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this Man, or his Parents, that he was SERM. born blind? But to let them fee that there III. were other Reasons for it than they were aware of, Jefus anfwer'd, Neither hath this Man finned, nor his Parents, but that the Works of God should be made manifeft in him, i. e. They were not guilty of any particular heinous Sin, for which they thought this Affliction was fent, as a Judgment, but that the Glory of God might be made manifest in restoring his Sight.

But, perhaps, it will be faid, that to refolve these Things into the Will of God, instead of clearing the Difficulty, is the only Way to make it the more perplexing. This may seem too arbitrary a Way of proceeding to make it satisfactory to Reafon: For they that call in Question the Juftice of God in this Cafe, will probably ask, how that can be clear'd up by refolving Things into an árbitrary Will? For if it be unjuft for good Men to fuffer Afflictions, 'tis not the faying, it is the Will of God to have it so, that can make it otherwise, that can alter the Nature of Things, and make that juft which is in itself unjuft. The Potter has indeed Power over the Clay, and accordingly makes what he pleafes of it; but then it may be faid, The Clay is not an intelligent Being, nor capable

SERM. Capable of Pain or Pleasure, Happiness or III. Mifery; and therefore can have no Wrong or Injustice done it. To all which let it be answer'd, that if the Will of God was capable of having a wrong Biafs put upon it, like that of Man, there would be a great deal of Strength in the Objection; for then whatever was left to the Will, would be left to all the Mifchief that could poffibly proceed from a wrong Judgment, which, if the Will is determin'd by the Judgment, as it neceffarily is, will have the Direction of it in its Turn, as well as a right one, But the Cafe is otherwife; for the Will of God, as it has an infinitely perfect Mind belonging to it, is incapable of being influenc'd but by the infinite Truth of Things. Whatever, therefore, is left to the Will of God, is left to infinite Wisdom, infinite Goodness, and infinite Truth, and therefore may very fafely be relied on. Which brings me,

Secondly, To fhew, that the Leffon moft proper and natural to be learnt from this, is, hot to murmur and repine at any thing that befalls us, but to fubmit ourselves and our Caufe to God. Since Afflictions are not always Evils, and, if they were, are however

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no more than what we have deferv'd, we should humble ourselves under the mighty Hand of God, who is infinitely wife, and therefore best knows what is most proper for us, and infinitely just and good, and therefore will not afflict us without a fufficient Reason for fo doing. That we can't find out the Reafon is no Wonder, because it is one of thofe Secrets of Providence which will not be unfolded in this Life, any further than this, in general, that it is fome how or other for our Advantage, and yet, by a proper Submiffion and Refignation to the Will of God, it is the fame thing as if we could find it out. For as God is a Being infinite every Way, by a proper Submiffion to him, we have the fame Complacency and Satisfaction of Mind as if we saw the Reafon explicitly laid before us; whereas to murmur and repine, is to cut ourselves off from this Benefit, 'tis to diftruft God, and deny the Reason of his Proceedings: And as it is founded in Unbelief, fo it ought to be fubdued with all poffible Speed; efpecially if we confider, that we profefs ourselves Chriftians, have taken up the Crofs, and must behave ourfelves like the Disciples of Chrift. We have promised to renounce the Pomps and Vanities of the World, we can't therefore expect

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III.

SERM. expect a Life of Eafe and Satisfaction without III. a Mixture of Sorrows and Calamities, nor to

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arrive at perfect Happiness but thro' much Tribulation. This Argument, one would think, fhould make us easy under all Afflictions. Indeed 'tis easy for them who feel no Pain or Anxiety to forbear Complaints; for, as Job fays, Doth the wild Afs bray when he hath Grafs or loweth the Ox over his Fodder? Yet ftill what will it fignify to ftrive against God; for he giveth not Account of any of his Matters? What will it profit to oppofe ourselves to the Almighty ? Who bath hardened himself against him and bath profpered? Behold, he taketh away, who can hinder him? who will fay unto him, What doeft thou? If we speak of Strength, lo he is strong; and if of Judg ment, who shall set us a Time to plead? In a Word, and to conclude, let us submit ourfelves to God in every Condition of Life, and take care how we fufpect the Justice of his Proceedings before we know the Whole of Things. At present we know only in part> a future State will reconcile all thofe Difficulties, and demonftrate, after all our rafh and unwarrantable Complaints, that the righteous Lord loveth Righteoufnefs, his Coun tenance will behold the Thing that is just.

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And I will put Enmity between thee and the Woman, and between thy Seed and her Seed; it shall bruise thy Head, and thou shalt bruife his Heel.

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N this Chapter we have a fhort, SERM. but furprizing, Account of the IV. Fall of Man, which introduc'd all

the Sin and Misery that has ever fince been fpreading itself over the Face of the whole Earth. No fooner do we behold the happy Pair pure and upright, as they came from the Hands of their Maker (and happy indeed had it been for them, and for us, had they continued fo!) but presently the Scene is chang'd, and they, who before were wont to be blefs'd with the Divine Prefence,

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