Discourses on various subjects, by the late Reverend John Leland, D.D. : with a preface, giving some account of the life, character, and writings of the Author

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<fts by which they are guided, and ac-
cording to which they act wifely and fteadi-
ly in certain Cafes, are not owing to any
Contrivance or Reafon of their own, but to
the fuperior Wifdom and Power of him
I that

DISCOURSE IV. 63

that firft formed them, and ftill governeth
them, and exercifeth a conftant Care over
them. To this Care it is owing, that the
feveral Species of them are ftill preferved
and continued diftinct, and that a due Ba-
lance among them is maintained.

And as Reafbn and Obfervation, if duly
attended to, lead us to acknowledge the
conftant Care of Divine Providence to-
wards the Brute Creatures, mere fenfitive
Beings, fo it is very clearly and exprefly
aflerted in the facred Writings. We
are there told, that God giveth to the
Beafi his Food, and to the young Ravetis
which cry. Pfal. cxlvii. 9. The whole Brute
Creation are reprefented as belonging to the
Family of God, for whofe Suftenance he
continually provideth. The/e all wait upon
thee, that thou mayefi give them their Meat
in due Seafon. That thou givejl them, they
gather : Thou openejl thine Hand, they are
filled with Good. It is added, Thou hidejl
thy Face, they are troubled ; thou takefi away
their Breath, they die, and return to their
Duft. Thou fendejl forth thy Spirit, they are
created ; and thou renewe(l the Face of the
Earth. Pfal. civ. 27, 28, 29, 30. Among
the Laws which God gave by Mofes, there
are fome that prefcribe a kind Treatment
even of the Brute Animals. And it is par-
ticularly as one Defign of the Appoint-
ment

64 DISCOURSE IV.

ment of the weekly Sabbath, that theirCattle
might reft as well as themfelves. Exocl.
xxiii. 12. God giveth it as a Reafon for
having Compaffion on Nineveh, that not
only there were Sixfcore Thoufand Perfons,
that could not difcern between their right
Hand and their left, i. e. Infants; but that
there was alfo much Cattle there. Jonah iv.
1 1 . And it is to lignify his Care even of
the Brute Creation, that he is reprefented
after the Deluge as making Covenant not
only with Men, but with every living Crea-
ture, of the Fowl, of the Cattle, and of eve-
ry Beaft of the Earth, that he would not any
more fend a general Flood to deflroy the
Earth. Gen. ix. 10, 1 1 . He ftill fo governeth
the Earth and its Productions, that there
is ordinarily fufficient Provifion made not
only for Men but for the inferior Ani-
mals. He caiifeth Grafs to grow for the
Cattle, as well as Herb for the Service of
Man. Pfal. civ. 14. O Lord, thou prefervefi
Man and Beaji, faith the devout Pfalmift,
when celebrating God's univerfal Goodnefs
and Benignity, Pfal. xxxvi. 6.

But no where is the Care of Divine
Providence towards the Brute Creatures
more ftrongly exprefTed than by our Savi-
our in thole remarkable Words, where
fpeaking of fuch inconfiderable Creatures
as the Sparrows, he faith, that not one of

them

DISCOURSE IV. 65

them falleth to the Ground without our hea-
venly Father ; or, as he elfewhere ex*
preiTeth it, Not one of them is forgotten be-
fore God. Luke xii. 6.

This Doctrine of our great heavenly
Teacher deferveth fpeeial Notice. It hath
indeed been cavilled againft, as if it were
a degrading the divine Majefty to repre-
fent him as concerning himfelf about fuch
inconfiderable Things as thefe. And it is
true, that, ftrictly fpeaking, the higher!:
and molt, excellent of his Creatures may be
faid to be beneath his Notice. Yet fince
he hath thought fit to create fuch number-
lefs Orders of Beings, it is no more unwor-
thy of him to exercife a providential Care
over them all from the higheft to the
meaneft, than it was at firfl to create them.
But we are apt to form a very wrong Judg-
ment in this Matter. Many of the Crea-
tures which appear mean and inconfider-
able to us, and unworthy of our Notice or
Regard, are not really fo in themfelves ;
and it is only owing to our Imperfection
or Ignorance, that we are apt to defpife
them. We are prone to meafure all Things
by the Relation they bear to us, and by their
immediate Ufefulnefs to us, or the Appear-
ance they make to our Senfes ; which,
though wifely accommodated for our Con-
venience, are not fitted for penetrating into
Vol. I. F the

66 DISCOURSE IV.

the Natures and Effences of Things. Even
the meaneft living Creatures have a Life
and Enjoyment of their own, fuited to the
Rank they hold in the Scale of Beings, and
may have many Ufes both with, regard to
themfelves, and other Beings, that we know
nothing of. And to fuperior Intelligences,
that do not judge by grofs Senfes, as we do,
but have a clear Difcernment of their nice
and curious Mechanifm, the numberlefs Va-
riety and exact Adjuftment of their feveral
Parts, their Appetites and Inftincts, and
the Ufes to which they are defigned, they
may appear far from defpicable, and may
reveal many "Wonders and Beauties; and fo
they would do to us if we had more en-
larged Views. All the living Creatures are
admirable in their feveral Ways ; and the
great Author of Nature, and Parent of the
Univerfe, who feeth not as Man feeth, but
looketh with a benign Eye upon all his
Works, delighteth in communicating Hap-
pinefs to them in their feveral Gradations,
and is pleafed with their feveral Enjoy-
ments. The Sun, which dirTufeth its Rays
to the meaneft Infects and Reptiles, as well
as to the nobler Kind of Animals, and
imparteth its Light and Warmth to them
all, and which, were its Beams intellectual,
might be fuppofed to extend its Care and
Cognizance to the frnalleft as well as the

greater!:,

DISCOURSE IV. 67

greateft, exhibiteth a fignificant Emblem
of the univerfal Care of Divine Providence ;
which reacheth to all the living Creatures,
not neglecting or defpifing the meaneft of
them. As the making a World full of Be-
ings that have Life, fo the exercifing a con-
tinual Care over them in all their various
Kinds and Degrees of Life, giveth a noble
Idea of the immenfe Power, Wifdom, and
Goodnefs of the Supreme Being. The Ob-
jection that is made againft this, as if it
were beneath the Majefty of God to con-
cern himfelf about fuch trifling Matters,
which even Men themfelves would think
unworthy of their Notice ; I fay, this Ob-
jection, though varnifhed over with aPretence
of confulting the divine Honour, doth in
Reality argue very narrow and unworthy
Conceptions of his infinite Majefty. It is
in effect a judging of God by ourfelves.
Man's not concerning himfelf about fuch
Things is owing to his Imperfection. He
is not capable, in this prefent State, of dis-
cerning their real inward Natures and Ef-
fences. His Views are narrow and limited,
and he cannot take in many Things at once.
If therefore he were to attend very clofely
to fuch minute Matters, he muft neglect
Things which are of greater Confequence
to his Happinefs; and his Mind would
foon be diftracted and overwhelmed with a
F 2 Mul-

68 DISCOURSE IV.

Multiplicity of Cares. But it is otherwise
with a Being of infinite Perfection, who
is intimately prefent to every Part of this
vaft Creation, and knoweth, and taketh
Care of all Things at once, with the
fame Eafe as if he had only one fingle
Thing to mind. His noticing the leaf!
Things doth not at all take him off from
thofe Things which appear to be of
greater Importance ; nor doth his attending
to the higher!:, caufe him to neglect: the
meaneft. He taketh Care of ally in a Way
fuited to their feveral Natures, Conditions,
and Circumftances. And as he hath wifely
eftablimed general Laws, according to
which he proceedeth in his Dealings with
the feveral Orders of fenfitive Beings, fo in
his conftant Providence he feeth to the Ex-
ecution and Accomplifhment of thofe Laws.
The Events relating to them, their begin-
ning to exift, their continuing in Life, and
having an End put to their Life and
Exiftence, are all known to him, and or-
dered by him, agreeably to thofe general
Laws and Conftitutions ; except where in
extraordinary Cafes he may think fit to ap-
point otherwife.

Secondly, God's Government of the Brute
Animals may be alfo confidered as reipecl:-
ing Man, in as much as he frequently
maketh Ufe of them for carrying on and
executing his wife, his benevolent, or

righteous

DISCOURSE IV. 69

righteous Purpofes towards Mankind. It
is an Inftance of the Wifdom and Good-
nefs of Divine Providence, that as there is
a near Relation between the feveral Orders
of Beings, fo the lower, befides their own
proper Exercifes and Enjoyments, are often
made to contribute to ferve the Ufes of
Creatures of an higher Rank in the Scale
of Beings. The merely fenfitive are in
many Inftances fubordinate and fubfervient
to the rational and moral ; and as Man is
the chief Inhabitant of this lower World,
the inferior Brute Animals are manifeftly
defigned to be fubfervient to his Ufe. And
indeed, with regard to many of them, it
feems evident that the peculiar Inftincts
given them are intended not merely for
their own Benefit, but to render them
more ferviceable to Man, that they may
contribute in various Ways to his Necef-
fities, his Convenience, or Pleafure. They
are frequently made Ufe of by the wife
and righteous Governor of the World, to
anfwer the Ends of his moral Adminif-
tration towards Mankind, in a Way of
Reward or Punifhment. It is a Promife
of the Law of Mofes to the Ifraelites, that
if they hearkened diligently unto the Voice
of the Lord, bleffedftio\j\&be the Fruit oft\it\v
Cattle, the Increafe of their Kme, and the
Flocks of their Sheep. Deut. xxviii, 4. and

F 3 the

7£> 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 negle&eth 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<?

178 DISCOURSE IX.

the fame Purpofe David declareth, that
the Lord fearcheth all Hearts, and under-
Jlandeth all the Imaginations of the Thoughts.
i Chron. xxviii. 9. God is faid in this
and other PafTages of Scripture, to fearch
the Hearts, not as if he needed to make a
laborious Enquiry ; for he knoweth them
by immediate Intuition ; but to fignify the
Certainty and Exactnefs of his Knowledge.
This is what we muft ftill bear in Mind,
when we are confidering the Government
of Divine Providence. For it lieth at the
Foundation of all God's Adminiftrations
towards Mankind, both in this and in a fu-
ture State. Itbothfheweth, that he will here-
after call Men to a ftridt Account, and will
bring every fecret Thing into 'Judgment,
whether it be good, or whether it be evil ;
and that he now knoweth how to order
his providential Dealings towards Men in
this prefent State in the fitted Manner.
If we did but know the Hearts of Men
as he doth, we mould undoubtedly fee the
Reafons of many of his Difpenfations which
we are now ignorant of, and it would appear
that Benefits or Calamities are often very
properly applied, in Instances which at pre-
fent we find it hard to account for. He
feeth the riling Defigns and Schemes of
the fubtileft Politicians, when firft form-
ed in their Hearts, and can eafily render

their

DISCOURSE IX. i79

their Devices of no efFecl. For he difcover-
eth deep Things out of Darknefs, and bring-
eth to Light the Shadow of Death, as Job
expreffeth it. Job xii. 22. Juflly there-
fore is a Wo pronounced unto them thatfeek
deep to hide their Counfel fro?n the Lord, and
their Works are in the Dark, and they fay,
Who feet h us, and who knoweth us t Ifa. xxix.
15. As if they laid their Plots fo cun-
ningly, that God himfelf could not difcover
them. This argueth both great Impiety and
Folly. What a Check would it be to
wicked Men, did they but ferioufly confi-
der and believe, that the moft fecret
Thoughts and Purpofes of their Hearts,
though covered over with fair and fpecious
Pretences, are ever fubjecl: to the Infpection
of the fupreme Lord and Governor of the
World ! As, on the contrary, it muft be a
great Comfort to good Men under the un-
deferved Cenfures and Reproaches which
may now be can: upon them, that there is
a Providence which governeth the World,
to whom their Integrity and the Upright-
nefs of their Intentions is fully manifeil:.

Secondly, As God knoweth the Hearts
of Men, fo he can govern or influence them
as he pleafeth. He hath a Power of direct-
ing and over-ruling the Thoughts, Incli-
nations, and Intentions of Mens Hearts,
in fuch a Manner as is agreeable to the
N 2 wife

180 DISCOURSE IX.

wife Purpoies of his Providence. This is
a Power that cannot reafonably be denied
to the great univerfal Lord, who is the Au-
thor of our Beings, and who formed the
Spirit of Man within him. And it is very
exprefsly afferted in the facred Writings.
Thus it is declared, Prov. xxi. i. The
Kings Heart is in the Hand cf the Lord, as
the Rivers of Water ; be tumeth it whither -
foever he will. The Hearts of all Men are
in the Hands of God, but thofe of Kings
are particularly mentioned, as they feem to
be more abiblute than other Men, more
felf- willed, and harder to be controlled.
Yet God can turn their Hearts, their
Counfels, and Intentions, as it pleafeth him,
as the Hufbandman or Gardener can turn
Streams of Water, through Trenches, to
what Part of his Ground he thinks pro-
per. We read in Scripture of God's touch-
ing Mens Hearts. Sam. x. 26. Of his
preparing their Hearts. 1 Chron. xxix. 18.
Pjal. x. 17. Of his opening the Heart.
Acts xvi. 14. Of liis inclining the Heart.
pfaL cxix. 30. And /ire?/gthening the Heart.
Pjal. xxvii. 14. No Creature hath a direct
and abfolute Empire over the Heart and
Thoughts in Man; and yet it cannot be
denied that Men may in many Inftances,
and by many Ways, influence one anothers
Hearts, Affections, and Inclinations, whe-
ther

DISCOURSE IX. i8r

ther to good or bad Purpofes. This they
often do by Arguments and Perfuafions,
and by laying before them fuch Motives
and Inducements, as are fitted to prevail
upon them. And certainly, God hath a
much greater Power over the Hearts of
all Men, than one Man can poffibly have
over the Heart of another. He who hath
the neareft Accefs to our Spirits, who is
perfectly acquainted with all the Avenues
of our Minds, and the propereft Ways of
working upon them, muff undoubtedly be
able to influence our Hearts in a thou-
fand Ways, which now we cannot diftinct-
ly explain, and yet without offering any
Violence to the Freedom that belongeth to
us, as we are moral Agents.

Particularly, he can, when he feeth fit,
put fuch Thoughts into Mens Hearts,
as may beft anfwer his own mofl wife De-
iigns. Indeed it is abfolutely inconiiflent
with the perfect Holinefs of his Nature
and Government to fuppole that he can
ever be the Author of evil and linful
Thoughts. It is an eternal Truth, that
God cannot be tempted with Evil, neither
tempt eth he any Man. Jam. i. 13. But with
regard to thofe Things that have a moral
Goodnefs in them ; or which, though in
their own Nature indifferent, yet are io
circumiianced as to be capable of ferving
N 3 valuable

182 DISCOURSE IX.

valuable Ends, there is no Difficulty at all
in fuppofing him, on fome Occafions at
lead, to put Thoughts of this Kind into
the Minds of Men. And -there is great
Reafon to think that this is frequently done,
and that many excellent Defigns of Pro-
vidence are in this Way brought about,
and many Evils prevented. For the mod
natural Way of working upon Men as rea-
fonable Creatures, and influencing their
Actions and Affairs, feems to be by fug-
gefting proper Thoughts to their Minds,
and placing them in jfuch a Light as is
fittefl to make an Impreffion upon them.
Many Cafes may happen, in which the in-
fluencing the Thoughts and Determina^
tions of one Man, may be of great Impor-
tance, not only to himfelf, but to many
others. And in fuch Cafes it cannot be
unworthy of the great and all^wife Difpo-
fer and Governor to interpofe. There are
few Pcrfons that have carefully obferved
what paifeth in their own Minds, but who
have had Experience of Motions fometimes
arifmg there, in a Manner they are not well
able to account for, which yet have after-
wards appeared to be of no fmall Confe-
quence to them, and have produced goo4
Effects. And in thefe, a truly religious
Man will be apt gratefully to acknowledge
the Interpofition of Divine Providence.

God

DISCOURSE IX. 183

God can work upon the Spirits of Men in
a Way of immediate Influence, and yet in
fuch a Way as is perfectly agreeable to their
rational Natures, and which doth not put
any improper Conftraint upon others. He
can alio, and probably often doth, make
Imprefiions upon their Minds by various
Means, which he is pleafed to make Ufe
of in his wife and fovereign Providence to
this Purpofe. He can eallly order it fo,
that fuch Arguments and Motives mall
occur to their own Thoughts, or mall be
fuggefted to them by others, whether
Men or invifible fpiritual Beings, as he
knoweth will induce them to take fuch or
fuch Refolutions ; or he can fo difpofe out-
ward Objects and Circumftances as will
have a great Influence upon their Minds.
Thus God put it into the Heart of Cyrus,
according to what had been foretold con-
cerning him. Ifa. xliv. 28. to give full
Liberty to the Jews to return into their own
Land, and to rebuild their City and Tem-
ple, and furnifh them with large Helps out
of his Treafury. This was, all Things
confidered, a very extraordinary Grant, and
a remarkable Inftance to mew that the
Hearts of the greater! Kings are in the
Hands of the Lord. And afterwards,
when fome other of the Perjian Monarchs
mewed the Jews uncommon Kindnefs,
N 4 ■ and

1 84 DISCOURSE IX.

and gave them not only Permiffion, but
great Encouragement to finifh the Tem-
ple, and to fettle and order every Thing
according to their Law, notwithstanding
the Reprefentations made by their Enemies
to the contrary, and which feemed to be
founded on the Rules of human Policy,
this is pioufly afcribed to God. Ezra vii,
27. BleJJ'ed be the Lord God who hath put
fuch a Thing as this into the Kings Heart.
And it is obferved, Chap. vi. 22. that
the Lord hath turned the Heart of the King
of Afj'yria (fo the Perfian Monarch is there
Called) unto them, to Jlrengthen their Hands
in the Work of the Houfe of God, the God
of Ifrael. And that good Man Nehemiah,
having formed an important Defign for
the public Welfare, acknowledgeth that his
God had put it into his Heart. Neh. ii. 12.
Another Inftance of God's Power over
the Hearts of Men, is his caufing them to
change their Purpofes and Inclinations,
even where they feemed before to be
mod fixed and determined. When Jacob
was greatly afraid of his Brother Efaus
bitter Refentment againil him, which feem-
ed to threaten the Ruin of him and his
family, he applied to God by fervent
Prayer, to deliver him from his Hand.
And the Confequence was, that Efaus
apprehended iiatred was furprifingly chang-

e4

DISCOURSE IX. 185

cd into Love and Friendfhip, fo that he
treated 'Jacob in the moit tender and affec-
tionate Manner. A remarkable Inftance this
to verify the Wife-man's Obfervation, that
when a Maris Ways pleaje the Lord, he maketb
even his Enemies to be at Peace with him.
Prov. xvi. 7 How fuddenly was David
turned from his wrathful Purpofe of execut-
ing a fevere Vengeance upon Nabal and his
Family, for his ungrateful and brutifh
Treatment of him ! It is true, that the pru-
dent Conduct of Abigail had a great Influence
this Way. But David made a wife Re-
flection upon it He regarded Abigail as
an Instrument in the Hand of Providence
and therefore, as he was thankful to her,
fo he carried his Views principally to the
fupreme Difpofer. David faid to Abigail,
Blejjed be the Lord God of Ifrael, which
fent thee this Day to meet me. And blefl'ed
be thy Advice, and blejjed be* thou, which
haft kept me this Day from coming to Jhed
Blood, and from avenging myfelf with mine
own Hand. 1. Sam. xxv. 32, 33. When
king Ahafucrus feemed abfolutely determin-
ed upon the utter Extirpation of the Jews
and had confirmed it by a folemn Decree
how foon were his Intentions and Difpofi-
tions fo wonderfully changed, as to fhew
them the higher!: Favour, and to put it in
(heir Power to deflroy the Enemies that

had

186 DISCOURSE IX.

had contrived their Ruin! This was
brought about by a remarkable Train of
Incidents, all under the Direction of a
fovereign Providence, which caufed that
haughty Monarch, without offering any
Violence to his Will, entirely to change
his Inclinations and Purpofes, both with re-
fpect to his favourite Haman and the Jews,

