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CHAP. VII.

4. Arg. From Providence, and the Government of the World.

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4. ROM the Works of Providence in the Government of the world; And that continual experience which we have of fome wife and powerful Being, who doth prefide over, and govern all things; Not only by his general coucourfe in preferving all kinds of things in their Beings, and regulating them in their Operations: But chiefly in his wife and just government over mankind and humane affairs, which may appear by fuch effects as are 5 Ordinary.

Extraordinary.

1. For the more common effects of it, namely that general fuccefs which in the. ordinary courfe of things doth accompany honeft and virtuous actions: And the punishment and vengeance that doth one time or other in this world ufually befall fuch as are wicked: Both Virtue and Vice being generally, and for the most part, fufficiently diftinguished by Rewards and Punishments in this life.

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There are indeed some instances to the contrary, concerning the Miseries of good men, and the Profperity of the Wicked; But thefe have been by feveral of the wifeft Heathen, Plato, Plutarch, Tully, Seneca, &c. fufficiently vindicated, by the cleareft Principles of Reason, from being any prejudice to the wife Government of Providence.

It is not either Neceffary or Convenient, that Happiness and Profperity in this Life, which is the ufual reward of Virtue Thould have either fuch a Phyfical or Mathematical Certainty, as could not poffibly fail. Because,

1. It would not be confiftent with our dependent conditions, that worldly profperity should be fo infallibly under the power of our own endeavours, as that God himself might not fometimes interpofe for our disappointment. If I may have leave to fuppofe, what I am now proving, namely, a Wife and Omnipotent Providence, It must needs appear highly reasonable, that it should be left to his Infinite Wifdom and Power, to make what referved cafes he pleafes, from the ordinary courfe of things, From whence it will fol low,that thefe unequal difpenfations can be no fufficient ground for the disbelief of Providence.

2. It

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2. It would very much prejudice another great Principle of Religion, which is of mighty influence for the regulating of mens lives and actions in this world, namely, the Belief and Expectation of a future state of Rewards and Punishments.

3. If temporal profperity did infallibly attend all good actions, This would be a diminution to Virtue it felf, Men would do good by a kind of natural neceflity, which would abate just so much from the Virtue of their Actions, as it does from the Liberty of them. It is fufficient, that Moral Actions fhould have Moral Motives. And that Virtue doth generally and for the most part, make men profperous and happy in this world. We know by experience, that all Mankind do in their most weighty affairs, think it fufficient to depend upon fuch caufes as do commonly and for the most part prove effectual to the ends for which they are defigned. So that this very thing which is ufually looked upon as the greatest objection against Providence, is really and truly an argument for it.

2. For extraordinary effects of it. If we give any credit to the univerfal History of all Ages and Nations, It will by that appear, G4 1. That

I. That there have many times happened fuch fpecial fignal Providences for the punishing of obftinate finners, and for the deliverance of fuch as were Religious, in answer to their Prayers whereby the Supreme Governour of the world hath so vifibly pointed out his will and meaning, and fo plainly manifefted his power, that every impartial man must be forced to fay, doubtless there is a God that judges in the earth.

2. That fometimes Miracles have been wrought, which could not be effected without the help of fome Superior Power; And fometimes there have been plain prophefies and predictions concerning fuch future things, as in their various circumftances were contingent, of which the Annals of all Ages and Nations, as well Heathens as Chriftians, do give very particular and large accounts. And though we may fafely grant, that fome of the ftories to this purpofe, delivered either from the more ancient or later times, were fabulous and vain; yet for a man to deny that ever fuch things happened in the world, but that they were all meer forgeries and defigns to cheat Pofterity, this were to fubvert the Credit of all Hiftory; which is fo immodeft a thing,

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as any fober man would be ashamed of. These arguments are more largely difcuffed by others, who have writ upon this fubject: but there is one particular which to me feems very confiderable to this purpose, though but little notice of it be taken by others: And that is, The ftate of the Jewish Nation, who for these 1600 years have been driven out of their own Country, having now no particular place of abode, belonging to them as a Nation; but are scattered and difperfed over all the habitable world, hated and despised where-ever they are permitted to dwell; very frequently perfecuted, impoverished, banished, murthered in vaft multitudes; and notwithstanding all this, they are not yet fo mixed and blended with other Nations, as to be loft amongst them; But are ftill kept up a diftinct people, there being no instance like this in any ftory. As if they were intended for a standing memorial and example to the world, of the divine power and vengeance. To me it feems, amongst rational arguments one of the plaineft, not only for the proof of a Deity, and a juft Providence in pursuing that Nation with fuch exemplary Vengeance; But likewife for the authority of Scripture,

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