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⟨doubts⟩, wavering and uncertain to resolve, erring in the ⟨choice⟩ of our end, and when that is well ⟨chosen⟩, easily ⟨bewildered⟩ and lost in our way: therefore, infinite ⟨Knowledge⟩, and almighty Power, must be liable to the same ⟨inconveniences⟩ with our ignorance and weakness.
Plainly to repeat such an argument, is enough for the ⟨answer⟩ to it
The more usual objection again Providence is more ⟨difficult⟩, which ⟨all—⟩ that have treated upon that subject ⟨have⟩ thought worthy of a very serious consideration.
If God govern the world, how come things to pass, so ⟨unlikely⟩ to be suffered by infallible wisdom and justice.
What rule is it by which he distributes good and ⟨evil⟩ things?
How must we defend his goodness, when the ⟨righteous⟩ are in adversity, and the wicked prosper?
Why do not things befal men according to their ⟨works⟩, but oftentimes 'there be just men unto whom it happeneth according to the work of the wicked; again, there be wicked men to whom it happeneth according to the work of the righteous!' Eccles. viii. 14. "How come all things alike unto all, one event to the righteous and to the unclean: to him that sacrificeth, and to him that sacrificeth not? as is the good, so is the sinner; and he that sweareth as he that feareth an oath."
It is no wonder that these should be hard questions ⟨to⟩ them who knew nothing certainly of rewards and ⟨punishments⟩ after death.
But it would seem strange, that they who were ⟨better instructed⟩ by revelation, should be at a stand ⟨sometimes⟩, and doubtful what to resolve; if every day's ⟨experience⟩ did not teach us how apt even wise men are to ⟨hearken⟩ to the suggestions of passion against reason, and ⟨to⟩ break out unto hasty expressions, contrary to their ⟨habitual⟩ persuasion.
Job complains, 'Wherefore do the wicked live, become old, yea, are mighty in power? their houses are safe from fear, neither is the rod of God upon them.' Job. xxi. 7, 9.
David saith of himself, 'I was envious at the foolish, when I saw the prosperity of the wicked. They are not
