ing educated under Difcipline for a while, till they have finished their Courfe, fhall depart into another State fuited to their Deserts. They who find fault with this in God, seem to me to do the fame as if one who knows nothing of Harvest or the nature of Agriculture fhould laugh at the Sower for throwing away his Corn. For there is no doubt but the prefent State of things is as neceffary, not only to the Earth left it fhould be void of Inhabitants, and to the Animals, which for the most part depend upon the Labours of Men, but alfo to Men themfelves and as requifite in the Divine Adminiftration, in order to fome better Life, as Seed-time is to Harvest. (2.)

NOTES.

SUB

(Y) But it is afked, fince Man is capable of a better State, why did not God place him in it immediately? Can it be agreeable to an infinitely good Being to delay fo great a Benefit, and make his Creatures wait for it with a long train of Sufferings, when he might have placed them in that happy Condition at first? Wou'd we count him a kind beneficent Man that ferved his Friends thus, and made them buy his Favours with a long attendance and a fevere exercise of Patience? Is it not a Rule that he that gives frankly gives twice, and that benefits lofe their grace when difpenfed with a flow hand?

To this I reply, that we fhould not he furprized if we were able to give no reafon for God's conduct in this particular. For fince it's impoffible that we should have a perfect view of the contrivance and whole fabric of the Universe, 'tis likewise impoffible that we should be able to discover the reason of every thing in it. But if in thofe parts that we are acquainted with, we difcern apparent footsteps of Wisdom and Goodness, we ought to conclude that the fame go through all the rest, tho we can't trace them.

But 2dly, Tho' this anfwer be true and fufficient, it happens that we have no occafion for it at prefent. For we believe that we are able to give a very good account why God did not place Mankind in the fame certainty and Degree of Happiness that we expect in Heaven. In order to this let us confider,

ift. That the World fo far as known to us is one intire Machine, in which all the parts have a mutual respect, and dependance on one another, and contribute to the support and prefervation of the whole. This is a proof of the Unity and Wifdom of the Maker.

adly.

SUBSECT. VÍ.

Concerning the Scarcity of Happy Perfons, and the General Corruption of Mankind.

1.BUT

Some Ob

UT it may seem ftrange, that of fo great a Multitude of Men, fo few should attain jections propofed to Happiness. For whether that be fuppofed to concern-, arife from the fruition of fuch things as are agree- ing the

NOTES.

able Rarity of Happy Perfons.

2dly. That in fuch a vaft Machine it was impoffible all the parts fhould be of the fame fort or have the fame Offices, and of confequence there must be in the feveral parts of the Syftem different Bodies of different Conftitutions and Qualities.

3dly. That every one of these were capable of fubfifting and fupporting animals, but then it was impoffible that all thofe animals fhould be of the fame kind, or have the fame qualifications or conveniencies.

4thly. The Cafe being thus, all that could be expected from the framer of the whole was that he should fill each of thefe parts of the Universe with proper Animals, which might enjoy themselves and live as conveniently as the circumstances of the place allowed: and where the circumstances of the station would not afford conveniencies greater than the inconveniencies that attended it, that place fhould be left void, fince that was better than to fill it with miferable Creatures. By miserable I understand, as the Author does, creatures whofe Being, taken in the whole duration of it, has more evil than good.

5thly. If we conceive fome of thefe Creatures of fuch a nature that they may either forfeit the place in which they are, or grow unfit for it by the imperfections that attend their bodies or circumstances, a cafe which we fee often happen to Men in this life; then it will be agreeable to the wisdom and goodnefs of the common Author to contrive the Matter so that thofe in a worse ftation fhould grow up to a capacity of fitting and filling thofe Habitations which the others deferted or became incapable of poffeffing any longer. We fee fuch tranfmutations and tranflations happen among the Animals.

Thus Infects being generated and prepared in Water, at a proper time defert their Womb of Water on Earth, get Wings and mount into the Air, which then affords them a more convenient habitation.

Cca

6thly,

able to the natural Appetites, or from free Elections, 'tis manifeft, that not even one of a hundred thousand

NOTES.

6thy, The fame may be said of Men. They were created at firft on the Earth, because there was no other Place for them, all others had their proper Inhabitants, and were full, and therefore Man muft either be here or no where. Now this Earth is part of the Universe, and of such a Nature that it was impoffible the Animals in it fhould be freed from all Inconveniencies, that is, exempted from all natural Evils: But our Good and Wife God fo contrived it by his peculiar Care and Favour that Man, the only Intelligent Being in it, fhould be exempted from the greateft of thefe Evils, that is abfolute Extinction by Death, and be capable of Tranflation to a better Place when it fhould become void, and accordingly the fall of the Angels made room for Men. This is fo eafy a Thought that I find many are of Opinion that Man was created with defign to fill the place from whence the Angels fell, and that thefe Angels are not fent to Hell till there be Men enough to fill their place in Heaven.

7thly, If we conceive that the Creatures thus advanced have more pleasure in their Advancement than those that defert or change their Station lofe by their Fall, it seems agreeable to the Wisdom and Goodnefs of God to permit fuch an Exchange; for by that means his Favours are more equally distributed to his Creatures, and there is more Good in the whole World than would be if this were not permitted, If all Creatures were equal, and in Stations equally capable of Happinefs there were no room for fuch an Exchange. But fince fuch an Equality is impoffible, the next Good to it is to let each intelligent Creature have its turn in the best Station or at leaft a poffibility afforded him of having it.

