the joy in believing God's truth, and hoping for accomplishment of his promises, the delight in obeying God's commandments, the blessing of God on good undertakings, and happy success therein, the co-operation of all things for good to them who love God,' the supply of all wants, and satisfaction of all desires, the experimental assurance of God's constant protection and gracious providence over those who fear him and trust in him, (according to numberless declarations and promises in holy Scripture,) are indifferently dispensed to all, who shall use the means to attain them, in way of conscientious practice.

As correspondently the temporal discouragements from sin (crosses, disappointments, vexations, miseries) are without exception allotted to all transgressors of God's law, according to many denunciations therein.

4. The impartiality of God doth appear from his universal providence, carefully watching over all and every person, dispensing good things to each, according to his need, without distinction.

Is any man in extreme want? his liberal hand presently doth reach forth a supply; for, He satisfieth the longing soul, and filleth the hungry soul with goodness;'He openeth his hand, and satisfieth the desire of every living thing.'

Is any man in distress? the Lord is ready to afford relief; according to that repeated burden of the 107th Psalm: Then they cry unto the Lord in their trouble, and he saveth them out of their distresses.'

Is any man engaged in sin and guilt? He is patient and longsuffering; not pouring forth his anger, not withholding his mercies; letting his sun arise and his showers descend on the most unworthy and ungrateful: this he doth so generally, that commonly by apparent events it is not easily discernible to whom God beareth special favor; according to that observation of the preacher, No man knoweth either love or hatred by all that is before them; all things coming alike to all.' How then can any man complain of partiality in him, who exerciseth so unconfined bounty, clemency, and patience?

6

If there be any considerable difference, it is only this, that God hath a peculiar care of the poor, the afflicted, the oppressed, the helpless and disconsolate, who do most need (and

thence are most induced to seek) his succor and comfort; being also commonly better qualified to receive them; as is frequently declared in Scripture.

It is true that God hath his particular friends, his favorites, his privados, whom he doth specially regard and countenance; on whom he conferreth extraordinary boons and graces; namely, those who do love, who do fear, who do trust in, who do honor him, who do obey him; concerning whom it is said, 'We know that all things work together for good to them that love God' and, 'The Lord preserveth all those that love him :' There is no want to them that fear him :' He will fulfil the desire of them that fear him; he also will hear their cry, and will save them:' The Lord redeemeth the soul of his servants, and none of them that trust in him shall be desolate :''Them that honor me, I will honor:'The Lord loveth the righteous :' 'The eyes of the Lord are on the righteous, and his ears are open unto their cry:' Ye are my friends, if ye do whatsoever

I command you.'

But evidently there is no partiality in this; for he doth not favor them irrespectively as persons, but as in justice specially qualified for favor; friendship, dutifulness, reverence toward him, being the highest virtues, and arguing a mind endued with dispositions (with equity, with ingenuity, with gratitude, with sober wisdom, with love of truth and goodness) which demand a correspondence of love and respect from God himself. And as we do not hold a man partial, who beareth a special affection and regard to those who express good-will, who deal kindly and fairly with them, who serve them faithfully, and pay them due respect; so neither is God partial, if he doth specially bless good men on the like accounts.

Especially considering that God doth not so favor mere pretenders, who profess to love and honor him, but do not love true goodness; fond, superstitions, hypocritical people, who call, Lord, Lord, but practise iniquity; who think to please him by affected services; who court and flatter him with their lips; who would bribe him with their gifts and sacrifices.

5. All Christians, without distinction, have the same illustrious relations and honorable privileges, the most great and glorious that can be imagined.

Of what greater honor is a man capable than to be adopted into the blood royal of heaven, to be called to be one of the sons of God? Ye are all the sons of God by faith in Christ Jesus.' God sent forth his Son, born of a woman, that he might redeem us'—and 'that we might receive the adoption of sons.'

"Ideте πоτаπǹν ȧyázŋν'‹ Behold,' saith St. John, 'what love the Father hath given us, that we should be called the sons of God.' This is a privilege which God hath given, which Christ hath purchased for us all. And whosoever received him, he gave them ovoíav raúrny, (this power, this privilege, this advantage,) that they should become the sons of God.' To what higher dignity can any one pretend, than to be heir of a kingdom, by the most infallible assurance that can be; by covenant, by promise of God? Such are all good Christians, God's children; for if sons, then heirs,' saith the Apostle, heirs of God, coheirs with Christ:' heirs of God's kingdom; for, Hearken, my beloved brethren,' saith St. James; 'Hath not God chosen the poor of this world, rich in faith, and heirs of the kingdom, which he hath promised to them that love him?'

