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thority of the scriptures: But this is no argument against Providence, is will appear, if these three things be considered.
I. That for the same things uncertainly and indifferently to befal the righteous and the wicked in this life, is unavoidably necessary
II. That they who from thence object against Providence, are no competent judges in the case, and suppose in their objection that which is false.
III. That, however, the day of judgement is sufficient answer to their objection.
I. For the same things uncertainly and indifferently to befal the righteous and the wicked in this life, is unavoidable necessary.
If prosperity and affliction were the certain effects of God's love and hatred, the constant marks of his favour and displeasure, it would be impossible to reconcile what we see every day, with what we are taught to believe. But prosperity and affliction have other causes, and there is a necessity of their happening uncertainly, 'one event to the righteous and to the wicked,' as well from the nature of men, as from their relations and mutual dependencies, and from the order of the life to the next as a state of probation. This necessity will be evident if we consider,
i. There must be one event to the righteous and to the wicked,' because men have the same dominion over their own actions, and do that which themselves choose to do.
The fire and hail, the ice and snow fulfil the will of God, the plants flourish and wither, and the seasons change, and the heavenly bodies move exactly according to the intention and design of their maker, not by and sense and knowledge in them, but by necessity of nature But man is endued with knowledge, and must fulfil the will of God in another way, as directed by a rule, and persuaded by sufficient motives; not constrained by almighty Power, as the mechanical world, but submitting freely to the sovereign authority of God, who hath shew-