God's Power over the Hearts and Minds
of Men doth alfo appear in his directing
their Counfels or infatuating them, as feem-
eth fit to him in all his wife and righteous
Providence. In all thy Ways acknowledge
kirn, faith Solomon, and he Jhall direct thy
Paths. Prov. iii. 6. This plainly fuppof-
eth, that God can, and often doth, in his
good Providence guide and direct Men to
the beft and propereft Meafures, efpecially
in Matters of Confequence, upon which
perhaps much of their Comfort and Hap-
pinefs doth depend. He hath many Ways
of doing this, by clearing and enlightening
their Judgments, by dispelling their Er-
rors and Prejudices, and by fo ordering
Circumstances, that their Way is made
plain before them, and proper Confidera-
tions are reprefented to their Minds in
a ftronp- and convincing Light : And this
fheweth the Propriety of applying to God
for Direction, efpecially in Cafes of Diffi-
culty and Importance. On the other

Hand,

DISCOURSE IX. 187

Hand, God in his jufl Judgment often
infatuates and confounds the Counfels of
the wifeft Politicians, fo that they are ut-
terly at a lofs what Courfe to take, or they
take that which mall end in their Deftruc-
tion. He leadeth Counjellors away fpoiled,
as fob expreffeth it, and maketh the Judges
Fools. He taketh away the Heart of the
Chief of the People of the Earth, and caufeth
them to wander in the Wildernefs where there
is no Way. They grope in the Dark without
Lights and he maketh them to f agger like a
drunken Man. Job xii. 17, 24, 2$. To
the fame Purpofe the Prophet Ifaiah, after
having declared that the Princes of Zoan are
become Fools ; that the Coimfel of the wife
Counfellors of Pharaoh is become brutifh, and
that they had feduced Egypt, even they that
were the Stay of the Tribes thereof ; afcrib-
eth it to the over-ruling Influence of Divine
Providence. The Lord, faith he, hath
mingled a perverfc Spirit in the midjl thereof,
and they have caufed Egypt to err in every
Work thereof. Ifa. xix. 11, 12, 13, 14.
When Abfalom and the Men of Ifrael pre-
ferred the Counfel of Hujhai before that of
Achitophel, the facred Writer obferves that
this was becaufe the Lord had appointed to
defeat the good Coimfel of Ac -bit ':• hel, to the
Intent that the Lord might bring Evil upon
Abfalom. 2 Sam. xvii. 14. There was no

moral

188 DISCOURSE IX.

moral Evil in preferring the one Counfel
to the other, and it was no way unbecom-
ing the Holinefs of God, fo to influence
the Minds and Judgments of Abfalom, and
thofe that were with him, as to caufe them
to embrace that which was in a political
Senfe the worft Counfel, in Order to bring
a juft Punimment upon them for their
Rebellion and Wickednefs, and to hinder
them from executing their malicious Pur-
pofes againft their good and lawful King.
It will not be improper on this Occafion
to take particular Notice of what is faid in
Scripture concerning God's hardening Mens
Hearts. This hath been always looked upon
as a connderable Difficulty. For clearing
of which it muft be obferved, that whereas
Sinners are fometimes reprefented as hard-
ening their own Hearts; and, at other
Times, God is faid to harden them ; thefe
two are to be underflood in a very diffe-
rent Senfe. Hardnefs of Heart, when un-
derflood of an Obftinacy in finning, and a
prefumptuous perfifting in an evil Courfe,
is always really and originally owing to the
Sinner himfelf. For God never did, never
can infufe any finful Difpofitions into the
Souls of Men, nor can in any Senfe be
the proper Author or Caufe of their Ob-
ftinacy and Prefumption in Wickednefs.
This is only chargeable upon themfelves.

Thus.

DISCOURSE IX. 189

Thus it is obferved concerning Zedekiah,
that he Jliffened his Neck, and hardened his
Heart Jrom turning unto the Lord God of
IfraeL 2 Chron. xxxvi. i-$. And concern-
ing the obftinate Jews, that they refufed to
hearken, yea, they made their Hearts as an
Adamant Stone, lefi they Jhould hear the
Law, and the Word which the Lord of Hojls
hath Jent in his Spirit by the Prophets.
Zach. vii. 11, 12. The fame Thing is
plainly fignified in the Warnings that are
given Men not to harden their Hearts; To-
day if you will hear his Voice, harden not
your Hearts. Pfal. xcv. 7, 8. And Heb. iii.
1 3 . Exhort one another daily while it is call-
ed To-day, \lejl any of you be hardened through
the Deceitfulnefs of Sin. The moft noted
Inftance in which God is reprefented as
hardening the Heart, is In the Cafe of
Pharaoh, and yet he is exprefsly faid to
have hardened his own Heart. See Exod.
viii. 15, 32. ix. 34. And in general it may
be faid, that the Sinners whofe Hearts God
is faid to harden, are Perfons that have
hardened, and continued to harden their
own Hearts. And therefore, what God
doth in this Cafe, is in a Way of juft
Judgment upon them for their Wickednefs
and Obftinacy.

And this judicial hardening their Hearts
includes,

Firft,

igo DISCOURSE IX.

Firft, God's giving them up to their own
perverfe Inclinations, and to the Power of
their corrupt Lufts and evil Habits, and
juftly with-holding from them the Influen-
ces of his Grace and Spirit. Remarkable
to this Purpofe is that Paffage, Pfal. Ixxxi.
ii, 12. My People would not hearken to
my Voice, and Ifrael would none of me : So I
gave them up unto their own Hearts Lufts, and
they . walked in their own Counfeh. And
there is nothing in this but what is unex-
ceptionably juft and right. As God may,
without the leaft Impeachment of his Ho-
linefs and Righteoumefs, cut off Sinners
in the midft of their evil Courfes, and put
an End to their Lives, and to all the Op-
portunities and Means of Grace now af-
forded them ; fo he may, even before he
taketh them out of the World, as a juft
Punifhment for their long continued' Ob-
ftinacy in finning, leave them to the Coun-
fels of their own perverfe Hearts, and
ceafe ftriving with them by his Spirit.
And it is ufeful that it mould be fo in fome
Instances, that Sinners may be rendered the
more afraid of perfifting in an obftinate
Courfe of Wickednefs. Now, becaufe by
God's thus abandoning them, their Hard-
nefs of Heart ftill groweth upon them
more and more, he is faid in that Cafe, in
a ftrong Manner of Expreffion, to harden
i their

DISCOURSE IX. 191

their Hearts, though in Strictnefs he only
leaveth them to harden themfelves in their
evil Ways.

But fecondly, Another Thing intended
when God is reprefented in Scripture as
hardening the Hearts of Men, is, that in
his holy Providence he ordereth it fo, that
Things are put in their Way, which,
though in their own Nature they have
no Tendency to harden them, yet through
their Corruption and bad Dilpolitions, do
in the Event increafe their Hardnefs and
Obftinacy. The dreadful Plagues and
Judgments inflicted upon Pharaoh and the
Egyptians, had certainly a manifeft Ten-
dency in the Nature of the Thing to re-
claim and overcome the Hardnefs of that
Monarch. And yet thofe very Judgments,
in feveral Inftances, feemed only to pro-
voke and irritate his Pride and Stubborn-
nefs. And when he fometimes appeared
to be terrified and fubdued by them, and
prayed to have thofe Plagues removed,
that Refpite which was granted at his
Requeft, and which ought to have molli-
fied his Heart, and led him to Repentance,
only ferved to confirm him in his evil Pur-
pofes. See Exod. vii. 22. viii. 15, 31, 32.
ix. 34, 35. When Men have contracted
fuch a ftrange Hardnefs of Temper, and are
given up by God to their own Obftinacv,

ail

192 DISCOURSE IX.

all the divine Difpenfations towards them
only harden them the more. His Mercies
encourage them in their evil Courfes, his
Judgments exafperate and make them def-
perate. Why Jhould ye be Jiricken any
more ? Te will revolt more and more. Ifa. i.
^. And when God doth thofe Things to
Sinners, which through their own Per-
verfenefs have this Effect, he is faid to
harden their Hearts ; though in thefe Cafes
they themfelves are truly and properly the
Authors of their own Hardnefs, and only
take Occalion from the divine Dealings to
ftrengthen themfelves in their Obftinacy.
It is true, God knoweth that his Difpenfa-
tions towards them will eventually have this
Effect, upon them. But this doth not render
it improper for him to life thofe Methods ;
yea, it is wife and juft in him to do fo, to
fhew that no Means have been wanting
which were proper to reclaim them, and to
render their Hardnefs and Obflinacy more
inexcufable, and thereby juftify the Pun ifh-
ments he intendeth to inflict upon them.

This leadeth me to add, thirdly, That
God's hardening Mens Hearts, is fome-
times to be particularly underftood of his
ordering it fo in his righteous Judgment,
that they go on obftinately in thofe Coun-
fels which will end in their Deftruc"tion.
And the hardening theirHearts in this Senfe,

is

DISCOURSE IX. 193

is not hardening them in their Sins, but in
thole Meafures which will bring upon
them the juft Punifhment of their Sins.
So when Pharaoh had fuffered the Ifraelites
to go out of Egypt, and heard that they
were in fuch a Situation between the
Mountains and the Sea, that he thought
they could not efcape him, his Heart was
hardened to purfue them. This was really
owing to his Pride and Avarice, and Un-
willingnefs to part with fuch a Number of
Slaves, whofe Service might be of Ufe to
him and the Egyptians-, as appeareth from
Exod. xiv. 5, 6. Yet the Lord is faid to
have hardened his Heart to follow after them,
Ver. 4. becaufe by his Appointment the
Ifraelites were brought into fuch a Situation
as encouraged Pharaoh and the Egyptiaiis
to purfue them, who were fo infatuated
through the juft Judgment of God as to
run headlong upon their own Ruin. In
like Manner we are told that // was of the
Lord to harden the Hearts of the Ca-
naanites, that they fljould come againjl Ifrael
tn battle, that he might deftroy them utterly.
Jofh. xi. 20. i. e. He in his wife and
righteous Providence gave them up to their
own Confidence and Obftinacy, fo that
they took that Courfe which ended in
bringing that Ruin and Punifhment upon
Vol. I. O them,

i94 DISCOURSE IX.

them, which they had deferved by their
great Wickednefs.

I mall conclude with fome Improvement
of this Subject.

Firft, What awful adoring Thoughts
mould we entertain of God, the fupreme
univerfal Lord, and of his governing Pro-
vidence, when we confider the fovereign
Influence and Dominion which he exer-
cifeth over the Hearts of Men ! This is his
own proper and peculiar Prerogative. The
Empire of the Heart is what belongeth not
to any Creature, but to God alone. The
mod abfolute earthly Monarchs can only
call Men to an Account for their Words
and Actions ; but the Heart lieth out of
their Reach, and they can take no proper
Cognizance of what is tranfacted there.
Who then would not reverence that fove-
reign Lord of Angels and Men, whofe
Dominion extendeth to the Secret of our
Souls, to which no created Eye can pene-
trate ? How venerable doth the divine
Majefty appear' in this View ! Let all our
inward Powers bow down before him, and
pay him an awful Homage. Let us wor-
fhip him in our Hearts, which is what he
mort regardeth, without which no external
Adoration or Form of Devotion mail be
accepted in his Sight. How careful mould

we

DISCOURSE IX. 195

we be to keep our Hearts with all Diligence,
and to exercife a conflant vigilant Care
over the inward Thoughts, Affections, and
Difpofitions of our Souls, fi nee we have to
do with a God, who not only hath given
ns a Law which reacheth to the Thoughts
and Intents of the Heart, but who him-
felf continually infpecteth the Hearts of
all Men, and will in the great Day which he
hath appointed for that Purpofe, make
manifefr. the Counfsls of the Heart, and
will judge the Secrets of Men by J ejus Chrijt.
Rom. ii. 16. 1 Cor. iv. 5.

Secondly, Since God knoweth and ?o-
verneth the Hearts of Men, we may hence
fee how proper and reafonable it is to ap-
ply to him for directing and influencing
our own Hearts, or thofe of others. The
moil: important Matter of Prayer is that
which relateth to the Power which God
hath over the Hearts and Minds of Men.
One of the beft Expreffions of our good
Will towards our Enemies, and thofe of
evil Difpofitions, is to be earned in our
Prayers to God for them, that he would turn
their Hearts, that he would by his fovereign
Influence over-rule or rectify their depraved
Tempers, and incline them to that which
is good and jufl and pure. And with re-
gard to ourfelves, that which above all
Things we mould defire of God is that he
O 2 would

196 DISCOURSE IX,

would be gracioufly pleafed to cleanfe and
purify our Hearts, to correct whatever
is amifs in the Temper of our Minds, and
toftrengthen, confirm, enlarge good Affec-
tions and Diipofitions- there. And indeed
it may be juflly regarded as a wife Confti-
tution, that in order to our obtaining his
gracious Influences and Aids, it is ordina-
rily neceffary, that we mould apply to him
for that Purpofe with an ingenuous Humi-
lity and Senfe of our Dependence. Let
us therefore by the Prayer of Faith lay
ourfelves open to his. divine Communica-
tions, making it our earnefl Requeff. that
in the hidden Part he would make us to
know Wifdom, and influence our Minds
to a right Determination and Choice ; that
he would give us that Truth, that Purity
and Simplicity of Heart which is pleating
in his Sight, and would infpire us with an
inward Love of Virtue, and with an Ab-
horrence of Vice and Sin ; that he would
turn our Affections and Views towards
himfelf, that we may love him above all ;
and that he would put his Fear into our
Hearts, that we may never depart from him.
Such have been the Delires and Prayers of
good Men in all Ages. Thus the Pialmiff.
prays, Create in me a clean Heart, O God ;
and renew a right Spirit withiti me* Pial. li.
io. Teach me thy Way, O Lord, I will

walk

DISCOURSE IX. 197

walk in thy Truth ; unite my Heart to fear
thy Name. Pfal. lxxxvi. 1 1 . Incline my
Heart unto thy Tejlimonies, and not unto Co-
ve toufnefs. Pfal. cxix. 36. / will run the
Way of thy Commandments, when thou
foalt enlarge my Heart. Ver. 3-2. Search
me, O God, and know my Heart ; try
me, and know my Thoughts ; fee if there be
any wicked Way in me, and lead me in I he
Way everlajling. Pfal. cxxxix. 23, 24.
There is nothing in fuch Addrefies but
what is founded in the moil juft and wor-
thy Notions of God and of his Providence.
We may upon juft Grounds hope, that if
we fet ourfelves to do all that in us lies to
keep our Hearts under a proper Difcipline,
to correct bad Difpofitions and Inclina-
tions, and to cultivate and improve good
ones, and at the fame Time from a Senfe
of our own Weaknefs apply to God for the
AlTiftance of his Spirit, he will commu-
nicate his gracious Influences for enabling
us to govern our Appetites and Paffions,
and to make a Progrefs in holy and virtuous
Attainments. And efpecially there is
great Reafon to think that he will grant
extraordinary Supplies of inward Strength,
when we are exercifed with extraordinary
Trials and Difficulties. This is what we
may expect from his Goodnefs as he is a
Lover of Virtue and of Mankind ; and to our
O 3 un-

198 DISCOURSE IX.

unfpeakable Comfort we are actually allured
of it by his own exprefs Promifes in his
holy Word. Nothing can be fuller to
this Purpofe, than that Declaration of our
bleffed Saviour, in which he affureth us,
that God is more ready to give his holy Spi-
rit to them that afk him, whofe proper Work
it is to excite, ftrengthen, and confirm good
Affeclions and Difpofitions in our Hearts,
than earthly Parents are to give good Gifts
unto their Children. Luke xi. 13. If ye
being evil know how to give good Gifts unto
your Children ; how much more fiall your hea-
venly Father give the Holy Spirit to them
that ■ afk timf i. e. to them that apply to
him for that Purpofe, by humble and fer-
vent Prayer.

Finally, How afraid mould we be of
provoking God to leave us to ourfelves, or
to give us up to our own Hearts Lufts,
and to our own Counfels ! It highly con-
cerned! us therefore, to beware of ftifling
Convictions, and of neglecting and abufing
the Means which he hath provided for our
Reformation and Amendment. Let us
take Care that evil Habits do not gather
Strength upon us, and our corrupt Lufts
grow more headftro ng, left as a juft Punish-
ment for our obftinate perfifting in our fm-
ful Courfes in Oppofition to all the Me-
thods of his Grace and Providence to re-
3 claim

DISCOURSE IX. 199

claim us, he mould at length abandon us
to a judicial Blindnefs and Hardnefs of
Heart, which is the moil miferable State
we can be in. To-day, therefore, while it is
called To-day, let us hearken to his facred
Voice, and not harden our Hearts againii him.
Let us endeavour to comply with the Sig-
nifications of his Will by his Word and by
his Providence, and maintain an humble
and fubmiffive Temper of Mind before
him, as becometh thofe who expecl foon
to be accountable at his folemn Tribunal
for their inward Frame as well as their
outward Praclice. God grant that we may
now live in a conftant Preparation for
that great Event, fo as to approve ourfelves
to the great Searcher of Hearts, the fu-
preme univerfal Judge, to whom be Glory
and Dominion for ever. Amen.

O 4 On

On God's InfpeSiion and Government
of human AEiions.

discourse x.

Prov. v. 21.

The Ways of Man are before the "Eyes of the
Lord, and he ponder eth all his Goings.

