III. God is impartial, because he is infinitely great and potent; whence all creatures are in the same degree inferior, and equally remote from him: he hath no need of any this point illustrated from Scripture.

IV. He is also impartial, because he is immensely good; so that he favors all equally, because all thoroughly, as far as may be, according to their condition and capacity: whence if there be any difference, the ground thereof must lie in the different qualifications of his creatures.

V. God is impartial towards all persons, because he has the same (natural and original) relations towards all.

1. He is the Maker and Father of all, and must therefore have the same parental kindness towards all, according to Job xxxiv. 19., &c. 2. He is the common Lord of all, and therefore is concerned to protect all with equal care, and to govern all with the same equity. 3. He is the Saviour of all, desiring and designing that all men should be saved; wherefore out of this his universal love he sent his Son to be the Redeemer of mankind, to taste death for every man: and what greater instance could there be of perfect impartiality?

The same may also be declared from his proceedings and dealings with men. For,

1. God has proposed to all men indifferently the same terms and conditions of obtaining his love and favor, and of enjoying his rewards: he has not framed one law, or one gospel, for princes or great men, and another for peasants or mean persons; but rich and poor are all tied down to observe his precepts.

II. All persons have the same means, the same aids, the same supports afforded to them, for performing their duty, and attaining to their happiness. The universal good spirit of God, the fountain of light, power, and joy, is communicated to all men, according to their needs and the exigencies of occasion.

III. God has provided, and proposes to all men the same

encouragements for obedience, the same punishments for transgression; the which being the same in kind, only differ in degree, according to the good deeds or demerits of persons: this topic enlarged on.

IV. The impartiality of God farther appears from his universal providence, carefully watching over all and every person, dispensing good things according to their wants.

V. All Christians without distinction have the same illustrious relations and honorable privileges: these dilated on,' and illustrated from Scripture.

VI. All men are liable to the same judgment, at the same tribunal, before that one impartial inflexible judge, who cannot be corrupted with gifts, dazzled with shows, or moved by any sinister regards. Before that bar all persons must stand on equal ground, and without any advantage: this topic enlarged Thus it may appear that God is impartial. But there are various objections against this doctrine which remain to be answered.

on.

Obj. 1. Is it not apparent that the gifts of God are distributed with great inequality? Does not one swim in wealth and luxury, whilst another couches under the burden of extreme want and misery? do not some thrive, whilst others are disappointed, &c.? To which exception it may be answered,

1. That temporal things are so inconsiderable, that they scarcely deserve to come into the balance, &c. 2. The goods of fortune commonly are dispensed not by a special hand of God, but according to the general course of providence. 3. The receiving of them is no sign of his special regard: (Eccles. ix. 1. 2.) 4. God, as St. Austin says, so dispenses them, to show their little value. 5. Even, temporal goods are dispensed with an even hand, if we make a right estimate of things; and if wealth have more pleasures, it also has more cares, &c. 6. These goods are not purely gifts, but talents deposited in trust for God's service, for which a proportionate

return is expected. 7. Many such are not dispensed with personal regard, but for public good, and therefore all have an interest in them.

Obj. 2. It is apparent that God dispenses his grace, the light of knowlege, and means of salvation, very unequally; some nations living in the clear sunshine of the gospel, whilst others sit in darkness, and brutal ignorance.

To answer this fully would require a long discourse: but briefly it may be said; 1. that God dispenses measures of grace according to a just, though inscrutable wisdom, knowing what use will be made thereof, and what fruit men will bear : it may therefore be a favor not to dispense light to those who are not prepared to receive it. 2. No man can tell what God does in preparation, and what obstructions are made by men to his grace. 3. As lower measures of it are conferred, so proportionably less returns are expected. 4. Our ignorance in this respect should not prejudice the belief of those general truths, which are so plainly declared, of his goodness.

Obj. 3. Is it not in Scripture sometimes asserted that God acts arbitrarily? Instances quoted.-Answer. He acts, not without reason, but on reasons incomprehensible or inscrutable to us this point farther enlarged on.

Obj. 4. Had not particular persons, like John the Baptist, and St. Paul, absolute favors and graces conferred on them?

Answer. These favors were in design not so much particular and personal as general and public those persons were raised up by God as instruments of his mercies to instruct men, and bring them to himself.

The consideration of this point is very useful, and may dispose us to many sorts of good practice.

No man should presume on God's dealing with him, as if he were a favorite, or indulge himself in any practices through such a conceit: no man, on the other hand, should despair of God's favor, or be discouraged on account of his condition: no one

should repine at God's dealing with him, or pride himself on any temporal advantages, despising his brethren of lower degree, but should deal fairly, gently, and courteously with his inferiors. This consideration should also preserve us from superstition, or thinking to please God, win his favor, or appease his displeasure, by uncouth ways, and such as he hath not prescribed. It is also a matter of satisfaction, that whatever be our circumstances, God will have a fair regard to them. The consideration of this point should moreover keep us from partial respects of men, from admiring their state, or envying their worldly advantages. It should keep us from being scandalised, or imbibing false notions of God on occasion of mysterious points and hard expressions. It should engage us to pay due respect to princes, magistrates, &c. For hence we see that the reason of doing so is not their worldly grandeur, but their sacred relation to God, as his representatives and officers, who in his name maintain peace and order in the world: this topic enlarged on to the end.

SERMON LXX.

NO RESPECT OF PERSONS WITH GOD.

ROMANS, CHAP. II.—VERSE 11.

For there is no respect of persons with God.

It is an ordinary conceit, grounded on a superficial view of things, that Almighty God dispenseth his gifts with great inequality, and dealeth very partially with men; being lavish in his bounty to some, but sparing therein to others; slack and indulgent in calling some to account, but rigorous and severe in judgment toward others.

Which imagination often hath influence on the affections and the actions of men; so that hence some men do highly presume, others are much discouraged: some are apt to boast themselves special darlings and favorites of Heaven; others are tempted to complain of their being quite deserted, or neglected thereby.

But whoever more carefully will observe things, and weigh them with good consideration, shall find this to be a great mistake; and that in truth God distributeth his favors with very equal measures: he poiseth the scales of justice with a most even hand; so that reasonably no man should be exalted, no man should be dejected in mind, on account of any considerable difference in God's regard towards him and other persons; the which is clearly discovered by God, or merely dependeth on his will and providence.

The advantages which one man hath above another being