mited, and his Views fhort and narrow like ours. Among Men, they are ac- counted but mallow Politicians, all whofe Counfels are eafily penetrated by the Vul- gar. It may therefore be juftly affirmed, that if the World be wifely governed, there will be fecret and hidden Ways of Providence. It is the Glory of God to con- ceal a Thing, faith the Wife-man. Prov. xxv. 2. It tendeth to the Glory of his Divine Majefty, that in many Inftances he governeth by Methods which are con- cealed from us, and above our Reach. This hath a Tendency to keep us hum- ble, and to exercife our Faith and Refig- nation to God, and conftraineth us to cry out with a devout and awful Admiration, Oh the Deph of the Riches both of the Wif- dom and Knowledge of God ! How wifear cit- able are his Judgments, and his Ways pafi find- ing out ! Rom. xi. 33. We are told that fecret Things belong to God. Deut. xxix. 29. Verily, faith the Prophet, thou art a God that hideji thyfelf, O God of Ifrael the Saviour. Ifa. xlv. 15. Some of God's moft remarkable Works of Providence in Fa- vour of his Church and People have been 5 brought DISCOURSE XII. 271 brought about, not in that Way or Time, nor by thofe Means which they were apt to expect. The Things we are greatly afraid of, are often turned to our Advantage, and the Things from which we promifed our- felves moft Satisfaction, and upon which we built the greater!: Expectations, prove vain and unprofitable, and even pernicious. This mould convince us, what fhort-fighted Creatures we are, and that Things are con- ducted by a wife and fovereign Provi- dence, compared with which the greater!: human Sagacity is but Darknefs and Folly. I mail conclude with a few brief Re- flections. Firft, Let us delight to trace, as far as we are able, the glorious Footfteps of God's admirable Wifclom in his providential Difpenfations. This is a worthy and noble Employment, when we engage in it not from a Principle of vain Curiofity, but from an earner!: Defire to behold and adore the manifold Wifdom of God. We mould often confider and review the wonderful Acts of his Providence, wrought in former Ages, which will help us in our Enquiries into his Proceedings, whether of a private or public Nature. Whofo is wife and will obferve thefe Things, faith the Pfalmift, fpeaking of the Acts of Divine Providence, even 272 DISCOURSE XII. even he Jhall underjland the loving Kindnefs of the Lord. Pfal. cvii. 43. How venerable doth God appear as ordering all Things in the wifeft Manner ! For nothing is more apt to engage our Admiration than Wifdom. The Scriptures particularly fpeak of the Wifdom of God as moft illuftrioufly dif- played in the Methods of our Redemption, which is the moft fignal Work of Provi- dence, and the moft beneficial to Mankind, that can be conceived. And therefore this mould be in a fpecial Manner the Object of our devout Contemplations, for herein God hath abounded towards us in all Wifdom and Prudence. Eph. i. 8. And thefe are Things which the Angels themfelves dejire to look into. 1 Pet. i. 12. Secondly, When we are not able to ac- count for God's Actings in the Methods of his Providence, let us not allow ourfelves to find Fault, but reft fatisfied in this Per- fuafion, that they are ordered for the wifeft Reafons, though we do not at prefent dif- cern thofe Reafons. It is manifeft that we are ignorant of many Things, without the Knowledge of which we are incaoable of forming a proper Judgment of the Rea- fons of the divine Difpenfations. It is but little that we know of the wonderful Works of God in the natural World, of the Erlences and Conftitutions of Things, 3 an^ DISCOURSE XII; 273 and their mutual Relations and Refpects ; nor are we acquainted with the Hearts of Men, their fecret Intentions and Difpo- fitions ; and yet without knowing thefe we cannot in many Instances perceive the Pro- priety of his Dealings towards them. We are often ignorant of the fpecial Ends which Providence hath in View, and therefore cannot rightly judge of the intermediate Events, and their Subferviency to thole Ends. And there may be a vail Variety of Means to thofe Ends which we know nothing of. Our Views are narrow and partial, whereas thofe of Providence are of great Extent, taking in the Succeffion of all Times and Ages, and all the Connections and Relations of Things both to one another, and to the whole. We mould therefore never take upon us to cenfure the divine Proceedings, but always attri- bute any feeming Irregularities in them to our own Shortfightedneis, and to our not having a full View of Things in their pro- per Harmony. The Infinitenefs of the divine Mind both fhews that the Methods God is pleafed to make ufe of muft be in many Inftances above our Comprehenfion, and at the fame Time is the greater!: Secu- rity that all Things fhall be ordered in the bell and fitteft Mangier 5 lince no Demon- itration is more certain than this, that infi- Vol. I. T nite a74 DISCOURSE XII. nite Wifdom mull be always perfectly in the right, and can never take wrong or imperfect Meafures. This leads me to add, Thirdly, That we ought to wait upon God in an implicit Dependence upon his fovereign Wifdom, leaving it to him to do Things in that Seafon, and in that Manner which appeareth to him to be the fitteft. Nothing is more unbecom- ing fuch Creatures as we are, than to be fretful and difcontented becaufe Things are not done in our own Way ; as if we could take upon us to prefcribe to infi- nite Wifdom, and being God's Counfellors could teach him. Our Part is to wait patiently and conflantly in a dili- gent Performance of our Duty, and in the Ufe of all proper Means, depending on him fo to order Events in his great Wifdom, as fhall be mod for his Glory, and for our real Benefit. That is an ex- cellent Advice which is given us, Prov. iii. 5. Trufl in the Lord with all thine Heart, and lean not unto thine own JJn- derjlanding. For as Job fpeaks, with him is Wifdom and Strength, he hath Coiinfel and Under/landing. Job. xii. 13. Bleffed are all they that wait for him, faith the Prophet. Ifa. xxx. 18. And again, Thou wilt keep him in perfect Peace, 5 whofe DISCOURSE XIL 275 whofe Mind is flayed on thee; becaufe he truft- eth in thee. Ifa. xxvi. 3. I fhall conclude this Difcourfe with that compreheniive Doxology of the Apoftle Pan/, Rom. xvi. 27. To God only wife be Glory through J ejus Chrififor ever. Amen. T 2 On On the Goodnefs of Divine Provi- dence. DISCOURSE XIII. Psalm cxlv. 9. The Lord is good to ally and his tender Mercies are over all his Works, TH E Goodnefs of God is frequently celebrated in the facred Writings, and reprefented as furnifhing the propereft Subject for our joyful Praifes and Acknow- ledgments. And in thefe Words of the Pfalmift the great Extent of it is defcrib- ed, The Lord is good to all, and his tender Mercies are over all his Works. It was free and fovereign Goodnefs that moved him to create the World. He that made Hea- T 3 ven 278 DISCOURSE XIII. ven and Earth, and all Things that are therein, and who hath fpread fuch Order and Beauty throughout this vaft Syftem, mull be infinitely good, and kind, and be- neficent. And the fame Goodnefs which inclined him to create all thefe Things, will extend itfelf to them when created. And in this View how amiable and glo- rious doth he appear ! We behold with Pleafure a Perfon of difFufive Benevolence, who delighteth in doing Good to all about him ; and the more extenfive his Benevo- lence is, the more he is the Object of our Admiration and Efleem. And from thefe imperfect Traces of Goodnefs in Creatures like ourfelves, we are naturally led to the original univerfal Goodnefs, the fupreme Benevolence. God, by implanting in us fuch a Senfe of the Beauty, the Excellency, and Amiablenefs of fuch a Temper and Character, has taught us to raife our Af- fections and Views to him, the heft and moft excellent of Beings, in whom is Goodnefs without any Limitation' or De- fect. For what Limitation can there be to his Goodnefs, who is all-fufficient and felf-fufficicnt, and who mufl therefore be incapable of Envy, or of any Malignity of Temper, or Narrownefs of Difpofition, and can never have his Benevolence cramp- ed or confined by partial or felfiih In- terefts, DISCOURSE XIII. 279 terefts, fince he hath nothing to gain or lofe by any Being or Beings whatfoever ? Infinitely happy in himfelf, and in the abfolute Fulnefs of his own Perfection, he takes a divine Delight in diftributing the Ef- fects of his Bounty through the whole Crea- tion. If the Sun were an intellectual Being, what a noble and extenfive Pleafure may we fuppofe would it find in a Confciouf- nefs of Spreading Warmth, Light, and Joy, to enlighten, refrefh, chear, and ani- mate a World of Beings, which, without its invigorating Influences and Beams, would wither and languish, and be cover- ed with Darknefs and the Shadow of Death? But even this would exhibit but a very faint and imperfect Reprefentation of the immenfe and boundlefs Benignity of the fupreme Being, from whom the Sun derives its Influences and Rays, and who is the Fountain of Life and Happinefs, not only to all the Creatures which inhabit this lower World, and the folar Syftem, but to the feveral Orders of Beings through- out this vaft Univerfe, the Extent of which tranfcendeth all human Imagination. Who can without a grateful Admiration con- iider the univerfal Providence of God as exercifing its benign Care over all the va- rious Kinds of Beings, fenfitive, rational, and intellectual, preferving, cherifhing, T 4 providing 280 DISCOURSE XIII. providing for them all according to their different Degrees of Life, and the feveral Powers and Capacities for Happinefs which he has furnifhed them with? The very ineaneft are not neglected. Efpecially, how ravifhing would it be, if we had the Beauties and Felicities of the heavenly World opened to us, and there beheld the divine Goodnefs mining forth in its high- eft Glory to all the Orders of the bleff- ed Angels, the moft eminent of created Beings! But this we muft be content to be in a great Meafure ignorant of till we get to Heaven. In the mean time, what it principally concerneth us to confider, is the Goodnefs of Divine Providence as exercifed towards Mankind. Of this we have the moft fenfible and convincing Proofs. We tafte, we feel the Effects of it every Day of our Lives -, God hath not left himfelf without Witnefs in any Age or Nation of the World, in that he hath been continually doing Good, and pouring forth a Variety of Bleffings and Benefits on the human Race. And yet there is fcarce any Thing which has been more objected againft than the Goodnefs of Providence -, and that principally on the Account *of the Evils and Miferies that are in the World, and which it is prefumed would not be, if infinite Goodnefs governed the World, and DISCOURSE XIII. 281 and prefided over the Affairs of Men. This therefore is a Matter which deferves to be carefully confidered, fince to enter- tain wrong or difparaging Thoughts of the divine Goodnefs, would be of the moft per- nicious Confequence to Religion and Virtue. In treating of this Subject I fhall firft lay down fome Principles, which may be of Ufe for regulating our Notions of the divine Goodnefs, and which may tend to prevent or rectify Miftakes which Perfons are apt to fall into concerning it. Secondly, I fhall make a general Re- prefentation of the Goodnefs of Divine Providence towards Mankind in this pre- fent State. And then fhall proceed to con- fjder the Objections that are raifed againft it. Firft, I fhall lay down fome Principles which ought to be carefully attended to, in order to our forming right Notions of the divine Goodnefs, and of the Manner in which it is exercifed. 1 ft, The Goodnefs of God and of his Providence, is not a blind inconfiderate Goodnefs, acting by a Neceffity of Nature to the utmoft of its Capacity ; but it is a moft wife Goodnefs, i. e. it is a Goodnefs always in Conjunction with, and under the Direction of infinite Wifdom. This is a Principle 282 DISCOURSE XIII. Principle fo reasonable and evident, that it can fcarce be contefted ; and yet the Ob- jections which have been made againft the Goodnefs of Divine Providence, feem to have been principally owing to Mens not attending to this as they ought. When they hear of infinite Goodnefs, they are apt to form a Notion of an abfolute Good- nefs, acting always, and in every Inftance, to the utmoft partible Degree -, and there- fore they look upon every Evil which happeneth to the Creatures in any Part of the Univerfe, to be inconfiftent with it. But it is manifeft, that mere Goodnefs and Benevolence, let us fuppofe it never fo great, if it adted neceffarily, and in all Cafes, without Distinction or Difcernment, would lofe much of its Excellency, and could fcarce be accounted a Virtue or a Perfection. So it evidently is among Men. Goodnefs in a private Man, much more in a Prince, may be carried to an Excefs, if it be exercifed promifcuoufly without Con- iideration or Judgment. It is then that Goodnefs and Beneficence is truly admira- ble and praife-worthy, when it is in a happy Conjunction with Wifdom and Prudence, and is exercifed towards proper Objects, at proper Seafons, and in proper Meafures and Degrees. We muft not imagine that God difpenfeth his Benefits by a natural NeceiTity ; DISCOURSE XIII. 283 Neceflity ; as the Sun fendeth forth its Rays, and a Fountain its Streams. Such a Notion of the divine Goodnefs would be difhonourable to God, and of ill Con- fequence to the Interefts of Religion and Virtue in the World. But his Goodnefs is that of a moil: holy and under/landing Mind, and is always exercifed in fuch a Way as feems mofl fit to his infinite Wif- dom, and when confidered in this View is mofl amiable and venerable, and fuch as becometh the infinitely perfect Being. 2dly, It muft be farther confidered, that the Goodnefs of God in his Provi- dence, is the Goodnefs of a free and fove- reign Benefactor, who is the abfolute Lord of his own Gifts, and can difpenfe them in what Meafures and Proportions he fees fit, of which he is certainly the beft Judge. The Nature of Goodnefs no Way re- quires that he mould exactly confer the fame or equal Benefits upon all his Crea- tures, or make them all equal in their Ca- pacities or Degrees of Excellence. For then there muff have been only one Species of Beings created, and that of the higheft Kind. Whereas it cannot be reafonably denied, that both the Wifdom and Good- nefs of God is eminently confpicuous in the creating and providing for numberlefs Species of Beings, from the higher Or- ders 284 DISCOURSE XIII. ders of created Intelligences, through all the various Degrees of Life, to the very loweft of fenfitive Beings : thofe of an inferior Kind contributing, in their feveral Stations and Degrees, to the Beauty, Order, and Harmony of the Univerfe, as well as thofe of an higher. And as Goodnefs doth not require, that God mould make all his Creatures of one and the fame Species, fo neither doth it require, that he mould make all the Individuals of the fame Species equal among themfelves, and give them all precifely the fame or equal Capacities and Advantages. It is in no wife incon-^ fiftent with the infinite Goodnefs of God, that he mould difpenfe his Gifts and Blef- fmgs with great Variety. No wife Man pretends to find Fault with the Goodnefs of an earthly Prince or Benefactor, merely becaufe he beflows his Favours in a larger. Degree upon fome Perfons than upon others. And mail we confine the fove- reign Lord of the Univerfe within narrower Limits than we do our Fellow- creatures,. or make him lefs the Lord of his own Gifts than they are ? The contrary is an abfurd Notion of Goodnefs, neither found- ed in Reafon, nor agreeable to Fact and Experience. And yet fome Objections that have made a great Noife againft the Good- nefs DISCOURSE XIII. 285 nefs of Divine Providence, proceed upon this Suppofition. 3dly, The Goodnefs of God as exer- cifed towards Man, is farther to be con- fidered as the Goodnefs of a moral Gover*- nor, and therefore it mull be exercifed in a Way fuited to the Nature of moral Go- vernment. It muft not therefore be ex- tended equally at all Times to the good and bad. Nor muft. the Effects of it be bellowed indifcriminately upon Men how- ever they behave, and without any Regard to their moral Conduct. For this would be to overthrow and diffolve all Govern- ment, and to confound the Differences be- tween Good and Evil. If Men be moral Agents, and if God beareth towards the?n the Relation of a moral Governor, his Goodnefs muft be dilpenfed towards them as becometh a wife and righteous Gover- nor, and therefore cannot be inconfiftent with the Exercife of his redtoral Juftice, nor confequently with the inflicting Pu- nimments upon obftinate Offenders. Yea, Goodnefs itfelf confidered in the moft ex- teniive View requireth fuch Punimments to be inflicted, as tend to the Good of the whole, and to the prefer ving the Peace, Order, and Harmony of the moral World. No confidering Man ever pretended that it is a Derogation from the Goodnefs of an earthly 286 DISCOURSE XIII. earthly Prince, that he takes Care to vin- dicate the Authority of his Laws, by caus- ing Malefactors to be punifhed; but, on the contrary, would look upon it as a great Diminution of his Character, if he mould fuffer all Manner of Crimes to be com- mitted with Impunity. And therefore no penal Evils can be properly objected againft the Goodnefs of God's Providence, which are neceffary to the Vindication of his Jufcice, or to anfwer the wife Ends of his Government, and fecure the good Or- der of the World. And this Confidera- tion, if duly attended to, would cut off many Objections which are confidently urged againft the Goodnefs of Divine Pro- vidence. 4thly, In confidering the divine Good- nefs as exercifed towards Men here on Earth, we muft regard them as in a finful State, a State in which there are many and great Corruptions, and, at the fame Time, as in a State of Trial and Difcipline. There muft therefore be fuch a Meafure of Goodnefs and Happinefs communicated, as is fuited to the Nature and Deiign of fuch a State, /. e. there muft be fo much Goodnefs exercifed to- wards Mankind, as may £hew that this prefent State is a State of Difcipline, a Difpenfation of Mercy and Forbearance, and DISCOURSE XIII. 287 and not a State of final Judgment; fo much Goodnefs as ordinarily to over-ba- lance the Evils and Calamities to which we are now expofed, and to render Man's Life on Earth tolerable, and generally agreeable -, and yet not fo much Goodnefs as is proper to a State of perfect Felicity, which would be no way fiiitable to the prefent Con- dition and Circumflances of Men here on Earth. It is very proper, yea it is abfolutely neceffary, that there mould be a Mixture of natural Evils in this World, as a Check and Correction to the moral Evils which fo much abound. An unmixed Profperity, Eafe, and Affluence, would be of the worft Confequence to Mankind in this prefent State. They are now no way fitted for it, and in all Probability it would, as Things are now circumftanced, render the World far more wicked, and confequently in the Ifiue far more miferable than it is. It would render bad Men more profligate, and would have an ill Effect on good Men themfelves. 5thl'y, No Evils are a proper Objec- tion againft the Goodnefs of Providence, which are, in the End, productive of greater Good, and which are in their De- fign and Tendency beneficial upon the whole. No Rule of Goodnefs requireth, that even if Creatures were perfectly inno- cent, 288 DISCOURSE XIII. cent, they mould always be entirely ex- empted from all Pains and natural Evils. For the Advantages ariling from the Exer- cife of Patience, Magnanimity, Fortitude, and the like excellent Difpofitions, for which there would be no Trial if there were no Afflictions or Sufferings, would more than compenfate for any prefent Un- ealinefs which thefe Things might occa- lion. Thofe Difficulties which tend to the Exercife and brighter Difj^lay of Virtue, will, upon the whole, contribute very much to the Enlargement of Happinefs. God may, in his great Goodnefs, promife a perfect Felicity, without the leaft Mix- ture of Pain or afflictive Evils, as the Re- ward of a Virtue which hath proved vic- torious in Time of Trial. But, antece- dently to fuch a Promife, there is nothing in the Nature of Things, which mould render it unbecoming the divine Goodnefs to luffer an innocent Creature to be exer- cifed with Afflictions and Troubles; and, in that Cafe, it would mightily heighten the Felicity and the Satisfaction of the Re- ward, that it cometh after fuch difficult Trials. And, if it be not inconfiftent with the Goodnefs of God to lay Afflictions and Hardfhips even upon innocent Crea- tures, for the Trial and Exercife of their Virtues, provided thefe were followed with a pro- DISCOURSE XIII. 289 a proportionably greater Degree of Hap- pinefs; much lefs is it inconfiftent with his Goodnefs to lay afflictive Evils upon fin- ful Creatures. Efpecially when it is con- fidered, that in their Cafe fomething of this Kind feems to be abfolutely neceffa- ry for recovering them from their moral Diforders, and for the Formation and Efta- blifhment of good and virtuous Habits. And if thefe Things are of a medicinal Na- ture, if they be made inftrumental to correct and reclaim from bad Difpoiitions, or to ftrengthen and improve good ones, they anfwer a valuable End -, and inftead of being Objections againft the Goodnefs of the fupreme Ruler and Difpofer, are Proofs both of his Wifdom, and of his Goodnefs too. For in judging of the Goodnefs of Providence towards reafonable Creatures, we muft take in the whole of their Existence; and that may be faid to be really beft for them, which is the beft up- on the whole, and in the final IfTue of Things. Having premifed thefe Principles for clearing our Way, .let us now proceed, fecondly, to take a general View of the Goodnefs of Divine Providence towards Mankind as appearing in this prefent State. Vol. I. U Although, 290 DISCOURSE XIII. Although, according to the Account the Scripture gives us, this Earth would have been a happier, a more delightful Place, if Man had continued in a State of Inno- cence; and although there was an Alteration for the worfe in the Face of this lower World, when Man, the chief Inhabitant and Lord of it, finned againfl his Maker (which very Alteration was intended for wife and righteous Purpofes) -, yet itill it is certain, that even in this prefent State, the Earth Is full of the Goodnefs of the Lord. Pfal. xxxiii. 