TH E Government of Divine Provi-
dence towards Mankind extendeth
both to their Hearts and to their outward
Actions. This latter is what we are now
to confider. And furely, if God infpecteth
and governeth the Hearts of Men, their
raoft fecret Thoughts, Counfels, and Pur-
pofes, as was fhewn in our laft Difcourfe,
it cannot in Reafon be denied, that their
external Actions muft needs bealfo under his

fovereign

202 DISCOURSE X.

fovereign Cognizance and Superintendency.
This is what the Wife-man fignifieth, when
he declareth, that the Ways of Man are be-
fore the Eyes of the Lord, and he ponder eth
all his Goings. He ponder eth them, he weigh-
eth them as in a Balance, as the Word pro-
perly imports, and obferveth them with
the greatefr. Exactnefs. He beholdeth them
not merely as an idle Spectator that is
wholly unconcerned and indifferent about
them, but as the fupreme Governor and Judge,
fo as to govern and over-rule them to the
wife Purpofes of his Providence, and to re-
ward or punifh them in the propereft Man-
ner, and in the fitteft Seafon. Thine Eyes
are upon all the Ways of the Sons of Men,
faith the Prophet, to give every one accord-
ing to his Ways, and according to the Fruit
of his Doings. Jer. xxxii. 19. And not
only doth God know all Mens Actions
when they are done, but he hath a perfect;
Fore-knowledge of them before they are
done. He knoweth how all Men will act
in every Circumflance. And though the
Manner of God's fore-knowing the free
Actions of Men be hard to account for,
(nor is it to be wondered at that it mould
be fo) yet the Thing itfelf is what Reafon
as well as Scripture leadeth us to acknow-
ledge. It has been generally owned among
all Nations which have believed that there

is

DISCOURSE X. 203

is a God and a Providence. Nor can it
well be conceived how the Scheme of Pro-
vidence could be compleat without it. And
there is a plain Proof of it in many ex-
prefs Predictions of human Actions, which
have all the Appearance of being free and
contingent that any Actions can have, and
yet were certainly fore-known many Ages
before they happened. Several remarkable
Inftances of which may be found in the
facred Writings.

The Providence of God as reflecting the
Actions of Men may be distinctly con-
sidered, both with regard to their good and
evil Actions.

Firffc, All the good Actions Men perform
are under the divine Infpection and Govern-
ment. He is perfectly acquainted with the
Principles from which they rlow, and all
the Circumftances that attend them. And
he makes Ufe of them for anfwerine the
Ends of his moral Government, for pro-
moting the Interefts of his Kingdom, and
the good Order of the World, and for
rendering Men ufeful to one another. And
it is pleating' to him to fee his reafonable
Creatures acting in a Manner agreeable to
Reafon, Truth, and Righteouihefs, and
employing the active Powers he hath given
them to valuable Purpofes. He ordereth
it fo in his Providence, that fuch good Ac-
tions

204 DISCOURSE X.

tions are often in fome Meafure rewarded
even in this Life, and procure prefent
Bleffings and Advantages to thofe that per-
form them ; at leaft, they are attended with
an inward confcious Satisfaction, which is
far to be preferred before any fenfual Plea-
fures or Gratifications. Or if, as is fre-
quently the Cafe in this State of Trial and
Difcipline, good Actions are attended with
great Difficulties and Difcouragements, and
through the Ignorance of miftaken and
prejudiced, or the Malice and Wickednefs
of ill-defigning Men, meet with very bad
Returns, and expofe the Doers of them to
prefent temporal Evils and Sufferings, he
wiJl certainly take Care that they mall be
rewarded in a future State : not one of
them mall be forgotten before God ; they
fhall be produced into open View, and
ihall receive an ample and glorious Recom-
pence.

And the Concernment which the Provi-
dence of God hath with Mens good Ac-
tions, doth not only appear in that he ob-
ferveth and approveth them, and will take
Care that they {hall be properly rewarded
in the fittefl Seafon ; but it is farther to
be considered, that Divine Providence fre-
quently intererteth itfelf in exciting Men
to good Actions, and affifting them in
the Exercife of thofe Actions, and in

removing

DISCOURSE X. 205

removing Impediments, and furnifhing
proper Occasions and Opportunities. It
cannot reafonably be denied, that God may
have many Ways of doing this, without
infringing the Freedom which belongeth to
Men as they are moral Agents, and fo as
that the good Deeds they perform may ftill
be truly and properly faid to be of their
own doing, and may be rewarded as fuch.
There is nothing in fuch a Suppofition but
what is worthy of God, and agreeable to
his fupreme Wifdom and Goodnefs. The
Doctrine of the Holy Scriptures is very
clear and exprefs on this Head. And it is
of great Importance to us to get a Senfe of
it firongly fixed upon our Minds. What
an animating Consideration mufl it needs
be, when we let about the performing a
good Action, to be afTured that the great
Lord and Father of all, on whom our Hap-
pinefs depends, obferveth the good Deed in
every Circumftace, and is ready to aflift
us in the Performance of it, and to fupport
us under the Difficulties which may attend
it ! This mould both encourage us to apply
to God by Prayer for his divine Afliflances,
and mould engage us, when we have done
any Thing that is good, to give Thanks to
his holy Name for the Opportunities he
hath put into our Hands, and the gra-
cious

206 DISCOURSE X.

cious Aids he hath been pleafed to afford
us.

But fecondly, Let us confider how far
the Providence of God concerneth itfelf
about Mens evil Actions : For here the
Difficulty principally lies.

And for clearing this the following Things
may be obferved.

Firft, God never is the proper Author or
Caufe of evil Actions. He never impelled
Men by any pofitive Influence to the Com-
miffion of thofe Actions. This neceffarily
follows from the perfect Holinefs and
Righteoufnefs of his Nature, which is fre-
quently declared and afferted in the ftrongefl
Manner in the facred Writings. Evil and
iinful Actions are what he moft exprefsly
forbiddeth in his Law ; and it were greatly
abfurd and difhonourable to him to fuppofe
that he mould incline or determine Men by
any pofitive Influence to commit thofe Ac-
tions which he himfelf hath forbidden and
condemned, and againft which he hath
denounced awful Punifhments. The true
original Caufe of Mens doing bad Ac-
tions is owing to their own corrupt Incli-
nations, and to their Abufe of their Li-
berty ; and therefore on themfelves they
are properly chargeable. This is what St.
James fignifies in that remarkable PafTage I

had

DISCOURSE X. 207

had Occafion to mention before, Let no
Man fay when he is tempted, I am tempted
of God : for God cannot be tempted of Evil,
neither tempt eth he any Man. But every
Man is tempted, when he is drawn away of
his own Lit]}, and enticed. Jam. i. 13, 14.

Secondly, Though God is not the Au-
thor or Caufe of Mens evil Actions, yet
they cannot be done without his Permimon ;
and they all come under his Xnfpection -,
he knows and obferves them in every Cir-
cumftance. As the God of Nature he
upholdeth Mens natural Powers, without
which they could not be able to act at all,
and he leaveth them ordinarily to the free
Exercife of thofe Powers, even whilft they
abufe and employ them in doing Evil.
He fuffers them to adl according to their
own Inclinations, or to be tempted to evil
Actions, though not compelled, or brought
under a Necefiity of committing them, for
they may ftill abftain from doing thofe
Actions, if they will but make a proper
Ufe of the Powers which they really
have, and of the Affiftacces which God is
ready to afford them.

And as evil Actions cannot be done
without God's Permimon, fo he hath a
perfect Knowledge of them with all the
Circumftances which attend them. Let
them be done never fo fecretly, and though

the

208 DISCOURSE X.

the greateft Care and Pains be taken to
conceal or difguife them, and varnifh them
over with fair and fpecious Pretences, yet
they cannot efcape his Notice. He be-
holdeth them as they really are in their hid-
den Springs and Principles. And it can-
not but be difpleafing to that moft holy
and righteous Being, the great Governor of
the World, to fee his reafonable Creatures
acting fo contrary to the End of their
Creation, abufing and dishonouring their
excellent Powers, by doing thofe Things
which are bafe, unjuft, and impure, and
yielding their Members the Infiruments of
XJnrighteoufnefs unto Sin. He ordereth it
fo in his Providence, that fuch Actions are
often attended or followed with the prefent
Marks of his Difpleafure, and bring many
Evils upon the Actors of them even in this
World -, or if, as muft be expected in a
State of Trial, evil Actions do now in many
Inftances pafs undetected or unpunifhed,
or even feem to produce fome prefent tem-
poral Advantages, he will take Care that,
if impenitently perfifted in, they mall in
due Time be brought to Light in their
proper Malignity and Deformity, and mail
meet with fuch Retributions as will fhew
him to be a juft and righteous Judge. And
this Confideration, that not one of our evil
Actions can pofiibly pafs unobferved by

God,

DISCOURSE X. 209

God, that they all come under the No-
tice of his righteous Providence, is of
great Moment. If a Senfe of it were deeply-
fixed in our Hearts, no Profpe<ft of worldly
Advantage or Gain, no Allurement of fen-
fual Pleafure, would be able to prevail upon
us to do a vicious or unjuft Thing. There
is a wonderful, and one would be apt to
think an almoft irreliftible Force in this
Thought, if properly impreffed upon the
Mind. God feeth the Aft of Impiety,
Fraud, or Impurity I am going to commit,
and {hall I dare to affront him to his Face,
and to tranigrefs his Laws under his own
Eye ? If at prefent he mould feem to con-
nive at it, and not follow it with an im-
mediate Punifhment, yet the Time is
coming when he will moft certainly call
me to a ftrift Account.

But thirdly, Another Thing which
ought to be confidered with regard to the
Providence of God as refpefting Mens-
evil Actions, is this, that though they are
what he cannot but difapprove, yet he fre-
quently over-rules them for ferving the
wife Purpofes of his Government, and
takes Occafion from thence to bring about
his own excellent Defigns. And in this
no fmall Part of the Wifdom of Divine
Providence in its Administrations towTajds
Mankind doth confift.

Vol. I. P It

210 DISCOURSE X.

It may be ufeful to take a diftinct
View of fome In (lances of this Kind.

Thus e. g. God frequently makes Ufe
of the evil Actions of fome Men to punifh
the Sins of others, and to execute his juft
Judgments upon them.

It is an Obfervation which hath been

made by thole who have carefully con-

fidered the prefent Courfe of Things, that

a great Part of the outward Punifhments

inflicted upon bad Men in this Life, are

the Effects of the evil Actions of other bad

Men. And though in fuch Cafes the Evils

and Mifchiefs inflicted upon the Sufferers

may be wrong and unjuft as coming from

the immediate Actors of them, who have

nothing in View but the gratifying their

own Paffions, or promoting what they take

to be their worldly Intereft, yet it is wife and

juft in God to order it fo that the Effects

of thofe injurious Actions fall upon Per-

fons who really deferve to be punifhed for

their own Wickednefs. Thus what the

King of Affyrw only defigned for anfwer-

ing the Ends of his own Ambition, was

over-ruled by God to the juft Punifhment

of the Jews for their Idolatry, Hypocrify,

and great Corruption of Manners ; as is

iignified in that remarkable Paffage, Jfa.

K« 5» 6> 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<dly, To the Profperity of the
wicked.

1 ft, Whereas it is objected, that in
this prefent State all Things come alike
to all, and that there is ordinarilv no Dif-
tinclion made in the prefent Difpenfations
of Divine Providence between good and

Vol. I. Z bad

338 DI SCOURS E XV.

bad Men, the righteous and the wicked,
It is to be obferved,

i ft, That this is only to be under-
stood with refpe£t to the outward Occur-
rences of this Life, and the Diftribution
of external Blcffings and Advantages, or
external Evils or Afflictions. For as to all
thofe BlefTings that are of a fpiritual and
internal Nature, and which are the choi-
ceft of all Comforts and Bleliings, good
Men have undoubtedly a vail Advantage
above the wicked, even in this prefent
State. There are Pleafures, which, ac-
cording to the divine Conftitution, are or-
dinarily annexed to the Excrcife of gcod
Affections, and to the Practice of Piety
and Virtue. There is an inward Peace
and Satisfaction, which tendeth to pro-
duce an habitual Chearfulnefs in all the
Conditions and Circum trances of Life, and
on the account of which it may be iuftly
faid, that a good Man is Jhtisfiedfro?n him-
felf. Prov. xiv. 14. i. e. he hath a real
Source of Happinefs within him. No
outward Comforts can equal the Joys that
arife from the Teftimony of a good Con-
ference, from a Senfe of the Love and Fa-
vour of God, from the Confolations of
the Holy Spirit, and from the Hopes of
eternal Glory in a better World. Thele
are Things which bad Pvlen have no In-

tereii
2

DISCOURSE XV. 339

terefl in, but of which the righteous have
often had large Experience, even here on
Earth. In like Manner, as to internal and
fpiritual Evils, the Senfe of indulged Guilt,
the Stings and Agonies of an evil Con-
fcience, the Conflicts and Tumults of the
diforderly Paffions and Lufts warring in
the Members, and the direful Forebodings
of a future Judgment ; it cannot be denied
that good Men are more exempted from
thefe dreadful Evils, than the wicked
and difobedient. Thus it appeareth, that
ordinarily there is a great Difference in
this prefent State between the righteous
and the wicked, as to thofe good and
evil Things which are of the greater!:
Confequence, and upon which our Hap-
pinefs or Mifery doth moil immediately
depend. For as to outward good Things,
and what are ufually called the Gifts of
Fortune, and outward Evils or Afflictions,
thefe are not abfolutely and in themielves
good and evil, but may prove good or
evil in different Circumffances, according

O

to the Ufe that is made of them. Flap-
pinefs is, properly fpeaking, an internal
Thing, and is principally feated, not in
the outward Condition and Circumfhnces,
but in the Frame and Temper of the
Mind. For it is an undoubted Maxim,
that a Marls Life, i. e. the Happinefs of
Z 2 his

34.0 DISCOURSE XV.

his Life, confifieth not in the Abundance of
the 'Things which he poff'ejfetb. Lukexii. 15.
But 2dly, Even as to outward Ad-
vantages, and outward worldly Evils, the
Rule doth not hold universally, that thefe
are promifcuoufly distributed, and that
there is, in this Refpect, no DifHnction
made between the righteous and the wic-
ked. For with regard to the mod valu-
able even of external Bleffings, and which
are ufually thought to contribute moft to
our prefent Satisfaction and Enjoyment,
fuch as the Love and Efteem of our
Fellow-creatures, a fair Reputation and
Credit, a found healthful State of Body,
Succefs in Bufinefs, and fuch a Portion of
worldly Subftance as is Sufficient to anfwer
the real Ufes of Life ; the good and vir-
tuous, the temperate and indunrious are
more likely to obtain them, in the prefent
Conftitution of Things, than the vicious
and profligate. And it may be truly af-
firmed, that there are more good Men, in
Proportion to their Numbers, that have a
competent Share of thefe Things, ' than
wicked Men. And they have alfo a much
truer Enjoyment of thefe temporal Blef-
fings, in as much as they tafte the Good-
nefs of God in them, and with them have
thofe greater Spiritual Advantages which
have been mentioned, and a comfortable

Senle

DISCOURSE XV. 34r

Senfe of the divine Favour and Appro-
bation.

And as to the outward Evils and Mife-
ries of this Life, fuch as extreme Poverty
and Want, Difeafes of Body, ill Fame and
Difgrace, and many other Evils incident
to Mens Perfons and Fortunes, the wick-
ed are, in the ordinary Courfe of Things,
more fubjecled to them than the rio-hte-
ous, and they are very ufual Effects of a
vicious and diifolute Courfe. And certainly
the Wife-man, by faying that all things come
alike to all, there is one Event to the righteous
and the wicked, never intended to deny
this. For the whole Book of Proverbs
every where aboundeth with excellent
Maxims drawn from Obfervation and Ex-
perience, concerning the good Effects and
great Advantages of Prudence, Virtue,
Temperance, Induftry, even in this pre-
fent Life, and the great Evils, Mifchiefs,
and difaftrous Events Men usually bring
upon themfelves by their Vices. And
with regard to this, it may be laid, that
God hath, in fome Meafure, efrablifhed a
Connection between Virtue and Happinefs,
Vice and Mifery, even in the prefent Con-
stitution of Things, which fheweth the
Wifdom and Righteoufnefs of his Provi-1
dence, his Regard to Virtue, and his
Diiapprobation of Vice and Wickednefsj
Z 3 and

342 D I S C O U R S E XV.

and from whence we may conclude, that
the Time is coming when he will com-
pleatly reward the one, and punifh the
other.

If therefore it be afked, what then is
intended by this Obfervation, that all
things come alike to all •, I anfwer,

3dly, That the Delign is to fignify,
that there is not a conilant ftated vifi-
ble Diftinction made between good
and bad Men here on Earth in God's
external providential Dealings, fo as that
we mould be .able to conclude, that a
Man is in the Favour of God, or the
contrary, by the outward Events which
befall him. That this is the Delign of
the Wife- man, is evident from his Way
of introducing this Paflage : No Man (faith
he, knoweth Love or Hatred by all that
is before him: And then he addeth, that
all things come alike to all, there is one
Event to the righteous and to the wicked.
Not that it always happeneth fo, but that
it is frequently io in the Courfe of hu-
man Affairs. And indeed it is no Way
proper that there mould, in all Cafes,
be an open vifible Diifinclion made be-
tween good and bad Men here on Earth,
in the outward Events of Things, and
Difperifations of Divine Providence. This
would not be faited to the Nature of

a State

DISCOURSE XV. 343

a State of Trial, nor could we certain-
ly know whether the divine Difpenfa-
tions were rightly applied or not, except
we were acquainted with the Hearts of
Men, and knew who were really righ-
teous, and who the contrary ; which fhall
not be till the great Day of final Retri-
butions, when God wilt make manifeft the
Counfels of the Hearts, as the Apoftle
fpeaks, i Cor. iv. 5. The promifcuous
Dilfributions of outward worldly good or
evil Things in this preient State anfwereth
many valuable Ends. If good Men were
always remarkably crowned with worldly
Profperity, and an Affluence of Riches and
Honours, we mould be apt to over-rate ~
thefe Things, and to look upon them as
the chief Rewards of Virtue. And this
would feem to authorife our too eager
Purfuits of them, and would carry us
off from the Purfuit of Things of fupe-
rior Excellence. Whereas, when we ob-
ferve that God in his wife Providence fo
frequently beftoweth an Abundance of
thefe external Advantages upon Perfbns
of no moral Worth or Goodnefs, whilil
many of thoie that are the excellent of
the Earth, the Objecls of his fpecial Love
and Favour, have but a fmall Portion of
them, this tends to convince us, that thefe
are not the choice!!, and moft. valuable Blef-
Z 4 fings,

344 DISCOURSE XV.

lings, and confequently mould keep us
from fetting too high a Value upon them,
or priding ourfelves on the account of
them. It mould teach us to efteem no
Man merely for his external Circumftan-
ces, for his Wealth or the Splendor of his
Appearance, and to defpife no Man for
being poor and airlifted. To which it may
be added, that when we confider, that
even Perfons of the greateft Piety and
Worth have no Security in the Revolutions
of human Affairs, but that they may be
deprived of the outward good Things they
now enjoy, and may be expofed to great
worldly Evils and Calamities ; this hath a
Tendency to keep our Hearts open to the
Miferies and Neceffities of our Fellow-crea-
tures, and make us ready to pity and
affift them. Whereas, if we had an Ap-
prehenfion that worldly Profperity and
Affluence were to be regarded as a fure
Mark of the divine Favour, and appropri-
ated to the good and virtuous, this
would very much check our Compaffion
and Benevolence, and flraiten our Hearts
and Hands with regard to the indigent
and diftreffed, as looking upon them to
be Perfons againft whom God had declared
in his Providence, and who were the Ob-
jects of his righteous Difpleafure.

