WHEN the ſorrowful Tidings concerning the Death of his Royal Highneſs, THE PRINCE, reached us, and cauſed the Hearts of this moſt loyal People to contract and their Faces to gather a melancholy Gloom; Theſe Words of the holy and learned Apoſtle came into my own penſive Mind, and engag'd for a Seaſon my own retired Sentiments.

There was not at that Time a ſingle Tho't in my Heart, that it would fall to my Lot to perform ſuch a mournful Office for the ROYAL SON, as I was once called to undertake for his ROYAL MOTHER, the late gracious Queen CAROLINE; whoſe Name yet lives eſteemed, whoſe exalted Vertues are yet had in Renown, whoſe diſtinguiſhed Merit is yet gratefully approved and owned, and whoſe Memory is yet, and will continue to be, bleſſed among us.

But, when I perceived it to be the Appointment of his Honour, The Commander in Chief, and the Honorable His Majeſty's Council for the Province, that the Religious Part of the Funeral Obſequies of this Day ſhould be committed to the Truſt of one, who is ſo unmeet for it, and in all Reſpects ſo unequal to it; and that, as I ſuppoſe, becauſe it fell in Courſe to me this Week to preach publickly; then from a Senſe of Duty I ſubmitted to their Appointment, acquieſced in their Pleaſure and reſolved in the Divine Strength to endeavor a Compliance with their Order and Expectation.

And then, The inſpired Paſſage, which has been read unto us, recurred again immediately to my Mind: And, as I apprehend, that a ſuitable Diſcourſe from it muſt be ſeaſonable on the preſent Occaſion; This is the very Thing to be now endeavored.

THE immediate Occaſion of the Words before us was the foregoing Argument of the Apoſtle concerning the Rejection of the Jews for their Infidelity and Wickedneſs and the Reception of the Gentiles into the Church of the living GOD; which was a Myſtery hidden for many Ages and Generations before the Time of the great Apoſtle of the Gentiles. There were indeed Predictions and Prophecies of theſe Things in the Writings of the old Teſtament; which either were not underſtood, or if underſtood were not believed, by the Jews. But it was given by Inſpiration to the holy PAUL to underſtand theſe ancient Predictions and Prophecies, and to confirm them in a ſure and inconteſtible Manner.

And when our Apoſtle, towards the Cloſe of the preceding Chapter, and throughout This before us, had written clearly concerning the Calling of the Jews at firſt, and afterwards of the Gentiles, and aſſigned the Original Cauſe thereof, even the Goodneſs and Mercy of GOD; He then draws to a Concluſion of his whole Argument, exclaiming as in the Text, O the Depth of the Riches of the Wiſdom and Knowlege of GOD! How unſearchable are His Judgments, and His Ways paſt finding out!

In which Expreſſions his devout and holy Soul ſeems to be rapt up in Wonder and Amazement; or rather, according to the Figure in the Text, to be plung'd, ſwallowed up and overwhelm'd with Admiration and Aſtoniſhment. O the Depth, cries He! Like one in an unfathomable Abyſs, that can find no Bottom. And what is it, which is ſo very deep? It follows here, O the Depth of the Riches both of the Wiſdom and Knowledge of GOD! q. d. O how profound, and of what vaſt, as well as deep, Abundance are the Treaſures of Divine Wiſdom and Knowledge! As the Divine Majeſty perfectly knows whatſoever comes to paſs in the World; ſo in his Wiſdom He ſuperintends, diſpoſes and governs in all, but indeed in ſuch a Way, and after ſuch a Sort, as w 〈◊〉 to the humane Race truly wondrous and incomprehenſible: For—How Unſearchable are his Judgments, and his Ways paſt finding out!

Theſe then are the Inſtances, which the Apoſtle produces, wherein the unſearchable Riches of Divine Wiſdom and Knowlege are diſplayed, namely, in the Divine Judgments and Ways.

By the Judgments of GOD; or, as the Greek runs, TA KPIMATA, we are to underſtand his Decrees, ſays the learned Grotius: And ſo we may take it concerning the Counſels and Purpoſes of the Divine Mind with regard to Nations, as well as particular Perſons: Which, tho' ſome imagine, that they can clearly underſtand them, and hence arrogantly venture on minutely explaining them; yet they are certainly deep Things, and by the Sons of Men unſearchable.

And, by the Ways of GOD, we are to underſtand the Footſteps and Paſſages of his Providence in the moral Government of the World. Theſe are His Ways, which are paſt finding out. The Greek Word here, which we render paſt finding out, properly ſignifies not to be traced, or by no diſtinct Marks and perfect Characters to be found. And ſome of the more critical Interpreters acquaint us, that the Term is metaphorical, and taken from ſharp-ſighted and quick-ſcented Hounds, who are apt to ſtop and pauſe and ſhew themſelves at a Loſs, when they have neither Scent nor Track of the Game which they have been purſuing. And thus it is with regard to the Children of Men: For however earneſt, ſharp and eager we may be to find out the Ways of the ALMIGHTY, yet we cannot trace them.—Indeed we may ſoon perceive enough concerning them to ſatisfy us, that in all His Ways, in all the Footſteps of His Providence, He proceeds as becometh Him; and as He has infinite Reaſon for all his Conduct towards Mankind; ſo He is Righteous in all His Ways and holy in all His Doings.

But altho' all the Divine Ways, as well as the Divine Counſels and Purpoſes, be the Reſult of perfect Underſtanding and unerring Reaſon; yet many are the Reſpects and Inſtances, wherein we cannot trace the Divine Conduct, nor find out the Grounds and Reaſons of the Divine Diſpenſations.

And now the important Truth before us is, That in the Ways of GOD, or Paſſages of His Providence, there is ſuch a Depth of Divine Wiſdom and Knowledge as is not to be traced and inveſtigated by us.

And, in order to illuſtrate and confirm this Truth, ſo as that by the Bleſſing of GOD it may be firmly eſtabliſhed in your Minds; our firſt Attempt ſhall be to ſet before you ſome of thoſe Ways of GOD, which are not to be traced and inveſtigated by us: And the next ſhall be to make it evident, that ſuch is the Divine Wiſdom and Knowlege in theſe Ways as is 〈…〉 be traced and inveſtigated by us. And, having 〈◊〉 theſe Things, we ſhall then endeavour to produce ſuch Reflections upon the whole as may be fit and natural and uſeful to us.

In the Firſt Place then, we ſhall endeavour to ſet before you thoſe Ways of GOD, which are not to be traced and inveſtigated by us.

And here it muſt be proper for us to begin with mentioning thoſe Ways of GOD in calling and rejecting the Jews, and afterwards receiving the Gentiles to be His People. For Theſe are the Ways of GOD, Theſe the Paſſages of His Providence, to which our Text has an undoubted and ſpecial Reference.