5. civ. 24. Who can under- take to enumerate the various BlerTings of a common bountiful Providence ? We have not a bare Exiftence given us, but there is ample Provifion made for rendering it agreeable. Many Things concur to make this Earth, in which we dwell, a delight- ful Habitation. Its Surface is, for the moil part, covered with a refreshing Ver- dure. If we look around us, we may be- hold the grateful Intermixture of Hills and Dales, lofty Mountains, and wide ex- tended Plains and Lawns, Rivers and Fountains, Woods and Groves, and all the admirable Varieties of the vegetable Kingdom, Plants, Trees, Fruits, and .Flowers, of manifold Ufe and exquifite Beauty, together with the feveral Kinds of Grain, and other Productions, which c ' the DISCOURSE XIII. 291 the Earth brings forth in great Abundance, Grafs for the Cattle, and Herb for the Ser- vice of Man. If we defcend into the Bow- els' of the Earth, it is replenished with hidden Treafures, vaft Quantities of Ma- terials, capable of being employed by hu- man Art, which is alio the Gift of God, for ferving a thoufand Purpofes in Life, both for real Ufe, and for Ornament. Even the great and wide Sea, that feem- ingly boiflerous and raging Element, is, in many Inftances, fubfervient to Man's Con- venience and to his Pleafure. And if we turn our Views from the inanimate Crea- tion to the various Kinds of living Crea- tures which inhabit the Earth, Sea, and Air, we mail find that as they are all en- dued with admirable Powers and InfKncts, and are provided with every Thing necef- fary for the Suftenance and Entertainment of their fenfitive animal Life, fo they do, in their feveral Ways, Contribute to the Service and the Delight of Mankind. If we look above us, we behold the magni- ficent Arch of Heaven flretched over us with all its rich and radiant Furniture, a Sight beyond Imagination beautiful and glorious. We are placed in the midfl: of an auguft and ample Theatre, than which nothing can be better fitted to flrike the Eye, and to fill the Mind with Pleafure U 2 and 292 DISCOURSE Xin. and Aftonifhment. Our Saviour juftly re- prefents it as a manifeft Proof of the Good- nefs of God, that he eaufeth his Sun to fhine, and his Rain to defcend, even upon the unthankful and the evil. And St. Paul declares, that God hath not left himfelf without Witnefs, in any Age, in that he did Good, and gave Rain from Heaven and fruit- ful Seafons, filing our Hearts with Food and Gladnefs. Acts xiv. 17, When the Air breathes upon us its balmy Influence, when we feel the warm, fprightly, chearing Rays of the Sun, and behold it illuminat- ing and beautifying the Fare of Nature, and revealing innumerable Objects to ou? View, in all the Diverfity of pleafing Co- lours and Profpects ; when we fee re- freshing Rains defcend, the Earth made fbft with Showers, and the little Hills re- joicing on every- Side ; when, on the o ther Hand, we behold the various Beauties of a froity Scene, and fnowy Landfcape; when we obferve the conftant regular Vi- ciffitudes of Day and Night, and the or- derly Succeffion of Seafons, Summer and Winter, Seed-time and Harveil:, each of them in their feveral Ways ufeful an d beautiful ; furely, in all thefe Things the Goodnefs and Benignity of the great Parent of the Univerfe, and the conftant Care he- takes of his Creatures, as well as his great Wifdom* DISCOURSE XIII. 293 Wifdom, is eminently confpicuous. He hath Co conftituted us, that even the neceifary Means of our Nourishment, of fuflaining and preferving Life, yield us very pleafing Senfations. We cannot fatisfy the necef- fary Cravings of Nature, Hunger, Thirft, and other Appetites, without feeling a fen- fible Gratification. The Pleafures we take in by the Eye, the Ear, the Tafle, and other Senfes, are fufficient to make mofl Men defire Life, notwithstanding the Hard- ships which may attend it. The Bleffings of Providence that have been mentioned, are, in general, fpread through all Nations and Countries. Even thofe Parts of the Earth, which perhaps to others feem to be un- comfortable and inhofpitable Regions, yet have their Advantages and Comforts which recommend them to the Inhabitants, fo that they would not be willing to change their Clime. To which it may be added, that the poor enjoy the Pleafures of Nature as well as the rich, yea and very often have really more Enjoyment of thefe Things, and a more exquifite Senfation of them, than thofe whofe abufed Plenty and Affluence overwhelms Nature, clogs their Senfes, and prevents their waiting the Re- turns of Appetite. The mofl valuable fenfible Bleffings of Life are common to all Men. U 3 But 294 DISCOURSE XIII. But there are Pleafures provided for Men of a far higher and nobler Kind than thofe that arife merely from the Gratification of the fenlitive Appetites. Such are, befides the Pleafures of the Imagination, which are of a large Extent, and ftrike the Mind with great Force, the Pleafures that are to be found in the Purfuits and Acquifiticns of Knowledge and Science, which open to us a thoufand Avenues of pure and refined Entertainments ; and the nobler Pleafures that refult from the Exercife of the kind and focial Affections, from good Actions, generous Emotions, from Love, Gratitude, Benevolence ; but above all, the divine Joys of Religion, the Satisfaction which flows" from the Teftimony of a good Con- ference, from the Contemplation and Wor- fhip of the Deity, and the Exercife of pious and devout Affections towards him, and from a Senfe of his Favour and Apr probation, and the pleanng Hopes of a happy Immortality, which Man alone of all the Creatures in this lower World is capable of entertaining, and which have been the great Support and Comfcrt of the heft of Men in all Ages. Such are the Pleafures which the human Kature is made capable of even in this prefent State. And doth not this (hew the great Gocdnefs of God towards Mankind, that DISCOURSE XIII. 295 that there is a Way opened for them to fuch various Pleafures and Gratifications, and even to thofe of the nobleft. Nature, if they will but make it their earner!; Endea- vour in the Ufe of all proper Means to obtain them ? And it is very fit they mould ftrive, and exert their utmoft Diligence to this Purpofe. For it is a mofr. wife gene- ral Law of Providence, that nothing ex- cellent and truly valuable is to be obtained without Diligence. And what is thus ob- tained yieldeth a more exquifite Relifh end Enjoyment. I mail conclude with fome fuitable Re- flections. And firft, From this general View of the divine Goodnefs, we may fee that God is moil juftly intitled to our higheft Love, Admiration, and Efteem. Since we are the only Creatures in this lower World capable of contemplating, loving, and adoring him, and fince we have fo many undoubted Proofs of his Goodnefs in the Frame of Nature, in our own Bodies and Souls, and in the numberlefs Benefits of his common bountiful Providence, furely we mould all join to make up one univerfal Chorus in grateful Acknowledgments to our fupreme' Benefactor. That Profusion of Bleffings which is ipread through every Part of the Creation that cometh within U 4 our 296 DISCOURSE XIII. our Notice, could only proceed from a moil beneficent Being. The better to affect our Hearts, let us confider what a Condition we fhould be in, if we wanted any of the Common Benefits which Providence hath provided for our Ufe and Entertainment ; if we were deprived of the comforting Beams of the Sun, or had not the Moon to chear us in the Night-feafons ; if the Earth were not fo plentifully furnimed with Rivers and Fountains to fupply us with Waters, or there were no Metals and Minerals in its Bowels, or Plants and Trees to adorn its Surface ; or if Men were left alone upon the Earth without any of the inferior Brute Animals to minifter to their Neceffities or Convenience; if we were obliged to the Drudgery of eating and drinking merely to fupport Life, without ever relifhing any Pleafure in the Gratifica- tion of our natural Appetites \ or if we flatedly wanted any one of the Senfes which we are now furnifhed with. When this happens to be our Cafe for a Time, and Things are fo circumftanced, that we are fhut out from the Ufe and Enjoyment of any of the common Gifts and Bleffings of Providence, we then are made feniible of the Advantage of them. But for the rnoft part, through a ftrange Inattention or Inlenfibility of Mind, becaule they are fo com- DISCOURSE XIII. 297 common, we pafs them over with a (light • Regard : Whereas, the Commonnefs of them is what above all (hews the Extenlive- nefs and the Riches of the divine Liberality. Let us guard againft a Temper fo unbe- coming reafonable and thinking Beings, and do all we can to cherifh in our Souls the warm and lively Emotions of Love and Gratitude towards our heavenly Father, and conflant gracious Benefactor, and not fuffer every little Difappointment we meet with to mar the Relifh of the innumerable Benefits we receive. We ought often to conlider the Goodnefs of God, not only as extending to all Mankind in general, but as exercifed towards ourfelves in particular- How manifold are the Experiences we have had of his kind Providence watching over us and taking Care of us in every Stage and Condition of Life, delivering us from Dangers, fupporting us under our Dif- trefTes, and providing for us out of the Stores of his Bounty ! All the Bleffings of every Kind that we have ever received, or which we now enjoy, fpiritual and tem- poral, whether relating to our Bodies or to our Souls, yea, and the Acts of Kindnefs done us, and the Benefits we receive, by the Hands of our earthly Benefactors, are to be ultimately afcribed to the Goodnefs of a fovereign fuperintending Providence. It 298 DISCOURSE XIII. It mould therefore be our Language, as it was that of the devout Pfalmifh, How pre- cious are thy thoughts unto me, O God I how great is the Sum of them ! If Ijhould count them, they are more in Number than the Sand : when I wake, I am fill with thee. Blefs the Lord, O my Soul, and let all that is within me blefs his holy Name. Blefs the Lord, O my Soul, and forget not all his Benefits. And it fhould mightily enhance the Goodnefs of God towards us, to reflect that in many- Things we all offend, and yet are daily re- ceiving the Effects of his Goodnefs and Benignity. It is aflonifhing to think what heinous Sins are committed, what Indigni- ties are offered to the divine Majefly, whofe Goodnefs ftill continueth to flrive with the Perverfenefs of Men in this prefent State of Trial and Difcipline, and poureth forth a great Variety of Benefits upon the dege- nerate human Race. But above all it ihould fill us with the higheit. Admiration of God's infinite Goodnefs to coniider the wonderful Methods of his Wifdom and Grace for the Salvation of lofl Sinners, in fending his own Son to redeem us, and his Holy Spirit to affifl, guide, and comfort us in this Pilgrimage State, and in pro- mifmg to crown our fincere, though im- perfect Obedience, with a glorious Refiir- recftion and eternal Life. This openeth to us DISCOURSE XIII. 299 us a raoft marvellous and delightful Scene, in which God's infinite Love to Mankind mines with the brighteft Glory. And now what mould be the Effect of all this Goodnefs upon our Hearts ? The propereft Return we can make, is to love him with a fuperlative Affection, and to manifest the Sincerity of our Love by the befl Expref- fions of it that are in our Power, viz. not only by praifing and blefling his great and moft excellent Name, but by keeping his Commandments, and making it our conti- nual Endeavour to pleafe and ferve him, and to glorify him in the World, and es- pecially by imitating his fupreme Goodnefs and Benevolence, in doing Good to all as far as we have Ability and Opportunity, and even rendering Good for Evil. By fuch a Conformity to him in his infinite Goodnefs, we mall be fitted for the En- joyment of him, and for being happy in his Love to all Eternity. Laftly. I would conclude with warning you to beware of abufing the divine Good- nefs. There is nothing which aggravateth the Evil of Sin fo much, as that it is com- mitted againft the Love and Goodnefs of the beft of Beings, our moft gracious and bountiful Benefactor. To take Encou- ragement from the Mercies of God, toper* fit'. 300 DISCOURSE XIII. fift in a prefumptuous Oppofition to his Authority and Laws, has fomething in it fo ftrangely bafe and difingenuous, that it exceedeth the Power of Language to de- icribe the Malignity of it. If any Man fhould declare in exprefs Words, becaufe God is infinitely good, and is daily loading us with his Benefits, therefore I will offend and difhonour him, I will dif- obey his Laws, and caft Contempt upon his Government : I fay, if we fhould hear any Man openly declare this in fo many Words, it would appear fo monftrous, that it would be apt to fill our Souls with Hor- ror. And yet thus it is that Sinners act ; whatever they may profefs in Words, this Is the real Language of their Praclice. They prefume upon his Mercy and Indul- gence, and flatter themfelves that he is fo good that he will not be fever e to puniih their Tranfgreflions ; and therefore they al- low themfelves to violate his holy Com- mands, and fly in the Face of his Au- thority and Government ; and inftead of being led by the BlefTmgs he vouchfafes them to- love and obey him, employ them in making Provifion for the Flefh to fulfil the Lufts thereof. Thus they defpife the Riches of his Goodnefs and For- bearance, and Lcng-fufferingy not knowing; i. e. DISCOURSE XIII. 301 i. e. not confidering, that the Goodnefs of God leadeth to Repentance. Rom. ii. 4. But let fuch Perfons conlider that the Goodnefs of God is not a foft weak Tendernefs like that of a too fond and indulgent Parent, or of a good-natured, but unfteady Prince, who has not Refolution enough to vin- dicate his Authority and Laws from Con- tempt : But his Goodnefs, as was before obferved, is fuch as becometh the wife and juft Governor of the World, and is exer- cifed in fuch a Manner as is agreeable to his moft perfect Wifdom, Righteoufnefs, and Equity. If therefore we be fo bafe and difingenuous as to continue and abound in Sin, becaufe Grace aboundeth, we fhall find in the Iffue that abufed Goodnefs is the moft dreadful Thing in the World. By wilful continued Impenitency and Difobe- dience we fhall fhut our Souls againft the Influences and Irradiations of the fupreme Love and Goodnefs. And then though God be infinitely good, we fhall be mifera- ble, we fhall banifh ourfelves from the Joys of his beatific Prefence, and mall draw down upon us the moft awful Ef- fects of his righteous Difpleafure. It is only in a Courfe of fincere Piety and Vir- tue that we can expect to be admitted to the facred Intimacies of Communion with the 302 DISCOURSE XIII. the God of Love, and may upon good Grounds look forwards with Joy to that glorious State where infinite Love fhall take us into its neareft Embraces, and we mail be perfectly happy in the immediate Vifion and Fruition of the Deity to all Eternity. Ob- ObjeElions againjl the Good?tefs of Providence conjidered* DISCOURSE XIV. Psalm cxlv. 9. *T/je Lord is good to all, a?id his tender Mer- cies are over all his Works. IN my former Difcourfe on thefe Words feveral Principles were laid down for leading us into right Notions of the divine Goodnefs, and the Manner in which it is exercifed towards his Creatures; and then we proceeded to make a general Re- prefentation of the Goodneis of Pro- vidence towards Mankind in this prefent State. -K It 304 DISCOURSE XIV. It now remains that we confider the Ob- jections which are urged againft it. And thefe are principally drawn from the great Difference that is made between fome of the human Race and others in the Diftri- butions of the Gifts and Bleffings of Divine Providence ; or from the Variety of Evils and Miferies to which Mankind are fubject in this prefent State, and which could fcarce be fuppofed to be the Cafe if infinite Goodnefs governed the World. Firft, It is objected againft the univerfal Goodnefs of God, that there is great Dif- ference made between fome and others of the human Race, in the Distribution of the Gifts and Bleffings of Divine Provi- dence. The Matter of Fact cannot well be denied. It is true that with regard to the Incapacity of Mens outward Conditions ■and Circumftances it might eaiily be fhewri, that the Difference arifing from thence be- tween fome and others in real Satisfaction and Enjoyment, is not near fo great as many are apt to imagine ; fince a low Sta- tion hath its Advantages, and Perfons in mean Circumftances are often free from Inconveniences, to which thofe in higher Stations and more fplendid Circumftances are fubject. It may be faid therefore, that Happinefs is in this Refpect more equally diffufed among Mankind, than it feems to be DISCOURSE XIV. 305 be to a fuperficial Obferver. Yet frill it muit be acknowledged that the Goodnefs of Providence is more remarkably difpenfed to fome of the human Race than to others. Some whole Nations are in a more advan- tageous Situation than others, with reipect to Opportunities of Improvement in Arts and Sciences, and ufeful Knowledge, es- pecially in moral and religious Knowledge. Nor can it be denied, that in the fame Na- tion fome particular Perfons have fuperior Genius's and Capacities, finer Endowments than others, happier natural Tempers and Difpofitions, better Education and Initruc- tion, and greater Advantages for virtuous Improvement. Thefe Things are to be re- garded as under the Direction of Divine Providence. And this is analogous to its Way of acting in all Parts of the Univerfe that we are acquainted with, fince we may every where obferve different Degrees of Excellence and Happinefs among different Species of Beings, and among the feveral Individuals of the fame Species. But granting this to be the Truth of the Fact, it is not eafy to fee with what Pre- tence of Reafon it can be made an Ob- jection againit the Goodnefs of Divine Pro- vidence. Doth it follow that God is not good, though he doeth much Good to all, becaufe the Effects of his Goodnefs are ex- Vol. I. X tended 3o6 DISCOURSE XIV. tended in a greater Meafure and Degree to fome than to others ? The Goodnefs of God, as hath been already obferved, is the Goodnefs of a fovereign Benefactor, who is the abfolute Lord of his own Gifts. And if he difpenfeth the Effects of his free Benignity to different Perfons in different Proportions, according to his good Plea- fure (for which undoubtedly he hath al- ways wife Reafons, though we may not know thofe Reafons) this mud be acknow- ledged to be an Exercife of his Sovereignty, but is no real Objection againft his Good- nefs. It was fhewn in a former Difcourfe, that God hath done a great deal in the Courfe of his Providence, to promote the Know- ledge and Practice of Religion and Virtue among Mankind. Pie hath given to all Men the Light of Nature and Reafon, which, if duly improved, might be of great Benefit. And it appears from Scrip- ture, that there were important Difcove- ries made to the firft Ancestors of the hu- man Race, which if carefully preferved and propagated as they ought to have been, might have been of fignal Ufe, for main- taining a Senfeof Religion, and the Know- ledge and Fear of God. And if the Na- tions did in Procefs of Time lofe or abufe both the Light of Nature, and the addi- tional DISCOURSE XIV. 307 tional Notices and important Traditions, derived from the firft Ages, and which were originally owing to extraordinary Re- velation, the Blame mud: be charged wholly upon themfelves. It was becaufe they liked, not to retain God in their Knowledge, and became vain in their Imaginations, and their foolifh Heart was darkened, and they mod inexcufably revolted from God to Idols, and ferved and wor flipped the Creature jnore than the Creator. We are not fufficiently ac- quainted with the Hiftory of Mankind, to know what Helps and Advantages God may in his Providence have vouchfafed from Time to Time in different Parts of the Earth. But it is not improbable that fome Helps and Advantages may have been for- merly granted, even to Nations which ap- pear now to be the moft deeply immerfed in Ignorance, Idolatry, and Barbarifm ; among fome of whom there are Traces to be found of Ufages, which feem to lliew that they formerly had fome Knowledge of the true Religion. And if at length they a] moft entirely extinguished it, it would be an inexcufable Rafhnefs to arraign the Juftice or Goodnefs of God, on the Ac- count of that which was the Effect of their own culpable Negligence and Cor- ruption. And if God has been gracioully pleafed to grant more frequent and extra- ct 2 ordinary 3o8 DISCOURSE XIV. ordinary Advantages for Knowledge and Improvement to fome other Nations, it would be an odd Thing in them that are thus highly favoured, inftead of gratefully acknowledging and adoring the diftin- guifhing Goodnefs of God towards them, to find Fault with his Providence, becaufe all are not porTerTed of the fame Advan- tages. Their Bufinefs and Duty is to make a right Ufe of their own Privileges, and to blefs God for them ; and as to others that want them, to leave them to the Mercy of God, who we may be fure has wife Reafons for his Procedure towards them, and will deal juftly and equitably with them, and will make all proper Allowances in the Judgment of the great Day for the Difadvantages they were under. And this is fufficient to fatisfy a reafonable and un- prejudiced Mind, and ought to prevent or iilence all Murmurings againft. the divine Goodnefs on that account. I proceed now, fecondly, to confider the Objection which is brought againft. the Goodnefs of Providence, from the Evils and Miferies that abound in the World, and to which Mankind are now fubjedt. Thefe are too many to be diftinctly enu- merated. How often are Men tormented with grievous Pains and Difeafes of Body, which occafion the mon: bitter and dolo- rous DISCOURSE XIV. 309 rous Senfations ! Or they are perplexed with anxious diffracting Cares, or they meet with vexatious CrofTes and Difappointments, pinching Straits and Difficulties, and a Va- riety of Troubles and Sorrows, which in a great meafure deftroy the Comfort of Life. Every State and Condition hath