Thefc

D I S C O U R S E XV. 345

Thefe Coniiderations may fufficc to ob-
viate that Part of the Objection which
is brought againft the Righteoufnefs of
Divine Providence from the feemingly
promifcuous Diftributions of Things here
on Earth. As to what is more particu-
larly urged with regard to the Sufferings
of the righteous, and Profperity of the
wicked in this prefent State, it mail be
diftinctly confidered in our next Dif-
courfe.

Objections

Objections againji the Right eoufnefs
of Providence conjidered*

DISCOURSE XVI.

Psalm cxlv. 17.

The Lord is righteous in all his Ways, and
holy in all his Works.

N our former Difcourfe on thefe Words,
after offering fome general Confidera-
tions to mew that God is perfectly holy
and righteous in all his Ways, we pro^
ceeded to confider the principal Things in
the divine Difpenfations towards Mankind,
that feem to have a contrary Appearance,
and which are ufually urged as Objec-
tions againft the Righteoufnefs of Pro-
vidence.

And

3+8 DISCOURSE XVI.

And i ft, We confidered the feemingly
promifcuous Diftribution of Events in this
prefent World, in which all Things come
alike to alU and there is no viiible Diftinc-
tion made between the righteous and the
wicked in the Courfe of God's outward
Difpenfations. And it was fhewn that no
Argument can be drawn from thence againft
the Wifdom or Righteoufnefs of Divine
Providence.

But 2dly, It is farther urged, that
good Men are not only liable to Troubles
and Afflictions in common with the reft of
Mankind, but that they have frequently a
larger Share of them than other Men. In-
ftead of receiving the Rewards of their
Piety and Virtue, they are often in very
mean and deftitute Circumftances, and la-
bour under a Variety of Evils and Sorrows.
Some of the worthieft of Men have met
with the moft fevere and injurious Treat-
ment, and have been expofed to the bit-
tereft Obloquy and Reproach, and to the
moft grievous Sufferings. And would this
be permitted if this World were under
the Admin iflration of a righteous Provi-

dence ?

But fevera] Conliderations mav be of-
fered to take off the Force of this Ob-

►ed'ticn.

And

DISCOURSE XVI. 349

And i ft, It doth not appear, that in
the common Courfe of Things, abftracting
from Seafons of extraordinary Trial and
Perfecution, (which mall be coniidered af-
terwards,) good Men have a greater Share of
Afflictions and Calamities than other Men.
On the contrary, it is certain that, as hath
been already obferved, there are many and
great Evils and Troubles to which bad Men
are ordinarily more expofed, and which
they ufually bring upon themfelves as the
Effects and Punimments of their Vices and
Wickednefs.

2dly, Another Thing which is pro-
per to be coniidered on this Occaiion is,
that fome of thofe under great Afflictions,
whom we look upon to be pious and good
Men, may not be really fo; and if we
knew their Hearts and real Characters as
God doth, we mould, inftead of finding-
Fault with the Severity of his Dealings to-
wards them, acknowledge and adore his
Juftice and Righteouihefs.

But 3dly, fuppofing them to be really,,
taking in the whole of their Character,
good and upright Perfons, as it cannot be
denied that many fuch in all Ages have
been greatly afflicted, yet they may have
been guilty of Sins on the account of
which God feeth fit to lay his chaftening
Hand upon them, and thev may have fpi-

vitual

350 DISCOURSE XVI.

ritual Diforders and Corruptions, which
need the Correction of his Rod. And in
that Cafe, far from accufing the Righte-
oufnefs of God, we mould admire the Im-
partiality of his Juftice, in thus manifest-
ing his Difpleafure againfr. the Sins and
Faults even of thofe that are the Objects of
his fpecial Love and Favour. And what
rendereth it more proper that the Faults
of good Men mould now be punifhed, is,
that their Corrections and Punifhments
are confined to this prefent State of Trial
and Difcipline. And when this is at an
End, God fhall for ever wipe away all
Hears from their Eyes.

To this it may be added, 4-thly, that
the Afflictions of the righteous are fent
with a falutary Defign, and are made to
work together for their Good, and fo prove
real BleiTings to them, as was fhewn in a
former Difcourfe *: And fuch Afflictions
and Adverfities which are in the Intention
of God defigned for their greater Benefit,
and in the Event prove really to be fo,
cannot properly be brought in as Objections
againft the Righteoufnefs or even Goodnefs
of God, but rather are Proofs of both.
Efpccially confidering the gracious Affiif-
ances and Supports which God is pleafed
to vouchfafe to good Men under their

* See Difcourfe fecond, on Pfalm cxlv. 9.

Troubles,

DISCOURSE XVI. 351

Troubles, and which make a great Difference
between their Afflictions and thofe of other
Men. If we compare their outward CrofTes
with the fpiritual Privileges and Benefits
they are made Partakers of, and with their
inward Comforts aiifing from the Light of
God's Countenance, from the Communi-
cations of his Grace and Spirit, and from
the peaceful Teftimony of a good Consci-
ence, and efpecially from the Hopes of
eternal Glory and Felicity, I fay, if we
balance the Advantages arifing from thefe
Things againft. their outward CrofTes, it
will appear that the former are much fupe-
rior to the latter. Nor would good Men
under the moil: afflictive Circumftances ex-
change Conditions with the mofl profperous
wicked Man upon Earth.

It mufl be owned indeed, that in Times
of fevere Perfecution, fome of the beft of
Men have been expofed to Sufferings which
human Nature is fcarce able to bear. Not
only have they endured thzfpoiling of their
Goods, and been branded with the moil
odious Calumnies, but they have been fub-
jected to the mofl grievous Pains and Tor-
ments which the bittereff. Rage and Malice
could inflict, and have at length been put
to a cruel and ignominious Death, not for.
any Evil they were guilty of, but for their
fready Adherence to the Caufe of Truth

and

352 DISCOURSE XVi.

and Righteoufnefs. But it muft be con-
sidered, that God hath very wife Ends in
fuffering fuch Perfecutions. They tend to
the purifying his Church, and to the ex-
ercifing the Faith and Patience of the
Saints, and rendering it more illuftrious.
They mew the Reality and divine Energy
of Religion, and the Strength and Preva-
lency of its Principles and Motives. They
alfo tend mightily to the Honour and Ad-
vantage of the Sufferers themfelves, who
have frequently experienced fuch divine
Confolations and Joys, as have enabled
them to triumph in their fharpeft Suffer-
ings, and have rendered them far happier
than their cruel and infolent Perfecutors.
To which it muft be added, that their
Reward in Heaven mail be proportionably
more glorious. For this is what we muft
always have in View, when we are con-
fidering the prefent Afflictions and Suf-
ferings of good Men, that there is a Hap-
pinefs prepared for them in a future State,
which mall infinitely tranfcend all their
Sufferings. And of this we have the fulleft
Affurance given us in the Gofpel Reve-
lation. And it furnimeth a full and fa-
tisfactory Anfwer to all that can be ob-
jected againft the Righteoufnefs of Divine
Providence, with regard to the Afflictions
and Adverfities to which good Men are

expofed

DISCOURSE XVI. 353

expofed here on Earth. They are defigned
to form them into a Meetnefs for that fu-
ture Glory, and to heighten their heavenly
Reward. And mail thofe Things be com-
plained of, that mail have fuch a happy
and glorious IfTue ? We may juftly reckon
with the great Apoftle St. Paul, that the
Sufferings of this prefent Time are not worthy
to be compared unto the Glory which Jba/l be
revealed.

Thirdly, As the Afflictions and Suffer-
ings of the righteous, fo alfo the Profpe-
rity of the wicked hath been frequently
urged, to mew that this World is not un-
der the Government of a wife and righteous
Providence. The worft and vileft of Men,
inftead of being punifhed as they deferved,
and as might be expecfled under a juft Ad-
miniftration, have often been placed in
very advantageous and flourifhing Circum-
ftances, porTefTed of large Treasures, and
exalted to high Honours and Dignities, to
the Wonder and Envy of all that beheld
them.

But upon a careful Confideration it will
appear, that this furnifheth no proper Ob-
jection againft the Righteoufnefs of Divine
Providence.

It hath been already fhewn that wicked
Men are often in a very miferable and ca-
lamitous Condition even here on Earth,

Vol. I. A a and

354 DISCOURSE XVI.

and that fuch is the prefent Conftitution of
Things, that in the ordinary Courfe of hu-
man Affairs, Wickednefs, Injuftice, and
Dilfolutenefs of Manners, tend to bring
great Evils on thofe that practice them. It
is alio certain, that God frequently exe-
cuteth his Judgments in a very remarkable
Manner upon thofe that have diftinguifhed
themfelves by great %nd uncommon Wick-
ednefs, efpecially upon bloody Perfecutors,
impious and audacious Scoffers and Blaf-
phemers, cruel, and infolent Oppreffors^
lb that thofe who have obferved, have been
led to fear, and to declare the Work of God,
and wijely to confider of his Doings. Pfal.
lxiv. 9. and have acknowledged, that verify
there is a God that judgeth in the Earth ;
and that the Lord is known by the Judg-
tnent which he executeth. Pfal. ix. 16.
But it cannot be denied that it alfo fre-
quently happeheth, that wicked and un-
godly Men are in very profperous and
fplendid outward Circumftances, and have
a large Affluence of the i>;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<ily, That which carried their Wicked-

nefs to the greateft Height, was Impiety and

Profanenefs, a daring Contempt and Neglect

2 of

DISCOURSE XIX. 415

of all Religion. This feems here to be
fignified by the Apoftle Peter, when fpeak-
ing of the Men of the old World, upon
whom the Flood came, he calls them the
World of the ungodly. It is a Queftion
among the learned, whether there was
Idolatry before the Flood. There is no-
thing in the Mofaic Account, from which
we can abfolutely decide or pronounce
concerning it one Way or other. The
moft learned Jewi/h Writers are generally
of Opinion that there was. The fame is
the Opinion of the Arabian Writers, and
they pretend to fix the Time when Idola-
try hrfl began, which they fay was in the
Days of Jared. But as Mofes takes no
Notice of this, it cannot be depended
upon. It may however be faid, that fince
all Kinds of Wickednefs and Impiety
abounded in the old World, it would be
a Wonder if they efcaped Idolatry, to
which Mankind in ail Ages have been fo
very prone. And their falling fo early as
they did after the Flood into the idolatrous
Wormip of the heavenly Bodies, and of
deified Men or Heroes, feems to make it
probable that fomething of this Kind had
been in Ufe before. And a great deal has
been offered by Perfons eminent for Learn-
ing, to mew that fome of thofe that were
worshipped as Deities after the Flood had

been

4i6 DISCOURSE XIX.

been Men of Renown in the antediluviari
World.

But whatever becomes of thefe Conjee^
tures, and whether we fuppofe Idolatry to
have obtained among Mankind before the
Flood or not, yet it feems evident from
the Account given of them, that they were,
for the mofl part, very impious and pro-
fane. This may be fairly gathered from
what is faid in the Prophecy of Enoch, as
recorded by the Apoftle Jude, who tells us,
that Enoch the Seventh from Adam prophe^
fed, faying, Behold the Lord cometh with
ten Thoufands of his Saints, to execute Judg-
ment upon all, and to convince all that are
ungodly among them of their ungodly Deeds,
which they have ungodly committed, and of all
their hard Speeches, which ungodly Sinners
have fpoken againji him. Jude 14, 15. Here
it is fignified, that with daring Infolence
they fet their Mouths againft Heaven,
and broke forth into profane and blaf-
phemous Speeches. They either denied
that there is a God, or would not allow
that he concerneth himfelf with the Affairs
of Men. Idolatry, which is a falfe Religion
probably obtained among many of them,
as was before hinted, but it feems rather
to have been their prevailing Character
that they had no Religion at all, or had
an utter Contempt of all Religion, and

were

DISCOURSE XIX. 417

were chargeable with Atheifm, or, which
comes to the fame Thing, they did not ac-
knowledge a Providence, or God's moral
Government of the World. And this be-
ing the Cafe, they threw off all Reftraint,
and gave an unbounded Licence to all
Manner of Wickednefs, Violence, and
Impurity. They were abominable and
corrupt, and had no Fear of God before
their Eyes. And this daring and enor-
mous Impiety feems to be fignified in the
Traditions which were fpread in the hea-
then World concerning the Giants of old,
who waged an impious War againft Hea-
ven.

Thus I have made a brief Reprefenta-
tion, following the Light the Scriptures
afford us, of the univerfal and amazing
Depravity of the old World, and which
is reprefented to have been the Caufe of
that univerfal Deluge which God fent in
juft Judgment upon the human Race.
Their Corruption did not come to the
Height at once, but was gradually encreaf-
ing, till at length they became abfolutely
incorrigible, lofl to all Senfe of Religion
and Virtue, Vefiels of Wrath fitted to De-
finition. God had no doubt ufed many
Methods to reclaim them. They were
not removed many Ages from the Crea-
tion. Adam, the firft of Men, who lived

Vol. I. E e nine

4i 8 DISCOURSE XIX.

nine hundred and thirty Years, we may
reafonably conclude, took Care to inftrudt
his Pofterity in the Things it moft con-
cerned them to know, efpecially with re-
lation to the Creation of the World, the
primitive State of Man in Paradife, the
Fall, the original Promife. There were
alfo Preachers of Rtghteoufnefs in the old
World, Perfons of great Authority and
Eminence, and who had extraordinary Re-
velations communicated to them from
God himfelf. Such an one was Enoch,
remarkable for his Piety in a Time of
great and general Corruption, and who,
no doubt, did all he could by his Inftruc-
tions, and by his Warnings, as well as by
his holy Example, to ftem the Torrent of
abounding Impiety and Wickedneis. And
it pleafed God by a vifible Tranflation of
him into Heaven, to give a fenfible Proof
of a future State, which might have been
of great Advantage to that unbelieving Ge-
neration. There were probably others
from Time to Time, who endeavoured to
awaken them to a Senfe of their Guilt and
Danger, and to turn them from the Evil of
their Ways; the laft of whom was Noah,
who is here called by St. Peter, a Preacher of
Right eoufnefs. By him God gave farther
Warnings; and condefcended fo far as to
acquaint them, that the urmoft Time of

his

DISCOURSE XIX, 419

his Forbearance towards them, and the
Space given them for Repentance, and for
averting the awful Judgments which hung
over thern^ mould be one hundred and
twenty Years-. This is what Mofes iigni-
fies when he tells us, that the Lord [aid,
My Spirit Jloall not always ftrive with Man,
for that he alfo is Flejh ; yet his Days, i. e.
the Days of my Spirit ftriving with him,
fiall be an hundred and twenty Tears. Gen.
vi. 3. And what God declared to Noah,
that good Man no doubt took Care ta
declare to others, and to make it generally
known as far as lay in his Power. To which
it may be added, that his building the Ark
by God's own exprefs Appointment, which
muft have been a long Time carrying on,
the profeifed Delign of which was to fave
himfelf and his Family from that dreadful
Inundation which mould overwhelm the
reft of Mankind, was a fenlible Token
and Warning given them in the Name of
God, what they were to expect if they
did not repent. To this the Apoftle Peter
has a Reference in that remarkable Paf-
fage, 1 Pet. iii. 19, 20. where having
obferved that Chrift was put to Death in
the Flejh, but quickened by the Spirit, he
adds, by which alfo, i. e. by which Spi-
rit, he went and preached unto the Spirits in
E e 2 Prifon,

42o DISCOURSE XIX.

Prifon, which were fometime dif obedient \ when
once the Long-fuffering of God waited in the -
Days of Noah, while the Ark was preparing.
Chrifi preached to the Spirits in Prifon,
i. e. to thofe heinous Sinners who are now
Spirits in Prifon, referved unto the final
Judgment, but were fometime difobedient
in the Days of Noah -, he preached to them
to call them to Repentance, not immedi-
ately and perfonally, but by his Spirit,
and through the Miniftry of Noah. But
they were difobedient to the divine Call,
they continued obftinately to defpife all the
Riches of the divine Goodnefs, and Pati-
ence, and Long- Suffering ; and when no
Warnings could make an Impreffion, it ■
feemed fit to an holy and righteous God
to order it fo, that that wicked and incor-
rigible Race mould be deftroyed from off
the Face of the Earth, and that a new Ge-
neration of Men mould arife to people it,
who might take Warning from that amaz-
ing Defolation, which was defigned to be
a lafting Monument to all fucceeding Ages
of the heinous Evil and Malignity of Sin,
and of' God's juft Deteitation and Abhor-
rence of it. Mofes, after obferving that
God faw that the Wickednefs of Alan was
great in the Earthy adds, and it repented
him that he made Man, and it grieved him

at

DISCOURSE XIX. 421

at his Heart. Gen. vi. 6. This is not to
be taken in a grofs literal Senfe* It is
fpoken after the Manner of Men, and in
a Way of Analogy to human Paflions and
Affections. But the Intention of thefe
Expreflions is plainly this, to fignify in a
finking Manner that the great and uni-
verfal Corruption of Mankind was highly
difplealing to a pure and holy Deity, and
would have affected him with Grief, if his
glorious Nature had been capable of it ; and
that whereas he had long borne with the
Wickednefs of Mankind, and treated them
with great Lenity and Indulgence, now
that they were become incorrigible, he
would alter the Courfe of his Dealings to-
wards them, and pimifh them with fuch a
juft and awful Severity, as if it had repent-
ed him that he had made Man upon the
Earth. But we are not to imagine that in
all this there was a real and proper Change
of Mind and Counfel in God, as there is
in Men when they repent, and when
Things have happened which they did
not forefee. For the univerfal Corruption
and Depravation of the human Race was
what he perfectly forefaw ; and the fend-
ing the Flood upon them was a Part of
the Scheme of Providence formed in the
. divine Counfels from the Beginning, though
E e 3 it

422 DISCOURSE XIX.

it was not actually executed till the proper
Seafon, when the Iniquities of Mankind^
were arrived at the greater!: Height. And
what an awful Manifeftation of the divine
Juftice this exhibited, I (hall have Occa-
fion to {hew in the farther Profecution of
this Subject,

On

On the Univerfal Deluge.

DISCOURSE XX.

2 Peter ii. 5.

And /pared not the old World, but faved
Noah the eighth Per/on, a Preacher of
Right eoufnefs, bringing in the Flood upon
the World of the ungodly,

IN a former Difcourfe upon this Subject,
fome Inquiry was made into the Caufes
of the Univerfal Deluge, as fet forth to us
in the holy Scriptures. And this led us to
confider the univerfal and amazing Corrup-
tion into which Mankind had then fallen,
and which through the juft Judgment of
God brought this dreadful Calamity upon
them.