8thly, This feems to be the Intent of what the Scripture declares concerning a certain Number of Elect, which must be compleated before the End and Confummation of the World. A better Reafon cou'd fcarce be given why a certain Number was to be filled up before the laft Day, than that this Earth was defigned to prepare as many Inhabitants to be translated into Heaven as were wanting; nor how any should be wanting but by the fall or departure of fome of the Inhabitants placed there by God at first. But it was reasonable that this should be propofed to Mortals by way of Reward, and that as many as God vouchfafed this Favour to fhould be at Liberty by a trial of their Virtues to fhew themselves worthy to fucceed the fallen Angels. This feems to offer a Reason why God permitted Men the Ufe of Free-Will, viz. to fhew himself jult and equitable to his Creatures, fo that thofe of a lower Clafs cannot complain of God fince he has put it in their Pow

thousand is truly happy. In vain then do we enquire about the Means which lead to Happinefs; the Power

NOTES.

er to better their Condition, if they will ufe their Faculties aright: nor thofe in a higher State be too proud of the Divine Favour and despise their inferiors, fince if they abuse that Favour they fhall be obliged to quit it to fuch of thefe inferiors as fhall better deserve that Station. Nor could there poffibly be a more equal Diftribution of things, fuppofing it was neceffary that there fhould be an inequality among Beings, and different Degrees of Happiness among rational Agents.

Methinks if these things be duly confidered they give a very good account why God did not at first create Man in as good a Station as he is capable of filling. Why he made a trial of him, and allowed him the Ufe of Free-Will. Why he trained him up in Labour and a painful Exercise of Virtue in order to make him a fit inhabitant of Heaven. He did not confine Man to the Earth as a Prifon. But as a prudent Gardener prepares his Plants in a Nursery to be removed into the Field or Garden, as foon as the Trees which grow there have been converted to their proper ufe: In like manner does the most Wife framer of the World prepare Men here for a removal into Heaven as foon as a place fhall be ready to receive them. Or like an indulgent Father who educates his Children at School, and does not admit them to the Management of his domestic Affairs, or public Business, till room be made for them by the removal of fuch as occupy their Pofts. Hence appears the Reason why Men are born weak, ignorant and unfit for Bufinefs, viz. to keep a Proportion between their prefent State, and the Offices they are defigned for.

'Twould be to no purpose for them to be born in a Condition fit for public, domestic or manly Functions, when at the fame time there was no room for them to exert themselves, these being all taken up by others. 'Tis reasonable therefore that they should wait for their own turn, which will come foon enough when the prefent Poffeffors are gone off the Stage. Nor in the mean time are they in a state of Mifery, and as it were fhut up in a Dungeon, but in a Condition fufficiently happy and eligible, and a better than which could not be gi ven without ejecting those which enjoy it at present.

Farther, If we conceive certain Creatures that by their Conftitution are naturally fubject to diffolution, as 'tis demonftrable that all things confifting of Matter are; and that the raising up new ones in the Place of fuch as decay, yields a greater Pleafure to those that thus grow up, than fuch as are already come to maturity could enjoy in the continuance of their being, then will it be agreeable to the Goodness and Wisdom of

Cc 3

God

That the power of Election

is not re

garded.

Power of Election is bestowed on Man to no purpofe, fince it fo rarely attains the end for which it was imparted.

II. Secondly, The far greater Part of Mankind neglecting this Power of pleafing themselves in Elections or rather, to confefs the truth, not in the leaft obferving that they have it, or that Happiness is to be expected from the ufe of it; give them

NOTES.

God to permit thofe that are thus grown up to decay according to the tendency of their Nature, and to fubftitute others in their room; rather than prevent their Diffolution by a miracle. Which fufficiently juftifies the Goodness and Wisdom of God in permitting that Succeffion of Generations which we fee in the World. God does not therefore deny or delay his Favours thro' any want of kindness and beneficence, but because they cou'd not be bestowed fooner without detriment to others. He could indeed have not created Men before the best place they were capable of was ready for them. But in the interim he had deprived them of the Benefit which they now enjoy, and there would have been no room for Merit or Demerit, for Divine Juftice or Mercy. Is it not more reasonable, more worthy of God, to reward them with the Kingdom of Heaven for their Obedience, and the Proof of their Virtues exhibited in an inferior State, than out of mere good Pleasure to bestow fo great a Favour on them, who had done nothing at all, had given no Specimen of their Difpofition? The ft, you'll fay argues greater Munificence.

But it is the part of prudence to moderate Liberality, and fince all could not partake of it equally (as in this Cafe 'tis plain they could not) to prefer the most deferving. But it is urged, why did God create more than could be provided for in the very best way? I answer, because he was not fo fparing of his Favours as to deny Existence to any thing to which it would be a Benefit, and which might enjoy more Good than Evil in it. 'Tis plain that different Orders make for the good of the whole. The fuperior ones have Faculties to exercife upon thofe in a lower ftate, by the exercife whereof they may increase their own Happiness and affift others. As for the inferiors, can any thing contribute more to their Security and Satisfaction than to find themselves committed to the care of fuch powerful and beneficent Guardians, and enjoying their Help and Protection? Thus the whole Work of God is admirably connected together, and all the parts fubfervient to each other, and demonftrate both the Wisdom and the Goodness of their Author.