its Uneafi- nefs attending it, from which thofe that are looked upon to be in the happiefl Cir- cumftances are not exempted. So that it may be juftly faid, that Man that is born of a Woman is of few Days and full of Trouble. Job. xiv. 1 . To which it may be added, thofe Calamities which are of a more ex- tenfive Nature, inclement Seafons, Fa- mines, Peftilences, Earthquakes, public Devaftations, in which whole Nations or large Communities are involved. This muft be acknowledged* to be a con- fiderable Difficulty. But it ought not to make us doubt of the divine Goodnefs, of which we have fo many convincing Proofs. It is not to be wondered at, that there are fome Things in the prefent Courfe of the divine Difpenfations, which we find it hard to account for. This ought to be attri- buted to the Narrownefs of our Views ; and we mould be perfuaded that all thofe Difficulties would be perfectly cleared up to us, if we could behold the whole Extent of God's Providence and Government as X 3 taking 3io DISCOURSE XLV. taking in all Nations and Ages, and the Reafons and Ends of his Difpenfations in their proper Connexion and Harmony. But befides this general Confideration, feveral Things may be offered which will help to take off the Force of the Objection. Firfl, Let it be confidered, that many of thofe that are called phyfical or natural Evils, are the Effects of excellent general Laws, which are manifeftly for the Advan- tage of the whole. Thus e. g. many of the uneafy or painful Senfations which we feel, are deiigned to remind us of fupplying the Necemties, or repairing the Decays of Nature, or to put us upon our guard a- ^ainft what would prove pernicious or de- ftruttive to our Conftitution. Of this kind is Hunger and Thirft, and the Pains that accompany Hurts or Wounds, and broken or diflocated Bones, and the Sick- nefs which attends a diflempered State of Body. Thefe Things tend to put us upon ufing proper Methods or Remedies, and if it wrere not fo, we mould be apt to neglect a due Care of ourfelves, and the maintain- ing or preferving our Conftitution, which might in that Cafe fall into Ruin before we were aware. By the fame Law by which Pleafure and Eafe is annexed to a found Conftitution of Body, Sicknefs and Pain muff be annexed to an unfound or 2 dif- r DISCOURSE XIV. 311 diibrdered one. By the fame Rule that the bodily Organs are fo difpofed as to deceive agreeable Senfations from certain Object:; that are fitly proportioned to them, others which are difproportioned to them will oc- caiion difagreeable Senfations. For it would be abfurd to fuppofe that our Senfes mould be fo constituted as that Objects mould be alike to them. For this would be to fup- pofe, that our fenfitive Organs mould have no determinate Power or Figure at all, fince if they have, fome Things will be well fitted to them, and others not ; and thefe muff ftrike the Senfes in a different Manner, except they be fo formed, as not to be af- fected by any Thing at all -, and I believe none will fay, that this would be fo good a Conftitution as the prefent, or that it would be for our greater Advantage and Happinefs that it mould be fo. Secondly, It is to be confidered, that moil of the Evils and Miferies which now dis- turb human Life, are owing to Men them- felves, and are the Effects of their Sins. And why mould Providence be charged with the Evils that Men bring upon them- felves by their own ill Conduct ? They are indeed very prone to lay the Blame of their own Mifcarriages upon God and his Pro- vidence. Tbe Foolijhnefs of a Man per- vertetb bis Way, and his Heart freitcth X 4 cigainjl 3i2 DISCOURSE XIV. againfi the Lord. Prov. xix. 3. But this is highly unreafonable. Nothing can be more fit and juft than that Men mould fuf- fer by their own Sins, and fo feel by Ex- perience what an evil and bitter Thing it is that they have finned againft God. Mens Pride, Envy, Revenge, Difcontent, and ungoverned Paffions, do more to embitter their Lives than any outward Evils what- foever, which without thefe would be com- paratively light and tolerable. And many even of the outward Evils Men fuffer are brought upon them by their own Vices, or at leaft by their Rafhnefs and Folly, their Wilfulnefs or Negligence ; or by the Sins and injurious Actions of other Men, The near Conjunction of Men in Society produceth in general many good Effects, and tendeth greatly to the Advantage and Satisfaction of human Life ; yet it often happeneth that in confequence of this Conjunction they are expofed to Evils from one anothers Actions. And this cannot be entirely prevented without abfolutely excluding them from each others Society and Intercourfe, which would produce much greater Inconveniences. To which may he added, that it is very wifely permitted, that Men mould fuffer by the Sins of others, the more effectually to convince them of the Evil of Sin, and excite in them an Ab- horrence DISCOURSE XIV. 313 horrence of it. When we ourfelves are guilty of bad Actions, we are apt to be fo blinded by our Paflions, and by our Self- love and Partiality in our own Favour, that we have not a juft Senfe of the Evil of fuch a Conduct. But we are made thoroughly fenfible of the great Evil of Injuftice, Fraud, Violence, Debauchery, when we or our Families fuffer under the evil Effects of them as done by others. Whofoever thinks impartially muft be convinced, that there could be no pre- venting the Mifery that is in the World without preventing Mens Sins. If it be urged that a World governed by infinite Goodnefs ought to be fo ordered, that there mould be no Mifery at all, and therefore no Sin > this is in effect to fay, that in a World governed by infinite Goodnefs, there mould be no Creatures made with a Free- dom of moral Agency, or endued with a Power of chufing or doing Good or Evil, and of determining their own Actions. But fince Liberty and a felf-determining Power, Reafon, and Choice, are certainly noble Faculties, how will it be proved that 4he making Creatures endued with thefe Faculties is inconfiftent with infinite Wif- dom and Goodnefs ? And if not the mak- ing them, then neither is the governing them according to their Natures, that is, govern- 3i4 DISCOURSE XIV. governing them as becometh moral Agents, and leaving them to their own free Choice and Liberty, inconfiftent with infinite Goodnefs. And if they be left to their own free Choice, this is to put it in their Power to make themfelves miferable. But it is furficient in that Cafe to vindicate the Goodnefs of God, that they fhall not be miferable but by their own Fault, and that it is in their Power by a proper Choice and Courfe of Action to procure tc them- felves a high Degree of Happinefs and Per- fection, vaftly fuperior to what merely fen- fitive Beings are capable of. In a Syftem where there are rational and free Agents, by the fame wife and excellent Rules ac- cording to which certain Ways of chuiing and acting will produce happy and bene- ficial Effects, the contrary Choices and Actions will have contrary Effects, and be productive of evil and hurtful Confequences. Nor can this Conftitution be juftly found fault with, but muff be acknowledged to be fitly ordered, and to be calculated for the general Good. And it is evident, that if there were no fuch Creatures as free Ap-ents, the World would be far lefs per- fect than now it is, and that there would be much lefs Happinefs upon the whole. The Happinefs they are capable of enjoying is of a more excellent Kind than DISCOURSE XIV. 315 than they could have enjoyed, if they had not a Power of chufing and acting freely. How great is the Satisfaction ariling from the overcoming great Temptations, from Conftancy, Fortitude, and all the pleafing Reflections on paft Trials ! and from the gradual Improvement of the intellectual and moral Powers, till they are made per- fectly happy in the nobleft Exercifes and Enjoyments ! And it mall give a peculiar Relim to their Felicity, that it mall come to them as the Effect of their own Con- duct, and the Reward of their Piety and Virtue. And, on the other Hand, if there be Mifery in confequence of the ill Con- duct of rational moral Agents, this is not to be charged upon Divine Providence, fince it is wholly owing to their own Abufe of the nobleft Powers, and of the excellent and high Prerogative of Reafon, Liberty, and free Agency. It might indeed be reafonably expected from the infinite Goodnefs, as well as Ho- linefs of God, that he fhould ufe all pro- per Methods becoming a moral Governor, and confiftent with the Liberty of moral Agents, to hinder them from committing Sin, and to engage them to a holy and virtuous Practice : And this (as I have had Occaiion to obferve before) he hath done, by implanting in the Hearts of Men, a Senle 316 DISCOURSE XIV. Senfe of the Beauty and Excellency of Virtue, and the Turpitude and Deformity of Vice and Sin, by the Stings and Re- morfe of natural Confcience, by the Pre- cepts and Threatnings of his holy Law, forbidding Sin, and denouncing the moft awful Threatnings againfr. it, and by or- dering it fo, that it expofeth Men to ma- ny Evils in this prefent Conftitution of Things. And what could he be expected to do more, except he exerted his own almighty Power io f prevent all Men (in- ning, which could not be done without putting a perpetual Conflraint upon them, and abridging them of their natural Li- berty and Freedom ? And yet after all, it may be juftly faid, that there would be far more of thofe Evils in the World, which are the Effect of Mens Sins, if a merciful Providence did not interpofe, and avert a great deal of the Evil that Sin would other- wife introduce ; and which, were Men left merely to themfelves, without a wife and good prefiding Mind, would render the Earth tenfold more miferable than it is. Thirdly, Another Thing that is proper to be confidered on this Subject, is, that many of the Things that are accounted Evils here on Earth, are more fo in Opi- nion than in Reality. And why fhould the Goodnefs of Providence be arraigned for Evils, DISCOURSE XIV. 317 Evils, the Stings of which lie in the wrong Judgment or Imagination Men form concerning them ? Our Duty in this Cafe is not to accufe the divine Goodnefs, but to correct our own falfe Opinions of Things. Many look upon it to be a great Evil, that they are in a mean and low Condition, and have not fuch a large Por- tion and Affluence of wordly Riches and Honours as fome others. And yet this Meannefs of Condition is more an Evil in Opinion than in Reality. For Men may be poor and in low Circumftances, (and it is proper on feveral Accounts that moft of Mankind mould be fo in this prefent State,) and yet may have many Mercies and Bleffings, and as much true Enjoyment, and often more, than Perfons in higher Stations, and more fplendid outward Cir- cumftances. Difappointments are general- ly regarded as great Evils, and yet the Evil of them often amounteth to no more than this, that Men fall fhort of Expecta- tions which they ought not to have in- dulged, and which were owing to their having fixed to themfelves wrong Mea- fures of Happinefs. The fame may be faid of anxious perplexing Cares, which caufe great Trouble and Vexation, and which a right Judgment of Things would have prevented, or greatly moderated. In general 3i8 DISCOURSE XIV. general it muft be acknowledged, that the Evils and Miferies of this prefent Life are for the moft part magnified and exafperat- ed by Mens own Paffions, and fome times entirely owing to them. Many there are who have great Advantages, but they do not- enjoy them, nor are thankful for them as they ought. When they are in Circumftances that mould make them eafy and contented, they create to them- felves imaginary Evils. This is not pro- perly chargeable on Providence, but on their own wrong Tempers. And it is but ■juft that that Temper which is their Sin and Fault, mould alfo be their Punifh- ment. Yet fuch is the Goodnefs of God, that he hath directed us, both by the Rea- ibn he hath given us, if duly improved and attended to, and by the Inftrucl:ions of his Word, to form right Sentiments of Things, eipecially concerning the Nature of true Happinefs. He hath been graci- oufly pleafed to forbid our foolimly dif- quieting and tormenting ourfelves ; and he alloweth and requireth us to caft our Cares and Burdens upon him, and to endeavour to keep our Appetites and Paffions within proper Bounds, and is ready to encourage and affift us in our fincere Endeavours to this Purpofe. Fourthly, It is proper farther to obferve, that a great deal of the Evils and adverfe Events DISCOURSE XIV. 319 Events which are in the World, are over- ruled to Good. And certainly, as was ob- ferved in my former Difcourfe, thofe Evils are no juft Objections againft the Good- nefs of Divine Providence, which are made to produce greater Good, and prove bene- ficial upon the whole. Men indeed, for the moft part, judge of Good and Evil by their prefent Feeling, by the prefent Plea- fure or Trouble they yield. But this is not a right Way of judging. As we are now in a State of Trial and Difcipline, prefent Things are principally to be confi- dered as Means to the ultimate Happinefs of Man. And what hath a Tendency to promote this, though it may now feem troublefome, is really good. So that in judging of the Goodnefs of Providence to- wards us, we mult confider, not merely what is at prefent agreeable or difagreeable to us, but what is fuitable for Creatures in fuch a State as this. And in this View, the with-holding outward Bleflings, and inflicting outward Evils and Adverfi- ties, may be really an Act of great Good- nefs. For though, to be deprived of earth- ly Comforts and Enjoyments, or to be ex- ercifed with grievous bodily Pains and Diftempers, or with worldly Croifes and Difappointments, and other Things which give us Uneafinefs, may feem to be very hard 320 DISCOURSE XIV. hard Treatment; yet when the Matter is duly confidered, it will be found, that Afflictions are necefTary in this prefent State, and anfwer many valuable and im- portant Ends. They are in the Nature of a wholefome Medicine or Difcipline, and no Man will pretend that it is inconfiflent with the Goodnefs or Humanity of a Phy- iician to prefcribe bitter and difagreeable Medicines, in order to the Recovery or Eftablifhment of Health, or with the Tendernefs of a good Parent to correct a beloved Child, when it appeareth to be necefTary for the Child's real Benefit. So far is the fending Afflictions upon us in this State of Trial from arguing any Want of Goodnefs in God, that we are taught in Scripture to regard them as Inftances and Proofs of his paternal Love and Care. We are exhorted not to defpife the Chajien- ing of the Lord, nor faint when we are re- buked of him. For whom the Lord loveth he chajieneth, and fcourgeth every Son whom he receiveth. And we are aflured, that he chajieneth us for our Profit, that we might be Partakers of his Holinefs. Heb. xii. 5, 6, 10. Afflictions are ufeful many Ways. They tend to put Men upon feri- Ous Reflections, to awaken them out of their thoughtlefs Security, and to convince them of the Evil of Sin, and infpire them witl* DISCOURSE XIV. 321 with a Hatred and Abhorrence of it. They tend alfo to difengage their Hearts and Af- fections from this prefent World, to make them fenfible that this is not defigned for their proper ultimate Portion and Felici- ty, and that it is vain to look for Happi- nefs and Reft in any earthly Enjoyments. They are alfo often rendered greatly con- ducive to ftrengthen and brighten their Graces and Virtues, and to exercife and improve fome of the nobleft Difpofitions of the human Nature, and in which much of the Beauty and Excellency of Religion doth coniift, fuch as Faith, Patience, For- titude, Equanimity, Refignation, Confi- dence in God under the greateft Difficul- ties, Meeknefs, and the forgiving of Inju- ries. Thus though no Chaftening for the prefent feemeth to be joyous, but grievous ; ne- verthelefs, afterwards it yie/deth the peace- able Fruit of Right eoufiefs unto them which are exercifcd thereby. Heb. xii. 11. It layeth a folid Foundation for true Satisfac- tion and Happinefs, and will enhance the future Reward, and both quicken our De- fires after it, and form us into a greater Meetnefs for it. And mail we find Fault with the divine Goodnefs for thofe Things which are defigned for fuch excellent Ends ? What can be fuller of Confolation and Encouragement, or have a greater Vol. I. Y Tendency 322 DISCOURSE XIV. Tendency to caufe us even to rejoice in Tribulation, than to be allured, that our light Affliction, which is but for a Momenta •worketh for as afar more exceed'nig a?td eter- nal Weight of Glory. 2 Cor. iv. 17. Fifthly, Many of the Evils that are ob- fervable in this prefent State, are necelfary for the Declaration of God's re&oral jus- tice and Righteoufnefs. And certainly no Objections can lie againfl the Goodnefs of Divine Providence, from Events which are proper to vindicate the Righteoufnefs of it. Though this is not a State of final Judgment,, and therefore^ Sentence againjl an evil Work is not, in the ordinary Courfe of Things, fpeedily executed, yet it is very fit that there mould be, even in the prefent Difpenfa- tions of Divine Providence, fome awful Manifeftations of God's jufi: Difpleafure againft Sin, without which Sinners would, be apt to queftion his Holinefs and Juf- tice ; and confequently, it is fit that there Ihould be fome Punifhments now inflicted to vindicate the Majefty and Righteoufnefs of the fupreme Governor, and the Autho- rity of his Laws, And accordingly, many of thofe Evils and Calamities that are in- flicted on particular Perfons and large Communities, mull be regarded in this View. This Obfervation may efpecially be applied to thofe extraordinary Diipenfa- tions*. DISCOURSE XIV. 323 tions, which Teem to bear upon them fig- nal Marks of the divine Juftice and Hatred againft Sin, and to be deiigned for Warn- ings to future Ages as well as the prefent. Such were the univerfal Deluge, the De- struction of Sodom and Gomorrah, and the dreadful Judgments inflicted upon ^jerufa-* km and the jfew/fi Nation, which, however difaftrous to thofe that fuffered them, were no more than they really deferved, and were deiigned to be of extenfive Ufe to Mankind in all Ages. But though it is for the general Good thatfome fuch Instances and Examples there mould be, yet it is manifeft, that in the ordinary Courfe of Things there is much Forbearance exercifed towards Sinners in this prefent State. God is continuallv doing Good in the Methods of his bountiful Providence, not only to the good and ju(l, but to the unjufi, the unthankful, and the evil. And this is fo obfervable, that thofe very Perfons who accufe the Divine Providence as defective in Goodnefs to- wards Mankind, are at other Times rea- dy to turn the Goodnefs and Forbearance of God towards Sinners into an Objection againft his Righteoufnefs. And it may be, juftly affirmed upon the whole, that there is a great deal more Good than Evil here on Earth, and that the Afflictions and Ad- verfitiesof Life are very much over-balanced Y 2 by 324 DISCOURSE XIV. by the Bleflings and Advantages which Providence putteth into our Hands, if we will but fet ourfelves to improve and enjoy them as we ought. Things are fo circumftanced as generally to ren- der Life not only tolerably eafy, but agreeable and defirous to the greater Part of Mankind. All that can be juftly con- cluded from the Evils we now fuffer, is, that this prefent World is not designed to be the State of our final Happinefs. The Effect they mould have upon us, mould be to keep us from being too fond of Life, which otherwife we mould be apt to be, and to make us willing to part with it when God calleth us to do fo, and to raife our Affections and Views to a nobler State of Existence. And the Evils of this Life confidered in this View, are not only wifely but gracioufly ordered. For after all, this is but a fmall Part of our Exiflence, and it is but a little comparatively that we tafte and fee of the divine Goodnefs in this prefent State. But what a glorious and ravifhing Scene will open to us in a better World, when we mall enter upon that blefTed Life and Immortali- ty which is fo clearly brought to Light by the Go/pel! Then mail Sin and Sorrow be for ever banifhed, and God fiall wipe away all 'Tears from our Eyes, Oh how great is 5 % DISCOURSE XIV. 325 thy Goodnefs, which thou haft laid up for them that fear thee! No Heart can con- ceive it, much lefs is any Tongue of Man able to defcribe it. In all our Contempla- tions of the Goodnefs of Divine Provi- dence towards Mankind here on Earth, we muft ftill carry our Views to the heavenly State, where it mall be fully compleated, and mall mine forth in its brighten: Glo- ry to all Eternity. I mall conclude with this Reflection. What a delightful and comforting Con- fideration is it, that infinite Goodnefs go- verneth the World, and that all Things are under the Direction and Superinten- dency of a mofl wife and benign Provi- dence ! Happy is the Man that liveth under the Influence of this Perfualion. What- ever be the prefent Appearances of Things, he hath a ftrong Security that all Things (hall certainly be ordered for the beft. No Difficulties can fhock him ; the whole Face of Things looks placid and ferene about him. With what Satisfaction and Com- placency may he reiign himfelf and all his Concernments to the Difpofal of his kind and almighty Friend, Parent, and Benefac- tor ? It is true Religion, and that alone, which layeth a folid Foundation for a com* fortable and peaceable Life. Far be it from us, on any Occafion, to entertain dimo- Y 3 nourable 326 DISCOURSE XIV. nourable Thoughts of the divine Good- nefs, much more to break forth into un- becoming Reflections upon it. It appear- eth from the Account which hath been given, that God permitteth no more Evil than he over-ruleth to excellent Purpofes ; and that he ordereth it fo, that no Man in this prefent State fhall fuflfer more Evil, than either he hath deferved by his Sins, or than mall turn to his own Benefit, if he be careful to make a wife and juft Improvement of it, and mail alfo tend to the Benefit of others, if they take Warning by his Patience and Virtues. And there is nothing in this, but what is perfectly confident with a wife and good Adminiftration. Let us therefore frequently review the Instances of God's Goodnefs towards us, and in- flead of allowing ourfelves to find Fault, break forth into thankful Praifes and Acknowledgments, faying in the Lan- guage of the devout Pfalmift, What Jhall 1 render unto the Lord for all his Bene- fits towards me? Pfal. cxvi. 12. Oh that Men would praife the Lord for his Good- nefs, and for his wonderful Works to the Children of Men ! Whofo is wife, and will obfcrve thefe Things, even they fhall under- (land the- Loving- Undue fs of the Lord. Puil. cvii. 8, 43. On Q?i the Right eoufnefs of Divine Pro- videme* DISCOURSE XV. Psalm cxlv. 17. *£he Lord is righteous in all his Ways, and holy in all his Works, s OME of the mod fpecious Objections againft Providence are drawn from Events that feem to ftrike at the Righte- oufnefs of the divine Adminiftrations. It is pretended, that there are many Things done in the World, which are abfolutely in- confiftent with the perfec"l Righteoufnefs of a fupreme Governor, and which would not be admitted if this World and the Affairs of it were under the Direction and Y 4 Super- 328 DISCOURSE XV. Superintendency of an infinitely juft and holy Being. But that this is a wrong Charge will fufficiently appear from a diftinct Ex- amination of what is offered in Support of it. The Righteoufnefs of God is frequently celebrated in the facred Writings. Thofe Words of the Pfalmift which I have chofen for the Subject of this Difcourfe, are very full to this Purpofe. The Lord is righteous in all his Ways, and holy in all his Works. He is righteous in all his Difpenfations whatfoever, efpecially towards Mankind; for to thefe the Pfalmift feems here to have a particular Reference. There is not one of his Proceedings in which he is not per- fectly juft and holy. In treating of this Subject I fhall firft offer fome general Considerations to fhew that God is holy and righteous in all his Ways. Secondly, I (hall confider the principal Things in the divine Administrations to- wards Mankind, that feem to have a con- trary Appearance, and which are ufually urged as Objections againft the Righteouf- nefs of Divine Providence. Firft, I fliall offer fome general Confi- derations to fhew that God is juft and righteous in all his Ways. And DISCOURSE XV. 329 And ift, This neceffarily followeth from the infinite Perfection of his Nature. It is not conceivable how an abfolutely perfect Being can be capable of Injuftice or Unrighteoufnefs. For as his Underftand- ing is infinite, he cannot but always dis- cern in every Inftance what is fit and pro- per to be done, and what is moft con- formable to Truth, Juftice, and Equity. And agreeable to the Light of his infinite Underftanding is the perfect Rectitude of his Will, whereby he is eternally and in- variably determined to will and to do that which appeareth to his unerring Mind to be juft and right. If his Underftanding dictated one Thing, and his Will purfued another, there would be a Jarring and Con- trariety in his Nature. His own Mind muft in that Cafe difapprove and condemn him, which would produce a Confufion and Diforder within, an inward Difiatisfac- tion and Remorfe, abfolutely inconfiftent with the perfect Felicity of the Supreme Being. 