Inherit the kingdom prepared for you.'

Fear not, little flock; it is your Father's good pleasure to give you a kingdom.'

I appoint unto you a kingdom, as my Father hath appointed unto me.'

To what higher pitch can the most ambitious soul aspire, than to be a king?

Such, St. John saith, that our Lord hath constituted every good Christian; partakers,' not of a carnal, an earthly, a temporal kingdom, (which is unstable, is subject to various chances and crosses, cannot endure long, or last any considerable time,) but of a spiritual, a celestial, an eternal kingdom, 'which cannot be shaken;' which hath continual rest, peace, joy. We are by God called unto his kingdom and glory, 'translated into the kingdom of his own dear Son.'

To be the brethren of Christ; who is the sovereign' Lord of glory, King of kings, and Lord of lords.'

Is it not a considerable honor to be the friends of our Lord?

So is every poor soul, which hath the conscience to serve him faithfully; for, Ye are my friends, if ye do whatsoever I command you.'

All are citizens, free denizens of the heavenly commonwealth; συμπολῖται τῶν ἁγίων.

6. All men are liable to the same judgment, at the same tribunal, before that one impartial, inflexible judge, who cannot be corrupted with gifts, or dazzled with shows, or moved by any sinister regards.

All persons must stand before that bar on equal ground; without any advantage; according to that representation of St. John; I saw the dead, small and great, stand before God, and the books were opened and the dead were judged out of those things which were written in the books, according to their works.'

The greatest monarchs, the mightiest potentates, the most redoubtable warriors, and successful conquerors, (the men who made the earth to tremble, that did shake kingdoms,') 'that made the world as a wilderness, and destroyed the cities thereof;' who affected to ascend into heaven, and to exalt his throne above the stars of God, to ascend above the heights of the clouds, and to be like the Most High.'

There shall they stand bare and divested of all their phantastry; their splendid pomp, their numerous retinue, their guards, their parasites.

No consideration there will be had of their windy titles, of their gay attire, and glittering pomp.

No respect will be had to the dread of their name, to the fame of their prowess; to that spurious glory, for which they unsettled mankind, and overturned the world; their actions will be strictly scanned according to the rules of God's law and common equity.

They will be put to answer for all the violences and outrages, for all the spoils and rapines, for all the blood and slaughters, for all the ruins, devastations, and desolations, their cruel ambition hath caused; for all the sins they have committed, and all the mischiefs they have done.

They who now have so many flatterers and adorers, will not then find one advocate to plead for them.

Thus it may appear that God is impartial.

But there are divers obvious exceptions against this doctrine. As,

Obj. 1. Is it not apparent that the gifts of God are distributed with great inequality?

Doth not one swim in wealth and plenty, while another coucheth under the burden of extreme want and penury?

Are not some perched aloft in high dignity, while others crawl on the ground, and grovel in despicable meanness?

Are not some 'clothed with purple and fine linen, and fare deliciously every day;' while others scarce find rags to cover them, and lie at the door begging for relief?

Do not some thrive and prosper in their affairs, while others are disappointed and crossed in their undertakings?

Was it not truly observed of some persons, (and those least deserving good fortune,) They are inclosed in their own fat'— 'Their eyes stand out with fatness; they have more than heart could wish?'

And whence doth this difference come, but from God's hand? 'Who,' as the Apostle asketh, maketh thee to differ' from another, but God, the disposer of all things?

To this exception I answer:

1. That teraporal things are so inconsiderable, that they scarce deserve to come into the balance, or to be computed; for they have but the same proportion to spiritual things, as time hath to eternity; or a finite to an infinite; which is none at all.

What partiality therefore is there, if God in mercy and patience bestow on bad men a farthing in the temporal consolations of this life, (if the universal Father give a small portion in this life to untoward children,) while he reserveth infinite millions for his obedient children?

:

2. The goods of fortune commonly are dispensed not by a special hand of God, but according to the general course of providence and what partiality is he guilty of, who scattereth money into a crowd of poor people; although in scrambling some get more than other; and often the worst (being most bold and fierce) do get most?

3. Indeed the receiving those gifts is no sign of God's special regard; as the preacher well observed; No man knoweth