Why then, Sirs, was GOD pleaſed to call the Poſterity of Abraham, Iſaac and Jacob, to •• ke them near unto Himſelf, to know them above all the Families of the Earth beſides, and to confer ſignal Advantages and Glories on them?—Was it becauſe they were ſuch a numerous People, and ſo powerful a Nation? No verily! For they were the feweſt of all People. And, at their greateſt Attainments of Wealth, Power and Grandeur, They were not equal to many other Kingdoms in Subſtance, Strength and Extent of Dominion.—Was it then on the Account of their ſu ••• ior Piety, and ſurpaſſing Righteouſneſs, that they were ſo diſtinguiſhed and honored of Heaven? No ſurely! For they were an impious and unjuſt Race; they were a diſobedient and gain-ſaying People all the Day long, even almoſt from the Time of their becoming the People of GOD to the very Time of their ceaſing to be ſo. And hence, after They had been His peculiar People, and even His only People, for the Space of above fifteen hundred Years; He then, for their obſtinate and incurable Infidelity and Wickedneſs, rejected them.—This is a moſt remarkable Event, which was predicted in the Law and the Prophets: And GOD in His governing Providence has bro't it to paſs accordingly.

And now the righteous and good Governor of the World has received the Gentiles into His Church, and taken them to Himſelf for a peculiar People. But why? This at the firſt was ſo wondrous and amazing a Providence to the chriſtianized Jews, that they could hardly believe it. And indeed it was ſo ſtrange and incredible a Diſpenſation, that they knew not how to account for it, nor cared they to admit it, tho' conſcious to the Certainty of the Fact.—But however it was in the cleareſt Manner reveled to our Apoſtle PAUL; and he faithfully publiſhed it in the third Chapter of his Epiſtle to the Epheſians, as well as in the Chapter before us.

And what now has been the Iſſue and Conſequence of theſe unſearchable Ways of GOD, in rejecting the Jews and receiving the Gentiles as His People? Alas! The Former have continued in their Infidelity and Rebellion ever ſince; and ſo under the Diſpleaſure of GOD, and their Rejection from Him for conſiderably above ſixteen hundred Years. And, whether They will ever again be own'd as the People of GOD, and received into his ſpecial Favor and Protection; This is a Point, about which very learned and pious Men have a Diverſity of Sentiments. But, as we have no Inclination at preſent to enter into the Controverſy, we ſhall therefore leave it.

Here then let theſe Ways of GOD, tho' unſearchable, yet be duly heeded by us. Let us behold the righteous Severity, and wondrous Goodneſs of our GOD: On them, which fell, Severity; but towards the Gentiles Goodneſs, if They continue in His Goodneſs: Otherwiſe what ſhould hinder but that They ſhould be cut off alſo, if they continue in their Infidelity and Wickedneſs?

But, having thus noted the ſpecial Ways of GOD, to which our Text has a peculiar Reference; we may now, as I humbly conceive, very fairly and without any Room for juſt Exception, ſpeak of ſome other Ways of GOD, which are not to be traced and ſearched out by us.

Thus, The Ways of GOD are paſt finding out, when He ſometimes accompliſhes his moſt holy Counſels and Purpoſes by ſuch Means, and in ſuch Ways and Manners, as are improbable, and in humans Apprehenſions altogether unlikely. The Divine Ways in this Regard are not as the Ways of Men: But, as the Heavens are high above the Earth, ſo are the Ways of GOD higher than our Ways, as well as his Tho'ts above our Tho'ts. In Purſuance of his moſt holy Counſels, He, by ſuch Ways and Means as appear to Men improbable, and even in their Apprehenſion impoſſible, ſometimes effects Things, and produces Events in the World.

As for Inſtance here: It pleaſes the ſupreme Ruler of the World and Head of the Church to make the Proſperity of his and his People's Enemies the Occaſion of their Ruin. O the Depth of this Counſel! And how unſearchable are theſe Divine Ways! It ſurely becomes us to admire at them; and with admiring Tho'ts, and adoring Language, to ſay with regard to them; O LORD GOD, How great are thy Works! Thy Tho'ts are very deep. A bruitiſh Man knoweth not; neither doth a Fool underſtand This: When the Wicked ſpring as the Graſs, and when all the Workers of Iniquity do flouriſh; it is that they ſhall be deſtroyed forever. But it is good for me to draw near to Thee; and I have put my Truſt in Thee, that I may declare thy wondrous Works, and own thy Ways unſearchable.

And ſometimes, by oblique Ways, and ſeemingly contrary Footſteps of Divine Providence, GOD proceeds to accompliſh his Purpoſes, and his Goings cannot with eaſe be traced. Joſeph, you are ſenſible, who was envied and hated of his Brethren, was Divinely advertiſed, that he ſhould be raiſed and advanced to great and high Dignity: And yet by what ſtrange Means, and in what unlikely Ways, was it accompliſhed! He was ſold for a Slave and carried into AEgypt: There, by reaſon of falſe Accuſation, he was unrighteouſly caſt into Priſon and bound in Irons. And how improbable was it now, that he ſhould be releaſed; and how much more unlikely, that he ſhould become a great Man, and be advanced in Dignity and Power, even next to the ſuperb Monarch of AEgypt? And yet GOD in His governing Providence promoted his Advancement by the very improbable Ways and Means preceeding it, and made all the ſeemingly inſuperable Hindrances and Obſtacles to it effectually to further and complete his admirable Deſigns and Purpoſes.

And in the like wonderful Ways does it ſometimes come to paſs, that the Projections and Attempts of the great Adverſary and his Inſtruments to ruin the Churches and People of the Son of GOD are baffled and turned into Fooliſhneſs. So when it was the real Intention and vehement Endeavor of the Pagan Roman Emperors, by repeted, long continued and horrible Perſecutions to root Chriſtianity out of the World, it was all to no Purpoſe. No! What then was the Iſſue of their cruel Deſign and their bloodily earneſt Endeavors? See, Sirs, and admire the myſterious and wonderful Ways of GOD! An ancient Writer juſtly remark'd with regard to this Affair Quoties metimur, plures efficimur; The more we are mowed, ſays Tertullian, the more we are encreaſed.—And it cannot have eſcaped our Notice, that, the more the Church of Rome have attempted to root out the Proteſtant Religion, it has the more commonly and powerfully prevail'd; and that maugre all the deceitful Meaſures projected and all the Methods of Violence and Cruelty uſed by them.