E e 4 I now

424 DISCOURSE XX.

I now proceed, fecondly, to confider the
Account given us of the Deluge itfelf, and
the direful Effects it produced in the De-
flruclion of the whole human Race, which
were then upon the Earth, Noah and his
Family only excepted.

When God had long borne with the
Wickednefs of the old World, and had ex-
ercifed great Patience towards them, which
was fo far from leading them to Repentance,
as it ought to have done, that they grew
worfe and worfe, more and more aban-
doned to Vice and Impiety ; the Time
was at length come which had been de-
termined in the divine Councils for exe-
cuting this tremendous Judgment upon
them. They feem to have been then in a
profound Security. Notwithstanding the
exprefs Warnings which had been given
them by Noah in the Name of God, and
that he had fhewn the firm Perfuafion he
had of the Truth of thofe divine Denun-
ciations by building a great and capacious
Ark for the Reception of himfelf and his
Family, in Obedience to God's Command,
yet the Men of that corrupt Generation
paid no Regard to thofe folemn Warnings.
They probably looked upon Noah as little
better than a wild Vilionary, and ridiculed
the Warnings he gave them as the Reve-
ries of Enthufiafm. They either did not

believe

DISCOURSE XX. 425

believe a Providence, or that God con-
cerneth himfelf with Men and their Af-
fairs -, or they flattered themfelves that he
was too merciful to punifli his Creatures
with fuch Severity -, and thus, under Pre-
tence of extolling his Goodnefs, they de-
nied his Juftice, and did not ftand in Awe
of his Judgments : or perhaps they treated
the univerfal Deluge as an abfurd and im-
poffible Thing, as fome Unbelievers have
fince done. But however this be, they
feem to have had no Fears or Apprehen-
fions of the dreadful Ruin that was com-
ing upon them. Our Saviour takes Notice
of this. He tells us, that as in the Days
that were before the Flood, they were eating
and drinking, marrying and giving in Mar-
riage, until the Day that Noah entered into
the Ark, and knew not till the Flood came
and took them all away, Jo Jhall alfo the Com-
ing of the Son of Man be. Matt. xxiv. 38,
39. Luke xvii. 26, 27. All on a fudden,
when they expected no fuch Thing, and
were buiily engaged in their worldly Af-
fairs, or were freely indulging themfelves
in Mirth and Jollity, and perhaps in Ex-
ceffes of Riot, the awful Judgment over-
took them at once. No fooner was Noah
entered into the Ark, with his Family, and
the feveral Kinds of Animals which God
had ordered to be preferved there, but the

Flood

426 DISCOURSE XX.

Flood came on with an impetuous Violence,
In that very Day, as Mofes informs us, all
the Fountains of the great Deep were broken
up, and the Windows of Heaven were opened.
Gen. vii. u, 13. He firft obferves, that
all the Fountains of the great Deep were
broken up. Belides the vaft Affemblage of
Waters in the wide extended Ocean, and in
the feveral Seas into which it is divided,
and in the Lakes, Pools, Rivers, &c.
there are huge Repolitories of Waters in
the Bowels of the Earth, as the ableft natural
Philofophers who have enquired into thefe
Things have acknowledged. To this pro-
bably the Pfalmift. refers, when after hav-
ing faid, that God gathereth the Waters of
the Sea together as an Heap, he adds, that
he layeth up the Depth in Store-houfes.
Pfal. xxxiii. 7. And elfewhere fpeaking
of the Earth, he faith, that God hath found-
ed it upon the Seas, and ejlablifjjed it upon
the Floods, Pfal. xxiv. 2. And again, that
he ft retched out the Earth above the Wa-
ters. Pfal. cxxxvi. 6. Where it is plainly
implied, that there are Waters under the
Earth, ready to ferve the Purpofes of Di-
vine Providence. And who can pretend to
affirm what Quantity of Waters there may
be collected in thofe huge fubterraneous Ma-
gazines, or to what Depth they may de-
scend ? for ought any Man knows, or

can.

DISCOURSE XX. 427

can prove to the contrary, there might be
Waters enough there to overflow the
whole Earth, if they could be brought out
upon its Surface. And this might be ea-
fily effected by the divine Power ; the In-
terpofltion of which on this extraordinary
Occafion mufl neceflarily be acknowledged.
When therefore it is here faid, that all the
Fountains of the great Deep were broketz
up, it fignifies that Providence ordered it
fo, that by fome mighty Force the outward
Cruft of the Earth was in many Places
broken at once, and the Waters of the
Abyfs came rufhing forth with an amazing
Rapidity, and joining with the Waters of
the Sea, Lakes, and Rivers, foon covered
the Face of the Ground. And at the fame
Time we are told the Windows of Heaven
were opened. The Word in the Original
which we tranflate Windows is very em-
phatical. It is rendered in the Margin of
our Bibles, Flood-gates -, the Flood-gates of
Heaven were opened. Some after the Sep-
tuagint tranflate it Cataracts. The Wa-
ters came pouring down from Heaven, not
by Drops, but as in Spouts, Inftances of
which are frill feen in fome Parts of the
World, when Clouds break at once and
difcharge huge Torrents of Water, which
overwhelm whatever they fall epon. Thefe
exceilive Rains continued without Ir.

miffioiij
2

428 DISCOURSE XX.

miffion forty Days and forty Nights, as
Mofes exprefsly afiures us, Gen. vii. 12. fo
that the whole .Air or Atmofphere looked
as if it were diffolved into Water. And
who can exprefs the Confufion, the Con-
firmation and Difmay, which then feized
that corrupt and abandoned Race of Mor-
tals ? They were, as was hinted before, in a
State of deep Security, without any Dread
of God, or his impending Judgments, when
all at once there was an aftonifhing Change
in the Face of this lower World. The
Ground in many Parts of the Earth broke
and funk under them, and difclofed horrid
Chafms, through which the rufhing Waves
of the great Abyfs came upon them with a
dreadful Noife and irrefiftible Fury, at the
fame Time the Heaven opened its Flood-
gates ; fo that the mighty Waters came
pouring from above, from beneath, on every
Side. Stunned with the amazing Din, and
furrounded with Terrors, whither could
they flee for Refuge ? Thofe haughty Gi-
ants, who, confiding in their own Strength
and Courage, feared neither God nor Man,
and dared to lift up their blafphemous
Mouths againft Heaven, now find too late
the Truth of thofe Threatnings which they
had defpifed. They now believe and trem-
ble, and feel, by woful Experience, that
verily there is a God that judgeth in the

Earth.

DISCOURSE XX. 429

Earth. Now at laft would they lift up
their fuppliant Hands to Heaven, but all
in vain. The Decree is gone forth, the
Judgment is irrevocable, nothing before
them but Vengeance and Deftru&ion :
nothing to be ieen but raging Waves,
Sea covered Sea, Sea without Shore. All
thofe that inhabited the Plains would foon
be deftroyed. And as they that pofleffed
the higher Grounds, or fled thither, be-
fides the Waters rifing upon them from
below, the Catarads pouring upon them
from above, took away all Hopes of Efcape,
mighty Torrents met them from the Tops
of the Hills, and with an irrefiftible Vio-
lence fwept away all before them.

And as the Deluge was great at the ve-
ry firft, fo it continually increafed, and
prevailed upon the Earth for one hundred
and fifty Days without the lead Abate-
ment. Gen. vii. 24. Some have pretended
that the Deluge reached only over a Part
of the Earth. But this feems to be ut-
terly inconfiftent with the Account the
facred Hiftorian has given of it. He tells
us that the Waters prevailed exceedingly upon
the Earth, and that all the high Hills that
were under the whole Heaven were covered.
— And all Flefi died that moved upon the
Earth, both of Fowl, and of Cattle, and of
Beaft, and of every creeping T^hing that

creepeth

430 DISCOURSE XX.

creepeth upon the Earth, and every Man : All
in whofi Noflrils was the Breath of Life,
and of ail that was in the dry Land, died. — •
And Noah only remained alive, and they that
were with him in the Ark. Gen. vii. 19.
—23. Scarce any Exprcffions can be
imagined ftronger to fignify that the Flood
was univerfal, and was lpread over the
whole Earth. And what renders this
more aftonifhing is, that there is great
Reafon to think that Mankind were then
very numerous. Thofe that have made the
moft accurate Computations, have thought
it highly probable, that confidering the
Length of Mens Lives in thofe Ages*
and the Strength of their Conftitutions*
they multiplied much more in the 1656
Years from the Creation to the Flood*
than in above 4000 Years fince. Who
can think of fuch Deftruction without
Amazement and folemn Awe ! Yet Provi-
dence fo ordered it, that the human Race
was not utterly extinguished. A Rem-
nant, a fmall Remnant was ftill preferv-
ed to be the Seed of a new Generation.

This leads me to what I propofed to
confider in the next Place, the wonderful
Prefervation of Noah, and of thofe that
were with him in the Ark. This St. Pe*
ter here refers to when he tells us, that
God fpared not the old World, but faved

Noah,

DISCOURSE XX. 431

Noah, the eighth Per fori, a Preacher of
Righteoufnefs, bringing in the Flood upon the
World of the ungodly. When it is here
faid, that God faved Noah, the eighth Perfon,
the Meaning is, that he faved eight Per-
forms in all, and Noah was one of the eight,
and the moll eminent among them. And
accordingly the fame Apoflle elfewhere
obferves, that the Long-fuffering of God
waited in the Days of Noah, while the Ark
was preparing, wherein few, that is, eight
Souls, were faved by Water. 1 Pet. iii. 20.
At the fame Time that God exhibit-
ed fuch an awful Demonftration of his
righteous Abhorrence of Sin and Wicked-
nefs, he gave alfo a moil illuftrious Proof
of his difKnguifhing Regard to eminent
Piety. Mofes tells us, that when God deter-
mined to execute his juft Vengeance on
that ungodly Generation, Noah found Grace
in the Eyes of the Lord; and he adds,
that Noah was a jufl Man, and perfeft in
his Generations, and Noah walked with Godl
Gen. vi. 8, 9. He was not only free from
all thofe enormous Vices and Impieties
which then fo much abounded in the
World, but he was a Man of exemplary
Piety and Righteoufnefs, and diligent in
every Part of his Duty both towards God
and Man. It is faid of Noah as well as
of Enoch, that he walked with God, he

maintained

432 DISCOURSE XX.

maintained Communion with him by Faith,
and, under a conftant Senfe of a prefent
Deity, endeavoured to approve himfelf to
him in the whole Courfe of an holy and
virtuous Life and Converfation. In this
Courfe he perfevered when all Flejh had
corrupted bis Way upon the Earth. And
this was fo pleafing in the Sight of God,
that he chofe to diftinguifh him in a very
extraordinary Manner. With thee, fays he,
will I ejlablifld my Covenant, and thou Jhalt
come into the Ark, thou and thy Sons, and
thy Wife, and thy Sons Wives with thee.
Chap. vi. 1 8. And again, Chap. vii. i. it
is obferved, that the Lord /aid unto Noah,
Come thou, and all thy Houfe into the Ark9
for thee have I feen righteous before me in
this Generation. There is a particular Em-
phafis in this Manner of Expreflion ; Thee
have I feen righteous before me in this Gene-
ratio?!. Even in this moft wicked Gene-
ration, am id ft the univerfal Corruption,
thou haft been righteous before me, thou
kaft maintained thine Integrity, and gone
on in an uniform Courfe of Piety and Vir-
tue. And not only was Noab eminently
righteous in his own Perfon, but he was
a Preacher of Right eoufnefs to others *
He endeavoured by his pious Inftructions
and Admonitions, by his Exhortations as
well as Example, to reclaim an ungodly

Race

DISCOURSE XX, 433

Race from the Evil of their Ways, and to
engage them to turn unto the Lord by a
imcere Repentance. He faithfully warned
them of the dreadful Ruin they would
draw upon themfelves, both in this World
and the next, by their continued Impeni-
tency and Difobedience, and no doubt
promifed them Mercy upon their Refor-
mation and Amendment. But they paid
no Regard to the Warnings he gave them
in the Name of God. The facred Writer
to the Hebrews obferves, that by Faith No-
ah being warned of God of 'Things not Jeen
as yet, moved with Fear, prepay ed an Ark
to the Saving of his Houf, by the which he
condemned the World, and became Heir of
the Righteoufnefs which is by Faith* Heb. xi.
7. i. e. he not only obtained a temporal
Deliverance from the Flood, but had a
Right given him to that eternal Life and
Salvation which God will, in his rich
Grace and Mercy, beftow on thofe that
lincerely believe and obey him.

And not only was Noah himfelf faved
from the Flood, but with him, and for
his Sake, his Wife, and his three Sons,
and their Wives. And thefe were all that
were preferved of the whole human Race.
All the reft perifhed in the Waters, under
the vifible Marks of the divine Vengeance.
And it is to be feared, that this dreadful

Vol. I. F f temporal

434 DISCOURSE XX.

temporal Judgment was not the worn:
Thing that was to befall them, or which
their enormous Impiety and Wickednefs
deferved. The greater!: Punifhment in
this prefent World, fuch as that of Sodom
and Gomorrah, will not excufe obftinate
impenitent Sinners from being accountable
and expofed to farther Punifhments at the
Day of Judgment. Yet I do not think
we are obliged to fuppofe, that the whole
Race of Mankind which were then upon
the Earth, except Noah and his Family,
were configned over to remedilefs Con-
demnation and Punifhment in a future
State, though they were all equally involv-
ed in the fame deadly Calamity in this.
For befides that there mud be vaft Num-
bers of Infants and Children who were
comparatively innocent, that yet were de-
ftroyed along with their Parents, as often
happens in public Calamities, I dare not
fay, nor do I think there is fufficient
Ground to affirm, that among the adult,
and thofe that were come to the Ufe of
their Reafon, there was not a fingle Perfon
of the human Race that had any Thing of
Piety and Virtue, except Noah and they
that were with him in the Ark, though he
was the moft eminently pious Perfon then
in the World, and who had openly diftin-
guifhed himfelf in that corrupt and aban-
doned

DISCOURSE XX. 435

doned Generation, and therefore was in an
extraordinary Manner diftinguifhed by Di-
vine Providence in being exempted from
the general Ruin. It cannot be denied
that good Men may be, and have been,
involved in Calamities of a public Nature,
inflicted upon, large Communities and Bo-
dies of Men for their Wickednefs ; in
which Cafe it mud be faid, that though,
for wife Ends, God doth not think fit to
exempt them from fuffering in common
with many others in this World, yet he
will certainly make a proper DifUnction
between them in a future State of Retri-
butions. Something of this Kind may
poffibly have been the Cafe with refpecl:
to fome of thofe who perimed in the ge-
neral Deluge in common with the Bulk
of the human Race. However general
we may fuppofe the Corruption of Man-
kind to have been in the old World,
they were not all equally corrupted, nor
had arrived to equal Degrees of Wicked-
nefs. Nor can it be well fuppofed, that
all the Seeds of Piety, Virtue, and Bene-
volence, were entirely extinguished in every
Individual of the human Race. As Men
were then probably fpread in great Num-
bers over the Face of the Earth, there
might be here and there fome Individuals,
in whom fome good Thing might be found
F f 2 towards

436 DISCOURSE XX.

towards God, though fo very few as to
be fcarce difcernable, fo that there was
juft Reafon for thofe general Expreffions,
that all Flejh had corj'iipted his Way upon the
Earth. And as it feemed fit to God to
fend a Deluge which fhould be univerfal,
and fhould extend to all Parts of the
Earth, fuppofing there were fome Per-
fons here and there of better Difpofitions
and Characters, fcattered in different
Places, the divine Wifdom might chufe
to fuffer them to be involved in the
fame general Calamity, rather than exempt
them from it by an extraordinary mi-
raculous Interpofition in Favour of every
particular Perfon. Noah was, on all Ac-
counts, the moft proper to be thus di-
ftinguifhed, who was a Preacher of Righ-
teouf?iefs, and had remarkably oppofed
the growing Corruption, and flood up
for the Caufe of Religion and Virtue in
a profane and atheiftical World. He
was accordingly chofen to be the fe-
cond Parent of the human Race, from
whom a new Generation of Men was to
proceed ; and for this Purpofe he and his
Family were to be preferved, whilfr the
reft of Mankind was involved in one
common Ruin ; though no doubt in a fu-
ture State, a diftincl: Regard mail be had
to the Cafe and Circumftances of every

Individual,

DISCOURSE XX. 437

Individual, and all Things with refpect
to them mall be adj lifted, according to
the Rules of the moft perfect. Wifdom,
Righteoufnefs, Goodnefs, and Equity.

In my next Difcourfe I mall endeavour
to mew, that we have fufficient Evidence
to fatisfy us of the Truth and Certainty of
this great Event, and mall then proceed to
offer fome Obfervations and Reflections
which may help us to make a right Ufe
and Improvement of this Subject.

F f 3

On

On the Uiriverfal Deluge.

DISCOURSE XXI.

2 Peter ii. 5.

And [pared not the old World, but faved
Noah the eighth Verfon, a Preacher of
Right eoufnefs, bringing in the Flood upon
the World of the ungodly.

N my laft Difcourfe on thefe Words,
I confidered the Account given us in
the facred Writings of the Univerfal De-
luge, the general Deft ruction it brought
upon the human Race, and the wonderful
Prefervation of Noah and his Family.
Thefe are Events of fo extraordinary a Na-
ture, fo much out of the ufual Courfe of
Things, that Doubts might be apt to arife
in our Minds concerning them, if we had
F f 4 not

44-0 DISCOURSE XXI.

not fufficient Evidence to convince us of
the Truth and Certainty of the Facts.
And that we have fuch Evidence, is what
I now propofe to fhew.

The original Account of the Deluge is
written by Mojes, the moft ancient and
credible Hiftorian of the firft Ages. The
Re'ation he gives of it is clear and
diftinct, and is delivered in fuch a Man-
ner, as fhews that he had a full and exact
Information concerning it, of the Truth
of which he was perfectly affured. From
his Writings we know the Year of the
World, and the Year of Noah's Life, when
it happened. He mentions the Month,
and the Day of the Month when it firft
began ; how many Days and Nights the
violent Rains lafted without Intermiflion ;
how long the Flood continued to increafe
and prevail, and at what Time it began to
decline and abate. He mentions the Day
when the Ark firft refted on Mount Ara-
rat, and when the Tops of the Moun-
tains were feen, as alfo when the Waters
were dried from off the Face of the Earth,
and the Day of the Month and Year
when Noah came forth out of the Ark,
by the divine Command. He gives a di-
ftinct Account of the Construction and
Dimenfions of the Ark, and of feveral
pther Circumftances, from which it apT

pears

DISCOURSE XXI. 44r

pears that he was perfectly acquainted
with the principal Things, and with ma-
ny remarkable Particulars relating to this
great Event. Noab, and his three Sons
with their Wives, who were with him in
the Ark, had no doubt a thorough Know-
ledge of thefe Things ; and as they were
Eye-witnerTes, and mull: needs have very
ftrong Impreffions made upon them by
Events of fo extraordinary a Nature, they
took Care to tranfmit a faithful Account
of them to their .Children and Defen-
dants, and their long Lives gave them an
Opportunity of doing it to Advantage.
And when Mankind were difperfed after
the Flood, the Heads of the feveral Fami-
lies carried the Account of this wonder-
ful Event into the feveral Regions of their
Difperfion. Mofes gives us a particular
Account of the Names of thofe Heads
of Families, and principal Leaders of the
feveral Colonies, from whom the Nations
of the Earth defcended, which mews the
great Knowledge he had acquired of the
Antiquities of thofe early Ages.

