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O that there were fuch an Heart in them, &c. that it might be well with them, and with their Children for Ever.

The Second is imported in the Way of connecting the former Part of the Wish, with that which follows: O that there were fuch an Heart in them! what then? That they would fear me, and keep all my Commandments always; And why fo? It follows, That it might be well with them, and with their Children for Ever. Which plainly implies, That the Way to have Things well with them, and with their Children, is to fear God, and keep all his Commandments always.

I have but one Thing more to observe concerning the Text, and that is this; That the Wifh or Defire that God here expreffes of Ifrael's Virtue and Happiness, doth not fo much relate to the Ifraelites, confider'd fingly, and as particular Perfons (though it cannot be denied, but it doth extend to them, even under that Notion) but it chiefly relates to the Children of Ifrael, confider'd collectively, that is to fay, under the Notion of a People or Nation. God here expreffes his Care of the whole Nation, and seriously wishes they may be a happy People, they and their Children after them.

Two Points then we have from this Text, very proper to be infifted on, upon this Occafion; which therefore, I fhall make the Heads of my following Difcourfe.

First, That God is feriously concerned for the Good and Happiness of Nations and Kingdoms, as well as that of particular Perfons: and more

especially

efpecially of thofe Nations that profefs his true Religion.

Secondly, That the Happiness and Profperity of Nations, is to be attained the fame Way that any particular Man's Happiness is; that is to fay, by fearing God, and keeping his Commandments.

I. I begin with the Firft, That God is ferionfly concerned for the Good and Happiness of Nations and Kingdoms, as well as that of particular Perfons; and more efpecially of all those Nations that profefs his true Religion.

I do not think this is much doubted of by any Chriftian; and therefore, I need not infift on a laborious Proof of it.

That God who doth not overlook the meaneft and the moft inconfiderable Creatures that he hath made; but fo far concerns himself in taking care of them, and providing for them, that not fo much as a Sparrow (if we may believe our Saviour) doth fall to the Ground without his Will: can it be imagined, that he is not more concerned for the Happiness and Well-being of the nobleft Part of the vifible Creation, Mankind, who bear his own Image, and whom he looks upon as his own Children? Certainly he is.

And that God whofe Care and Providence doth fo particularly extend to every individual Man, that (as the fame our Lord Jefus Speaks) the very Hairs of our Head are numbred by Him; Can it be imagined, that He doth not ftill take more Care of the greater Bodies and Combinations of Men, fuch as Nations and Kingdoms, which are so many

ways

ways more confiderable than fingle Men, and in whofe Fortunes the Good or Ill of particular Perfons is fo wholly bound up? Certainly he doth.

And Laftly, That God who is the Author, the Preferver, the Protector of all Publick Societies, by whom Kings reign, and Magiftrates decree Juftice: can it be imagined that he hath not ftill a more particular Regard to thofe Nations that he hath been pleased to call by his own Name, and hath chofen for his own People (fuch as were the Ifraelites in my Text, of old; and fuch are all those Peoples and Nations now that do profefs his true Religion)? Certainly he hath.

Thus natural Reafon will teach us to argue, And that it is a right Way of Arguing, is Matt. 6. confirmed to us by our Saviour and St. Paul; 26.30. both of which we find Reasoning after this

I Cor. 9.

9.

Manner.

To quote to you all that the Scripture faith upon this Argument, would be endless. One of the great Defigns of God's Word, is to poffefs us with a hearty Belief, that God, as he is the Creator, fo he is alfo the Governor of the World; and that his Providence extends to all the Things and Perfons in it: And that the conftant Rule and Measure of that Providence, is no other than the Good of the World, and the Good of every Perfon in it, fo far as his private Good is confiftent with the Publick. And that therefore as God defigns all Good to every particular Man, fo doth he more efpecially defign the Good of Nations

and

6.

and Kingdoms in all his Difpenfations of Providence to them. Nor is there any Thing happens in any Nation or Kingdom but with his Approbation. Even the feverest Vifitations that come upon Mankind, are from him. There is no Evil happens to a City, but the Lord Amos 3. hath done it. Though yet Judgment is his Ifa.28.21. Strange Work. And Mercy and Loving-kindness Mic.7.18. is the thing wherein he delights. He doth not Lam. 3. afflict willingly, nor grieve the Children of Men. But fometimes it is neceffary that Nations fhould be fcourged; yet even that is for the greater Good of Mankind: that thus when God's Judg- Ifa. 26.9. ments are in the Earth, the Inhabitants of the

World may learn Righteousness.

But then as for his own People, thofe upon whom his Name is called, thofe that are in Covenant with him, and profefs his true Religion; for them, upon all Occafions, he declares fo great a Tendernefs and Concernment; that there is hardly any Figure of Speech, that the moft fenfible Man can make ufe of, for the expreffing his most paffionate Love to his deareft Friend or Relation, though it be his Wife or his Children, but the very fame Figures are made ufe of by the Holy infpired Writers, to fet out to us the Kindness and Concernment that God hath for his own People. He is their God, their King, their Shepherd, their Father, their Husband. They are his chofen Ones; His Delight; his peculiar Treafure. He rejoiceth over them to do them good. His Bowels yearn, his Heart is turned within him, his Repentings are kindled together,

when

33.

when through their Mifcarriages, he is forced to pass any fevere Sentence upon them.

All

this is the Language of God in Scripture, when he fpeaks of his People; and therefore, we cannot doubt of his fincerc Affection to them, and particular Care of them.

All the Doubt is, Whether thefe Expreffions ought to be applied to any other People than the Jews, with refpect to whom the Scripture ufeth them. But we that believe the Gofpel, need not make much doubt of it. For it is certain, the Reafon of all these Expreffions of Kindness to the Jews, more than to other Nations, was founded in this; That they were the People whom God had chofen to plant his Church among. They were the People where his Religion was owned. But now it is evident to all Chriftians, that after our Saviour came into the World, and preached his Gofpel to all Nations, the Jews, as a Nation, ceafed to be God's Church, or peculiar People; and from that Time, all thofe Nations that embraced Chrift's Religion, came into their Place, and were from thence forward to be as dear to God, and as much his Care and his Treafure, as ever the Jews were. And, upon that account, we of this Nation, may, with as much Reafon, apply the Expreffions of Scripture to ourfelves, which declare God's Kindnefs and Concernment for his People, as ever the Jews did.

Efpecially confidering, that God has owned us of this Nation for his People, in as remarkable a Manner as any Nation in Chriftendom :

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