Beſides; By ſuch Ways and Means as Mankind would apprehend not to be ſo proper, nor ſo adapted to anſwer the Ends propoſed, does it pleaſe the LORD of all ſometimes to produce great Effects in the World. Who could have imagined, that Naaman the Syrian would have been reſtored to perfect Health by a Method ſo eaſy and gentle? Yet He was thorowly and moſt wondrouſly recovered by it. And who could have hoped, that the Walls of Jericho ſhould totter and fall into ſpreading Ruins in ſuch a Way and by ſuch Means as were uſed for it?

Nor yet is This all; But it ſometimes pleaſes GOD to produce great and marvellous Effects by ſuch Means as Men judge not only to be unlikely, but even to be fooliſh and contemptible. Thus, without mentioning any other Example of it; it deſerves to be remarked, that many Thouſands and even Millions of People have been converted by the Fooliſhneſs of Preaching; that is to ſay, by the Preaching of a crucified and Riſen JESUS, which in the Account of the Jews and Greeks was only Fooliſhneſs.

Now how exquiſite and unſearchable are theſe Divine Ways? Who can accurately trace them, and who can find them out unto Perfection?

In the next Place, Tho' GOD is pleaſed to permit moral Evil in the World, yet He takes Care by Ways which we cannot trace and inveſtigate to bring great moral Good out of it.—Thus when it pleaſed Him, that his Son ſhould be put to Grief, and He ſuffered that egregious and horrible Crime to be perpetrated, the Crucifixion of the MESSIAH; it was permitted and came to paſs, that We might be redeemed from all Iniquity, and purified to Himſelf a peculiar People, zealous of good Works.—And ſo, in his governing Providence, He often cauſes the Sins of His People to be the Occaſion of vaſt moral Good and ſpiritual Advantage to them. He ſo diſpoſes and orders Matters, that Occaſions of Falling and Temptations to Sin are preſented before them: And they, not ſenſible of their Weakneſs and Hazard, and hence not lifting up their Hearts to the GOD of all Grace to guard them againſt the enchanting Circumſtances before them, and to deliver them from the Evil, are thro' Inadvertence and Surprize caught, as a ſimple Bird in the Snare of the Fowler. Then they are abaſh'd and confounded: And they are thus humbled and proved; and for the future they grow more prayerful, circumſpect, vigilant and holy in all Manner of Converſation.—So wondrous are the Divine Ways in this Affair as not to be traced by us.

But we proceed to obſerve, in the Third and laſt Place, Unſearchable are thoſe Ways of GOD, and not to be found out, which ſeem not to agree with His Word. By theſe Ways of GOD, we mean ſuch Paſſages of Divine Providence, as ſeem to be inconſiſtent with the Divine Promiſes and Threatnings.

There is frequently ſuch a State of Things to be found with regard to good and wicked People in the World, that it is not ſo very eaſy▪ from the Word of GOD to account for it.—Is not Good promiſed to the Pious, and is not penal Evil threatned againſt the Wicked? How then comes it to paſs, that the Wicked are often and long in eaſy and comfortable Circumſtances; while the Good are frequently afflicted and exerciſed with great and long continued Sorrows?

Theſe Things, tho' they be not really repugnant, are yet ſeemingly inconſiſtent and contradictory. And hence very wiſe, as well as very good, Men have been puzled and perplexed with theſe Divine Ways, and utterly at a Loſs how to trace and how to account for Them. So it was with the pious Aſaph, who declares himſelf to be at a Loſs about the Divine Conduct in theſe Inſtances, as in Pſalm lxxiii. 16. When I tho't to know This, it was too painful for me; or rather, according to the emphatical Hebrew Expreſſion, it was Labor to mine Eyes h. e. It greatly fatigued my Mind to look and ſearch into it. And the weeping Prophet, while He allows the Righteouſneſs of theſe Divine Ways, yet begs leave to Reaſon with his GOD concerning His Judgments, h. e. His holy Purpoſes and the Execution of them. And then He proceeds wondring and enquiring, as in Jerem. xii. 1. Wherefore doth the Way of the Wicked proſper, &c?—And another holy Prophet, while He acknowleges the Divine Purity and moral Rectitude, yet at the ſame Time admires at the Divine Conduct in the Inſtance before us and enquires as wanting to be reſolved about it; ſaying as in Habak. i. 13. Thou art of purer Eyes than to behold Evil, and canſt not look upon Iniquity: Wherefore lookeſt Thou upon them that deal treacherouſly, and boldeſt thy Peace, when the Wicked devoureth the Man that is more righteous than he?

But, now for preventing any Confuſion of Sentiments, We muſt be a little more diſtinct and particular.

On one Hand then, It is obſervable, that the Ways of GOD ſometimes do not appear to be according to His Threatnings: And in this Regard His Dealings are not eaſily to be traced. It is Divinely threatned, that it ſhall go ill with the Wicked, for the Reward of his Hands ſhall be given him: It is the Divine Threatning, that there ſhall be many Sorrows to the Wicked; and concerning thoſe, who are Wicked over much▪ it is ſaid, that they ſhall die before their Time. And yet is it not frequently otherwiſe? Have not the Wicked often many Advantages and Comforts, and that too ſometimes in a conſtant Series and long Succeſſion of them? It is a plain Caſe. The Wicked often are not in Trouble as other Men, neither are they plagued as others, who are good and upright: Their Eyes ſtand out with Fatneſs: They have more than Heart could wiſh. Yea, ſuch and ſo unſearchable are the Divine Ways, the Wicked ſometimes live and become old, and grow mighty in Power.

But then, on the other Hand, The Divine Ways ſeem ſometimes to be inconſiſtent with the Divine Promiſes and even contrary to them. There was a remarkable Inſtance of this Truth in the Divine Ways particularly with regard to the Family of David▪ Which Ways were ſo myſterious and perplexing, that they were not to be traced. For it was promiſed to David, and we have the Promiſe recorded in Pſalm. lxxxix. 36 and 37. His Seed ſhall endure forever, and his Throne as the Sun: It ſhall be eſtabliſhed forever as the Moon before me, &c: And yet we find in the 38th ▪ and ſome following Verſes of the very ſame Pſalm thoſe ſorrowful Complaints and melancholy Moans, But Thou has caſt off and abhorred: Thou haſt been wroth with thine Anointed: Thou haſt made void the Covenant of thy Servant: Thou haſt profaned his Crown by caſting it to the Ground. All that paſs by the Way ſpoil him: He is a Reproach to his Neighbours: Thou haſt covered him with Shame, &c. How dark were theſe Ways, and how puzling theſe Dealings of the Great GOD! That the Family of David, to which ſuch ſignal and glorious Things were promiſed, ſhould be for a Deriſion and Scorn among the Pagans. Is This, ſaid they in a taunting Manner to the poor Captives in Babylon, Is this your high and mighty King? And where is now your everlaſting Family; from which ONE is to deſcend, who is to rule ever all and reign forever? Verily at that Time Things look'd very diſcouraging, nor was there any finding out of the Divine Ways.