But to fet this Matter in a clearer Light,
it is proper to obferve, that Noab himfelf,
the fecond Parent of Mankind, lived three
hundred and fifty Years after the Flood.
His Son Sbem, who had been with him in
the Ark, and was ninety-eight Years old

when

442 DISCOURSE XXI.

when the Flood came, lived five hun-
dred Years after it, and confequently,
by comparing the Accounts given by
Mofes, it appears, that he lived one hun-
dred and fifty Years after the Birth of
Abraham. It is manifeft then, that this
great Father of the faithful was, for a
great Number of Years, contemporary with
that eminent Perfon Sbem, from whom
he defcended in a direct Line, and who
having been an Eye-witnefs of the Flood,
was able to give a diftincl: Account of the
principal Circumftances of that amazing
Event. And confidering the excellent
Character of Abraham, it is not to be
doubted but he would both take great
Care to get a right Information himfelf
concerning a Thing of fuch Importance,
and tranfmit it to his Defcendants. For,
to his Diligence in inftructing his Children,
and his Houjhold after him, there is an
honourable Teftimony given by God him-
felf. Gen. xviii. 19. The fame Obferva-
tion may be made concerning that good
Man Ifaac. The Inftruclions he received
from his Father Abraham, were by him
faithfully communicated to his Sons, ef-
pecially to 'Jacob, who was fifteen Years
old when his Grandfather Abraham died,
and lived one hundred and twenty Years
with his Father Ifaac. Jacob was there-
fore

DISCOURSE XXI. 443

fore capable of giving a full Account of
what he had received from his Progenitors
to his Sons, the Heads of the twelve
Tribes of Tfrael, one of whom was Levi,
from whom Mofes defcended, and who
lived with Jacob near feventy Years. Ko-
haihi the Son of Levi, was Mofes 's Grand-
father, and lived with Levi an hundred
Years, and about forty Years with Jacob ;
and drnram, Mofes 's Father, was for ma-
ny Years converfant with Kobatb, and
even with Levi himfelf, whofe Daughter
he married. So that Mofes's being able
to give an Account of the Deluge, and
other important Events of the firft Ages,
may without much Difficulty be accounted
for. In thofe ancient Times when Men ge-
nerally lived much longer than they do
now, and were not detracted with fuch a
Variety of Occupations, but led a plain
and paftoral Life, which was particularly
true of Mofes' s Anceftors, they had a good
Opportunity of preferving the Traditions
committed to them clear and diftincl:, es-
pecially as they looked upon it as a Point
of Religion to do fo -, and by frequently
repeating and inculcating thefe their In-
flruclions throughout the Courfe of a long
Life, might keep the Impreffions frefh
and ftrong upon the Minds of their Chil-
dren and Defcendants. And probably
they had other Methods befides their ver^-

bal

444 DISCOURSE XXI.

bal Inftruclions of tranfmitting the Me-
mory of paft remarkable Events. And it
may be reafonably inferred from the parti-
cular Account Mofes gives of the Deluge,
and the chief Circumftances attending it,
that there were at that Time authentic
Accounts of it remaining, which he knew
might fafely be depended upon. And if
we confider him only as an ancient and
faithful Hiftorian of great Wifdom and
Probity, which was a Character given him
by fome of the moll eminent heathen
Writers, what he has recorded deferves
great Regard, efpecially with refpect to
fuch an Event as the Flood, an Event that
could not be foon forgotten, and the prin-
cipal Circumftances of which were no
doubt handed down to Perfons of diffe-
rent Families and Nations in thofe ancient
Times. But when we add to all this, that
Mofes himfelf was a moil eminent Prophet,
the greateil of all the Prophets that ap-
peared before the Time of our Saviour,
and whofe divine Miffion and Infpiration
was confirmed by the moft illuflrious At-
tcflations, this compleats the Evidence -,
fmce from thence we may juftly conclude,
that he was preferved from Mirlake and
Error in the Accounts he gave, efpe-
cially with Relation to a Matter of fuch
Importance to Mankind as the univerfal

Deluge,

DISCOURSE XXI. 44S

Deluge, and the Remembrance of which
was defigned to continue throughout all
Ages. The other infpired Prophets who
lived after Mo/es, not only bear Tefiimo-
ny to him and to his Writings as true and
divine ; but fome of them refer in a par-
ticular Manner to this great Event. But
what gives a mighty additional Weight to
all this, it is confirmed to us by the Au-
thority of our bleifed Saviour himfelf. As
he frequently refers to the Writings of
Mo/es and the Prophets as facred and di-
vine, fo he makes exprefs Mention of the
Deluge which happened in the Days of
Noah -, and obferves, that the Men of that
Generation were in profound Security,
till the very Day that Noah entered into
the Ark, and then the Flood came and
deftroyed them all- See Matt. xxiv. 38, 39.
Luke xvii. 26, 27, 28. The Truth of the
Mofaic Account concerning the Deluge, is
alfo confirmed by the Apoftle Peter, both
in the Words I am now infixing upon, and
in the 3d Chapter of his fecond Epiftle,
Verfe 7. as alfo by St. Paul, Heb, xi. 7.
It appears then that we have the concur-
ring Teftimony both of the Old Tefta-
ment and the New, of Mo/es and the
Prophets, of Chrifl and his Apoftles, to
the Truth and Certainty of the univerfal
Deluge, which therefore comes to us

confirmed

446 DISCOURSE XXI.

confirmed by all the Evidences that demon-
strate the divine Original and Authority
of the facred Writings, and cannot confif-
tently be denied or doubted of by any
that acknowledge the Truth and Divinity
either of the Jewifo or Chrijlian Revelation.
Secondly, It may be farther obferved,
that there are remarkable Traces of this
great Event to be found among the Pagan
Writers themfelves. The Tradition of it
hath fpread very generally among the Na-
tions of Europe, AJia, Africa, and hath
reached even to the Savages of America.
Many Teltimonies have been produced by
learned Men to this Purpofe. It has been
particularly fhewn, that this Tradition
obtained among the ancient Syrians, Phoe-
nicians, Egyptians, Chaldeans, Perjians, In-
dians, as well as among the Greeks and Ro-
mans. But it feems to have been preferv-
ed more diftind: among thofe Eaftern Na-
tions which lay nearefl the Place where
Noah and his Defendants firfl fettled after
the Flood, and where civil Politics were
firft erected. Not only had they general
Accounts among them of the univerfal
Deluge, but of feveral particular Circum-
stances relating to it, fuch as, that the
firft Race of Men were become prodigiouf-
Iy wicked, and that therefore a Flood
was fent upon them, by which they were all

deftroyedj

DISCOURSE XXI, 447

deftroyed; that this Flood was foretold
beforehand to an excellent Perfon, whom
they call by different Names, and who was
preferred for his Wifdom, Piety, and Vir-
tue; that he was admonifhed by divine
Direction to build an Ark, in which he,
together with the Women and Children of
his Family, was preferved from the Flood ;
and not only fo, but foine of every Species
of Animals, Birds, and Beads, were alfo
taken into the Ark, that they might be
kept alive in the general Inundation, and
continued with him as long as the Waters
remained upon the Earth; that he fent
out Birds, particularly a Dove, to try
whether the Ground was dried, which re-
turned to him into the Ark, not being
able to find a Place to red in; and that
the Ark at length fettled on the Mountains
of Armenia. Thefe feveral Things are
mentioned in ParTages frill extant, that
have been extracted from the Writings of
eminent heathen Authors, fome of whom
have averred, that in their Time there
were ftill Fragments of the Ark Temaining
in thofe Mountains, Pieces of which, and
of the Bitumen belonging to the Ark, were
made Ufe of by many of the People as
Charms and Amulets *,

* A Colle&ion of Paflages to this Purpofe may be fee n

in Grotius de Verlt. Relig. Ch.i/iian. Lib. I. Cap. xvs.

4 But

448 DISCOURSE XXI.

But befides all this, there are fenfible
Demonftrations of the univerfal Deluge in
the marine Shells, the Teeth and Bones
of Fillies, and other Things of the like
Kind, properly belonging to the Ocean,
which, by the mofl diligent Inquiry, are
to be found mixed with the Soil to a great
Depth in all Parts of the Earth, at a vail
Diftance from the Sea, and even on the
Tops of the higheit Mountains. This
evidently proves, that the Waters of the
Sea had once been there, and that there
had been a Deluge which covered the
whole Earth. So that it may be juftly
faid, that all over the World there are
Traces of the general Flood; and all the
Attempts which have been hitherto made
to account for thefe Appearances on any
other Suppofition, have been ineffectual
and vain.

But notwithftanding the Evidence we
have to convince us of the Truth and
Certainty of the univerfal Deluge, many
Objections have been raifed againft it by
Men of unbelieving Minds. One of the
principal of which is, that there could not
poffibly be found Waters enough, either
in the Bowels of the Earth, or in the Sea,
or in the Clouds above, to overflow the
Earth to fuch a Height as Mofes defcribes.
But, as was hinted in my laft Difcourfe,

thofe

DISCOURSE XXI, 449

thofe that make this Objection proceed up-
on Suppofitions which they cannot prove.
We do not know enough of the Conftitu-
tion of this terraqueous Globe, efpecially
as it was at the Time of the Deluge, or of
the great Abyfs, or of the Atmofphere and
cloudy Region, to be able to pronounce
with any Certainty, what Quantities of
Water might be furniihed from all thefe.
Some of the moft eminent ancient heathen
Philofophers were fo far from feeing any
Impoffibility in fuch an univerfal Deluge,
that they fuppofed there might be fucceffive
Inundations of this Kind at certain Periods.
To which I add, that there have been fe-
veral ingenious Hypothefes advanced by
learned modern Philofophers to account for
it, none of which can be pretended to be
impomble, but which I need not take any
particular Notice of in this Place.

Another Objection that has been urged
with great Confidence is, that the Ark
was by no Means fufficient to contain, be~
fides Noah and his Family, all the feveral
Kinds of earthly Animals, which were or-
dered to be mut up there to fave them from
the Flood, together with the Food and
Provifions necelfary for their Suftenance
whilft the Deluge lafted. This feems, at
firrt View, to be a plaufible Objection.
But a full Anfwer has been returned to it

Vol. I. G e bv

450 DISCOURSE XXI.

by Men of great Learning and Judgment,
able Judges of thefe Matters, who have
considered, the Dimenfions of the Ark, as
deicribed by Mofes, with a mathematical
E * ?:nefs ; and have alfo * made a Com-
putation of the feveral Species of earth-
ly Animals, Birds, Beafts, &c. hitherto
known to the moft fagacious Naturalifts ;
and upon a careful Comparifon have de-
monftrated by a nice and particular Calcu-
lation, that the Ark was capable of taking
in fome of every Species of thofe Animals,
with as much Food as was fufficient to
fupport them. Some able Mathematicians
that have accurately examined the Struc-
ture of the Ark, according to the Account
given by Mofes, have thought it fo admi-
rably contrived for the Purpofe for which
it was intended, as to furnifh no inconfi-
derable Argument of its having been done
by a divine Direction.

As to other fmaller Objections, they
ought to be of no Weight again ft an Ac-
count of a Fact that comes to us fo well
attefted and confirmed. The Difpenfation
was of fo extraordinary a Nature, and car-
ried in it fuch an immediate Interpofition
of Divine Providence for wife and juft

* See Buteo de Area Noe. Bp. TPilkittis Efiay, &c.
and Monf. PeUetier's Diikii.furl' Arche de Noe.

Purpofes*

DISCOURSE XXI. 451

Purpofes, that it is not to be wondered at,
if it were attended with fome Circumfian-
ces quite out of the ufual Couffe of Things,
but which are by no means beyond the
Reach of the divine Power.

Upon the whole, we have as much Evi-
dence to fatisfy us of the Truth of this
great Event, as can reafonably be defired.
But it will be of little ConfeqUence to us
barely to believe that fuch an Event once
happened, if we do not endeavour to make
a right Ufe and Improvement of it. And
to affifl: you in this, is the Defign of what
I propofe to offer in the farther Profecu-
tion of this Subject.

At prefent I mail conclude with this
general Reflection :

That this wonderful Event exhibits a
convincing Demon fixation of a Divine Pro-
vidence as interefting itfelf in human Af-
fairs, and infpecr.ing Mens moral Conduct
and Behaviour. It is probable, as I had
Occafion to obferve before, that there were
many among that wicked and ungodly Ge-
neration, who did not believe, or would
not acknowledge that God concerneth him-
felf with Mankind, or their Affairs, or
any of their good or evil Actions. But
nothing could poffibly give a clearer Proof
of this moft important Article, which lies at
the Foundation of all Religion, than this
G g 2 aflonifhing

452 DISCOURSE XXL

aftonifhing Difpenfation taken in all its
Circumflances. If fome mortal Peftilence
had deftroyed the human Race, or if an
Inundation had covered a great Part of the
Earth, but not the whole, it might pofli-
bly have been fuppofed to have been the
mere Effect of fome natural Caufe, or acci-
dental Concurrence of natural Caufes;
or, if the whole Earth had been over-
whelmed with the Flood, and none of the
human Race faved, it might have been
thought to have been owing to fome
unaccountable fatal Necefhty, which,
at certain Periods, produces the De-
ftrudtion of the planetary World, a No-
tion that obtaineth among fome of the
Pagan Philofophers. But as this great
Event was circumftanced, there was not
the leafl room for fuch a Suppoiition, The
Deluge was univerfal, and extended to
every Part of our Globe, and it was plain-
ly foretold, and Warnings given of it a .
confiderable Time before it happened, with
an exprefs Declaration in the Name of
God himfelf, that this Deluge mould be
fent in a Way of jufl Punimment for the
great and univerfal Corruption of Man-
kind. And at the fame Time it was fo
ordered, that though the whole Earth was
covered with the Flood, and even the high-
efr. Mountains, yet that excellent Perion

Noah.

DISCOURSE XXI. 453

Noah, and his Family, were wonderfully
preferved, from whom a new Generation
were to proceed, together with fome of
every Species of terreftrial Animals. And
an Ark was provided, and admirably con-
trived for that Purpofe, by an exprefs
divine Direction and Appointment. All
thefe Things plainly mewed, that it was
not a mere fortuitous Event, owing to a
blind unguided Chance, or to an unintel-
ligent Nature and fatal Neceffity, but was
the Effect of the divine Counfels, brought
about by a wife and fovereign Providence;
and it continues to all fucceeding Genera-
tions a ftrong and affecting Proof, that
verily there is a juft and holy God that
judgeth in the Earth, and who taketh No-
tice of Mens moral Conduct, and will re-
ward or puniiti them accordingly.

g 3 On

On the Univerfal Deluge.

DISCOURSE XXII.

2 Peter ii. 5.

And /pared not the old Worlds but Javed
Noah the eighth Perfon, a Preacher of
Righteoufnefs, bringing in the Flood upon
the World of the ungodly.

THESE Words exhibit to us one of
the moll remarkable Events that
ever happened to Mankind, and which is
capable of furnifhing very ufeful Reflec-
tions. In treating of this Subject, we firfl
enquired into the Caufes of the Deluge,
and this led us to make fome Obfervations
on the univerfal and amazing Corruption
into which Mankind were fallen, and
which, through the juft Judgment of God,
G g 4 brought

456 DISCOURSE XXII.

brought this dreadful Calamity upon them.
We then proceeded to coniider the Ac-
count given us in Scripture of the Deluge
itfelf, and the general Deftruction it
brought upon the whole human Race,
Noah and his Family only excepted, who,
by an extraordinary Interpofition of the
divine Power and Goodnefs, were wonder-
fully preferved. We next endeavoured to
fhew, that we have fufficjent Evidence to
convince us of the Truth and Certainty of
the univerfal Deluge -, and that, however
amazing it may appear, it was an Event
which really happened.

It now remain's that we endeavour to
make a proper Ufe and Improvement of
this important Subject. In my laft Di£?
courfe it was obferved in general, That
this wonderful Event exhibits a convincing-
Proof of an over-ruling Providence, which
intereiteth itfelf in the Affairs of Men, and
infpecteth their moral Conduct and Beha-
viour. Let us now proceed to make fome
more particular Obfervations and Reflec-
tions upon the Subject we have been con-
sidering. And here we {hall firO: take No-
tice of fuch Reflections as feem naturally
to arife from the Account which is given
us of the dreadful Defolation and Ruin
which the Flood brought upon the World
of the ungodly. Secondly, We mall make

fome

DISCOURSE XXII. 457

fome Obfervations upon the wonderful
Prefervation of that excellent Perfon Noah
and his Family.

Firft, Let us confider fuch Reflections as
feem naturally to arife from the Account
which is given us of the dreadful Def-
lation and Ruin which the Flood brought
upon the World of the ungodly.

And i ft, What an awful Idea does this
give us of God's irrefiftible Power, and of his
Juftice, and righteous Abhorrence of Sin
and Wickednefs. There cannot be a full-
er Proof of it, than that he fent a def-
tructive Deluge upon a whole World of
his Creatures at once, when they became
universally corrupted and denied. There
is no Nation now in the World that can
be compared for Numbers or Power to
that Race of Men which peopled the Earth
at the Time of the Deluge, when their
Lives were much longer, their Conftitu-
tions more firm and robuft, and their Cou-
rage more daring than the prefent Genera-
tion of Mortals. They braved Heaven by
their Impiety and Prefumption, yet when
the divine Vengeance overtook them, how
feeble were they, and unable to make the
leaft Refiftance ! When God contends with
guilty Nations, the united Force of their
mightieft Armies is mere Weaknefs and
Impotency. And though he has been

pleafed,

458 DISCOURSE XXII.

pleafed, in his great Goodnefs, to promife
that he will no more fend an univerfal De^
luge to deftroy the whole Race of Man-
kind from off the Face of the Earth, yet
he has no where engaged that he will not
deflroy any of thofe particular Nations,
Kingdoms and States, into which this
Earth is divided, when they are arrived to
an enormous Height of Wickednefs. He
has many Ways of executing his juft Ven-
geance upon them. He can do it by the
Sword and Devaftations of War, by Fa^
mine and Peftilence, by Fire, and furious
Storms and Inundations. How dreadful
was the Ruin of Sodom and Gomorrah, and
the neighbouring impious and luxurious
Cities, and the Deft-ruction of the Canaan-
itijh Nations for their Wickednefs and
many crying Abominations \ How often
has the Peftilence almoft depopulated large
Cities and Countries! Hiflory informs us
particularly of one that fpread its. Ravages
through a great Part of the known World,
and was thought to have deftroyed near a
third Part of Mankind. The proper Ufe
to be made of fuch Inftances of the divine
Judgments, but efpecially of that which
was the moft amazing of them all, the
univerfal Deluge, is to get our Hearts pof-
fefled with a religious Awe of God, and
a facred Dread of his Difpleafure. The

Voice

DISCOURSE XXII. 459

Voice of this Difpenfation to all Mankind
is this : The Lord is the true God, be is the
living God, and an everlafiing King ; at his
Wrath the Earth fh all tremble, and the Na-
tions JImII not be able to abide his Indignatioji*
Jer. x. 10. On this Occafion we may
take up the Words of the Song of Mofes
and the Lamb, as it is called, Rev. xv. 3,
4. Great and marvellous are thy Works, Lord
Gad Almighty, jujl and true are thy Ways9
O thou King of Saints : who /ball not fear
thee, and glorify thy Name $ For thou only
art holy : All Nations ft: all come a?id worjbip
before thee, for thy "Judgments are made ma-
nifejl. Thou art not a God that hath Plea-
jure in Wickednefs ; neither fiall Evil dwell
with thee. Pfal. v. 4. Who can fland be-
fore God, when once he is angry ? As no
Power is able to refill: him, fo there is no
Place that can hide us from his Prefence,
no Way can be contrived to efcape his
avenging Arm. He is the Lord of Na-
ture, and can arm all the Elements againfl
us -, for he doeth whatfoever he pleafeth in
Heaven and in Earth, in the Sea, and in
all deep Places. Pfal cxxxv. 6. The uni-
verfal Deluge gives this moft ufeful LefTon
to all fucceeding Generations, that the
Number and Power of TranfgrefTors is no
Security againfl God's righteous Judg-
ments.