2dly, It will help farther to illuftrate this, if it be confidered that none of thofe Things that are the Caufes of Injuftice and Unrighteoufnefs, can poflibly have Place in God. He can never do an unjuft Thing through Error and Miftake, by taking wrong for right, or right for wrong. Nor is 330 DISCOURSE XV. is he fufceptible of any of thofe narrow and partial Affections, or corrupt Paffions and Prejudices, which fo often turn Men afide from the Paths of Juftice and Equity. He is incapable of Envy and Ill-will, or of unreafonable Humour or Caprice ; nor can he ever be fwayed, as Men often are, to do an unjuft Thing, by a Regard to his own private Intereft. For as he is infinitely happy in himfelf, and itandeth not in need of any Thing without him, and therefore hath nothing to hope or to fear from any other Being, it is evident he can have no private Interefts of his own to ferve, no Addition of Profit or Power in View. — That car- rieth its own Evidence with it, which we have 2 Chron. xix. j. 'There is no Iniquity with the Lord our God, nor RefpeB of Per- fons, nor taking of Gifts; And again, Surely God will not do wickedly, neither will the Al- mighty pervert Judgment. Job xxxiv. 12. Injuftice and Wickednefs can only belong to weak and imperfect Beings, in whom there is a Defect of Power. For none would do wrong, if he thought he could as well attain his Ends in doing right, or if he were not overpowered by fome Paf- iion, which is an Argument of Weaknefs. And therefore it cannot reaibnably be fup- pofed, that the almighty and all-fufficient Being mould pervert Judgment. sdlv. DISCOURSE XV. 331 3dly, The perfect Juftice and Righ- teoufnefs of God may be farther argued from that inward Senfe of right and wrong that is implanted in the human Mind, which naturally carrieth us to approve and admire impartial Juftice and Righteoufnefs tempered with Goodnefs and Equity, and to difapprove and condemn Injuftice and Oppreffion, Cruelty and Violence, Fraud and Falfhood. This is a Kind of natural Law written in the human Heart, and which exerteth itfelf when it is not over- ruled and obftructed by the Influence of diforderly Appetites and Pamons, and felfiih Interefts. And whence could this origi- nally proceed but from the Author of our Beings ? We could not have had this Senfe, if he had not given it us. And we may juftly conclude, that he that hath fo con- ftituted our Nature, that we can fcarce help approving the right, and condemning the wTong as far as we know it, muft him- felf be a Being of perfect Righteoufnefs, and muft approve the Things which are juft and true and pure, and have an Ab- horrence of whatfoever is contrary there- unto. If we take thefe feveral Confiderations together, they form a convincing Evidence that God is righteous in all his Ways. And indeed if there were not a fupreme and molt 332 DISCOURSE XV. moft perfect Righteoufnefs at the Head of Things, what Mifery and Confufion would enfue ? The fovereign Lord of the Uni- verfe muft neceflarily be the higheft Power, to whom all Appeals muft ultimately lie. And what a miferable Thing would it be if the laft Refort were not to perfect Righ- teoufnefs ! For Jhall not the Judge of all the Earth do right f Gen. xviii. 25. There are two Things in which the Righteoufnefs of God as a fupreme Gover- nor doth efpecially appear. The firft is his ordaining juft and righteous Laws, and fuch evidently are all the Laws which God hath given to Mankind, whether difcover- able by the Light of Nature, or made known to us by extraordinary Revelation. The Laws which God enjoineth, are excel- lently reprefented in the holy Scriptures, and the more attentively we confider them, the more we fhall be convinced that they are all of them holy and juft and good, true and righteous all together, according to the Pfalmift's Defcription of them Pfal. xix. 8, 9. Whatfoever Things are true, what- Jbever Things are honeft, whatfoever Things are juft, whatfoever Things are pure, what- foever Things are lovely, whatfoever Things are of good Report, if there be any Virtue, and if there be any Praife, thefe are the Things DISCOURSE XV. 333 Things required in the divine Law. Phil. iv. 8. And as the perfect Righteoufnefs of the fupreme Governor appeareth in the Laws which he hath given to Mankind, fo alfo in his confequent Dealings with them, or rewarding and punifhing them according to their Obedience or Difobedience to thofe Laws. And with regard to this, the ge- neral Rule of the divine Procedure towards Mankind, is that which is laid down, Ifa. iii. 10, ii. Say to the righteous, that it Jhall be well with him : for they Jhall eat the Fruit of their Doings. Wo unto the wicked, it /hall be ill with him : for the Reward of his Hands jhall be given him. The Righte- oufnefs of God as a moral Governor re- quireth that it mould be well with the righteous, and ill with the wicked, that the former mould be happy, and the lat- ter miferable in the final IiTue of Things, and taking in the whole of their Exiftence. But then it muft be remembered, that this prefent Life is but a fmall Part of our Ex- iftence -, and that the State we are now in is only a State of Difcipline and Trial, and not a State of final Judgment ; that there- fore it is not to be expected, that the righteous mould be at prefent fully re- warded, and rendered compleatly happy, or that Judgment mould be univerfally and fpeedily 334 DISCOURSE XV. fpeedily executed upon the wicked. It is fufficient to vindicate the Righteoufnefs of God in the prefent Difpsnfations of his Providence, if it be exercifed in fuch a Manner as is fuited to the Nature and De- sign of a State of Trial and Forbearance, which is to be fucceeded by a State of Re- tributions, wherein whatfoever is now wanting and defective mall be fully fup- plied and rectified. Now this is the View which the Scriptures give us of this Matter. There is enough in the prefent Courfe of Providence and Conftitution of Things to convince us that God is a good and righteous Governor, and that Righte- oufnefs and Virtue is what he approveth, and is ordinarily the beft Way to true Satisfaction and Enjoyment even here on Earth ; and that Vice and Sin is the Ob- ject of his j lift Difpleafure, and in the or- dinary Courfe of Things hath a Tendency to bring Mifery upon thofe that abandon themfelves to the Practice of it. But then the proper and principal Retributions to the righteous and the wicked are referved for another World. Having taken this general View of the Righteoufnefs of God in all his Ways, I now proceed, fecondly, to confider the prin- cipal Things in the divine Adminiftxations towards Mankind, that' have a contrary Appear- DISCOURSE XV. 335 Appearance, and which are ufually brought as Objections againft the Righteoufnefs of Providence. It is urged, that if a righteous Provi- dence governed the World, it might be expected, that Virtue and Probity mould be rewarded, and Vice and Wickednefs pu- niihed ; but that this is not done in the prefent State. It is the Obfervation of the Wife-man, confirmed by the Experience of all Ages, that all "Things come alike to all; there is one Event to the righteous, and to the wicked; to the good, and to the clean, and to the un- clean. Ecclef. ix. 2. The former is not re- markably diftingu ifhed with the Favours and Benefits of Divine Providence above the latter. Yea, it often happeneth, that the very contrary State of Things obtains, and that good Men inftead of having a larger Portion of Bleffings given them, have a greater Share of Afflictions and Ca- lamities than other Men. Many of the befi: Men in all Ages have been loaded with Obloquy and Reproach, injured in their Perfons, Reputations, and Properties, by the Malice, the Fraud, and Violence of wicked Men, yea, and often expofed to the moil grievous Sufferings and Perfecutions, and even to Death itfelf. And on the other Hand, we frequently fee the wicked and unjuft profpering in their Wickednefs,, flowing 336 DISCOURSE XV. flowing in Riches, and abounding in all the Delights and Enjoyments this World can afford. The vileft Men are exalt ed^ and have thofe Honours conferred upon them which ought only to be the Rewards of Virtue. And particularly it is to be obferved, that the Hiftory of all Ages fur- niflieth us with Inftances of fuccefsful Ra- vagers, who have fpread wide their Con- quefts, and laid whole Nations wafte, and inftead of receiving the juft Punifhment due to their lawlefs Violence, have been crowned with Glory and Victory. And doth this look like a World governed by infinite Wifdom and Righteoufnefs ? Would it be thus, if a juft and holy Being pre- fided over the univerfal Adminiftration of Things ? This is the Objection in its full Force, and it muft be acknowledged to have no fmall Difficulty in it. Some have made ufe of it as a Pretence to cover their Atheifm, or, which cometh to the fame Thing, their Denial of a Providence. x\nd good Men themfelves have often been greatly perplexed and puzzled with it. The Prophet Afaph owneth concerning himfelf, in the 73d Pfalm, that the Temptation had liked to have proved too ftrong for him. Jeremiah, though he was perfuaded of the perfect Righteoufnefs of God, could fcarce tell DISCOURSE XV. 337 tell how to reconcile it with this State of Things. Righteous art thou, O Lord, when I plead with thee-, yet let me talk with thee of thy judgments. Wherefore doth the Way of the wicked pro/per, wherefore are all they happy, i. e. fuccefsful and profperous, that deal very treacheroujly ? Jer. xii. i. To the fame Purpofe the Prophet Habakkuk. 'Thou art of purer Lyes than to behold Evil, and canfl not look on Iniquity : Wherefore lookeft thou upon them that deal treacheroufly, and holdejl thy Tongue, when the wicked de- voureth the Man that is ?nore righteous tha?i he ? And makeft Men as the Fijhes of the Sea, as the creeping Things that have no Ruler over them. Habak. i. 13, 14. That we may return a proper Anfwer to this complicated Objection, let us di- ftinc~tly coniider the feveral Parts of it : 1 ft, As it relateth to the promifcuous Diftribution of Events in this prefent State, 2dly, As it relateth to the Suffer- ings and Calamities which befall the righ- teous. 3;ood Thines of this prefent World. And with regard to this T would firft obferve in general, that it is no way pro- per or fitting that all wicked Men and wicked Actions mould be immediately pu- nched in this prefent State. For this would change the very Nature of this State of Trial. DISCOURSE XVI. 355 Trial and Difcipline, and confound it with a State of Judgment. The Righteoufnefs of Divine Providence mould be now exer- cifed in fuch a Manner as to preferve the World, and not to deftroy it. Whereas, if Punifhments were immediately to follow every wicked Perfon and evil Action ; if God did not bear with Sinners, nor Men bear with one another, which in that Cafe they would look upon themfelves to be un- der no Obligation to do; this World would become a mere Shambles, a Place of utter Defolation and Mifery. Where would be the Exercife of divine Mercy ? or what Space would be left for Repentance ? And yet it is certain that many who have been bad Men, and done wicked Actions, have afterwards reformed, and fome of them have proved remarkably good and ufeful. God's bearing with Sinners in this prefent State of Trial, and even conferring many Bene- fits upon them, lheweth the Riches of his Goodnejs, and Patience, and Long-Juff'ering, and that he is not willing that any Jhould perijhy but that all 'Jhould come to Repentance. And it hath a Tendency alio to form them to a merciful forgiving Temper towards one another. Profperity is one Way of trying Perfons as well as Adverfity. And will any fay, that it is never proper that bad Men mould be thus tried ? if the Way A a 2 of 356 DISCOURSE XVI. of Indulgence were never to be ufed to- wards them, it could not be faid that all proper Methods were ufed to amend and to reclaim them. The Goodnefs of God in its natural Tendency leadeth Sinners to Re- pentance; and if it hath not that Effect upon them, will leave them without Ex- cufe. We mould therefore on fuch Occa- calions acknowledge and admire his Pa- tience and Forbearance, but not find Fault with his Righteoufnefs, which will cer- tainly be manifefted in the fitteft Seafon, of which undoubtedly he is the beft Judge. It may be proper farther to obferve, that we may in fome Cafes pafs a wrong Judg- ment on Perfons, and look upon thofe to be bad Men that really are not fo ; or at leaft may regard them as much worfe than they are. For when Men fee others prof- per, they are often apt, through Envy and Impatience, to reprefent them in too unfavourable a Light, and give wrong Turns to their Actions. Or, if they be really, taking in the whole of their Ac- tions and Chara&er, bad Men, yet they may have fome valuable Qualities, and God may fee more Good in them than we know, yea, they may in fome In- ftances be Inflruments in the Hands of Providence for doing Service to the Com^ munitv, DISCOURSE XVI. 357 munity, or to his Church and People, and therefore he may fee fit to give them tem- poral Rewards. And it is a Proof of the divine Goodnefs and Righteoufnefs that he doth not fuffer the good Qualities and Ser- vices even of bad Men to pafs wholly un- rewarded. It is alfo to be confidered, that many Men, who are not Perfons of real Piety and Virtue, may yet be of eminent natural and acquired Abilities, and of great Induftry and Sagacity, and may be very af- fiduous in the Ufe of thofe Means, which, according to the dated Rules of Providence, and Laws of Society, have a Tendency to procure temporal Bleflings, Riches, Power, and Dominion. And if Providence in fuch Cafes fuffereth them to obtain what they fo earneftly feek for, and crowneth po- litical Gifts and Abilities with political Re- wards, there is nothing in this Procedure but what is wife and fit. And indeed, con- fidering that there are fuch Numbers of bad Men in the World, it can fcarce be avoided, but that Perfons of this Charac- ter muft frequently be pofTefTed of great Wealth and Power, efpecially fince they are often more eager and diligent to obtain them than other and better Men, except God mould extraordinarily interpofe to al- ter the common Courfe and State of Things A a 3 here 358 DISCOURSE XVI. here on Earth, which for wife Reafons he doth not generally think fit to do. Another Confideration of no fmall Mo- ment, which ought not to be palled by if we would form a right Judgment concern- ing the Matter before us, is this, that the Profperity of the wicked, which maketh fo great a Shew, and exciteth fo much Envy, is merely external. The Spectators who judge only by the Splendor of their Appearance, may think them to be in a hap- py Condition, when they are really miferable. Let them be placed in never fuch advantage- ous outward Circumftances, yet if they be under the Power and Tyranny of impetu- ous Lufls, and bafe diforderly Appetites and PafTions, if they are fwollen with vain Pride, or cankered with Envy, or embit- tered with Malice, Hatred, and Revenge, or racked with Ambition, and reftlefs infatiable Defires, efpeciahy if their own Minds and Confciences reproach and con- demn them for their Impieties, their De- baucheries, their Acts of Injustice and Oppremon, as they muft when they allow themfelves Time for ferious Reflection ; if this be the Cafe, they are wretched in all their Affluence, and the meaneft good Man that hath a Senfe of the divine Favour, and is contented in his low Condition, is really far happier than they. With DISCOURSE XVI. 359 With regard to profperous Tyrants, and mighty Conquerors, who have often met with great Succefs in their lawlefs Ravages, and in executing their ambitious Defigns to opprefs and inflave Mankind, it muft be confidered that this is permitted for very wife and righteous Ends. They are Scourges in the Hand of God for chaftening guilty Nations. And as it is proper that fuch Nations mould be puniihed, fo there are no Inftruments fitter to execute thofe Punifh- ments than fuch Perfons as thefe, though they themfelves have nothing in View but the gratifying their own Paflions, and their Luil of Dominion and Power. The De- valuations and Cruelties they commit are juft Punimments on the People that fuffer them, confidered as inflicted by a holy and righteous God, though they are often very unjuit, as Prosperity and Succefs of wicked Men is no Objection againft the Righteoufnefs of Divine Providence, when it is neceMary for executing his juft Punimments upon guilty Nations, that they mould profper and have Succefs. If it be urged, that though they be fuffered to profper for a while, yet Juftice requireth that they fhould alio be punimed in their Turn for their Wickednefs and In juft ice, their Cruelty and Violence; I anfwer, that fo it frequently happeneth. A a 4 Thofe s6o DISCOURSE XVI. Thofe wicked Perfons, after having been Inftruments in the Hands of God for pu- nifhing others, are themfelves punifhed in a very exemplary Manner, and are carl: down from their Profperity and Glory. Se- veral Inftances of this Kind the Hiftories of all Nations and Ages will furnifh us with. But fuppofing that they continue in a profperous Condition, and in great Power and Splendor through the whole Courfe of their Lives, it muft ftill be remembered, that the principal Punifhments of the wicked, as well as Rewards of the righ- teous, are refervedfor a future State. And it perfectly clears the Difficulty to confider that there is a Time coming, when thofe mighty and lawlefs OpprerTors, who had no human Power to control them, mall be diftinguifhed with dreadful Punifhments before Heaven and Earth, and fhall receive & full Recompence for their Pride, Cruelty, Injuftice, and their many enormous Acts of Wickednefs. And it is a general Rule, which we mould always take along with us in confidering God's providential Dif- penfations towards Mankind, that it is his Will and Defign that we mould not termi- nate our Views here on Earth, but mould look forwards to another World, to a State of final Retributions. Not to do this, would be to overlook and confound the proper Order DISCOURSE XVI. 361 Order and Oeconomy of Divine Providence, which, taken in its juft Extent, compre- hendeth God's Adminiftrations towards Mankind both in this and in a future State, both which concur to make up one great Scheme of Government. I mall conclude with this Reflection, that we mould, on no Occafion, allow ourfelves to entertain any harm or injuri- ous Conceptions of the Righteoufnefs and Equity of God's Dealings towards his Crea- tures. It muft certainly be an inexcufable Rafhnefs in fuch fhort-fighted Creatures as we are, who know fo little of the Reafons of the divine Difpenfations, and have fuch imperfed: Views of the Works and Ways of Providence, to take upon us to judge and cenfure the Counfels and Proceedings of the Deity. We mould reject with the utmofl Abhorrence, the very Thought of charging God with InjufUce, faying, as St. Paul did in a very difficult Cafe, What fhall we fay then ? Is there Unrighteoufhefs with God?- God forbid. Rom. ix. 14. Or, as Elihu expreffeth it, Shall even he that hateth Right govern f And wilt thou condemn him that is fnofljuflf Job xxxiv. 