But there is, as you are all ſenſible, a more general Promiſe made to the Pious, that it ſhall be well with them. And yet, ſuch is the Conduct of Divine Providence, it is the Portion of many good Men to ſee evil Days: Yea few and evil are often the Days of their Pilgrimage here below. And indeed it is no rare and unuſual Thing for them to be perſecuted for the very ſake of their Vertue and Righteouſneſs: This it is, which cauſes the Children of Craft and Cruelty to deprive them of their worldly Intereſt by Fraud and Violence: And hence they are conſtrain'd to live in abject Poverty and piteous Wretchedneſs; whereas it might have been quite otherwiſe with them, if they could licentiouſly treſpaſs on the Laws of Truth and Vertue! And there is a general Engagement concerning ſuch as fear JEHOVAH, that their Days ſhall be prolonged. And yet how many have there been, whoſe Lives have been ſhortned and the Number of whoſe Days have been finiſhed; becauſe, from the reverential Fear of GOD, they would not act an immoral and wrong Part? This was the Caſe of Righteous Abel who on this very Account was murthered by his inhuman Brother.

And, beſides ſuch general Engagements, there are ſome particular ones with regard to the Children of Vertue and holy Obedience. Thus there is an apparent Promiſe of long Life to ſuch as are dutiful Children: And it muſt be allowed, that in many Inſtances it has been accompliſhed. But yet have there not been valuable and very pious Children, ſo dutiful to their Parents as that for the whole World they would not in Action or by a Word offend them, who nevertheleſs have not been ſuffered to continue with them by Reaſon of Death?

And there is alſo the Promiſe of the Life that now is, or of worldly and temporal Bleſſings, to Piety, and ſuch as exerciſe themſelves unto it. And yet how many have ſuffered as to their worldly Affairs and Intereſts for this very Reaſon, becauſe they have ſtedfaſtly choſen, and would reſolutely practiſe the Things which are pleaſing to GOD?

But ſome, as we are aware, will be ready to ſtart and ſay, How can theſe Things be, and how can they be reconciled? The glorious GOD, who is the GOD of Truth and without Iniquity, cannot lie: And hence all the Promiſes, as well as Threatnings, of his Word muſt be ſure and faithful. But how then comes it to paſs, that the Wicked proſper? And, when it is engaged to the Pious, that it ſhall be well with them, and temporal Bleſſings ſhall be conferred on them; nevertheleſs they have worldly Enjoyments witheld from them, and have many Afflictions and much Tribulation in the World?

It is uſually ſaid in anſwer to ſuch Enquiries, that, as the Threatnings of GOD ſhall ſooner or later take Place; ſo ſhall the Divine Promiſes. For Theſe are not to be taken abſolutely; but they are to be underſtood in this reſtrained Senſe, ſo far as ſhall be moſt for the Divine Glory and the Good of the Pious. All indeed muſt allow, that, as the Divine Wiſdom is infinite; GOD knows what is beſt upon the whole; and in particular whether worldly Proſperity is beſt for His faithful Servants—It may indeed be good and very deſireable in itſelf, and it may be of no ſmall Advantage with regard to others. And yet it may not be convenient, nor yet ſafe, for good People: For it is poſſible, nor at all unlikely, that, if they had a large and affluent Supply of worldly Comforts, they might be forgetful of GOD, as well as of themſelves; and ſo give the Reins to criminal Appetites and Inclinations, and hurry on their own Ruin. And as GOD perfectly knows whether outward Proſperity would be thus dangerous and hurtful to them; ſo we cannot ſay, that, ſuppoſing This would be the Caſe, GOD has promiſed to give it unto them.—And beſides, it is probable, that an adverſe State of Things may be very good for them: For they may, by Means thereof, be conſiderably advanced in Wiſdom and Vertue; and ſo GOD may be more glorified by them in this World, and They may gain a higher Degree of Glory in the happy Apartments of the inviſible World. And hence an afflicted and ſorrowful Condition in Life may be really better for them than a State of outward Proſperity.

But, with regard both to the Promiſes and Threatnings of the Eternal GOD, there is one Thing to be conſidered, which greatly ſerves to remove Objections and ſolve Difficulties as to the Article before us: Which is, that both the Promiſes and Threatnings of GOD ſhall receive their plenary and perfect Accompliſhment in the future State.

As then to the Threatnings of the Divine Word againſt thoſe, who go on impenitently and ſecurely in their Sins, Theſe ſhall ſurely, punctually and fully come upon them in the future State.—The well-meaning, but ill-judging, Friends of the upright and inflexibly good Job inſiſted indeed on it, that ſignal Calamity muſt come on the Wicked even in this World: And it muſt be granted, that ſo it ſometimes comes to paſs.—But yet it is frequently otherwiſe: They are often preſerved from deſerved Plagues and Miſeries: Tho' they are ſometimes kept from leſſer Judgments, that they may be overwhelm'd with greater in the preſent World. But, in the future State, they ſhall have all thoſe Plagues and Miſeries, which are threatned againſt the wicked and impenitent, inflicted on them; and, as it is expreſſed in the prophetical and figurative Stile, The Smoke of their Torment ſhall aſcend forever and ever.

And then, As to the Promiſes of the Faithful GOD, that the Righteous ſhall flouriſh and ſee Good, that their Days ſhall be prolonged, and they ſhall rejoice and be glad always; if He ſee it to be fitteſt and beſt for them, that theſe Promiſes ſhould be accompliſhed unto them in this World, He will doubtleſs take Care in His governing Providence that They ſhall be ſo. But, if, for the moſt wiſe and gracious Purpoſes and Ends, He ſees cauſe not to fulfil theſe Engagements in this World; yet He will certainly and to the full, He will completely and forever make them good in the heavenly World. There they ſhall enjoy many Days, and ſee good and rejoice in them all: There they ſhall not lack any good Thing, but have all their Wants ſupplied, and all their Deſires ſatisfied: And there their Joy always ſhall be overflowing, and yet ever full: In thy Preſence, O Incarnate GOD, is this Fulneſs of Joy, and at thy Right Hand are theſe Pleaſures forevermore.