2dly,

460 DISCOURSE XXII.

2dly, Another important Reflection
which arifes upon this Subject is this,
Though God may long bear with guilty
Perfons and Nations, and may exercife
great Patience towards them, yet it would
be the Height of Folly to prefume that
he will always do fo. On the contrary,
the Punifhment often comes with greater
Weight and Force for having been fo long
delayed^ God had borne with much Long-
fufFering the Sinners of the old World, not-
withstanding their heinous Provocations.
And becaufe Sentence a?ainft their evil
Works was not fpeedily executed, there-
fore their Hearts were fully fet in them to
do wickedly. According to their Hard-
nefs and impenitent Hearts, they defpifed
the Riches of his Goodnefs, and Forbear-
ance, and Long-furTering; but at length
the Day of Vengeance came, and of the
righteous Judgment of God. This is a
Warning to Mankind in all fucceeding
Ages, not to abufe the divine Goodnefs,
or flatter themfelves, that becaufe he de-
lays inflicting upon them the juft Punifh-
ment of their Crimes, therefore he hath
forgotten them, or will pafs them over
with Impunity. As there is a Time for
God's bearing with prefumptuous Tranf-
greffors, fo there is a Time when it is pro-
per for him to change the Method of his

Dealings

DISCOURSE XXII. 461

Dealings towards them, a Time when
Judgment muft take Place. This is what
his rectoral Wifdom and Righteoufnefs re-
quires. When Wickednefs is arrived to
a certain Height, it may be neceffary for
anfwering the Purpofes of God's moral
Government to execute his Judgments
upon obftinate hardened Offenders, and
not to bear with them any longer, but to
fet them forth as the awful Monuments of
his jufl Wrath. Some Sins there are that
do, in an efpecial Manner, draw down the
divine Difpleafure upon the People among
whom they abound, as an avowed Neglect
and Contempt of all Religion, blafphe-
mous Impiety and Profanenefs, open In-
juftice and Violence, and an univerfai Cor-
ruption and Diffolutenefs of Manners.
Thefe were the Sins of the old World,
and which brought the Deluge upon them;
and when once they become general in
any Nation or Community, they will
fooner or later, through the jufl Judgments
of God, expofe them to heavy and ruin-
ous. Calamities.

Again, 3dly, Another Ufe that is to
be made of what is to be offered on this
Subject, is, to regulate our Notions of
the divine Goodnefs, and to convince us
that it is not to be regarded as a mere foft
Tendernefs and Indulgence, inconfiftent

with

462 DISCOURSE XXII.

with a juft and feafonable Severity. One
would have been apt to think, that the
Mercy of the companionate Father of
Mankind would not have fuffered him to
cut off fo many Millions of them at once,
as was done at the Deluge, by one aw-
ful exterminating Stroke. But we may
fee by this Inftance, that the Love of God
towards Mankind is not a mere blind partial
Affection, like that of a too fond and in-
dulgent Parent towards his Children, but
is in an infeparable Conj unction with the
moft perfect Wifdom and Righteoufnefs.
It is always exercifed in fuch a Manner
as is moft confident with the invariable
Rectitude of his Nature, with the Ma-
jetty of his Government and Laws, and
with the wife and righteous Ends of his
moral Adminiftration. There is fcarce any
Thing in which Men are more apt to de-
ceive and natter themfelves, than in what
relates to that moft amiable and glorious
Attribute of the divine Mercy and Good-
nefs. Many are apt fondly to imagine
that God is too good to pimiili them . for
their Sins, and that he will not fuffer any
Of his Creatures finally to perifh. Theie
are Notions of a pernicious Tendency, and
which ought to be carefully guarded a-
gainft. They manifeftly tend to encourage
Sinners to go on in their evil Courfes, to

take

DISCOURSE XXII. 463

take away the Fear of God, to vacate
the Authority of his Laws, and to fubvert
all Order and Government. Such fmful
and fhort-fighted Creatures as we are, are
certainly very improper Judges of what it is
fit for God to do in the Government of
the World. We are too apt to be partial
in our own Favour, and to entertain very
flight Thoughts of the Evil and Demerit
of Sin. If it were left to the Determina-
tion of the Criminals themfelves, the beffc
Laws might be thought too rigorous and
fevere, and the moff. „ jufl and upright
Judge might be cenfured as a cruel Man,
void of all Pity and Compaffion. But
fuch an Inftance as that of the Deluge,
mould prevent our flattering ourfelves with
Hopes of Impunity if we continue to
perfift in our linful Courfes, and mould
affect our Hearts with a fenfible Convic-
tion, that not only Goodnefs and Mercy
towards thofe who are proper Objects of
Mercy, but impartial Juftice and Holi-
nefs, and a fteady Deteftation of Vice and
Wickednefs, neceffarily enters into the
Character of the infinitely perfect Being,
the fupreme Lord and Governor of the
World. It is the great Excellency of the
holy Scripture, that at the fame Time that
it makes the moft amiable and inviting
Difplay of God's rich Grace and Mercy

towards

464 DISCOURSE XXII.

towards penitent returning Sinners; it al-
io declares in the flrongeft Terms, his utter
Abhorrence of Sin, and the eternal Op-
pofition of his Nature and Will to all
moral Impurity. And all Doctrines and
Schemes that tend to make Men eafy
in their vicious Practices, and to reprefent
Sin as comparatively a fmall Evil, which
does not deferve any fevere Punifhment at
the Hand of God, all fuch Doctrines and
Schemes, however plaufible they may ap-
pear, are certainly falfe, and mufl have a
pernicious Influence on the Interefls of
Religion and Virtue. It is true that God
delighteth in the Happinefs of his Crea-
tures, and taketh all proper Methods to
promote it. But it is in a Way becoming
his own glorious Perfections, and fuited
to their Natures as reafonable Creatures
and moral Agents. His Goodnefs does
not carry him to make them all indis-
criminately happy however they behave,
but to make them happy if they will feek
for Happinefs in the Way which his fo-
vereign Wifdom and Righteoufnefs hath
appointed, viz. in the Paths of Holinefs
and Virtue. But if they refufe this, and
obftinately go on in the Way that leadeth to
Deftruction, their Ruin is owing to them-
felves ; God and his Throne will be guilt-
lefs for ever, and it would be the highefl

Impiety

DISCOURSE XXII. 465

Impiety to charge the fupreme Being with
Injuftice or Cruelty, on the Account of
the Evils and Miferies they bring upon
themfelves by their own wilful Impenitency
and Difobedience.

Fourthly, This Difpenfation exhibits a
ltriking Proof of God's fovereign Domi-
nion over his Creatures, and that he is
the abfolute Lord of their Lives; in his
Hand is the Soul of . every living Thing,
and the Breath of all Mankind. He can
without Injuftice cut off whole Nations at
once, and even put an End to the whole
human Race. But though his Dominion
be abfolute, it is not exerpifed merely in
an arbitrary Way, but in a Manner per-
fectly confident with his own infinite
Wifdom, Righteoufnefs, and Goodnefs.
He fent a deftru&ive Deluge upon the
old World. And in this he did no more
than he had a Plight to do ; and none
can refift his Will, or fay unto him, What
doefi thou f As he is the Giver of Life, he
can withdraw it when he pleafes. But
yet he did not this merely for his own
good Pleafure, but for wife and juft Rea-
fons ; becaufe the Wickednefs of Men
was become general and incorrigible, and
they were not to be reclaimed by Mer-
cy and Indulgence.

I (hall conclude with obferving, that
as through the juft Judgment of God,

Vol. I. H h and

466 DISCOURSE XXU.

and by an Act of his fovereign Dominion,
this Earth, and Mankind upon it, was
overwhelmed with the Flood, fo the Time
is coming when it fhall undergo a fe-*
cond Deftruction by Fire, And as the
former of thefe was exprefsly foretold,
and folemn Warnings were given of it
to Mankind before it happened, fo we
are allured by the Word of God, that
cannot lie, that the latter fhall be ful-
filled in the proper Seafon. This is what
the Apoftle Peter takes particular Notice
of in the third Chapter of his fecond EpiA
tie, where fpeaking of Scoffers that fhall
come in the lafl Days, he obferves, that
this they willingly are ignorant of, that by
the Word of God the Heavens were of old,
and the Earth Jlanding out of the Water,
and in the*Water. Whereby the World that
then was, being overflowed with Water, pe-
rijhed. But the Heavens and the Earth
which are now, by the fame Word are kept
in fore, referved unto Fire againfl the Day
of judgment, and Perdition of ungodly Men.
2 Pet. iii. 5, 6, 7. Since the one of thefe
has actually come to pafs, according to the
divine Threatening, it fhould ftrengthen
our Faith with refpect to the future Ac-
complishment of the other. And as the
Flood came upon the old World at a Time
when they were in a profound Security,

and

DISCOURSE XXII. 467

and had no Expe&ation of it, fo mall it be
in the fecond Deftruction of the World by
Fire. For, as St. Paul exprefleth it, The
Day of the Lord fo cometh as a Thief in
the Night. For when they Jhall fay. Peace
and Safety ; then fudden Dejlrudlion cometh
upon them, as Travail upon a Woman with
Child, and they Jhall not efcape. I TheflT. v.
2, 3. The proper Inference to be drawn,
both from the Confideration of that awful
Event of the Deluge which is already paft,
and of the Conflagration of the World
which is yet to come, is this, What Man-
ner of Perfons ought we to be in all holy
Converfation and Godlinefs !

Hh2 On

On the Univerfal Deluge.

DISCOURSE XXIIL

£ Peter ii. 5*

And /pared not the old World, but faved
Noah the eighth Per/on, a Preacher of
Right eoufnefs, bringing in the Flood upon
the World of the ungodly.

THIS remarkable PafTage which I
have been for forrie Time infilling
upon, relates to a Subject of great Impor-
tance, and which well deferves our feri-
ous Thoughts. It is not deligned merely
to amufe us, and to gratify our Curiofity,
but to affect our Hearts, and to influence
the Conduct of our Lives.

Accordingly in my laft Difcourfe I en-
deavoured to lay before you fbme ufeful
H k 3 Obfer-

470 DISCOURSE XXIII.

Obfervations, which feem naturally to
arife from the Account which the Scrip-
ture giveth us of the dreadful Ruin and
Defolation which the Flood brought upon
the World of the ungodly. Let us, now
turn our Thoughts to the more agreeable
and pleafing Part of the Subject, the won-
derful Prefervation of Noah and his Fami-
ly, which is fignified here by the Apoftle,
when after having faid, that God /pared not
the old World, he adds, but faved Noah the
eighth Per/on, a Preacher of Right ecufnefs.

I fhall not repeat what I offered in a
former Difcourfe for explaining and illus-
trating this Part of the Apoftle's Words,
but fhall proceed to fome Reflections which
may help to make a proper Ufe and Im-
provement of it.

And, Fir ft, We may fee the Regard
which God, the wife and righteous Gover-
nor of the World, hath for true Holinefs and
Virtue, and the Complacency he takes in
it. As the Deftruction of the old World by
the Deluge exhibiteth a moft awful Demon-
ftration of the great Evil of Sin, and God's
juft Difpleafure againft it, fo the remark-
able Prefervation of Noah and his Fami-
ly is an illuftrious Proof of the great
Worth and Excellency of real Religion
and Righteoufnefs ; that it is what God
appro veth, and will gracioufly reward.

To

DISCOURSE XXIII. 471

To this it was owing that he fingled out
Noah from the midfr. of a corrupt and
abandoned Generation, and took fuch an
extraordinary Way for delivering him from
the general Ruin. It was not for his great
Knowledge and Underftanding, or for his
Strength and Comelinefs of Body, or for
his Courage and Abilities in War, or for
his political Wifdom, or Skill in the Arts
and Sciences, or for his great Wealth, and
the worldly Dignities and Dominion he
was porTened of, that Noah was fo remark-
ably diftinguifhed by the divine Favour.
However eminent he might be for fome of
thefe Advantages, there were probably
others in the old World who were equal
or fuperior to Noah in thefe Refpedts ; for
many among them were, as Mofes informs
us, Men of Renown. But it was Noah's
eminent Piety and Virtue, his holy and ex-
amplary Conduct, which recommended him
to the Favour of God. Mofes obferves,
that Noah found Grace in the Eyes of the
Lord, and that Noah was a juft Man,' and
perfect in his Generations, and Noah walked
with God. Gen. vi. 8, 9. So pleaiing was
his Piety and Righteoufnefs in the Sight of
God, that he extended his Favour, not
only to him, but to his Family, and even.
to the Brute Animals which were with
him. This ihews of what mighty Ad-
H h 4 vantage

472 DISCOURSE XXIII.

vantage religious Virtue and uncorrupted
Integrity is to Mankind. Degenerate as
the World now is, it may be juftly faid,
that it is fpared and preferved for the Sake
of the virtuous few that are in it. There
are many PafTages of Scripture from which
it appeareth, that guilty Nations have been
long fpared, and threatened Judgments
refpited, for the Sake of a godly Remnant
which Hill continued among them ; and
when thefe failed, and fcarce any of them
remained, and the Corruption became uni-
verfal, defolating Judgments came upon
them with a difmal Overthrow. Even So-
dom, notwithstanding the abominable Cor-
ruption of its Inhabitants, would have
been fpared if ten righteous Perfons had
been found in it. And though Noab's
Righteoufneis could not prevail for fparing
the old World, when their Wickednefs
was become incorrigible, and had arrived
at llich a Height, that it was not con'fift-
ent with the rectoral Wifdom and Juftice
of God to bear with them any longer, yet
it fo far prevailed, that the Earth, and the
Race of Mankind upon it, was not utter-
ly deftroyed. God was pleafed in his great
Grace and Goodnefs, to make a Covenant
with Noah to preferve him and his Fami-
ly to be the Seed of a new Generation of
Men, and alfo to preferve fome of each

Species

DISCOURSE XXIII. 473

Species of Animals, who were to be under
the Dominion, and for the Ufe of Man-
kind. And ftill it holds true, that the
good Men which are in the Earth greatly
contribute to the Prefervation of it. They
are the Salt of the Earth that keep it
from being totally corrupted and putrified.
Wicked and vicious Men, who are fo apt
to infult and opprefs the virtuous and god-
ly, and to treat them with Scorn and Ri-
dicule, are more obliged to them than they
are aware, fince it is principally on their
Account that God with-holds or fufpends
the Calamities which would other wife
overwhelm thofe Communities, which
the wicked by their Impieties and Dif-
folutenefs of Manners expofe to Ruin. The
Righteoufnefs and Virtue that is ftill re-
maining among Mankind, is really the
Stay and Support of the World ; and it
will no longer be fit to be preferved in its
prefent State, when Religion and Virtue
has abandoned it.

Secondly, Another Reflection which
arifeth upon this Subject is this, that
Piety and Righteoufnefs then appears with
a peculiar Luftre, and is, in an efpecial
Manner, pleafmg in the Sight of God,
when it is maintained and exercifed in a
Time and State of great and general Cor-
ruption. It was this that made Noa//$
2 good

474 DISCOURSE XXIII.

good Character fo remarkable, that he pre-
ferved his Piety and his Integrity untainted,
when all Flefh had corrupted his Way, and
the whole Earth was filled with Wickednefs
and Violence. And accordingly, God faid
unto Noah) Come thou and all thy Houfe into
the Ark -, for thee have I feen righteous be-
fore me in this Generation. Gen. 7. 1. In
this evil and mod corrupt Generation thou
haft kept thyfelf pure and undefiled, and
haft walked before me in Righteoufnefs
and Holinefs of Life. And certainly it
muft argue an uncommon Degree of Pie-
ty and Virtue, a peculiar Steadinefs and
Strength of Mind, to dare to be fingular-
ly good, when there is nothing but Vice
and Corruption to be feen all around > 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,
bein<r overflowed, with Water, perified. And
as then the Earth- was overflowed with
Water, fo it- is* to- undergo a fecond De-
flruction by Fire. 'The Heavens and the
Earth which are now, fays he, Verfe 7. by
the fame Word are kept in Store, referved
tmto Fire againft the Day of fudgment, and
Perdition of ungodly Men. And whereas
this Time feems to be long delayed, the
Apoftle anfwers, 1 ft,. That, though it may

feem.

DISCOURSE XXIV. 4%

feem long to us, it is but a fliort Time to the
bleffed God. For one Day is with the Lord
as a thoufand Tears, and a thoufand Tears
as one Day. Verfe viii. And, 2dly, That
the Caufe of this feeming Delay is not
any Slacknefs on the Part of God in the
Performance of his Promife, but his Pa-
tience and long-fuffering Goodnefs to-
wards Sinners, that he may give them
Time and Opportunity for repenting, and
reforming their evil Ways, and laying
hold on his offered Mercy. The Lord is
not Jlack, fays he, Verfe 9. concerning his
Promif, fas Jems Men count Slacknefs J but is
Img-Juffering to us-ward, not willing that
any foidd perijh, but that all fould come ta
Repentance. And then he proceeds to de-
scribe the coming of Chrijl to Judgment
and the general Conflagration that mall at-
tend it, in the molt emphatical Terms*
But the Day of the Lord will come as a
Thief in the Night, in the which the Hea-
vens /hall pafs away with a great Noife, and
the Elements fall melt with fervent Heat,
the Earth alfo, and the Works that are
therein, fall be burnt up. There are two
Things here to be diftincfly confidered.
The firft is, that there is a Time approach-
ing, here called the Day of the Lord, when
this World, and all Things in it, mall be
deftroyed by Fire. The fecond is* that

this

490 DISCOURSE XXIV.

this Day of the Lord fiall come as a 'Thief
in the Night.

