words, _Wherefore lookest thou upon them that deal treacherously, and holdest thy tongue, when the wicked devoureth the man that is more righteous than he?_ Hab. i. 13. And Job seems to speak very unbecomingly, when he says, _Is it good unto thee that thou shouldest oppress? that thou shouldest despise the work of thine hands? and shine upon the counsel of the wicked?_ Job. x. 3. So that, as the wicked boldly deny a providence, or, at least, reproach it; others, of a far better character, have, through the prevalency of their unbelief, seemed to detract from the glory thereof. _Answ._ To this it may be replied, in general, in the apostle’s words, _Nay but, O man, who art thou, that repliest against God?_ Rom. ix. 20. Is there no deference to be paid to his sovereignty, who has a right to do what he will with his own? Is his justice to be impeached, and tryed at our bar? Or his wisdom to be measured by our short-sighted discerning of things, who cannot see the end from the beginning of his dispensations? It is true, good men have been sometimes tempted to question the equity of the distributions of providence, as in the instances but now mentioned; unless we suppose, that the prophets Habakkuk, Jeremiah, and Job, rather speak the sense of the world, than their own sentiments of things, and desire that God would clear up some dark providences, that wicked men might not bring their objections against them; but it may be doubted, whether this be the sense of those scriptures or no. And as for the Psalmist, in the other scripture, it is plain, that he expresses the weakness of his own faith, which was sometimes almost overset; but, at other times, God condescends to resolve his doubts, and bring him into a better frame, as appears by some following verses. But, that we may give a more particular reply to this objection, let it be considered, 1. That the unequal distribution of things is so far from being a disparagement to any government, that it eminently sets forth the beauty, wisdom, and excellency thereof, and is, in some respects necessary. As it is not fit that every subject should be advanced to the same honour, or that the favour of a prince should be dispensed alike to all; so it sets forth the beauty of providence, as God is the Governor of the world, that some should more eminently appear to be the objects of his favour than others.