We have thus been inſtancing in ſome Paſſages of Divine Providence, which ſeem to be inconſiſtent, with the Word of GOD, and to run counter to it: Which Ways of GOD are indeed very difficult to be traced. We have indeed offered a few Sentiments, which may ſerve in ſome Meaſure to clear and vindicate the Divine Conduct. But yet, after all, O Thou Firſt, Thou Greateſt and Beſt of Beings, who art the ſupreme Moderator of all Things, and our Lord and Father, we muſt confeſs, that, after all we have heard, it is but a ſmall Portion of thy Conduct which falls within our View: And, as Thy Judgments are unſearchable to us, ſo Thy Ways are paſt finding out by us.

But, having thus endeavored to ſet before you ſome of thoſe Ways of GOD which are not to be traced and inveſtigated by us; our next Attempt muſt be to ſhew, that the Knowlege and Wiſdom of GOD in theſe His Divine Ways is not to be traced and inveſtigated by us.

And now,

This muſt appear evident to us from the Nature and Reaſon of the Thing: For the Knowlege and Wiſdom of GOD is infinite and eternal And it therefore becomes us devoutly to acknowlege and adore before Him. Great is our LORD, and of great Power: His Underſtanding is infinite; and it is everlaſting. And, becauſe it is ſo; therefore it is not to be traced and inveſtigated by us. Indeed the Wiſdom and Knowlege of GOD is His Nature. And altho' it is common with Divines to aſcribe Ideas to the Divine Intellect, and ſtate the Order of them after the Manner of Men; againſt which we have no Deſign to controvert and contend, tho' we ourſelves are afraid of being ſo preſumptuous; yet the Truth is, that the Divine Knowlege and Wiſdom is but GOD himſelf. Therefore His Wiſdom and Knowlege muſt be infinite and unchangeable, eternal and incomprehenſible by Creatures: And hence how is it poſſible, that the Ways as well as Purpoſes of this Knowlege and Wiſdom ſhould be inveſtigated by us?

And, as the Wiſdom and Knowlege of GOD is infinite; on the other Side, The Knowlege and Wiſdom of Creatures, and that of even the moſt knowing and wiſe, is but limited and finite. And conſequently the moſt wiſe and knowing of them can only perceive and apprehend the finite and limited Effects of Divine and Infinite Knowlege. And verily the Knowlege and Wiſdom of the moſt wiſe and knowing Creatures, when compared with the Underſtanding of the only wiſe GOD, is but Fooliſhneſs, but Ignorance, and leſs than nothing and Vanity. And is it then probable, or indeed is it poſſible, for ſuch low Beings, and of ſuch contracted Minds, as Men at beſt are, and for ſuch as ſtand confeſſed to be ſinful Worms of the Duſt, to ſearch out the Purpoſes of infinite Wiſdom, and trace the Knowlege of the Divine Ways?

But, altho' we muſt be ſenſible of theſe Things, if we duly attend to the Dictates of Nature and Reaſon; which we ought very highly to prize, and for which we ought to be very thankful to the eſſential Word of GOD, who ſo enlightneth every Man that cometh into the World: Nevertheleſs we have a more clear Diſcovery and full Revelation of theſe Things in the inſpired Writings, that the Knowlege and Wiſdom of the Divine Purpoſes and Ways is not to be traced and inveſtigated. And here will your Goodneſs bear with me and can your Patience laſt, while I bring to your Minds ſome Paſſages of the Book of GOD, which ſerve to eſtabliſh it, that the Wiſdom and Knowlege of the Divine Counſels and Days is unſearchable? Hear then the Wiſh of Zophar with regard to the pious Job, in Chapter xi. of Job, 5th and 6th Verſes, O that GOD would ſpeak,—and that HE would ſhew Thee the Secrets of Wiſdom, that are double to that which is! The Secrets of Wiſdom here are the Divine Counſels and Reaſons of the Divine Proceedings: Theſe we do not know, nor may we pretend to inveſtigate them: For They are out of our Sight, nor can we trace them. And theſe Secrets of Divine Wiſdom are double to that which is; that is, They are much more than what is diſcovered to the humane Race: And very little indeed is it, that Men can perceive and know, to what is really in the Wiſdom and Knowlege of the Divine Counſels and Ways. And, when the moſt penetrating and enlightned Perſons on Earth have ſearched as far as they could into theſe Things, and reaſoned in the beſt Manner they could concerning them; they have at length been conſtrained to acknowlege and exclaim, as in Job xxvi. 14. Lo, Theſe are Parts of His Ways: But how little a Portion is heard of Him!—Again; we read in Pſalm xxxvi. 6. Thy Judgments, Jehovah, are a great Deep: Thy Judgments, that is to ſay, Thy Counſels and Thy Ways in the moral Government of the World, are a great Deep; ſo that it is not for any mortal Eye or finite Underſtanding to reach them: No! They are impervious and unfathomable to humane Minds.—It is alſo acknowleged to the Divine Glory, as in Pſalm lxxvii. 19. Thy Way is in the Sea, and thy Path in the great Waters, and thy Footſteps are not known: The Senſe and Meaning of which Acknowlegement, as we take it, is, The Wiſdom and Knowlege of thy Counſels and Ways is ſo exquiſite and unſearchable, that we cannot inveſtigate them and follow Thee cloſe in them: The Footſteps of thy Providence are ſoon loſt out of our View; and we are as much at a Loſs to recover the Traces of them as if Thou didſt tread on the Sea, and walk over the great Waters.—Let us alſo attend to what is delivered by the perfect and upright Man upon this Article: He, having enquired, where ſhall Wiſdom be found, and where is the Place of Underſtanding? And, having repeted the Enquiry a little afterwards, in Job xxviii. 20: He then adds upon it, in Ver. 21, It is hid from the Eyes of all living; that is, it is not only hid from all the Animals beneath us, but from all the humane Race, and even all the living Beings who are ſuperior to them in Rank and Underſtanding. But who then knoweth it? It follows, in the 23d and 27th Verſes, GOD underſtandeth the Way thereof; and He knoweth the Way thereof: He prepared it: Yea, He ſearched it out: The Meaning of which, as we humbly conceive, is this, Altho' no one elſe has, yet GOD has, a moſt clear, comprehenſive, full and perfect Knowlege of his own Wiſdom and Underſtanding; as Angels and Men gain the Knowlege of the Things which they have thoro'ly ſearched.

Now from theſe Things it ſhould ſeem, that it is too much for vain Man, and it will not do for them, to think of ſearching out the Wiſdom of the Divine Counſels, and the Knowlege of the Divine Ways. And accordingly ſome of the wiſeſt, as well as the beſt of Men, have been duely ſenſible of this, and humbly acknowleged it with regard unto themſelves. Such Knowlege, ſays the ſweet Pſalmiſt of Iſrael in Pſalm cxxxix. 6, is too wonderful for me: It is high: I cannot attain unto it. And altho' Solomon, the moſt celebrated Man for the Character of Wiſe, ſearched after this Wiſdom, yet he could by no means inveſtigate it to his own Satisfaction: I beheld, writes he in Eccleſ. viii. 17, all the Work of GOD, that a Man cannot find out the Work that is done under the Sun: Becauſe, tho' a Man labor to ſeek it out, yet he ſhall not find it: Yea further, tho' a wiſe Man think to know it, yet he ſhall not be able to find it.