Firft, We are here allured, that there is a
Time approaching, when this World and
all Things in it fhall be deftroyed by Fire.
Some Notion of this obtainted pretty ge-
nerally ' amongft the Pagans, and was pro-
bably a Tradition derived to them from
ibme of the early Patriarchs, and which
came originally by divine Revelation. It
was an Opinion held by the Epicureans,
Stoics, and other Philofophers, as might
be fhewn by many Teftimonies, and is fo
among the Indian Bramins at this Day.
The Paffage in the Poet Ovid is well
known, where he fpeaks of a Time deter-
mined by the Fates, in which the Sea,
the Earth, and the Palace of Heaven mail
burn, and the whole prodigious Fabric of
the World fhall be brought to Ruin. This
Tradition was, like many others, greatly
corrupted. Many of the Philofophers
afcribed the Conflagration of the World
to a phy iical and fatal Neceffity, and fome
of them fuppofed that there would be fe-
veral fuch fucceflive Conflagrations, return-
ing at certain Periods, in the endlefs Re-»
volutions of Ages, But to pafs by thefe
Reveries, it is in the holy Scripture alone
that we have an Account of the fiery Dif-
folution of the World, which can be fafe-

DISCOURSE XXIV. 491

ly depended upon. And the appointed Time
when this Conflagration of the World (hall
be, is here called, the Day of the Lord. Not
as if all were to be done precifely with-
in the Cornpafs of one natural Day ; but
it is ufual in Scripture to call any Time
of whatfoever Continuance, wherein God
delivereth his People, and- executeth Ven-
geance upon his Enemies, the Day of God,
Thus I/a. xxxiv. 8. where the Deflruc-
tion of Idumea is fpoken of in Terms which
feem to bear fome Allufion to the general
Judgment, it is called the Day of the Lord's
Vengeance-, and the Tear of Reccmpcnces for
the Controverjy of Zion. What is called
the Day of the Lord's Vengeance in the
former Part of the Verfe, is called the Tear
of Recompence in the latter. Thus in the
Text the Time in which Chriji will judge
the World, and confume it in avenging
Flames, is called the Day of the Lord, and,
Verfe 7th, the Day of' Judgment, and Per-
dition of ungodly Men. In that great Day,
we are here told, the Heavens flail pa/} away
with a great Noife, and the Elements Jl:all
melt with fervent Heat, the Earth aljo, and
the Works that are therein, (I: all be burnt up.
Let us a little confider the feveral Parts of
the Defcription.

1 ft, It is here declared, that the Hea-
vem fiall pafs away with a great Noife, or,

as

4.92 DISCOURSE XXIV;

as it is exprefTed Verfe 12th,. Tine Heavens,
being on Fire flail be diffbhed. The Word
Heaven in Scripture Language admits of
various Significations. It is often under-
stood of the Heaven of the blefted, which
is in Scripture called Gods throne, and
his Dwelling-place, becaufe there he is pecu-
liarly prefent, and makes the brighter! Dif-
plays of his Glory, there the holy Angels
behold his Face, and there mall the glori-
fied Saints live and be happy for ever. It
is evident that this is not included in the
Heavens mentioned here, and which mall
pafs away at the great Day* The Fire of
the general Conflagration mall not ap-
proach thofe blifsful Regions, where eter-
nal Joy and Felicity mall dwell. But it
is to be obferved farther, that Heavens,
in Scripture Language is alfo ufed to lig-
nify that vail and glorious Expanfe where
the heavenly Bodies, as they are called,
perform their Courfes, or have their Sta-
tions appointed them by a divine Hand.
Flence we often read of the Stars of Hea-
ven. It is alfo frequently put for the Air
or Atmofphere, where the Clouds and Me-
teors are formed. Accordingly we read of
the Clouds of Heaven, Rain from Hea-
ven, the Dew of Heaven, the four Winds
of Heaven, the hoary Froft of Heaven-,
and the Birds that fly in the Air are call-
ed

DISCOURSE XXIV. 493

ed the Birds of Heaven, and are faid to
fly in the open Firmament of Heaven,
Now if the Inquiry be what thofe Heavens
are which are referred to in the Text, all
Interpreters are agreed, that the leaft that
can be fuppofed is, that thefe Expreffions
take in the whole Atmofphere about us,
the Air which furrounds this earthly Globe,
and is ftretched above, beneath, and on
every Side of us. But many are of Opinion
that the Words are to be taken in a larger
View. And though they are not for
extending them to all the {tarry Heavens,
as if that whole vaft and unmeafurable
Expanfe, which exceeds the utmoft Flight
of human Imagination, with all the fixed
Stars, thofe ftupendous Orbs, which are
each of them probably fo many Suns with
their attendant Planets, were to be dirTolv-
ed at the great Day, when Mankind mall
be judged, which it were abfurd to ima-
gine, yet they think it probable, that by
the Heavens here may be underftood, that
Part of the ftarry Heavens which hath a
near Relation to our Earth, and which is
ufually called the folar Syftem. And if this
Interpretation be allowed, what a dreadful
Pomp muff, it add to the Solemnity of
that awful Day, that not only this Earth
of ours, with the circumambient Air, but
thofe heavenly Bodies which more imme-
3 diately

494 DISCOURSE XXIV.

diately minifter unto us, the Sun, Moon,
and thofe Planets that belong to our parti-
cular Syftem, of which Man is probably'
the principal Inhabitant iliall be involv-
ed in this great Cataffrophe of Na-
ture. Amazing Thought ! St. Jcbtj, when
giving an Account of the future general
Judgment, reprefents it thus, that the
Earth and the Heaven fled away from the
Face of him that fat upon the Throne,
and there was found no Place for them.
Rev. xx. ii. And the Pfajmift in his
noble Addrefs to God, Pfal. cii. 25, 26,
27. after having faid, Of old bajl thou laid
the Foundation of the Earth, and the He a-?
Vfns are the Work of thine Hands; adds,
they JbaJl peri/Jj, but thou Jhalt endure ; yea,
all of them Jhalt wax eld like a Garment ; as
a Ve'tiure fialt thou change them, and they
jkatt be changed. But thou art the fame,
and thy Tears fiall have no End. It is
particularly obferved in the Text, that
the Heavens jhall pafs away with a great
Noife. Indeed if this had not been fo ex-
preisly mentioned, we might juftly fup-
pofe it would be fo. If the Noife of
Thunder in Clouds about us be fo terrible,
what muft it be when the Frame of thofe
prodigious Bodies mall burft afunder and
fall into Ruins. How mall the raging

Fire

DISCOURSE XXIV. 495

Fire roar! Its Fury lhall not be confined to
this lower Region, but fhall fpread its Tri-
umph through the encircling Heavens !
On every Side fhall the dreadful Echoes
rebound. The hideous Noife of the moll:
impetuous Thunders that ever terrified
amazed Mortals, is infinitely lefs, compar-
ed to this, than the Crack of a fmall
Nut to the loudeft Thunders.

2dly, The next Thing here mentioned
is, that the Elements fia>l 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, <TheyJhallperi/h, but tkou Jhalt endure,
yea all of them fiall wax old as doth a Gar'
ment ; as a Vejlure jhalt thou change them,
and they fiall be changed: but thou art the
fame, and thy Tears Jhall have no End.
The DirTolution of this material World
mall fhew that it did not make, nor is
able to fubfift and fupport itfelf by its own.
Force. It is God that hath eftablifhed it,
and it fhall continue only during that Time
which he hath affigned for its Duration.
With what Reverence then mould we
adore that eternal Majefty, who at firft
erecled this vaft and magnificent Theatre
by his almighty Hand, and will at the ap-
pointed Seafon change and take it down,
and put an End to this prefent State of
Things ! Let all the Earth therefore fear
the Lord, and all the Inhabitants of the World
f and in Awe of him. Pfal. xxxiii. 8. Shall
fuch impotent Worms as we are, Crea-
tures of Yefterdav, that dwell in Houfes
of Clay, whofe Foundation is in the Dull:,
dare to oppoie our Wills and Appetites to
his Will and to his Authority ? He is
■wife in Heart, and mighty in Strength,

as

5o8 DISCOURSE XXV.

as Job fpeaks, who hath hardened himfelf
againjl him, and hath pro/per ed? Which
removeth the Mountains , and they know not :
which overturneth them in his Anger : which
Jhaketh the Earth out of his Place, and the
Pillars thereof tremble. Yea, as it is elfe-
where expreffed, the Pillars of Heaven
tremble, and are ajlonified at his Reproof.
Who knoweth the Power of his Anger ?
Not to fear what Man can do unto us,
when we are engaged in a juft Gaufe,
argues a noble Fortitude, and a true Great-
nefs of Mind; but not to fear God, who at
firffc created, and can deftroy a World, is
not Courage but Madnefs. How careful
therefore mould we be not to expofe our-
felves to his juft Wrath I how defirous to
fecure an Intereft in his Favour ! And,
bleffed be his Name ! he encourageth and
inviteth us to lay hold of his offered Grace
and Mercy. Hear what he himfelf faith
by his Prophet, Ifa. xxvii. 4, 5. Who
would fet the Briers and 'Thorns againjl me
in Battle f I would go through them, 1 would
burn them together. Or let him take hold
of my Strength, that he may make Peace with
me, and he Jhall make Peace with me. Sweet
and comfortable Words ! Who would not
be defirous to be at Peace with this al-
mighty Jehovah! And in order to this we
rnuft come to him in the Way of his own

Appoint-

DISCOURSE XXV. 509

Appointment through Jefus Cbrift, who
hath made Peace by the Blood of his Crofs,
and through whom that gracious Covenant
is eftablifhed, in which Pardon and eter-
nal Salvation is freely offered to perifhing
Sinners upon the moft reafonable and con-
defcending Terms.

2dly, The Confideration of the ap-
proaching DirTolution of the World mould
affect our Hearts with a deep Senfe of the
heinous Evil of Sin, and God's juft Difplea-
fure againft it. To make an open Decla-
ration of this to Angels and Men, feems
to be one great End of this extraordinary
and moft amazing Difpenfation. This
Earth of ours has been, for fome thoufands
of Years, the Stage on which the moft
abominable Impieties, the moft fcandalous
Impurities, and all Kinds of Wickednefs
and Acts of Injuftice and Violence have
been perpetrated ; and therefore, as under
the Law, the Walls of a Houfe infected
with the Leprofy were to be pulled down ;
and as when Perfons were devoted to De-
ftruction for their Wickednefs, it was
fometimes fo ordered, that all Things that
belonged to them were involved in the
fame Ruin, and brought under the Curfe ;
fo this Earth which has fo long been pol-
luted with the Sins of Men, and on which
the Lord of Glory was crucified, together

with

5io DISCOURSE XXV,

with the Atmofphere about us, and, . as
fome learned Perfons underftand this Paf-
fage, the whole folar Syftem, of which
Man is probably the principal Inhabitant,
fhall be dLTolved in that great Day of
'Judgment, and Perdition of ungodly Men:
A Day in which the evil Angels alfo,
which had fo great a Share in tempting
Men to fin, mail have their final Doom
and Punifhment compleated. The Sun,'
Moon, and Planets, which the Nations
regarded as Deities, and to whom they gene-
rally paid an idolatrous Worfhip, mail then
appear to be unable to preferve themfelves.
or their Votaries. And what an awful
Idea muft it give us of God's Juflice and
Purity, that even the inanimate Creation
itfelf, which had been abufed to Sin, mail
bear the Marks of the divine Difpleafure
againfi: it ! If it was fo dreadful to fee Fire
and Brimfrone raining down from Heaven
upon Sodom and Gomorrah, and turning
them into Ames, that they might be an
Enfample unto them that mould hereafter
live ungodly, as St. Peter fpeaks, 2 Pet.
ii. 6. what will it be to fee the whole
Earth, the Elements, and the furrounding
Heavens in Flames ! How ftrange is the
Malignity of Sin, that has fuch a Tenden-
cy to fpread Ruin and Confufion through
le beautiful Creation of God !

3diy;

cv
tin

DISCOURSE XXV. Sn

3dly, Another Ufe we mould make of
the Doctrine before us, is, to moderate
our Defires and Affections towards all
Things here below, and to give us an affect-
ing Conviction of the Vanity and Infuffici-
ency of this prefent World and all its En-
joyments to make us happy. To have a juft
Senfe of this is an eminent Point of Wif-
dom, and of great Importance to the
Chriftian Character. For an inordinate
Love to this prefent World, and a too
clofe Attachment to the Objects and En-
joyments of it, is one of the greatest Ob-
structions to a holy and virtuous Practice ;
it is the principal Source of our Mifcarri-
ages, and tends to lead us aftray in our
whole Courfe. But at the great Day
God (hall draw a Line of Confuiion and
Emptinefs over the World, and all thofe
Things in it in which Men are moff apt
to feek for Happinefs. Who that looks
forward by Faith, and beholds the Fafhion
of this World paffing away, and the whole
Frame of it diffolved at the general Con-
flagration, can help pronouncing over it*
Vanity of Vanities, Vanity of Vanities, all
is Vanity ! Surely it would caft a Damp
upon our Defires and Purfuits after the
moft valued worldly Enjoyments, ferioufly
to realize to ourfelves that awful Day when
all thefe Things fhall be confumed, toge-
3 ther

5i2 DISCOURSE XXV.

ther with their infatuated Admirers. Shall
we be proud of Riches, or make Gold our
Confidence, when we confider, that yet a
little while and this Earth, with all the
Riches contained in its Bowels, the hidden
Treafures of Gold and Silver, and the Re-
pofitories of precious Stones, mail become
a Prey to the devouring Flames ? Shall
we make our Boafts of worldly Honours
and Dignities, which mail fo foon be at
an End? Behold Thrones tumbling, Crowns
and Sceptres dirTolving, the moft magni-
ficent Palaces, and all the Monuments of
human Grandeur turned into a ruinous
Heap ! The raging Flame mall not fpare
them any more than the meaneft Cottages.
What mall then become of all the Plea-
fures of the voluptuous Senfualift ? Are
thefe the Things that Men lofe their God
and their Souls for ? Oh ye Sons of Men,
how long will ye love Vanity, and ex-
hauft the Vigour of your Spirits in pur-
fuing after that which fhall fhortly va-
nish in Smoke, or fall into Allies ? The
Deftruction of the World furnifhes this
moft inftruclive Leflbn to Angels and
Men, that there is no liable Happinefs but
in God alone. Without him this whole
earthly Globe, and thefe vilible Heavens,
would be but a tranfitory Portion. They
mall periih, but he remaineth immutably
1 5 the

DISCOURSE XXV. 513

the fame infinite Fountain of Happinefs,
the ftable ever] ailing Portion of his Peo-
ple.

4thlv, The laft Reflection I would make
upon this Subject is this, That lince there
is a Day coming when this World and all
Things in it mall be diifolved, and the
preeife Time of it unknown to us, we
ihould labour to be in a conflant Readi-
nefs and Preparation for it. This is what
St. Peter intends, when in the Words fol-
lowing the Text, he reprefents it as the
Duty of Chriflians to be looking for and
hafting unto the coming of the Day of
God, wherein the Heavens being on Fire
Jhali be diffblved, and the Elements flail melt
with fervent Heat. And again, Verfe 14.
Wherefore, beloved, feeing that ye look for
fuch 'Things, be diligent that ye may be found
of him in Peace, without Spot, aizd blamelefs.
It is of infinite Importance to us that we
be found ready for the coming of our Lord
jfe/us Chrifi, in the Day when he mail be
revealed from Heaven with his mighty
Angels in flaming Fire. If the Earthquake
and great Darknefs, and the rending of the
Rocks at our Saviour's Crucifixion, could
caufe even the heathen Centurion to fay,
Truly this was the Son of God I how
much more when the World mail be in
Flames, and this Frame of Nature rent

Vol. I. L 1 afunder,

Si4 DISCOURSE XXV.

afunier, at his fecond glorious Appearing,
fhall even the mod obftinate Infidels be
conftrained to acknowledge and adore his
Power and Majefty ! Let us therefore, now
whilft there is a proper Opportunity for
it, whilft the Day of Grace lafts, hearken
to his gracious Voice, and come to him
by Faith and a fincere Repentance, being
perfuaded, that thofe who thus come to
him he will in no wife caft out. Let us
fet ourfeives without Delay to forfake
our evil Ways, and call away from us our
darling Iniquities, and ufe our utmoft En-
deavours, through the'Amftance of divine
Grace, to get a Work of real San edifica-
tion bep-un and carried on in our Souls.

o

Renouncing all other Confidence, let us
give up ourfeives wholly to the Lord jfefus
Chrift as the Lord our Righteoufnefs and
Strength, in a hearty Con fen t to the graci-
ous Terms of the new Covenant, being
perfuaded of his Sufficiency as a Saviour,
and that he is able to keep that which we
have committed unto him againft that Day.
And through him let us yield up ourfeives
to God our heavenly Father, as fupreme
and rightful Lord and chief Good, whom
we humbly refolve by his Grace to obey,
and in whom alone we can be compleatly
and for ever happy. And having the Foun-
dation thus rightly laid by a true Conversion

of

DISCOURSE XXV. 5l's

of Soul, and an unreferved Dedication of
ourfelves to God through the Redeemer,
let it be our great Care to keep our Souls
in a conftant actual Readinefs for Chrifi's
fecond coming, by a careful Improvement
of our Talents, and a diligent Perform-
ance of the Duties which God requireth
of us. Let us be filled with the Fruits of
"Right eoufnef s9 which are by Jefus Chri/l,
unto the Glory and Praife of God ; and ef-
pecially let us abound, as far as we have
Ability and Opportunity, in Acts of Cha-
rity and Mercy, that we may lay up a
good Foundation for the Time to come,
and may lay hold of eternal Life. To
them that now go on in a patient Conti-
nuance in well doing, that Day which
mall fill the ungodly with Amazement and
Terror, will be Matter of unfpeakable
Joy. The Day of their compleat Redemp-
tion is then come. The dead in Chri/l
fhall rife firft ; their Duft, which perhaps
feemed to be fcattered abroad and loft,
mall be re-united at his commanding
Word, and be formed into a beautiful and
glorious Frame, mining with a celeflial Ra-
diancy and Splendor. And thofe Saints,
that fhall then be found alive upon the
Earth, fhall be changed as in a Moment,
in the Twinkling of an Eye, without fee-
ing Death, and mail be caught up in the '

Clouds

5i6 DISCOURSE XXV.

Clouds to meet the Lord in the Air : And
after having been folemnly acquitted and
applauded by the great, the univerfal Judge,
they fhall all be thenceforth for ever with the
Lord in the Regions of unchangeable Blifs
and Glory, happy in the Vifion and Enjoy-
ment of God and the Redeemer unto all
Eternity.

The End of the Second Volume.

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