Lastly, the Wisdom of God is most mani fest herein: Whereby this Mystery becomes not only juft but rational. For by this fatal Example, Mankind cannot but be made fenfible, how fubject they are to Temptations, and how prone to Sin. That therefore, if, what they naturally defire, an extraordinary Reward of their Obedience be expected, the hopes of which must be founded in a revealed Covenant; it can be obtained no otherwife than in vertue of a Covenant, wherein frequent remiffion of Sin and Difobedience may be bestowed, upon Repentance and Reformation; and Mercy allowed to Sinners, until they should appear abfolutely incorrigible. That therefore, neither plenary Rewards nor Punishments could be dispensed in this Life; and if either were defired, they muft neceffarily be deferred till after Death. A Truth, which Mankind would very hardly have been convinced of, had not the Example and Fall of Adam taught it to us: So naturally are Men led to imagine their Supreme Happiness to confift in the perpetual fruition of those worldly Pleasures and Enjoyments, which they now fo much value; and to fufpect the Truth of those Promises, the performance of which they cannot receive till after Death. Whereas now, neither the Wif dom of God, nor the Reafon of things, can permit it to be otherwife, which I will endeavour to fhew in difcourfing upon the Se cond Head propofed, namely in manifefting

II. The

II. The Juftice and Wisdom of the Divine Decree, of deferring the execution of Judgment till after Death, and not difpenfing the final Rewards and Punishments of Man in this Life. It is appointed unto Man once to die; but after that, and not before, the Judgment. The continual Infirmities and Temptations incident to Mankind, the daily Sins committed by us, and the fatal Example of our first Parent Adam, not able to retain his Primitive Innocence under fo many and fo great Advantages, evidently cause us to perceive that few, or rather none, would ever attain to Happiness, if that were bestowed in reward to unfinning Obedience only. That therefore, to make any confiderable part of Mankind partakers of this Reward, it was neceffary that God fhould proclaim an Univerfal Pardon to penitent Sinners, and fore

go the Punishment due to former Sins, if an earnest Abhorrence of them, and true Reformation of Life did fucceed. If notwithstanding all the higheft demonftrations of repeated Mercy, and frequent Pardon of Sins, our Saviour still affureth us, that ftrait is the Gate and narrow is the Way, which lea deth unto Life, and few there be which find it: How unacceffible would it be if every single A&t of Disobedience defeated the hopes of it, and laid us open to the utmost Execution of the Divine Wrath? If therefore we desire that this merciful dealing fhould be continued to us; if a Covenant of this nature be

Efta

Established; it is impoffible that the final Rewards and Punishments of Men should be dif pensed in this Life.

For if a proportionate Punishment should immediately follow the Commiffion of every Sin in this Life; how can God be faid to pardon our Offences, and await our Amendment? Or if it fhould not attend it, how can exemplary Juftice be executed here, fince we fuppofe it not to be executed hereafter? Or if God fhould prefently crown every good Action with as great a degree of Happiness, as the prefent State of Human Nature will receive; what fhall be done, when fuch a Perfon fhall exchange his Piety for Vice, or Wickedness? Or if the Reward of Temporal Happiness fhould not be infeparably annexed to a vertuous courfe of Life; how can God be faid to reward Vertue in this Life? Muft God as often change the Scenes of Human Life, as Man changeth the Inclinations of his Will? Affuredly fuch an inconftant Proceeding would derogate as much from the Honour of God, as the Quiet of the World. Or muft God await the laft Scene of every Mans Life, wherein to display either his Favour or Anger to him, when the fhortness of the remaining Time defeats the Poffeffion of any great Reward, and rescues the Delinquent from the Mifery of his Punishment? So that it is impoffible to dif penfe the Rewards and inflict the Punishments of Men in this Life, but where Re

wards

wards and Happiness are annexed to unfinning Obedience only.

Again, fuch a manner of proceeding is not only unpracticable, but unuseful, even for thofe Ends for which it is commonly propofed; namely, to manifeft the Juftice of God, to vindicate the Innocence of Men, to deterr them from Sin and Wickedness, and to allure them to Piety and Holiness. For fuch is the Diffimulation of Men, fo fecret are many of the most enormous Sins, fo ufual is it to palliate the most horrid Crimes, and not only to conceal them from the knowledge of the World, but to create a contrary Opinion of Holiness and Integrity; that no Difcrimination could be made by Rewards and Punishments in this Life, which might conduce to of the Ends before-mentioned.

any

Hypocrites are no lefs odious to God than the most prophane and debauched Sinners, and are perhaps in no lefs Number. Now, as it would be unreasonable to bestow any Reward upon these, leaft the Juftice of God fhould be called in queftion for fuffering ap parent Vertue to pass unrewarded; fo it would be impoffible to hinder Men from, cenfuring the Divine Dispensations in relation to them, while they retained a false Opinion of their supposed Merits. How many Innocent and Worthy Perfons are oppreffed, calumniated, and generally efteemed the worst of Men? whom if God fhould therefore refuse to Reward, his Justice would be destroy

ed;

ed; if he Rewarded them, while labouring under thefe falfe Sufpicions, the Opinion of his Juftice would perifh. If then Piety and Wickedness may be hid from the Eyes of Men; if contrary Judgments may be so easi ly and fo often framed of their Merits and Demerits; the Juftice of God can in no wife appear in difpenfing Rewards or Punishments to them; no Argument can be thence framed in favour of Vertue or diminution of Vice, until the Secrets of all Hearts be disclosed and laid open, which the present Circumftances of this Life will not permit.

Not only is the Execution of Judgment in this Life incongruous to the Mercy and Juftice of God, but alfo the Nature of the Rewards and Punishments to be beftowed or inflicted.

And firft, it is impoffible that Punishments fhould be impofed upon the Wicked in this Life, proportionate to the Greatness of their Demerits. Every fingle Sin committed against the infinite Majefty of God by a Creature and Dependant of his own, is of an infinite Guilt, and therefore in Justice requires a not inferiour Degree of Punishment. Whereas an infinite Punishment cannot be fuffered in this Life; and then how fhall a Sinner answer for Ten Thousand Sins of equal Guilt? If we place the Execution of Punishment in deftroying the Existence of a Sinner; this is fo far from being terrible, that many have placed the utmost Degree

of