Thus it has been our Attempt to ſhew, that in the Divine Ways, as well as Counſels, there is ſuch a Divine Wiſdom and Knowlege as is not to be traced and inveſtigated by us: And, if our Attempt has in any Meaſure ſucceeded, O GOD and Father of the Spirits of all Fleſh, Not unto us, not unto us, who are feeble and vile; but to thy Divine Power and the unſearchable Riches of thy Grace be the Praiſe and Glory.

But we are now, in the laſt Place, to reflect in a ſuitable Manner upon what has been offered.

In the Firſt Place then, Since the Counſels of GOD are unſearchable, and His Ways paſt finding out; hence let not any of us too buſily and curiouſly prie into theſe Secrets of the Deity. Secret Things, we are expreſly inform'd, belong unto GOD, but Things revealed belong to us and to our Children. And yet, ſuch is the Vanity of human Minds, and ſuch the Corruption of Mens Hearts, that they do not give a ſuitable Attention nor pay a proper Regard to Things revealed; while at the ſame Time they are for entring into the Palace of the immortal King and enquiring into the impenetrable Secrets of His Cabinet, and they have even the hardineſs to divulge their own Diſcoveries. But this is quite wrong and vain in us.—It ought to humble us, that the leaſt and moſt common Things in the World are beyond our thorow Knowledge and Comprehenſion: And how then can we expect by the moſt careful Reſearches to comprehend the Nature of GOD, His moral Government and the Manner of His Influence upon his intelligent and moral Creatures? O let not our Eyes be lofty, nor Hearts ſo haughty and vain as to exerciſe ourſelves too much in theſe Things, which are too great and high for us. There is a good Paſſage to this Purpoſe of one of the greateſt Divines, that has lived ſince the Days of Inſpiration, with regard to the Divine Counſels and the Divine Manner of influencing moral Agents, which we may do well to entertain and keep in our Minds for ſuppreſſing their Vanity as to theſe Matters; If, ſays he, in his Catholic Theology, any particular Manner thereof offer itſelf to your Minds, as that which probably ſeems to be the Right; it may afford you Reaſon therefore to ſuſpect, that it is not the Right; Becauſe it is certain the Manner is beyond our Reach: And what Man can comprehend is infinitely below GOD.

However in the next Place, let us not hence conclude, that, ſince the Ways, as well as Counſels of GOD, are paſt finding out, therefore we may be careleſs or negligent about making any Enquiry concerning the Divine Conduct and the Works of Divine Providence. There are indeed ſome of the Divine Ways which eſcape our View and exceed our Comprehenſion: But then there are others, which can more eaſily be traced and better underſtood. Thus it is particularly as to thoſe grievous Calamities, with which GOD is pleaſed ſometimes to viſit a faithleſs and rebellious People: For he, that runs, may read Part of the Divine Intent and Meaning in them, and perceive in ſome good Meaſure wherefore God contendeth with them: 'Tis this, as Divine Inſpiration has given it unto us, in Pſalm xxviii. 5, Becauſe they regard not the Works of the LORD, nor the Operations of His Hands, the LORD will not build them up, but deſtroy them.

And,

In the Third Place, As it appears, that the Counſels of GOD are unſearchable and his Ways paſt finding out; let us hence have a Care of miſinterpreting the Divine Methods and Ways, and ſo making a wrong Uſe and Improvement of them. The Divine Majeſty, who rules and who doeth whatſoever He pleaſes among the Inhabitants of this World, as well as governs in the Armies of Heaven above, may ſeem ſometimes to frown upon his People, and to ſmile on their Enemies. But what then? Shall we hence imagine, that GOD approves of wicked Men, and is regardleſs of the People whom He loves? No▪ This would be a wrong Conſtruction and Senſe of the Matter: And it would be very irregular and ſinful to act from ſuch an Apprehenſion. And, in order to guard us againſt any ſuch Miſapprehenſion and bad Conduct, let us attend to what the Divine Being has reveled by one of His Prophets, in Mal. iii. from the 14th V. Ye have ſaid, It is vain to ſerve GOD: And what Profit is it that we kept his Ordinance, and that we have walked mournfully before the Lord of Hoſts? And now we call the Proud happy: yea they that work Wickedneſs are ſet up, yea they that tempt GOD are even delivered. Then they, that feared the LORD, ſpake often one to another; and the LORD hearkned and heard, and a Book of Remembrance was written before Him for them that feared the LORD and that tho't upon his Name: And they ſhall be mine, ſaith the LORD of Hoſts, in that Day when I make up my Jewels; and I will ſpare them, as a Man ſpareth his own Son that ſerveth him: Then ſhall ye return and diſcern between the Righteous and the Wicked; between him that ſerveth GOD, and him that ſerveth Him not.

Moreover, and in the laſt Place, Let us all, upon the whole, prepare and ripen, by the Aſſiſtance of Divine Grace, for the happy Time, wherein we may enjoy more clear and full Diſcoveries of the Divine Counſels, and the dark and myſterious Ways of Divine Providence.

We live in a World, wherein gloomy and perplexing Events do ever and anon occur: And ſuch are ſometimes the Ways of Divine Providence, ſo dark and very intricate are they, that in vain do our Underſtandings try to trace them, and find out the particular Intent and preciſe Meaning of them.

And now,

My Honorable, Reverend and Beloved Hearers,

I am very well perſuaded, that you conſider the Death of the High, Puiſſant and moſt Illuſtrious Prince, FREDERICK LEWIS, Elder Son of our moſt gracious Sovereign King GEORGE the Second, Prince of Great-Britain, Electoral-Prince of Brunſwick-Lunenburgh, Prince of Wales, &c. as a very darkſome Event, and one of the myſterious Ways of GOD which is not to be inveſtigated by us.

'Twas on the Night of Gloomineſs, Clouds and thick Darkneſs preceeding the Twenty-firſt of March, between eleven and twelve o'Clock, that He departed this Life, to the utmoſt Grief of His Royal Parent, His Illuſtrious Conſort, and the whole Royal Family; and to the inexpreſſible Sorrow, as well as unſpeakable Loſs, of the Public; who had conceived highly concerning Him, who expected good and great Things from ſuch a wiſe and merciful Prince, and were ready to ſay, This ſame ſhall hereafter more conſiderably and extenſively comfort us.