17. When Clouds and Darknefs are about him, and we cannot at prefent penetrate into the Reafons of his Difpenfations, we muft be ready to acknowledge with the devout Pfalmift, that Bdghtouf?jefs 362 DISCOURSE XVI. Right eonfnefs and "Judgment are the Habita- tion, or, as it might be rendered, the Ef- tablijhment of his throne. Pfal. xcvii. 2. And what Comfort mould this yield amidfl all the Difficulties of this prefent State, and all the Injuries we may now fuftain from our Fellow-creatures ! A righteous God feeth all our Wrongs, and will redrefs them in that Time and Manner which he in his infinite Wifdom knoweth to be fit— teft and beft. He may indeed fufFer thofe that have a juft Caufe to be oppreffed, be- caufe they deferve to be puniihed upon other Accounts, or becaufe he intendeth fo to order it, that this prefent Trial mall turn to their greater Benefit. But this we may be fure of, that he always favoureth the righteous Caufe, and it {hall moft cer- tainly appear in the final IrTue of Things, that he doth fo. Nor can any Man upon good Grounds expect his Favour and Bieffing in an unrighteous Caufe or Courfe, though he may for wife Ends fuffer fuch Perfons to profper and prevail for a while. For it is a ftable Truth, that he beholdeth Mijchief and Spite, to requite it with his Hand, i. e. to requite it in the fitted Seafon. And that the righteous Lord loveth Righteoufnefs, his Countenance doth behold the upright ; viz. with an Eye of Favour and Complacency. Pial. xi. 7. And how happy is it to be under DISCOURSE XVI. 363 under the wife and equal Government of that infinitely perfect Being, who loveth Righteoufnefs, and hateth Iniquity, and who cannot poflibly, in any Inflance, do a wrong or unjuft Thing ! Let us therefore with the profoundeft Reverence acknow- ledge and adore him under this glorious Character, and join in that noble Song of Mofes and of the Lamb, in which the Saints of God under the Old Teflament and the New, the Church militant, and the Church triumphant, joyfully concur, Great and marvellous are thy Works , Lord God al- mighty ; jujl and true are thy Ways, O thou King of Saints. Who would not fear thee, and glorify thy Name ? For thou only art ho- ly, and thy Judgments are made manifejl* Rev. xv. 3, 4. Concerning Concerning a future Judgment and State of final Retributions ', when the Adminifirations of Providence, towards Mankind fhall be com- pleated. DISCOURSE xvir. Eccles. iii. 17. I /aid in mine Heart, God Jhall judge the righteous and the wicked : for there is a Time therefor every Purpofe and for every Work, IN my laft Difcourfe feveral Things were offered for vindicating the Righ- teoufnefs of God in his Difpenfations to- wards Mankind in this prefent State ; but it 366 DISCOURSE XVII. it was obferved, that this cannot be fully done without taking a future World into the Account. For it is then that the great Scheme of Providence fhall be compleated, and all thofe Difficulties which now puzzle and aftonifh our Minds fhall be fully ad- justed and reconciled. We cannot there- fore more properly conclude this Subjedt, in treating of which we have endeavoured to take a general View of the Administrations of Divine Providence towards Mankind, than by turning our Thoughts to a State of future Judgment and Retributions, when all the Defigns of God towards the human Race fhall be brought to their final impor- tant Iflues. To this the Words of the Wife-man, which I have now chofen to infill upon, feem plainly to refer. He had faid in the Verfe immediately preceding, I faw under the Sun, the Place of judgment, that Wick- ednefs was there; and the Place of Right eouf- hefs, that Iniquity was there. It hath often happened, that they whofe proper Work and Office it is to execute Juftice and Judg- ment, to punifh evil Doers, and to do Right to the injured and oppreffed, are themfelves unrighteous and unjuft. They join with the OpprefTors againfl the poor and innocent, and fuffer Judgment to be perverted in Favour of the Wealthy and powerful. This made a great DISCOURSE XVII. 367 a great Impreflion upon his Mind, and he. frequently takes Notice of it in this Book. Thus Ch. v. 8. he reprefenteth it as no un- common Thing to fee the Opprefjion of the Poor, and violent perverting of Jujlice and Judgment in a Province. And Ch. iv. 1 . I returned (faith he) and pondered all the Op- prefjions thai are wider the Sun -, and behold the Tears of fnch as were opprefed, a?id they had ?w Comforter ; and on the Side of their OppreJJ'ors there was Power ; but they, i. e. the oppreffed, had no Comforter. This fa affected his Heart, that in the Bitternefs of his Concern he adds, Wherefore I praifed the dead which are already dead, more than the living which are yet alive. But this feems to have been the Language of Paffion and Melancholy. A more juft and reafon- able Conclufion from the fame Premifes, and which he formed in the cool deliberate Judgment of his Mind, is that which is contained in the Words we are now to confider ; I f aid in mine Heart, God Jhall judge the righteous and the wicked. Since it often happeneth that no Juftice is to be found at earthly Tribunals, it is natural and reafonable to believe that there is a Time coming, when God will fet all Things right, and will call all Mankind to an Ac- count for their Actions, and put a remark- able Difference between the righteous and the 368 DISCOURSE XVII. the wicked. For, as it is added, there is a Time there, i. e. with him, for every Pur- fofe, and for every Work. He hath in his great Wifdom appointed the propereft Time for every Work, and therefore we may be fure he hath appointed a Time for this, which is the moft important Work of all, and upon which the good Order of the World and of his Government doth very much depend ; viz. the judging all Men, both the righteous and the wicked, and diftributing proper Retributions. And to this the Wife-man hath a manifest. Re- ference in that remarkable Paffage with which he concludeth this Book : For God Jhall bring every Work into Judgment, with every fecret Thing, whether it be good, or whether it be evil. In which Words he cannot be fuppofed to intend that God doth always and in every Inftance execute Judg- ment upon Men in this prefent Life : the contrary to which he moft exprefsly de- clareth in this Book. For he complains, that in this World all Things come alike to all, and that there is one Event to the rigb~ teous and to the wicked. Ch. ix. 2. And again, that there is ajuft Man that peri/heth in his Righteoufnefs, and that there is a wicked Man thai prolongefh his Life in his Wickednefs. Ch. vii. 15. Or, as he ex- preffeth it Ch. viii. 14. There is a Vanity which DISCOURSE XVII. 369 Hsibich is done upon the Earth, that there be juji Men unto whom it happeneth according to the Work of the wicked : and there be wicked Men to whom it happeneth according to the Work of the righteous. When there- fore he faith, that God fhall bring every Work into Judgment, it muft be under- flood of a Judgment which mall be exe- cuted upon Men in a future State after this prefent Life is at an End. And what plainly demonftrates this, is, that he de- clares univerfally, that God will bring every Work into Judgment, with every fe- cret 'Thing, whether it be good, or whe- ther it be evil. For who will pretend to fay, that this is done in this prefent World ? The Expreffions are as ftrong as thofe ufed by St. Paul in defcribing the laft general Judgment, that then every Man fiall re- ceive the Things done in his Body, accord- ing to that he hath done, whether it be good or bad. 2 Cor. v. 10. and that in that Day God fiali judge the Secrets of Men. Rom. ii. 16. To which it may be added, that to interpret thefe Words as referring to a future Judgment, feems befr. to agree to the Scope and Deiign of this Book, which is to fhew the Vanity of all Things here below, and to the Conclufion he draweth from it : Hear the Conclufion ef the whole Matter : Fear God, and keep Vol. I. B b his 37o DISCOURSE XVII. his Commandments -,for this is the All of Man. So it is in the Original, /. e. his whole Duty and Happinefs too. And then he addeth, For God Jhall bring every Work into Judgment, with every fecret Thing, &c. The Argument is ftrong and cogent, if un- derftood of the future Judgment, when God will call all Mankind to a ftrict Ac- count for their Conduct. And it is with a View to this, that he warneth a young Man in the Heat of his youthful Lufts and Pafiions, to confider, that for all thefe Things God will bring him into Judgment. Ch. xi. 9. To this future Judgment there- fore he may be reafonably fuppofed to refer, when he here declareth, / faid in mine Heart, God jhall judge the righteous and the wicked-, i. e. he mail fo judge them as to reward the one, and punifli the other. For to judge Men, and yet in confequence of fuch a Judgment to appoint no Retribu- tions of Rewards and Punifhments, would be to all the Purpofes of Government, as if they were not judged, yea, it would be a more inconfiftent Conduct than not to call them to an Account for their Actions at all. I have infifted the more largely upon opening the true Intention and Defign of this PafTage, becaufe it affordeth a clear and ftrong Proof of what fome Perfons are DISCOURSE XVII. 371 are very unwilling to own, that the Belief of a future State of Judgment and Retri- butions obtained among the good Men who Jived under the Old Teftament Difpen- fation. But what I chiefly delign in this Dif- courfe, is to prove, that it is a Principle highly agreeable to Reafon, that there is a Time coming in a future State, in which God will certainly judge the righteous and the wicked, and will render to them proper Retributions of Rewards and Pu- nifhments. For illustrating which, I mall firil offer fome general Confiderations tending to mew that this prefent Life is not the whole of Man's Exigence, and that it is defigned by Providence only for a probationary State, or a State of Trial and Difcipline, and not of final Judgment or Retribu- tions. And then I fliall proceed more difb'nclly to prove, that the proper and principal Re- wards of the righteous, and PunilhmentS of the wicked, are not difpenfed here on Earth, but are referved for a future State. Firft, I fhall offer fome general Confi- derations to fhew that this prefent Life is not the whole of Man's Existence, and that it is defigned for a probationary State, B b 2 a State 372 DISCOURSE XVII. a State of Trial and Difcipline, and not of final Judgment or Retributions. That this Life is not the whole of Man's Exiftence, or the only State he is defigned for, may be fairly argued from the very Frame of his Nature, compared with the prefent State of Things here on Earth. The Brutes foon arrive at all that Perfec- tion for which their Natures are defigned. They are provided with Enjoyments fitted to fatisfy the utmoft of their Defires and Capacities. Nor is there any Likeli- hood, that if they had a much longer Life afforded them, they would become more perfect, or arrive to higher Degrees of fenfitive Happinefs, the only Happinefs they are capable of, than now they can at- tain to. But Man hath Faculties of a fuperior Nature, whereby he is capable of making immortal Proficiencies in intel- lectual and moral Improvements , and it is but a fmall Progrefs comparatively that he can make in thefe Things within the fhort Compafs of this frail and tranfitory Life. Nor are any of thefe prefent earth- ly Enjoyments adequate to the Capacities of the human Soul, or capable of filling and fatiating its infinite Defires, And can it be thought then that Man was endued with fuch vaft and fublime Capacities, only that he might take a few Turns on this earthly Stage, and DISCOURSE XVII. 373 and then disappear for ever, and be loft in an utter Extinction of Being, without hav- ing Time or Opportunities given him for ever arriving to the proper and ultimate Felicity and Perfection of his Nature ? To fuppofe Man to be made for no other Life than this, would be to fuppofe him to be one of the mod: unaccountable Com- pofitions in all Nature. It would be to fuppofe the moft admirable Powers given him with an Intention to cut him off be- fore they can arrive to their proper Matu- rity ; an excellent Work begun without any Defign of ever compleating it ; a grand Foundation laid prominng a glorious Fa- brick, and no Care taken to carry on and finifh the Structure. A Way of proceeding which would be unworthy of a wife Man, and therefore not to be charged upon the infinitely wife and good God. To enforce this Way of reaibning it may be obferved, that Man alone of all the Creatures in this lower World, hath a Power of looking forwards to Fu- turity, and of carrying his Expectations and Views beyond the Grave. He alone is capable of feeling the Force of Argu- ments and Motives drawn from another World, from a future State of Happinefs or Mifery. Of this the Brutes are incapa- ble, which meweth that they are not de- B b 3 figned 374 DISCOURSE XVII. figned for a future Exiftence, and that this is the only Life they are made for. And if Man had been deligned for no other State than this, it is reafonable to believe, that his Profpects, like thofe of the inferior Animals, would have been bounded within this prefent Life, and that he would not have been made capable of looking farther j nor would the wife Parent of his Being have framed his Faculties fo as that he mould be governed by the Hopes or Fears of an hereafter. It ftrengtheneth this, when it is conlidered that the De- fire and Hope of a future State of Immor- tality, is the rtrongeft in the moft. excellent and virtuous Minds, and in Proportion as it prevaileth, furnifheth powerful Incen- tives to the moft worthy and laudable Ac- tions and Purfuits, and may therefore be juftly regarded as deriving its Original from •God himfelf. Thus the Frame of our Nature, if duly attended to, plainly fheweth, that Man was not intended merely for this prefent tranfitory Life, fince he is exactly fo constituted, and hath fuch Faculties and Powers given him, as would have been given him, if he had been designed for Immortality. And therefore we may juft- ly conclude, that the wife Author of his Being defigned him for it. And confequently that DISCOURSE XVII. 375 that this prefen t Life is not the whole of his Exigence, but only the nrft. Stage of it. And if fo, it is reafonable to think that this Life is intended by Providence for a probationary State, a State of Trial and Difcipline, and not of final Judgment or Retributions. And accordingly to a careful Obferver it will appear, that here are but as it were the nrft. Rudiments of Virtue; excellent Difpofitions are in an immature State, and are carried on from fmall and very imperfect Beginnings. We have many Appetites and Paffions which need to be governed, and kept within pro- per Bounds. And we have now a great deal to do in point of Self-government, and for the forming of our Tempers. To which it may be added, that the prefent Courfe of Things, and of .the divine Dif- penfations towards Mankind, is precifely fuch as may be expected in a State of Trial, and is wifely fuited to it. For in fuch a State it might juftly be expected, that a great Variety of Methods of Trial and Culture mould be employed ; that Men mould be placed in different Circum- ftances ; that there mould be a Mixture of Good and Evil, of Pleafures and Pains, of Profperity and Adverfity. For each in their feveral Ways are proper for trying and exercifing Mens Virtues, for correct- B b 4 ing 376 DISCOURSE XVII. ing what is amifs, and forming them to worthy Habits and Difpofitions. It might alfo be expected, that if this be a State of Trial, Things mould be fo conducted upon the whole, as to lead us to conclude that Virtue, Piety, and Goodnefs, is what God approveth, and that Vice and Wick- ednefs is the Object of his juft Difpleafure, and yet that the former mould not receive its full Reward, nor the latter its full Pu- nifhment, in this prefent World. And accordingly this is now the general Courfe of Divine Providence in its Admi- niftrations towards Mankind. There is a great Mixture of Events here on Earth. External Good and Evil, Profperity and Adverfity, are difpenfed to all Sorts of Per- fons. And though in the prefent Confti- tution of Things, God giveth various Tokens of his favourable Regards to good Men, from whence we may conclude, that true Virtue and Goodnefs is what he loveth and approveth ; yet he frequently exercifeth them with fharp Afflictions and Troubles, as may be expected in a State of Trial and Difcipline. And in like Man- ner, though there are many Things from Time to Time in the Courfe of God's Dif- penfations, which mew his Difpleafure againft Vice and Wickednefs, yet, for the moft part, he exercifeth Forbearance to- wards DISCOURSE XVII. 377 wards bad Men, without inflicting any extraordinary Punifhments upon them j yea and it often happeneth that they are indulged in Profperity and Affluence unto the End of their Lives. This is not to be wondered at in a State of Trial and For- bearance, but would be no way proper, if this were a State of final Judgment and Retributions. For in fuch a State it would be neceffary, that all the righteous mould be rewarded, and all the wicked punifhed, and that this mould be done in an open public Way. It would be alfo neceffary that Mens fecret Difpofitions mould be brought to light, whether good or bad, and that they mould be rewarded or pu- nifhed accordingly, lince their inward Dif- pofitions conftitute their real Characters, and properly denominate Men and their Actions good or evil. But it is evident that this is not ordinarily done in this pre- fent State. There is no open conftant Difference now made between the righte- ous and the wicked. It cannot be pre- tended that all the righteous are rewarded, and all the wicked punifhed. On the contrary, that which the Wife-man com- plaineth of is frequently the Cafe here on Earth, that there be jiifi Men to whom it happeneth according to the Work of the wick- ed-, and there be wicked Men to whom it happeneth 378 DISCOURSE XVII. bappeneth according to the Work of the righteous, Eccl. viii. 14. The principal Rewards now conferred upon good Men, are of a fpiritual, fecret, invjfible Nature, and therefore often not regarded by the World. And the prefent Punifhments of the wicked are often chiefly internal, tranf- acted in their own Minds and Confciences, To which it may be added, that we 4o not at prefent certainly know who are the righ- teous and the wicked ; and how then can we be fure, whether and how far they are re-? warded or punifhed ? Their Hearts are in a great Meafure concealed from us. We are often impofed upon by fpecjous Appearances, unable to penetrate through the Difguife of the formal Hypocrite, or to diftinguifh between the counterfeit Virtue and the true. How often do falfe and artful Men pafs through the World in a fair Dif- guife, whilft Perfons of undhTembled Pie- ty and Integrity, of real Sincerity and Truth of Heart, and who are incapable of acting a deceitful Part, are traduced and mifreprefented ! There muft therefore be a Time coming, when the Secrets of all Hearts mall be revealed, and Men mall be dealt with according to their true Cha- racters and real Difpofitions : when the Hypocrite, that at prefent not only efcap- eth Cenfure, but obtaineth Applaufe, mall 5 be DISCOURSE XVII. 379 be detected and expofed : and when there fhall be an open eternal Difcrimination put between the juft and the unjuft ; and it mall appear that all the former are reward- ed, and all the latter punifhed : without which the Righteoufnefs of God cannot be fully difplayed and vindicated. Thefe feveral Confiderations plainly fhew, that this prefent Life is not the whole of Man's Exiftence ; and that it is deligned for a probationary State, a State of Trial and Difcipline, and not of final Judgment ; and confequently, that there muft be a future State and Seafon, in which God will judge the righteous and the wicked. But to fet this in a clearer Light, I mail proceed more diftinctly to mew, that neither the righteous receive their proper and full Reward here on Earth ; nor are the wick- ed punifhed in fuch a Manner as would be neceffary if this were deligned to be a State of final Retributions. But as I have not Time to in lift upon this at prefent fo fully as it well deferves, I mall referve the Con- fideration of it to another Opportunity, and conclude with this Reflection. That fince it appeareth that this prefent Life is not the whole of Man's Exiftence, and is only a probationary State, or a State of Trial, we mould take Care that our whole Temper and Conduct be fuited to fuch 380 DISCOURSE XVII. fuch a State. Let us not act as if we were to have no other Life but this. Let us not fuffer our Defires and Views to center and terminate here, but carry them forward to a future World. We mufl not take up with any earthly Enjoyments as our proper final Portion and Happinefs, but mufl: be ftill looking towards that State to which this is defigned to be preparative. We mould regard the Circumftances in which we are now fituated, all the Good and Evil, the profperous and adverfe Events which befall us, as deiigned in feveral Ways to prove and exercife us, and as Part of the Difci- pline allotted us by the fovereign Lord who hath placed us here on Earth, and mould endeavour to make Ufe of them all for helping forward our moral Improvement. And it is of vafl Importance to us what Habits, what Difpofitions are now fettled and eftablifhed in our Minds. For as this is the firft Stage of our Being, our good or ill Behaviour in this prefent State, and the Habits to which we are now formed, will lay a Foundation, both according to the Appointment of God, and the natural Tendency of Things, for our Happinefs or Mifery in the future Part -of our Exig- ence. It highly concerneth us therefore to be careful to redeem and improve our preci- ous Time, and to exercife a conftant Watch over DISCOURSE XVII. 381 over ourfelves. We muft guard againft the Snares and Temptations to which we are now expofed, and mult take Pains to get evil Habits aH .orrupt Difoofitions cor- rected and retrained, and to cultivate and impr^ . good ones. For as we fow here, we mail reap hereafter. This is what St, Paul plainly fignifiethin that excellent Paf- fage, with which I fhall conclude, Gal. vu 7, 8. Be not deceived, God is not mocked-, for whatfoever a Man foweth, that Jhall he alfo reap. For he that foweth to his Flejh, Jhall of the Flejh reap Corruption -y but he that foweth to the Spirit, Jhall of the Spirit reap Life everlq/iing. Concerning Concerning a future "Judgment and State of final Retributions^ when the Adminifl rations of Providence towards Mankind Jhall be corn- pleated. DISCOURSE XVIII. Eccles. iii. 17. 