« FöregåendeFortsätt »
Serm. Graves. One dies in an Affluence of Wealth III., and Prosperity; and another, perhaps a
better Man than him, after a tedious Life of Sorrow, expires in Anguish and Tortures insupportable. Wherefore, says he, do the Wicked live, become old, yea, are mighty in Power, and their Seed is established in their Sight with them, and their Offspring before their Eyes ? Their Houses are safe from Fear, neither is the Rod of God upon them; they take the Timbrel and Harp, and rejoice at the Sound of the Organ; they spend their Days in Wealth, and in a Moment go down to the Grave. One dieth in his full Strength, being wholly at Ease and Quiet ; and another dieth in the Bitterness of his Soul, and never eateth with Pleasure. They pall lie down alike in the Dust, and the Worms pall cover them.
When David saw the Profperity of the Ungodly, that they were not in Trouble like other Men, it fo tenderly affected him, that he could not forbear breaking out into this passionate Complaint, Verily I have cleansed my Heart in vain, I have wasd my Hands in Innocency ; for all the Day long have I been plagued, and chafined every Morning. And Jeremiah was so perplex’d with the Thoughts of this, that tho' he
o Would not accuse God of Injustice, whatever SËRM:
happen'd, but says; Righteous art thou, o 11: * Lord, when I plead with thee! Yet in the * Very fameVerse he can't forbear enquiring in"
to the Reason of it. Yet let me talk with Hi thee of thy Judgments, says he: Wherefore
does the Way of the Wicked prosper : Wherea føre are all they happy that deal treaches rously? This indeed has troubled the
Thoughts of many good Men in all the e Ages of the World, and 'tis founded entireily upon this mistaken Principle, That Afflica itions are always Tokens of God's Displeais sure; and that the Comforts of Life are alFl ways Marks of Favour: And this is so far Tha from being always true, that the Reverse It of it is very often so; at least these Things
are often fo promiscuously distributed, as t to leave no Room for any such Conclusion. E Hence fome have form’d an Objection, not ning against the Justice, but against the very Be
ing of a God. All Thingö come alike to all, - say they, there is one Event to the RighieBi ous and to the Wicked; to the Good and to .
the Clean, and to the Unclean ; to him that 1 Sacrificeth, and to him that sacrificeth not : 1 As is the Good, so is the Sinner; and he that sweareth, as he that feareth an Oath. Upon which Account they prefently con
SERM. clude, that 'tis to no Purpose for them to
observe their Duty, or to take any manner
But to proceed. The Afflictions which
againft the Justice of God, because he made SERM.
us, and confequently has a Right to deal 11. I with us as he pleases. God gave us Life of E his own free Gift, without our Desire or
Deserving ; for we could neither do the one
serve it in: He therefore must certainly I have a Right to allot us to what sort or kind e of Life he shall think most proper and con
venient; for the Act of creating us implies i in it alfo a Right of governing us. And
this is further evinc'd from the Gonfideraįtion of our own State and Condition, which e is a State of Dependance, weak and defec- .
tive, which implies in it a Want of Help
and Succour; fo that whatever happens to i us in this Life can be no Objection against - the Justice of God, because it comes from
him who alone has a Right to dispose of us.
Serm. his Dispensations, or teach him what is pros
take in our own Affairs ? Are we willing