But ah! How are our fond Hopes withered! How are our pleaſing Views and Expectations at an End! For the lovely Prince, as well as the rough Peaſant, dies and returns to the Duſt.—Thus, LORD GOD, haſt Thou turned our promiſing Hope and Joy into Diſappointment and Mourning: Thou hast deprived us of Gladneſs, and girded us with Sackcloth: Thou doſt hide thy Face from us; and we are troubled.

It cannot be reaſonably expected, that we, on this Side of the wide Atlantic, ſhould be able, from a thorow Knowlege of the dear PRINCE, to give Him his entire and juſt Character: And hence we ſhall not be ſo aſpiring as to undertake it.

But however, ſince there are ſundry Particulars relating to Him which have reached us; and as it is fit and right, that Theſe ſhould be rehearſed; and that not only out of Reſpect unto Him, but from a Religious Regard to the Prince of the Kings of the Earth, that ſo the Glory of His Gifts and Benefits may redound unto Him; therefore we cannot well be excuſed from piouſly declaring theſe Things.

As the beſt Care was taken with regard to his Highneſs's Education; ſo his Improvements in Wiſdom and Goodneſs were anſwerable to it: For He ſoon diſcovered, that He carried a Mind within Him beyond his Years, and manly Tho'ts and Concerns in the Bloom of Youth: And, as apprehending Himſelf born for greater Things than thoſe, about which young People generally employ themſelves, He behaved Himſelf accordingly. And, on theſe Accounts, He ſoon became no leſs dear to his Royal Parents, than on the Account of his Deſcent from Them.

It was no Diſadvantage to the PRINCE, that He was of a ſweet and engaging Aſpect, and a very agreeable Air and Deportment; For, by means of Theſe external Circumſtances, He at once drew and allured the Affection of all, who had any Senſe of what is amiable and becoming.

But it was much more to his real Character and Credit and Glory, that he was of a humane, benevolent and kind Temper of Mind: And hence He was eaſy of Acceſs, courteous of Speech and condeſcending in Behaviour: For, altho' He were next in Dignity to his moſt excellent Majeſty, the KING, Yet He conſidered Himſelf as a Man and a Subject, in common with the Reſt of his Fellow Subjects beneath Him: And hence He converſed and acted in the Palace and abroad with continual Manſuetude, Humility and Gentleneſs.

As He very well knew, that Political Knowledge and Wiſdom was requiſite to qualify one for the Government of others; therefore he was careful and induſtrious to acquire this Knowledge and Wiſdom, both from the moſt able Preceptors and from approved Authors: Tho' at the ſame Time other Branches of Science were not neglected by Him.

Behold Him at length commencing Man; and, thro' the tender Care of our gracious Sovereign, happily married to a Princeſs of matchleſs Form, of ſurpaſſing Accompliſhments, a ſhining Pattern of Vertue and of incomparable Merit in the Eſteem of all around her. And now how careful was he to perform the Offices of the wedded State, and ſet a bright Example of connubial Fidelity and Tenderneſs, in the midſt of an adulterous and profligate Generation. And it ſurely demonſtrates a prodigious Degeneracy of Manners and a ſhameleſs Effrontery in Vice, that ſo many would ſtill licentiouſly break the Nuptial Bond; while they had the Example of the PRINCE, as well as the Laws and Threatnings of the immortal GOD, againſt them.

The worthy PRINCE, as not born for Himſelf but Others, was ſtudious to behave aright and well towards them. Hence He was devoted to his Royal Parent and the public Good: And as He wore the Motto on his Arms as Prince of Wales, Ich Dien, or I ſerve; ſo He fulfilled it: For He tho't it his Honor to ſerve the beſt of Kings, as well as of Parents; and, while He was the Delight of all Mankind, He was willing to ſerve and help them all.

He gave the World ſome Specimens and Proofs of his Diſpoſition to promote the Trade and Commerce of his Royal Parent's Kingdoms, and to encourage Learning and uſeful Arts in them: And it was doubtleſs pleaſing to His Majeſty's good Subjects at Home, as it has been to us in theſe diſtant Lands, that He, on theſe Accounts, received ſuch fit Acknowlegements and public Teſtimonies of Reſpect and Gratitude. Beſides his being the firſt Commiſſioner for building the Royal Hoſpital at Greenwich, and Governor of the Britiſh white Herring Fiſhery; He was choſen the Chancellor of the Univerſity of Dublin, and a Fellow of the Royal Society in London, and received other Teſtimonies beſides of national Eſteem.

It muſt be mentioned to his Renown, that He in an exemplary Way attended on the public Offices of Religion: Nor was He aſhamed, as too many of the great Ones of the Earth ſeem to be, to acknowlege his Maker and Lord, as well as ours, in private with his Houſhold.

And beſides, He was a Prince in Goodneſs and Benignity, and exhibited a high and mighty Pattern of Chriſtian Love and good Works. Among the Proofs and Evidences of This, New-England has ſome to produce and utter with ſingular Delight and Satisfaction. His Royal Highneſs was pleaſed to ſend a very handſome Gratuity towards the School for the Education of Indian Children at Houſitonock under the Care of the late pious and learned Mr. Sergeant. And, as we underſtand, it was the expreſſed Deſign and Purpoſe of the PRINCE to grant to the Succeſſor of the ſame reverend and very valuable Miſſionary, if properly recommended, a very handſome Annuity as long as He lived. So that the Goodneſs and Charity of his Royal Highneſs, like the pleaſing Light of the Morning-Star, was not confined to the other Hemiſphere, but ſhone over the vaſt Ocean, and reached to the diſtant Wilds of theſe American Regions.

His Royal Highneſs, the PRINCE, thorowly underſtood, that, altho' Government was of Divine Inſtitution, yet the Form of it is an humane Ordinance: He knew, that the Britiſh Monarchy was not abſolute and indefeazable, but elective and hereditarily ſo: He ſaw clearly, that nothing was lawful in the Adminiſtration but what was allowed by the Laws of the Realm; and that He, who wears the Crown by the National Conſent and Choice, is not above the Laws, nor at Liberty to diſpenſe with them.—Nor have we any Doubt, but that his Royal Highneſs was confirmed in theſe Sentiments and Views from the Adminiſtration of His moſt Excellent Father and Grandfather, and ſo eſtabliſhed in his Purpoſes by the Will of GOD to rule and govern according to them.

