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against him, Jude 14, 15. How many fuch hard Speeches do we daily hear against the Divine Providence? and how hard are Good men, who know but little of the matter, put to it to answer the Cavils and Reproaches of Atheists and Infidels? We can indeed fay enough in general to vindicate the Divine Wisdom, and Justice, and Goodness; but there are a thoufand particular Cafes which feem very hard, which we can fay nothing to, becaufe we know nothing of


But when all the World fhall be fummoned - before God's Tribunal, all the Ages and Generations of men, we shall then have a perfect Hiftory of Providence, and that will expound the Reafons of Things, which are now obfcure. When we fhall hear how every particular man, every Age and Generation of Men, every Countrey and Nation have behaved themselves, and how God dealt with them; what Talents they were entrusted with, and what account they give; then all Mouths will be stopped, and the whole World will become guilty before, God, 3. Rom. 19. Rom. 19. Then we fhall fee an entire Chain of Providences, and all the various and intricate Turnings of the Divine Wisdom in its different Forms and Adminiftrations, but ftill within the Sphere and Circle of Juftice and Goodness. How fhall we then admire GOD, when we fhall fee all these wonderful and curious Scenes unfolded! when we fhall obferve the gradual and regular Advances of Goodness in the feveral Ages of the World, proportioned to the Wants and Capacities of



Men, till it came to the full Maturity and Perfection of Gofpel-Grace! What a delightful Profpect will this be to good Men! how will it enlarge their Knowledge! increase their Wonder! inflame their Devotions! How will it confound bad Men, efpecially all the Prophane Scoffers at God and his Providence! How will this aggravate and increase their Torments, that they will be forced to admire and juftify God in their own Damnation, which must turn all their Rage and Fury upon themselves!

This is Reafon enough why God should judge the World all together, to justify himfelf to all his Creatures, and to make a glorious Discovery of all the Wonders and Myfteries of his Grace and Providence: Good Men fee enough at prefent to admire and praise God: But now, as St. Paul tells us, We know in part? and we prophefy in part: But when that which is perfect is come, then that which is in part shall be done away. When I was a Child, I Spake as a Child, I understood as a Child, I thought as a Child: But when I became a Man, I put away childish things. For now we fee through a Glass darkly; but then Face to Face: Now I know in part; but then fhall I know even as alfo I am known, I Cor. 13. 9, 10, II, 12. The Divine Wisdom will never appear fo Glorious as at the Day of Judgment, because it will never be fo perfectly known, as then when he fhall come to be glorified in his Saints, and admired in all them that believe, 2. Thef. 1. 10. What good Man would not long to fee that Bleffed Day, © 2 which

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which will perfect his Soul with the Knowledge, and Love, and Admiration of God; and give him fuch clear, raised, and Divine Thoughts and Paffions, as are fit for Heaven, and the immediate Prefence of God, whither he is a going? What wife Man will not refolve to be very good, that at that day he may fee the Glory of God without Terror and Aftonishment; with all thofe Raptures and Extafies with which fuch new and bright Appearances of the Divine Wifdom will fill the Soul?

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2. God fummons all Mankind together to Judgment, that Men and Angels may be Witneffes of his equal and impartial Juftice. We are all equally God's Creatures, the Rich and the Poor, the Honourable and the Vile, the Prince and the Subject are alike to him; and Juftice requires that they fhould be alike; that the juft Judge of the World fhould refpect no Man's Perfon in Judgment. Now there is no fuch way to convince all the World that God is an Equal and Impartial, that is, a very Juft and Righteous Judge, as to judge all the World together; for then they themselves may fee whether God be Partial or not.

But there is a great deal more I mean by this; for the Providence of God in this World is very liable to the Charge of Partiality; that he has not an equal Regard to all his Creatures; I do not mean with reference to their Fortune and Station in this World, that fome are Rich, others Poor; fome Princes and Nobles entrusted with great Powers;

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ers; others Subjects, and expofed to the Wills. and Lufts of Princes, for this is more easily accounted for, fuch different Ranks of Men being neceffary to good Order and Government int the World: But I mean with respect to their Souls, and their Eternal State; that God has not taken equal care to inftruct all Mankind in their Duty, to acquaint them with the danger of Sin, and the Rewards and Punishments. of the next Life, and the Certainty of a Future Judgment; and this is too visible to be denied.

God fuffered Mankind to fall into Idolatry; and when they had corrupted their Natural Notions of Good and Evil, fent no Prophet among them to inftruct them better; and when after fome Ages he called Abraham out of Ur of the Chaldees, and having tried his Faith and Obedience, entred into Covenant with him; yet he confined his Covenant to his Pofterity, whom he chofe for his peculiar People, and took no visible Care of the reft of the World; and tho' this was a great Priviledge of Ifrael above the reft of Mankind, yet the Mofaical Law was but a weak and imperfect Difpenfation, but a childifh Pedagogy, and the Jewish Church but in the State of Servants, or of an Heir under Age.

And though God did at laft fend Christ into the World to make a perfect Revelation of his Will, yet it was towards the end of the World; and what a wonderful difference has this made between thofe who enjoy the Light of the Gospel, and the reft of Mankind;

as if they had not all the fame Maker, or were not equally his Creatures: And yet how little a part of the World is there ftill, which have the Gofpel Preached to them; and how much less, which have it fincerely Preached?

The Justice of God, I confefs, cannot be impeached upon this Account, for God was not wanting to any of them in what was neceffary; he made them reasonable and understanding Creatures, gave them fufficient Natural Evidence of his own Being and Providence ; and the Natural Notices of Good and Evil, and the Natural Expectations of Rewards and Punishments, which St. Paul tells us is enough to render them inexcufable; That the invifible things of God from the Creation of the World, are known by the things that are feen, even bis Eternal Power and Godhead, fo that they are without Excufe, 1. Rom. 20. And what is more than this, is pure Grace, which God may give or deny, when or where he pleases: Nor is the Goodnefs of God, and Care of his Creatures to be blamed upon this Score, for in every Age he did what was wife and fit to be done; for the feveral Ages of the World, required different Difpenfations of Grace; and in the fulness of Time, when the World was prepared for it, he fent his Son. But yet we muft confefs, That God has done more for Jews than he did for Heathens, and more for Chriftians than he did for either; which is an Objection that troubles the Minds even of fome Good Men, who do not thoroughly confider things, and darkens and obfcures their Notions of the Divine Goodness.


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