But if God does things, not because they are easy, but because they are infinitely good and fit to be done, then the reason why God has afforded different revelations, to different ages and persons, is this, that his _manner_ of revealing every thing, might be worthy of his own _fore-knowledge_ of the effects of it, and that every thing that is particular in the _time_ or _manner_ of any revelation, might have its _fitness resulting_ from the _relation_ betwixt a good God and his creatures, whose _changing_ state, _different_ conduct, tempers and actions, are all eternally fore-known by him. Again, it is objected, that a divine revelation must either be the effect of _justice_, or else of _mercy_ and _free goodness_; but in either of these cases it ought to be _universal_; for justice must be done to all. But if it is the effect of _mercy_ and _free goodness_, this writer asks, “How a being can be denominated merciful and good, who is so only to a few, but cruel and unmerciful to the rest?”¹ ¹ Page 401. It is answered, That there is neither _justice_ in God without mercy, nor _mercy_ without justice; and to ascribe a _revelation_ to either of them separately, in _contradistinction_ to the other, has no more reason in it, than to ascribe the _creation_ separately either to the _wisdom_ or _power_ of God, in contradistinction to the other. _Secondly_, A divine revelation is not owing barely to the _justice_ or _free goodness_ of God, but to the goodness, mercy, and justice of God, _governed_ and _directed_ by his eternal fore-knowledge of all the effects of every revelation, at any, or all times. * God ordains a revelation in this, or that manner, time, and place; not because it is a _justice_ that he cannot refuse, not because it is a matter of _favour_ or _free goodness_, and therefore may be given in any manner at pleasure; but because he has the whole _duration_ of human things, the whole _race_ of mankind, the whole _order_ of human changes and events, the whole _combination_ of all causes and effects of human tempers, all the actions of free agents, and all the consequences of every revelation, plainly in his sight; and according to this eternal fore-knowledge, every revelation receives every thing that is _particular_ in it, either as to _time_, _matter_, _manner_, or _place_. * All complaints therefore about that which is _particular_, or _seemingly_ partial in the time and manner of any revelation, are very unjustifiable; and shew, that we are discontent at God’s proceedings, because he acts like himself, does what is best and fittest to be done, and governs the world, not according to our weak imaginations, but according to his own infinite perfections. * We will not allow a providence to be _right_, unless we can comprehend the reasonableness of all its steps; and yet it could not possibly be right, unless its proceedings were as much _above_ our comprehension, as our wisdom is _below_ that which is infinite.