1 /aid in mine Heart, God Jhall judge the righteous and the wicked : for there is a 'Time there for every Purpofe and for every Work. IN my former Difcourfe feveral Con- fiderations were offered to mew that this prefent Life is not the whole of Man's Exiftence, and that it is defigned for a pro- bationary 384 DISCOURSE XVIII. bationary State, a State of Trial and Dif- cipline, and not of final Judgment ; and confequently that there muft be a future State and Seafon in which God will judge the righteous and the wicked. But to fet this in a clearer and ftrono;er Light, I mail now proceed more diftinctly to mew, that neither the righteous receive their proper and full Reward here on Earth, nor are the wicked punimed in fuch a Manner as would be neceffary if this were deligned to be a State of final Retribu- tions. Firfl, The righteous do not receive their proper and full Reward here on Earth. That which good Men afpire after as their pro- per Felicity, is not the Enjoyment of worldly Riches or Honours, or of fenfual Pleafures, but a Happinefs arifing from the Perfection of Righteoufnefs, Goodnefs, and Purity, from the neareft Communion with God, and Conformity to him in his ami- able moral Excellencies. But this is v/hat they are not capable of fully attaining to in this prefent World. They are ftill reach- ing forward, and endeavouring to make a continual Progrefs in the moft holy and virtuous Difpofitions. But after all their Efforts they fall greatly fhort : Many are the Defects which attend them whilft they are in the Body. The beft of Men are moil fenfible DISCOURSE XVIII. 385 ienfible of this, and ready to acknowledge with the Apoftle Pan/y that they have not yet attained, neither are already perf eel; and there- fore they moft earneftly afpire after a better State, where they mall be entirely free from all their Sins and Defilements, and arrive at the true Perfection and Felicity of their Natures. But what a chilling Thought would it be, if this immature and imper- fect State were all they had to hope for ! If they were to have no Profpects or Op- portunities of ever arriving to any higher Degrees of moral Excellence, or of bein^ railed to a nearer Conformity to God, or a fuller Enjoyment of him, than they can attain to in this prefent fhort and mortal Life 1 Is the good Man only left to ftruggle with his Appetites and Pamons for a while, and after having, by a careful Difcipline, brought them under proper Regulations, muft he, when he is juft entered as it were upon a Courfe of Wifdom and Virtue, and beginning to make a hopeful Progreis in. the divine Life, be matched away at once, and an utter End be put to all his noble Purfuits and Attainments ? Shall all the earnefh Defires and Afpirations after Im- mortality and Perfection in Holinefs, which are kindled in the religious and virtuous Soul, prove vain and abortive, and end in eternal Difappointment ? What a Difcou- Vol. I. C c ragement 386 DISCOURSE XVIII. ragement would this be to the moil worthy and excellent Aims and Endea- vours ! And not only are good Men incapable in this prefent State of arriving at that Perfection and Happinefs for which they appear to be defigned, and to which they ardently afpire, but they are expofed to Troubles of various Kinds, which anfwer many valuable Ends if this Life be con- sidered as a State of Trial and Difcipline, but at the fame Time plainly mew, that this prefent World is not intended for the Place of their final Reft. They as well as others are fubject to grievous Pains and Difeafes of Body, to many difaftrous Events and vexatious CroiTes and Difappointments in the Courfe of their private Affairs. And with regard to Judgments of a public Na- ture inflicted upon whole Nations and large Communities, good Men as well as others are frequently involved in the common Ca- lamity. There is no Difficulty in account- ing for this, if there be a future State, in which God will diftinguifh them in a glo- rious Manner, though here they fall un- diftinguifhed in the common Ruin. But if there were no other State to be expected after this Life is at an End, it would be hard to reconcile fuch a Procedure with the Goodnefs and Righteoufnefs of Divine Pro- c vidence. DISCOURSE XVIII. 387 vidence. For why mould the guilty and the innocent, the righteous and the wicked, mare alike ? But it carrieth the Argument much far- ther, when we confider that many excellent Perfons have not only fuffered in common with the wicked in this prefent State, but that they have in feveral Inftances fuffered more than other Men< Even their own virtuous DifpofitionSj their Benevolence and Goodnefs of Heart, do on many Occa- sions fubjed: them to peculiar Griefs and Sorrows, by rendering them fufceptible of the moft tender and affedting Impreffions from the Calamities which they fee all around them, fo that the Miferies of others are by a tender Sympathy made their own. Befides which, they themfelves are fre- quently expofed to Derifion and Contempt, and to the moft cruel and injurious Treat- ment from wicked and unreafonable Men. It hath often happened that thofe who have done fignal Services to Mankind have met with the moft ungrateful Re- turns. Not a few have perifned in noble Defigns and Attempts undertaken from the moft upright and excellent Views. There have been Times in which to be re- markable for Virtues and good Qualities, was to be marked out for Deftruftion, and Eminency in Merit hath been made a C c 2 Crime* 388 DISCOURSE XVIII. Crime, and was fure to expofe Men to the Rage and Envy of thofe in Power. And what an overwhelming Thought would it be, if they had no Profpects beyond this prefent World, in which the befr. of Men have been tifed fo ill ! Numerous have been the In (lances of Perfbns that have been perfecnted for Right eoufnefs fake. Thofe of whom the World was not worthy, have been deftitute, affliSied, tormented, treated as the Off-fcouring of all 'Things, and after en- during many grievous Sufferings and Re- proaches have been put to a moft ignomi- nious and painful Death. Thefe are In- fiances of jufi Men periflring in their Righ- t eoufnefs, which the Wife- man complaineth of, Ecclef vii. 15. And if there were no future State, they mult perifh for ever without any proper Recompence for their exemplary Piety and Virtue. Yea, upon fuch a Suppofition, they would not only be unrewarded, but greatly punifhed for it. And what a monftrous Suppofition would this be, that they fhould have no other Re- ward for their uncommon Goodnefs, than to be expofed to the greatefr. Sufferings on the Account of it, and to perifh under thefe Sufferings ! In this Cafe they might be faid to be irreparable Lofers by their Piety, their Devotednefs to God, and firm Adherence to the Caufe of Truth and Righ- DISCOURSE XVIII. 389 Righteoufnefs. And can it be fuppofed, that a juft and holy God would fufFer this ? Will he not take Care that fuch illuurious Piety and Virtue be fuitably rewarded ? And if it be rewarded at all, it muft be in a future State, fince in the Cafe now put, they have no Reward in this. It is true that good Men have often great Supports and Comforts under their Afflictions and Troubles, which render their Condition even in thofe Circum- stances really preferable to that of the wicked. But then it muft be confidered, that thofe Supports and Comforts arife in a great Meafure from the Hope of a bleffed Immortality. When they can fay with St. Paul, We rejoice in Hope of the Glory of God, then they may alfo fay with him, Tea, we glory in tribulation alfo. Rom. v. 2, 3. Take away this Hope, and you cut the Sinews of their Patience, and de- prive them of that which tendeth chierly to infpire them with a divine Confidence and Joy. That Virtue is its own Reward is indeed a glorious Way of talking, and which in a qualified Senfe may be ad- mitted. But if taken in fuch a Latitude as fome have underftood it, is no Way agreeable to Reafon, or to Fact and Ex- perience. Never did the wildefr. Flights of Enthufiafm produce any Thing more C c 3 arro- 39o DISCOURSE XVIII. arrogant, or more repugnant to common Senfe, than what fome Philofophers of old aflerted, that a wife Man is perfectly happy in himfelf, as happy as God, by the mere Force of his own Wifdom and Virtue, in- dependently of any Thing without him, and without any farther Views or Profpects ; yea, though we mould fuppofe him to be actually under the greater! bodily Tor- ments, and in the moil miferable outward Circumftances that can be imagined, and which by the very Frame of our Nature can- not but produce the mod bitter and painful Senfations. Far be it from me to detract from the intrinfic Beauty and Excellency of Virtue, and from the inward Peace and noble Satisfaction which floweth from it. But for any to magnify this fo far, as to render the Expectations or Hopes of a Reward prepared for good Men in a future State needlefs, is under Pretence of a high Efteem for Virtue and moral Excellence to betray its Interefts, and to deprive it of its greateft Securities and Encouragements. For that which principally animateth to the Practice of it, is a Senfe of the divine Favour and Ap- probation, and the glorious Profpects it openeth to us. But if there were no future State, how narrow would the Profpect be ! How feeble the Proofs that real Piety and Virtue is acceptable and well pleafing to the DISCOURSE XVIII. 391 the Deity, if he left it to conflict with the tevereft Difficulties and Trials, and then fuffered it to perim without any farther No- tice or Regard ! How would it appear that he is an Approver and Lover of Righteouf- nefs, if he did fo little for thofe who make it the Bufinefs of their Lives to cultivate it ? If after giving the ftrongeft Evidences of their Love, Refignation, and Obedience to God, amidfr. the greateft Difficulties, they mould inftead of receiving a proper Recompence have an eternal Period put to all their Hopes, and to all their virtuous Purfuits ? To all which it may be added, that it hath fometimes happened that Perfons of great Piety and Integrity have not only had many outward Troubles here on Earth ; but have experienced little of thofe divine Confo- lations which other good Men have been favoured with. They have complained of God's hiding his Face from them, and have been opprefled with Sorrow and Sadnefs. With the beft Difpofitions in the World they have laboured under black and difmal Clouds of Melancholy, which have filled their Minds with gloomy Apprehenfions. So it hath pleafed God to fuffer it, to con- vince us the more that this is not the pro- per State of Rewards for good Men 5 that there is another and better State to be ex- C c 4 pedted, 392 DISCOURSE XVIII. pected, where all thofe Clouds (hall be difpelled, where God mall wipe away all Tears from their Eyes, and they (hall re- joice and be happy in him to all Eter- nity. From thefe feveral Confiderations it ap- peareth, that the righteous do not receive their proper and full Reward here on Earth, and that therefore there mull: be a future State of Retributions after this Life is at an End. The fame Thing may be argued from there not being an adequate Puniihment in- flicted upon the ungodly in this prefent World. It is indeed fo ordered by Divine Providence, that Vice and Sin frequently bring great Evils upon Men even in this prefent Conflitution of Things. But this is far from being fo univerfal, or in fuch a Degree as might be expected, if this were to be the proper and only State of Punish- ment for the wicked. There are many bad Men who by their viciousConduct confume their worldly Subftance, impair their Health and Credit, expofe themfelves to Poverty and Shame, and ihorten their own Lives, fo that they do not live out half their Days. But befides that there are good Men who are poor, afflicted, expofed to Obloquy and Reproach, and fubiecT: to the fame external Evils with the wicked, and whole DISCOURSE XVIII. 393 vvhofe Lives are cut off in the midfl of their Years ; it cannot be denied that there are wicked Perfons who enjoy an uninter- rupted Courfe of great outward Profperity. They are not in 'Trouble as other Men, neither are they plagued like other Men. Therefore Pride co7?7paffeth them about as a Chain, Vio- lence cover eth them as a Garment. Their Ryes Jland out with Fatnefs, they have more than Heart could wifi. — Behold thefe are the un- godly who pro/per in the World, they increafe in Riches. Pfal. lxxiii. 5, 6, 7, 12. They may therefore be juftly faid, inftead of hav- ing their Punifhment, to have their Portion in this Life, as it is exprefTed, Pfal. xvii. 14. They are often exalted to the higheft worldly Honours and Dignities, and crown- ed with Acclamation and Applaufe. They become old, yea, are mighty in Power ; or, as the Wife-man fpeaks, prolong their Lives in their Wickednefs. Ecclef. vii. 1 5. And if there were no future State, how much happier to all Appearance would their Lot be than that of many pious and righteous Perfons, who are all their Lives long afflicted and opprefled, and perhaps end all with a painful and forrowful Death ? There are Sinners of the firft Magnitude, whofe Crimes as far tranfcend thofe of the com- mon Sort of bad Men, as they are fuperior to them in Dominion and Power, and 3 whofe 394 DISCOURSE XVIII. whofe evil Actions or unrighteous Decrees have a molt, mifchievous and extenfive In- fluence, and yet they have nothing to fear from any human Judicatories. And if fuch enormous Sinners are not to be punifhed in a future State ; if after having had the full Indulgence of thefe Gratifications in which they themfelves take moft Pleafure, and af-r ter having gone on profperoufly in their evil Courfes to the End of their Lives, they muft only like other Men fink into the Grave, and after Death be in no worfe a Condition than the beft of God's faithful Servants ; how could fuch a State of Things be pofiibly reconciled to the Wifdom, Righteoufnefs, and Goodnefs of the fupreme Governor ? There feemeth to be no Way of accounting for this, but by allowing a future State of Judgment and Retributions, in which there fhall be a remarkable Dif- tin&ion made between the righteous and the wicked, and the former fhall be fignally rewarded, and the latter mail receive the juft Punifhment of their Crimes. If it be urged, that Wickednefs carrieth its own Punilhment with it, that our Minds are fo conftituted, as to have an inward Senfe of the Deformity of Vice and Sin, which by the very Frame of our Nature is attended with deep Difiatisfaclion and Re- rnorfe, and with the Stings and Agonies of a guilty DISCOURSE XVIII. 395 a guilty Confcience, and that this rendereth the wicked miserable in the Height of their outward Profperity : I anfwer, that it is indeed a great Proof of the Wifdom an$ Righteoufnefs of God, that he hath fo or- dered it, that Men can fcarce commit enor- mous Acts of Wickednefs, without being felf-condemned, and liable to the Reproaches of their own Minds. This fheweth that the Author of our Natures is himfelf holy and righteous, that he hateth Sin, and that it is his Will that we fhould do fo too; and confe- quently it afFordeth a Proof that he will awfully punifh it -, and if Sinners break through thefe Reftraints which he hath laid upon them, this will aggravate their Guilt, and expofe them to his righteous Vengeance. But to make the inward Re- morfe which often accompanieth or fol- loweth bad Actions to be the only Punifh- ment that (hall be inflicted upon them, would be a moil abfurd Suppofition. What human Government would be fafe, if there were no other Penalties enacted againft thofe that are guilty of the greater! Crimes, but the natural Confequences of Vice, or the Anguifh Sinners feel in their own Breafts for having committed thofe Crimes ? Would it be fumcient for anfwering the Ends of Government, and for deterring evil Doers, to publifh fine Edicts, fetting before them the Evil and Deformity of Vice, 396 DISCOURSE XVIII. Vice, InjufKce, Oppreffion, Murder, Im- purity, and Debauchery, and leaving them to the Stings and Torments of their own Confciences as the greatefr. Punifhments that could be inflicted ? Would not fuch a Scheme of Government be accounted per- fectly ridiculous ? By the common Confent of all Mankind thefe are not alone fufficient Punifhments. That which giveth the greateft. Force to the Stings and Agonies of a guilty Confcience, is the Dread of a fu- preme Governor and Judge, and the Ap- prehenfions of the Wrath to come. Take away this, and the Pangs and Terrors which attend the Practice of Sin will be very much allayed and diminished. Befides, it is manifeft from Fact and Experience, that in this prefent State there is fuch a Variety of Amufcments and Entertain- ments, there are fo many Things to divert the Attention of the Mind, and to take off, or greatly abate the Edge of keen and bitter Reflections, that Men for the mofl part find Ways of fhunning the Uneaunefs of their own Minds, and even of arguing themfelves out of it by debauching their Reafon to patronize their Vices. Many by a long Courfe of finning have con- tracted a flrange Infcnfibility, and have quite ftupified their own Confciences, and even gloried in their Crimes. They have been fo far depraved, as not only to takePlea- fure DISCOURSE XVIII. 397 Cure in gratifying their vicious Inclinations, but in reflecting upon them afterwards, and in acting over former Scenes of Im- purity and Revenge in their own Imagina- tions. So that if the inward Anguifh and Remorfe of their own Minds were to be the only or principal Punimment Sinners were to undergo, then the mod: profligate and obdurate Sinners, they who had arrived to the greater!: Height of Wickednefs, would be the freeft from Punifhment. Thofe would fuffer mod who are raw and un- practifed in Vice ; and the longer any Per- fon had gone on in a Courfe of finning, and the more hardened he was in his evil Habits, the lefs would his Penalty be , which is the mo ft abfurd Suppofition that can poflibly be admitted, and the moft in- consistent with the Righteoufnefs of the fupreme Governor and Judge. Upon the whole, it is the Dread of future Punifhments that is the mofl powerful Re- straint to Vice and Wickednefs. If this were once entirely removed, there would be little comparatively to hinder Sinners from giving an unbounded Licence to their corrupt Appetites and LuftS ; the World would be far wickeder and therefore more miferable than it is. And there are few Sinners, whatever Pains they take with themfelves, who can get abfolutely rid of all 398 DISCOURSE XVIIt, all Appreheniions of this Kind. Still there are fome fecret Forebodings of a future Ac- count, which are apt to arife in their Minds, and on fome Occalions, at leaft, to give them Uneafinefs. And now if we take the feveral Confi- derations together which have been men- tioned, they lead to this Conclufion, that there mall be a future State, in which God will judge the righteous and the wicked, and will reward the one and punifh the other. And in facl:, no Inftance can be brought of a well-ordered State, where the Generality of the People had not fome Notion (though often blended with much Obfcurity) of a future State of Rewards and Punifhments, which was both derived to them by a moft ancient and general Tradition, and may be juftly regarded as the Voice of Nature and Reafon, arifing from a fecret Conviction that fome further Retributions are necefTary than are difpenf- ed here on Earth. And that which is fo agreeable to right Reafon to fuppofe, and which is rendered fo probable by the State and Circumftances of Mankind, is put beyond all Doubt by the Gofpel of yefus. There Life and Immortality is brought into the mofl clear and ooen Light, which is an ineftimable Advantage to us. For though, in general, it is rea- fonable DISCOURSE XVIII. 3gg ibnable to believe that God will reward good Men in a future State, yet in apply- ing this to our own Cafe,, many are the Doubts and Difficulties that will be apt to arife, confidering the Imperfection of our Virtues, the Sins we are chargeable with, and the many Defects in our Obedience. Befides that, if left to our own unaffifted Reafon, we muft be greatly at a lofs with regard to the Nature and Greatnefs of that future Reward which it mall pleafe God in his infinite Wifdom and Gcodnefs to beftow. It muft therefore be an un~ fpeakable Comfort and Advantage to be affured in the Name of God himfelf, and by his own exprefs Promife, that he will gracioufly pardon our Iniquities upon our returning to him with a true Repentance, and will crown our fincere, though im- perfect Obedience, with a glorious Refur- rection, and Life everlafting; a Reward far tranfcending all that we are able to exprefs or even to conceive. In like manner we are alfo affured, that there are dreadfui Puniihments prepared for the wicked in a future State, which are reprefented in a Manner very proper to make ftrong Im- premons upon the Minds of Sinners, and to deter them from a Courfe of prefumptuous Sin and Difobedience. We have now the clearefl Difcovery made to us, and the moll abfolute 4oo DISCOURSE XVIII. abfolute AfTurance given us, of a future ge- neral Judgment. It is declared to us by exprefs Revelation* from God himfelf, that there is a Day coming, a certain appointed Seafon fixed in the divine Counfels, though, for wife Reafons, the precife Time of it is concealed from us, in the which God will judge the World in Righteoufnefs. That then he will render to every Man according to his Deeds ; to them, who by a patient Con- tinuance in Well-doing, feek for Glory, Ho- nour, and Immortality, eternal Life-, but unto them that are contentious, and do not obey the 'Truth, but obey JJnrighteoufnefs, In- dignation and Wrath, Tribulation and An- gui/h. That this Judgment mail be uni- verfal, extending to all Mankind without Exception, and mail be carried on with the moft awful Solemnity, with the utmoft Impartiality, and without refpect of Perfons, and that the Secrets of all Hearts mall be made manifeft. This we are afiured of by the moft credible and illuftrious Meffcnger that could poflibly be fent from Heaven, even the Son of God himfelf, Jefus Chrifi our Lord, by whom thib dement fhall be immediately admi- nifter^ ■ 'he Father's Name, and whofe divine Minion cometh to us confirmed by the moft illultrious Atteftations. And this Conftitution, where jy the Saviour of Man- kind DISCOURSE XVIII. 