nourable Thoughts of the divine Goodnefs, 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 Purposes; and that he ordereth it fo, that no Man in this prefent State fhall fuffer more Evil, than either he hath deferved by his Sins, or than fhall turn to his own Benefit, if he be careful to make a wife and juft Improvement of it, and fhall 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 confiftent with a wife and good Administration. Let us therefore frequently review the Inftances of God's Goodnefs towards us, and inftead of allowing ourselves to find Fault, break forth into thankful Praifes and Acknowledgments, faying in the Language of the devout Pfalmift, What shall I render unto the Lord for all his Benefits towards me? Pfal. cxvi. 12. Ob that Men would praise the Lord for his Goodnefs, and for his wonderful Works to the Children of Men! Whof is wife, and will obferve thefe Things, even they hall underand the Loving-kindness of the Lord. Pfal. cvii. 8, 43.

On

On the Righteousness of Divine Pro

vidence.

DISCOURSE XV.

PSALM CXlV. 17.

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

OME of the most specious Objections

SOM

against Providence are drawn from Events that seem to strike at the Righteousness of the divine Administrations. It is pretended, that there are many Things done in the World, which are abfolutely inconfiftent with the perfect Righteousness 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

Superintendency of an infinitely just and holy Being. But that this is a wrong Charge will fufficiently appear from a diftinct Examination of what is offered in Support of it,

The Righteousness of God is frequently celebrated in the facred Writings. Thofe Words of the Pfalmift which I have chosen 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 Dispensations whatfoever, especially towards Mankind; for to these the Pfalmift seems here to have a particular Reference. There is not one of his Proceedings in which he is not perfectly just and holy.

In treating of this Subject I fhall first offer fome general Confiderations to shew that God is holy and righteous in all his Ways.

Secondly, I fhall confider the principal Things in the divine Administrations towards Mankind, that feem to have a contrary Appearance, and which are usually urged as Objections against the Righteoufnefs of Divine Providence.

First, I fhall offer fome general Confiderations to fhew that God is just and righteous in all his Ways.

And

1

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 Injustice or Unrighteousness. For as his Understanding is infinite, he cannot but always difcern in every Inftance what is fit and proper to be done, and what is most conformable to Truth, Juftice, and Equity. And agreeable to the Light of his infinite Understanding is the perfect Rectitude of his Will, whereby he is eternally and invariably determined to will and to do that which appeareth to his unerring Mind to be just and right. If his Understanding dictated one Thing, and his Will pursued another, there would be a Jarring and Contrariety in his Nature. His own Mind muft in that Cafe disapprove and condemn him, which would produce a Confufion and Disorder within, an inward Diffatisfaction and Remorfe, abfolutely inconsistent with the perfect Felicity of the Supreme Being.

2dly, It will help farther to illustrate this, if it be confidered that none of those Things that are the Causes of Injustice and Unrighteousness, can poffibly have Place in God. He can never do an unjust Thing through Error and Miftake, by taking wrong for right, or right for wrong. Nor

is he fufceptible of any of those narrow and partial Affections, or corrupt Paffions and Prejudices, which fo often turn Men afide from the Paths of Justice and Equity. He is incapable of Envy and Ill-will, or of unreasonable Humour or Caprice; nor can he ever be fwayed, as Men often are, to do an unjust Thing, by a Regard to his own private Intereft. For as he is infinitely happy in himself, and standeth 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 carrieth its own Evidence with it, which we have 2 Chron. xix. 7. There is no Iniquity with the Lord our God, nor Refpect of Perfons, nor taking of Gifts: And again, Surely God will not do wickedly, neither will the Almighty pervert Judgment. Job xxxiv. 12. Injustice and Wickedness 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 Paffion, which is an Argument of Weakness. And therefore it cannot reasonably be fuppofed, that the almighty and all-fufficient Being should pervert Judgment.