Thus was his Royal Highneſs prepared to be the Father of his People, before He was really ſo: And, by all that we can collect, He was inflexibly determined to do nothing that might prove detrimental to the Intereſts of Great-Britain, and it's Dependencies; nor to neglect any Thing, which might promote, ſecure and protract the Welfare and Happineſs of the People to be his future Charge. His future Charge, did I ſay? Alas! He muſt be juſt fitted and qualified to receive them as ſuch; and yet, ſo unſearchable is the Divine Conduct. He muſt be removed from them, nor inherit their delightful Homage and Subjection.

Theſe are a few, of the many valuable Things, relating to His Royal Highneſs; which endeared Him unto us while living; and which, at his Deceaſe, cauſe a general Concern and Grief, and the ſuitable Expreſſions of it among us.

We are now therefore dutifully following our gracious Sovereign and Father, the KING, and our Mother Kingdoms, tho' with more late and unequal Steps, in paying our mournful Reſpects on the Account of the PRINCE's Exit.

His Majeſty's good and moſt dutiful Subjects of this Province, who enjoy the Benefit of the Civil Eſtabliſhment in Favor of our Religious Rights and Privileges; and who are as a People, if we underſtand our own Principles, the moſt thorow Aſſerters of the juſt Liberties of Mankind, are to a Man inviolably attached to His Majeſty King GEORGE, and the Proteſtant Succeſſion in his Royal Houſe: To a Man therefore we unite in deploring the Loſs of his Royal Son: And it is our united Wiſh and moſt fervent Prayer, that His Majeſty may be ſupported under this grievous Bereavement; that He may gain ſpiritual Good by it, and that, by the Loſs of his own deſireable Son, He may be further influenced and animated to eſpouſe the Cauſe of the Son of GOD, and promote His Kingdom and Intereſt not only at Home, but in other European Nations alſo.

We have alſo a moſt tender Sympathy with Thee, Illuſtrious Princeſs AUGUSTA, who haſt loſt thy well beloved and excellent Prince; and who, as long as Thou didſt enjoy Him, didſt exhibit a great and engaging Pattern of conjugal Affection and Obedience. The LORD GOD Almighty ſtrengthen Thee, and uphold Thee by the Right Hand of his Righteouſneſs! The Prince of Life be with thee, thy conſtant Guide and kind Supporter! May He never forſake, and never fail Thee!

At the ſame Time we condole with his Royal Highneſs the DUKE, with the Princeſſes and the Reſt of the Royal Family; heartily deſiring and entreating, that the GOD of all Grace and Comfort would afford unto them Spiritual Supplies and Conſolations, which are indeed no ſmall Things; but unſpeakably greater and more glorious than all the Delights and Grandeurs which this World can afford them.

Our Hearts too are properly affected in thinking of the Poſterity of his Royal Highneſs: And we are much grieved for them, that They are ſo early and ſoon deprived of their meritorious Parent; and ſo They may not be allowed any longer to be inſtructed by his Counſels, and charmed and led along by his Example. We bleſs however the Divine Arbiter and Sovereign LORD of the World, that He has not left Great-Britain and its Dependencies to bewail a broken Lineage and a doubtful Throne: For his Royal Highneſs has left five Sons and three Daughters as Pledges of Peace and Comfort unto us. And it is now our humble and earneſt Prayer, that his Royal Highneſs Prince GEORGE, ſweet Youth, our FREDERICK now, who ſuceeds his Father as Heir apparent to the Imperial Crown of Great-Britain, and that his Royal Highneſs's Brethren and Siſters alſo may be the Special Care and Charge of Divine Providence, that they may be preſerved for eminent Bleſſings, and that the Superior Wiſdom and heroic Vertues of their long and glorious Train of Anceſtors, from his preſent Majeſty, whom GOD preſerve, even back to the Times of the Reformation, may be inherited and poſſeſſed by them.

We have thus been diſcharging our Duty to a moſt valuable and excellent Prince: Griev'd am I, and aſhamed, that my Part has been perform'd no better; yet hoping, that an honeſt Deſign and Endeavour to do well will not be contemned by thoſe of greater Abilities.

But, ſince it appears, that a moſt ſorrowful Event has befallen us; the Queſtion is, What is the Improvement that we are to make of it? What are we to do for the Support of our Minds under it, and to keep them from ſinking under the Preſſure of ſuch a heavy Bereavement, as well as all other grievous Diſpenſations.

Hear now then the Concluſion of the whole Matter. Let us all both Rulers and Subjects, both high and low, both rich and poor together, by the Aids and Aſſiſtances of Divine Grace moſt heartily implored and thankfully improved, not put our Truſt in Princes, nor any of the Sons of Men, in whom there is no help: For their Breath goeth forth: They return to the Earth, and in that very Day all their Tho'ts concerning us periſh. But let us put our Truſt in the almighty Power and infinite Wiſdom and Goodneſs of GOD: For altho' an excellent Prince has left our Earth, to ſit, as we truſt, with Princes above, even with the Princes of the heavenly Court; and, on the Account of This, as well as the ſad moral State of Things at Home, and in our Land, our Minds cannot but be clouded and filled with Perplexities and Fears; yet we ought, from a clear Apprehenſion of the infinite Wiſdom, Ability and Readineſs of GOD to appear for us and protect and bleſs us, to make Theſe, as well as His Promiſes thro' JESUS CHRIST, our Hope and Truſt and unfailing Refuge: And accordingly, let us, from a real Conviction and hearty Senſe of theſe Divine Perfections and Promiſes, commit the Caſe of our Nations and this poor Land to the Divine Being, with Hope in his Mercy, as well as Dependance on His Power and Wiſdom, yet to ſave, defend and proſper us; but with an entire and profound Reſignation to His ſovereign Will.—And let us all acquaint our ſelves with our GOD and be at Peace: Let us think on our Ways, and turn our Feet into the Divine Teſtimonies; let us make haſte and make no Delay to turn to GOD thro' the only Mediator, and to glorify Him on the Earth and ſerve our Generation according to His Will, as well as to work out our own Salvation with Fear and Trembling.

Theſe Things are eſſentially fit and right: And They are good and profitable unto Men: And, if we do theſe Things, and continue conſtant and faithful unto the Death in them; Then, we ſhall have an open and abundant Entrance miniſtred to us into the everlaſting Kingdom of our great LORD and SAVIOUR: Then, The dark Events of relative Time will be explained to univerſal Satisfaction; and thoſe Counſels and Ways of GOD, which have been inexplicable, nor to be inveſtigated by us, will be unfolded and appear in a Light unſpeakable and full of Glory: And, in Fine, Then, Then, All the intelligent happy Creation will with one Conſent render due Acknowlegements and Glories to GOD and the Lamb: And may we all, without one of this great Aſſembly miſſing, join the Heavenly Throng, ſaying, Bleſſing and Honor and Glory be to Him that ſitteth on the Throne, and to the Lamb forever and ever, AMEN!