401 kind is appointed to be our Judge, fheweth, that we fhall be dealt with according to the Rules of Righteoufnefs and Equity, but not with the utmoft Rigour and Severi- ty of unallayed juftice; a Confideration which cannot but minifter great Comfort to good Men, and at the fame Time giv- eth no Encouragement to thofe that perfifl in an obftinate Courfe of Difobedience. I (hall conclude this Difcourfe and all that I have to offer on this important Sub- ject relating to the Providence of God, with obferving, that at the great Day of Judg- ment and final Retributions, the Scheme of Providence towards Mankind fhall be ac- complifhed, and mail appear in its proper Harmony and Glory to the whole intelligent Creation. God's impartial Juftice and Righteouf- nefs and fpotlefs Purity fhall then be aw- fully difplayed. He feemed frequently as it were to connive at Mens Wickednefs here on Earth, fo that they were fometimes ready to conclude that he was altogether fuch an one as themfelves. — But it fhall be made appear at the great Day to the whole moral World how infinitely God hateth Sin. Then fhall the mofl obftinate Sinners be conftrained to adore him as glorious in Holinefs, and be too late convinceed that he is of purer Eyes than to heboid Iniquity, Vol. I. D d and 402 DISCOURSE XVIII. and that he will by no Means clear the guilty, for he mall then effectually reprove and condemn them, and mall fet their Sins in Order before their Eyes. Hence the Day of Judgment is called the Day of Wrath, and 'Revelation of the righteous Judgment of God. Rom. ii. 5. The Glory of God's infinite Goodnefs, Grace, and Love, mall then alfo be made illuftrioufly manifeft. It mall appear what a kind Rewarder he is to them that dili- gently feek him, that he did not forget their Work of Faith, their Labour of Love, and Patience of Hope. They might per- haps feem to have been neglected and dif- regarded here on Earth ; they, it may he, went through a Courfe of grievous Suffer- ings, Reproaches, and Perfecutions,*for his Sake : But who can comprehend the Glory of that Reward which he mall then be- ftow upon them I A Reward infinitely tranfcending their Labours and Sufferings ! He will himfelf be their all-fufficient Por- tion and Happinefs to all Eternity. All the Wonders of his Love, the Methods of his Grace, the great Things he had done from the Beginning of the World for the Salvation of the loft human -Race, mall be brought into open View, and he mall ap- pear in all the Glory of that amiable Cha- racter, that he is the Father of Mercies, the DISCOURSE XVIII, 403 the God of Love, infinite eternal Love and Goodnefs itfelf. The Wifdom of God, as Governor of the World, fhall then alfo mine forth with an unclouded Luftre. All the amazing Dif- Acuities and feeming Contrarieties in the Difpenfations of his Providence which now puzzle our Minds, fhall be fully adjufted and reconciled. In this prefent State we view only fome feparate Fragments of God's Dealings, and not the various Parts toge- ther in their proper Connection and Har- mony. But then, when the entire Scheme' fhall be opened, how worthy of God fhall it appear ! how admirably adjuiled in all its Parts ! We mall then fee, that even thofe Events that feemed mofr. mocking and hardefl to be accounted for in this prefent State, were all beautiful in their Seafon, and under the fteady Conduct of a fuperior divine Hand. How delightful will it then be to behold how the Malice and Wickednefs of Men, only bent on ful- filling their own Lulls, were, in number- lefs Inftances, over-ruled to fubferve the wife and righteous Ends of the divine Go- vernment -, how Good was made to arife out of Evil, Light out of Darknefs, and Order out of Confufion ; how God, through an infinite Variety of feemingly contradictory D d 2 Events, 4o4 DISCOURSE XVIII. Events, ftill carried on the fame uniform grand Defign, fb that though the Parts, feparately confidered, might perhaps feem to be irregular and confufed, yet nothing could be more wifely ordered, and more harmonious than the whole ; in a Word, to behold how all the Events of this pre- lent State of Trial were ordered in fuch a Manner, as was moil proper to make Way for that State of eternal Retributions that was to fucceed ! When all thefe Things are cleared up to us, what a beauteous Scheme of Providence will prefent itfelf to our View ! How fhall thofe illuftrious moral Perfec- tions of the Deity then mine forth in all their Glory, which are fitted to engage and command the affectionate, awful Admira- tion and Efteem of all reafonable intelli- gent Beings ! The Profpects of this fhould now fill us with the moft adoring Thoughts of the divine Majefty, and effectually pre- vent all impatient querulous Repinings and Difcontents at any of his providential Difpenfations, and mould caufe us to dread his Difpleafure, and to defire his Favour and value his Loving-kindnefs above all Things. Here, therefore, let us conclude our Meditations on Divine Providence, look- ing forwards to that important Day of final DISCOURSE XVIII. 405 final Retributions, and making it our principal Bufinefs to prepare for it. And now unto him that is able to keep us from falling, and to prefent us faultlefs before the Prefence of his Glory with ex- ceeding Joy, to the only wife God our Sa- viour, be Glory and Majejly, Dominion and Power, both now and ever. Amen. D d % On On the Unhcrfal Deluge. DISCOURSE XIX. 2 Peter ii. 5. And /pared not the old World, but faved Noah the eighth Per/on, a Preacher of Righlcoufiiefs, bringing in the Flood upon the World of the ungodly. "'HERE is Icarce any Event that ever happened to Mankind, which is of a more extraordinary Nature than the Uni- verfal I?eluge, whereby the World that then was, being overflowed with Water, pe~ rijhed; as it is expreffed, 2 Pet. Hi. 6. And yet it feems to be but little confidered. We are for the moft part apt to regard it in no other View than as a ftrange Event, which happened a long Time ago, and in D d 4 which 4o8 DISCOURSE XIX. which we have no Concern. But this cer^ tainly is a wrong Way of thinking. Why is this Event fo particularly recorded in the holy Scriptures, and the Account of it carefully tranfmitted to future Generations in Books written by divine Infpiration, if not that we mould make ferious Reflec- tions upon it, and endeavour to improve it to good religious and moral Purpofes ? I hope therefore it may be of Ufe to confider this Subject: diftinftly. In treating of which, I propofe firft to enquire into the Caufes of the Deluge, as fet forth in the facred Writings, which will lead us to make fome Reflections on the State of the World and of Mankind, whom this dreadful Calamity came upon. Secondly, I mail confider the Account that is given us of the Deluge itfelf, the Greatnefs and Univerfality of it, and the general D ^ftru&ion it brought upon the whole Race of Mankind that was then upon the Earth, Noab and his Family only ex- cepted. The next Thing to be considered is the Truth and Certainty of this great Event, and that however extraordinary it may ap- pear, we have fufficient Evidence to con- vince us that it really happened ; as appears both from the exprefs Teftimony of holy Writ, and frcm the ancient Traditions con- cerning DISCOURSE XIX. 409 cerning it, which fpread very generally among the heathen Nations themfelves. I mail conclude the whole with fome Obfervations, which may help us to make a right Ufe and Improvement of this amazing Difpenfation of Divine Providence; and which is what I have principally in View in the Choice of this Subject. Firft, Let us begin with enquiring into the Caufes of the Deluge, as they are iet forth to uS in the facred Writings. And this will lead us to confider the State of the World and of Mankind, when this dreadful Calamity came upon them. As certain as it is that there is a God that made and governeth the World, fo certain it is that an Event of fuch vail Con- fequence to Mankind, could not have come to pafs without the fpecial Direction and Interpofition of Divine Providence. And to this the Apoftle Peter here plainly af- cribes it, when he declares, that God fpared not the old World-*-bringing in the Flood upon the World of the ungodly. What- ever Ufe might be made of natural Caufes, concerning which learned Men have offered various Conjectures, yet ftill it mull: be ac- knowledged that it was God's Providence which directed and over-ruled the whole. And we may be fure from the beft No- tions we can form of the divine Perfections, that 4io DISCOURSE XIX. that there muff have been wife and jufl Reafons for that aftonifhing Difpenfation. It cannot be fuppofed that the benevolent Father of Mankind, the fupreme Lord and Governor of the World, who is per- fectly holy, and juft, and good, would have fent fuch a deiblating Judgment upon a World of his Creatures, if it had not been for Ends worthy of his infinite Wifdom and Righteoufnefs. Let us therefore en- quire what Light the Scripture affords us into the Reafons and Ends of this wonder- ful Event. And in general we are afTured, that it was the univerfal Depravation, the Wickednefs and Corruption of Mankind, wrhich brougbt that destructive Deluge upon them. This manifeftly appears from the Account given us of it by Mofes. He obferves, Gen. vi. 5. that God Jaw that the Wickednefs of Man was great upon the Earthy and that every Imagination of the Thoughts of his Heart was only evil continually. This is a very fignificant Reprefentation of the great and univerfal Depravity into which Mankind were fallen. Not only were their Actions wicked and corrupt, but their Thoughts and Affections, the Intentions and Imagi- nations of their Hearts ; their inward Part was very Wickednefs, their moral Senfe of Things, their very Notions of Good and Evil, were ilrangdv depraved. Again it is faid, DISCOURSE XIX. 411 faid, Ver. 12. that God looked upon the Earth, and behold it was corrupt -, for all Flejh had corrupted his Way upon the Earth. But befides this general Account there are fome particular Things hinted at by the fa- cred Hiftorian which deferve to be diftinctly confidered. And 1 ft, It is plainly intimated in the Mojaic Account, that fenfual Lufts, Impu- rity, and DirTolutenefs of Manners, abound* ed among them. We are told, Gen. vi. 2. that the Sons of God Jaw the Daughters of Men that they were fair ; and they took thein Wives of all which they chofe. It is generally agreed by the molt learned Expolitors, that by the Sons of God we are here probably to underftand the Pofterity of Seth, fo called becaufe they made a Profefiion of Re- ligion, and of being devoted to the Wor- ship and Service of God. For in Scripture Language the Worfhippers of the true God, and who are brought into a fpecial Relation to him, are honoured with this Character. Thus Mofes faith to the Ifraelites, who were a peculiar People unto God, as dis- tinguished from the heathen World, Te are the Children of the Lord your God. Deut. xiv. 1. And God calls them his Sons and Daughters, Deut. xxxii. 19. In like Manner by the Sons of God here may be underllood ' thofe of the old World, who had kept up an Appearance of Piety, and had not hi- therto 4i2 DISCOURSE XIX. therto mingled with the profane and im- pious Race of Cain ; but now being allured by the Charms and Beauty of their Wo- men, who are called the Daughters of Men, by Way of Diftinction from thofe who are denominated the Sons of God, they en- tered into a clofe Commerce with them, and gave a full Loofe to their luftful Ap- petites. This feems to be fignifiedhere, when it is faid that they Jaw that they were fair, and they took them Wives of all which they chofe. They hearkened only to the Voice of their Paflions, and had no Regard to Religion and Virtue in their Choice, and probably took as many of them as their Inclinations led them to, and, if they could not otherwife obtain them, took them by Force -, which is a Senfe that, in the Opinion of fome learned Critics, the Words in the Original will well bear. Polygamy feems to have firft begun in the Family of Cain ; one of whofe De- fendants, Lantech, is the firft Polygamift we read of; concerning whom Mofes ob- ferves, that Lantech took unto him two Wives, Adah and Zillah. Gen. iv. 19. And afterwards, probably, this Cuftom became general among the Pofterity of Seth as well as Cain. And there is Reafbn to think that Corruption and Debauchery made con- tinual Advances, till at length an univerfal DhTolutenefs and Licentioufnefs overfpread the human Race ; and all Senfe of Mo- defty DISCOURSE XIX. 413 defty and Virtue feemed to be in a great Mealure extinguished. 2dly, It is farther fignified in the Ac- count given us of the old World, that all Manner of Injuftice and Violence pre- vailed amongft them. Thus, Gen. vi. 11. we are told that the Earth was corrupt be~ fore God, and the Earth was filled with Vio- lence: And this is repeated again, Ver. 13. The Hebrew Word which we render Vio- lence, fignifies not only the doing Wrong by open Force and Rapine, but all Kinds of unjuft and injurious Dealing, without any Regard to Right and Equity. Mofes obferves, Gen. vi. 4. that there were Giants in the Earth in thofe Days: There were Giants of the Race of Cain before the Children of Seth intermixed with them; and he adds that, alfo after that, when the Sons of God came in unto the Daughters of Men, and they bare Children unto them ; the fame became mighty Men, which were of old, Men of Renown. Gen. vi. 4. It is proba- ble, that as Men, in general, were in thofe early Ages of much ftronger bodily Con- ftitutions than they have been fince the Flood, as may be reafonably concluded from their living to an Age vaftly fuperior to the prefent Race of Mortals, fo there were many among them of extraordinary and prodigious Strength and Stature, who, confiding in their own Strength, made Force their 4i4 DISCOURSE XIX. their only Law, and placed their whole Glory in Deeds of lawlefs Might and Violence, They became, as Mofes expreff- eth it, Men of Renown. Thus was all Man- kind in a State of War and Confufion ; there was no Peace or Security, the Sword decided all Controverfies ; the Voice of Reafon and Equity was not heard. Hu- manity and Benevolence, and the amiable Virtues of Charity, Meeknefs, Kindnefs, Benignity, Peaceablenefs, were defpifed and almoft extinguifhed among Men : No- thing efteemed and admired, but Pride, Haughtinefs, a brutal Fiercenefs and Cou- rage, and lawlefs uncontrolled Dominion, carrying every Thing by Force and Power. Some Traditions of this obtained in the heathen World. As they had traditional Stories among them of the long Lives of Men in the firft. Ages of the World, ' fo alfo of Giants, Men of huge Strength and Bravery, above the ordinary Rate of the human Race, and alfo of fierce and cruel Difpofitions, who gloried in Acts of Vio- lence i and that the State of Things was fuch, that Truth and Juftice fled to Hea- ven, and found no Place among Man- kind. 3 not to be influenced or drawn afide by the- Bias of corrupt Cuflom and Fafhion, by Allurements of Vice when it is univer- fally practifed and recommended by the Example of thofe whom the World ho- nours and admires ; to ftand the Shock of fo many Temptations, of the general Scorn, Reproach and Ridicule, caft upon the Ways of Religion and Righteoufnefs -} when no Pleafures of the Flefh can entice, no worldly Advantages bribe, no Terrors or Difficulties difcourage from the Profemon and Practice of true Godlinefs °, this muft certainly be highly pleafmg to God. And on DISCOURSE XXIII. 475 on this Account it was, that Noah was fo eminently diftinguifhed by the divine Fa- vour. And what heightened this flill more, he was, in that Time of univerfal Wickednefs and Corruption, not only a PracTifer of Righteoufnefs himfelf, but a Preacher of Righteoufnefs to others. So the Apoftle Peter here calls him. He flood up for the Caufe of Religion and Virtue in an impious and profligate Generation, and did all that was in his Power by his Prayers, Exhortations, and prophetic Warnings and Admonitions to engage them to turn from their linful Courfes, His Endeavours indeed to brine them to o Repentance and Reformation, proved in- effectual, yet God fhewed that his At- tempts this Way were acceptable in his Sight, though they did not meet with the defired Succefs. And this yields a mofl ufeful LefTon to all fucceeding Generations, that let the Times be never fo bad, and the Depravation univerfal, this mould not difcourage us from uiing our bell Endea- vours to put a Stop, as far as we are able, to the overfpreading Corruption, to bear up nobly againft the Torrent, and to ufe whatever Means God puts into our Hands to this Purpofe; we (hall hereby deliver our own Souls, and perhaps prevail to bring a BlefTing upon others too. This 476 DISCOURSE XXIII. This leads to another Obfervation, viz. Thirdly, That in the midfl of Judg- ment God ufually remembers Mercy, and preferves a Remnant to whom he exer- cifeth his Grace and Favour. Thus it eminently was with regard to Noah and his Family. Though the Ruin was fo univerfal, and extended generally to the whole Race of Mankind, yet God did not utterly deflroy them all. He interpofed, in a wonderful and extraordinary Manner, to preferve Noah, and them that were with him ; and was gracioufly pleafed to efta- blifh a Covenant with him and his Chil- dren, that he would not deftroy the Earth any more by fending an univerfal Deluge. This was done in great Mercy for allay- ing their Fears. He declared his Accept- ance of Noah's Piety and Devotion, and of the Sacrifice which he offered, and pro- mifed, that the Courfe of Nature which had been fo greatly difturbed by the Flood, mould be renewed and re-eftablifhed ; and that the orderly Succemon of Seafons, Seed-time a?id Harveji, and Cold and Heat, and Summer a?id Winter, mould be conti- nued, whilfl: the Earth remaineth. Gen. viii. 22. He renewed his Bleffing to Noah, as he had done to Adam at the Beginning, together with the Grant of a Dominion over the Earth, and all the Creatures in it, for DISCOURSE XXIII. 477 for his Ufe and that of his Pofterity, which they might otherwife be apt to fear was forfeited. They were encourag- ed again to replenifh the Earth, and had many Intimations given them of the divine Grace and Favour to engage them to Obe- dience. I would conclude with obferving, that if we take the whole of this Difpenfation together, the bringing the Flood upon the World of the ungodly, and preferving No- ah and his Family, it manifeftly tended to the general Good, to the maintaining the Caufe of Righteoufnefs and Virtue in the World, and laying a Restraint on the Pre- valency of Vice and Wickednefs. It might, for any Thing we know, or can prove to the contrary, exhibit an awful Difplay of the divine Juftice and Vengeance againft Sin to other Orders of Beings, and even to the Angels themfelves, and thus might anfwer Purpofes of Providence, which we are not at prefent aquainted with. Or however this be, it is of Ufe and Advan- tage to the human Race, if we take in the whole Compafs of Ages and Genera- tions to the End of the World. It is true, that that Generation of Men was deftroyed, and it was proper it mould be fo, for all Flejh had corrupted his Way upon ■ the Earth ; luch a Race of Creatures was not 478 DISCOURSE XXIII. not fit to be continued to inhabit the Earth any longer ; they were become abfolutely incorrigible , the Means of Forbearance and Indulgence had been tried in vain, no Amendment or Reformation was to be expected. Yet God did not think fit to put an utter End to the whole human Race, or to extinguish this Order of Be- ings, fb that they mould have no farther Place in his Creation. He was therefore pleafed to preferve that excellent Perfon NoaBy and his Family, from whom a new Generation was to be propagated. And they had, in feveral Refpects, Advantages above thofe of the old World for deterring them from Vice and Sin, and engaging them to the Practice of Righteoufnefs, and for imprefiing them with a Senfe of Re- ligion, and a believing awful Regard to God's Providence. It is true that Noah, the fecond Father of Mankind, was not perfectly innocent and fmlefs as Adam was at his firft Creation. But then he had great Experience, and was fix hundred Years old when the Flood came. He had (ctn the wretched and corrupt State into which Mankind had fallen, and the direful Effects to which their Wickednefs had expofed them, and therefore was well qualified to warn his Pofterity againft thofe evil Practices which had brought fo DISCOURSE XXIII. 479 fo dreadful a Deftruction upon the World of the ungodly. Though he was not ab- folutely free from Infirmities and Defects, yet he had perfevered in an uniform Courfe of Righteoufnefs amidft the ftrongeft Temptations. He had the Advantage of the Revelations and Difcoveries which God had made to Adam, and which might eafily he tranfmitted to him, fince Me- thufelah, his Grandfather, had been Con- temporary with Adam near two hundred and fifty-eight Years, and Noah himfelf lived feveral hundred Years with Methufelah and others of the antediluvian Patriarchs. He was therefore well fitted to inftrucT: his Pofterity in the great Articles of the pri- mitive Religion relating to the Perfections and Attributes of God, the Creation of the World, a governing Providence, the inno- cent and happy State in which Man was at firft formed, his Fall from that State by his Sin and Difobedience, and the Evils and Miferies that were thereby brought upon the human Race $ as alfo the Difco- veries that were made of the divine Mer- cy, and the Promife of a Redeemer or Deliverer that mould arife to Mankind from the Woman's Seed. Noah was now become the Heir and Depofitary of this Promife, which was to be accomplished in the proper Seafon. And it muft be farther 5 . confidered, 480 DISCOURSE XXIII. confidered, that Noah had not only the Advantage of the Revelations made to A- dam and the Patriarchs before the Flood, but he had farther Revelations and Dis- coveries made to him by God himfelf. He was able therefore to recommend Re- ligion and Righteoufnefs with particular Advantage. He had three Sons with him in the Ark grown up to Maturity. He had, we may be fure, taken great Care to train them up in the Ways of Religion, in the right Knowledge, Adoration, and O- bedience of the only true God, and to preferve them from the general abounding Impiety and Corruption. And whilft they were in the Ark, and had the ftriking Proofs of the divine Vengeance againft the Wickednefs of Mankind, and of his Mer- cy in their own wonderful Prefervation, continually before their Eyes, this muft needs give a mighty Weight to their pious Father's Inftructions, and mufl: tend to im- prefs a ftrong and affecting Senfe of the main Principles of Religion upon their Minds, to fill them with a holy Fear of God, the wife and righteous Governor of the World, and to raiie them to an inge- nuous Truft and Hope in his Grace and* Mercy. x*\nd as Noah continued to live three hundred and fifty Years after the Peluge, it is not to be doubted that he took DISCOURSE XXIII. 