Order and Oeconomy of Divine Providence, which, taken in its juft Extent, comprehendeth 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 fhall conclude with this Reflection, that we should, on no Occafion, allow ourselves to entertain any harsh or injurious Conceptions of the Righteousness and Equity of God's Dealings towards his Creatures. It must certainly be an inexcufable Rashness in such fhort-fighted Creatures as we are, who know fo little of the Reasons of the divine Difpenfations, and have such imperfect Views of the Works and Ways of Providence, to take upon us to judge and cenfure the Counfels and Proceedings of the Deity. We should reject with the utmost Abhorrence, the very Thought of charging God with Injuftice, faying, as St. Paul did in a very difficult Cafe, What Shall we fay then? Is there Unrighteousness with God? God forbid. Rom. ix. 14. Or, as Elihu expreffeth it, Shall even be that hateth Right govern? And wilt thou condemn him that is moft juft? Job xxxiv. 17. When Clouds and Darkness are about him, and we cannot at present penetrate into the Reasons of his Difpenfations, we must be ready to acknowledge with the devout Pfalmift, that

Rightoufness

Righteousness and Judgment are the Habitation, or, as it might be rendered, the Eftablishment of his Throne. Pfal. xcvii. 2. And what Comfort should this yield amidst all the Difficulties of this present State, and all the Injuries we may now sustain from our Fellow-creatures! A righteous God feeth all our Wrongs, and will redress them in that Time and Manner which he in his infinite Wisdom knoweth to be fittest and best. He may indeed suffer those that have a just Caufe to be oppreffed, because they deferve to be punished upon other Accounts, or because he intendeth fo to order it, that this present Trial shall turn to their greater Benefit. But this we may be fure of, that he always favoureth the righteous Caufe, and it fhall most certainly appear in the final Iffue of Things, that he doth fo. Nor can any Man upon good Grounds expect his Favour and Bleffing in an unrighteous Caufe or Course, 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 Mischief and Spite, to requite it with his Hand, i. e. to requite it in the fittest Season. And that the righteous Lord loveth Righteousness, his Countenance doth behold the upright; viz. with an Eye of Favour and Complacency. Pfal. xi. 7. And how happy is it to be

2

under

under the wife and equal Government of that infinitely perfect Being, who loveth Righteousness, and hateth Iniquity, and who cannot poffibly, in any Inftance, do a wrong or unjuft Thing! Let us therefore with the profoundeft Reverence acknowledge 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 Teftament and the New, the Church militant, and the Church triumphant, joyfully concur, Great and marvellous are thy Works, Lord God almighty; juft and true are thy Ways, O thou King of Saints. Who would not fear thee, and glorify thy Name? For thou only art holy, and thy fudgments are made manifeft. Rev. xv. 3, 4:

Concerning

ร

Concerning a future Judgment and State of final Retributions, when the Adminiftrations of Providence towards Mankind shall be compleated.

DISCOURSE XVII.

ECCLES. iii. 17.

I faid in mine Heart, God fhall judge the righteous and the wicked: for there is a Time there for every Purpose and for every

Work.

IN

my last Discourse several Things were offered for vindicating the Righteousness of God in his Difpenfations towards Mankind in this present State; but