48r took the propereft Methods in his Power to preferve and promote the Knowledge and Practice of Religion among hk De^- icendants. It cannot therefore be denied, that Man- kind after the Flood had considerable Ad- vantages, if they had been careful to make a right Improvement of them.. That aw- ful Cataftrophe of the Deluge, which they •knew was fent as a Punifhment for the Wickednefs of the old World, naturally- led them to reflect with Horror on the Crimes and Vices, which the Men of that impious Generation had been guilty of. And the extraordinary Favour fhewn to that excellent Perfon Noafj, mould have made them fenfible, that the Way to pleafe God, was to perfevere in an uniform Gourfe of Righteoufnefs and true Holinefs. Such was the Effect which the extraordinary Difpenfation of Divine Providence ought to have had upon Mankind, not only in the Ages immediately after the Flood, but in all the following Ages, as long as the Account of it mall be preferved in the World. It is amazing, that notwithstanding all this, Men fell foon after the Flood from the Knowledge and Worfhip of the living and true God, into a State of deplorable Dark- nefs, Idolatry, and Corruption of Manners. Yet in this State of Things, God did riot Vol. I. I i utterly 482 DISCOURSE XXIII. utterly abandon Mankind, but gracioufly interpofed for upholding the Knowledge and Practice of true Religion in the World. For this Purpofe, in about two hundred Years after the Death of Noah, he gave an extraordinary Call to Abraham, from whom many Nations proceeded. He fa- voured him with renewed Revelations of his Will, and vouchfafed to eftablifh a gra- cious Covenant with him, and promifed, that in his Seed mould all the Families of the Earth be bleffed. It pleafed God afterwards to erect the Jewifh Polity, the proper Defign of which was to preferve the Knowledge and Worfhip of the one true God in Op- poiition to the fpreading Idolatry, and to prepare the Way for that more perfect Difpenfation of Religion which was to be brought by the Son of God himfelf, the great Saviour of Mankind, who had been promifed and foretold at fundry Times, and m divers Manners, from the Begin- ning. Pie accordingly came in the Fulnefs of Time, to bring the cleared and fulleft Revelation of the divine Will, that had ever been given to Mankind, to free them from Condemnation and Wrath, to make Atonement for the Sins of the World, and to guide and am ft Men by his Word, by his Example, and by his holy Spirit, in the Way to everlafting Life. This is the Difpenfation DISCOURSE XXIII. 483 Difpenfation which, to our unfpeakable Comfort and Advantage, we are now con- stituted under, and which mail continue to the Confummation of all Things, when the prefent Scheme of Divine Providence towards Mankind mail be compleated. Then mall that Day of the Lord come, in the which the Heavens jhall pajs away with a great Noife, and the Elements Jhall melt with fervent Heat, the Earth alfo, and the Works that are thereifi, fiail be burnt up. 2 Pet. iii. 10. Thole good Men who mall then be found alive upon the Earth mall be matched from the _ midft of a World in Flames. They mail not die, but (hall be wonderfully changed ; and mall, together with the rifen Bodies of the Saints, which had lain many Ages in the Grave, be caught up in the Clouds to meet the Lord in the Air. And thenceforth they mall be for ever with the Lord, happy in the biifsful Vifion and Enjoyment of God and the Redeemer unto all Eternity. I i 2 On On the General Conflagration. DISCOURSE XXIV. 2 Peter iii. 10, 11. "The Day of the Lord will come as a Thief in the Nighty in which the Heavens Jhall pafs away with a great Noi/e, and the Elements fiall melt with fervent Heaty the Earth alfo, and the Works that are therein, foal I he burnt up. Seeing then, that all thefe Things fiall be dijj'ohed, what Mariner of Perfons ought ye to be in all holy Converfation and Godlinefs I THE Subject which thefe Words prefent to our Thoughts is of great Importance, and well deferves our ferious Consideration. We are apt to be ftruck I i 7 with 4.86 DISCOURSE XXIV. with an Account of any extraordinary Events, efpecially if they be fuch in which not only the Interefts of particular Perfons and Families, but of large Communities, of populous Cities and Nations, are involv- ed. But what are any of the Revolutions th;t happen to particular States and King- doms, the Overthrow of flourifhing Cities and mighty Empires, or what are the moft dreadful Devaluations, by Sword, Fire, Peftilence, Earthquakes, Tempeftsr even thofe of them that fpread farther!:, and produce the moft pernicious Effects, com- pared with the DifTolution of this prefent World at the Judgment of the great Day! I had Occafion fome Time ago to con- fider the Account the Scriptures give us of the general Deluge, which it pleafed God, in his juft Judgment, to fend upon the World of the ungodly ; and whereby the whole human Race, which was then upon the Face of the Earth, was deftroy- ed, except Noa/j and thofe that were with him in the Ark. It was obferved to you, that this is an Event which is not only clearly recorded in the holy Scriptures, but of which there are remarkable Traces to be found in the Hiftory and Traditions of the moft ancient Nations as appears from the Tefcimonies of the heathen Wri- ters themfelves. We. have the Promife and DISCOURSE XXIV. 487 and Covenant of God to allure us, that this Earth fliall not again be overwhelmed with an universal Flood. But let us not there- fore flatter ourfelves that this World, iri the prefent Form of it, mail be of a per- petual Duration. There is a Time ap~> proachirig when it {hall be diffolved and confumed by Fire. And there is no Paf- fage in the facred Writings that is more exprefs and full to this Purpofe than thefe Words of the Apoftle Peter, which I have now chofen to iniift upon. There is fuch an Emphaiis in every Expreflion, fuch a Pomp and Solemnity in the whole Defcrip- tion, efpecially when we confider it in its Connection with the Context, as fuffici- ently demonftrates that it cannot be iinder- ftood merely of Chriff's particular coming to the Deflruclion of Jerufalem, to which fome have endeavoured to apply it. If we look back to the third Verfe of this Chap- ter we fliall find that the Apoftle tells us of fome Scoffers that fball come in the lajl Days, walking after their own Lifts, and faying, Where is the Fromije oj his coming ? For fince the Fathers fell afleep, all Things continue as they were from the Beginning of the Creation, i. e; the World continues ft ill the fame that it was fome thoufand Years ago ; there are no more Signs of a Decay or Diffolution now than there were I i 4 then : 4.88 DISCOURSE XXIV. then : and therefore, where is the Pro- mi ie of Cbrijl's coming to Judgment,- or of the general Refurrection and DirTolution of the World ? we have been told of thefe Things long fmce, and yet they fcem to be as far oil as ever. To thefe Scoffers St. Peter gives a full Anfwer in the 5th, and following Verfes. He firft obferves,, that this they are willingly ignorant of, that by the V/ord of God the Heavens- were-- of old, and the Earth jlcmding oat of the Water. Verfe 5. If they did but confider that the Heavens and tire Earth were made of old by the Word of God,, it would not feem an impomble Thing that they mould be deitroyed, or the whole Frame- of them changed by the fame almighty Power that created them ; efpecially considering the Proof that has been already given of this in the univerfal Deluge ; whereby, as he fpeaks, Verfe- 6. the World that then was, beinl melt with fervent Heat, Learned Critics have obferved, that the Word, which we render Ele- ments, is ufed by eminent Greek Au- thors to fignify the Planets, and fo it is understood by. fome of the moft ancient Chriftian Writers. And if taken in this Senfe, it differs but little from what was faid before, only the Expreffion is varied for the greater Emphafis. Or we may- take the Word here rendered Elements in a more reftrained Senfe, as having a par- ticular Reference to this lower Air, or Atmofphere, which contains a Mixture of Elements, where are the Balancings of the Clouds, the Region of Vapours and Me- teors, the Repository of Lightnings and Thunders. Vaft Quantities of Fire are lodged in thofe airy Magazines, which mall then be brought forth, and break out in- to the fiercer!: Explofions. The whole Air 5 fhall 496 DISCOURSE XXIV. ihall be inflamed. The Clouds which be- fore (Tied down upon the Earth refrefhing Rains or Dews, mall then pour out Streams of liquid Fire, of which that which con- fumed Sodom and Gomor7"ah yields but a very faint Reprefentation. Nothing fhali be feen but univerfal Flame and burning Sulphur, even where before were the Trea- fures of Snow and Hail, and where the hoary Froft of Heaven was gendred. ^dly, The lafr. Part of the Defcription is this, that the Earthy and the Works that are therein, fiall be burnt up. Not merely fhall the Surface of the Ground be fcorch- ed, but the whole Earth fhall be burnt up. The raging Flame mall penetrate its inmoft Bowels, and mall reach to its very Centre. Even the vaft Ocean itfelf, with all its huge Collection of Waters, fhall evaporate into Smoke, and fhall become a dry and fandy Defart, or be turned into a Lake of Fire. The Vulcano's or burn- ing Mountains, which are now to be found in feveral Parts of the Earth, mew that there is a large Quantity of combufti- ble Materials ftored up in its Bowels. Fire is in a greater or lefs Degree mixed with all earthly Bodies, though it is now for the mod part fo difpofed and govern- ed by Divine Providence, as to be of great Uic to Mankind, and is generally reftrain- e4 Discourse xxiv. 497 ed from producing mifchievous Effects. But then mall the raging Element be com- mimoned to fpread its Ravages far and wide; and the fubterraneous Fires, joining with the Inflammations in the Air, mail produce an univerfal Combuftion and Con- fufion. Not only (hall the more foft and lefs durable Parts of the Earth be diflblv- ed, and thej Woods and Forefts fend up an amazing Blaze, but the everlafting Hills themfelves, which feemed to be formed for a perpetual Duration, the huge Mountains that fcale the Sky, and the flinty Rocks mail fplit afunder, or melt like Wax before the Sun. And if the Works of Nature here on Earth fhall be confumed, much more all the Improve- ments of human Art. What will then become of ftrong and impregnable For- treffes, rich and magnificent Cities, flate- ly Palaces, with all their fumptuous Fur- niture, beautiful Gardens, delightful Re- treats ? They will all be reduced to a deformed Heap, and buried in one com- mon Mafs of fiery Ruin. Where will then be all the Provifions that are made to gratify a luxurious Appetite ? Where will be the boafted Monuments of hu- man Splendor, the Pride, the Pomp, and Grandeur of the mightiefl Empires ? Whi- ther will guilty Mortals flee for Re- Vol, I, K k fuo-e, 498 DISCOURSE XXIV. fuge, when the Air above them, and the- Earth beneath, and under their Feet, {hall be all in Flames, and on every Side tre- mendous Thunders and Lightnings, Tem- pers and Whirlwinds of devouring Fire. Then mall the mod obftinate and harden- ed Sinners believe and tremble, and find too late what a fearful Thing it is to fall into the Hands of the living God. And let none fay, How can thefe Things be ? There is nothing in all this but what may without Difficulty be effected by the Power of the Almighty. He can, as hath been already hinted, eafily kindle and let loofe upon us the fiery Matter that is difperfed in inconceivable Quantities throughout the Earth and Air : or he can order it fo that we mall be involved in the fiery Tail of a Comet; or that this Earth, and the feveral Planets in this fo- lar Syilem, which are now kept by the Divine Providence at proper Diftances from the Sun, mall have their Courfe and Di- rection fo altered, as to be drawn in by the attractive Force of the Sun, and fwallowed up in that immenfe Ocean of Fire. But we need not be curious to enquire how all this mall be performed, which may be done in many Ways which at prefent we have no Notion of. It is enough that wc are allured in the Word of God, that there DISCOURSE XXIV. 499 ihere is a Time coming , when this World and all Things in it fhall be deftroy'ed by Fire. It has been a Queftion among Divines, Whether the Subftance of all thefe Things fhall be utterly abolifhed and annihilated, or only the Form of them changed. And as to this it may be obferved on the one Hand, that it feems manifeft that the primary and immediate EffecT: of this ge- neral Conflagration of the World (hall be the deftroying and reducing it to a con- fufed Heap and fiery Ruin. And on the other Hand* it is not probable that the very Subftance of all thefe Things fhall be entirely annihilated. Melting, burn- ing up, and difTolving, which are the ExprefTions here made ufe of, do not pro- perly fignify annihilating the Subftance,. but altering and deftroying the Form of Things. That laft dreadful Conflagration fhall not reduce this World and all Things in it to nothing, but fhall turn them into Afhes and Confufion. And God may, after having manifefted his righteous Judg- ments by deftroying and diffolving this our Syftem, caufe a new and beauti- ful World to arife out of the fame Mate- rials, for the Glory of his infinite Power, Wifdom, and Goodnefs. To this Purpofe many underftand what is faidy Verfe 1 3th K k 2 of 5oo DISCOURSE XXIV. of this Chapter, where, after having men- tioned the general Conflagration, the A- poflle adds, Neverthelefs we, according to his Promife, look for new Heavens and a new Earth, wherein dwelleth Right eoufnefs. And it is fuppofed by fome Interpreters, that St. Paul hath a Reference to this, when he faith, that the Creature itfelf jhall be delivered from the Bondage of Corruption into the glorious Liberty of the Children of God. Rom. viii. 21. I fhould now proceed to the fecond Thing I propofed to confider, viz. That this Day of the Lord, in which the World and all Things in it mall be deftroyed by Fire, will come as a 'Thief in the Night. But this, with fome other Things for the far-, ther Illimration of this Subject, and the practical Improvement of it, muft be re- served for another Difcourfe. On On the general Conflagration. DISCOURSE XXV. 2 Peter iii. 10, 1 1. The Day of the Lord will come as a Thief tn the Night, in which the Heavens Jhall pafs away with a great Noife, and the Elements Jhall melt with fervent Heat, the Earth alfo, and the Works that are therein, Jkall be burnt up. Seeing then that all thefe Things Jh all be diffolved, what Manner of Perfons ought ye to be in all holy Converfation and Godlinejs ! I have already entered upon the Confi- deration of this remarkable ParTage, in which, firft, it is afTerted that there is a Time approaching, here called the Day of K k 3 the so2 DISCOURSE XXV. the Lord, when this World, and all Things in it, fhall be deftroyed by Fire. Secondly, That this Day of the Lord will come as a Thief in the Night. And then we are directed to the proper Improvement of this great Event. Seeing then that all theft Things fhall be diffbhed, what Manner of Perfons ought ye to be in all holy Conver- fnfion and Godlinefs I The rlrfl of pjsfe was confidered in my former Difcourfe. A Reprefentation was made, following the Light the Scripture affords us, of the general Conflagration or Diffolution of the World by Fire. We endeavoured diftinctly to enquire into the awful and pompous Defcription here given of it by the Apoftle Peter, that the Hear vens fiall pafs away with a great Noife, and the Elements (hall melt with ferment Heat, the Earth alfo, and the Works that are therein, fiall be burnt Up. I now proceed to the fecond Thing here ohferved, and that is, that this Day of the Lord, in which the World fhall be diflblv- ed by Fire, will come as a Thief in the Night. And there are two Things which feem to be intended by this Manner of Expreffion. ift, That the precife Time when this fhall happen is utterly unknown to us. A Thief docs not fend Word beforehand DISCOURSE XXV. 503 SX what Time he will come. And Chrift has not determined in his Word the cer- tain Period in which we may expect him to put an End to this prefent State of Things. The Day of the general Conflar gration, which in the Text is called the Day of the Lord, is in the 7th Verfe called the Day of Judgment, and Perdition of un- godly Men. And our Saviour exprefsly tells us, that of that Day and that Hour know- eth no Man, no not the Angels which are in Heaven, neither the Son, but the Father. It is a Secret which for wife Ends God hath thought fit to conceal from every Creature. Even the Son himfelf, /. e. our Lord Jefus Chrift, in his human Na- ture did not know it whilft he was on Earth in the Days of his Flefh -? and this ihould filence a bold Curiofity, and put a Stop to all rafh and prefumptuous Enqui- ries about it. 2dly, Another Thing that is Implied, when it is here declared, that this great Day of the Lord will come as a Thief in the Night, is, that it mall furprife the Inha- Htmts of the Earth, and ftrike them with a fudden Terror when they leafl: expect it. When the Men of that Generation {hall be funk into a deep carnal Security and a very degenerate and corrupt State, the Signs of the Son of Man, the dread- K k 4 fu] 504 DISCOURSE XXV. ful Harbingers of approaching Judgment, fhall appear at once. The Trump of God {hall blow, and fill all the Earth and the vaft Concave of the furrounding Heavens with its awful and pompous Sound. A Fire mall go before him, and burn up his Ene- mies round about. His Lightnings mail enlighten the World, the Earth lhall fee and tremble. The Hills mall melt like Wax at the Prefence of the Lord, at the Prefence of the Lord of the whole Earth. It mail feem as if the Frame of Nature were feized with convullive Pangs and ex- piring Agonies. And what Tongue of Man is able to exprefs, or what Heart to conceive the Amazement, Conilernation, and Difmay, that fhall then overwhelm guilty Mortals, even thofe of them that dared before to lift up their blafphemous Mouths againft Heaven, and who feemed to have arrived at the higher!: Degree of obitinate Impiety ! That this is one Thing principally intended here in this Expreffi- on of the Day of the Lord's coming as a Thief in the Night, is plain from the Ac- count St. Paul gives of it, i Theff. v. 2, 3. Yourfehues know perfectly (faith he to the believing Thefj'alonians) that the Day of the Lordfo cometh as a Thief in the Night. For when they fiall fay, Peace and Safety, then fudden DeftruStion cometh upon them, as Travail DISCOURSE XXV. 5o5 'Travail upon a Woman with Child, dnd they JJ:all not efcape. I now come to what principally con- cerns us, and that is, the practical Im- provement we mould make of this im- portant Subject. For it is not defigned merely as an amufing Speculation to gra- tify our Curiofity, but ought to have a proper Influence upon our Temper and Conduct. This is what the Apoftle Peter here directs to, when after having given a fublime Defcription of the general Con- flagration, he adds, feeing then that all thefe Things fiall be dif/blved, what Manner of Perfons ought ye to be in all holy Conver- fation and Godlinefs ! And i ft, The Conflderation of this mould fill us with a holy Fear of God, and with adoring Thoughts of his infinite Majefty, his almighty Power and fovereign Dominion. Thunder and Lightning have in all Ages been regarded as awful Proofs of the irrefiftible Power, Majefty, and Grandeur of the Divinity. There have been Inftances of Perfons, who before made a Scoff of all Religion, who have been brought by violent Thunders to ferir ous Thoughts of God, and a Senfe of the Duty and Worfhip they owed him. This is what one of the heathen Poets owns concerning himfelf. Thunder is frequent- 5o6 DISCOURSE XXV. ly reprefented in the Old Teftament as the Voice of God. The whole 29th Pfalm is deiigned to celebrate its Effects in Strains of the moft exalted Piety and Devotion, The Voice of the Lord is upon the Waters ; the God of Glory t bunder eth. The Voice of the Lord is powerful : the Voice of the Lord is full of Majefty. The Voice of the Lord breaketh the Cedars of Lebanon. The Voice of the Lord divideth the Flames of Fire. The Voice of the Lord floaketh the Wilder nefs, it maketh the Hinds to calve, and uncovereth the For eft. But what are thofe Thunders or Earthquakes that are apt to fill us with Amazement and Dread, and which are for the moft part confined within narrow Bounds, in Comparifon of the dreadful Shocks and Convulfions at the great Day, when this whole terraqueous Globe, and the furrounding Heavens mall be rent afun- der, and be involved in one general fiery Ruin. Many of the ancient Philofophers, who made high Pretentions to Learning and Wifdom, when they beheld the con- ftant Revolutions of the Heavens, and the Stability of the Courfe of Nature, attri- buted this to a blind fatal Necefiity, rather than to the free Appointment of a moft wife intelligent Caufe; they maintained the Eternity of the World in its prefent Form, and that the Heavens are incor- ruptible, DISCOURSE XXV. 5o7 ruptible, and not fubject to Change. But liow much j utter and nobler is that of the Pfalmift, when fpeaking of the Earth and Heavens in his admirable Addrefs to God, Pfal. cii. 26, 27. he expreifeth himfelf thus,